The Works of the
Rev. John Wesley, M.A.

An Extract of the

CHRISTIAN PATTERN:

Or, a treatise on the imitation of Christ. Written in Latin by Thomas a Kempis.

BOOK II.

CHAPTER VI.

Of the joy of a good conscience.

THE glory of a good man is the testimony of a good conscience.

Have a good conscience, and thou shalt ever have joy.

Thou shalt rest sweetly if thy heart condemn thee not.

Never rejoice but when thou hast done well.

Sinners have never true joy, nor feel inward peace; because There is no peace to the wicked, saith the Lord.

2. To glory in tribulation is no hard thing for him that loveth; for to glory so, is to glory in the cross of our Lord.

That glory is short which is given and received from men.

Sorrow always accompanieth the glory of the world.

The glory of the good is in their consciences, and not in the tongues of men. The gladness of the just is of God, and in God; and their joy is of the truth,

*He enjoyeth great peace of mind, that careth neither for the praise nor dispraise of men.

3. He will easily be content, whose conscience is pure.

Thou art not the more holy, though thou art praised; nor the less, though thou art dispraised.

*What thou art, thou art; neither canst thou be said to be greater than thou art in the sight of God.

If thou considerest what thou art within, thou wilt not care what men say of thee.

Man seeth the face, but God looketh into the heart.

Man considereth the deeds, but God weigheth the intention.

To do always well, and to dis-esteem himself, is a sign of an humble soul.

4. He that seeketh no witness for himself from without, doth shew that he hath wholly committed himself unto God.

For not he who commendeth himself is approved, saith St. Paul; but whom God commendeth.

*To walk inwardly with God, and not to love any thing without, is the state of a spiritual man.

CHAPTER VII.

Of the love of Jesus.

BLESSED is he that understandeth what it is to love Jesus, and to despise himself for Jesus.

Thou oughtest to leave what thou hast loved hitherto, for the sake of Jesus; for he will be loved alone.

The love of things created is deceitful and inconstant: the love of Jesus is faithful and constant.

*He that cleaveth unto a creature, shall fall when it falls: he that embraceth Jesus, shall stand firmly for ever.

Love him, and keep him for thy friend, who, when all go away, will not forsake thee.

*Thou must one day be left of all whether thou wilt or no.

2. Keep close to Jesus, both in life and death, and commit thyself unto his faithfulness, who, when all fail, can alone help thee.

Thy beloved will not admit of a rival, but will have thy heart alone, and sit like a king in his own throne.

*Whatsoever affection thou reposest in men out of Jesus, is all no better than lost.

*Trust not, nor lean upon a broken reed; for all flesh is grass, and all the glory thereof shall wither away.

3. Thou shalt quickly be deceived if thou regardest only the outward appearance of men.

If in them thou seekest comfort and profit, thou shalt often feel loss.

If thou seekest Jesus in all things, thou shalt surely find Jesus.

*If thou seekest thyself, thou shalt also find thyself, but to thy own destruction.

For if a man doth not seek Jesus, he doth more hurt to himself than the world and all his adversaries could do.

CHAPTER VIII.

Of familiar friendship with Jesus.

*WHEN Jesus is present, all is well; but when Jesus is absent every thing is hard.

When Jesus speaketh not inwardly, we have no true comfort: but if Jesus speak but one word, we feel much consolation.

Did not Mary presently rise from the place where she wept, when Martha said unto her, The master is come and calleth for thee?

Happy the hour when Jesus calleth from tears to spiritual joy!

How dry and cold art thou without Jesus! How foolish and vain if thou desirest any thing out of Jesus!

*Is not this a greater loss, than if thou shouldest lose the whole world?

2. What can the world profit thee without Jesus?

To be without Jesus is a grievous hell; and to be with Jesus a sweet paradise.

If Jesus be with thee, no enemy can hurt thee.

He that findeth Jesus, findeth a good treasure, yea, a good above all goods:

And he that looseth Jesus, looseth too much, and more than the whole world.

*He is most poor, that liveth without Jesus: and he is most rich that is well with Jesus.

3. It is a great skill to know how to converse with Jesus, and great wisdom to know and keep Jesus.

Be humble and peaceable, and Jesus will be with thee.

Be devout and quiet, and Jesus will stay with thee.

Thou mayest soon drive away Jesus, if thou turnest aside to outward things.

And if thou shouldest drive him away, unto whom wilt thou fly, and what friend wilt thou seek?

*Without a friend thou canst not live well, and if Jesus be not above all friends unto thee, thou shalt be very sorrowful and desolate.

Thou dost therefore foolishly, if thou dost trust or rejoice in any other.

It is better for thee to have all the world against ♦thee, than Jesus offended with thee.

Therefore of all things that are dear to thee, let Jesus alone be peculiarly thy beloved.

*Love all for Jesus, but Jesus for himself.

Jesus Christ alone is to be beloved; who alone is faithful above all friends.

For him, and in him, let as well friends as foes be dear unto thee; pray to him for all these, that all may know and love him.

*Never desire to be commended or beloved; for that appertaineth unto God.

*Neither do thou desire that the heart of any should be set on thee; nor do thou set thy heart on any: but let Jesus be in thee, and in every good man.

*4. Be pure and free within, and entangle not thy heart with any creature.

And truly, unless thou be prevented and drawn by his grace, thou shalt never attain to this, to forsake and cast off all, that thou mayst be united to him alone.

For when the grace of God cometh unto man, then he has power to do all things; and when that retires, he is poor and weak, and as it were, left only to affliction.

Yet in this thou oughtest not to dispair; but to resign thyself to the will of God, and to bear all things that befal thee for the glory of Christ: for after winter followeth summer, and after a storm a great calm.

CHAPTER IX.

Of the want of all comfort.

IT is not hard to despise human comfort, when we have divine.

It is much to be able to want both human and divine comfort; and for the glory of God to be willing to endure desolation of heart.

What great matter is it, if thou be chearful and devout at the coming of grace? This hour is to be wished for of all men.

*He rideth easily enough whom the grace of God carrieth.

And what marvel, if he feel no burthen, who is bore up by the Almighty?

2. We are always willing to have something for our comfort: and a man doth hardly put off himself.

*See thou learn to forsake thy intimate and beloved friend for the love of God.

*Be not grieved when thou art forsaken by a friend, knowing that we all at length must be separated from one another.

When a man trusteth in himself, he easily slideth into human comfort:

But a true lover of Christ betakes not himself to human comfort, but rather sustains hard exercises and great labour for Christ.

*3. When therefore spiritual comfort is given thee from God, receive it thankfully: but know, it is the gift of God, not thy desert.

*Be not puffed up, neither do thou presume vainly: but be rather more humble for the gift, and more wary in all thy actions: for that hour will pass away, and temptation will succeed.

4. David, in the presence of the divine grace, said, I said in my prosperity, I shall never be removed.

But in the absence of it, having experienced what he was in himself, he adds, Thou didst turn thy face from me, and I was troubled.

Yet doth he not despair, but more earnestly prayeth unto the Lord, and saith, Then cried I unto thee, O Lord, and gat me to my Lord right humbly.

Lastly, he receiveth the fruit of his prayer, and witnesseth that he was heard, saying, The Lord hath heard me, and taken pity on me: the Lord is become my helper.

But wherein? Thou hast turned, saith he, my heaviness into joy: thou hast compassed me about with gladness.

5. Whereupon therefore can I hope, or wherein ought I to trust, but in the great mercy of God alone, and in the only hope of heavenly grace?

For whether I enjoy the presence of good men, or religious brethren, or faithful friends, or holy books, or excellent treatises, or sweet songs and hymns, all these help little, and have little relish, when grace forsaketh me, and I am left in my own poverty.

At such a time there is no better remedy than patience, and renouncing my own will, according to the will of God.

Temptation going before, is wont to be a sign of ensuing comfort.

And to those that are proved by temptations, heavenly comfort is promised. He that shall overcome, saith He, I will give him to eat of the tree of life.

6. Divine comfort is given, that a man may be stronger to bear adversity.

There followeth temptation lest he should grow proud thereof.

*The devil sleepeth not, neither is the flesh as yet dead; therefore cease not to prepare thyself to the battle, for on thy right hand and on thy left are enemies that never rest.

CHAPTER X.

Of thankfulness for the grace of God.

WHY seekest thou rest, since thou art born to labour?

*Dispose thyself to patience, rather than to comfort; and to the bearing of the cross, rather than to joy.

What worldly man would not willingly receive spiritual joy and comfort, if he could always have it?

For spiritual comforts exceed all the delights of the world, and pleasures of the flesh.

2. False freedom of mind, and trust in ourselves are very contrary to heavenly visitations.

God doth well in giving his grace of consolation; but man doth evil in not returning all again unto God with thanksgiving.

And therefore the gifts of grace cannot flow in us, because we are not thankful to the giver, and return them not wholly to the fountain.

For grace ever attendeth him that is thankful; and from the proud shall be taken that which is given to the humble.

All that is high is not holy; nor all that is sweet, good; nor every desire pure; nor every thing that is dear unto us, grateful to God.

*I willingly accept that grace, whereby I may ever become more humble and careful, and more ready to renounce myself.

He that is taught by the gift of grace, and instructed by the withdrawing thereof, will not dare to attribute any good to himself, but will acknowledge himself poor and naked.

Give unto God that which is God’s, and ascribe unto thyself that which is thine own; that is, give thanks to God for his grace, and acknowledge that nothing is thine, but only sin, and the punishment due thereto.

3. Set thyself always in the lowest place, and the highest shall be given thee; for thou canst not be in the highest, till thou hast been in the lowest.

The chief saints before God are the least in their own eyes: and how much the more glorious, so much the more humble.

Those that are firmly settled and grounded in God, can no way be proud.

4. Be therefore thankful for the least gift, so shalt thou receive greater.

Let the least appear unto thee very great, and the most contemned as an especial gift.

If thou considerest the worth of the Giver, no gift will seem little, or of too mean esteem. For that is not little which is given by the most high God.

Yea, if he should give punishment and stripes, it ought to be grateful; for he doth it always for our welfare, whatsoever he permitteth to befal us.

*He that desireth to keep the grace of God, let him be thankful for the grace given, and patient for the taking away thereof. Let him pray that it may return. Let him be wary and humble, lest he lose it.

CHAPTER XI.

That there are few who love the cross of Christ.

JESUS hath many lovers of his heavenly kingdom; but few bearers of his cross.

He hath many desirous of comfort, but few of tribulation.

He findeth many companions of his table, but few of his abstinence.

All desire to rejoice with him, but few will suffer any thing for him.

Many love Jesus so long as adversity happens not.

Many praise and bless him, as long as they receive comforts from him.

But if Jesus hide himself, and leave them but awhile, they fall either into complaint, or dejection.

2. But they that love Jesus for Jesus, and not for some comfort of their own, bless him in all tribulation and anguish of heart, as well as in the greatest comfort.

And although he should never give them comfort, yet they would ever praise him and always give him thanks.

3. O how powerful is the pure love of Jesus, which is mixed with no self-interest!

Do they not shew themselves to be rather lovers of themselves than of Christ, that always think of their own pleasure?

Where may one be found that is willing to serve God gratis?

4. It is hard to find any one so spiritual, that is stript of the love of all earthly things.

*For where is any one to be found that is indeed free from all affection to creatures?

If a man should give all his substance, yet it is as nothing.

And if he should do great penances, yet they are but little.

And if he should attain to all knowledge, he is yet far off.

*And if he should be very fervent in devotion, yet there is wanting one thing, which is most necessary for him.

*What is that? That having left all, he leave himself, and go wholly out of himself;

And that when he hath done all which he knew ought to be done, he know that he hath done nothing.

5. Let him not think that a great thing, which others may think so; but according to truth let him affirm himself to be an unprofitable servant, as our Saviour hath said, When ye have done all things that are commanded you, say, We are unprofitable servants.

*Yet no man richer, no man more powerful, no man more free, than he that can leave himself and all things, and set himself in the lowest place.

CHAPTER XII.

Of the royal way of the holy cross.

THIS speech seemeth hard to many, Renounce thyself, take up thy cross, and follow Jesus.

But it will be much harder to hear that last word, Depart from me ye cursed, into everlasting fire.

This sign of the cross shall be in heaven, when our Lord shall come to judgment.

Then all the servants of the cross shall draw near unto Christ the Judge with great confidence.

2. Why therefore fearest thou to take up the cross, which leadeth to a kingdom?

*In the cross is salvation, in the cross is life, in the cross is protection against our enemies, in the cross is heavenly sweetness, in the cross is strength of mind, in the cross is joy of spirit, in the cross is the height of virtue, in the cross is the perfection of holiness.

There is no salvation of the soul, nor hope of everlasting life, but in the cross.

Take up therefore thy cross, and follow Jesus, and thou shalt go into life everlasting.

He is gone before bearing his cross, and is dead for thee on the cross; that thou mayst also bear thy cross, and desire to die on the cross with him.

For, if thou diest with him, thou shalt also live with him: and if thou be his companion in pain, thou shalt be partaker with him in glory.

*3. Behold in the cross all doth consist, and all lieth in our dying upon it: for there is no other way to life, and to true inward peace, but the way of the holy cross.

*Go where thou wilt, seek whatsoever thou wilt, thou shalt not find a higher way above, nor a safer way below, than the way of the holy cross.

*Dispose all things according to thy will and judgment; yet thou shalt ever find, that thou must suffer somewhat, either willingly, or against thy will, and so thou shalt ever find the cross.

For either thou shalt feel pain in thy body, or in thy soul tribulation of spirit.

4. Sometimes thou shalt be tried of God, sometimes thou shalt be exercised by thy neighbour; and often thou shalt be irksome to thyself.

Neither canst thou be delivered by any other remedy or comfort; but so long as it pleaseth God, thou must bear it.

For God will have thee learn to suffer tribulation; and to subject thyself wholly to him.

No man hath so cordial a feeling of the passion of Christ, as he who hath suffered the like himself.

The cross therefore is always ready, and every where waits for thee.

*Thou canst not escape it, whithersoever thou runnest; for wheresoever thou goest, thou carriest thyself with thee, and shalt ever find thyself.

*Both above and below, without and within, which way soever thou dost turn thee, every where thou shalt find the cross; and every where thou must have patience, if thou wilt enjoy an everlasting crown.

*5. If thou bear the cross willingly, it will bear thee.

If thou bear it unwillingly thou increasest thy load, and yet thou must bear it.

If thou cast away one cross, without doubt thou shalt find another, and that perhaps a more heavy one.

6. Thinkest thou to escape that which no man could ever avoid? Which of the saints in the world was without crosses and tribulations?

Verily Jesus Christ our Lord was never one hour without suffering so long as he lived. Christ, saith he, ought to suffer, and rise again from the dead, and so enter into his glory.

And dost thou seek any other way than this royal way, which is the way of the holy cross?

The whole life of Christ was a cross and a martyrdom; and dost thou seek rest and joy?

*7. Indeed it is not of man to bear and love the cross, to keep the body under, to fly honours, to suffer reproaches gladly, to despise himself, and to rejoice in being despised, to bear all adversities and losses, and to desire no prosperity in this world.

If thou considerest thyself, thou art able to perform nothing of this.

But if thou trustest in the Lord, strength shall be given thee from heaven, and the world and flesh shall be made subject to thy command.

Neither shalt thou fear the devil, if thou art armed with faith, and bearest the cross of Christ.

8. Set therefore thyself, like a faithful servant of Christ, to bear manfully the cross of thy Lord.

Prepare thyself to bear many adversities; for so it will be with thee, wheresoever thou be; and so surely wilt thou find it, wheresoever thou hidest thyself.

*Drink of the cup of the Lord gladly, if thou wilt be his friend.

As for comforts leave them to God; let him do therein as shall best please him.

Set thou thyself to suffer tribulations, and account them the greatest comforts; for the sufferings of this life are not worthy of the glory which is to come, although thou alone couldst suffer them all.

*9. When thou shalt come to this, that tribulation shall be sweet unto thee for Christ, then think it well with thee, for thou hast found a paradise upon earth.

As long as it is grievous to thee to suffer, and thou desirest to fly it, so long shalt thou be ill at ease, and the tribulation thou fliest will follow thee every where.

Although thou hadst been wrapt into the third heaven with Paul, thou wouldst not for this be secure from suffering. I (saith Jesus) will shew him how great things he must suffer for my name.

It remaineth, therefore, that thou suffer, if thou wilt love Jesus, and perpetually serve him.

10. O that thou wert worthy to suffer something for the name of Jesus! How great glory would it be to thee! What joy to all the saints of God! How great edification also to thy neighbour!

For all commend patience, though few are willing to suffer.

With great reason thou oughtest to be willing to suffer a little for Christ, since many suffer far greater things for the world.

11. Know for certain that thou art to lead a dying life. And the more every one dieth to himself, the more he liveth to God.

No man is fit to attain unto heavenly things, unless he submit to suffer for Christ.

Nothing is more grateful unto God, nothing more wholesome to thee in this world, than to suffer willingly for Christ.

And if it were thy choice, thou shouldst rather wish to suffer adversities for Christ, than to enjoy many comforts; because hereby thou shouldst be more like Christ, and more conformable to all the saints.

For our proficiency consisteth not in many sweetnesses and comforts, but rather in suffering great afflictions and tribulations.

12. If any thing had been better and more profitable to the salvation of man than suffering, Christ surely would have shewn it by word and example.

But he plainly exhorteth all that follow him, to the bearing of the cross, and saith, If any will come after me, let him renounce himself, and take up the cross, and follow me.

So that when we have read and searched all, let this be the last conclusion, that by many tribulations we must enter into the kingdom of God.

An Extract of the

CHRISTIAN PATTERN:

Or, a treatise on the imitation of Christ. Written in Latin by Thomas a Kempis.

BOOK III.

CHAPTER I.

Of the inward speech of Christ unto a faithful soul.

Christian.I WILL hear what the Lord God will speak in me. Blessed is the soul that heareth the Lord speaking in her, and receiveth from his mouth the word of comfort.

Blessed are those ears that receive the whispers of the divine voice, and listen not to the whisperings of the world.

Blessed indeed are those ears that hearken not to the voice which soundeth outwardly, but unto the truth which teacheth inwardly.

Blessed are the eyes which are shut to outward things, but open to those that are internal.

Blessed are they that delight to be at leisure for God, and rid themselves of all worldly impediments.

2. Consider these things, my soul, and shut up the door of thy sensual desires, that thou mayest hear what the Lord God speaketh in thee.

*Christ. I am thy peace, thy life, and thy salvation.

*Keep thyself with me, and thou shalt find peace.

Leave all transitory, and seek everlasting things.

What are all temporal things, but snares? And what do all creatures avail thee, if thou be forsaken by thy Creator?

Forsake therefore all earthly things, and labour to please thy Creator, and be faithful unto him, that thou mayst attain true happiness.

CHAPTER II.

That truth speaketh inwardly, without noise of words.

*Christian.SPEAK, Lord, for thy servant heareth.

*I am thy servant, grant me understanding, that I may know thy testimonies.

*Incline my heart to the words of thy mouth. Let thy speech distil as the dew.

The children of Israel said unto Moses, Speak thou unto us, and we will hear thee: let not the Lord speak unto us, lest we die.

*Not so, Lord, not so, I beseech thee; but rather with the prophet Samuel, I humbly and earnestly intreat, Speak Lord, for thy servant heareth.

*Let not Moses speak unto me, nor any of the prophets; but do thou rather speak, O Lord God, the inspirer and enlightner of all the prophets; for thou alone, without them, canst perfectly instruct me; but they, without thee can profit nothing.

2. They, indeed, may sound forth words, but they cannot give spirit.

They speak well; but if thou be silent, they inflame not the heart.

They teach the letter, but thou openest the sense.

They bring forth mysteries, but thou unlockest the meaning of them.

They declare thy commandments, but thou helpest to fulfil them.

They shew the way, but thou givest strength to walk in it.

They work only outwardly, but thou instructest and enlightnest the heart.

They water, but thou givest the increase.

They make a noise with words; but thou givest to understand them.

*3. Let not therefore Moses speak unto me, but thou, my Lord God, the everlasting truth; lest I die, and prove unfruitful, if I be warned outwardly only, and not inflamed within.

Let not the word heard and not fulfilled, known and not loved, believed and not observed, turn to my condemnation.

Speak therefore, Lord, for thy servant heareth; for thou hast the words of eternal life.

*Speak, unto me, to the comfort of my soul, and to the amendment of my whole life, and to thy praise and glory, and everlasting honour.

CHAPTER III.

That the words of God are to be heard with humility, and that many weigh them not.

Christ.SON, hear my words, words of the greatest sweetness, excelling all the knowledge of the philosophers and wise men of this world.

My words are spirit and life, not to be weighed by the understanding of man.

They are to be heard with silence and to be received with all humility and great affection.

Christian. Blessed is the man whom thou shalt instruct, O Lord, and shalt teach thy law: that thou mayest give him rest from the evil days, and that he be not destroyed upon earth.

2. Christ. I have taught the prophets from the beginning, and cease not in these days to speak to every one; but many are hardened, and deaf to my speech:

Most men more willingly listen to the world than to God; and follow sooner the desires of the flesh, than the will of God.

The world promiseth temporal and small things, and is served with great eagerness: I promise high and eternal things, and the hearts of men are unmoved.

Who is he that serveth and obeyeth me, with such care as the world and the lords therefore are served with?

Blush, therefore, slothful and complaining servant, that they are more eager for destruction, than thou for life.

They rejoice more in vanity, than thou in the truth.

And yet they are often frustrated of their hope; but my promise deceiveth none, nor sendeth him away empty that trusteth in me.

What I have promised, I will give; I will fulfil what I have said, to him that remains faithful in my love to the end.

I am the rewarder of all that are good, and try my servants with strong trials.

3. Write my words in thy heart and think diligently of them; for they will be very necessary in the time of temptation.

*What thou understandest not when thou readest, thou shalt know in the day of visitation.

I am wont to visit my elect two ways; with temptation, and with comfort.

And I daily read two lessons unto them; one reprehending their vices, another exhorting them to the increase of virtues.

He that hath my words, and despiseth them, hath him that shall judge him at the last day.

*4. Christian. O Lord my God, thou art to me whatsoever is good. Who am I, that I dare speak unto thee? I am thy poorest servant and a most vile worm, much more poor and contemptible than I can express.

*Yet remember, O Lord, that I am nothing, have nothing, and can do nothing.

Thou alone art good, just, and holy: thou canst do all things, thou fillest all things, only the proud thou sendest empty away.

*Remember thy mercies, and fill my heart with thy grace, thou who willest not that thy works shall be empty.

5. How can I bear myself, unless thou strengthenest me with thy mercy and grace?

Turn not thy face from me; delay not thy visitation; take not away thy comfort, lest my soul become as the thirsty land.

*Lord, teach me to fulfil thy will, teach me to live worthily and humbly in thy sight; for thou art my wisdom, thou dost truly know me, and didst know me before the world was made, and before I was born in the world.

CHAPTER V.

Of the wonderful effects of divine love.

*Christian.I PRAISE thee, O heavenly Father, Father of my Lord Jesus Christ, for that thou hast vouchsafed to remember me a poor creature.

O Father of mercies, and God of all comfort, thanks be unto thee, who, with thy comfort refreshest me, unworthy of all comfort.

I ever bless and glorify thee, with thy only begotten Son, and the Holy Ghost, for ever and ever.

*O Lord God, the holy lover of my soul, when thou shalt come into my heart, all that is within me will rejoice.

Thou art my glory and the joy of my heart.

Thou art my hope and refuge in the day of my tribulation.

2. But because I am still weak in love, I have need therefore to be strengthened and comforted by thee.

Visit me therefore often, and instruct ♦me with thy holy discipline.

*Deliver me from evil passions, and heal my heart of all inordinate affections; that being healed within, I may be made fit to love, strong to suffer, and constant to persevere.

3. Christ. Love is a great thing, which alone maketh every burden light, and beareth all the vicissitudes of life.

*For it carrieth a burden without a burden, and maketh every thing that is bitter, sweet and savoury.

The love of Jesus impelleth to do great things, and stirreth up continually to desire greater perfection.

Love will be aloft, and not kept down with any earthly thing.

Love will be free and loose from all worldly affection, lest its inward sight be hindered, lest it be entangled by any temporal prosperity, or subdued by adversity.

*Nothing is sweeter than love, nothing is stronger, nothing higher, nothing more large, nothing more pleasant, nothing fuller nor better in heaven or in earth.

Because love is born of God, and cannot rest but in God, above all creatures.

4. He that loveth, flieth, runneth and rejoiceth; he is free and not bound.

*He giveth all for all, and hath all in all; for he resteth in the supreme One, from whom all good proceedeth.

He respecteth not the gifts, but turneth himself above all goods unto the Giver.

Love often knoweth no measure, but is inflamed above all measure.

*Love feeleth no burden, weigheth no pains, desireth above its strength; complaineth not of impossibility; for it thinketh all things possible.

*It is therefore able to undertake all things, and performeth and bringeth many things to pass; whereas he that doth not love, fainteth and sinketh under them.

*5. Love watcheth, and sleeping sleepeth not.

*Being tired is not weary, straitened is not pressed: frightened is not disturbed: but like a lively flame, it bursteth out aloft, and securely passeth through all.

If any one loveth, he knoweth what this meaneth.

The ardent affection of the soul crieth aloud in the ears of God, when it saith, My God, my love, thou art wholly mine, and I am wholly thine.

*6. Christian. Enlarge me in love, that with the inward mouth of my heart I may taste how sweet it is to love, and to be melted and swim in thy love.

Let me be possessed by love, mounting above myself with excessive fervour and admiration.

Let me sing the song of love, let me follow thee on high, my beloved: let my soul die away in thy praise, rejoicing through love.

*Let me love thee more than myself, and not myself but for thee, and all in thee that truly love thee, as the law of love commandeth, which shineth out from thee.

*5. Christ. Love is swift, sincere, pious, pleasant, and delightful: strong, patient, faithful, prudent, long-suffering, manly; and never seeking itself.

For where one seeketh himself, there he falleth from love.

*Love is circumspect, humble, and upright: not soft, nor light, nor attending unto vain things; but sober, chaste, constant, quiet, and guarded in all the senses.

Love is subject and obedient to superiors, vile, and despicable to itself, devout and thankful unto God, trusting and hoping always in him.

*8. He that is not ready to suffer all things, and to stand to the will of his beloved, is not worthy to be called a lover.

A lover ought to embrace willingly all that is hard and distasteful for his beloved.

CHAPTER VI.

Of a proof of a true lover.

Christ.SON, thou art not a valiant and prudent lover.

Christian. Wherefore, Lord?

Christ. Because thou givest over thy undertakings for a small difficulty, and too greedily seekest after comfort.

A valiant lover standeth firmly in temptations, and giveth not credit to the crafty persuasions of the enemy.

2. A prudent lover considereth not so much the gift of his lover, as the love of the giver.

He regardeth the love more than the value, and valueth his beloved above all his gifts.

A generous lover resteth not in the gift, but in me above every gift.

3. Know that thy ancient enemy doth ever strive to hinder thy desire to good, and to divert thee from all religious exercises; to wit, from the devout memory of my passion, from the profitable remembrance of thy sins, from the guard of thine own heart, and from the firm purpose of profiting in virtue.

He injecteth many evil thoughts, that he may cause a weariness in thee, to drive thee from prayer and holy reading.

Humble prayer is displeasing unto him; and if he could, he would cause thee to cease from receiving the sacrament.

Care not for him, although he should often set snares for thee.

If he suggest evil thoughts, say unto him,

Away unclean spirit; blush, miserable wretch; thou art very unclean, that bringest such things to mine ears.

Away from me, thou shalt have no part in me; Jesus shall be with me as a strong warrior, and thou shalt stand confounded.

The Lord is my light and my salvation, whom shall I fear?

Though hosts of men rise up against me, yet shall not my heart be afraid.

The Lord is my helper and my Redeemer.

CHAPTER VII.

That grace is to be guarded by humility.

Christ.THINK, when thou art in grace, how miserable thou art wont to be without grace.

The way of man is not in his power, but it belongeth to God to comfort when he will, and how much he will, and whom he will; as it shall please him, and no more.

They that are unacquainted in the way of the Lord, unless they govern themselves by the counsel of discreet persons, may easily be deceived and overthrown.

2. And if they will rather follow their own judgment, than give credit to others that are experienced, the event will be dangerous.

Christian. Shall I speak unto my Lord who am dust and ashes?

If I esteem better of myself, behold thou standest against me, and my iniquities bear true witness against me, neither can I contradict it.

But if I know myself to be nothing, if I renounce all self-esteem, and account myself to be but dust; thy grace will be favourable unto me, and thy light will be near my heart.

And all self-esteem, how little soever, shall be swallowed up, and perish everlastingly.

Thou shewest myself unto me, what I am, and what I have been; for I am nothing, and I knew it not.

And if I be left to myself, behold I become all weakness.

But if thou lookest upon me, I am made strong.

And it is a great marvel, that I am suddenly lifted up, and so graciously embraced by thee, who by my own weight always sink downward.

3. Thy love is the cause thereof, freely preventing me, and relieving me in so many necessities; preserving me also from grievous dangers, and delivering me from innumerable evils.

For by inordinate loving myself, I lost myself; and by seeking thee alone, and loving thee, I have found both myself and thee, and by that love have more deeply brought myself to nothing.

For thou, O most sweet Lord, dealest with me above all desert, above all that I dare hope or ask.

*4. Blessed be thou, my God; for although I be unworthy of any benefits; yet thy bounty, and thy infinite goodness, never ceaseth to do good even to the ungrateful, and them that are far from thee.

*Turn us unto thee, O Lord, that we may be thankful, humble, and holy; for thou art our power, and our strength, and our salvation.

CHAPTER VIII.

That all things are to be referred unto God, as unto their last end.

Christ.SON, I ought to be thy last end, if thou desirest to be truly blessed.

By this intention thy affection shall be purified, which is often inordinately bent down to itself, and unto creatures.

For if in any thing thou seekest thyself, thou soon fallest into a langour.

Refer therefore all things unto me, for I am he that hath given all.

*2. Out of me, as out of a living fountain, the little and the great, the poor and the rich, draw the water of life: and they that willingly and freely serve me, shall receive grace for grace.

But he that will glory out of me, or be delighted in any good that tends not to me, shall not be grounded in true joy, nor enlarged in his heart, but shall be many ways incumbered and straitned.

Thou oughtest therefore to ascribe nothing of good unto thyself, nor attribute goodness unto any man; but give all unto God, without whom man hath nothing.

I have bestowed all, and will that all be returned unto me again: and with great strictness, I require thanks.

3. This is the truth that putteth to flight vain-glory.

And if true love enter in, there shall be no envy, or straitness of heart, neither shall there be any place for self-love.

If thou art truly wise, in me alone thou wilt rejoice, in me alone thou wilt hope: for none is good but God alone, who is to be praised above all things, and to be blessed in all.

CHAPTER IX.

That it is a sweet thing to despise the world, and serve God.

Christian.NOW I will speak again, O Lord, and will not be silent; I will speak in the ears of my God, my Lord, and my King that is on high.

*O how great is the abundance of thy goodness, O Lord, which thou hast laid up for those that fear thee!

*But what art thou to them that love thee? What to them that serve thee with their whole heart?

*Truly, unspeakable is the sweetness of contemplating thee, which thou bestowest on them that love thee.

In this chiefly thou hast shewed me the sweetness of thy love: in that when I was not, thou madest me; and when I went astray a far off from thee, thou broughtest me back again, that I might serve thee.

2. O fountain of everlasting love, what shall I say of thee?

How can I forget thee, that hast vouchsafed to remember me, even after I had pined away, and perished?

Thou hast shewed mercy to thy servant beyond all my expectation.

Thou hast exhibited thy favour and friendship beyond all my desert.

What shall I return to thee for this favour?

Is it much that I should serve thee, whom all creatures are bound to serve?

*It ought not to seem much unto me to serve thee: but this rather seemeth much and marvellous unto me, that thou vouchsafest to receive into thy service one so poor and unworthy, and to join him with thy beloved servants.

*3. Behold, all is thine which I have, and whereby I serve thee.

*And yet, contrary-wise, thou rather servest me, than I thee.

*Behold heaven and earth, which thou hast created for the service of man, are ready at hand, and all daily perform whatsoever thou dost command.

*And this is little: thou hast also appointed the angels to the service of man.

*But that which excelleth all this is, that thou thyself hast vouchsafed to serve man, and hast promised to give thyself unto him.

4. What shall I give thee for all these thousands of benefits?

Would I could serve thee all the days of my life!

Would I were able at least for one day, to do thee worthy service!

Verily, thou art worthy of all service, of all honour, and everlasting praise.

*Verily, thou art my Lord, and I thy poor servant, that am bound to serve thee with all my might; neither ought I ever to be weary of praising thee.

*This I wish to do, this I desire: and whatsoever is wanting unto me, vouchsafe, I beseech thee to supply.

CHAPTER X.

That the desires of our hearts are to be examined.

Christ.SON, thou must still learn many things, which thou hast not yet well learned.

Christian. What are those, Lord?

Christ. That thou frame thy desires wholly according to my pleasure: and be not a lover of thyself, but a zealous follower of my will.

Thy desires often inflame thee, and that vehemently; but consider, whether thou art moved rather for my honour, or for thine own profit.

If I be the cause, thou wilt be well content, howsoever I shall ordain:

But if there lurk in thee any self-seeking, behold this is it that hindereth thee, and weigheth thee down.

2. Beware therefore thou lean not too much upon any desire conceived without asking my counsel; lest afterward it repent thee, and thou dislikest what before pleased thee, and which thou zealously desiredst as the best.

For every affection that seemeth good, is not presently to be followed: nor every affection that at first seemeth evil to be avoided.

It is expedient to use a restraint even in good desires and endeavours, lest by importunity of desire thou incur distraction of mind, and by want of self-government be a scandal to others, or being gainsayed by others, thou be suddenly troubled and fall.

But thou oughtest to use violence, and resist manfully thy sensual appetites, and respect not, what the flesh would or would not; but rather to labour, that even perforce it be subject to the spirit.

*Thou dust, learn to obey.

*Thou earth and clay, learn to humble thyself, to bow down beneath the feet of all men.

Learn to break thine own will, and to yield thyself to all subjection.

3. Be zealous against thyself, and suffer not pride to live in thee.

*Shew thyself so lowly, such a little child, that every one may go over thee, and tread thee as dirt under their feet.

*Vain man, what hast thou to complain of?

*Vile sinner, what canst thou answer to them who reproach thee, who hast so often offended God, and so many times deserved hell?

But mine eye hath spared thee, because thy soul was precious in my sight:

That thou mightest know my love and always remain thankful for my benefits.

And that thou mightest continually study true subjection and humility, and patiently endure to be despiseth.

CHAPTER XI.

Of the considering the secret judgments of God, lest we be exalted on account of our good deeds.

Christian.THOU thunderest forth thy judgments over me, O Lord; thou shakest all my bones with fear and trembling, and my soul is sore afraid.

I stand astonished, when I consider that the heavens are not pure in thy sight.

If thou hast found wickedness in angels, and hast not pardoned them, what shall become of me?

Stars fell from heaven; and am I, who am dust, proud?

2. There is therefore no sanctity, if thou, O Lord, withdrawest thy hand.

No wisdom availeth, if thou ceasest to govern.

No strength helpeth, if thou leavest to defend.

No chastity is secure, if thou dost not protect it.

No vigilance profits, if thy sacred watchfulness be not present.

For if we be left, we sink and perish: but if thou visitest us, we are raised up and live.

We are inconstant, but by thee we are established; we grow cold, but by thee we are inflamed.

3. O how meanly ought I to think of myself! How nothing ought I to esteem it, if I seem to have any good!

O Lord, with what profound humility ought I to submit myself to thy inscrutable judgments: where I find myself to be a very nothing! O unmeasurable height! O unpassable sea, where I find myself to be altogether nothing! Where then is the hiding-place of glory? Where is the confidence I once conceived of my own virtue?

All glorying is swallowed up in the depths of thy judgments over me.

4. What is all flesh in thy sight?

Shall the clay glory against him that frameth it?

How can he be lifted up with vain words, whose heart is truly subject to God?

All the world cannot lift him up whom the truth hath subjected unto itself; neither shall he be moved with the tongues of all his praisers, that hath set his whole hope upon God.

For as for them that speak, behold they are all nothing; they shall pass away, as doth the sound of their words: but the truth of the Lord remaineth for ever.

CHAPTER XII.

How we are to be affected, and what we are to say, in every thing which we desire.

Christ.SON, say thus, in every thing; Lord if it be pleasing to thee, let this be thus.

Lord, if it be to thy honour, let this be done in thy name.

Lord, if thou seest it expedient for me, and knowest it to be profitable, then grant me to use this unto thy honour;

But if thou knowest it will be hurtful unto me, and not profitable to the health of my soul, take away this desire from me:

For every desire proceedeth not from the Holy Ghost, though it seemeth unto man right and good.

It is hard to judge rightly, whether a good spirit, or the contrary, incline thee to desire this or that, or whether thou art not moved by thine own spirit.

Many are deceived in the end, who at first seemed to be led by a good spirit.

2. Always therefore, whatsoever seemeth desirable to thee, let it be desired and prayed for in the fear of God, and with humility of heart.

And above all, thou oughtest to resign thyself, and to commit the whole unto Me, and say,

“Lord, thou knowest what is best, let this or that be done as thou pleasest.”

Give what thou wilt, and how much thou wilt, and when thou wilt.

Deal with me as thou thinkest good, and as best pleaseth thee, and is most for thy honour.

Set me where thou wilt, and deal with me in all things according to thy will.

I am in thy hand; turn me, and turn me again, which way soever thou pleasest.

Behold, I am thy servant, prepared for all things; for I desire not to live unto myself, but unto thee: and O that I could do it worthily and perfectly!

3. Grant me thy grace, O most gracious Jesus, that it may be with me, and labour with me, and continue with me unto the end.

Grant me always to desire and will that which is most acceptable unto thee, and best pleaseth thee.

Let thy will be mine, and let my will ever follow thine, and agree perfectly with it.

Let my will and nill be all one with thine, and let me not be able to will or nill any thing else, but what thou willest or nillest.

4. Grant that I may die to all things that are in the world, and for thy sake love to be contemned, and not be known in this world.

Grant that above all things that can be desired, I may rest in thee, may quiet my heart in thee.

Thou art the true peace of the heart, thou art the only rest; out of thee all things are troublesome and unquiet.

In this very peace, that is in thee, the one eternal good, may I sleep and rest. Amen.”

CHAPTER XIII.

That true comfort is to be sought in God alone.

MY soul, thou canst not be fully comforted, but in God, the comforter of the poor, and the helper of the humble.

Wait ♦awhile, O my soul, wait the divine promise, and thou shalt have abundance of all good things.

*Use temporal things, desire eternal.

Thou canst not be satisfied with any temporal good, because thou art not created to enjoy them.

Although thou hadst all created good, yet wouldst thou not be happy or blessed; but in God, that hath created all things, thy whole happiness consisteth.

Vain and short is all human comfort.

Blessed and real is that comfort, which is received inwardly from the truth.

A devout man every where carrieth with him Jesus his comforter, and saith unto him, “Be present with me, Lord Jesus, in every place and time.

*Let this be my comfort, to be willing to want all human comfort.

And if thy comfort be wanting, let thy will, and just proving of me, be unto me as the greatest comfort: for thou wilt not be angry always, neither wilt thou threaten for ever.”

CHAPTER XIV.

That all our care is to be cast on God.

Christ.SON, suffer me to do with thee what I please: I know what is expedient for thee.

Thou thinkest like a man; thou judgest in many things as human affection persuadeth thee.

Christian. Lord, what thou sayest is true. Thy care for me is greater than all the care that I can take for myself.

*For he standeth very totteringly, that casteth not his whole care upon thee.

Lord, so that my will may remain right and firm towards thee, do with me whatsoever shall please thee.

For it cannot but be good, whatsoever thou dost with me.

2. If it be thy will I should be in darkness, be thou blessed; and if it be thy will I should be in light, be thou again blessed.

*If thou vouchsafest to comfort me, be thou blessed; and if thou wilt afflict me, be thou equally blessed.

Christ. Son, such must be thy disposition, if thou wilt walk with me.

Thou must be as ready to suffer as to rejoice.

Thou oughtest to be as willing to be poor and needy, as full and rich.

3. Christian. Lord, I willingly suffer for thee whatsoever thy pleasure is shall befall me.

I will receive indifferently from thy hand good and evil, sweet and bitter, delightful and sorrowful, and give thee thanks for all that befalleth me.

*Keep me from all sin, and I will neither fear death nor hell.

So thou dost not for ever cast me from thee, nor blot me out of the book of life, what tribulation soever befalleth me shall not hurt me.

CHAPTER XV.

Of suffering injuries; and who is proved to be truly patient.

Christ.WHAT is it thou sayest, son? Cease to complain, considering my passion, and that of my other saints.

Thou hast not yet resisted unto blood.

Do not say, I cannot suffer these things at the hand of such a person, nor ought I to suffer these things; for he hath done me great wrong, and upbraided me with those things which I never thought of: but of another I will willingly suffer.

Such a thought is foolish, it considereth not the virtue of patience, nor by whom it shall be crowned; but rather weigheth the persons and the injuries offered.

*2. He is not truly patient, that will not suffer but as much as he thinketh good, and by whom he listeth.

*But the truly patient man mindeth not by whom he is exercised, whether by his superior, or his equal, or by his inferior: whether by a good and holy man, or by a perverse and unworthy person.

*But indifferently from all creatures, how much soever, or how often soever any adversity befalleth him, he taketh all thankfully from the hands of God, and esteemeth it great gain;

*Seeing nothing how little soever, so it be suffered for God, shall pass without its reward.

3. Be thou therefore prepared for the fight, if thou wilt have the victory.

Without a combat thou canst not attain unto the crown of patience.

If thou wilt not suffer, thou refusest to be crowned;

But if thou desirest to be crowned, fight manfully and endure patiently.

Without labour there is no coming to rest, nor without fighting can victory be obtained.

4. Christian. Lord, let that be made possible to me by thy grace, which seemeth impossible to me by nature.

Thou knowest, that I can suffer but little, and that I am quickly dismayed when a small adversity ariseth.

Let every exercise of tribulation be made amiable unto me, and be welcome for thy name; for to suffer and to be troubled for thy sake is very profitable for my soul.

I will confess against me my unrighteousness; I will confess unto thee, O Lord, my infirmities.

It is often a small matter that grieveth and dejecteth me.

I purpose to act with courage; but when a small temptation cometh, it bringeth me into great straits.

It is sometimes a very trifle, from whence great temptations proceed.

And whilst I think myself safe, when I least expect it, I am overcome with a small blast.

5. Behold, therefore, Lord, my frailty, every way known unto thee.

Have mercy on me, and deliver me out of the mire, that I stick not fast therein, and that I may not be cast down altogether.

6. O mighty God of Israel, the zealous lover of faithful souls, let it please thee to consider the labour and sorrow of thy servant, and assist him in all whatsoever he undertaketh.

Strengthen me with heavenly strength, lest the old man, the miserable flesh, not yet fully subject to the Spirit, prevail.

CHAPTER XVI.

That we are to rest in God above all his gifts and benefits.

Christian.ABOVE all things, and in all things, O my soul, rest in the Lord: for he is the everlasting rest of the saints.

*Grant me, O most sweet and loving Jesus, to rest in thee above all creatures:

Above all health and beauty, above all glory and honour, above all power and dignity, above all knowledge and subtilty, above all riches and arts, above all joy and gladness, above all hope and promise, above all desert and desire!

Above all gifts and presents that thou canst impart unto us;

Above all joy and triumph, that the mind of man can receive and feel:

Lastly, above the angels and arch-angels, and above all the host of heaven, above all visible and invisible things, and above all that thou art not, O my God.

*2. For, thou my Lord God, art best above all, thou alone art most high, thou alone most powerful, thou alone most full and sufficient, thou alone most sweet and overflowing with comfort, thou alone most lovely and loving, thou alone most noble and glorious above all things, in whom all good things are together, and most perfectly, and ever have been and shall be:

And therefore it is too little whatsoever thou bestoweth on me besides thyself, or revealest unto me of thyself, whilst thou are not seen and fully obtained;

For surely my heart cannot truly rest, unless it rests in thee, and surmount all gifts and creatures whatsoever.

3. O my beloved bridegroom, Jesus Christ the most pure lover, the governor of all creatures!

O that I had the wings of true liberty, that I might fly away and rest in thee!

O when shall it be granted me in quietness of mind, to see how sweet thou art my Lord God:

*When shall I fully gather up myself into thee, that by reason of my love to thee, I may not feel myself, but thee alone, above all sense or measure, in a manner not known unto every one?

4. O Jesus, the brightness of the eternal glory, thou comfort of the banished soul, with thee is my tongue without a voice, and my silence speaketh unto thee.

How long doth my Lord delay to come?

Let him come unto me, his poor servant, and make me glad.

Let him put forth his hand, and deliver me from all trouble.

*Come, O come! for without thee I shall have no joyful hour; for thou art my joy, and without thee my table is empty.

A wretched creature I am, until thou comfortest me with the light of thy presence, and settest me at liberty.

5. Let others seek what they please instead of thee; but for me nothing else doth, or shall delight me, but thou only, my God, my hope, my everlasting salvation.

I will not hold my peace, nor cease to pray, until thy grace returneth, and thou speakest inwardly unto me.

Christ. Behold I am here; behold I come unto thee, because thou hast called upon me.

Thy tears and the desire of thy soul, thy humiliation and the contrition of thy heart, have brought me unto thee.

Christian. Lord, I have called thee, and have desired to enjoy thee, being ready to cast away all things for thee.

For thou first hast stirred me up, that I might seek thee.

Blessed be thou, therefore, O Lord, that hast shewed thy goodness to thy servant, according to the multitude of thy mercies.

*6. What hath thy servant more to say before thee, but greatly to humble himself in thy sight, always mindful of his own iniquity and vileness?

For there is none like unto thee in all that is wonderful in heaven and earth.

Thy works are very good, thy judgments true, and by thy providence all things are governed.

Praise therefore, and glory, be unto thee, O Wisdom of the Father! Let my mouth, my soul, and all creatures together praise and bless thee.

CHAPTER XVII.

Of the remembrance of the manifold benefits of God.

Christian.OPEN, O Lord, my heart in thy law, and teach me to walk in thy commandments.

Grant me to understand thy will, and remember thy benefits; that henceforward I may be able worthily to give thee thanks.

But I know and confess that I am not able to give thee due thanks for the least of thy favours.

I am less than the least of all thy benefits; and when I consider thy bounty, the greatness thereof maketh my spirit to faint.

2. All that we have in our souls and bodies, and whatsoever we possess outwardly or inwardly, naturally or supernaturally, are thy benefits, and speak thee bountiful, merciful, and good, from whom we have received all good things.

Although one have received more, another less, all notwithstanding are thine, and without thee even the least cannot be had.

He that hath received greater, cannot extol himself above others; for he is greater and better, that ascribeth least unto himself, and is more humble and devout in rendering thanks.

And he that esteemeth himself vilest of all men, is fitter to receive greater blessings.

3. And he that hath received fewer, ought not to repine, nor envy them that have greater store; but attend rather unto thee, and highly praise thy goodness, who bestowest thy gifts so bountifully, so freely, and so willingly, without respect of persons.

All things proceed from thee, and therefore in all things thou art to be praised.

Thou knowest what is fit to be given to every man, and why one hath less and another more.

It is not ours, but thine to judge, who dost exactly know what is meet for every one.

4. Nothing therefore ought so to rejoice him that loveth thee, and acknowledgeth thy benefits, as thy will in him, and the good pleasure of thy eternal appointment.

With this he ought to be so contented and comforted, that he would be as willing to be the least, as another is to be the greatest.

He is as peaceable and contented in the last as in the first place.

*He is as willing to be despised and contemned, and to be of no esteem or account, as to be preferred in honour above all others, and to be greater in the world.

For thy will, and the love of thy glory, ought to be preferred above all things:

And to comfort him more, and please him better than all the benefits which either he hath received or may receive.

CHAPTER XVIII.

Of four things that bring much peace.

Christ.SON, now will I teach thee the way of peace, and true liberty.

*Endeavour to do rather the will of another than thy own.

*Ever chuse rather to have less than more.

*Always seek the lowest place, and to be beneath every one.

*Continually wish and pray, that the will of God may be wholly fulfilled in thee.

Behold such a man entereth into the ♦bounds of peace and quietness.

2. Christian. Lord, this thy short speech containeth much perfection.

Thou, who canst do all things, and ever lovest the profiting of my soul, increase in me thy grace, that I may fulfil thy works, and work out my own salvation.

My Lord God, be not far from me; my God, consider and help me; for sundry thoughts have risen up against me, afflicting my soul.

How shall I pass through them without hurt? How shall I utterly break them?

Christ. I will go before thee, and will humble the great ones of the earth. I will open the doors of the prison, and reveal unto thee hidden secrets.

Christian. Do Lord, as thou sayest, and let all evil thoughts fly before thy face.

This is my hope, my only comfort to fly unto thee in every tribulation; to trust in thee, to call upon thee from my heart, and to expect patiently thy comfort.

*3. Enlighten me, O good Jesus, with a clear shining inward light, and drive away all darkness from the habitation of my heart.

Repress my wandering thoughts, and drive away those temptations which violently assault me.

Fight strongly for me, and vanquish those evil beasts, these enticing lusts, that so peace may be obtained by thy power, and abundance of thy praise found in the holy court of a pure conscience.

*Command the winds, and the tempests; say unto the sea, Be still, and to the north wind, Blow not, and there shall be a great calm.

*4. Send forth thy light and thy truth, that they may shine upon the earth; for I am as the earth, without form, and void, until thou enlighten me.

*Pour out thy grace from above, let thy heavenly dew distill upon my heart.

*Supply streams of devotion, to water the face of the earth, that it may bring forth good and excellent fruit.

Lift up my mind, which is pressed down by the weight of my sins. Draw up my whole desire to heavenly things; that having tasted the sweetness of supernatural happiness, it may be irksome to me even to think of earthly vanities.

5. Snatch me, and deliver me from all the unlasting comfort of creatures; for no created thing can fully comfort and quiet my desire.

*Join me unto thee with an inseparable band of love; for thou alone dost satisfy him that loveth thee, and without thee all things are frivolous.

CHAPTER XIX.

Of avoiding curious enquiry into the life of others.

Christ.SON, be not curious, trouble not thyself with idle cares.

What is this or that to thee? Follow thou me.

For what is it to thee whether that man be such or no? Whether this man do or speak this or that?

Thou shalt not need to answer for others, but shalt give account of thyself.

Behold I know every one, and see all things that are under the sun, and understand how it is with every one; what he thinks, what he desires, and at what he aims.

All things therefore are to be committed unto me; but do thou keep thyself in peace, and let him that acts, act as he will.

Whatsoever he shall have done or said shall fall upon himself, for he cannot deceive me.

2. Be not careful for the shadow of a great name, or for the friendship of many; nor for the affection of particular men.

For these things distract and greatly darken the heart.

I would willingly utter my words, and reveal my secrets unto thee, if thou didst diligently observe my coming, and open the door of thy heart unto me.

Be careful and watch in prayer, and humble thyself in all things.

CHAPTER XXI.

Of the excellent liberty which humble prayer sooner gaineth than reading.

Christian.LORD, it is the work of a perfect man, never to slacken his mind from the attentive thought of heavenly things, and to pass without care among many cares; not like a dull sluggard; but by a free mind, adhering to no creature with inordinate affection.

2. I beseech thee, my most gracious God, preserve me from the cares of this life, lest I be entangled thereby; and from the many necessities of the body, lest I should be caught by pleasure; and from whatsoever is an obstacle to the soul, lest broken with troubles I should be overthrown.

3. O my God, who art ineffable sweetness, embitter unto me all carnal comfort, which draws me away from the love of eternal things, by the hope of present delight.

Let me not be overcome, O Lord, let me not be overcome by flesh and blood. Let not the world, and the short glory thereof deceive me. Let not the devil and his subtilty supplant me.

*Give me strength to resist, patience to suffer, and constancy, to persevere.

Give me, instead of the comforts of the world, the unction of thy Spirit; and for carnal love pour into my soul the love of thy name.

Herein, I beseech thee, let thy hand govern me, and teach me, that I may fall into no extreme.

CHAPTER XXII.

That self-love most hindereth our attainment of the supreme love.

Christ.SON, thou oughtest to give all for all, and to retain nothing of thyself.

Know, that the love of thyself doth hurt thee more than any thing in the world.

According to the love and affection thou bearest to it, every thing cleaves unto thee more or less.

If thy love be pure, thou shalt not be in bondage to any thing.

Covet not that which thou mayst not have. Be not willing to have that which may deprive thee of inward liberty.

It is strange that thou committest not thyself wholly unto me, from the bottom of thy heart, with all things that thou canst desire or have.

2. Why dost thou consume thyself with vain grief? Why art thou tired with needless cares?

Stand to my will, and thou shalt suffer no detriment.

*If thou seekest this or that, and wouldest be here or there, to enjoy thy own will and pleasure; thou shalt never be at quiet, nor free from care:

*For in every thing somewhat will be wanting, and in every place there will be some that will cross thee.

3. It availeth thee therefore not to multiply outward things, but to despise them, and utterly root them out of thy heart.

Unless thou standest stedfast in me, thou mayst change, but not better thyself.

For when occasion of change happens, and is embraced, thou shalt find not only those things which thou soughtest to fly, but a great deal more.

4. Christian. Strengthen me, O God, by the grace of thy Holy Spirit.

Give me to be strengthened in my inward man, and to empty my heart of all uncomfortable care.

*Not to be drawn away with the desire of any thing, either mean or precious; but to look upon all things as passing away, and myself as passing away together with them.

5. Grant me, O Lord, heavenly wisdom, that I may learn above all things to seek and find thee, above all things to relish thee, and to love thee.

And to think of all other things as they are, according to the disposal of thy wisdom.

CHAPTER XXIII.

How we ought to call upon God, and bless him in tribulation.

Christian.BLESSED, O Lord, be thy name for ever, who art pleased that this temptation and tribulation should come upon me.

I cannot fly it; but must needs fly to thee, that thou mayst help me, and turn it to my good.

Lord, I am now afflicted. I am much troubled with this present suffering.

And now, dear Father, what shall I say? I am in a strait, save me from this hour.

Yet therefore came I unto this hour, that thou mayst be glorified, when I shall have been brought very low, and then delivered by thee.

Let it please thee, Lord, to deliver me; for, what can I do, and whither shall I go without thee?

Grant me patience, Lord, at this time also.

Help me, my God, and then I will not fear, how grievously soever I be afflicted.

2. And now, in these my troubles, what shall I say? Lord, thy will be done, I have deserved to be afflicted.

Surely I ought to bear it; and O that I could bear it with patience, until the tempest be passed over!

But thy hand is able to take even this temptation from me, and to assuage the violence thereof, that I utterly sink not under it, as often heretofore thou hast done unto me, O my God, my merciful God.

And the more hard it is to me, the more easy is this change to the right hand of the Most High.

CHAPTER XXIV.

Of craving the divine aid, and confidence of recovering grace.

Christ.SON, I am the Lord, that giveth strength in the day of tribulation.

Come unto me when it is not well with thee.

This is that which most of all hindereth heavenly consolation, that thou art slow in turning thyself unto prayer.

For before thou dost earnestly pray unto me, thou seekest many comforts, and triest to refresh thyself with outward things.

And hence it comes to pass that all doth little profit thee, until thou considerest, that I am he that delivers those that trust in me; that out of me is neither powerful help, nor profitable counsel, nor lasting remedy.

But now having recovered breath after the tempest, gather strength again in the light of my mercies, for I am at hand to repair all, not only entirely, but also abundantly.

2. Is there any thing hard to me? Or am I like unto him that promiseth and performeth not?

Where is thy faith? Be firm and constant.

Take courage and be patient; comfort will come to thee in due time.

Wait, wait for me, I will come and heal thee.

Let not thy heart be troubled, neither let it fear.

Believe in me, and put thy trust in my mercy.

When thou thinkest thyself farthest off from me, often I am nearest unto thee.

When thou judgest, almost all is lost, then often is the greatest opportunity of improvement.

That which I have given I can take away; and restore it again when I please.

*3. When I give it, it is mine; when I withdraw it, I take not any thing that is thine; for mine is every good and perfect gift.

If I send any cross, repine not, nor let thy heart fail: I can quickly succour thee, and turn all thy heaviness into joy.

Nevertheless I am righteous, and greatly to be praised, when I deal thus with thee.

As my Father hath loved me, I also love you, said I unto my beloved disciples; whom I sent not to temporal joys, but to great conflicts: not to honours, but to contempts; not to idleness, but to labours; not to rest, but to bring forth much fruit with patience.

My son, remember these words.

CHAPTER XXV.

Of the contempt of all creatures, in order to find out the Creator.

*Christian.LORD, I stand in need of greater grace, to attain that state wherein no man or creature may be a hindrance to me.

For as long as any thing detains me, I cannot freely take my flight unto thee.

What is more quiet than a single eye? And what more free than he that desireth nothing upon earth?

And unless a man be free from the affections of all creatures, he cannot freely attend unto divine things.

Long shall he be little, and lie groveling below, that esteemeth any thing great, but the one infinite and eternal good.

For whatsoever is not God, is nothing, and ought to be accounted as nothing.

Christ. Son, thou canst not possess perfect liberty, unless thou wholly renounce thyself.

All who are lovers of themselves are in bondage, full of desires, curious wanderers, seeking self-indulgence, and not the things of Jesus Christ, but often devising and framing that which shall not stand.

For all that is not of God shall perish.

*Keep this short and perfect saying, Forsake all, and thou shalt find all; leave desire, and thou shalt find rest.

Consider this well, and when thou hast fulfilled it, thou shalt understand all things.

2. Christian. Lord, that is not one day’s work; yea, in this short word is contained all perfection.

Christ. Son, thou must not go back, nor straitways be dejected, when thou hearest of the ways of the perfect; but rather be stirred up to higher things, and at least desire and sigh after them.

I would thou wert come to this, that thou wert no longer a lover of thyself, but didst stand merely at my beck.

Then thou wouldst please me, and all thy life would pass away in joy and peace.

Thou hast yet many things to forsake; which, unless thou wholly resignest up unto me, thou shalt not attain that which thou desirest.

I counsel thee to buy of me gold tried in the fire, that thou mayst be rich: that is, heavenly wisdom, which treadeth under foot all earthly things.

Cast away earthly wisdom, and all study to please others or thyself.

He that is wise, and well instructed in spirit, standeth fast, not heeding any thing, but that the whole intention of his mind may tend to the right end.

For thus he may continue one, and the selfsame, and unshaken in the midst of so many various events, directing continually the single eye of his intention unto me.

3. And the purer the eye of the intention is, the more steadily doth he pass through various storms.

But in many things the eye of a pure intention waxeth dim, for it quickly looketh upon any delightsome object that occurs.

And it is rare to find one that is wholly free from all blemish of self-seeking.

So the Jews of old came to Bethany to Martha and Mary, not for Jesus alone, but to see Lazarus also.

The eye of thy intention therefore is to be purged, that it may be single and right, directed unto me beyond the manifold earthly objects that come between.

CHAPTER XXVI.

That God is sweet above all things, and in all things, to him that loveth.

Christian.MY God and my all. What would I have more, and what greater happiness can I desire?

O sweet and pleasing word! But to him that loveth the word; not the world, nor those things that are in the world.

My God and my all! Enough is said to him that understandeth; and to him that loveth it is pleasant to repeat it often.

For when thou art present, all things please; but when thou art absent, all things disgust.

Thou givest quiet of heart, and much peace, and pleasant joy.

Thou makest us think well of all things, and praise thee in all things: neither can any thing please long without thee.

*But that any thing may be pleasant, thy grace must be present, and it must be seasoned with the sweetness of thy wisdom.

2. What is not tasteful unto him who tasteth thee?

And him who delighteth not in thee, what can delight?

*3. O thou everlasting light, surpassing all created lights, dart the beams of thy brightness from above, piercing the most inward parts of my heart.

Purify, rejoice, enlighten, and enliven my spirit, with all the powers thereof, that I may cleave unto thee with abundance of joy and triumph.

*O when will that blessed hour come, when I shall be filled with thy presence, and thou be unto me all in all!

As long as this is not granted me, I shall not have full joy.

Alas! the kingdom of my soul is not yet in peace.

4. But thou that rulest the raging of the sea, and stillest the waves thereof when they arise, arise and help me:

Scatter the people that delight in war, destroy them in thy might.

Display thy greatness, and let thy right hand be glorified; for there is no other hope nor refuge for me, but in thee, my Lord God.

CHAPTER XXVII.

Of a pure and entire resignation of ourselves, for the obtaining freedom of heart.

Christ.SON, forsake thyself, and thou shalt find me.

Stand without chusing any thing and without seeking to have any thing as thy own.

Resign thyself, without resuming thy claim.

Christian. Lord, how often shall I resign myself? And wherein shall I forsake myself?

*Christ. Always and every hour, as well in little things as in great; I except nothing, but require that thou be naked and void of all things.

Otherwise how canst thou be mine, and I thine, unless both within and without thou art free from all self-will?

2. Some resign themselves, but with some exception; for they put not their whole trust in God, and therefore they study how to provide for themselves.

*Some also at first offer all; but afterwards being assaulted with temptation, return again to that which they had left, and therefore they go not forward in virtue.

These shall not attain to the true liberty of purity of heart, nor to the favour of my sweetest familiarity, unless they first make an entire resignation, and a daily oblation of themselves unto me.

3. I have often said unto thee, and now again I say the same; forsake thyself, resign thyself, and thou shalt enjoy much inward peace.

* Give all for all; seek nothing, require back nothing, abide purely and with a firm confidence in me, and then thou shalt enjoy me.

*Thou shalt be free in heart, and darkness shall not have any power over thee.

*Let this be thy prayer, let this be thy desire; that being stript of all selfishness, thou mayst follow naked the naked Jesus, and dying to thyself, mayst live eternally with me.

CHAPTER XXVIII.

Of the good government of ourselves in outward things, and of recourse to God in danger.

Christ.SON, thou oughtest with all diligence to endeavour, that in every place and action of business, thou be inwardly free, and master of thyself, and that things be under thee, and not thou under them.

That thou mayst be lord of thy actions, not a servant or a hireling, but rather a freeman, and a true Hebrew, enjoying the liberty of the sons of God:

Who stand above the things that are present, and view the things which are eternal:

*Who look on transitory things with the left eye, and with the right behold the things of heaven:

Whom temporal things cannot draw to cleave unto them; but they rather draw temporal things to serve them, in such a way as they are appointed by the Creator of all, who hath left nothing in his creatures without due order.

2. If thou remainest stedfast in all events, and dost not weigh by the outward appearance, the things which thou seest and hearest; but presently in every affair dost enter with Moses into the tabernacle, to ask counsel of the Lord, thou shalt hear the divine oracle, and return instructed, concerning many things both present and to come.

Always fly to the closet of thy heart, earnestly craving the Divine favour.

For the scripture testifieth, that therefore were Joshua and the children of Israel deceived by the Gibeonites, because they asked not counsel at the mouth of the Lord.

Always commit thy cause to me, I will dispose well of it in due time.

Wait for my ordering of it, and thou shalt find it well for thy good.

Christian. Lord, I most willingly commit all unto thee, for my care can avail little.

*O that I cleaved not too much to future events, but offered myself with all readiness of mind to thy good pleasure!

3. Christ. Son, a man often earnestly labours for what he desireth; and when he hath gotten it, he beginneth to be of another mind.

For men’s affections do not long continue fixed on one thing.

It is therefore no small thing for a man to forsake himself, even in the smallest things.

4. The true profiting of a man consisteth in the denying of himself.

But the old enemy ceaseth at no time from tempting, but day and night layeth grievous snares, if haply he may cast the unwary into them.

Therefore watch and pray, that ye enter not into temptation.

CHAPTER XXIX.

That man hath no good of himself, nor any thing whereof he can glory.

Christian.LORD, what is man, that thou art mindful of him; or the son of man that thou visitest him?

What hath man deserved, that thou shouldst give him thy grace?

Lord, what cause have I to complain, if thou forsakest me; or if thou dost not that which I desire?

Surely, Lord, I am nothing, I can do nothing, I have nothing that is good of myself, but in all things I am defective, and do ever tend to nothing.

And unless thou help and inwardly instruct me, I become altogether cold and dissipated.

2. But thou, O Lord, art always the same, and endurest for ever; always good, just, and holy, doing all things well, justly and holily, and disposing all things with wisdom.

But I, that am more ready to go backward than forward, do not ever continue in one estate; for seven times are passed over me:

Yet it is soon better with me, when it so pleaseth thee, and when thou vouchsafest to stretch forth thy helping hand.

For thou alone canst help me without the aid of man, and so strengthen me, that my countenance shall be no more changed, but my heart shall be turned to thee alone, and there shall rest.

3. Thanks be unto thee, from whence all proceedeth, as often as it goeth well with me:

But I am mere vanity in thy sight, an inconstant and weak man.

Wherefore then can I glory? Or for what do I desire to be esteemed?

For nothing? But this is most vain?

The true glory and holy rejoicing is for a man to glory in thee, and not in himself:

To rejoice in thy name and not in his own virtue; nor to delight in any creature but in thee.

Praised be thy name, not mine: magnified be thy work, not mine.

Let thy holy name be blessed; but to me let no part of men’s praise be given.

Thou art my glory, thou art the joy of my heart.

In thee will I glory and rejoice all the day; but as for myself I will not glory, but in my infirmities.

4. Let the Jews seek honour one of another; I will desire that which is from God only.

For all human glory, all temporal honour, all worldly highness is vanity and folly.

O my truth, my mercy, my God, most blessed Trinity; to thee alone be praise, honour, power, and glory for evermore.

CHAPTER XXX.

That our peace is not to be placed in men.

*Christ.SON, if thou placest thy peace in any one, because he thinketh like thee, and liveth with thee, thou shalt be unstable and entangled,

But if thou hast recourse unto the ever-living and eternal truth, a friend going from thee or dying shall not grieve thee.

*The love of thy friend ought to be grounded in me; and for me he is to be beloved, whosoever he be who is dear to thee in this life.

No friendship can avail, or continue without me; neither is that love true and pure, which is not knit by me.

Thou oughtest to be so dead to such affections toward men, that thou shouldst wish to be without all friendship purely human.

2. But he that attributeth any good unto himself, hindereth God’s grace from coming unto him.

For the grace of the Holy Ghost ever seeketh an humble heart.

When thou casteth thine eyes on creatures, the sight of thy Creator is taken from thee.

Learn to overcome thyself in all things for the love of thy Creator; and then thou shalt be able to attain to divine knowledge.

How little soever the thing be, if it be loved and regarded inordinately, it defileth the soul, and hindereth the enjoyment of the supreme good.

CHAPTER XXXI.

Against vain knowledge.

Christ.SON, let not the fair speeches and subtle sayings of men move thee: for the kingdom of God consisteth not in word but in power.

Labour to mortify thy sins; for that will profit thee more than the knowledge of many difficult questions.

2. When thou hast read and knowest many things, thou must ever return to one principle.

*I am he that teacheth man knowledge, and giveth unto babes a more clear understanding than can be taught by man.

He to whom I speak, shall quickly be wise, and he shall profit much in the spirit.

Woe be to them that enquire many curious things of men; and little mind the way how to serve me.

*The time will come, when the Master of Masters shall appear, Christ the Lord of angels, to hear the lesson of all, that is, to examine the conscience of every one.

And then he will search Jerusalem with a candle, and the hidden things of darkness shall be laid open, and the arguing of men’s tongues shall be silent.

*3. I am he that teacheth without the noise of words, without the confusion of opinions.

I am he that teacheth to despise earthly things, to disdain things present, to seek the everlasting, to relish things eternal, to fly honours, to suffer injuries, to place all hope in me, to desire nothing out of me, and above all things ardently to love me.

I am the teacher of truth, the searcher of the heart, the discerner of the thoughts, the promoter of good actions, distributing to every one as I judge meet.

CHAPTER XXXII.

Of putting our trust in God when we are evil spoken of.

Christ.SON, stand firm, and put thy trust in me: for what are words but words? They fly through the air, but hurt not a stone.

If thou be guilty, see that thou be willing to amend: if thou be innocent, suffer this willingly for God.

It is but a small matter to suffer a few words, if thou hast not yet the courage to endure hard stripes.

Give diligent ear to my words, and thou shalt little regard ten thousand words spoken by men.

*2. Christian. O Lord God, thou just judge, strong and patient, thou who knowest the frailty and wickedness of man, be thou my strength, and my whole trust, for my own conscience sufficeth me not.

Thou knowest that which I know not, and therefore in every reproof, I ought to have humbled myself, and to have borne meekly.

Vouchsafe mercifully to pardon me as often as I have failed herein, and give me grace to bear it better hereafter.

For thy abundant mercy is more available to me for the obtaining of pardon, than my fancied justice for my defence, since I cannot see to the bottom of my conscience.

Although I know nothing by myself, yet I cannot hereby justify myself: for without thy mercy no man living shall be justified in thy sight.

CHAPTER XXXIII.

Of eternity, and the shortness of this life.

Christian.O MOST blessed mansion of the heavenly city! O most clear day of eternity, which night obscureth not, but the highest truth ever enlighteneth!

A day of continual joy, of perpetual quietness, and never changing into a contrary state!

O that that day would once appear, and all these temporal things were at an end!

To the saints above it shineth with everlasting brightness; but to those that are pilgrims upon earth, it appeareth only afar off, and through a glass.

O good Jesus, when shall I stand to behold thee! When shall I contemplate the glory of thy kingdom! When wilt thou be unto me all in all!

O when shall I be with thee in thy kingdom, which thou hast prepared for thy beloved from all eternity!

2. Comfort my banishment, assuage my sorrow; for my whole desire sigheth after thee.

My God, be not far from me, depart not in thy wrath from thy servant.

Cast forth thy lightning and disperse them; shoot out thine arrows, and consume all the imaginations of the enemy.

Gather in, call home my senses unto thee, make me forget all the things of this world:

Grant me to cast away speedily the imaginations of wickedness.

*Succour me, O thou, the everlasting truth, that no vanity may move me.

*Come, heavenly sweetness, and let all impurity fly from thee.

Pardon me as often as I think upon any thing besides thee in prayer.

I truly confess, that I am wont to be subject to many distractions.

For oftentimes I am not there, where I stand or sit; but I am rather there whither my thoughts carry me.

Where my thoughts are, there am I; there are often my thoughts where my actions are.

But blessed is that man, that for thee, O Lord, dismisseth all creatures, violently resisteth nature, and through fervour of spirit, crucifieth the lusts of the flesh: that so with a serene conscience he may offer pure prayer unto thee, and be meet to be admitted into the angelical choirs, all earthly things both outwardly and inwardly being excluded.

CHAPTER XXXIV.

Of the desire of everlasting life, and how great rewards are promised to those who fight valiantly.

Christ.SON, when thou perceivest the desire of everlasting bliss given thee from above, open thy heart wide, and receive this holy inspiration with thy whole soul.

Give most ardent thanks to the heavenly goodness, that dealeth with thee so favourably, visiteth thee mercifully, stirreth thee up fervently, sustaineth thee powerfully, lest through thine own weight thou fall down to the things of earth.

Neither dost thou obtain this by thine own thought or endeavour, but by the mere condescension of heavenly grace:

To the end that thou mayst make a farther progress in holiness and humility, and prepare thyself for future battles:

And that thou mayst cleave unto me with the whole affection of thy heart, and serve me with fervent desire.

2. Ask not that which is delightful and profitable unto thee, but that which is acceptable to me, and for my honour.

For if thou judgest aright, thou oughtest to prefer and follow my appointment, rather than thine own desire.

I know thy desire, and have heard thy frequent groans.

Thou wouldst now enjoy the everlasting habitation; and thy heavenly country, replenished with all joy, now delights thee.

But that hour is not yet come; as yet there is another time, a time of war, a time of labour and trial.

Thou desirest to be filled with the supreme good, but thou canst not attain it for the present.

I am the supreme good: patiently wait for me, until the kingdom of God come.

3. Now therefore be humbly obedient unto all, and regard not who said or commanded this:

But take great heed, that whether thy superior, inferior, or thine equal, require any thing of thee, or insinuate their desire, thou take it all in good part, and endeavour to fulfil it with a sincere will.

Let one seek this, another that; let him glory in this, the other in that, and be praised a thousand times; but do thou neither rejoice in this, nor in that, but in the contempt of thyself, and in my good pleasure and honour alone.

This art thou to wish, that whether it be by thy life or by thy death, God may be always glorified in thee.

CHAPTER XXXV.

How a person in heaviness ought to give up himself into the hands of God.

Christian.LORD God, holy Father, be thou blessed both now and for evermore; because as thou willest, so it is done, and what thou dost is good.

Let thy servant rejoice in thee, not in himself, nor in any thing else; for thou alone art the true gladness, thou art my hope and my crown, thou art my joy and my honour, O Lord.

What hath thy servant, but what he hath received from thee, even without any merit of his?

Thine is all that thou hast given, and whatsoever thou hast made.

I am poor, and in labour from my youth: and sometimes my soul is sorrowful even unto tears; sometimes also it is troubled, by reason of the evils which hang over my head.

2. I long after the joy of peace, I earnestly crave the peace of thy children, that are led by thee in the light of thy comfort.

If thou givest peace, if thou pourest into my heart holy joy; the soul of thy servant shall be full of gladness, and shall become devout in thy praise:

But if thou withdrawest thyself, he will not be able to run the way of thy commandments, but rather he will bow his knees, and smite his breast, for it is not with him as it was heretofore, when thy candle shone upon his head, and he was protected under the shadow of thy wings, from the temptations which violently assaulted him.

*O righteous Father, and ever to be praised, the hour is come that thy servant is to be tried.

Behold, dear Father, meet it is that in this hour thy servant suffer something for thy sake.

O Father, ever more be honoured, the hour is come; that for a short time thy servant should outwardly be oppressed, but inwardly live with thee.

That he should be a little despised, humbled, and made abject in the sight of men, and worn down with heaviness; that he may rise again with the morning of the new light, and be glorified in heaven.

Holy Father, thou hast so appointed it; and this is fulfilled which thyself hast commanded.

3. It is a favour to thy friend, that he may suffer and be afflicted in the world for the love of thee, how often soever, and by whomsoever, thou permittest it to fall upon him.

Nothing cometh to pass on earth without thy counsel, without thy providence, or without a cause.

It is good for me, Lord, that thou hast afflicted me, that I may learn thy righteous judgment, and cast away all haughtiness of heart, and presumption.

*It is profitable to me, that shame hath covered my face, that I may rather seek to thee for comfort than to men.

4. I have learned also here to dread thy unsearchable judgments, who afflictest the just with the wicked, but not without equity and justice.

I give thee thanks, for that thou hast not spared my sins, but hast worn me away, inflicting sorrows, and sending griefs within and without.

There is none under heaven that can comfort me, but thou my Lord God, the heavenly physician of souls, that strikest and healest, bringest down to hell, and bringest back again.

Let thy correction be upon me, and let thy rod instruct me.

5. Behold, dear Father, I am in thy hands, I bow myself under the rod of thy correction:

Strike my back and my neck, that my perverseness may be conformed to thy will.

Make me an holy and humble disciple of thine (as thou art wont to do) that I may be ready at every beck of thy pleasure.

I commend myself and all that is mine unto thee to be corrected.

It is better to be corrected here than hereafter.

Thou knowest every thing, and there is nothing in the conscience of man hidden from thee.

Before things are done, thou knowest that they will come to pass, and hast no need that any should teach thee, or admonish thee of those things which are done on earth.

Thou knowest what is expedient for my profiting, and how fit tribulation is to scour off the rust of my sins.

Do with me according to thy good pleasure, and disdain me not for my sinful life; better and more clearly known to none than to thee alone.

6. Grant me, O Lord, to know that which ought to be known, to love that which ought to be loved;

To praise that which pleaseth thee most, to esteem that which is precious unto thee, to despise that which is contemptible in thy sight.

Suffer me not to judge according to the sight of the outward eyes, nor to give sentence according to the hearing of the ears of ignorant men.

But to discern invisible and spiritual things with a true judgment, and, above all things, ever to search after thy good will and pleasure.

CHAPTER XXXVI.

That a man ought to esteem himself not worthy of any comfort.

Christian.LORD, I am not worthy of any comfort nor of any spiritual visitation.

And therefore thou dealest justly with me; when thou leavest me poor and desolate.

For though I could shed a sea of tears, yet I were not worthy of thy comfort.

For, alas, I deserve nothing but to be punished, in that I have grievously offended thee in many things.

But thou, O merciful God, who willest not that any should perish, to shew the riches of thy goodness, vouchsafest to comfort thy servant above the manner of men:

For thy comforts are not like the words of men.

2. What have I done, O Lord that thou shouldest bestow any heavenly comforts upon me?

I remember not that I have done any good, but have been always prone to sin and slow to amendment.

This is true, and I cannot deny it: if I should say otherwise, thou wouldst stand against me, and there would be none to defend me.

What have I deserved but hell and everlasting fire?

I confess in very truth, that I am worthy of all scorn and contempt, and it is not fit that I should be numbered among thy saints.

3. What shall I say, guilty as I am, and full of all confusion?

I have nothing to say but this; I have sinned, Lord, I have sinned; have mercy on me, pardon me;

*Suffer me a little, that I may vent my grief, before I go into the land of darkness, a land covered with the shadow of death.

What dost thou require of a guilty and miserable sinner, but that he humble himself for his offences?

Of true contrition and humbling of the heart, ariseth hope of forgiveness; the troubled conscience is reconciled to God; the favour of God which was lost, is recovered; man is preserved from the wrath to come, and God and the penitent soul meet together with an holy kiss.

4. Humble contrition for sin is an acceptable sacrifice unto thee, O Lord, savouring much sweeter in thy presence than the perfume of frankincense.

This is also the pleasant ointment which thou wouldst should be poured upon thy sacred feet.

For thou never despisest a contrite heart.

CHAPTER XXXVIII.

Of the corruption of nature, and efficacy of Divine grace.

Christian.O LORD, my God, who ♦hast created me after thy likeness, grant me this grace which thou hast shewed to be so necessary to salvation, that I may overcome my wicked nature, which draweth me to sin and perdition.

For I feel in my flesh the law of sin contradicting the law of my mind; neither can I resist, unless thy most holy grace, infused into my heart, assist me.

2. O Lord, how exceeding needful is thy grace for me to begin any good work, to go forward, and to accomplish it;

For without it I can do nothing; but in thee I can do all things.

Arts, riches, beauty, strength, wit, eloquence, are of no value with thee, O Lord, without thy grace.

3. O most blessed grace, that makest the poor in spirit rich in virtue, and makest the rich in many blessings, to be humble in heart;

Come, come down unto me, replenish me early with thy comfort, lest my soul should faint for weariness and dryness of mind.

O Lord, thy grace is sufficient for me, though other things that nature desireth be wanting.

If I be tempted and vexed with many tribulations, I will not fear any evils, while thy grace is with me:

This is stronger than all enemies, and wiser than all the wise.

Let thy grace, O Lord, always prevent me, and follow me, and make me ever diligent in good works, through Jesus Christ thy Son. Amen.

CHAPTER XXXIX.

That we ought to deny ourselves and imitate Christ.

Christ.FOLLOW Me, I am the Way, the Truth, and the Life.

I am the way, which thou oughtest to follow; the truth which thou oughtest to trust; the life which thou oughtest to hope for.

I am the strait way, the supreme truth, the true life: yea, the blessed life, the uncreated life.

If thou remainest in my way, thou shalt know the truth, and the truth shall make thee free, and thou shalt lay hold on everlasting life.

2. Christian. Lord Jesus, forasmuch as thy life was poor and contemptible unto the world, grant me grace to imitate thee in suffering worldly contempt.

For the servant is not greater than his Lord, nor the disciple above his Master.

Let thy servant be exercised in thy life, for therein my salvation consists.

Whatsoever I read or heard besides it, doth not refresh or delight me fully.

3. Christ. Son, now thou knowest these things, happy shalt thou be if thou do them.

He that hath my commandments, and keepeth them, he it is that loveth me;

And I will love him, and will manifest myself unto him, and make him sit with me in the kingdom of my Father.

Christian. Lord Jesus, as thou hast said and promised, so let it come to pass.

I have received the cross, I have received it from thy hand; I will bear it, and bear it till death, as thou hast laid it upon me.

Truly the life of a Christian is the cross; but yet it is a guide to paradise.

I have begun, I may not go back, neither is it fit to leave that which I have undertaken.

Behold, our King goeth before us, who also will fight for us.

Let us follow him manfully, let none be dismayed, but be ready to die valiantly in the battle, and let us not blemish our glory by flying from the cross.

CHAPTER XL.

That a man be not too much dejected when he feeleth some defect.

Christ.SON, patience and humility in adversity are more pleasing to me, than much devotion in prosperity.

Why art thou grieved for every little trifle spoken against thee?

Although it had been much more, thou oughtest not to have been moved.

But now let it pass; it is not the first that hath happened, nor is it any new thing, neither shall it be the last.

Thou art valiant enough, as long as no adversity happeneth.

Thou canst give good counsel, and strengthen others with thy words; but when tribulation cometh to thy door, thou art destitute of counsel and strength.

I yet live, saith the Lord, ready to help thee, and to give thee greater comfort than before, if thou puttest thy trust in me, and callest devoutly upon me.

2. Be patient, and prepare thyself to greater sufferings.

All is not lost, if thou feelest thyself afflicted, or grievously tempted.

I am he, who will strengthen with health them that mourn, and raise up unto glory those that know their own infirmity.

3. Christian. Lord, blessed be thy word, more sweet unto my mouth than honey, and the honey-comb.

What should I do in tribulations, unless thou didst comfort me with thy holy words?

What matter is it, how much and what I suffer, so I may at length attain the port of salvation?

Grant me a good end. Grant me a happy passage out of this world!

Be mindful of me, O my God, and direct me in the right way to thy kingdom. Amen.

CHAPTER XLI.

Of searching the secret judgments of God.

Christ.SON, beware thou disputest not of high matters, nor of the secret judgments of God.

Why this man is left, and that man taken into favour; why this is so much afflicted, and that so greatly advanced:

These things are beyond the reach of man; neither can reason search out the judgments of God.

When the enemy therefore suggesteth these things unto thee, answer; thou art just, O Lord, and thy judgments are right.

And again, the judgments of the Lord are true and righteous altogether.

Thy judgments are to be feared, not to be discussed; they are such as cannot be comprehended by the understanding of man.

2. Neither enquire or dispute of the merits of saints, which of them is holier than the other.

3. I know both the first and the last: I embrace all with inestimable love.

I am to be praised in all my saints; I am to be blessed above all things, and to be honoured in every one.

CHAPTER XLII.

That all our hope and trust is to be fixed in God alone.

Christian.LORD, what is my trust in this life? Or what is my greatest comfort of all things under heaven?

Is it thou, my Lord God, whose mercies are without number?

Where hath it been well with me without thee? Or when could it be ill with me, when thou wert present?

I had rather be poor for thee, than rich without thee.

I had rather chuse to be a pilgrim on earth with thee, than to possess heaven without thee.

*Where thou art, there is heaven; and there is death and hell, where thou art not.

Thou art my desire; and therefore I cannot but sigh, and cry, and pray unto thee.

For I have none to trust in, none that can help me in my necessities, but thee alone, my God.

*Thou art my hope, thou art my trust, thou art my comfort, and most faithful unto me in all things.

2. All men seek their own; thou only seekest my salvation, and turnest all things to my good.

Although thou exposest me to divers temptations and adversities; yet thou orderest all this to my advantage, who art wont to try thy beloved a thousand ways.

In which thou oughtest no less to be loved and praised, than if thou didst fill me with heavenly comforts.

3. In thee therefore, O Lord God, I put my whole hope and refuge:

On thee I rest in all tribulation and anguish.

For I find all to be weak and inconstant, whatsoever I behold out of thee.

*For neither can my friends avail, nor strong helpers aid, nor wise counsellors give any profitable answer, nor the books of the learned comfort, nor any wealth deliver, nor any secret or pleasant place defend: if thou thyself dost not assist, help, strengthen, comfort, instruct, and keep us.

4. For all things that seem to make for peace, without thee are nothing, and bring indeed no felicity at all.

Thou therefore art the end of all that is good, the height of life, the depth of wisdom:

*And the strongest comfort of thy servants is, to trust in thee above all things.

To thee therefore do I lift up mine eyes; in thee O my God, the Father of mercies, I put my trust.

*Bless and sanctify my soul with thy heavenly blessing, that it may be made thy holy habitation, and the seat of thy eternal glory:

*And that nothing may be found in the temple of thy glory, that may offend the eyes of thy majesty.

According to the greatness of thy goodness, and the multitude of thy mercies, look upon me, and hear the prayer of thy poor servant, who is far exiled from thee in the land of the shadow of death.

*Protect and keep the soul of thy servant, amidst so many dangers of this corruptible life, and by thy grace accompanying me, direct it by the way of peace to the country of everlasting light. Amen.

An Extract of the

CHRISTIAN PATTERN:

Or, a treatise on the imitation of Christ. Written in Latin by Thomas a Kempis.

BOOK IV.

An Exhortation unto the Holy Communion.

The voice of Christ.

COME unto me, all ye that travail and are heavy laden and I will refresh you.

The bread which I will give is my flesh, for the life of the world.

Take, eat, this ♦is my body that is given for you: do this in remembrance of me.

He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

The words which I speak unto you are spirit and life.

CHAPTER I.

With how great reverence Christ ought to be received.

The voice of the disciple.

THESE are thy words, O Christ, the everlasting truth.

Because therefore they are thine, and true, they are all thankfully and faithfully to be received by me.

They are thine, and thou hast spoken them; and they are mine also, because thou hast spoken them for my salvation.

I willingly receive them from thy mouth, that they may be the deeper imprinted in my heart.

These gracious words, so full of sweetness and love, encourage me; but mine own offences drive me back from receiving so great mysteries.

2. Thou commandest me to come confidently unto thee, if I will have part with thee; to receive the food of immortality, if I desire to obtain everlasting glory.

Thou sayest, Come unto me, all ye that travail and are heavy laden, and I will refresh you.

O sweet and friendly words in the ear of sinners, that thou, my Lord God, shouldst invite the poor and needy to the participation of thy most holy body?

*But who am I, Lord, that I should presume to approach unto thee?

*Behold, the heaven of heavens cannot contain thee, and thou sayest come ye all unto me!

3. What meaneth this so gracious condescension, this so friendly invitation?

How shall I dare to come, that know no good in myself?

How shall I bring thee into my house, that have so often offended thy most gracious countenance?

*The angels and archangels revere thee, and the saints and just men fear thee, and thou sayest, come ye all unto me.

Unless thou, O Lord, didst say it, who would believe it to be true?

And unless thou didst command it, who would dare to come unto thee?

*Behold, Noah, a just man, laboured an hundred years in making of the ark, that he might be saved with a few; and how can I in one hour prepare myself to receive, with reverence the maker of the world?

4. Moses, thy great servant, and thy special friend, made an ark of incorruptible wood, which also he covered with most pure gold, to put the tables of the law therein; and I a corruptible creature, how shall I dare lightly to receive the maker of the law, and the giver of life?

Solomon, the wisest of the kings of Israel, bestowed seven years in building a magnificent temple to the praise of thy name.

He celebrated the feast of the dedication thereof eight days together; he offered a thousand peace-offerings, and he solemnly set the ark on the place prepared for it, with the sound of trumpets and joy.

*And I the most miserable and poorest of men, how shall I bring thee into my house, that can scarce spend one half hour devoutly? Yea would I could once spend near half an hour in a due manner!

5. O my God, how much did they do out of an endeavour to please thee! And, alas, how little is that which I do! How little time do I spend to prepare myself to receive!

I am very seldom wholly recollected, very seldom free from all distraction;

And yet surely no unbecoming thought ought to appear in the presence of the Deity, nor any creature find any place in me, for I am not to harbour an angel, but the Lord of angels.

6. And yet there is great difference between the ark of the covenant, and thy most pure body! Between those legal sacrifices, figures of future things, and the completion of all antient sacrifices.

Why therefore am I not more inflamed at thy venerable presence?

7. The devout King David danced before the ark of God with all his might, calling to mind the benefits bestowed upon his fore-fathers.

He often sung to the harp, being inspired with the grace of the Holy Ghost.

He taught the people of Israel to praise God with their whole heart, and with joint voices every day to bless and praise him.

If so great devotion was then shewn, and there was such celebrating of the divine praise before the ark of the testament; what reverence is now to be performed in receiving the most precious body and blood of Christ?

8. O God, the invisible creator of the world, how wonderfully dost thou deal with us!

How sweetly and graciously dost thou dispose of all things for thine elect, to whom thou offerest thyself to be received in this sacrament!

This exceedeth all understanding! This strongly draweth the hearts of the devout, and inflameth their affections.

9. O the admirable and hidden grace of this sacrament, which only the faithful ones of Christ know: but the unbelieving, and such as are slaves unto sin, cannot experience;

In this sacrament spiritual grace is given, and strength which was lost restored in the soul, and the beauty disfigured by sin returns again.

This grace is sometimes so great, that not only the mind, but the weak body also, feeleth great increase of strength.

10. Our coldness and negligence is much to be bewailed, that we are not drawn with greater affection to receive Christ, in whom all the hope and merit of those that are to be saved consists.

For he is our sanctification and redemption: he is the comforter of us travellers, and the everlasting fruition of saints.

O the blindness and hardness of man’s heart, that doth not more deeply weigh so unspeakable a gift!

11. If the most holy sacrament was celebrated in one place only, and consecrated by one only person in the world, with how great desire would men be affected to that place, and to such a priest, that they might enjoy these divine mysteries!

But now there are many priests, and Christ is offered in many places; that so the grace and love of God to men may appear greater, the more this sacred communion is spread through the world.

Thanks be unto thee gracious Jesus, the everlasting shepherd, who hast vouchsafed to refresh us poor exiles with thy precious body and blood, and to invite us to the receiving of these mysteries with the words of thine own mouth, saying, Come unto me all ye that travail and are heavy laden, and I will refresh you.

CHAPTER II.

That the great goodness and love of God is exhibited to man in this sacrament.

The voice of the disciple.

*IN confidence of thy goodness and mercy, I come, O Lord, a sick man unto my Saviour, hungry and thirsty to the fountain of life, needy to the king of heaven, a servant unto my Lord, a creature to my Creator, disconsolate to thee my merciful comforter.

But whence is this to me, that thou vouchsafest to come unto me? Who am I, that thou shouldst give thyself unto me?

How dare a sinner appear before thee? And how is it that thou dost vouchsafe to come unto a sinner?

Thou knowest thy servant, and seest that he hath no good thing in him, for which thou shouldst bestow this favour upon him.

I confess my unworthiness; I acknowledge thy goodness; I praise thy mercy, and give thee thanks for thy transcendent love.

For thou dost this for thine own sake, not for any merits of mine: that thy goodness may be better known unto me, thy love more abundantly shewn, and thy gracious condescension the more eminently displayed.

Since therefore it is thy pleasure, and thou hast commanded that it should be so, this thy favour is also pleasing to me, and may my sins be no hindrance.

2. O most sweet and benign Jesu, how great reverence and thanks ♦are due unto thee for the receiving of thy sacred body, whose preciousness no man is able to express!

But what shall I think, now I am to approach unto my Lord, whom I am not able duly to honour, and yet I desire to receive him with devotion?

What can I think better and more profitable, than to humble myself wholly before thee, and to exalt thine infinite goodness over me?

I praise thee, my God, and will exalt thee for ever. I despise and submit myself unto thee, in a deep sense of my own unworthiness.

3. Behold thou art the holy of holies, and I the vilest of sinners!

Behold thou inclinest unto me, who am not worthy so much as to look up unto thee.

Behold thou comest unto me, it is thy will to be with me, thou invitest me to thy banquet.

Thou wilt give me the food of heaven, and bread of angels to eat, which is no other indeed than thyself, the living bread, that descended from heaven and giveth life unto the world.

4. From whence doth this love proceed! What a gracious condescension appeareth herein! How great thanks and praises are due unto thee for these benefits!

O how good and profitable was thy counsel, when thou ordainedst it! How sweet and pleasant the banquet when thou gavest thyself to be our food!

How wonderful is thy operation, O Lord, how mighty is thy power, how unspeakable is thy truth!

For thou saidst the word, and all things were made; and this was done which thou commandedst.

5. A thing of great admiration, that thou my Lord God, shouldst be exhibited unto us by the elements of bread and wine.

Thou who art the Lord of all things, and standest in need of none, hast pleased to dwell in us by means of this thy sacrament.

*Preserve my heart and body undefiled, that, with a chearful and pure conscience, I may celebrate thy mysteries, and receive them to my everlasting health: which thou hast ordained and instituted for thy honour and for a perpetual memorial.

6. Rejoice O my soul, and give thanks unto God for so excellent a gift, so singular a comfort left unto me in this vale of tears.

For as often as thou receivest, so often art thou made partaker of all the merits of Christ.

For the love of Christ is never diminished, and the greatness of his propitiation is never exhausted.

Therefore thou oughtest always to weigh with attentive consideration, this great mystery of thy salvation.

*So great, new, and joyful it ought to seem unto thee, when thou comest to these holy mysteries; as if the same day Christ first descending into the womb of the virgin, was become man; or hanging on the cross, did suffer and die for the salvation of mankind.

CHAPTER III.

That it is profitable to communicate often.

The voice of the disciple.

*BEHOLD, O Lord, I come unto thee, that I may be comforted by thy gift, and delighted in thy holy banquet, which thou, O God, hast prepared in thy goodness for the poor.

Behold in thee is all I can or ought to desire; thou art my salvation, and my redemption, my hope and my strength, my honour and my glory!

*Make joyful, therefore, this day, the soul of thy servant, for I have lifted it up unto thee, O Lord Jesus.

*I desire to receive thee now with devotion and reverence. I long to bring thee into my house; that with Zaccheus I may be blessed by thee, and numbered among the children of Abraham.

My soul thirsteth to receive thy body and blood, my heart desireth to be united with thee.

*2. Give me thyself, and it sufficeth; for, besides thee, no comfort is available.

I cannot be without thee, nor live without thy visitation;

And therefore I must often come unto thee, and receive thee for the welfare of my soul, lest haply I faint in the way, if I be deprived of thy heavenly food.

For so most merciful Jesu, thou once didst say, preaching to the people, and curing sundry diseases, I will not send them home fasting, lest they faint in the way.

Deal thou therefore in like manner now with me, who hast vouchsafed to leave thyself in the sacrament for the comfort of the faithful.

For thou art the sweet refection of the soul; and he that eateth thee worthily, shall be partaker of everlasting glory.

3. O the wonderful condescension of thy mercy towards us, that thou, O Lord God, the Creator and giver of life to all spirits, dost vouchsafe to come unto a poor soul, and with thy whole deity to replenish her hunger!

O happy mind and blessed soul, that receives thee, her Lord God, with devout affection, and in receiving of thee is filled with spiritual joy!

O how great a Lord doth she entertain! How beloved a guest doth she harbour! How pleasant a companion doth she receive! How faithful a friend doth she take in! How lovely and glorious a spouse doth she embrace!

She embraceth him, who is to be loved above all that is beloved, and above all things that may be desired.

*Let heaven and earth, and all the hosts of them, be silent in thy presence; for what praise and beauty soever they have, it is received from thy bounty, and cannot equal the beauty of thy name, of whose wisdom there is no number.

CHAPTER IV.

That many gifts are bestowed upon them that communicate devoutly.

The voice of the disciple.

*MY Lord God, prevent thy servant with the blessings of thy sweetness, that I may approach worthily and devoutly to thy glorious sacrament.

*Stir up my heart unto thee, and deliver me from a heavy numbness of mind.

*Visit me with thy salvation, that I may taste in spirit thy sweetness, which plentifully lieth hid in this sacrament as in a fountain.

Enlighten also my eyes to behold so great a mystery, and strengthen me to believe it with steady faith.

For it is thy work, and not man’s power; thy sacred institution, not man’s invention.

For no man is of himself able to comprehend these things, which surpass the understanding even of angels.

What therefore shall I, unworthy sinner, dust and ashes, be able to comprehend of so high and sacred a mystery?

2. O Lord, in the simplicity of my heart, at thy commandment I come unto thee, with hope and reverence, and believe thou art present in this sacrament.

Thy will is, that I receive thee, and that by love I unite myself unto thee.

*Wherefore I implore thy mercy, and crave thy special grace, that I may wholly melt and overflow with love unto thee, and hereafter never seek any comfort out of thee.

For this sacrament is the remedy of all spiritual weakness: hereby my vices are cured, my passions bridled, temptations overcome, grace infused, virtue begun increased, faith confirmed, hope strengthened, and love inflamed.

3. For thou dost bestow many benefits in the sacrament upon thy beloved ones that communicate devoutly. O my God the protector of my soul, the repairer of human frailty, and the giver of inward comfort.

Thou impartest unto them much comfort against sundry tribulations.

For who is there, that approaching humbly unto the fountain of sweetness, doth not carry away from thence at least some little sweetness?

Or who, standing by a great fire, receiveth not some heat thereby?

Thou art a fountain always full and overflowing, a fire ever burning and never decaying.

4. Wherefore, if I cannot draw out of the full fountain itself, nor drink my fill; I will, notwithstanding, set my lips to the mouth of this heavenly conduit, that I may draw from thence at least some drop to refresh my thirst; and not be wholly dried up.

And though I be not altogether heavenly; nor so inflamed as the cherubim and seraphim; I will endeavour after some spark of divine fire, by humbly receiving of this enlivening sacrament.

And whatsoever is wanting in me, O merciful Jesu, most holy Saviour, do thou bountifully and graciously supply, who hast vouchsafed to call all unto thee, Come unto me, all ye that travail and are ♦heavy laden, and I will refresh you.

5. I indeed labour in the sweat of my brow, I am vexed with grief of heart, I am burthened with sin, I am troubled with temptations, I am entangled and oppressed with many evil passions; and there is none to help me, none to deliver and save me, but thou O Lord, my Saviour, to whom I commit myself, and all that is mine, that thou mayst keep me, and bring me to life everlasting.

CHAPTER V.

Of the examining our conscience, and purpose of amendment.

The voice of the Beloved.

ABOVE all things, the minister of God ought to come to celebrate and receive this sacrament with great humility of heart, and lowly reverence, and a pious intending the honour of God.

Examine diligently thy conscience; so that there be nothing that may breed in thee remorse of conscience, and hinder thy free access.

And, if thou hast time, confess unto God in the secret of thy heart, all the miseries of thy disordered passions.

2. Lament and grieve, that thou art yet so worldly, so unmortified as to thy passions;

So unwatchful over thy outward senses, so often entangled with vain imaginations;

So negligent and cold in prayer, so undevout in celebrating, so dry in receiving;

So quickly distracted, so seldom wholly recollected;

So suddenly moved to anger, so apt to take displeasure against another;

So prone to judge, so severe to reprehend;

*So often purposing much good, and yet performing little.

3. These and other thy defects being confessed, with full resignation, and with thy whole will, offer up thyself a perpetual sacrifice to the honour of my name, on the altar of thy heart, faithfully committing thy body and soul unto me;

That so thou mayst come worthily to celebrate this sacrifice, and to receive profitably the sacrament of my body.

4. For a man hath no other oblation than to offer himself unto God in the holy communion.

And whensoever he shall come to Me for pardon and grace, as I live, saith the Lord, who willeth not the death of a sinner, but rather that he be converted and live, I will not remember his sins any more, but they shall all be forgiven him.

CHAPTER VI.

Of the oblation of Christ on the cross, and resignation of ourselves.

The voice of the Beloved.

*AS I willingly offered up myself unto God my Father for thy sins, my hands being stretched forth on the cross, so that nothing remained in Me that was not wholly turned into a sacrifice, for the appeasing the Divine Majesty;

So oughtest thou also to offer up thyself willingly unto me every day, as a pure and holy oblation, with all thy might and affection, in as hearty a manner as thou canst.

What do I require of thee more than that thou entirely resign thyself unto me?

Whatsoever thou givest besides thyself is of no account in my sight; for I seek not thy gifts but thyself.

2. As it would not suffice thee to have all things besides me; so neither can it please me, whatsoever thou givest, if thou offerest not thyself.

Offer up thyself unto me, and give thyself wholly to God, and thy offering shall be accepted.

Behold I offered up myself wholly unto my Father for thee, that I might be wholly thine, and thou remain mine.

But if thou dost not offer thyself up freely unto my will, thy oblation is not entire, neither will the union between us be perfect.

Therefore a free offering up of thyself into the hands of God, ought to go before all thy actions, if thou wilt obtain freedom and grace.

For this cause so few become inwardly free, because they cannot wholly deny themselves.

My saying is unalterable, unless a man forsake all, he cannot be my disciple.

Therefore, if thou desirest to be my disciple, offer up thyself unto me with thy whole affections.

CHAPTER VII.

That we ought to offer up ourselves, and all that is ours unto God, and to pray for all.

The voice of the disciple.

THINE, O Lord, are all things that are in heaven, and in earth.

I desire to offer up myself unto thee, as a free oblation, and to remain always thine.

O Lord, in the simplicity of my heart I offer myself unto thee this day, for a sacrifice of perpetual praise, to be thy servant for ever.

2. I offer unto thee, O Lord, all my sins and offences, which I have committed before thee and thy holy angels, from the day wherein I first could sin, to this hour, upon thy merciful altar.

Consume and burn them all with the fire of thy love, and wash out all the stains of my sins.

O cleanse my conscience from all offences, and restore to me again thy grace, which I lost by sin, fully forgiving me all my offences, and receiving me mercifully to the kiss of peace!

3. What can I do for my sins, but humbly confess and bewail them, and incessantly intreat thy favour?

I beseech thee, hear me graciously, when I stand before thee, O my God!

All my sins are very displeasing unto me. I will never commit them any more; but I bewail and will bewail them as long as I live, and am purposed to repent, and according to the utmost of my power to please thee.

Forgive me, O God, forgive me my sins for thy holy name’s sake.

Save my soul, which thou hast redeemed with thy most precious blood.

Behold, I commit myself to thy mercy, I resign myself over into thy hands.

Do with me according to thy goodness, not according to my wickedness and iniquity.

4. I offer up also unto thee all that is good in me, although it be very little and imperfect, that thou mayst amend and sanctify it:

That thou mayst make it grateful and acceptable unto thee, and always perfect it more and more.

And bring me also, who am a slothful and unprofitable creature, to a good and blessed end.

5. I offer up also unto thee all the pious desires of devout persons, the necessities of my parents, friends, brethren, sisters; and of all those that are dear unto me, and that have done good either to myself or others:

And that have desired me to pray for them and theirs; that they all may receive the help of thy grace and comfort, protection from dangers, deliverance from pain; and being freed from all evils, may joyfully give worthy thanks unto thee.

6. I offer up also unto thee my prayers, especially for them who have in any thing wronged, grieved, or slandered me, or have done me any damage or displeasure:

And for all those also, whom I have at any time troubled, grieved or scandalized by words or deeds, wittingly or unawares; that it may please thee to forgive us all our sins and offences, one against another.

Take, O Lord, from our hearts all jealousy, indignation, wrath, and contention, and whatsoever may lessen brotherly love.

Have mercy, O Lord, have mercy on those that crave thy mercy: give grace unto them that stand in need thereof; and grant that we may be counted worthy to enjoy thy grace, and so attain life everlasting. Amen.

♦CHAPTER IX.

How he who is to communicate, ought to prepare himself.

The voice of the Beloved.

I AM the lover of purity, and the giver of all holiness.

I seek a pure heart, and there is the place of my rest.

Make ready and adorn for me the great chamber, and I will keep with thee the passover among my disciples.

2. Know thou, notwithstanding, that no merit of any action of thine is able to make this preparation, altho’ thou shouldst prepare thyself a whole year together, and think of nothing else.

Thou art of my mere grace and favour suffered to come to my table.

Like a beggar invited to dinner by a rich man, who hath nothing else to return him for his benefits, but to humble himself, and give him thanks.

Do what lieth in thee, and do it diligently; not for custom, nor for necessity; but with fear and reverence, and affection, receive thy beloved Lord God, who vouchsafeth to come unto thee.

*I am he that hath called thee; I have commanded it to be done; I will supply what is wanting in thee; come and receive me.

3. When I bestow the grace of devotion, give thanks to thy God; for it is given thee, not for that thou art worthy, but because I have mercy on thee.

If thou hast it not, but dost feel thyself dry, continue in prayer, sigh, and knock, and give not over until thou art meet to receive some crumb or drop of saving grace.

Thou hast need of me, not I of thee.

Neither comest thou to sanctify me, but I come to sanctify and improve thee.

Thou comest that thou mayst be sanctified by me, and united unto me, that thou mayst receive new grace, and be enflamed anew to amendment.

CHAPTER X.

That a devout soul ought to desire with her whole heart to be united unto Christ in the sacrament.

The voice of the disciple.

WHO will give me this, O Lord, to find thee alone, and open my whole heart unto thee, and enjoy thee as my soul desireth?

And that no man may look toward me, nor any creature move or regard me, but thou alone mayst speak unto me, and I to thee, as the beloved is wont to speak to his beloved, and a friend to banquet with his friend?

This I pray for, this I desire, that I may be wholly united unto thee, and may withdraw my heart from all created things.

That I may ♦by often communicating, learn more and more to relish heavenly and eternal things.

Ah Lord God, when shall I be wholly united to thee, swallowed up in thee, and altogether forgetful of myself?

Thou in me, and I in thee, and so grant us both to continue in one.

2. Verily, thou art my beloved, the choicest among thousands, in whom my soul is well pleased to dwell all the days of her life.

Verily, thou art my peace-maker, in whom is great peace and true rest, without whom is labour and sorrow and infinite misery.

Verily, thou art a God that hidest thyself, ♦and thy counsel is not with the wicked, but thy speech is with the humble and simple of heart.

O Lord, how sweet is thy Spirit, who to shew thy sweetness toward thy children, vouchsafest to feed them with the bread which descendeth from heaven, and is full of all sweetness!

Verily, there is no other nation so great that hath God so nigh unto them, as thou our God art present to all thy faithful ones.

Unto whom, for their daily comfort, and for the raising up of their hearts to heaven, thou givest thyself to be eaten and enjoyed.

3. For what other nation is there so honoured as the Christian people?

Or what creature under heaven so beloved as a devout soul, to whom God himself cometh to feed her with his glorious flesh?

O unspeakable grace! O admirable condescension! O infinite love, singularly bestowed upon man!

But what shall I give unto the Lord in return for his grace, for so eminent an expression of love?

There is nothing more acceptable, that I am able to give, than to give my heart wholly to my God, and to unite it close unto him.

Then shall my inward parts rejoice, when my soul shall be perfectly united unto God.

Then he will say unto me, if thou wilt be with me, I will be with thee.

And I will answer him, Vouchsafe, O Lord, to remain with me, and I will gladly be with thee.

This is my whole desire, that my heart may be united unto thee.

CHAPTER XI.

Of the fervent desire of some devout persons, to receive the body of Christ.

The voice of the disciple.

O HOW great is thy goodness, O Lord, which thou hast laid up for them that fear thee!

When I remember some devout persons, who come unto thy sacrament, O Lord, with the greatest affection, I am confounded, and blush within myself, that I come so heavily and coldly to thy table.

That I remain so dry and without hearty affection, that I am not wholly inflamed in thy presence, my God, nor so earnestly drawn in affection, as many devout persons have been, who with desire both of soul and body, earnestly longed after thee, O God, the living fountain.

*Be merciful unto me, good Jesu, gracious Lord, and grant me, thy poor needy creature, to feel sometimes at least, in this holy communion, somewhat of thy tender, cordial affection!

That my faith may be more strengthened, my hope in thy goodness increased, and that my love once perfectly inflamed, after the tasting of heavenly manna, may never decay.

2. Thy mercy, O Lord, is able to give me the grace I desire, and to visit me most mercifully with the spirit of fervour when it shall please thee.

For though I burn not with so great desires as those that are so singularly devoted to thee: yet notwithstanding, by thy grace, I desire to have this inflamed desire:

Praying and craving that I may partake with all such thy fervent lovers, and be numbered among them.

CHAPTER XII.

That the grace of devotion is obtained by humility and renouncing ourselves.

The voice of the Beloved.

*THOU oughtest to seek the grace of devotion fervently, to ask it earnestly, to expect it patiently and with confidence, to receive it gratefully, to keep it humbly, to work with it diligently, and to commit the time and manner of this heavenly visitation to God, until it shall please him to come unto thee.

Thou oughtest chiefly to humble thyself, when thou feelest inwardly little or no devotion; and yet not be too much dejected.

*God often giveth in a moment that which he hath a long time denied.

He giveth sometimes in the end, that which in the beginning of prayer he deferred to grant.

*It is sometimes a little thing that hindereth and hideth grace from us;

If it may be called little, and not rather great, that hindereth so great good.

But if thou removest this, be it great or small, thou shalt have thy desire.

2. For, as soon as ever thou hast delivered thyself to God with thy whole heart, and seekest not this or that for thine own pleasure or will, but fixest thyself wholly upon him, thou shalt find thyself united and at peace.

For nothing will relish so well, and please thee so much, as what pleases the divine will.

Then shall he see, and be filled and wonder, and his heart shall be enlarged within him; because the hand of the Lord is with him, and he hath put himself wholly into his hands for ever.

Behold, so shall the man be blessed that seeketh God with his whole heart, and busieth not his soul in vain.

This man obtaineth a high degree of divine union, in receiving the holy eucharist.

Because he respecteth not his own devotion and comfort; but above all devotion and comfort, the honour and glory of God.

CHAPTER XIII.

That we ought to lay open our necessities to Christ, and crave his grace.

The voice of the disciple.

*O MOST loving Lord, whom I desire to receive with all devotion, thou knowest my infirmity, and the necessity which I endure, with how many evils I am oppressed, how often I am grieved, tempted, troubled and defiled.

I am come unto thee for remedy, I crave of thee comfort and succour.

I speak to him that knoweth all things, to whom all my inward parts are open, and who alone can perfectly comfort and help me.

Thou knowest what good things I stand most in need of, and how poor I am in virtues.

2. Behold, I stand before thee poor and naked, calling for grace, and craving mercy.

Refresh thy hungry beggar, inflame my coldness with the fire of thy love, enlighten my blindness with the brightness of thy presence.

Turn all earthly things to me into bitterness, all things grievous into patience, all created things into contempt and oblivion.

Lift up my heart to thee in heaven, and suffer me not to wander upon earth.

Be thou only sweet unto me from henceforth for evermore.

For thou only art my meat and my drink, my love and my joy, my sweetness and all my good.

3. O that with thy presence thou wouldst wholly inflame, burn, and transform me into thyself;

That I might be made one spirit with thee by the grace of inward union, and by the meltings of ardent love!

Suffer me not to go from thee hungry and thirsty; but deal mercifully with me, as thou hast often dealt wonderfully with thy saints.

What marvel is it, if I should be wholly inflamed by thee, and die to myself!

Since thou art a fire always burning and never decaying, love purifying the heart and enlightning the understanding!

CHAPTER XIV.

Of fervent love, and vehement desire to receive Christ.

The voice of the disciple.

WITH great devotion and ardent love, with the affection and fervour of my whole heart I desire to receive thee, O Lord, as many saints and devout persons have desired thee, when they received thy sacrament.

O my God, my everlasting love, my whole good, my never-ending happiness, I would gladly receive thee with the most vehement desire and most worthy reverence that any of the saints ever had.

2. And although I be unworthy to have all those feelings of devotion, yet I offer unto thee the whole affection of my heart, as if I had all those inflamed desires:

Yea, and whatsoever an holy mind can conceive and desire, all this, with the greatest reverence, I offer and present unto thee.

I desire to reserve nothing to myself, but freely and most willingly to sacrifice myself and all mine unto thee.

My Lord God, my Creator and my Redeemer: I desire to receive thee this day with such affection, reverence, praise and honour, with such gratitude and love, with such faith, hope and purity, as thy holy mother received thee, when she humbly and devoutly answered the angel, “Behold the handmaid of the Lord, let it be unto me according to thy word.”

I offer and present unto thee, the joys, fervent affections, extasies, and supernatural illuminations and heavenly visions of all devout hearts, with all the virtues and praises celebrated by all creatures in heaven and earth, that by all thou mayst be worthily praised and glorified for ever.

4. Receive, my Lord God, my wishes and desires of giving thee infinite praise and immense blessing, which according to the multitude of thy unspeakable greatness, are most justly due unto thee.

These I yield thee, and desire to yield thee every day and moment; I do intreat and invite all heavenly minds, and all thy devout servants to give thanks and praises together with me.

5. Let all people, tribes and tongues, praise thee and magnify thy holy name, with the highest joy and most fervent devotion;

And let all that reverently celebrate the sacrament, find grace and mercy at thy hands, and pray humbly for me a sinful creature.

And when they shall have obtained their desired devotion and joyful union, and depart from thy sacred table, well comforted, and marvellously refreshed, let them vouchsafe to remember my poor soul.

A Treatise on

CHRISTIAN PRUDENCE.

Extracted from Mr. Norris.

CHAPTER I.

Of the end proposed by Christian Prudence, and the general means of obtaining it.

1.BY prudence I here mean, the same with wisdom, a practical knowledge of the best end and the best means to attain it, actually directing us to the choice of that end, and the use of those means.

2. The end of every reasonable creature is God: for he alone is the true object of our happiness: all the happiness we desire, or are capable of, being to be found in him, and him only.

3. That the happiness of man is not to be found in any thing but in God, is usually proved by shewing that it cannot consist in sensual pleasure, riches, honour or power. But the shortest way of proving it is, by shewing at once that it cannot consist in any created good. For as by happiness we mean a state wherein the mind totally acquiesces, and takes full rest and satisfaction, so that which is the object of happiness must be such a good, as perfectly satisfies the mind, contents all its desires, and gives it an absolute tranquility and repose. But that no creature does this is plain from experience, from the vanity which we find in all things, and that restlesness and desire of change which is consequent upon it. *We try one thing after another, as the searching bee wanders from flower to flower; but we go off from every one with disappointment, and a deluded expectation. Almost every thing promises, but nothing answers, and even the succession of new enjoyments (the best remedy for the emptiness we find in each) amuses, but does not satisfy. And as no created good actually does this, so ’tis plain by reason none can. For as none but infinite truth can satisfy the understanding, so only infinite good can satisfy the will. But this the creature is not. As its being is, so is its goodness, both of a limited extent, and so by no means fit to satisfy the capacity of that mind, which aspires after all good. Every creature therefore must confess its utter insufficiency to be the object of our happiness: Nay, the whole collection and amasment of created good, must acknowledge the same; the very depth and abyss of it must say, It is not in me.

4. It is in God alone: he is the fountain of eternal blessedness; all the springs of our happiness are in him: he is our good, and our end, as being every way sufficient for our happiness. For he is all goodness; he is that infinite good which is the entire and adequate object of our will; and which being the proper object of all its inclinations, must needs be able to satisfy them. They cannot aspire to any thing beyond him, and therefore must needs center and acquiesce in him. When I awake up after thy likeness, I shall be satisfied with it. Then, and not before; which all resolves into that pious saying of St. Austin, Thou hast made us for thyself, and our heart has no rest till it rests in thee.

5. It must therefore be the first office of Christian prudence, to make God our end. For indeed not to do so, is the greatest folly that any man can possibly be guilty of. For what can we expect but vanity and disappointment all over, a fruitless labour, and a deluded and abortive hope, if we place our happiness any where but in him, who is the true object of it? ’Tis like leaning with our full force upon what cannot bear our weight, the consequence of which is, to fall with violence. And what an imprudence is this, especially for a Christian, since the clear revelation of the gospel, concerning the true end and final happiness of man: wherein our Saviour hath plainly declared, This is life eternal to know thee, the only true God! Since God has not only given us a nature capable of happiness, but has also endued us with faculties and desires, which nothing but himself can satisfy, and he both can and will; and above all, since he has been pleased, lest we should miss the end ♦of our being, to point it out to us, and to tell us that himself is the good, which we so passionately desire, and so blindly seek; it must be the very foolishness of folly for any Christian not to make God his end; much more, so to forget himself and him, as to place it in any thing of this vain world: whether it be directly and professedly, according to the language of the rich epicure, Soul, take thy ease; or consequentially, by pursuing the world, and cleaving to its interests, as if it were his end. And besides the folly of this conduct, it bespeaks also such a contempt of God, and of his immense greatness and goodness, as nothing can either parallel or excuse! Especially since the Son of God hath been pleased to concern himself so far for our happiness, as to make this great and excellent end attainable to us, preparing and providing, and procuring an union and communion of God with man, by uniting them both in his own person. Whether, therefore we consider the excellency, or the attainableness of this good, or the manner or price whereby it becomes attainable, God, by all means, is to be made our end, the end of all our desires, and the end of all our designs, the end of all our undertakings, all our actions, and all our hopes, to which we are to refer whatever we think, whatever we speak, and whatever we act, and in one word, to which our whole life is to be directed.

6. What a thorough concern then ought every Christian to feel, how hearty a care ought he to take for the obtaining and securing this his right and only end, the fruition of God? This our Saviour calls The one thing needful, in opposition to the many things that are apt to trouble and distract us in this busy life, which unless so far as they fall in with this, are all mere trifle and amusement. Even those affairs which carry the face of the greatest seriousness, and pretend to be of the weightiest consequence, if they are not so many parts of this, are lighter than vanity and nothing. For indeed a man has but one business in the world, and that is, to make sure his everlasting happiness, and to secure to himself the fruition of that excellent good, which is the true end of his being. This is the whole of man, his only considerable interest, and that upon which all depends. ’Tis not necessary, that he should be born to an estate, or that he should acquire one. ’Tis not necessary that he should succeed in his attempts, for this or that dignity or preferment; that he should live long to enjoy his wealth or greatness, or even that he should live at all. But it is absolutely necessary that he should arrive at his end, that he should attain to the fruition of God, whose loving-kindness is better than life, and without whom he cannot be happy. All the rest may be spared, but there is no dispensing with this. Should he lose all besides, and gain this one thing, yet still he would be happy. And should he gain all besides, and lose this one thing, yet still he would be miserable: for what gain will ever make amends for such a loss? Not that of the whole world, if we believe our Saviour: What shall it profit a man, if he shall gain the whole world, and lose his own soul? Which is then only lost, when it loses God. ’Tis therefore one great part of the prudence of every Christian, after he has fixed this his right end, to endeavour, by much consideration, to possess his mind with a due sense of its moment and importance; and of what consequence it is, that he should succeed in this affair, whatever he miscarries in besides: which when he is once thoroughly convinced of, he will then diligently apply himself to the use of such means as are necessary thereto.

7. All the particular acts of prudence with regard to these means, may be summed up in one general one, and that is, to chuse those very means to this our great end, which God has chosen for us already. To follow his, is indeed an implicit choice, but at the same time ’tis a very safe and a very wise one. For he cannot but know what means are most fit to procure the end for which he made us. And he will not impose upon our weakness, or do what he hath forbidden us, Make the blind go out of his way. And therefore, without enquiring into its intrinsic nature, we may securely depend upon this in general, that the way which he has prescribed, must be the very best, and consequently, that it is our wisdom to walk in it.

*8. Now the means which God hath chosen for us are no other than his commandments, which were intended by God for our direction to happiness. As he made us for himself, so the laws which he prescribes to us are but a pursuance of the same kind design, namely, to bring us to himself. For since we cannot suppose him to propose any advantage of his own, by giving us rules of life; and since we can as little suppose that he does it for so poor a reason as only to shew his authority, and much less that he does it for no reason at all, we cannot but conclude, that the laws of God are given us with this design, to shew us the path of life, the true way to that great end for which we were made, the everlasting fruition of God. A consideration which, by the way, ought greatly to endear the laws of God to us, and invite us to yield a free, ready, and chearful obedience to them. Especially if we add,

9. That as they were given for our direction to happiness, so they actually lead to it: If thou wilt enter into life, saith our Saviour, keep the commandments. This is the path of life, the way of the kingdom, the direct road that leads to happiness, described to us by him who is himself the way, the truth and the ♦life. Men may employ their wits, consult their ease, and flatter their hopes in the invention of other ways; but if we will believe our guide, the way of happiness is the way of obedience.

10. That it is so by the positive order and appointment of God, is plain from the whole tenor of the gospel. And equally plain it is, that he therefore appointed these means, because they naturally conduce to our happiness. For some things are, by the very original constitution of their being, conducive to our good, as others to our hurt; the former he commands, and the latter he forbids. That there is this difference in things with regard to our present happiness, is evident from experience. Temperance, for instance, is more conducive than intemperance to the health of the body, and consequently to the health of the mind too, as depending upon the other. The power which plants have variously to affect our bodies, either by the way of physic or poison, is not more plain and certain than the different influence which different dispositions have upon the well or ill being of our souls. And God in his laws concerning these things, does but what a physician does for those, whose health he takes care of; he prescribes the wholsome diet or physic, and forbids the poison.

11. The same observation will hold as to future happiness; which resulting (as all happiness does) from a certain proportion and agreement between the faculty and the object, must depend upon, and require a certain temper and disposition of the mind, as a natural qualification for it. We find it is ♦so even in the pleasures of sense. Let the ear be unmusically disposed, and the sweetest sounds put together with the greatest art, will give it no entertainment. And if the organs of taste are indisposed, either naturally or by a disease, the most delicious food is brought in vain, which, as it finds no taste, will give no relish. And if it be thus in the lowest pleasures, can it be otherwise in the highest? If a guest sits idle at a nice and plentiful table, merely because he wants a stomach to eat, or a palate to relish what he finds there, shall an indisposed soul enjoy God? Is there no disposition requisite to make it relish the heavenly banquet? Are these the only pleasures that are to be enjoyed at any rate, and however disposed we come to them? No, without doubt there are dispositions for this, as well as for other enjoyments, a certain temper of mind, which as the apostle speaks, is to make us meet partakers of the inheritance of the saints in light.

12. Now this temper that qualifies us for happiness, must be in general, to be like him who is the object of it, to have our minds conformable to his mind, and our wills conformable to his will; to resemble him as far as he is imitable by us, to have a godlike frame of spirit, or, as the apostle expresses it, to be partakers of the divine nature. And that for this clear reason, because without being in some measure like God, ’tis not possible we should enjoy him, or take any delight in beholding his excellent glory. But when I awake up after thy likeness, I shall be satisfied with it. Lord, what a satisfying likeness is thine? Our likeness to the world makes us love it, but the love of it does not satisfy. O make us like unto thee, that we may be satisfied with thee!

13. More particularly, the temper that qualifies us for happiness, consists in those virtuous dispositions, which the gospel enjoins to all Christians, such as truth, justice and mercy: because in these consists that part of the divine nature, wherein alone we can be like him: his other perfections being peculiar to himself, and ♦such as no creature can partake of. And accordingly we are exhorted to be holy, as the Lord our God is holy; to be followers of God, as dear children; to be perfect, as our Father which is in heaven is perfect. There is therefore a necessity for us, ♠as to be like God, that we may enjoy him, so ♣to be endued with virtuous habits, without which we cannot be like him, nor consequently enjoy him.

14. But there are two dispositions, which are more particularly necessary to qualify us for the fruition of God, charity and purity: that charity, as it signifies the love of our neighbour, is a necessary qualification is plain, because without this we can’t be like God, who is all love and goodness, overflowing with kindness to all his creatures, and continually doing good to them all, as far as they are capable of receiving it. If ever therefore we mean to be happy with and in him, we must be of the same good loving spirit. And as to charity, taken in its primary sense, for the love of God, this is so immediate a qualification for happiness, that nothing can be more so, since all enjoyment depends upon the love of what we are possessed of, and therefore unless we love God, ’tis impossible we should enjoy him. And for this reason it is, that the love of God is so strictly enjoined, and in so high a measure, no less than that of our whole heart and soul, and mind and strength; and that the precept which requires it is called, the first and great commandment: first and great in many respects, and particularly in this, that ’tis the fundamental qualification for happiness, as immediately respecting the object of it, which if we do not love, we can never enjoy.

*15. The other great qualification for the enjoyment of God is purity; that part of it especially which relates to the pleasures of sense. Now the reason why this is such a qualification for our final happiness is this: God, the object of it is a spiritual being, and the happiness of heaven which consists in the fruition of him, is all over of a rational and intellectual nature: being indeed no other than this, the pleasure of the understanding contemplating the supreme truth, and of the will transported with the love of the sovereign good. And therefore a love of sensual pleasure must indispose us for the love of a good so purely spiritual. And if ever it rises so high as to become the prevailing and governing affection of the soul (the case and character of those who are lovers of pleasure more than lovers of God) it must utterly unqualify us for it. For what can a sensualized soul find in heaven, that will suit with his distempered taste? A Mahometan paradise would suit with such affections well; but in heaven they would meet with nothing but disappointment; and therefore St. Peter, with a pressing earnestness, cautions us against them: Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly desires that war against the soul. They war against the soul, not only by betraying us into sin, either by consenting to them in unlawful circumstances, or by indulging them in an immoderate degree, but chiefly by indisposing us for the enjoyment of a far nobler happiness. And accordingly St. John, among all virtuous dispositions, singles out purity as a preparation for heaven. Every man, says he, that hath this hope, purifieth himself as he is pure. And our Saviour applies this purity to the heart, to shew how that ought to be disposed for happiness. Blessed are the pure in heart, for they shall see God. O infinite purity, what heart will be fit to see thee, if thou dost not purge and cleanse it? O purify us by thy grace, and so fit us for thy glory!

16. By all these considerations it appears, that the commandments of God are the means that lead us to happiness. And for this reason it is, that God, who is willing we should be happy, having made us for that very end, requires them of us, and obliges us to them by all the authority he has over us. For this reason it is, for instance, that he commands us to love him. What is our love to him? Nothing at all. But though it be nothing to him, yet it is to ourselves, as being a necessary qualification for our happiness. This God knows, and therefore requires us to love him; nay, to love him with all our heart and all our strength, because he knows a less degree of love is neither ♦worthy of him, nor will qualify us to be happy in him. And so in every other instance, God makes those things our duty, which have a close connection with our happiness; and this is that which makes his laws so good and so excellent, and his service a truly reasonable service; for certainly nothing can be more reasonable, than for a man to pursue his own good, nor consequently than to serve and obey God, since this is a certain means to that end, and his own good is the natural fruit of that obedience; and how should this (as was intimated before) endear the service of God to us? How should it make us in love with our duty to him, and glad to be subject to his government? How should it incite us, to yield the most free, ready, chearful and zealous obedience to his laws? In a word, to do his will on earth as the angels do it in heaven, since our own advantage is both the reason of his laws, and the sure consequence of keeping them. *Every prudent Christian therefore looks upon the commandments of God, not as so many imperious curbs and retrenchments of his liberty, nor as so many arbitrary impositions, much less as burthens and grievances (as human laws sometimes are, for want of wisdom or goodness in those that make them) but as so many kind provisions for our happiness, and so many merciful instructions to bring us to our true end: and in this view he yields them obedience, not such as is forced and violent, servile and extorted by fear, such as slaves pay to tyrants, but such as is liberal and ingenuous, and wherein love is the prevailing principle; as becomes one who is under a government so good and gracious, and so every way directed and administered for the best advantage of the subject, as that of God is.

17. And now since it appears that the means that lead to our end, the great highway to happiness, are no other than the commandments of God, it appears with equal clearness, that the one business of every prudent Christian is, to pay a due obedience to all these commandments. This is our wisdom, and indeed the only wise thing we can do, not to indulge our own fancies, not to fulfil our own will, or to follow the devices and desires of our own hearts, but to apply ourselves to the law of God, to lay hold of those paths of life which he hath described to us. By doing this, we shall give a better proof of our wisdom, than by all the fine-wrought plots, and cunning intrigues of worldly policy, or by the most acute reasonings of philosophy, or deepest treasures of learning. These things cast indeed a dazzling light, and make a figure in the world: but after all, the wisdom of man is, to attain to his end, and consequently to find and use the true means of attaining it. And since the commandments of God are those true means, to keep and do them is our wisdom and understanding, or, as Job expresses it: Behold, the fear of the Lord, that is wisdom, and to depart from evil is understanding.

18. It is not only wisdom, but our wisdom, the wisdom of man, the wisdom that belongs to his nature, as being made for happiness; that belongs to the present state and condition of his nature, as having capacities to qualify himself fully for this; whereas his faculties will carry him but a very little way in speculative knowledge: it is the wisdom that belongs to his present circumstances in this world, which is wholly in order to the other, and is no farther considerable than it is a preparation for eternity; and after this I need not say, it is the wisdom that belongs to his interest, nothing being more evident, than that it is every man’s greatest interest to be everlastingly happy. Upon all which considerations it appears, that the study and practice of God’s commandments, the devoting himself to his service, and to the obedience of all his laws, is the true and proper wisdom of man, in which alone he is concerned to employ and improve himself, and to which all his other learning, knowledge and business, all he thinks, says, or does, is to be referred.

CHAPTER III.

Of the subordinate means that serve to assist us in keeping the commandments of God.

1.WE have seen that the immediate means to happiness are the commandments of God. We come now to consider the subordinate means to it, which serve to assist us in the keeping of those commandments. And these are of two sorts: either such as are appointed and commanded by God, or such as are recommended by human prudence.

2. Of the first sort is prayer. This is a glorious means, to withdraw our thoughts, and affections from sensible objects, and to fix them upon God and the things of heaven: to stir up in us a sense of our wants and infirmities, and to quicken our desires of what we pray for: to maintain a religious warmth in our minds, and to keep up there a spirit of devotion, the flame of which would soon be extinct without the breathings of prayer to fan it, and give it motion: to nourish our communion with God, and make us continually mindful of him, in whom we live, move, and have our being. It is also a key to open the store-houses of God’s treasures to us, whereby we may obtain a supply of all our wants, and particularly grace to help in time of need, to enable us to resist all temptations.

3. A prudent Christian will therefore pray often: for temporal things conditionally, as not knowing whether, or how far these may be for his good, or serve as means to his end. But for spiritual, such as pardon of sin, and grace to leave it, he will pray not only with greater earnestness, but also absolutely, and without any condition, because he knows that God would have all men to be saved, to attain the happiness for which he made them; and that those (if he be not wanting to himself) are certain means to his salvation.

4. Reading of the scriptures is the next means which God has ordained to assist us in keeping his commandments. And an excellent means it is, both to enlighten our understanding, and to compose our minds into a religious temper. All scripture is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, throughly furnished unto all good works. And therefore every prudent Christian gives all attendance to reading it. And that not out of curiosity, or for speculation only, but with a practical design, to learn and do the whole will of God. And accordingly he will not lay them aside, when he thinks he understands them, but will renew and continue his perusal of them, for his constant and greater edification. His delight will ever be in the law of the Lord, and in his law will he meditate day and night.

5. A third means of religion appointed by God, is the hearing the word preached. This is a standing provision which God has made for the edification of his church; therefore a prudent Christian, who never thinks himself too wise to learn, or too good to be better, and who never omits any means that may bring him nearer his end, is careful to pay his due attendance to it, humbly waiting for the grace and blessing of God in the use of his own ordinance.

6. Neither will the sacraments, fourthly, be ever undervalued or neglected by a prudent Christian, who never thinks himself either too wise or too good for any institution of God. As to the Lord’s supper in particular, he never omits any opportunity of receiving it, knowing the excellent ends for which it serves, and its great usefulness to serve them. It serves as a sensible image of the death of Christ, and of our spiritual communion with him; as a memorial of his atonement for our sins, actually applying it to ourselves. In short, it serves as a channel to convey all the blessings of God to us, and as a pledge to assure us of them. And in all this he admires the wisdom and goodness of God, in making this merciful provision for his church, who, considering our frame, and how large a share sense has in our composition, was pleased, in condescension to our infirmity, to address himself to us by that weaker side of our nature; and lest, in such a croud of sensible objects, as we daily converse with, we should (as we are too apt) be tempted to forget him, was pleased, by those very objects, to bring us to himself, by making use of some of them as his remembrancers, and as steps whereby we might ascend to the contemplation of the most spiritual and heavenly mysteries.

7. Church-communion, in the last place, is an excellent means for the mutual edification of Christians; for the preservation of the Christian faith and doctrine, and for the encouragement of Christian practice. And since for these and the like reasons, God, by his Son Jesus Christ, has erected and constituted that spiritual society call’d a church, whereof the same Jesus Christ is the head, as that is his body, according to the apostle; Christian prudence obliges every man not to look upon himself only as a private or independent Christian, that is at liberty to serve God as he pleases, in his own solitary way, but as a member of this one church, whereof Christ is the head, and consequently bound to hold communion with it. This therefore, a prudent Christian will be sure to do, and think it a great happiness and privilege to have such a help, to enjoy the communion of saints, and worship God in the assemblies of his people. From these he will by no means excommunicate himself: but as he is in spirit united to the whole Christian church, so he actually communicates with that particular branch of it, whereof he is a member: and hereby he shews his union with the whole, in which he will be careful to make no schism; lest, by dividing from that church whereof Christ is the head, he be divided from Christ, his end as well as his way.

CHAPTER IV.

The conduct of a prudent Christian, with regard to the government of himself.

1.HITHERTO we have been conducting our prudent Christian to his end, by the chief of the ways that lead to it, viz. by the direct and immediate means of happiness, first, the duties of the divine law, and then by the means to those means, such of them in particular, as are of divine appointment. For the application of which, it may now be convenient to draw a little nearer, and consider the conduct which a prudent Christian uses in the government of himself.

2. And first let us consider ♦how the prudent Christian pursues improvement by the government of his senses. He does not study the pleasing of his senses. This indeed many make the great end of their lives, which are almost wholly devoted to the pursuit, and spent in the various entertainments of sensible pleasure; as if they thought (and perhaps some of them do) that their supreme happiness consisted in it. But this a prudent Christian will not do; for he knows we are already too much in love with sensible pleasure, the great disease of our nature, and therefore will not by indulging it inflame a passion which is already too violent. *He finds that as the more we abstain from these pleasures, the more cold we grow to them, so by indulgence our appetite acquires a new edge, and grows the more sharp and keen: he that drinks of this water shall not only thirst again, but the more he drinks, he shall thirst the more. He considers likewise, how entirely different from these, are the intellectual pleasures of heaven, and how apt the love of them is to indispose us for these, and in this sense to alienate us from the life of God. He is therefore so far from feasting his senses (as the manner of the world is) by all the variety of studied entertainments, that he endeavours by all manner of ways to mortify them, and instead of setting up for a soft, voluptuous life (according to St. Paul’s advice to Timothy) inures himself to hardships, as a good soldier of Jesus Christ: Not indeed by any such rigid austerities, as would destroy or impair his health, but by such a sparing use of, and well-governed abstemiousness from, even those pleasures which are lawful in themselves, as may deaden his love to them, and make him more indifferent to the enjoyment of them.

♦4. He will likewise keep a strict guard over his senses themselves; as knowing they are the inlets of temptation, the landing ports of our spiritual enemies, and the feeble parts of our nature, which expose us to continual danger. Particularly, what can be more dangerous than an unguarded eye or ear, while there is every day so much to be seen and to be heard, to provoke to wickedness, and so little to encourage holiness? Over these therefore he keeps a constant guard, to prevent invasion and surprize, especially over the eye, the most dangerous of the two, as being concerned with more objects: praying also to God, without whose keeping the city the watchman waketh but in vain, To turn away his eyes lest they behold vanity, and to quicken him in his way; that nothing he sees or hears in this his pilgrimage, may either turn him out of it, or hinder him in it.

*5. We may, secondly observe, how a prudent Christian pursues improvement by the government of his understanding. Considering, in the first place, what an excellent faculty and great endowment understanding is, and for what great ends it was given him by God, he thinks himself concerned not to let it lie idle, but to employ and improve it as much as possible, that he may hereafter give a good account of his talent: but were no account of it to be given, yet considering himself farther as a traveller in his way to his end, and his understanding as a torch that is to light him in it, he would think it very proper to take care of it, and that not only to preserve it from going out, but to feed it with such supplies of oil, that it might shine the more brightly and clearly.

*6. But yet as much as he is for improving his understanding, he does not affect universal knowledge, as well knowing the vanity of pretending to it, by one whose capacity is no greater and whose life is no longer. Neither is he for filling his head with little things, no nor with such great things as do not conduce to his end, and whose impertinency to his business renders them as very trifles to him as the other. Nor will he apply himself to the study of vain and unprofitable sciences, nor yet of such theories as exceed the proportion of his understanding: but as he must be ignorant of many things, so he will not so much as endeavour to know such as are not to be comprehended: indeed if God reveals them, he does not think their being above his understanding, any reason why they should not be believed. But though he believes them, yet he can see no cause, to engage his thoughts, or employ his time in the search and study of such things, only to lose himself in unfathomable depths, to the neglect of other matters which he can comprehend, and is more concerned so to do. And for the same cause he declines prying into the hidden scenes of providence, those secret things that belong to God, which though not absolutely incomprehensible in themselves, yet being locked up in the womb of futurity, are by that wall of partition, as inaccessible to us as the other.

*7. The same wisdom directs him not to study such things as require great expence of time and labour to master them, unless they bring him in an advantage answerable to the time and pains which he bestows upon them. For he has so little time, and so great an interest depending, he can’t think it frugal to throw away a moment. Upon the same ground he does not regard what in reputation, and in the vogue of the world passes for learning, but what is true and real knowledge, and fit to perfect the mind of man. And even in pursuing this he is on his guard, not suffering himself to be transported by an immoderate thirst of it: but as his enquiries into truth are modest, so he is discreet and select in making them, applying himself to those most which are of greatest importance, most serviceable to his moral conduct; especially to the knowledge of God and of himself, wherein is contained the sum of human wisdom.

*8. In all his studies he takes care to avoid the two great disorders incident to studious men, curiosity and vain-glory: curiosity, which puts them upon useless enquiries, only to please themselves; and vain-glory, which puts them on many dry and insipid studies, only to please and procure the admiration of others. Nor does he make any knowledge an end, but refers all to the great ends of virtue and happiness: in all his intellectual applications making this his one care, to love God, and to be loved by him.

9. After the regulation of his understanding, the next work of a prudent Christian is, the government of his will and affections. These of themselves are in the utmost disorder, caused by the general corruption of our nature: and unless this is removed, no man can be either good, or happy hereafter.

10. His first step towards this, is to teach his will to follow in all things, not natural inclination, but the will of God revealed to us in his word: for the will of God sways more with a prudent Christian than any inclination of his own, which he is ready at all times, and in all cases, to sacrifice to his duty; and his only care is to conform his will to the will and word of God, as knowing that God, being infinitely wise as well as good, cannot possibly command any thing, but what, upon the whole account, it is best for him to do. Most chearfully therefore does he depose his own will from the throne, and sets up the will of God.

*11. Nor is he less obedient to a providential than to the written will of God. Not adhering to any private fancies, opinions or wishes of his own, he absolutely refers himself to God, to his gracious and all-wise disposal. He lodges all his concerns in his hands, and is willing he should chuse for him; and when he does so, concluding it best that things should be as the Governor of the world would have them, he thankfully accepts his choice, and humbly acquiesces in the wisdom of his providence: and accordingly, instead of cherishing any thought, or using any language of discontent, he is in all things ready to say with his Lord, Not as I will, but as thou wilt. Lord, thy will was an innocent will, and yet thou didst resign it. How much more should we resign our perverse and corrupt wills?

CHAPTER V.

A persuasive to the study of Christian prudence, with some advices relating to the practice of it.

1.HAVING thus laid down the principles of Christian prudence, what remains but to persuade men to the study of it? And the first consideration I shall offer to recommend the study of this wisdom is, that it is attainable. *Many things employ the search of studious men, which, after all, they can never master, but must sit down, if not with a contented, yet with an unavoidable ignorance of. But it is not so with wisdom: the acquisition of this depends not upon great parts, but upon a willing mind. Speculation indeed is infinite, and the well of truth has no bottom, and besides, Many have nothing to draw with. But wisdom, like a fountain, lies open, and within common reach. Some care, and pains, and diligence only it takes to drink of it; an easy price for so precious a treasure. Now this certainty of success is an encouraging motive to search after it in good earnest. Men may seek for silver, and not find it, and search for hid treasures, without being able to break in upon their dark retirements. And yet they search on: how much more should we search for wisdom, when we are sure not to be disappointed in our search?

2. But may we not be so in our finding? Many things are attainable by our labour, which are not worth our labour to attain. But wisdom is not of those; on the contrary, nothing is so well worth attaining. Wisdom it is that keeps the world in order, and makes living in it a blessing, that is the parent of laws, the foundation of government, and the great upholder and sweetner of all society. Wisdom it is that teaches a man how to obey, and how to govern even that ungovernable creature himself: to moderate his passions, to compose his manners, to behave well in all circumstances of life. In a word, that teaches a man to know God and himself, and by the shining paths of virtue leads him to everlasting glory and happiness.

*3. Therefore it is that Solomon exhorts us with so passionate an earnestness, with all thy gettings, get wisdom. As much as to say, whatever thou gettest, or with the expence of all thou hast gotten, get wisdom, as being of infinitely more value than all. It is a pearl of so great price, that the merchant who finds it, will buy it with the price of all that he has. And a wise merchant he is who buys it even at this price, for it can never be bought too dear. Honour and greatness may; nay, and so may the whole world, if the price be a man’s soul. But wisdom cannot; therefore again, Get wisdom, and with all thy gettings, get understanding. If we get wisdom ’tis no matter what else we lose. And if we lose it, ’tis no matter what else we get. And indeed it matters not what we get or lose, so we get that which directs us in the way to happiness, which giveth life to them that have it, and teaches them how to live.

*4. Another consideration to persuade us to the serious study of wisdom, is this, that if we do not now apply ourselves to it, we shall hereafter earnestly wish we had. I know hardly any other study, the neglect of which we shall finally repent of. He that has not studied mathematics, suppose, though he may perhaps sometime while he lives, reflect upon himself with some blame for the neglect of such an accomplishment, yet when he comes toward the concluding scene of life, and that of eternity begins to open, I presume he will not then think this a neglect worth repenting of. And so as to other studies. But he who has not studied wisdom, will then most certainly wish he had, and think it the greatest gain, could he exchange all the sciences he is master of, for this one, the science of life. This is the science that receives our last and best approbation, when other things that make a greater shew and noise, and which perhaps we liked better when we knew less, do not find so great a share in our esteem. Useless notions, and new systems, and fine-spun theories, will not always please us. The days will come when we shall say, we have no pleasure in them. But wisdom will relish with us to the very last, and more at last than ever. When other things leave us, wisdom will stay behind, and more than supply their loss: and when we have outlived the pleasures of the world, then will it be in the greatest esteem with us, as being the only thing of all our acquirements, whose possession and enjoyment too is immortal.

5. When the gaities and follies of life are over (for folly will not always please) when even the more serious entertainments of manhood appear to us as more solemn titles; when covetousness itself, the last folly that forsakes us, because it begins so late, that it often settles upon the dregs of life, as upon a firm and immoveable ground, when even this cleaving folly, shall uncling and drop from us, when the world itself shall be a burden to us; then shall the remembrance of wisdom be sweet unto us, and we shall delight in her conversation, and every step in her ways will give us more comfort than all the little things of the world. Those who have been strangers to wisdom before, will be ready enough to claim acquaintance with her then and to say unto wisdom, Thou art my sister, and to call understanding their kinswoman. But she will not then be so forward to own them. And therefore happy is he that has contracted a friendship with her in the days of his youth and strength, that he may not be disowned by her in that hour wherein he most wants her favour: that he may not have wisdom then to learn, when he should be actually wise, and have the benefit and comfort of her light to guide him through the vale of the shadow of death. In order to which we should always remember that excellent advice of St. Bernard, To rejoice in those things when we are young, which we shall not repent of when we are old.

6. I have now only to add a few prudential advices relating to the practice of a Christian life. Of which the first shall be that of the apostle, To walk circumspectly, that is warily and heedfully, with all possible care, caution and exactness. This is such walking as shews we are duly apprehensive of our condition: the danger of which must be allowed to be exceeding great, since besides our own corrupt nature, and the wickedness of the world that surrounds us, we have the prince of darkness for our profest enemy; even our adversary the devil, who as a roaring lion walketh about, seeking whom he may devour. He does not tarry ’till the prey comes in his way, but seeks after it, but walks about seeking who is fit to be made a prey of; whose idleness or whose business, whose temper or constitution, whose age or whose carelesness may give him any advantage. He begins with us very early, laying his siege against us in our very infancy. Then he tempts us with sensible objects, and easily increases our natural propension to them. For reason is then in a dead sleep, and sense altogether awake, being in its greatest perfection, by reason of the fineness of the blood and spirits, and the tenderness of the parts, which easily yielding to the impression of sensible objects, endear them more and more to us, and so confirm that friendship with the world, which is enmity with God. This thoughtless age is succeeded by childhood and youth; and then indeed reason begins to awake; but so slowly, that we are all this time, as it were, between sleeping and waking; the weight still hangs upon our temples. Our passions are much too strong for our weak reason to govern, which accordingly our enemy makes his advantage of, and tempts us with the baits of sensuality, with those youthful lusts which ’tis then hard to fly. This boisterous season also blows over, and is followed by manhood. And now indeed reason is stronger and passion cooler, and so the devil changes his former bait for that of pride and ambition, whereby himself fell, and wherewith he assaulted even the Son of God. Now he lifts us up to, and shews us the grandeur and glory of the world, and tries to persuade us what a happiness it would be, could we make a part of that glittering scene. Well, but neither will this last always; our sun soon begins to decline, and old age comes on, the winter of our year, or rather the evening of our short day. And now our reason grows heavy and sleepy again, and our passions also flag with it, hang their wings, and make our flight nearer the earth, as not being able to bear up in the higher regions. We are now no longer fit for our former entertainments, and having seen what little dependance there is on the world, having lost some of our friends, and proved the insincerity of others, this experience, together with the natural sinking of our spirits, makes us grow timorous, jealous and distrustful, and sollicitous to secure ourselves in this forlorn state, and so we stand fairly disposed for covetousness. And accordingly the devil now draws us into this snare, which reigns the more absolute over us, as having us almost entirely to itself, without competition from other vices. Thus our adversary is always intent upon our ruin, meeting us at every turn of our lives, and suiting his temptations to the several states and conditions of them. And therefore it highly concerns us to walk circumspectly, as knowing both the infinite worth of our souls, and the numberless hazards they are exposed to, from which (next to the grace of God) nothing but an extraordinary caution can secure them.

7. And because these hazards are chiefly from sensible objects, my next advice shall be, To walk by faith, not by sight; to order your conversation not by what you see of this world, but by what you believe of the next. Not to look at the things which are seen, but at things that are not seen; because the things that are seen are temporal, and so do not affect our final state: but the things that are not seen are eternal, and so the proper objects of an happiness that is never to expire. A Christian then ought to keep his eye always fixed on his happiness; to walk continually in view of this his end, and have it before him as near as he can, in every action and word, in every deliberate step of his Christian progress: not to content himself with having referred all he does to it once in general; but to renew and repeat the proposal of it, as often as conveniently he can. Beside the habitual reference of his actions to their end, let every prudent Christian be more and more diligent to have an actual regard to it, as far as is possible, in every step of his life. For the having before us that eternal weight of glory, that crown that fadeth not away, must needs quicken our devotion and inflame our zeal, and inspirit us with new life and vigour in the running our Christian course, and help us with ease to overcome all those vain impediments, which the world, the flesh and the devil throw in our way. Nothing shall be able to separate us from our end, or turn us out of the right way to it, if we keep our eye intent upon it, and have it in our view all the way of our Christian walk. For indeed the excellence of it is so transcendent, that nothing of this world can stand together with it, or shine in its light, any more than a feeble star can shine in the presence of the mid-day sun. The greater light swallows up the less; we must lose the one before we can be dazzled with the other; we must intermit the view of our chief good, before any other can appear considerable enough to tempt us.

♦9. And now we are got into the right way, there is no better means of fixing ourselves there, than to keep toward the middle of it, pretty far within the lines, so as not to tread upon the edges: not to go to the outside of what is lawful, but rather to set ourselves in all our actions at the greatest distance from sin, by abstaining from all the appearances and beginnings of it. But chiefly from the beginnings. The full accomplishments of wickedness we have a horror of. But we have not the same dread of the beginnings, and of the things that have a tendency to gross crimes. So we are easily persuaded to begin; and when we have once made an entrance, the progress grows easier and easier. For the next degree being but a degree beyond it, carries as little horror in it as the first; and so the next to that, being a degree farther, carries the like appearance: and so the rest that follow, we measuring every degree not (as we should do) by all the preceding ones which it contains, but only by the last, which it immediately exceeds, considering it only as a degree farther than that, and so as a small thing, till by degrees we slide unawares into the commission of those sins, which looked frightful, and would have choaked us in the lump, but being thus taken by piece-meal are easily swallowed.

*10. And no wonder, since the first liberties we take, the first approaches we make to any sin, inflame our passions, raise our appetites, which were before quiet, and increase our desires of the forbidden object. So that our talk is now harder than it was at first, and we might much easier have forborn the whole, beginning and all, than forbear making a further progress, when we have once begun. And why should we make our duty more difficult and painful than it is? Therefore the wisest way is, not to begin; that being true of all sin, which Solomon observes of strife, The beginning of it is as when one letteth out water, which is easily prevented from running at first, but being once let out, the passage grows more open, and the stream more difficult to command. Therefore, says he, Leave off contention before it be meddled with, i. e. Do not meddle with it at all, it being much easier to have nothing to do with it, than to govern yourself in it. They that once begin, are insensibly carried to do what at first they never designed, and then vainly complain, that God did not preserve them from falling, when they placed their own feet on slippery ground.

11. To conclude: if we will be truly wise, let us set the gospel and example of Christ before us, and endeavour to be as wise in our generation, as the men of this world are in theirs, to be as diligent in pursuing our true and great end, as they are in pursuing their false and little ones. They are intent upon the present, and sollicitous to provide for the short future of an uncertain life. Let us be intent upon providing for that future life, which will soon be present, and never past. For this purpose we should retire as much as we can conveniently from the world, and have as little to do with it; we should lay aside every weight, and every incumbrance, and not be troubled about many things, that we may the more quietly and entirely attend upon the one thing needful. Not that I plead for a hermit’s solitude, not understanding the agreement of such a state with human nature, nor what authority men have thus to bury themselves alive, and to excommunicate themselves from human society. But so much of solitude as disengages us from the affairs and incumbrances of the world, and places us out of the noise, hurry and bustle of it, and out of the way of its temptations, must certainly be of vastly great advantage to a truly Christian life. Being much abroad may teach us to know the world; but retirement only can teach us to know ourselves. For to know ourselves, we must converse much with ourselves. Let us therefore retire, and when we are alone, let us remember, that we are not alone, for God is with us. And while we think and act as in his presence, solitude has all the safety of company, without the temptations and interruptions. And here let us think much of eternity, and of our nearness to it, of the future judgment, and the two final sentences of that day, of the glorious things that are spoken of the city of God, and the unspeakable misery of being for ever banished from his presence; and lastly, of the thoughts which we shall have of all these things when we come to die. Every man is wise then, and has a right sense of things; let us endeavour to have the same now, as we shall then wish we had, which is the sum of all Christian prudence.

CHAPTER I.

Of the nature and causes of the fear of man.

1.THE fear of man, in things pertaining to God, is a most heinous vice, and a kind of idolatry, whereby we think, speak, or do some evil, or decline thinking, speaking, or doing some good, out of some sort of consideration of men, or apprehension of their displeasure. Now the more there is of this fear still cleaving to believers, the more dangerous is the condition of their souls.

The causes hereof are either internal or external. The internal are chiefly these:

1. Unbelief, which is the root of all vices.

2. The love of the world, and the things of the world, and the want of self-denial; which makes us fear men would prejudice us in our reputation, estate, or ease, if we simply followed the word of God.

3. False humility, which is swayed more by the authority of men, than by the word of God, and prompts us to refer all things to the judgment of others, as understanding them better than ourselves.

4. An eager desire of visible success in all our undertakings; whereas we ought to rest satisfied with an inward victory; that is, with having kept a good conscience toward God.

5. Want of experience in the ways of God, which makes us hesitate in difficult cases, and indisposes the soul to rely upon God, fearing lest he should let us fail or miscarry in them, or that it would be presumption and tempting of God, to cast ourselves wholly upon him. This proceeds from our not having sufficiently learned, how dear they are to God that entirely trust in him: and what powerful assistance he affords, to accomplish his own work in them.

6. Neglect of prayer, which not only prevents our obtaining a full conquest over the fear of man, but likewise drives us down further into the stream of hypocrisy.

The external causes are chiefly these:

1. The tyranny of men in power, who, under pretence of preserving the public peace, fetter the consciences both of teachers and hearers.

*2. The forwardness of our universities in dubbing of heretics: for they no sooner perceive any breakings forth of true Christianity, but they are sure, out of their great zeal, to cast a slur upon it, by giving it an ill name.

3. The examples and specious reasonings of those, who are bound down by the fear of man.

4. Wife and children, that by their importunate way of arguing and unbelieving tattle and clamour, weary out, and overcome many.

5. The esteem we have already gained in the world. Those especially who are in any eminent post, find it hard to give up their darling reputation, and suffer reproach with the people of God.

6. Intimacy with the children of this world, particularly with the great and honourable men, who, under pretence of hearty love and kindness, are always cautioning us not to venture too far.

*Lastly, The neglect of frequent conversation with true believers, who walk in the power of faith.

CHAPTER II.

Of the signs and effects of the fear of man.

1.A FEARFUL man is not easily convinced of the truth, and tho’ it be laid before him with the clearest evidence, yet he starts many doubts and scruples about it, lest, if he should confess it too roundly, he should be hated, persecuted, or reputed a heretic.

2. He is never so busy in starting objections, as in cases that most tend to the glory of God.

*3. When he is convinced of the truth, he will not confess it before men; or if he do, ’tis only among the lovers of truth. But before the enemies thereof, he conceals or denies it, or talks so dubiously about it, as to leave them uncertain whether he believes it or no; at least he takes care so to order his words, as to be able always to give them a handsome turn, and so be able to come off without trouble. If he lives in a place where truth is professed, he owns it open mouth’d; but if he comes to another place, he finds many difficulties in the point, so that he resolves to halt between both, and leave it undetermined.

4. When he finds he cannot avoid owning the truth, yet he takes care so to limit and pinch it, that it may appear tolerable even to the enemies of truth.

5. A fearful man will at ♦last break out into an avowed confession of truth; but it is when he finds himself well backed with human authority; that is, when a person of unspotted reputation, and great learning, hath asserted the same before him. Accordingly he is more careful to arm himself with a fine train of human testimonies, than with the word of God itself; and thinks he has a right so to do, because he sees that the chearful confessors of truth have sometimes stopped ♠the mouths of their shameless adversaries with such arguments.

6. When some good work is to be done, he doth not undertake it with a simple reliance on the living God: but when he finds good patrons on his side, he at last sets about it. Yet when he sees the storm arise, and the waves beat, he gives way and so loses all he had gained.

7. He always finds something to blame in the behaviour of faithful labourers. Sometimes he fears they go too far. Sometimes, finding nothing to tax in the thing itself, he blames the manner of doing it. When he finds nothing else to cavil at, he cries, the work is not well timed: thus he always sees some fault; tho’, indeed, there is none but his own want of faith.

8. He is very apt to believe any false reports against the faithful children of God; and, because his own heart fails, he is very forward in warning them to take heed to themselves; thus by his prudence, damping and stifling the chearfulness of their faith.

9. He does not love that a minister should make too plain and particular an application of his sermons, or shew too great earnestness in his function, or profession of Christianity.

10. A fearful man is easily moved to envy; especially when he sees those that are young acting chearfully in faith; and cries, “That is none of his business, but must be left to those of more knowledge and experience.”

11. He either himself exposes as presumptuous, stubborn, self-conceited, proud and pharisaical, those who, with a free and child-like spirit, break thro’ all opposition: or, at least, sits on the bench when they are thus condemned, and consents to the unjust sentence pronounced against them.

12. A fearful minister reproves common people boldly; but when he is to speak to great and honourable persons, his mouth is gagged.

*13. The pulpit is a fearful preacher’s strong hold; but when he is to speak face to face, and to bear witness to the truth, by saying, Thou art the man; then he is very supple and complaisant.

14. When he hears prophane, loose, or foolish men talking, he holds his tongue; and when it comes from great men, he graces it with a smile.

15. Above all things, a fearful man, cannot abide to be singular.

16. Sometimes he desires to do something to the glory of God; but he soon confronts the thought with “What will people say?” And then fairly drops it.

17. He cautiously shuns frequent and familiar conversation with the members of Christ that are despised by the world. Or, if he be willing to converse with them by night and in secret, yet he cares not to appear with them in public. He rather appoints some certain place to meet them, where it may not be taken notice of.

18. A fearful preacher makes it his business in his public discourses, to bring in something against enthusiasm and fanaticism; and then he thinks he may venture to speak the truth; which is true enough. For the world takes it for granted, that he means it as they apprehend it, that is, as spoken against those on whom they falsely bestow those names.

19. A fearful man rejoiceth for a time, while the light of truth shines upon him; but as soon as he is called to account for it, he is sore afraid, makes many excuses, and by all manner of shifts and evasions, endeavours to extricate himself, and to get rid of the suspicion of it.

20. Instead of reproving his neighbour, he says, “God is so merciful, that he does not doubt but he will himself reclaim him in due time.”

21. When he is to press the inward truth of Christianity, he says, “It is too high for them:” if he is to enforce any thing of outward behaviour, he accounts it a little thing; or else says, “We must not begin at outward things.”

CHAPTER III.

Of the mischiefs caused by the fear of man.

1.MANY thousands of souls are thereby kept back from a true conversion: because they dare not suffer the knowledge of the truth to shine upon them in its full strength, but hold it imprisoned, as it were, by manifold shifts and pretences.

2. Many who are already converted are hereby hindered from growth in holiness, as they deprive themselves of many opportunities (which they greatly need) to strengthen and edify themselves in God; for this fear makes them avoid the conversation of those who are most able to build them up in the faith, and run into many other sins against the dictates of their own conscience.

Again, as a free and ready confession of the truth, highly advances a man in faith and love; so the denying or hiding it, keeps him quite down, and hinders him from attaining the power of the spirit. Many know not what the reason is, why they advance so slowly in spiritual growth. It is plainly this, the fear of man lurking within, eats ♦out the vigour and activity of the life of grace. God, ’tis certain, does infinitely abound in mercy, and would willingly every day pour out new blessings upon us. But a fearful man is not receptive of them. He doth not act in singleness of heart. He dares not trust God, and God therefore cannot fill him with the fulness of his graces.

3. When ministers in particular, are unable to overcome the fear of man, they grow dejected and heartless in the discharge of their function, and scarce know themselves what or how they ought to speak. They become listless in all their performances: so that the most excellent gifts which God has bestowed upon them, become altogether fruitless; and what good might have been done is either never attempted, or left unfinished. Indeed it cannot be expected that any one enslaved to this fear, should ever, by his cold endeavours, throughly reform any abuse of long continuance. The fear of man is always for maintaining old customs: and while every one is afraid of innovation, abuses are authorized more and more, and all things proceed from bad to worse.

And though there were two or more such ministers in the same place, they will perform nothing worthy of their calling; nay the one hindereth the other from the faithful discharge of his pastoral duty: yea, it would be better for many to have for their fellow-labourer, one that was openly wicked, who might perhaps, by his enormities, more readily force the truth from them, than a timorous Nicodemus, who by shunning it himself, teaches them to shun the light.

And such as the minister is, such are commonly the hearers. If he therefore be afraid, how will his hearers be ever excited to a true chearfulness of faith? And those of them, who, by the grace of God, are freed from this base bondage, can never have any confidence in their teacher, till he is disengaged from that servile spirit. Many ministers wonder why the true children of God have so little confidence in them: not considering this plain reason of it, that their flock never saw in them the least proof of a good shepherd, who readily exposes himself to any sufferings, yea, lays down his life for his sheep.

Such servants as these God will not fail in due time, to crown with success. He will manifest his glory in them, and make bare his arm before them. But there is nothing of all this, where unbelief has gained admittance, and where the honour due to God from and before all men is not undauntedly rendered to him. For a fearful man trusts God no farther than his own poor reason carries him. When any thing crosses that, he presently giveth way; and therefore wanting the courage of a lively faith, he can never behold the glory of God.

4. When the well-wishers to religion see those who know the truth, or at least ought to do so, backward in owning it, they are not a little encouraged to play the hypocrite themselves, instead of freely and boldly avowing their master. And it often happens, that by the fearfulness of one eminent man, thousands are infected with the spirit of hypocrisy and dissimulation.

5. On the other hand, when the adversaries of the truth, see them that love it, shun the light, it strengthens them in their bad cause; concluding, that if they were in the right, they would have no need to fear. And as, if you resist the devil, he will flee from you; so the reverse is full as true. The more you fear, and give way to the devil and his instruments, the more will they pursue and press upon you.

6. In a word, the fear of man is the general bane both of city and country. Our superiors would appoint good ministers and magistrates; but they fear displeasing this or the other man, or set of men. They who should speak when a wicked minister is ordained, or officer recommended, hold their ♦tongues through fear. In the courts of judicature, this fear prevents justice, condemns the innocent, clears the guilty, bereaves widows and orphans of their right, and leaves the injured and oppressed without remedy. And what does it profit a man who is himself a slave to this fear, that he is sensible of the general corruption? It only exposes him to the more pain. Being unwilling to break either with the world or God, he is looked upon as an unfaithful steward by both; and he endures far more trouble and anxiety, than the breaking through with a ready presence of faith would have cost him. He finds no joyful, filial assurance in prayer. The word of God has no relish with him. He never attains to the true communion of saints; and when he should comfort and strengthen others, by exhorting them in the power of God, he rather drives them to fear, and quenches the Holy Spirit in them. Thus he goes on without any spiritual experience, contenting himself with the bare letter and shadows of Christianity, and a few sounding words; but being in the mean time void of soul and life, of spirit and power, and so falling at last into a state of carnal security, he carries others also along with him, often to the utter denying the truth, and precipitating himself into final destruction.

CHAPTER IV.

Of the excuses that are usually made for the fear of man.

AS soon as we begin with true humility to acknowledge the fear of man as a great and most heinous evil, and accordingly to watch and pray, and strive against it, there is hope we may overcome: but there are very few who will acknowledge it; the very most, when charged therewith, labour to hide it with various excuses; some of which are so specious, that they blind the eyes of many, so that they approve their conduct, and praise their saying.

1. “Should I act thus, I should soon be called to an account for it?” Well, but should this hinder a faithful servant from executing his master’s orders with all sincerity? “But I shall be put to charges and trouble, nay perhaps be turned out of my livelihood?” Perhaps not; God is well able to protect thee. But if trouble do overtake thee, still have faith in God, and thou shalt be no loser for his sake. God is a faithful Lord and Master. Be it only thy care to be a faithful servant. Whatever thou losest in his cause, he will restore it to thee an hundred fold. Happy art thou when thou sufferest for conscience sake. Though man cast thee off, God will take thee up. But if thou art unwilling to lose thy place for the sake of a good conscience, it is plain thou servest thy belly, and not God.

2. “But I have a wife and children to take care of.” Hear then what thy Lord saith unto thee, “He that loveth father or mother, son or daughter, more than me, is not worthy of me.” True it is, that he who provideth not for his own house, hath denied the faith, and is worse than an Infidel. But God’s honour must not suffer one jot under pretence of providing for thy family. Thou mayest not, on that pretence, go out of the way of the commandment, to the right hand or to the left. Thou must neither do less or more, than if thou hadst none, only learn what that meaneth, Seek ye the kingdom of God, and his righteousness, and all these things shall be added to you.

*3. “But we must not pull down sufferings upon our own heads, or wilfully run into them:” Neither must thou be afraid of suffering: as long as this flinching from the cross is in thee, thy faith is not right. When a good thing cannot be done without suffering, thou art absolutely bound to take it up. ’Tis better to suffer all things, than to have an evil conscience. Trouble not thyself, but do thou heartily the will of God. He will not lay upon thee more than thou art able to bear. Thou representest things to thyself worse than indeed they are. Thou art afraid of men: but glorify the Lord God in thy heart, and they will be afraid of thee.

4. “Why, we do what we can.” Thou canst not do any thing of thyself; Christ alone doth all that is good in and by thee. But who can boast that he does as much as the Spirit of Christ enables him to do? He that weighs all things well, must needs acknowledge, he cannot answer to God for the many things he hath omitted, which he might have overcome by the power of faith, and which will appear in judgment against him. At the beginning very little appears possible; but if we go on boldly relying upon God, we shall find ourselves supported in doing greater things, yea, able to do all things through Christ who strengtheneth us.

5. “If such as are leading men, who ought to be foremost in all good undertakings, would but break the ice, we would readily follow them; but we don’t care to be the first beginners, as if we were better than them.” Do as a servant that carries the torch before his master, and yet does not think himself better than his master. The kingdom of God did not come first to the men of the first rank, or to them who made the greatest figure in the world. When thou art to receive thy reward, wilt thou refuse to receive it, till thy superior be paid first? In the kingdom of God there must be no dispute about precedency. Let not therefore the unbelief of others keep thee back in thy race; knowing this, that if thou art convinced of the truth, and yet actest not according to thy conviction, God will certainly punish thy disobedience, though thou shouldst appeal to the pope or emperor.

*6. “But I am no minister, I have no business to take care of men’s souls.” No! Art thou not a Christian (though not a minister) and is it not the business, the bounden duty of every Christian, to endeavour to bring his neighbour back into the right way, whenever he sees him wandering in vice and delusion? Is not every Christian one anointed with the Spirit of Christ; who, consequently, is bound to tread in his steps, by making his whole life one continued endeavour to save all men from the wrath to come? Thou mayest not, indeed, take upon thee to administer the sacraments, to cast out of the church, or receive the penitent into it again; these are the peculiar offices of those who are so called of God as was Aaron: but thou must, at the peril of thy salvation, follow the example of Christ as well as they. Thou, as well as they, must observe the laws of God; especially that of doing good unto all men. Spiritual good above all; since it is not to ministers alone, but to all men that he hath said, Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.

*7. “However we must use prudence.” True; but there are two sorts of it: one, that is from above, the other from beneath. The former of these is unreproveable, and a most precious gift of the Most High. But that which is from beneath hath the appearance indeed of wisdom, but is earthly, sensual, devilish. Where the fear of the Lord is not continually before the eyes, there the foundation of it is already laid. Where faith is weak, there she raises herself; when love grows cold, then she is strong. She informs us how to please God, without displeasing the world; to follow Christ, and yet avoid the cross. As long as the kingdom of God consists in words only she cannot utter all that she has to say. But when it is to be demonstrated in power, then she has recourse to many evasions, and cautions others (out of hearty goodwill) not to venture too far. Then she jumbles light and darkness together; she shifts and turns every way to keep the cross from her shoulders. She swims with the stream, and cares not to converse with those who suffer reproach for Christ’s sake. She keeps on indeed the appearance of godliness as long as possible, and yet holdeth her tongue where the children of God are condemned; nay, sometimes joins in pronouncing their sentence. She does much evil that good may come of it. But who is able to describe all the face of this horrible monster, which is come up out of the bottomless pit? ’Tis true, we must use prudence; but consider well which sort of prudence thou wilt use. Yea, set thyself before this glass, ♦that thou mayest know by which of these thou hast squared thy life and actions hitherto.

*8. “But we must stay a little; another time may do better: we may do more good by a little delay.” Where has God given thee leave to delay till the next moment, what may be done at this? To let slip an opportunity, in order to reserve thyself for some more favourable time? St. Paul bids us redeem the time, or (more exactly according to the Greek) buy up every opportunity, i. e. lay hold of it, as soon as ever it offers. Reserving thyself for a more convenient season, proceeds purely from false prudence. This reserve accustoms thee to hypocrisy; it continually strengthens the fear from which it flows, and will hinder thee from ever meeting with an opportunity to exert the true power of faith.

9. “To undertake a thing, without being able to effect it, does more hurt than good; therefore ’tis better not to begin.” Thou dost well to compute the charge of building before thou beginnest to build the tower. But whence wilt thou procure the charge? From thy own ability? No; that never can reach it. Begin thy work with full reliance upon God, and draw thy supplies from almighty goodness and wisdom; and, by this means, thou wilt be enabled to accomplish, at his cost, the work once begun.

*Or if God, for holy reasons, should not prosper thy endeavours, it will be a comfort to thee, that thou hast done thy part; and thy conscience will be more easy, than if thou hadst distrusted God, and so never set about it. Perhaps he trieth thee hereby, and though it has not succeeded now, it may at another time. Perhaps thy very endeavours may stir up many to an imitation of thy zeal. But if thou shouldst be disappointed in all thy good purposes, shouldst thou conclude, that thy work of love had been in vain? Examine thyself, whether thy desire of open success in all things, be not the effect of pride lurking within? Be thou satisfied with the inward victory, a true Christian can never be deprived of; which consists in thy continuing unwearied in the patience of hope.

10. “But we can’t do all at once.” Thou unprofitable servant, shouldst thou therefore bury thy talent in a napkin, and do nothing at all? Thou knowest not what thou canst do, or rather, what God can do by thee. If thou wilt but lay aside the fear of man, and set out boldly in his strength, God is able to do for and by thee exceeding abundantly, above all that thou canst ask or think.

11. “However, we ought to go fair and softly to work, and to do what good we can, considerately and by degrees.” Ay, this is something indeed,—If we could but persuade the devil to go fair and softly too! But alas! he walketh about like a roaring lion, seeking whom he may devour. What hast thou then to do, but to resist him stedfast in the faith, and to press on in the power of the Holy Ghost? The devil laughs at all thy fair and softly: give him but time, and he will not lose a moment. And the blood of those whom thy softliness hath destroyed, will God require at thy hands.

12. “But an edge too sharp is easily turned.” If thou wouldest infer hence, that we should not contend earnestly for the faith; that it is not always good to be zealously affected in a good thing; or that we may sometimes hide our zeal, wink at the faults of our neighbours, or otherwise dissemble with them: this is all false prudence; this is directly contrary to the cross of Christ. It is but just that we shew love and meekness towards all men; especially when we declare to them the overflowing kindness of God. But at the same time we must use all possible earnestness, lest our love be made a cloak for wickedness. And whenever we do not, unbelief and the fear of man are at the bottom of our hearts; however we labour by these specious words to excuse our being neither hot nor cold.

13. “But it is visible what great disorders arise when people are too forward.” ’Tis very possible that young and unexperienced Christians, may at first make false steps. And this mote in their eye, you presently discern; nay, and perhaps triumph over them. Take heed to thyself: we ought to bear with the faults of beginners, with great gentleness and compassionate love: and if we think ourselves more knowing than they, to set them right in the spirit of meekness. But God looks not on things with thy eyes. There is a vast difference between one that is still spiritually dead, and one that has recovered life from God, tho’ he is still weak and encompass’d with infirmity. Thou who art stronger, draw not back because he is weak. Break thou thyself thro’ those impediments, which he could not: and shew others by thy example, how to serve God with more purity and wisdom.

14. “By too open a declaration, we may hinder a great deal of good that otherwise might be done; nay, over-turn all: whereas, by a prudent concealing of ourselves, we may do a great deal of service.” This is nothing but another piece of false prudence: for tho’ ’tis true that an understanding man finds a time for silence as well as for speaking; yet a true Christian ought to trust in God, that he will so far bless the good he aims at, as that no other good undertaking will be hindered by it. If thou hast not this stedfast confidence in God, the devil will be sure to delude thee at pleasure; always representing such phantoms, as will make thee let go what thou hast in thy hand, to catch at a shadow.

’Tis matter of wonder that there are many who, tho’ they can’t name so much as one man whom they have really converted to God, yet will not in any one particular vigorously break thro’ opposition, “for fear of overturning all.” All! why thou hast never yet built up any thing, which can be overthrown. But if God hath done some good by thee already, then I doubt not but he will do more. “There shall not any man be able to stand before thee all the days of thy life.” “I will not fail thee nor forsake thee,” is his promise to thee and all his servants. And with this promise every true servant of God may bid defiance to all the world. Remember, “to him that knoweth to do good, and doth it not, to him it is sin.” Let us but follow this rule with singleness of heart, and resign to God the care of what is to come. For no good can ever be better advanced, than when one wedge drives another; and we daily grow more bold, in heartily promoting the cause of Christ, and the good of his church.

*15. “But we must have a care of getting an ill name; for then we should do no good at all.” This is the grand excuse for the fear of man, and it is the bottom of almost all the rest. This is what the men of prudence never fail to urge in their defence: and in this they suppose themselves impregnable. “If I get an ill name, I can do no good.” Hast thou learnt this in the word of God? Hath Christ taught thee thus? Saith he not, Blessed are ye when men shall hate you, and when they shall separate you from their company; yea when they shall reproach you, and cast out your name as evil, for the Son of man’s sake.—Behold your reward is great in heaven; for in like manner did their fathers unto the prophets. Wo unto you when all men shall speak well of you: for so did their fathers to the false prophets. To persuade men therefore that the reproach of Christ is an hindrance to the course of the gospel, is a true fetch of the devil’s, by which he endeavours to make void the cross of Christ: whereas, on the contrary, every one of us must certainly believe that he can do nothing at all to the purpose, as long as he refuses to wear this badge of Christ.

“Yes; thou thinkest in thy heart, by my being reserved, and not exposing myself, some may be won.” Thou wilt only make hypocrites like thyself; men that are vainly puffed up by a little knowledge, and yet ashamed of Christ and his word, and unwilling to suffer any persecution for the cross of Christ. But if once thou canst resolve, with unshaken presence of mind, to break loose from the bondage of fearfulness, and thus to evidence thy faith, by taking on thee the reproach of Christ, then others waxing confident by thy sufferings, will be the more emboldened to speak without fear.

*“But we must not expose ourselves: we must not suffer ourselves to be made fools of by others.” We must not, I grant, do any thing which is foolish, i. e. contrary to God’s word. But it is the devil’s suggestion, that we should expose ourselves by directing our actions precisely according to it. Here it is, that St. Paul’s caution will do us great service, Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. Is it not a shame, when the Lord of glory was taken for a madman, and one possessed by the devil, for thee to be highly esteemed of the world? By this thou givest evidence against thyself, that thou dost not belong to Christ; that thou knowest not the dignity of his cross; and how then wilt thou be able to rejoice with him? It neither can nor must be otherwise. Thou must be looked upon as a fool in the world, if thou wilt be a disciple of Christ. It will not fail thee an hair’s breadth. High and low, teachers and hearers, must alike be censured by the world, when once they earnestly turn themselves to God. For as soon as they cease to be conformed to the fashionable ways of the world, the world is immediately offended, and begins to scoff and rail, charging them with fanaticism, singularity, pharisaical hypocrisy, and what not? Loading them with a thousand lies and calumnies. And he that is afraid of this reproach from the world, must continue an hypocrite as long as he lives.

16. “Yet tho’ we must not be conformed to the world, we must become all things to all men,” as St. Paul testifies of himself he did, “that by all means he might gain some.” St. Paul gave sufficient proof of his being an undaunted workman, to whom God had given not the spirit of fear, but the spirit of power; but what hast thou to shew for thyself? Worldly minded men can become all to all too: but from another principle, by other means, and for quite another end. Canst thou express the bold alacrity of St. Paul, who was not afraid to withstand St. Peter himself to the face, when the fear of man had made him play the hypocrite, so that others also were carried away by his dissimulation? It is certainly a great piece of wisdom, so to become weak with the weak, as not to lose any thing of our own strength; so to become all to all, as to stand free from all manner of hypocrisy. Examine then thyself, whether the serpent, with his prudence, hath not perverted thy mind from the simplicity in Christ. There is no cloak that more plausibly covers the fear of man than this: therefore look to it, that above all things thou dispatch this enemy.

Neither excuse thy conforming to the world in rich cloaths, banquets, dancing, plays, and the like, by saying, “I take no delight in these trifles; but I submit to them, that I may have the more power over them that do.” This is one of the fruits of our modern religion, raised on maxims of state-policy: but if we bring it to the test, it is altogether inconsistent with the truth, as it is in Jesus. “But you are for taking away the abuse of these things, and letting the use remain.” The true children of God, who are crucified to the world, can’t find the least true use in them. When they would avoid or prevent any evil, or do any good, either to their own souls, or their neighbours, they have no need of the devil’s rattles, but fly to their God, and commit their whole cause to his direction. They rest themselves, while they use only such measures as he directs, in full confidence that he will do what is best; and they enjoy even the necessary refreshments of their bodies for no other end, but to spend the strength received thereby, in humble acknowledgment and child-like thankfulness, and to renew the vigour of their soul and body for the service of their neighbours.

CHAPTER VI.

Of Christian discretion.

1.AS flesh and blood is commonly inclined either to exceed or fall short in matters of duty; so it is easy, while we avoid the fear of man, to run into presumption, rashness, and inconsiderateness. Therefore it is necessary that we be continually on our guard, that so our boldness may be ever tempered by wisdom; that wisdom I mean which cometh from above, and is called by St. Luke, the wisdom of the just. And so St. Paul stiles it the spirit of a sound mind: God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. For indeed one spirit works all this in man; and through him again in others; making him not only discharge his duty with undaunted courage, and giving him a pure desire to promote nothing but the glory of God, and the good of his neighbour, but enabling him also, in all his doings and sufferings, to behave with divine prudence and wisdom. And if any lack this wisdom, let him ask of God, and it shall be given him. It shall surely be given him, who continually keeps a watchful eye over his own spirit; who is ever humbling himself in the sight of God; and, like a helpless infant, praying to God for discretion and understanding, and taking the word of God for his constant counsellor.

2. Where this foundation is laid, we need not fear any hurt from the boldness of faith. And though perhaps, for want of experience, it may not always be exerted in due time and place, yet we are to take heed, as soon as we are sensible of it, not to be too much dejected for this imperfection; but to praise God, who therefore shews us our failings, that we may mend them, and who will himself supply what is yet behind. And whenever we observe such failings in others, we ought to be particularly cautious how we judge them. For God will not judge according to our, but according to his own mind; and out of the mouths of babes and sucklings he hath often perfected praise.

But hereby we do not in the least reflect upon any one, who, from a long experience in the ways of the Lord, doth, in the spirit of love, mind his brother of the failings, which have overtaken him in any of his actions. By this he doth not stifle any good that is in him, but rather prunes the good tree from its superfluous, irregular shoots, taking care of, and having an eye over it, that it may bring forth its fruit in due season.

3. And that we may be assured of so doing, we must, before all things, consider, that as there is no true faith, without repentance; so neither can there be any true boldness of faith, unless a man exercise himself daily in it. For the undauntedness of faith is no such groundless rashness, as is found in a wild soldier: but it is the fear of God, which having taken possession of the heart, expels the fear of man; and where the spirit of man is truly humbled, and broken under the mighty hand of God, there the Spirit of God dwells and exerts itself so gloriously, that there is no room for the flesh to boast. Let no man deceive himself. There is no true faith, without holiness of heart and life. Whatever is separate from this, cannot last long, be the appearance of it ever so glorious.

*4. Again, the true boldness of faith, is known, by its continually working by love. By faith a man is made a lord over all; but by love a servant of all. By faith he is a king; but by love a spiritual priest, ministring, not lording, in Christ’s sanctuary. Now when a man doth not abide in love, but is swayed by anger, hatred, or the like, and perhaps breaking out in scoffing, railing, or bitterness, he must not pretend to boldness of faith: and though he may have had some ♦degree of it before, it is now corrupted and lost. Therefore in this case, a man ought first to humble himself before God, and when he is sincerely renewed in the spirit of his mind, then to press on again in the work of faith, the patience of hope, and the labour of love.

5. To keep up this boldness, we must continue in prayer, and in child like communion with God; for by this the mind is best guarded from vain excursions, and inspired with meekness towards all men. And whoever, by humble, fervent, and constant prayer, labours after a stricter union with God, will not only be fortified against all precipitancy and hastiness of spirit, but also against tempting God; of which men of little faith are particularly careful to caution him.

6. Neither doth this boldness of faith at all interfere with the obedience which inferiors of every kind owe their respective superiors; only remembring, that we are never to pay any one so unlimited, blindfold an obedience, as to prefer the authority of man before the clear command of God.

This caution is highly necessary; there being but too many who think they act entirely in faith, when indeed they are only following their own fancy, without any warrant from the word of God. And this distemper is the more dangerous, the less remedy can be applied to cure it. For those that walk in the light of the fire of their own kindling, if they are advised to true humility, discretion, and obedience, are apt to suspect that it proceeds from a design of lording over their consciences; and that all the advice given them, is no better than the fruit of unbelief, and the fear of man. They think themselves happy that they do not adhere to men, without taking notice how deep they are enslaved to themselves. But he is truly wise who humbles himself more and more, and is always ready to submit to all men. For where humility is, the enemy finds no room for his most dangerous temptations.

7. Let us then continually join the exercise of daily repentance, the denial of ourselves and of our own wills, of true humility, obedience, submission, prayer, of the meekness and patience of Christ, of hearty love for our brethren, and compassion for their failings, and all other virtues that flow from the wisdom which cometh from above. Let us, I say, join and knit all these together with the chearful exercise of faith and trust in God. Let us excite one another, with comfortable words, to cast ♦off all fear of man. Wheresoever God hath wrought a good will, let us take heed of damping it in any of the least members of Christ; but let us cherish it by the word of the gospel, and by the rules of true Christian discretion, keep it within such bounds, as may bring it to a fuller and more substantial maturity.

CHAPTER VII.

Of the good which arises from the boldness of faith, conquering the fear of man.

1.THE eleventh chapter to the Hebrews lays an ample foundation for reflections on the glorious effects of faith, and on that power of God which hath at all times so exerted itself in true believers: but here it will be necessary to bid you take heed of making God changeable, by saying with the unbelieving world, “This indeed has been done formerly, but now miracles are ceased.” For by this false maxim, suggested from the bottomless pit, the highest dishonour is thrown upon the living God, all his promises are made void, all the examples he hath set before our eyes are absolutely useless and impertinent; yea, and all his calls and allurements to an active faith, are rendered null and insignificant. And whereas, in truth, we have none to blame but ourselves, for not treading in the same footsteps of faith, in which the saints of old walked; and consequently, for not seeing the glory of God as they did, we hereby cast all the blame upon God, and the difference of times: whereas the difference, in reality, lies not in the times, but in the persons.

For though it cannot be said, that every believer now must do the very same works that were done by Abraham or Moses, yet ought every one to “follow the faith” of these holy men, and to exert the same with full power and energy, in that state and condition wherein God hath placed him, and in those circumstances that daily offer; and in so doing he may be fully assured, that he (as well as they) shall see the glory of God. And with such a heart and mind are the scriptures to be read, and the examples and glorious effects of faith to be considered, that so we may receive strength and holy boldness, more nearly to unite ourselves with God, and to enjoy his infinite love and faithfulness in a more ample and abundant manner.

2. Now because faith, though it be so high and precious a gift of God, is not commonly esteemed according to its dignity, it is the more needful to observe, what the scripture throughout teacheth, that all the good which was ever wrought in the world by man, was done by faith; whereby men are so united to God, that “all things are possible” to them. Wherefore it is highly necessary, with all plainness and earnestness, to represent, not only to the world, but to the children of God too, that faith is something far more glorious than reason can conceive or express; for till a man is sensible of this, he is utterly unable to comprehend what an inestimable treasure it brings with it. But when once he comes to know that it is the substance ὑπόστασις, the ground and bottom of things hoped for, whereon, as an immoveable foundation, all the inconceivable goods we hope for, do rest; and an ♦ἔλεγχος, or convincing evidence and testimony of the Spirit, which assures us beyond all doubt of things not seen: I say, where faith is thus known and felt in a man’s heart, then he sees the advantage of that faith which overcometh all fear of man, and is of so large a compass, as to contain all, and more than all we can ask or think.

For then he discovers, that it is faith which delivers a man from all evil of soul or body; and on the other hand, puts him in possession of sovereign bliss, and fills him with the fulness of God; yea, and that whenever (either in the Old or New Testament) he would perform any thing great and glorious, he hath always employed those whom faith had set free from the slavish fear of man. A single man, setting aside the fear of flesh and blood, and going forth in the name of the living God, hath frequently saved a whole nation. And what was more remarkable in the apostles, at their beginning to preach the gospel, than their great boldness; at which the high-priest, scribes, and elders stood amazed? And for this reason they are set before us as examples; teaching, by the victory of their faith, to confess Christ before all men without fear, and bear his cross, that we may partake of his glory.

Reflections upon the conduct of

HUMAN LIFE;

With reference to learning and knowledge.

Extracted from Mr. Norris.

The PREFACE.

SINCE the great happiness or misery of human life depends wholly upon the right or wrong conduct of it, he that shall point out any of its irregularities or mistakes, is a universal friend, a promoter of the public happiness. And the more severe his censure is, provided it be just, the more serviceable it may be.

Especially, if the irregularities he points out are not only important, frequent and inveterate, but such as lie secret and unobserved, and have all along passed under the notion of excellencies. He that reflects upon such misconducts as these, obliges by his discovery as well as reproof.

This consideration has occasioned the following reflections upon the study of learning and knowledge; the greatest faults of which, by a kind of unaccountable superstition are canonized ♦for virtues.

The truth is, the light that divulges other miscarriages will be sure to hide these. For beside that they are visible only to a few (since none can judge of the faults of the learned without learning) those few that do discern them, have seldom ingenuity enough to acknowledge them. For either they are so proud as not to be willing to own themselves to have been so long under a mistake; or so ill-natured that they don’t care others should be directed to a better way than they themselves have travelled in.

In the following reflections I have endeavoured to mark out some of these less observed misconducts, wherewith I myself have been too long imposed on, and which after all my conviction (so deep are the impressions of early prejudice) I can hardly yet find power to correct. For education is the great bias of human life, and there is this double witchcraft in it, that ’tis a long time before a man can see any thing amiss in a way he is used to, and when he does, ’tis not very easy to change it.

I can easily divine how these reflections will be received by some of the rigid votaries of old learning. But if they are of service here and there to an ingenuous and unenslaved spirit, I shall not much regard the magisterial censures of those, whose great and long study has had no better effect upon them, than to make them too wise for conviction.

The First
REFLECTION.

Wherein the general conduct of human life is taxed, for placing learning in such things as are little or nothing perfective of the understanding.

1.AS there are two faculties in man, understanding and will; so there is a double conduit of human life, intellectual and moral. The moral conduit of men has been continually exposed, ever since preaching and writing have been in the world. But it has fared otherwise with the intellectual, which stands not so fair a mark, nor has been so often his. Not that it is really less faulty, but because its faultiness is less notorious, lies further in, and must be drawn forth into view by a chain of consequences, which few have either discernment enough to make, or patience enough to attend to.

2. The chief irregularities of it are three, respecting the end, the means, and the degree of affection.

First, The placing learning in such things as are little or nothing perfective of the understanding.

Secondly, The undue and irregular method of prosecuting what is really perfective of it; and

Thirdly, The too importunate pursuit of knowledge in general.

3. First, Men generally place learning in such things as are little or nothing perfective of the understanding. This, I confess, is a severe charge, as it fastens an imputation of folly upon the learned order: and not only so, but in that very thing wherein they think their wisdom consists. Learned men do indeed often, not only own but affect ignorance in things beside their profession. But to censure them as defective in that one thing they pretend to, to make that their blind side where they think they see clearest, to maintain, that they are not only not really knowing, but that generally they don’t so much as know what true knowledge is; this is so high a charge, that even those who may be convinced of the truth, will scarce forgive the boldness, of it.

4. That the truth of it may appear, I shall first briefly observe, what knowledge is perfective of the understanding, and then shew, that the generality of the world place learning in that which is not so.

5. And, first, I grant the knowledge of all those truths is perfective of the understanding, which are the matter of those arts and sciences, that are built upon stable and immoveable foundations, such as divinity, metaphysics, geometry, together with those unchangeable rules and measures of reason and consequence, which lead us to all other knowledge, and are the subject of that art we term logic. And accordingly I allow him to be a truly learned and knowing man, who has furnished his mind with bright and clear ideas, lodged them orderly and regularly in his head, and settled the relations and consequences of one to another. He that is able to think clearly (for so much a man knows, as he understands distinctly, and no more) to judge truly and solidly, and to reason dependently and consequentially.

6. But this is not the measure which the ♦generality of the world has thought fit to proceed by. Learning is generally placed in a sort of knowledge, widely different from this. The world does not esteem him a learned man, whose learning has cleared his understanding, who is arrived at distinctness of conception, and is a thorough master of notion and discourse. No, it will cost great pains, great labour of mind, and closeness of thinking to attain to this. This therefore must not be learning, but something else must, that is easier to be attained, though little or nothing perfective of the understanding. And in such knowledge it is generally placed.

*7. For, first, It is reckoned a notable point of learning to understand variety of languages. This alone gives a man a title to learning, without one grain of sense; and on the other side, let a man be an angel for notion and discourse, yet unless he can express the same thought in variety of words, he may go for a rational, but will by no means be esteemed a learned man. Now is it not a strange thing, that so much stress should be laid on so very a trifle? For what am I the better for being able to tell, what ’tis a-clock in twenty languages? What does this signify to the perfection of my understanding? Words are purely in order to sense: and are therefore of no farther value, than as they help either to learn or to communicate it. Therefore, to affect them for themselves, is to turn the means into the end, than which nothing is more absurd. And yet this vain piece of pedantry has prevailed all the world over, and with some to that degree, that they have confounded ideas with words, and have made all science to terminate in the latter. Thus Mr. Hobbes makes reason to be nothing else, but “Sequela Nominum, a well-ordered train of words.” Never certainly was a plainer argument of the great degeneracy of mankind. And tho’ all the multipliers of tongues are not comprehended under this latter charge, yet it may concern them to consider, how great a folly it must be to place learning in that, which is one of the greatest curses upon earth, and which shall utterly cease in heaven.

*8. Again, it passes for an extraordinary part of learning to understand history: that is, in other words, to know what a company of silly creatures called men, have been doing for almost these six thousand years. Now, what is my understanding the perfecter for this? I deny not, that there are some matters of fact, as the more remarkable turns of ecclesiastical history, and the greater revolutions of the civil world, which are of moment to be known; because, by discovering to us the conduct of divine providence, they supply us with occasions of acknowledging and adoring the wisdom and goodness of God. Neither do I deny, that there are many other historical passages, which may be of moment to be known; tho’ not as perfective of our understanding, but as touching our interest. And so it may be of moment to me to know, the clock has struck one, if I have made an assignation at that time; but sure the bare naked theory of the clock’s having struck one, will add but little to my intellectual perfection. The most trivial matter of fact in the world is worth knowing, if I have any concern depending upon it: and the greatest without that, is utterly insignificant. So that ’tis not from perfecting of our understanding, but from the relation they have to our interest, that these things deserve to be known.

*9. I would desire the great magnifiers of history only to answer me this one question. Suppose such and such matters of fact, in the knowing which they perhaps glory more, than the actors themselves did in the doing them, had never been done? Suppose Fabius had never weathered out Hannibal by delays, nor Cyrus took Babylon by draining the river into the ditches: what diminution would this have been to the perfection of their understanding? They cannot say it would have been any. And why then should the knowing them now they are done, be reckoned an addition to it? And yet we find it is so, and that men study these things, not only for their use, (that we allow) but for their mere theory, placing learning in such history as has nothing to commend it, but only that it tells you, such and such things were done. Of this impertinent sort is the greatest part of the Roman and Grecian history: which, had not the world voted it for learning, would no more concern a man to know, than that a bird has dropt a feather upon the Pyrenean mountains.

10. Again, it passes for a notable piece of learning to understand chronology: to be able to adjust the intervals and distances of time, when such a man flourished, when such an action was done, and the like. Now I deny not, but it may concern some to know these things, who have any interest depending upon it. It may concern some to know, for instance, that there is a twofold date of the victory at Actium, the one reckoned from the fight there, the other from the taking of Alexandria. But however useful it may be to know this, yet certainly as to any intellectual perfection that accrues by it, it must needs be a very unedifying stuffage of the head; altho’ ’tis so generally accounted a great accomplishment and enrichment of it.

*11. There are many other things which the humour of the world has turned up for learning, which ignorance will never be the better for, and which wisdom does not need. Thus ’tis counted learning to have tumbled over a multitude of books, especially if great ones, and old ones, and obscure ones; but most of all, if manuscripts, the recovery of one of which is reckoned so much added to the common-wealth of learning, as they call it. Hence a well-read man signifies the very same as a learned man in most men’s dictionaries: and by well-read they don’t mean one that has read well, that has cleared and improved his understanding by his reading, but only one that has read much, tho’ perhaps he has puzzled and confounded his notions by doing so. Thus again, it goes for learning, to be acquainted with men’s opinions, especially of the ancients; to know what this or that philosopher held, what this or that author says, tho’ perhaps he says nothing but what is either absurd, or obviously true. What, for instance, can be more absurd; than that fancy of Empedocles, that there are two semicircles compassing the earth betwixt them, one of fire, the other of air; and that the former makes day, and the latter night? And yet to know this is learning! What can be more obviously true, than that grave doctrine of Aristotle, that privation must go before the introduction of the form in all generation? Or, that a thing must lose one form, before it can take another? And yet ’tis learning to know that he taught this! To know the thing is nothing: but to know that Aristotle taught it, that is learning! Nay farther, tho’ I am able to demonstrate the circulation of the blood, or the motion of the earth, yet I shall not be admitted into the order of the learned, unless I am able to tell, that Copernicus discovered the one, and Harvey the other. So much more learned an atchievment it is, to know opinions than things! And accordingly those are reckoned the most learned authors, who have given the greatest specimens of this kind of knowledge. Thus Picus Mirandula is more admired for his examination of the doctrine of the Pagans, than any of them were for what they delivered.

12. Now what an unreasonable imposition is this, that tho’ a man can think and write like an angel himself, yet he must not be accounted a man of learning, unless he can tell what every whimsical writer hath said before him? And how hard will it fall upon those, whose lot is to breathe in the last ages of the world, who must be accountable for all the whims and extravagancies of so many centuries? And yet this is made so great a part of learning, that the learning of most men lies in books rather than in things. And among authors, where one writes upon things, there are twenty write upon books. Nay, some carry this humour so far, that ’tis thought learning to know the very title of books and their editions, with the time and place when and where they were printed. And many there are who value themselves not a little on this mechanical faculty, tho’ they know no more of what is in them, than they do of what is written in the rolls of destiny.

13. From this placing of learning in the knowledge of books, proceeds that ridiculous vanity of multiplying quotations, which is also reckoned another piece of learning, tho’ they are used so impertinently, that there can be no other end in them, but to shew, that the author has read such a book. And yet it is no such convincing evidence of that neither. It being neither new nor difficult, for a man that is resolved upon it, to quote such authors as he never read nor saw. And were it not too odious a truth, I could name several of those author-mongers who pass for men of shrewd learning.

14. These and many other such things (for ’twere endless to reckon up all) are by the majority of the world voted for learning, and in these we spend our education, our study and our time, tho’ they are no way perfective of our understanding. So that in short, the charge of this reflection amounts to thus much, that learning is generally placed in the knowledge of such things, as the intellectual perfection of man is little or nothing concerned in.

The CONCLUSION.

TO what a narrow compass, by virtue of the preceding reflections, are these three things reduced, which use to take up so large a room, viz. Learning itself, the method of learning, and the desire and prosecution of learning? These indeed are great retrenchments, but such as are just and necessary to the regulation of our intellectual conduct.

And now who can forbear making these two observations, 1. That this bookish humour, which every where so prevails, is one of the spiritual diseases of mankind, one of the most malignant relics of original depravation: it carrying in it the very stamp and signature of Adam’s transgression, which owed its birth to an inordinate desire of knowledge, 2. That those who have eyes, may in great measure spare them, and they who have not, should not much lament the want of them, upon account of learning.

For my own part, I am so thoroughly convinced of the certainty of the principles here laid down, that I look upon myself as not only under a particular obligation, but almost a necessity of conducting my studies by them. The last of which has left such a deep impression upon me, that I now intend to follow the advice of the Heathen, (Marcus Antoninus, as I remember) ♦Τὴν τῶν Βιβλίων δίψαν ῥῖψον. Rid thyself of the thirst after books; and to study nothing at all but what serves to the advancement of piety and a good life.

I have now spent about 13 years in the most celebrated university in the world; in pursuing both such learning as the academical standard requires, and as my private genius inclined me to. But in truth, when I think on my past intellectual conduct, I am as little satisfied with it as with my moral; being very conscious, that the greatest part of my time has been employed in unconcerning curiosities, such as derive no degree of moral influence upon the soul that contemplates them.

But I have now a very different apprehension of things, and intend to spend my uncertain remainder of time, in studying only what makes for the moral improvement of my mind, and regulation of my life: being not able to give an account, upon any rational and consistent principles, why I should study any thing else.

*More particularly, I shall apply myself to read such books as are rather persuasive than instructive; such as warm, kindle, and enlarge the affections, and awaken the divine sense in the soul; as being convinced by every day’s experience, that I have more need of heat than of light. Though were I for more light, still I think this would prove the best method of illumination, and that when all is done the love of God is the best light of the soul. A man may indeed have knowledge without love; but he that loves, though he want sciences humanly acquired, yet he will know more than human wisdom can teach him, because he has that master within him who teacheth man knowledge.