Christ carrying cross to Golgotha 
Principia et documenta Vitae Christianae  
Golgotha  Matthew 16: Ver: 24 
If any man will come after me let him deny himself and take up his Cross and follow me  F. H. Van. Hove▪ feci● 
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PRECEPTS AND Practical Rules FOR A truly Christian Life.  
BEING A Summary of Excellent Directions to follow the narrow way to BLISS.  
In two PARTS.  
Written Originally in Latin By JOHN BONA. Englished by L. B.  
LONDON: Printed by M. Clark, for H. Brome, at the Gun in S. Paul's Churchyard. MDCLXXVIII.   

TO The Reverend Mr. Thomas Ken, PREBENDARY OF THE Church of Winton, etc.  
SIR,  
YOU are known to be a Person of a very Charitable and Generous Spirit, ready and desirous to oblige the public: yet had you been ware your commendation of this Book, would have drawn upon you the trouble of this address, it may well be doubted whether you would not have kept it secret to yourself, without promoting its being divulged in our vulgar tongue, for the benefit of others. But Sir, that you may not repent this good deed, I will spare you as much as is possible, and leave it still to public fame to proclaim your great worth: only pray give me leave to offer that to you, to which you had most right. It will not only be an Act of justice, but a kindness also to them that love good Books: For they will be sure this is one, when they shall know, so Pious and so Learned a man, hath recommended it for such. And I may well expect, this will prevail with others to read it gladly, when it was that made me undertake the greater trouble of Translating of it.  
I know not whether I should deprecate for the more than usual liberty I have in some places taken: but Sir, either I could not follow my Reader in his too lofty flight: or else I thought plainness might be of a more general usefulness: or it may be I judged it convenient that speaking another language, he should somewhat alter his sentiments. It may be no difficult matter to win a Jansenist not now bias by worldly Considerations: and however 'tis a good work to draw a good man from a bad party. So that I am almost confident that what I have done in this, will not only have your pardon, but your approbation also: and then I shall not need fear the censure of any judicious Reader.  
Sir, I am well assured, your name will more than answer all the objections that might be raised against this Book on the account of its Author; as for the matter of it, 'tis most excellent; and if my Translation be but tolerable, it cannot but do good, and be acceptable to all good Christians. I know 'twas your design it should, and I wish it may: and that this Dedication may be looked upon as a Testimony of my great respects for you, worthy Sir, whom unknown I honour, as a Person well known to deserve it, remaining  
SIR, Your humble Servant L. B.   

THE Translators Preface TO THE READER.  
I Know we have great plenty of good Books already, but the number of the bad ones increaseth daily, and we must not suffer the tares to choke the good seed: for the new ones are read and enquired after, though for nothing but merely Novelty. I know likewise that for the best of modern Authors, we need not be beholden to strangers, we have many of our own, more excellent than any can come from abroad: But why should we be greedy of such foreign things as minister to vanity, and neglect such as advance true goodness? Why should we teach Poets and Romancers to speak the English Tongue, and not acquaint Christian Philosophers with the graces of it: If I wanted Apologies for this Translation, such as these would sufficiently plead for it: but indeed I rather want words to set forth its due praise, for 'tis very good in itself, and designed to a good end; I mean the instructions of it, which if attended to, cannot but be very serviceable, in promoting Holiness and true Religion.  
I know some will be ready to ask with Nathaniel, John 1.46. Can there any good thing come out of Nazareth? But I Answer with St. Philip, Come and see. Believe not my report, but come and satisfy thyself, and judge as thou shalt find cause. 'Tis true we may not go to school to the Devil: but we may receive truth from whencesoever it comes. I mean only that we should not seek to dissenters, to learn from them those things wherein we disagree: but in those things which we know to be true, we may use their counsel and their assistance: and we are all agreed that unfeigned holiness and Christian virtues are absolutely requisite to make us true Christians, and to make us happy. We may therefore use all such means as tend to this end, without enquiring whence they come; Israelites may go down to the Philistines, to sharpen their mattocks, their shares and their axes: and where we know the right way, there is no danger in being forwarded therein, by any stranger's help.  
'Tis not to be denied but that the Church of Rome maintains many Doctrines very injurious to God, and destructive of Holiness and true Piety: but withal, it must be granted that many of her members admit not of the direful consequents, but still believe and press the necessity of a good life, and obedience to the Gospel-precepts: and were it not for this 'twould be impossible for any good man to live in so erroneous and so corrupt a society. But however, fear not to read and to follow the Christian Directions contained in this Book: for it hath passed through such hands, as would not have made it public, but for a public advantage: and withal, it is not so much the Author's composure, as his Collection from Ancienter and more Orthodox Writers.  
But Blessed God how different are the tempers and procedures of men? Not a few in the Roman Church, are grieved for, and very sensible of the corruptions crept in, and established amongst them; and yet they are meek and peaceable, silent and subject under their worst Constitutions: and this purest of Churches, the Church of England, against which nothing reasonable can be objected, is clamoured against, torn and distracted, even by some that would be thought the best of Protestants. There they impose a heavy yoke, and teach things apparently designed to gratify their Pride and their Ambition; and yet they are obeyed: here the Church is indulgent, and plainly aims at nothing, but the Salvation of Souls and the Glory of God; and yet it is rebelled against and persecuted. And I profess, but that the Gospel itself is slighted, and Heaven not cared for, I must eternally wonder, that the Church of England is not loved and reverenced, and most gladly followed, by all that have the happiness to live within the limits of her enclosure.  
But I say, this wonder must cease, when we consider that men can stand out against the mercies of their Redemption, the infinite Love and Charity of the Blessed Jesus, and the glorious rewards and promises offered to all that will be true Christians. While men shall be so stupid as to neglect these, 'twill be no hard matter to impose upon them: and it must not seem strange that the means are despised, where the end itself is disregarded. Until Christians make it their first and chiefest business, to secure a blessed Eternity, by living holy lives, it cannot be expected they should make wise and serious inquiries into those truths which are more disputable and less necessary. For the mixing secular interests with things of Religion, first made, and still maintains the errors and breaches of the Christian world: and the way to bring to an end many controversies, is not so much to decide as to bury them; at least to make them give place to those things, which are much more plain, and much more requisite and beneficial.  
And here again, I might have a just occasion to commend this Church we live in, for the best guide of Souls: for either she meddles not with many disputes; or else she always stands on the much surer side of the question: holding that which even her Adversaries cannot but acknowledge for truth: and never amusing her Children with unnecessary speculations, or unprofitable contests. But as it is her great design to make us obedient to the Gospel of Christ, and bring us to a sincere practice of all holy virtues: so I shall conclude this Preface, with an Exhortation to the same purpose.  
That thou wouldst seriously and often consider, that thy life is short and uncertain, and that the world passeth away, and all things here below: and that thou resolve thereupon, not to lose, not to venture thy portion of good things above, for any earthly enjoyment. That thou wouldst bear Eternity in mind, and weigh the importance of these two words, which conclude our Creed, Life Everlasting: and that afterwards thou resolve carefully to follow the way that leads to it; the Doctrine and Example of our Blessed Saviour, who hath purchased and promised it, to all that love and follow him. Live therefore as one that follows the King of Eternity, to a blessed Eternity: and despise the world. Use diligently such means as will make thee know thy duty, and encourage and assist thee in the discharge of it: and amongst them good Books, which read with attention, and a design to make their goodness our own, are very useful instruments of Virtue and Religion. This I hope will somewhat conduce to their advancement; Nay, I am sure thou shalt be much bettered by it, if thou wilt transcribe it with thy Life, as I have with my Pen: and make it thy hearty Endeavour, as I do my Prayer.  
L. B.   

THE Author's Dedication TO ALL TRUE CHRISTIANS.  
WIth due Reverence, I offer this small volume to you blessed Souls, vessels of honour and mercy, elect and holy, Children of God predestinated to glory before the foundation of the World: who being redeemed from death by the blood of Christ, and from sin, by the gift of grace, are not ashamed to own the despised Cross of your Redeemer. For to you it is given to know the mysteries of the Kingdom of Heaven; to you that are not born of blood, nor of the will of the flesh, nor of the will of man, but of God. You are called by the Father to a portion of the inheritance of the Saints in light, that ye might be holy and unreprovable in his sight in love: and in Christ you are chosen, according to the purpose and good pleasure of God, not for your own works and merits. For you the Blessed Jesus prayed, when being ready to leave the world and go to the Father, he said, I have manifested thy name unto the men whom thou gavest me out of the world: thine they were and thou gavest them me. I pray for them, I pray not for the world, but for them which thou hast given me, for they are thine.  
He prayed not for the world, because all that is in it, the lust of the flesh, the lust of the eyes, and the pride of life, are not of the Father. And therefore they that are of the world hear not, or at least will not regard and understand the words of eternal life, for the natural man receiveth not the things of the Spirit of God. And though Christ be the true light which lightens every man that comes into the world, yet the world sees him not, nor knows him, neither can it receive the spirit of truth. On this will be grounded the just judgement of the wicked, This will be their condemnation, that light came into the world and men loved darkness rather than light, because their deeds were evil, and every one that doth evil hateth the light.  
Now if Christ was a light in his life and doctrine, he was so much more in his sufferings; he did shine on the Cross most gloriously to all the world. The tree of death to which he was tied, became his pulpit whence he preached his divinest Sermons, teaching us that great lesson dying, which he set while he was alive: He that doth not take up my Cross and follow me, cannot be my disciple. Therefore to take up our Cross and follow Jesus, is our greatest safety as well as duty, our surest title to glory; the Cross is the highest pitch of Christian learning, to know Jesus Christ and him Crucified.  
I hearty wish that they that shall read the ensuing Precepts and Practical Rules may have sanctified affections and a clear understanding, that by the divine grace they may be brought to know and to follow the truth. And my prayer for them is, that God would strengthen them by his good Spirit in the inner man, that love may abound in them more and more, and that they may be sincere and unblameable, replenished with the fruits of righteousness, pleasing to God in all things, without contention and without offence. I also beg for myself of the divine goodness, that the glorious light of Christ may enlighten and guide my mind, and that his strength may be perfected in my weakness, lest after having preached to others, I myself should become a castaway, by acting contrary to my own instructions. And therefore I also beseech you, good friends of God, Blessed Christians, who are the sheep of his Pasture, remember me in your Prayers, that what I teach I may fulfil; that the precepts contained in this Book may be my practice, by his divine grace and assistance, without whom we can do nothing, who with the Father and the Holy-Ghost, liveth and reigneth one ever glorious and adored God.  
Amen.   

Imprimatur.  
Geo. Hooper. R. P. D. GIL. Ep. Cant. à Sacris Dom. May 29. 1677.   

THE CONTENTS OF THE FIRST PART.  

PART I. Of the Christian Life, and of its end and offices. Pag. 1  CHAP. I. 
OF the distribution of all Christians into three ranks; good, middle-sort, and bad. ibid.  CHAP. II. 
A further Description of the Wicked and their Wickedness. 4  CHAP. III. 
That Original Sin is the spring whence all Evil proceeds. 8  CHAP. IV. 
Of the Occasion and Drift of this Book. 10  CHAP. V. 
The Cause why so many learn the Rules of Christianity and follow them not. 12  CHAP. VI 
That the Rules of Evangelical Perfection are intended for all Christians. 14  CHAP. VII. 
Of the usefulness of this Book, with an Exhortation to follow after Perfection. 17  CHAP. VIII. 
Of the Folly of them that neglect their last End, and how necessary it is to consider it seriously. 19  CHAP. IX. 
The Reasons why all men are not happy, being they all desire it. 22  CHAP. X. 
That with an upright intention we must use all things, and refer all our Actions to God. 24  CHAP. XI. 
That men trifling about things Eternal, and being so earnest about the World, is the cause why so many attain not their main end. 26  CHAP. XII. 
How men suffer themselves to be deceived by a fair outside, and false appearance of good. 29  CHAP. XIII. 
How men spend themselves and their time, and abuse all things to their own Ruin. 31  CHAP. XIV. 
That the right way to Heaven is, every one to remain in the station Providence hath appointed him, and therein bear the Crosses which he meets withal. 33  CHAP. XV. 
How man's last end or supreme happiness is qualified, and how so many mistake and miss it. 35  CHAP. XVI. 
Another Reason why so many miss of their End; their living too much by Sense. 38  CHAP. XVII. 
That we being the Children of God, aught to be guided by his Spirit and by the example of Christ. 41  CHAP. XVIII. 
The Just liveth by faith, not by the laws of flesh and blood. 43  CHAP. XIX. 
That Faith works in a Christian self-denial and contempt of the World. 46  CHAP. XX. 
Of the desperate folly of men, who willingly run to ruin, by their inconsideration. 48  CHAP. XXI. 
The Character of a true Christian. 50  CHAP. XXII. 
Several useful cautions how a Christian should undertake and perfect his works. 53  CHAP. XXIII. 
That to discharge the Duties of our station is the best thing we can do. 56  CHAP. XXIV. 
How Christians are to live and to be sincere. 57  CHAP. XXV. 
That a hearty affection is the life of good actions. 60  CHAP. XXVI. 
Whence the goodness of our works proceeds. 62  CHAP. XXVII. 
How useful and comfortable is the consideration of God being always present. 63  CHAP. XXVIII. 
Why the Imitation of God's Saints appears difficult. 66  CHAP. XXIX. 
How we should in all things aim at God's Glory. 68  CHAP. XXX. 
Self-Love is the Root of all Evil. 70  CHAP. XXXI. 
That Self-Love is that Babylon out of which God hath called us. 72  CHAP. XXXII. 
How men naturally seek themselves even in their best works. 74  CHAP. XXXIII. 
Things which every Christian is bound to know in order to Obedience 77  CHAP. XXXIV. 
The difference betwixt the outward and the inward man. 79  CHAP. XXXV. 
How dangerous it is to be governed by Opinion and false apprehension of things. 81  CHAP. XXXVI. 
Three things very profitable and necessary to every Christian. 84  CHAP. XXXVII. 
That Repentance is necessary to all Christians. 86  CHAP. XXXVIII. 
Of the signs and effects of true Repentance. 88  CHAP. XXXIX. 
Remedies against ordinary failings, and greater sins. 90  CHAP. XL. 
Clergymen have some special obligations, though all are bound to endeavour after perfection. 93  CHAP. XLI. 
That Prayer is necessary to all, and what dispositions are requisite to make it acceptable. 96  CHAP. XLII. 
Why many are not profited by Prayer, and that we should study to Pray well and frequently. 100  CHAP. XLIII. 
How to Pray, and avoid distractions, and fix the intention. 103  CHAP. XLIV. 
The great advantages of Prayer. 106    

THE CONTENTS OF THE SECOND PART.  

PART II. Of the moderation of our affections, and the study and endeavour after true Virtue.  CHAP. I. 
That Voluptiousness and Vanity are to be avoided, and Truth sought for in things Eternal, after Christ's Example. Pag. 1  CHAP. II. 
That to attain Perfection nothing must be neglected. 4  CHAP. III. 
That Self-denial and the Cross is absolutely necessary to all Christians. 7  CHAP. IV. 
That Self-denial is the Character, and the principal duty of a Christian. 10  CHAP. V. 
How we must fight our corrupt nature and depraved affections. 13  CHAP. VI 
Of the right use and moderation of our outward senses. 16  CHAP. VII. 
Of denying our Sensual appetites especially Intemperance. 19  CHAP. VIII. 
Of Talkativeness and Silence. 22  CHAP. IX. 
Of true and false delights, and of self-complacency in virtue. 25  CHAP. X. 
That we are led too much by Opinion. 27  CHAP. XI. 
That the Doctrine of Salvation is much slighted, even by some who pretend to it. 30  CHAP. XII. 
That Self-will is a great Evil and must be renounced. 32  CHAP. XIII. 
Of the advantages of Solitariness and Retirement. 34  CHAP. XIV. 
Of the Danger of Riches, and that the desire of them is to be mortified. 36  CHAP. XV. 
Of the use of Riches, and how to know we love them not. 39  CHAP. XVI. 
Of Poverty in Spirit, and the contempt of the World. 41  CHAP. XVII. 
Of the Necessity and the Measures of . 44  CHAP XVIII. 
Of Patience in Bearing and Forbearing. 48  CHAP. XIX. 
Adversities are occasions of Virtue, and must be Patiently endured. 51  CHAP. XX. 
That we must bear patiently the little Vexations that happen daily. 53  CHAP. XXI. 
That we should Rejoice in Triublations. 56  CHAP. XXII. 
That Detractions and Derisions must be endured and derided. 59  CHAP. XXIII. 
Remedies against Discontent and Anger for what abuses we receive. 61  CHAP. XXIV. 
Remedies against Impatience. 64  CHAP. XXV. 
Of Humility the proper Virtue of Christians. 66  CHAP. XXVI. 
From God we turned away by Pride, to him we must return by humility. 69  CHAP. XXVII. 
The Character of a proud man. 72  CHAP. XXVIII. 
Motives and Reasons for Humility. 75  CHAP. XXIX. 
That the Humble man judgeth himself and not others; with a Character of him. 79  CHAP. XXX. 
Of the Conformity of our Will to Gods. 83  CHAP. XXXI. 
Of the Resignation of ourselves to God in all things. 87  CHAP. XXXII. 
That the Hope of our Salvation must rest upon God. 91  CHAP. XXXIII. 
That Love is the Spirit of Christian Religion. 93  CHAP. XXXIV. 
Of the right Placing and Ordering of Love. 96  CHAP. XXXV. 
Of the Necessity and Measures of Loving our Neighbour. 98  CHAP. XXXVI. 
True Friendship and the true Offices of it. 101  CHAP. XXXVII. 
Of the several Acts of Charity to our Neighbours. 105  CHAP. XXXVIII. 
Charity is also due to our Enemies. 107  CHAP. XXXIX. 
That the love of the Supreme Good, comprehends all goodness. 109  CHAP. XL. 
Wherein consists the Love of God. 112  CHAP. XLI. 
That there is more of Love in Practical Knowledge than in Speculation. 115  CHAP. XLII. 
That by Love Holiness is to be perfected. 117  CHAP. XLIII. 
That the Consideration of the fewness of the Chosen, aught to make us very wary and diligent. 120    

PRECEPTS AND Practical Rules FOR A truly Christian Life.  
PART I. Of the Christian Life, and of its end and offices.  

CHAP. I. Of the distribution of all Christians into three ranks; good, middle-sort, and bad.  
1. WHen in my meditation as from a watchtower, I consider the whole multitude of Christians in the universal Church, with their manners and principles, they appear to me as divided into three distinct bands or orders. The first contains them who following the doctrine of Christ and his blessed example with a sincere and hearty affection, and daily reaching forward towards the highest pitch of Evangelical perfection, thereby approve themselves to be Christians indeed; constantly serving God, and meditating in his Law, they crucify the flesh with the affections and lusts, and are not cast down by adversity, nor puffed up by a prosperous fortune. Now among these, some are more eminent in virtue than the rest, and seem to be even more than men; abstaining from all delicious fare, and being temperate even to a perpetual fast; keeping themselves pure and unspotted even to the refusing of lawful pleasures; exercising themselves in patience, so as to go manfully through fire and the worst of pains; mortifying and denying themselves, as being their own enemies; despising wealth and riches, so as freely to bestow in charity all that they possess; being filled with the love of God, as much as is possible in this life; and possessing all virtues in the highest degree, so as to be the admiration rather than the example of others, who with shame acknowledge their own weakness, when they consider how far short they fall of these Heroic Christians. But the number of these is not great, and they are commonly unknown, being dead and crucified to themselves and the world, their conversation being in Heaven, and their life hid with Christ in God.  
2. In the next rank are they who rest in the profession of the true faith, and think that all Christian duties consist in outward acts; they fear God, and yet retain and worship their secret Idols; they often come to the Sacrament, but with so much unpreparedness and indevotion, that their frequent receiving profits them not; they abstain from great and crying sins, and neglect lesser; outward Acts of Religion they omit not, but their affections are immersed in the World, they are acted by Self-love and Self-interest, and they are unacquainted with the inward peace and beauty of a Spiritual life; they know not what it is to endeavour after Christian perfection; they are, and will be strangers to that Heavenly mindedness and renouncing of all things, without which Christ declares none can be his Disciple; and so sadly deluded they are, so unhappily besotted with inconsideration, that if you exhort them to a stricter and more holy life, they will bid you go and preach to Monks and Hermits, and remain unconcerned and the same as before.  
3. In the last order come all such as are called Christians, only because born of Christian Parents and Baptised; their Lives and Actions being scandalous, and they themselves wicked and abominable, worse than infidels; of these, the number is great and innumerable.   

CHAP. II. A further Description of the Wicked and their Wickedness.  
1. THese are they that confess God with their mouth and constantly deny him with their deeds, who so study to gratify their appetites, and so resolvedly live after the flesh and the sinful customs of the World, that the revelations and laws of the Gospel can make no impression on them, they being rather ashamed and almost sorry that they are Christians. They daily indulge to their Lusts, and their villainies growing customary deprive them of all sense of human modesty. They relish nothing but the Earth; they take their account of good and evil by carnal pleasures, and they so order the course of their lives that like brutes they follow nothing but their bodily senses. Riches they value at a mighty rate, and right or wrong seek to obtain them; they esteem nothing base and unworthy that advanceth their profit or their preferment; and as one said of some Greeks, they build as though they were never to die, and live as if they were weary of their life.  
2. This they do, because they believe not what our blessed Lord hath revealed, and because being unmindful of the uncertainty of our condition, they promise themselves many years to live. They rest satisfied with the enjoyment of transitory things, which soon shall be possessed by others: and things that abide for ever they slight and neglect, because they think not of Eternity. They are tormented by ambition, and weakened by lust, swelled with pride and racked by Envy; Passions and unsatiable desires toss them to and fro, and they are so averse to all righteousness, that they not only neglect, but even hate the just laws of God. Christ pronounceth them Blessed that are poor, and mourn, and suffer persecution: they contrariwise esteem them blessed that are rich, great and prosperous, and generally honoured by men. Christ declares that none can be his Disciple, who is not ready cheerfully to forsake all that he hath for him: but these men place their affections on their wealth; keep it niggardly, part with it sorrowfully, and are ever greedy of more, ever ready to invade others right, and to get what they can from them.  
3. Even some Professors, that have chosen Christ for their portion, and pretend to be devoted to him, even some of these there be, who, unmindful of their Sacred Promises, endeavour nothing more than to increase their wealth, and oftentimes enjoy greater riches under Christ the great Exemplar of Poverty, than they could have done in a civil Calling under the greatest Monarch of this World. Neither are some of these more careful to obey than to imitate, for instead of loving their Enemies, and rendering good for evil to them that hate them, as our Blessed Lord hath commanded us, they return hatred for ill will, and are ever ready and desire to revenge the least injuries. Who is there that obeys Christ's counsel or injunction of turning the cheek to him that smites us, and suffering him that strives for our Coat to take our Cloak also? or rather who is there that doth not slight and deride it? Let who will take an exact account of the Evangelical precepts, and of the observers of them, he shall find that they are very few that live by the Rules of the Gospel, few that regard and esteem it as they should. Nay few there be that care to read or hear it; Fables Romances, and Idle Discourses are generally preferred to the Word of God; whereby the vain World make it appear, that they belong not to him whose voice they care not to hear, that they hear not God's Words, because they are not of God.  
4. 'Tis the Duty of every Christian faithfully to believe what God hath revealed, to follow his Counsels, and sincerely obey his Commands, whence it clearly follows, that he is no Christian who neglects or scorns this Duty, for Faith without Works is dead, and except our conversation be suitable to our Profession, the most glorious Names and Titles shall avail nothing. Life and manners, as well as Faith, make a difference betwixt a Heathen and a Believer; by Works the distinction is made betwixt the true Religion and the false. For what manner of Faith is theirs, who so believe in God that they despise and reject his Commands? are they not like the Devil who believes and trembles? or rather it were to be wished that they were no worse; for his Faith begets an awe and terror, but these boast of Faith, and yet do not so much as fear God.   

CHAP. III. That original sin is the spring whence all evil proceeds.  
1. NOW of the cause of all this wickedness none can be ignorant, that hath but heard of the transgression of our first Parents. For by their fall original Righteousness being lost, human nature utterly depraved and shut up under condemnation, their offspring fell into evils of all sorts so great and so many, that they can be neither expressed nor numbered. Hence that deep and dreadful ignorance which like a black cloud darkens the mind and lies upon it; hence that brutish and untamable Lust which like a heavy weight sinks the soul to the ground and there keeps it fast; hence that aversion from God, and conversion to things perishing; hence those anxious cares and foolish joys, those dissensions, quarrels and enmities, those perverse Heresies, greedy Sacrileges, and unsatiable Lusts; and hence the Eternal ruin and damnation of all Mankind. For this was the just vengeance of Man's impious Disobedience and Rebellion, that God should forsake him, who by Pride lift up himself against God; that he that would not when he could, make a good use of his free will, should be deprived of it, and become uncapable of doing what was infinitely his duty and his interest to perform, except he be prevented and assisted by the divine grace and mercy.  
2. Thus Man left to himself in the state of Nature, is by self-love drawn to himself, seeks himself only, and in his wretched self alone sets his rest and his satisfaction. This is a sad truth, and 'tis much to be wished all Christians did well consider and understand it, for if they were sensible of their weakness and impotency, how uncapable they are of themselves to do any good, then 'tis like they would daily by fervent prayer beg his gracious help, that works in us to will and to do; from whom comes all our light, our strength, and our sufficiency. But alas too many in a deep deathlike sleep, rest in carnal security, and unhappily abused by vain delusions, love their blindness and their disease too, dreaming that they are safe and sound, because they have no sense of their distemper.   

CHAP. IU. Of the occasion and drift of this Book.  
1. Whilst I often thought of these things, and in the bitterness of my Soul called to mind the lost years of my life, I was grieved and perplexed both upon the account of the time which is past, and of that which shall follow hereafter. Looking backward on those days which are gone, and examining seriously how I have spent them, I was seized upon with horror at the sight of my many soul prevarications against the laws of my gracious God, and my great unfaithulness to Christ my Saviour, in the breach of those sacred vows I made when I gave up my name to him, in holy Baptism: I was ashamed and confounded to have thus requited my God, and abused his Grace. And when I turned myself to the future, to those things that are coming upon me, I could not but dread the dreadful judgements of my offended God, and tremble exceedingly at the greatness of my danger, and the uncertainty of that pardon I want, and am so much unworthy of. In these straits I resolved by God's help, first to help myself, and then others that are in the same case; to prescribe what might easily be had, and yet be effectual; things ready at hand, which being often read and considered, might be remembered and followed: that they that seriously design to be happy and to take the safest way that leads to Heaven, might find it here, without the trouble of a long and laborious search.  
2. Now because Physicians have their Aphorisms, and Philosophers their Axioms or sentences: and in all inquiries after truth, we must begin at certain principles, which are short and comprehensive, and as it were, the seed and marrow of the whole discipline; therefore I purpose in this little book, to lay down briefly and clearly those chiefest Rules and instructions for to lead a holy and a religious life, which more at large are scattered in the sacred books of Divine Scripture, and in the works of the Holy Fathers and other good Authors. For when all is done, this is our first and our greatest concern, that one necessary thing on which all depends, to know how to live well, to live like Christians. For what shall a man be profited if he shall gain the whole world and lose his own soul? and what shall a man give in exchange for his soul? Mat. 16.26. Nothing more perverse and unreasonable can be imagined, than to own ourselves Christ's disciples, and live quite contrary to the example and the precepts of Christ. The name of a Christian will avail nothing, where the life is Antichristian.   

CHAP. V The Cause why so many learn the Rules of Christianity and follow them not.  
1. MAny without difficulty can read and learn the Gospel-precepts, and even often think of them: but 'tis much to be lamented that few understand well their force and their full importance. We easily grant that the only way to heaven lies through self-denial, fasting, watching and praying, keeping under the body, and going patiently through many tribulations: but when it comes to the proof of action, we seem to be of another mind. We can readily say and affirm that it is a Christian's duty cheerfully to endure reproaches and persecutions, torments, and even death itself: but when these evils are at hand, and our life comes to be in danger, than things appear not as they did before, we cannot see that we are obliged to resignation and sufferance; what before was a very clear case, is now at the best but very doubtful. We can be humble when no body reviles us: and when we meet with no vexation than we are patiented. We assent to the doctrine of Christ, and his severest injunctions, when we are not concerned: but when they come to regard us, and press upon us a present duty, than the enticements of lust, and worldly vanities alter our resolutions and disturb our minds; and by a corrupt gloss or lazy interpretation we elude the unpleasing precept.  
2. Truth is as it were, wrapped up in a cloud, and men hate it, because it reproves them, their sinful depraved nature cannot abide its rigour and austerity. They find in virtue something rough and bitter, and in sin a mixture of sweetness; that offends, and this gratifies their distempered , and they brutishly follow the bait, run into all dissolution, and so reject truth to embrace a lie. If at any time they give ear to an honest and plain monitor who lays the truth open before them, and be so far worked upon, as to be sensible that they are in darkness, and to have some desire after light: yet like men that would fain awake, but are oppressed by a heavy slumber, and so presently fall to sleep again; they soon after close their eyes, and exclude the light, to return to their beloved darkness.  
3. No wonder therefore, if we propound to do many things, and effect nothing. For we not foreseeing the difficulties which commonly occur in well-doing, when we come to meet with them, we presently draw back, and our courage fails; again, we trust in our own strength more than in the divine help and assistance: and when temptations grow strong we lose heart and are soon worsted, and learn by a sad experience, that when we overcome, it is not by our own virtue, but by the power of God's grace. Lastly, we give much to notion and speculations, and take little care to affect our will and affections; the Christian laws of well-living we learn as a science, rather than as a matter of conscience; we study Divinity, not to obedience and conformity to God's will, but to vain glory and ostentation. Now 'tis altogether in vain to learn wisdom and yet live foolishly.   

CHAP. VI That the rules of Evangelical Perfection are intended for all Christians.  
1. MAny that have no mind to perfect holiness in the fear of God, by living according to the strict precepts of our Saviour Christ, pretend that they belong not to them, but only to Clergymen or such as are shut up and recluse from the World; this is their excuse and their plea, but as I shall soon make it appear, it is altogether void of truth and vain. For though it is to be acknowledged, that some by new vows and engagements are more particularly devoted to God, and under greater obligations to live Religiously and tend to perfection; yet certain it is that all Christians tend to the same end, though their way may differ in some circumstances: and as to what regards the practice of Christian virtues, contempt of the World, poverty in Spirit, and the loving and bearing of the Cross, they are all equally concerned; they have the same Gospel, and are equally obliged to obey its dictates. Charity which is the band of perfection, comprehensive of all other duties, God requires of all Christians alike: and lust or self-love which is the root of all evil, is likewise generally forbidden; no exception of persons; no difference is made betwixt any. Our Blessed Saviour hath injoned we should abstain from idle words, of which an account shall be rendered in the great day, that we should not be angry with our Brother, nor covet what belongs to him; he makes no distinction betwixt Clergymen or Laymen, or persons of any rank or calling; nor yet when he says, Woe unto you that laugh and blessed are ye that mourn: nor when he teaches that we must always pray, that we must forsake all and follow him, that we must hate our own life, deny ourselves, suffer injuries patiently, and enter in at the strait gate; in these consists Christian perfection, and yet from these he excludes no man.  
2. Saint Paul likewise writing to all Christians, such as were cumbered with worldly affairs, and had the care of large families, gives them this strict Ascetic Rule, to be content with food and raiment. 1 Tim. 6.8. Than which nothing more was ever required of any Hermits. Saint Peter also exhorts all believers, to be holy in all manner of conversation, as he that hath called them is holy. 1 Ep. 1.15. So doth Saint James 1.4. to be perfect and entire, wanting nothing. And our Blessed Saviour before them all, preaching to the multitude that followed him, Be ye perfect, saith he, as your Father which is in Heaven is perfect, Mat. 5.48. Thereby recommending the highest degree of holiness, to all that would be his Disciples; that as many as are reputed children of God, by grace and adoption, might live accordingly endeavouring after the example and perfection of their Heavenly Father. And so hath our Blessed Lord laid upon all Christians infinite obligations to live holy lives, to be strict and virtuous to the highest measure and possibility, which they may not neglect without forfeiting his favour, and excluding themselves from his Heavenly Kingdom.   

CHAP. VII. Of the usefulness of this Book, with an exhortation to follow after perfection.  
1. NOW then let us despise and forsake all those things, wherein worldings place their felicity, and make it our only study to pursue after the prize of our high calling, the height of Christian perfection, in following the blessed steps of our Blessed Redeemer. This is the aim of this little volume; to this purpose are designed all the instructions here laid down, that we may overcome the temptations and allurements of sense, attain to the knowledge of the truth, and so return in some manner to our primitive station, that Paradise wherein we were created, to triumph over sin, and at last reign to Eternity. The children of this World would fain have it believed, that that perfection or sincerity which the Gospel requires, is very hard to come by, and hardly to be found in any man living, thereby endeavouring to make Christians faint and remiss, loath to venture upon an attempt, which they would have them think is wholly impossible: whereas nothing is difficult to him that is truly resolved and willing, and whatever is hard in itself, is made easy by that grace of God, which is always ready to assist us.  
2. The truth is, there is so much of delicious beauty in virtue and righteousness, so ravishing a joy in a glimpse of heavenly light, so glorious a brightness in the sight of God's eternal truth, that the enjoyment of these for one day, may justly be preferred to many ages of the greatest pleasures this world can afford, for one day in thy Courts is better than a thousand, as the Psalmist saith, Psal. 84.10.  
3. Now here would I caution my Reader, not to wonder, if perchance he finds the same thing repeated more than once in this little book, for that cannot be avoided, there being so close a connexion and affinity betwixt the precepts of several virtues: and withal it may be an effect of the great power of truth, that the nearer we view it, the oftener we are drawn to review it. Likewise if something herein seems too Angelical and high, or more harsh and difficult than the frail nature of man can well bear, let him remember that the Kingdom of Heaven suffers violence, and that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. Our labour is but short, but our promised reward is infinite and eternal.   

CHAP. VIII. Of the folly of them that neglect their last end, and how necessary it is to consider it seriously.  
1. IT is not to be thought nor expressed how ignorant and careless many Christians remain about their great and last end; if there were no Eternity, and if nothing after this life were to be feared or hoped for, they could not live more loosely than they do. Few they are that seriously consider that their great interest and their chiefest business which should take place of all other, is to attain their proper end; that end which is desired for itself, and beyond which we shall wish for nothing, of which S. Philip saith, Joh. 14.8. Lord show us the Father and it sufficeth us: For this end, which is God, the beatifical vision of him, will be all-sufficient, because that it will have no end; all other things are mere trifles, vanities and vexation of spirit.  
2. The very shape of our bodies doth admonish us of the end for which we were born; for God made us with our face upwards, that looking up to heaven, we might know that thence is our origine, and that there is our rest and country. And yet for all this, many like brutes look down and grovel upon the ground, and can relish nothing, nor desire nothing, but what is earthly; nay more, like men in a deep lethargy, they can hardly be waked by the loudest clamours and the fear of a raging approaching fire; and what is worst of all, if they somewhat lift up their head, and speak imperfectly two or three words of sense, they soon fall again into their slumber, and no longer will hear, or mind what concerns their life and safety.  
3. It is the counsel of our Blessed Saviour, Mat. 6.33. Seek ye first the Kingdom of God and his Righteousness, and all other things shall be added unto you: but we slighting and neglecting that blessed Kingdom, seek for money, pleasures, and preferments, and mind nothing else. Christ tells us, that one thing is necessary, Luke 10.42. but we cumber ourselves about many things, which for the most part are only hindrances to our salvation. He commands us, Mat. 7.12. To do that to others, which we would they should do unto us: But we generally do those things to them, which we would think most grievous to suffer ourselves. He forbids us to judge, Mat. 7.1. But we love to censure others, and to condemn them very severely; we take notice of motes in their eyes, and perceive not beams in our own: and to sum up all in this, he requires we would love him above all things, with all our heart and soul, Mat. 22.37. But we dote on pelf and riches; we are lovers of pleasures more than lovers of God; to him we prefer any thing that gratifies our lusts and our sinful affections. Thus, in as much as in us lies, we make the preaching of the Cross to be of none effect, the Incarnation of the Son of God to be to no purpose, and sacraments to be vain and insignificant: because we will live as if we had no knowledge of God, no thoughts of heaven nor hell, no remembrance of our latter end. The life of every creature consisteth in acting suitable to its own nature; now that which we are to do, as men, wherein properly consists our duty and our dignity, is to know God, and to love him: therefore to be employed in this, is our proper work, our life and happiness; to do any thing else, is vain and useless; and to do any thing contrary, is infinitely pernicious.   

CHAP. IX. The reasons why all men are not happy, being they all desire it.  
1. IT is the constant sense and design of all men that can use their reason, to aspire after happiness; but what that is, there are and have been many opinions and disputes; and Philosophers have spent much time and industry to find out the way to Blessedness, the desire whereof is natural, and common to all, of what parts or persuasions soever. Yet Christians alone know it, they being taught by the doctrine of Faith, that God is the fountain of all felicity, the fulfilling of all rational desires, that Summum Bonum or last end, which is to be preferred and loved, and sought before all other things, as that wherein alone we can find perfect rest and satisfaction. Notwithstanding 'tis to be confessed and sadly bewailed that multitudes of Christians are so wilfully blind and perverse, that though they passionately wish for happiness, yet they do nothing whereby to obtain it. They are so grossly cheated by a false appearance of Bliss, the deceit and illusions of things present, that they aspire to nothing above sense, and therefore they would, and yet cannot be happy, because they aim not at the right end; their actions and pursuits have a tendency to misery, and thither necessarily lead them, though it be much against their will.  
2. As in a circle, though never so ample, there is but one centre, which being alone in the middle, seems to have dominion over all the lines that can be drawn from the circumference, and to be their proper place of rest: thus is God the one only centre and rest of our souls, and if they turn from him, they may wander eternally, other objects being finite and altogether unsatisfying. Therefore God requires only that we should seek after him, because that alone is absolutely required to our well-being. Whatever else is wanting, we may be well without it; life itself is not necessary: and if not life, much less lesser enjoyments. And so he that lives as he should, aiming at his right end, must live to God alone, to serve and to glorify him. For this is the nature of man, and a law appointed to him which cannot be changed, that he that desires and pursues after that supreme, eternal, uncreated good, thereby becomes happy: whereas he that any ways turns from it, becomes necessarily miserable.   

CHAP. X. That with an upright intention we must use all things, and refer all our actions to God.  
1. IN that we are pilgrims and travellers going to our country, it is altogether necessary we should always advance thitherward, and seriously inquire whether we follow the right way, whither we are going, what end we propound to ourselves in all our labours, and what it is we now aim at by our present studies and endeavours: for man undertakes nothing, but to a certain end and purpose, which the better it is, the better also is the undertaking; it is a good intention that makes a good work, and that good intention is that, which is directed by the rule of faith. It is the voice of the wicked, Wisd. 2.6. Come on therefore, let us enjoy the good things that are present. Whereas the best of creatures are only for use; and God alone for enjoyment. The Creatures are as so many steps, or rounds of a ladder whereby we might ascend up to God; thus at least he intended it: but by our depravation and folly, they became obstacles in our way to him, they turn us from the path to life and happiness, and as the Wiseman saith, Wisd. 14.11. The creatures of God become stumbling blocks to the souls of men, and a snare to the feet of the unwise. Of the unwise, he saith, such as will not take God for their guide, such as turn their eyes from his glorious light, to enjoy the shade and obscurity of creatures: thereby falling in love with darkness, and so becoming uncapable of ever abiding the divine saving light.  
2. Now if all creatures are created for this, to be as helps and means whereby we may obtain our end, then are we to take off our affections from them, to place them upon the Creator, who is the end we should aim at. For the end should be loved and desired without end, and without competitor, in goodness being independent, supreme, and alone satisfactory: whereas means have no farther goodness, than as they help to obtain the end. A Christian should therefore refer to God all his thoughts, and words, and actions, and that, not lazily or verbally only: but with a strong affection, and with a pure heart: avoiding thereby the cheat men often put upon themselves, in being deceived with their own formalities and specious pretences, when even in Religion and spiritual exercises, they often seek and please themselves, rather than God. Upon this account the Scripture calls the way to life, strait and narrow, because depraved man refers all to himself, and can hardly follow the pure and direct ways which God prescribes, being naturally averse to an upright intention. But when this aversion is once overcome, by an assiduous diligence and delight in the law of God, then divine commandments are not grievous, the way to life is wide, and the yoke of Christ is light and pleasant.   

CHAP. XI. That men trifling about things Eternal and being earnest about the World, is the cause why so many attain not their main end.  
1. THat the number of fools is past number, was rightly affirmed by the Wise man: For indeed infinite multitudes of men trifle away their days so simply, act so childishly, or rather so much like mad men, that their intolerable follies cannot be sufficiently deplored. They set the flesh above the spirit; they prefer time to Eternity, and Earth to Heaven, till the unhappy Comedy of their sinful lif● ends in a sadder Tragedy of death, and they go down to Hell in a moment. If a suit at law is to be determined, or an estate gained, or a place of honour obtained, than they spare no cost nor labour, no search, no diligence, no study: but if Heaven is to be purchased, and eternal life and glory made sure, than no man stirs; they are all asleep and unactive; no regard, no care is had of it.  
2. In things that touch and afflict the body, as hunger and thirst, heat and cold, pains and infirmities, our senses are quick, and can never be deceived: and therefore with all our might and industry, we presently occur to those evils, and endeavour to remove them. But if our soul suffers under the same or the like spiritual evils, we are not sensible, and we care no more, than if that nobler part of us whereby we live, and are rational and like to Angels, had no being at all. And this, because the flesh hath got the upper hand: and we value this sport, uncertain life, more than life eternal: and we make it our first and sole employment to rescue that carcase from death, for a few moments, which certainly must soon become its prey.  
3. One cause of these preposterous do, is the gross and brutish ignorance, or rather inconsideration of too too many, who will neither know nor consider, to what end man was created, what it is he should seek and design in the whole course of his life, and what way he should take that he may not miss of his great aim, Jer. 12.11. The whole land is made desolate because no man lays it to heart, i. e. because no man considers wisely. Another cause of this mischief, is the great number and power of those Enemies that perpetually assault us, whose snares no man can possibly avoid, without God breaks them, and delivers him: for we are continually besieged by a frail flesh, a flattering world, and legions of devils, who seek to devour us.  
4. Lastly, our folly and misery proceeds partly from our blindness; the whole World being in darkness, we want light to guide us, and yet will not beg it of God, and pray him devoutly, he would lead us aright, who alone is able and willing to do it: and partly from our sloth and inconstancy; for we are virtuous in wish and not in effect, because we are lazy to work, and when it comes to the practice, we find difficulties, and being soon tired and disheartened, hastily give over, before we have effected any thing. All Christians no doubt would be glad to come at last to Christ, but they have no heart to come after him: they would be glad to enjoy him, but care not to imitate him: fain would they come to him, but not follow him. Men would obtain riches without labour, and Crowns without fight; they like well of rewards, but they would take no pains.   

GHAP. XII. How men suffer themselves to be deceived by a fair outside, and false appearance of good.  
1. THis World's felicity put all together, with all those things that are most esteemed by the generality of mankind, the whole is but like a corpse picture which seems to have something pleasing and inviting, when you look upon't with a false light, or in a place somewhat obscure, or with a small blind candle, such as is the dim and deceitful light of present time: but if you bring forth the picture, and view it before that glorious sun that shines for ever, the radiant brightness of Eternity, there it will appear deform and unfinished, a dark and imperfect shadow which represents nothing, a confused heap of strokes and lines drawn without order or design. For though the light of the Gospel enlightens the World, yet it remains in darkness; men will not see the glorious discoveries which the Gospel makes; The light shined in the darkness, but the darkness comprehended it not.  
3. Yet that light it is, and none else, that clearly shows the great difference betwixt good and evil, btwixt vile and precious, betwixt truth and appearances; how we may know and choose the one from the other. By this blessed light of Christianity which dwells in the heart and instructs it, and abides for ever, by it we are taught not to cleave to the creatures because of their attractive beauty: but so to consider their perfections, as to be by them led to the fountain whence they proceed, to the love and admiration of the glorious maker of all things. And the same divine light it is, makes me see that it is good for me to hold me fast by my God, and to put in him alone my whole confidence, and not in Princes or Friends, or even Brothers: who as they have all a distinct being, have also different ends, and seek from us every one his own advantage, being ever ready to forsake us, as soon as they shall think we are become useless to them. This light therefore we ought gladly to receive and follow, that appearances and pleasing illusions put not a cheat upon us, and make us seek for happiness in the creatures which are as if they were not, and have no value, but what the ignorant vulgar attributes to them: and make us forsake God, who remains for ever, who is the fountain of all being, and the author of all good things, out of whom there is no rest, no peace, no felicity to be had. He that departs from the supreme happiness, thereby becomes miserable in the highest degree.   

CHAP. XIII. How men spend themselves and their time, and abuse all things to their own ruin.  
1. THE Life of man runs round and spends itself within this circle, they eat and drink, they sleep and wake, that they may return to the same again; they scrape together as much as they are able, and there is no end of their acquists; they will live as merrily as they can, and die as late as possible may be; betwixt their baptism and the hour of death there lies a confused heap of acts of sin and acts of Religion, of penitent confessions and wilful relapses, of Sacramental vows and breaches of them. No day passeth over without they add to the number of their transgressions; and they all go on heedlessly without considering what will be the end of their course of life; and they all run, when but a few care, how they come to the end of their race: because they consider not what reward and glory is prepared in Heaven, to them that remain faithful to their Christian engagements, overcoming the world and the flesh, for to follow Christ.  
2. God created the whole universe, and in it man to his image, giving him an understanding to know his maker, a will to love and obey him, a memory to think of his laws, faculties to serve him, and a tongue to praise him: but then as he made man for himself, so he created the whole world for man, that he might use all things for his own happiness, and for the glory of God, the giver of all. But ungrateful man, unmindful of his duty, drawn by the deceit of voluptuousness, minds only his sensual pleasure, useth or rather abuseth his knowledge and reason, his riches and honours, his health and life and all other enjoyments, to the displeasure and dishonour of God his gracious benefactor, who freely granted him all those things, that if he would make a good use of them, they might be instruments of his present ease and well being, and of his future eternal happiness. So great is the folly and perverseness of man, that he abuseth that to his own ruin, which God intended, and gave him for his greater good.   

CHAP. XIV. That the right way to Heaven is, every one to remain in the station Providence hath appointed him, and therein bear the crosses which he meets withal.  
1. EVery man that aims at the right end, must guide his course thither by the measures of Eternity, and that in a way suitable to the circumstances of his condition. This necessary Rule is not observed by all, for many following their own fancies, unadvisedly forsake that way wherein Divine providence had brought them, and take some other of their own choosing. Like Naaman the Syrian who, though he much longed to be cured of his leprosy, yet refused to use the easy remedy prescribed by the Prophet, and preferring what he himself had fancied, had gone away in anger diseased as he came, had not his wiser servant hindered it. After this manner, many following their own heads, undertake many things which they cannot perform, but which only vex and distract them: being above their abilities, or inconsistent with the necessary occupations which they lie under; so that they can neither act, nor advance towards the desired end, but spend themselves in unprofitably wishing that things were otherwise than they are.  
2. But the short and ready way to Bliss, is that which our Blessed Saviour hath showed us, saying, Let him that will come after me, take up his Cross and follow me. His Cross, he saith, not that which was to be another man's burden; the Cross which God lays upon him, and hath fitted for him, and given him strength to bear: not that which he foolishly shall take up, and soon after poorly sink under. These two things must therefore carefully be heeded, first that a man understand perfectly what is the right end at which he should aim; without this, all deliberations concerning the means, are to no purpose: and secondly that knowing that good end, he keeps his mind intent upon't, and take that plain path towards it, which lies before him, and agrees with his state and condition, therein bearing his Cross cheerfully, as the Lord hath commanded. Now this is every man's Cross, to discharge well the duties of his place and of his several relations, to bear patiently those afflictions which he daily meets in his way, and constantly, by doing better and better that which belongs to his province, to endeavour after the highest perfection attainable therein. Every man in his proper station, in that calling wherein he is called, may best become a good Christian, perfect holiness in the fear of God, and at last obtain happiness.   

CHAP. XV. How man's last end or supreme happiness is qualified, and how so many mistake and miss it.  
1. THese be the inseparable properties of the last and highest end at which man should aim, that it be perfectly good, and perfectly satisfactory, so that being once obtained, nothing else is wanted, and nothing else desired; for whoever wants any thing, desires it also, and he that desires is not satisfied, is not yet come to that last end beyond which his wishes can go no further; that is, is not possessed of God, who alone is infinitely good, and can alone replenish all our desires and capacities. I shall be satisfied when thy glory appears, saith the Psalmist, or I shall be satisfied with thy likeness. Psal. 17.15. that and nothing else can perfectly do it.  
2. Yet such is the perverse and incurable folly of man, that he will have that to be best which he loves best; though by the testimony of others, and the conviction of his own conscience he knows it to be evil. And therefore many, either ignorantly or perversely pursue after that which is good only in appearance, and forsake that which is good indeed. And they thereby become disorderly, wretched and criminal; enemies to God, lovers of the thorny pleasures of sin; and lovers of that fatal darkness which hides their sorrows, the snares among which they walk, and covers their misery and danger, so that they neither see nor fear the dreadful tribunal of that just Judge, who will condemn all Apostates, that turn from the right way. They walk, saith the Apostle, in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart: being past feeling, they have given themselves over to lasciviousness, to work all uncleanness with greediness, Ephes. 4.17. They count their life a market for gain, and say, we must be getting every way, though it be by evil means, Wisd: 15.12. And then it often happens by a just judgement, that their faith comes to be as debauched as their life; that having long said it by their wicked deeds, they at last say it in their heart, that there is no God.  
3. I have already, and cannot too often note the cause of this evil; that is Adam, who by his sin, not only lost the uprightness of his will, but also the true light of his understanding: so that in him, who was the stock and root whence all men grow, we were deprived of both. And now this corruption of the will, inclines man to self-love, vain glory, and an imperious pride; to covetousness, sloth, sensuality and looseness: And in the darkness of the understanding exposeth him to ignorance, and false apprehension of things, to doubts, errors and lies, and makes him have an aversion to good and serious thoughts. Thus man is become earthly, weak, and distempered, unable to resist the sinful motions of his own heart, and unable to know or to attain true felicity: but rather, as it is written, His ways are always grievous, and God's judgements are far above out of his sight, Psal. 10.5. And he now being alienated from God, to whom all things should be referred, is also a stranger to virtue, which consists in the intention, in being designed to please God, rather than in the act. But that Soul which by the Grace of our Blessed Jesus, is redeemed from this power of Satan and slavery to sin, is also enabled to cleave steadfastly to God, in whom it enjoys Peace and joy, and full satisfaction, all that can make him entirely happy; for he is unreasonable and too unsatiable, to whom God is not sufficient.   

CHAP. XVI. Another reason why so many miss of their end; their living too much by sense.  
1. WHereas reason itself teaches, and all men freely confess that things to come should be preferred to things present, heavenly things to things earthly, and things eternal to things that last but for a short time: 'tis hard to conceive why so many who believe and acknowledge this, yet by their actions strongly deny it. In worldly matters, and such as concern this present life, they are very active, very wise and very laborious; in others they seem to have neither sense nor reason. If you speak to them of God, of Holy-Living and Life Eternal, they understand you not, or they presently forget what you said. Things material and perishing are sensible, and therefore more regarded and set by; though oftentimes experience will force them to know that all human concerns are flitting, uncertain, and very deceitful, yet men follow sense, and they soon return to embrace those things which custom and a familiar converse hath made dear to them.  
2. The fall (as I said) of our first Parents, is the head-spring whence all this mischief flows; from it proceed all temptations, as also the darkness and inconstancy of our minds: but the more immediate cause of it, which I now consider is the imbecility, depravation and weakness of the faculties of our souls, which have no right apprehension of the things of God, and but an imperfect confused notion of the amazing concerns of Eternity. The loveliness of virtue and the great deformity of sin, the terrors of death and the dread of God's righteous judgements, the joys of Saints above, and the grievous torments of the wicked in hell: these are but words which we hear, we have dark and narrow conceptions of them, we understand not of how great an importance they are, and therefore we are not so affected with them, as to be made wise unto salvation. Of things offered to our consideration, we only mind that least outward part which falls under the reach of sense: but we attend not to that which is less sensible, though more considerable and apt effectually to work upon the mind. Thus in sin, we look most of all to what's temporal; we are more concerned for the impairing of our same and the diminution of our worth or self-complacency, than for having offended God, and made ourselves obnoxious to an infinite pain. Likewise in a dying man we most observe what is in view, outward symptoms and accidents, little regarding the more essential adjuncts which concern the soul, and are of far greater moment. And we conceive of the last judgement and the unquenchable flames of Hell, which are imperceptible to sense, as of things which are nothing to us, and which we have no interest to mind.  
3. The same deception also extends itself to things present which gratify our appetite; we take notice only of that outside which pleaseth us, and so deplorable is our sottish mistake, that we count ourselves very happy to enjoy that for a moment, which must make us eternally miserable. Every man knows his Soul is immortal, and many Philosophers have writ great things upon that subject: but where are they that are solicitous for its well-being after death? Do not most men neglect their soul, and live as if it were to die with the body? The mischief is, that generally men live neither by faith nor by reason, they follow blindfold and brutishly just as sense leads them: avoiding carefully what is now troublesome to the flesh, as if nothing else were to be done here, and nothing else feared hereafter,   

CHAP. XVII. That we being the Children of God, aught to be guided by his Spirit and by the example of Christ.  
1. IF a man should rightly understand and seriously consider, that God by a gracious adoption owns him for his son, that he is redeemed by the Blood of Christ, and born again by Holy Baptism into the hope of Eternal Life, he would doubtless esteem it his noblest title and his greatest honour, he would despise all earthly advantages, and mind and value nothing but what is Divine and Eternal, and passionately desiring to come to his Father, he would do nothing unworthy of him. As he that acts the King on the stage, though it be but a vain show to delight vainer people, yet is careful to do and to speak nothing but what befits a King: so, and much more careful should a Christian be to do nothing unworthy of that honourable name, which makes him a brother and disciple of Jesus, and an heir of his Heavenly Kingdom. And as a picture-drawer when he is upon a great design, fixes his eyes and mind on that Original which he means to copy: So should a follower of Christ in all his words and actions set before himself his Master's Life, as the most perfect exemplar he is resolved to imitate, and never to swerve from.  
2. Now he that professeth Christ and remains in him, should walk as he walked, carefully observe and follow the steps of his new and better Lord. For as whilst we remain in the state of Nature and follow its instinct, we are Children of wrath, and are slaves to Satan and to our own lusts: so now we are redeemed from that unhappy slavery by the blood of Christ, his Grace must be the principle of all our actions, we must carefully follow him whose members we are. 1 Cor. 15.47. The first man is of the Earth, earthly; the second man is the Lord from Heaven: therefore as we have born the Image of the Earthy, we should also bear the Image of the Heavenly; making that our first and chiefest care, that we walk worthy of our high calling, as being led by his Spirit from whom we have our highest title, for if any man have not the Spirit of Christ, he is none of his, saith the Apostle, Rom. 8.9.  
3. Now he alone hath the Spirit of Christ whose outward and inward life; that is, whose act●ons and affections are according to the Pattern of Christ's blessed example, who endeavours always to speak and act, as Christ his Master did. According as we are exhorted not to walk after the flesh, but after the Spirit, being created anew in Jesus Christ unto good works. We should look unto the Rock whence we are hewn, not living after the methods of depraved man, but walking in the ways of that righteous God, from whom we have our being: that we being holy in all manner of conversation, may be owned to be the children of our Father which is in Heaven. For he certainly is no child of God, who is not led and sanctified by the Spirit of Christ.   

CHAP. XVIII. The Just liveth by faith, not by the laws of flesh and blood.  
1. FAith is to all virtues and to a Christian life, the same thing as the root is to the tree, the foundation to the building, and the Spring to the fountain: for it is the first lesson of Christianity from whence we learn all the rest, there we must first begin, and without it it is impossible to please God, for the just lives by faith. The Commendation Job gives to wisdom, Chap. 28. is justly due to Faith, Faith being the principle of it: and likewise it is evident and granted by all wise men, that Solomon's high Encomium of Wisdom doth but set forth the Divine excellencies of Faith; Wisd. 7. Gold in respect of her is as little sand, and silver shall be counted as clay before her, she is a treasure unto men, that never faileth, which they that use, become the friends of God. She is the brightness of the everlasting light, the unspotted mirror of the power of God, and the Image of his goodness. The doctrine of Faith apprehended by Faith teacheth us all Truth, informs our Souls what we ought to love, what to shun and what to pursue. It teacheth us that what the world counts good, is evil: And that worldly calamities are good, if endured patiently. It teacheth us to despise things visible and temporal, and all that which is for no use but to the material part of us. It teacheth us to know God and to know ourselves, which is the true saving knowledge, and the highest of our wisdom. And it frees us from the pernicious errors of this foolish world, and from its wretched slavery, to make us wise unto salvation, and set us at perfect liberty.  
2. There is a vast distance and great contrariety betwixt the instructions of faith and the customs of this present world; but then, Christ who delivers the first, being ever true and infallible, it is clearly our duty and interest to live by faith and not by sense, to follow the holy light of our holy faith, not the wicked example of this wicked world. And withal 'tis much to be observed, that depraved as we now are, there is nothing in us, nothing in our nature but what is contrary to the principles of the Christian Faith, and altogether destructive of them. For 'tis the constant dictate and endeavour of flesh and blood and natural reason, to procure by all means possible, a well-being to ourselves in this present world, without taking any further care of a better life, and a blessed Eternity. This evil men have from Adam, and from those lusts which reign in their mortal bodies, and the best of men have still some cause to groan under the sense of it. Rom. 7. The good that I would, I do not, and the evil which I hate that I do; O wretched man that I am, who shall deliver me from the body of this death? St. Paul answers, the Grace of God through our Lord Jesus Christ will deliver us: For by Grace we are saved from our blindness and impotency, and enabled to see and choose that which is good, and to perform the same: and the first and chiefest work of that grace is faith, whereby we are united to Christ, and receive a new life from him.   

CHAP. XIX. That Faith works in a Christian self-denial and contempt of the World.  
1. GReat is the power and strength of Faith, for it makes the faithful Christian to be as itself is, unshaken and unmovable. The true believer whose faith is lively and active, regards and seeks nothing but God, and in him alone finds light and peace, delight and full satisfaction: but in the world and in the sons of men, he finds neither rest nor pleasure; for in time of need there is no help in them. They are like all other things under the Sun perishing and unstable, so that he that relies on them must expect the same destiny: whereas he that trusts on God who is unmoveable, is established for ever. As the Saints that see God as he is, become like unto him: so should our life express the holiness of our belief, our actions should be a lively representation of what we see by faith: and we should glory in nothing but in the Cross of our Lord Jesus Christ, which to the lovers of this present world, is a reproach and an offence.  
2. The first man indeed in the state of his innocence might have come to Bliss by a free and lawful use of those good creatures which God had prepared for him, in the delights of Paradise: but after he had rebelled against God and infected his unborn posterity with sin, the Divine Wisdom appointed another way to Bliss; that is, the way of the Cross and Self-denial, through which Christ himself passed, and appointed the same to all his followers, saying, Luke 9.23. If any man will come after me, let him deny himself, and take up his Cross daily and follow me. And again, Luke 14.26, 33. If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple. And whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.  
3. This is the groundwork and the true institution of a Christian life, and this is that excellent knowledge of Christ, which is difficult and unpleasant to natural men, and contrary to the Spirit of the World. This is the highest Philosophy, which exceeds the capacity and knowledge of the wise men of this world; and this is the highest perfection, and the certain way to Bliss, to know and to follow Jesus Christ and him crucified; to hate one's self and the world, with all its pleasures and vanities, and to love poverty, contempt, sorrows and tribulations. But to understand well this plain lesson, or first principle, requires a great measure of Grace; and more yet to relish it with pleasure; most of all, to practise it, to live accordingly in the whole course of our conversation.   

CHAP. XX. Of the desperate folly of men, who willingly run to ruin, by their inconsideration.  
1. ETernal torments being prepared for none but such as will be miserable, and by their free and wilful wickedness, choose Hell for their portion; on the other side, Eternal joys above being offered to all that will partake of them: who would not think the Prisons of darkness and sorrow should be wholly empty, and Heaven infinitely full and thronged? Who could imagine any man should be so desperately mad, as to choose eternal misery, when he could easily be happy for ever? Yet so it is, few there are that enter the Kingdom of Heaven, and many there are that go down to Hell; insomuch that the first, compared to these, are but a small number, whom our Blessed Saviour calls the little flock. The folly of men is so strange and amazing, that the greater part of them prefer Eternal woe to Bliss Eternal, though you shall not find one how thirsty soever, that would sip of that cup, he should suspect to be poisoned, yet many every where may be found, who greedily commit those sins, which, not doubts or opinions, but a certain faith assures them, must be punished with ever-burning flames.  
2. This unheard of madness, many attribute to want of Faith, which though it may be true of some amongst us, yet daily experience and observation puts it beyond all doubt, that the greater part of them that perish, perish for want of consideration. For though they believe that there is a Hell, and that therein none shall suffer but such as will enjoy the pleasures of sin while they live, yet they soon forget this important truth; their fancy and their affections are fixed to this earth, they only please their appetites, and live so sensually, that their reason can hardly look beyond the present; the notions of Eternity are kept out, and their understanding made uncapable and unwilling to consider wisely, that their short joys and delights will soon end into bitterness and endless sorrows, and that it is very easy for us whilst we live, to avoid that dreadful misery, and obtain Eternal happiness. And would to God, men would seriously mind and observe this; O that they were wise, that they would understand and consider their latter end, and live accordingly. It is man's property and his privilege, to think and meditate, and sure his thoughts and meditations should of themselves run, first of all, to his chief end, to that which is his own greatest interest. No error or ignorance is so pernicious, as to neglect ones own Salvation.   

CHAP. XXI. The Character of a true Christian.  
1. HE is a Christian indeed that owns the Faith of Christ, and obeys his precepts, and follows his Blessed Example; for to this we are obliged by our Christian Profession, to raise ourselves above these earthly things, to live a Divine and Heavenly Life. Because that the Grace of God which bringeth Salvation hath appeared unto all men (saith the Apostle, 1 Tit. 2.11.) teaching us that denying ungodliness and worldly lusts, we should live in this present World Soberly, Righteously, and Godly: looking for that Blessed Hope and the glorious appearing of the great God and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar People zealous of good Works. Therefore, as he cannot justly be called Doctor, who is not so much as a Scholar; as he deserves not the name of Captain, who understands not Soldiery; and as he is not an Artist, that hath not the skill of it: No more can he with truth be called a Christian, who is not a true follower of Christ.  
2. They therefore only are truly Christians, who having renounced the vanities and sinful desires of this World, love God with all their heart, and with all their strength, and their neighbour altogether in God and for God, preferring not themselves to any others, because that in our second and better birth we are all made equal: They that strictly observe the rules of justice and sobriety; in all things behaving themselves so innocently as not to give a just cause of offence to any Person: they that use the creatures for necessity, as sick men do Physic, coveting nothing but that only which cannot be taken away from them: they that seek not to please, and fear not to displease any, but God alone: they that hate their own flesh, in that it is the body of sin, and therefore daily chastise and keep it under, lest it grow petulant and masterless: they that are ever constant to their resolutions, and being above the World cannot be terrified by any threats or persecutions: they that in prosperity and adversity are always the same, peaceable and even, able clearly to see and to follow truth: they that longing after things Eternal, despise things present, and living upon Faith, Hope and Charity, believe therefore what they see not, hope what they have not, and love that which as yet they do not possess: they that so love God, that for his sake they refuse no labour, and are always ready to expose themselves to any dangers, without any other design but only to advance his glory: they that from the testimony of a good conscience, and their confidence in God's mercy, cheerfully expect Christ's coming in his Heavenly Kingdom, and can joyfully say with the Apostle, 2 Tim. 4.7. I have fought a good fight, I have finished my course, I have kept the faith, henceforth is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me at that day: They alone have a right to the Title and the Blessedness of Christians, that do all these with sincerity.  
3. Such men as these rejoice when they are counted worthy to suffer for the name of Jesus, and they count that day lost, in which they have not done and endured something upon his account. They make their Glory, their Felicity, their Wisdom, to consist in such things as the World accounts Shame, Misery and Folly. They detest the false Principles on which proceeds carnal prudence, as that we must be Rich and Great, honoured by the World, and above others: and they love and hearty embrace the Christian verity which teacheth us to despise riches, to deny ourselves, and to glory in nothing, save in the Cross of our Lord Jesus Christ. In a word, their conversation is in Heaven, and they so live that all their actions seem to speak aloud, That their Kingdom is not of this World. These things indeed are high and difficult, but the Kingdom of Heaven suffers violence, and is only to be taken by force: and withal it well deserves all our labours, and noblest contentions.   

CHAP. XXII. Several useful cautions how a Christian should undertake and perfect his works.  
1. ALL the actions of a Christian should be done in peace and meekness, and he ought to consider the circumstances of time and place and persons, and especially of the end of that he is about: but withal let him take care of being rash and hasty, of following sudden motions of nature rather than reason, Grace and Religion. Let not his mind be light and inconstant, easily wand'ring after vain projects: but let him attend and be ready to entertain and to obey the illuminations and motions of the good Spirit: When he is about to begin any work, let not his mind be too busy and distracted with other thoughts, for than he must expect to want his wits and fail in many things, which afterwards will grieve him, when it will be too late. When he first enters upon any design, let him humbly beg that God would guide and assist him, and let him seriously consider what share God hath in the business, and how much of it is on his own account. In the carrying on of his work let not self-complacency turn him from the good end he proposed: and in the finishing thereof let him be cautious that all he hath done be not marred and spoiled by self-applause and vainglory: above all, let him be seriously intent upon this, that he seeks not the praise of men, but the glory of God, keeping down proud thoughts, in the consideration of his being nothing.  
2. He should not meddle with any business, except God by his Providence calls him to it; and then he ought to go through with it cheerfully and diligently; and with noble designs of charity to men, specially to their souls: considering that the bliss or perfection of this present life, consisteth not in the full enjoyment of God, but in the conformity of our will to his, in the doing and suffering his pleasure. Except necessity compel him, let him not undertake any thing that's above his strength, that if it be possible he may lose nothing of his peace nor of the freedom of his mind: for to be too intent, and too much taken up with things without us, commonly quencheth the Spirit of God, and deprives our Souls of tranquillity. Rather as the Angel which is said to have accompanied Tobit, though it was always ready to serve him, yet nevertheless attended to the will of God, and was always present to him: so should a good Christian mind the necessary concerns of this life, and be outwardly troubled and employed about them; when yet his heart should be with God, and his soul in Heaven, there to be free from the distractions and all the affections of the World.   

CHAP. XXIII. That to discharge the duties of our station is the best thing we can do.  
1. TO do that which our place and calling requires of us here, and that which will make us happy hereafter, may be said to be one and the same thing; for no man more certainly works out his Salvation, than he that honestly, and diligently works in his proper sphere. Therefore the Devil commonly lays this snare in our way to Christian perfection, to make us aspire after the doing of great matters which are no parts of our office, thereby to busy and distract our mind, that we may not attend to our proper duty, which lies before us, and the doing whereof is our greatest virtue.  
2. He therefore greatly deceives himself, that would fain change his condition, imagining he could better serve God if he were here or there, or so or so, after Providence or a prudent choice have otherwise determined it. It doth but make him lazy and negligent in doing what he should, whilst he thinks of what belongs not to him; it makes him to sit idle, and do nothing in the place where he is, whilst he projects to do great feats where he is not. Whereas the unblameable integrity or perfection at which a Christian should aim, depends upon particular actions, they that are negligent and incurious to do them well, set themselves backward and make no progress; for their heart being absent, and their thoughts employed somewhere else, they do but little where they are, and yet that little is done after a dreaming careless way. Such men are always beginning, or about to begin to live well; they contrive many things, but bring nothing to perfection; they are all leaves and no fruit. Like Trees that are often removed, they no where take firm root, and so remain every where useless.   

CHAP. XXIV. How Christians are to live and to be sincere.  
1. Christians' should not indulge to the Lusts of the lower belly or to the pleasures of a nice or gluttonous ; they should abstain from all vanity and undecency in their Apparel, and from all idle sports that are too expensive of time; and their life should be free from sloth and negligence, from ambition and pride, and from covetousness and desire of riches. Anger ought not to lodge in their breast, and they should never do that to others which they would not have done to themselves. They should do nothing carelessly, nor yet rashly, least of all deceitfully and hypocritically. Christian duties and acts of virtue that are not done in Spirit and Truth, with attention and a good intention, are mere dissembling and pageantry. In some places where Religion is made a Theatrical representation, you shall often find men of wicked lives act the highest virtues of the greatest Saints; one the constancy of Martyrs, another the modesty of the Blessed Virgin, or perhaps the heroic actions of Christ and his Apostles: but the end of the play puts an end to their fine dissembling; they no longer appear those holy men they were, but presently return to their nature, to their profaneness and impurity. Just so are they that have a fair specious outside, appearing precise and godly, to be seen and praised, or drive an interest; they are mere jugglers and stage-players, they put a fair vizard over an ugly face, holiness outwardly, inwardly unmortified lusts and perverse passions; Their lives are nothing but a Comedy, that will have a Tragical end.  
2. For indeed, this is the cause why so many are not so perfect and holy, as their Christian faith requires and would enable them to be, that they are not sincere, but want truth in the inward parts. The false opinions of the World, are of greater power with them, than the precepts and the examples of Christ: and those moral virtues which nature itself recommends, are commonly made sin, or subservient to it, by the depraved judgements and customs of men. We therefore that live in a crooked and perverse generation, among corrupt and deceived persons, ought seriously and often to make this inquiry; whether we ourselves do know the right way, and whether we truly follow it? Now that way, which is the way of truth, is one and altogether unchangeable, and they that will keep it without change; must not look to the World, but up to Heaven; must not follow the example of men, but must directly follow God, who alone is the way, the truth, and the life.   

CHAP. XXV. That a hearty affection is the life of good actions.  
1. WE must have a special care that the sensitive part of us have not the principal concern in our good works, and that we be not led by sense in our actions: for sense is the great deceiver, the fountain of error; therefore 'tis said, that the mortification of sense, is the life of truth. And hence it is that we cannot be confident, ever to have done any thing perfectly good and without defect, because that we bear a part in our best works, and as far as they proceed from us, they are stained with imperfection, although they be done upon God's account, and by the impulse and assistance of divine Grace. Thus it was said to the Angel or Bishop of Sardis, Rev. 3.2. I have not found thy works perfect before God: and thus it might be said to any other. For our Prayers, Fast, and Alms, and such like good works, though they may appear complete before men, who see nothing but the outside, yet before God who searcheth the heart, they are defective; and cannot be acceptable in the least, except they be done with a pure and sincere intention to please him.  
2. Of ten Virgins mentioned in the Gospel, five foolish were excluded from the wedding; not but that they were Virgins and had lamps, that is, works: but because they wanted the oil of good intentions and holy affections. This may well be the case of every one of us; our works will be dead before God, and unpleasing to him, except we breath life into them, by our inward sanctified spirit, and fervent love to God. In outward acts and appearance, all Christians are almost alike: but as the hand of a watch is moved by the hidden springs, and as the colour of the face depends on the secret constitution of the body: so the good are distinguished from the bad by their inward spirit, or the hidden man of the heart; for the Kingdom of God is within us.   

CHAP. XXVI. Whence the goodness of our works proceeds.  
1. AS many that eat much, yet are feeble and infirm and lean, because they overcharge their stomach, so that their nourishment is not well concocted: and as many that eat very moderately, yet because they digest well, are strong and healthy and long-lived: So likewise some Christians there are that do many good things, and yet themselves become little better, because they go not the right way to work. They think that by doing much, they must become great proficients, though they do it remissly and incuriously: whereas to do our duty every day with greater fervency and exactness, is the right way to perfection; a few things well done profit more, than heaps of works done negligently.  
2. For so, there are others that compared to these first do but little, and yet increase much in the love of God, because they endeavour always to work with greater affection, and a more upright intention: so that at the end of every good action, they may in some manner, use that expression of Christ on the Cross, Joh. 19.30. It is finished; I have in this, as far as was possible, done what God required of me, as perfectly as my infirmity would allow, and his free grace enabled me, who gives us to will and to do, and without whom we can do nothing. They so spend each day, that at night, they can say, It is finished: and they so spend their whole life that when 'tis ended, they can say with an holy and humble confidence, I have now perfected that work which God had appointed me to do. He that lives so, lives like a Christian, and he shall not fear in the evil day.   

CHAP. XXVII. How useful and comfortable is the consideration of God being always present.  
1. NOthing will more prevail to make perfect our works as much as is possible, than to consider that God is present every where, and that from him and in him, all things have their being, power and motion. This is the most pressing Argument why we should always act with the greatest circumspection, that God sees the things, that are in secret and we can never be hid from his eyes; that in him we live and move and have our being, and that he never forsakes us, till we forsake him to turn our affections upon the creatures. For this is the unhappy effect of our original corruption, that our senses are so affected and pleased with material things present, that our mind is drawn from the contemplation of God's presence and things as yet invisible: whereas, if the love of this world did not bear too great a sway in our heart, we could see God in every place; holy affections would always see him who is the Author of all holiness; according to the saying of our Blessed Saviour, Mat. 5.8. Blessed are the pure in heart for they shall see God.  
2. For indeed 'tis not to be expressed, how sweet and comfortable is the goodness of God which he hath laid up for them that fear him: but laid up it is; none have a sense of it but they that love God; they alone taste and see how gracious the Lord is. For 'tis not enough to have a treasure, we must know we have it, before we can be rich, and we must know the use and the worth of it: Now such a treasure we have within us, as is of an inestimable infinite value, and yet we seem not to know it, for we run after motes and shadows, and catch at painted drops that cannot quench our thirst, as the Psalmist saith, O ye sons of men, how long will ye love vanities and seek after lies? Thus we are cheated and understand not our own happiness, for God is present to us every moment and we could always enjoy him; we are rich and we know it not.  
3. We could if we would anticipate the joys of Heaven; we could now have a taste of the felicity of beautified Saints, but that we indulge Sense to the prejudice of the Soul; we shake off the thoughts and the comforts of God's presence, because it puts a restraint upon our appetites: And when at any time Spiritual joys are denied us, we presently seek for Earthly pleasures; because we open not the eyes of our Faith to see God present, and we embrace him not with devout affection, and we care not to converse with him. This is the way to Perfection which God himself shown to Abraham, to have always a sense of the Divine presence; Gen. 17.1. I am the Almighty God, walk before me, and be thou perfect: Holy David likewise made a great use of this, to be always mindful that God is with us, Psal. 16.8. I have set the Lord always before me, because he is at my right hand, I shall not be moved. He can never but be happy, that dwells with the Author of all happiness.   

CHAP. XXVIII. Why the imitation of God's Saints appears difficult.  
1. WE think it a matter of great difficulty to follow the example of those Christian Worthies that have gone before us, because we represent them to ourselves, as being now of another nature, freed from the body, inhabitants of the mansions of bliss, whence anger, lust, and all temptations are for ever banished, and where they enjoy peace and joy and eternal felicities. But if we really desire to follow their steps, and to conform our lives to theirs, then are we to consider, that as we are so were they, mortal men, cumbered with the uneasy burden of the flesh, infected with sin, tempted by sinful affections, and exposed to miseries and dangers: but that by Faith they overcame all these, subdued Kingdoms, wrought Righteousness, and by fight obtained the Crown.  
2. Elias (saith St. James 5.17.) was a man subject to the like passions as we are, and he prayed earnestly that it might not rain: and it reigned not on the Earth by the space of three years and six months: and again he prayed, and the Heaven gave rain, and the Earth brought forth her fruit. The same may be said of any other Saints, that have done the greatest wonders; they were like us, made of the same clay, and subject to the same passions and temptations, while they were on Earth. They were only above us in this, that with great and assiduous pains, they conquered pride and lust, and escaped the snares of the Devil, by diligent care and invincible resolution. Why then do we draw back and make delays? to them that are truly resolved and willing, 'tis not difficult to become Saints, by the imitation of those that have gone before us; if shaking off our sloth and laziness we would seriously endeavour, we might by the help of Divine Grace arrive to the same height of Sanctification and bliss, as they have. For he hath proceeded far towards holiness, that sincerely desires to be holy.   

CHAP. XXIX. How we should in all things aim at God's Glory.  
1. IT is the precept of St. Paul, that God should be the end of all our works, that they may be good and acceptable. 1 Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the Glory of God: and again, Col. 3.17. Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. For a good work which is not done upon God's account, doth become evil, it being the nature of virtue to receive its form from the end, rather than from the act. And if we cleave to the creatures and love them for their own sake without reference to God, this is that lust or sinful love which Saint John condemns, 1 Ep. 2.15. Love not the World, neither the things that are in the World; love them not so as to rest in them. For here we are Pilgrims, Travellers going home, to our Father's house, to our God: and so what creatures we meet in our way, we may use them as conveniences to carry us forward, towards him: but we may not dwell with them, as if we were at our journey's end. God alone is to be loved for himself, he alone being infinitely good, and the last and best end we can propound to ourselves; in him alone our appetites shall rest satisfied, our enjoyment shall be secure, and our joys undisturbed for ever. Whosoever knows not and pursues not this end, knows not why he lives, nor how to live well: but he that knows it, knows whither to direct his intentions, and whither to tend in all his actions.  
2. It is granted that some natural actions, as to walk, to eat, to sleep, and such like, are of themselves neither good nor evil: yet all Divines teach that they become sin, if we do them not to some further and better end, that is, to live to serve God; whose glory should be the ultimate design of all men's actions, because as he is the beginning, so should he be the end of all things. The light of the Body is the Eye (saith our Blessed Saviour, Mat. 6.22.) if therefore thine Eye be single, thine whole Body shall be full of light: but if thine Eye be evil, thine whole Body shall be full of darkness. This Eye is the intention of every man in his actions; if it be not good, they become works of darkness: and good it cannot be, except it be referred to God, the supreme goodness. Every good thing comes from God, and whatever returns not to him is evil.   

CHAP. XXX. Self-love is the root of all evil.  
1. AFter our first Parent, by preferring himself to God, committed that grievous transgression, whereby all mankind became obnoxious to death; lust and ignorance: darkness and evil propensities seized upon our nature, man forsook God, and turned to seek himself, and having lost all sense of spiritual comfort, ran dissolutely after carnal pleasures. Hence Self-love the greatest Enemy to virtue, came to tyrannize over men, who to comply with it, seek nothing now but wealth, honours, and sensual delights. And now, saith the Apostle, Rom. 8.7. The carnal mind is not subject to the law of God, neither indeed can be; for all its instincts and impulses have a tendency to sin, and to sin only.  
2. And yet self-love which seeks so much our own ease and satisfaction, is indeed its chiefest hindrance; for God having created us for his glory, and enjoined us to design it always; when by self-love we seek only ourselves and our own advantage, we do nothing whereby to obtain God's favour and eternal life, but rather fall into a wretched state of damnation; We are debtors, not to the flesh, to live after the flesh (saith Saint Paul, Rom. 8.13.) For if ye live after the flesh, ye shall die; but if ye through the spirit do mortify the deeds of the body, ye shall live. Now to this mortification, we are strongly obliged by Christian Religion; its great design is to bring us out of ourselves to God, that as we yielded our members servants to uncleanness and to iniquity, even so now we should yield them servants to righteousness unto holiness; as it is written, Be ye holy, for I am holy, saith the Lord. Leu. 11.45.  
3. Now as Christianity checks and restrains self-love, so doth self-love keep men from understanding and approving the Christian doctrines; for how can he that seeks and loves himself, rightly apprehend that whatever the world dotes upon, is mere vanity: that Estates and Honours bring great vexations and great slavery: that to forgive Enemies and do good to them that hate us, is the part of a noble and generous mind: that 'tis better to despise than to possess riches: that 'tis more honourable to be subject where God commands, than to bear rule and to domineer: that for a man to restrain his appetite and conquer himself, is more glorious than to win battles and take fenced Cities? These are Paradoxes, hard and incredible say to the self-lover, whose fondness of himself ties him fast to this earth, to whatever can be useful and any ways pleasant to the flesh: whereas the Children of God live to God, being not led and governed by the flesh, but by the spirit: they live in the flesh, but not after the flesh; some of their actions are natural, whilst they are in the body, yet they proceed from a supernatural principle, and are designed to a nobler end; for they continually deny themselves and mortify all sensual unruly desires. Self-lovers hold, a great regard should be had to the flesh; 'tis true, but it must be such as Christ hath taught us; to keep it under: otherwise Saint Paul hath declared, that to be carnally minded is death.   

CHAP. XXXI. That Self-love is that Babylon out of which God hath called us.  
1. GOD at first placed man in Paradise, but Adam, in whom we all sinned, transported us into this world out of Paradise, out of Jerusalem into Babylon, out of our freedom into slavery, out of integrity into corruption, out of our country into banishment, and out of life into death. Thus from truth and perfection we fell into vanity, we are now like unto vanity, nay, every man is but vanity, as the Psalmist saith, Psal. 39.6. Man is vain in his body, which ends in death and corruption; vain in his soul, which being enslaved to sin, is obnoxious to death eternal, and vain in all his outward enjoyments, which all perish, or must be forsaken when he dies. Yet man strangely dotes on this vanity; he passionately runs after these transitory things which are all cheats and lies, whereby he is drawn into thousands of pernicious errors, and out of the Heavenly Jerusalem, into a Hellish Babylon.  
2. Now these two Cities are built by two sorts of love; to love God, so as to despise ourselves, makes the City of God: and to love ourselves so as to despise God, makes the Devils Babylon, the City of this World. The way to this, is broad and short; to that, is straight, difficult and long: because dull and earthly as now we are, we more easily fall on the earth and descend down to Hell, than we can raise up ourselves and ascend to Heaven. Let every man therefore examine himself and find out what he chief loves; for if he loves God, so as to deny himself, he is doubtless a Citizen of the Jerusalem which is from above; but if he loves himself, so as to prefer his own desires to God, 'tis plain he belongs to that Babylon out of which God hath called his Children. For thus the Scripture cries aloud, Go ye forth of Babylon, and remove out of the midst of her: (Isa. 48.20. Jer. 50.8.) and again the Psalmist, Psal. 137.8. O Daughter of Babylon who art to be destroyed, happy shall he be that taketh and dasheth thy little ones against the stones. We come out of Babylon when we leave the confusion of sin, forsaking our disorderly course of life: and we dash the children of Babylon against the stone, when our love to Christ overcomes our ill desires and ill inclinations. Self-love is the death of the Soul, and the love of God is its life: therefore he doth not truly love himself, who by self-love destroys himself.   

CHAP. XXXII. How men naturally seek themselves even in their best works.  
1. IT may seem strange to observe, that whereas men's opinions and inclinations are so various and different, yet all men are agreed in this, that none appears vile to himself, none is willing to yield and submit to others, none though never so mean but thinks himself somebody, and is desirous to be taken notice of; every one seeks to be higher than others; every one is indulgent to himself, and severe to others: all men will have their will and their saying; all applaud to their own inventions and conceits, and censure others; they count their own follies, wisdom; and notwithstanding their great ignorance, there is nothing but what they think to know. They carefully hid their own faults, and pretend to those virtues, they know they have not. And what is most of all to be wondered at, even good men who endeavour to please God, and seem to aim at nothing but his honour and glory: Even they, sometimes in their best actions, by a secret and natural instinct, almost unknown to themselves, seek their own comfort and complacency, most of all; and the more excellent are their works, the more subtle and undiscernible is this snare, which self-love sets to the most spiritual.  
2. What better than to obey God, to read his Sacred Word and preach it, to receive and administer his Holy Sacraments? Yet these duties are commonly stained with some secret desire of praise: and except the Christian be very watchful over his own heart, he may easily lose his better reward. Though I speak with the tongues of men and Angels (saith the Apostle, 1 Cor. 13.1.) and have not Charity, I am become like sounding brass, and a tinkling cymbal. And though a man should give all his goods to the Poor, and even his Body to be burnt, yet without Charity, without the love of God hath purified his heart, it will profit him nothing. According to the saying of the Prophet Haggai, 1.6. Ye eat, but ye have not enough: ye drink, but ye are not filled with drink: and he that earns wages, earneth wages to put into a bag with holes: for thus good works avail nothing, if done out of respect to ourselves, and not to please God. This being therefore the bent of our corrupt nature, to draw us to ourselves, we ought carefully to examine ourselves, and search the hidden corners of our hearts, that there lurk not in them some ill purpose of vainglory or self-interest, to mix with our best actions, either first or last. This is the Rule of a true Christian Life, always to seek and love the things of God, and never his own.   

CHAP. XXXIII. Things which every Christian is bound to know in order to obedience.  
1. EVery Disciple of Christ ought to know those Divine and Human Laws under which he lives, and the which he is obliged to observe. The Divine are contained in the Ten Commandments, and in the New Testament, which contains the precepts of Faith, Hope, and Charity. Faith obligeth all the Faithful to believe the doctrines of Christianity, as they are summed up in our Creed. By Hope we trust, by the grace of God, and our own sincere endeavour, to obtain and use all necessary means of Grace, and Eternal Life at last; all which, in this assurance, we hearty beg in the Lord's Prayer. And Charity requires of us to love God above all things, and our Neighbour as ourselves. A Christian by these three virtues is made a new and holy creature; Faith inlightens and directs his understanding: Hope raiseth him up, and sets his will at work for God: and to God Charity unites him wholly. It is also necessary to understand the necessity of Baptism and the Lord's Supper, and true Repentance, which are all Divine Institutions, indispensably necessary to all that will be saved. For except a man be born again of water and of the Spirit, he cannot enter into the Kingdom of God. Joh. 3.5. And Except we eat the flesh and drink the blood of Christ, we have no life in us. Joh. 6.53. And as for Repentance, it is the only remedy we have for the sins committed after Baptism, that by it we may be made clean again.  
2. Lastly, there are also Human Laws, Enacted by the Church or the State we live in, and them we are also to know and to observe with meekness and humility, and for Conscience sake. But no man of himself is able to keep all these Laws which God hath bound upon us; none can obey them without the true light from above enlighten and guide him, as it is written, Psal. 94.12. Blessed is the man whom thou chastnest, O Lord, and teachest him in thy Law. For ever since sin came into the World, men without the light of Faith, sit in darkness and the shadow of death, and take an account of good and evil, not by the measures of truth, but by their lusts and depraved passions. We must therefore earnestly beg the divine assistance, that he that commands what he wills, would enable us to do what he hath commanded: healing our blindness and impotency; destroying self-love and filling our hearts with devout love to him: for the end of the Commandment is Charity: and he that truly loves God keep his Commandments without hypocrisy or reservation.   

CHAP. XXXIV. The difference betwixt the outward and the inward man.  
1. OUR Christian hope is not for this World, nor for this present time, and we were not created to enjoy that Earthly happiness which the World only seeks: but God made us for that Eternal Bliss which he hath promised, and whose excellency we cannot as yet understand; For eye hath not seen, nor ear heard, neither is it entered into the heart of man, what things God hath prepared for them that love him. We therefore that are called to the possession of that Kingdom, which was prepared for us, from the beginning of the World, ought not to govern ourselves only by human reasons, and live by natural instincts, after the common manner of men, who are unacquainted with the ways of Eternity, and the motions of Divine Grace. But happy are they that wisely dive into the depth of things, who live to God and common with him in their hearts, and suffer not their thoughts and affections to range and dwell abroad.  
2. These men live an inward life, they are recollected and dwell at home; always disposed to hear God's voice within them, and to understand his secrets. Whereas they live an outward life that are most affected with outward things: having fair pretences for their worldly-mindedness, being greedy of news, and curious sights, and sensual pleasures, walking (saith the Apostle Eph. 4.17.) in the vanity of their minds, alienated from the life of God, through the ignorance that is in them. For the more a man profits in carnal wisdom, the more ignorant he becomes in the things of God. As much as we love the creatures, as much we lessen our love to the Creator.   

CHAP. XXXV. How dangerous it is to be governed by opinion and false apprehension of things.  
1. HE is a wise man that weighs things justly, and then esteems them according to their intrinsic value: for every thing in the world hath a twofold aspect or a double face, the one natural and real, and the other disguised and fallacious. The first is what God judgeth and hath revealed it to be: and the second depends on men's passions and false opinions. Thus for Example; the Dignity of a Bishop is in effect and according to God's appointment, a high and Angelic office, of such a weight as should make human strength tremble and shrink under it; it is a place of great honour, but also it requires the greatest labour and diligence, to watch for the Souls entrusted with the dignified Prelate, who shall give a strict account for them in the day of judgement. But in the World's account, a Bishopric is only a degree of honour in the Church, which promotes the owner of it to riches and greatness and temporal advantages. Hence it is that they that rightly apprehend what the office is, fear and avoid it, and are so far from seeking, that they refuse it when offered: and it is much to be feared that they follow the world's judgements, and seek themselves, that seek it, and make it their aim, and the object of their passionate desires. The same may be said of all other dignities and places of trust, in Church and State; Generally men have a wrong notion of them, and understand not their definition: and hence the confusions and malvorsations that are in the world, that men mistake things, and hate truth, and will not see nor follow divine light, but the darkness of their own perverse hearts.  
2. Such names are commonly used amongst men as are consecrated by the Blood of Christ, and the highest virtues of his greatest Saints; as that some be called Bishops, Priests, Deacons, Monks or Hermits; Some Kings, Princes, and Magistrates; and all together, Christians: but who is there that duly considers the great worth, the strength, and true significations of those names? what virtues, what perpetual care, what duties, they require from such as bear them; the bare Titles, with a vain shadow of the things remain, but the reality and significancy of them is vanished: few men are in truth what they call themselves, few live according to the name of Christian, because few make it their first care to follow the example of Christ. This unhappy deceit is also an effect of the first and worst of evils, Self-love, the most crafty deceiver: hardly found out by the wisest, and seldom quite conquered by the best of men.  
3. The truth is, that the good and evil things of this present life, are so mixed and confused, that if we take an exact view of the nature of them, we shall hardly discern the one from the other: for they are all vain and uncertain, and in a moment they come to nothing. Wherefore David the man after Gods own heart, passing by all temporal things, entertained his meditation with things Eternal, I have considered the days of old, and the years of Eternity, Psal. 77.5. And Solomon his Son, the wisest of men, after a long and comprehensive enumeration of all things good and bad, under the Sun, concludes that all is vanity, vanity of vanities. Eccles. 1.2.   

CHAP. XXXVI. Three things very profitable and necessary to every Christian.  
1. THat we may be faithful to God as we are obliged, we must of necessity attend to these three things. First, to watch and observe ourselves and our actions, at all times, that we turn not aside out of the right path, into byways, difficult and unpassable, seeking for happiness where it is not, in spite of all admonitions. By reason, a Christian differs from the brutes, and by Faith from unbelievers; so that when he doth any thing rashly and basely merely to satisfy his unruly passion and his appetite, so far he becomes a beast and ceaseth to act as man: and likewise, when for vainglory or self-interest he is drawn to action, in this he acts like a Heathen, Faith hath no hand in it. As Arts are attained and perfected by working according to the rules of them: so a man becomes Wise, Just, Sober and Patiented, by living according to the prescript of those Virtues.  
2. The second thing recommended is a good and careful use of our time, on which depends Eternity. Philosopher's would have us not only know things useful, but also be studious and watchful to take hold of all opportunities of virtue: because time passeth away and comes not again, and once lost is lost for ever. Time flies away, and the unwise man considers not, that 'tis never to be recalled, and that with time he loseth more than he can think or ever recover. It may be pleasant indeed to pass away the time in sports and merry company: but so doth our day go away, and the night comes when no man can work, and we lose the acceptable time, that time that was given us to obtain our Pardon and work out our Salvation in. We must give an account for every idle word, much more for that time which is spent idly,  
3. The third thing we are carefully to mind, is to make a right use of the Sacraments, especially that of the Lord's Supper, which if frequently and devoutly received, would be to us a fountain of grace, profitable beyond expression: and the more, in that penitence as a Sacramental is joined to it, whereby we are humbled and cleansed, and our hearts prepared to entertain Christ, whom we receive in the Holy Communion, and from whom we receive increase of love to God, and of meekness and charity to men. As a covetous man minds nothing but gain and money, and is always gasping after it: so the devout Christian duly and often receives the Blessed Eucharist, always pants and longs after God, and cannot without trouble mind any thing but him. And it is the principle of a heavenly life, to despise and forsake all things that have not a relation to God.   

CHAP. XXXVII. That Repentance is necessary to all Christians.  
1. EVery Christian ought so to live and die, in such continual regret and mortification, as to make it appear he is a true Penitent, who endeavours to make what satisfaction he can for his sins, and entirely to be cleansed from the guilt of them. This was the beginning and is the sum of the Gospel, Mark 1.4. John did baptise in the Wilderness and Preach the Baptism of Repentance, for the Remission of sins. And the Blessed Jesus himself, the Author and finisher of our Faith, made it the first subject of his preaching; Verse 14. Jesus came into Galilee Preaching the Gospel of the Kingdom of God and saying, the time is fulfilled and the Kingdom of Heaven is at hand, repent ye and believe the Gospel: Or as Saint Matthew relates it, 4.17. Jesus began to preach and to say, Repent, for the Kingdom of God is at hand. Repentance was first sent to prepare men duly to entertain the Gospel, that their Souls might be purified and fitted to receive Divine Grace, which never enters wicked hearts, nor abides with them that yield their bodies to be instruments of unrighteousness.  
2. But Penitence is a Sacrifice well pleasing to God, when a man is sensible of his sin, and confesseth it with shame and sorrow, and with a broken contrite heart begs Pardon of his offended God. For the greatest evil in sin, is a contempt of the Divine Majesty; to live in sin, is to live in enmity and defiance against the Great and Holy God: and to this desperate impiety men are betrayed by infidelity, and by inconsideration. For who is there so mad and presumptuous that would dare transgress the Divine Laws, if he believed and understood that God is Almighty and infinitely Good and Glorious, and that an offence against so high a Majesty is heinous beyond expression? But to this height of wretched folly, men are carried by original depravation, that as being seized on by an unhappy frenzy, they have a secret aversion to God the chiefest good, and delight themselves in impure shadows, in base and false enjoyments; and this because they see not the truth, or they have not power to follow it.  
3. How great and deplorable is this blindness and impotency, we cannot well understand, except we seriously consider, that the guilt and malignancy of sin was so extreme, that nothing could make expiation for it, but the bitter death and passion of the Blessed and only Son of God. This if we believe, and if we are sensible of the intolerable burden of our sins, we are to pass our days in sorrow, and to spend our years in mourning, thereby to own ourselves guilty, and that we have deserved the worst, the greatest of evils. For God readily forgives those sins which penitence and amendment endeavour to undo.   

CHAP. XXXVIII. Of the signs and effects of true Repentance.  
1. WE shall never be in a capacity to avoid sin when the temptation comes, except the soul hath conceived a great horror and detestation of it: and our penitential exercises will soon be at an end, except we hunger and thirst after Righteousness, so as never to be satiated without it. Therefore when we humble and punish ourselves, and when we make our confession to God or his ministers, we should, besides contrition and a resolution in general to sin no more, design the extirpation of some one particular sin, to avoid and prevent the occasions of that one sin which is most dangerous and importunate. Hence will accrue to us a great advantage of our penitence, and we shall the better bring forth fruits worthy of Repentance, such as these; fear to offend and displease God any ways, a great dread of his just judgement, to check and reprove ourselves with shame and confusion of face, to be ready to make all satisfaction and amends possible for past offences, to restrain and mortify all sinful appetites, carefully to avoid all the ways and allurements to sin, to humble ourselves and willingly to bear contempt, frequently to examine our conscience and search the secrets of our hearts; to root out, as much as is possible, all vicious desires and inclinations, and to set in their stead all virtuous and holy affections.  
2. They that make this their serious and constant employment have their own sins before their eyes, but have no eyes for the sins of others; they grieve for their own offences, and punish their own follies, but they pass by or excuse the faults of others; they see their own danger, and are always afraid of falling, and always watchful not to fall. For our necessary converse with the World, our ill customs, and our dwelling with baits and temptations, exposeth us to sin, and yet takes the sense of it from us: especially our evil inclinations, which being born with us, have a strong party in our hearts, and begin by times to deprave or harden Conscience, that it shall hardly have any feeling of sins daily committed. And then this is the unhappiness of contracting ill habits, that the oftener we act by them, the more we confirm them, and the less we observe our faults and errors.   

CHAP. XXXIX. Remedies against ordinary failings, and greater sins.  
1. TO fall into those sins which some call Venial, or sins of daily incursion, is hardly to be avoided; and yet even those sins cannot be said to be little that are committed against a great God, and for which we must suffer Eternal Torments, if we ourselves were to make expiation for them. But though there is pardon for those unavoidable errors which without a special grace, we cannot but commit at some time: yet ought we to endeavour with all our power daily to lessen the number of them, and to prevent them by acts of contrary virtues, one by one. To that end, we should be as careful as men are in contagious times, who not only avoid infected persons, but also all that hath touched and been about them: so should we in the case of those sins that are counted light, avoid and stop all the ways and avenues that lead to them, Lest we falling frequently, at last fall into the pit of death.  
2. Every moment almost we have some temptation to vain talk or vain inquisitiveness, to anger or unseemly jesting, to contention or impatience, to idle thoughts and distraction, or to such like sins, which are the more difficult to be avoided, that being mixed with all our worldly affairs, they are hardly to be discerned. Therefore we must at least secure this, that however our nature stands affected to any of those lesser sins, yet our hearts may not entertain any love for them, lest our own affections hinder us, carefully to watch and strive against them. Without this, our after-Repentance and our Sacramental vow will signify little to obtain remission of them, or victory against them. I know that 'tis said of these failings, that the just man falls seven times a day: but yet certain it is, that the just man endeavours against it, and that he never falls, but by frailty or by sudden surprise.  
3. Likewise for vices or greater sins, to conquer them you must stifle them in the birth, suppress the first motion to them, and meet the temptation with an act of virtue contrary to it. As for example, if you be abused and provoked, refrain the first stirring of Anger, and then busy your mind with some act of Patience and Humility, considering that you suffer that, and less than that you deserve, praying for him that doth you wrong, and resolving to do him any kindness you can. For thus we best avoid evil by studying to do that which is good, and the last is as much our duty as the first: and that servant deserves no great reward who doth not strike and revile his master, if he doth not withal, faithfully serve and obey him. In this many deceive themselves, who think to have made sure work of their Salvation, because they have not been wicked, when yet they have neglected positive duties, and have not done those good works which God required from them. Cease to do evil, learn to do good, both are equally commanded, not to transgress by omission no more than commission.   

CHAP. XL. Clergymen have some especial obligations, though all are bound to endeavour after perfection.  
1. THough the same institutes of Christian perfection be delivered to all, and all are to walk by the same rule, as has been showed before, Chap. 7. Yet it cannot be denied, but that clergymen's obligations to a strict devout life, are much enforced upon them, by their particular calling: For they are not only obliged to be holy themselves, but also by their life and doctrine to set forth the glory of God, and set forward the Salvation of all men. In order to which, they must be very careful so to follow after virtue, and all things that are honest and of good report, so to live, and so to converse with men, that their words and actions may speak them, and others may acknowledge them, to be indeed the sons of God, and ministers of Christ: and to this the least neglect and remissness will be very prejudicial, because they are observed by all, and men generally are apt to judge and to follow the worst.  
2. They must remember that as all Christians are but Stewards and have nothing of their own, and must use the World as not possessing it, and as being ready to part with it: so they more especially are to count nothing their own, and that little they have as well as themselves, must be subservient to the design of their function. They must remember that they are not only as others obliged to live by the Gospel-Rules, but that besides, they have devoted themselves to the service of the Church, and have vowed obedience to its constitutions, and so far are barred from their own will, which must comply with that order and commission they have taken. And most of all let them remember that Christ himself, whose servant they are, humbled himself, came in the form of a servant, became of no reputation, became poor for us, though he were Lord of all, and became obedient to the death, Professing he was not come do his own will, but the will of him that sent him.  
3. What will it avail to read the instructions and examples of Christ and his Saints, if we follow them not? those things were written for our learning and are set before us for our imitation. It hath been said by some, that no Christian comes to Heaven, that is not a Martyr; we must all be prepared for it, and indeed that mortification and self-denial, which all Christians, especially spiritual guides are obliged to use, is a kind of Martyrdom without blood; is the Crucifixion of our desires and appetites. Too many, 'tis to be confessed, live irregularly in their calling, Christian and Ecclesiastical, unmindful of the obligations of that blessed order they are entered in; their indevotion deprives them of the sense and the comforts of Piety, so that they are fain to seek for pleasure abroad, in the enjoyment of the world, because they find it not in their own heart, and the doing of their duty. Many they are that go a stray, and judge that to be best which is done by the most, and follow the broad way in a crowd: but few they are that with sincerity follow Christ in the narrow way of the Cross. It is a great folly to be careless and secure in that way, wherein the best and wisest men have trembled, and walking with the greatest wariness, have found it very hard to go right.   

CHAP. XLI. That Prayer is necessary to all, and what dispositions are requisite to make it acceptable.  
1. SUch is the necessity of Prayer that 'tis become an approved saying, that without it none can be saved. For who can obey the divine call, leave all and follow me, without the assistance of grace? and who can obtain it without begging for it? therefore we are taught by Holy Scripture, Luke 18.1. 1 Thes. 5.17. That we should always pray and not faint, because that always and in all things we want the help and assistance of God. Now he may be said to pray always, who every day hath his set hours of Prayer, which as they return, are observed duly. He Prays always, who in all things walks uprightly, and with an holy intention designs God's glory; for Prayer is the elevation of the Soul to God. He Prays always, who in his heart preserves an habitual devotion, and always desires to Pray; that very desire is a good Prayer. Lastly, he prays always who always lives well; a good life is a continual Prayer.  
2. No man ever became wicked, profane or heretic, who did not first neglect and cast off this Holy Duty. Prayer is the pipe or conduit which brings Divine Grace into our Souls; take it away, and Grace hath no passage, and the Soul is parched and withered, and at last by degrees must die. Neither is it enough to mumble over a few orisons, and recite them only with the voice, as too many do, without attention, without reverence, and without devout affections. Of them God complains by his Prophet and his Son. Isa. 29.13. Mat. 15.8. This people honour me with their lips, but their heart is far from me. On them shall come the imprecation of the Psalmist, 109.6. Let his Prayer be turned into sin. Their words are lies that work wickedness, and yet sing with Holy David, That they hate sin and love the Law of God: and they whose God is their belly, and yet profess with him, Psal. 102.4. My heart is smitten and withered like grass, so that I forget to eat my bread: And they that spend their time in mirth and laughter, and yet say with that penitent Prophet, Psal. 42.3. My tears have been my meat day and night: And they that neither regard nor obey divine precepts, and yet pronounce with David, Cursed are they that depart from thy Commandments and are far from thy Law. Such Prayers are mere mockeries, they are an abomination to God, and they provoke his wrath, rather than appease him.  
3. No man deserves the name of a Christian, except at least twice a day, morning and evening, he lift up his Soul to God in devout and fervent Prayer: spending as much time therein for the comfort and benefit of his immortal soul, as he commonly doth for the feeding of his mortal body. And let none intermit or lessen the duty, because he finds himself dry and dull, and wants that holy relish and liveliness of holy affection, which sometimes he hath felt; for true devotion doth not consist in tears and tender passions, and overflowings of sensible joys, which may be felt by such as pray to images and false deities: but true devotion consists in a ready and well disposed will to serve and obey God, and abstain from all sin. God is known and worshipped by Faith and not by Sense.  
4. I do not find fault with those rules and directions how to Pray, which are given by pious men; they may be useful, but alone they are not sufficient: For Prayer is not to be learned as a Trade, by imitation of the work that lies before us. No, the Art of it is in the Heart, in a careful watch over it, and over our senses. For how can he have the Spirit of Prayer, whose Spirit is let lose to vanity? How can he approach God, duly to deal with him concerning the Salvation of his Soul, whose Soul is all day taken up with the World, with idle talk and idle business? It is a great error to think that of a sudden a man of clay can raise himself up to Heaven, can do that work which is most Spiritual and most difficult, without serious attention and preparation, nay with the obstacles and distractions of a whole days employment about earthly things. No, Prayer doth require a pure and well composed heart, free from the Images of Worldly concerns, fitted and desirous to entertain itself with God: and the best preparation to this Blessed Duty, is a good and upright life, with a meek and peaceable conversation. He that would daily pray better, should so value Heaven and Heavenly things, that therein may be his comfort, and he may be dead to the World. That Prayer which is accompanied with true Faith and humility is ever accepted.   

CHAP. XLII. Why many are not profited by Prayer, and that we should study to Pray well and frequently.  
1. MAny receive little or no advantage from their Prayers and Meditations, because they entertain and cherish affections contrary to what they Pray and Meditate; and they make reservations, and do not wholly devote and offer themselves to God, to comply in all things with his good pleasure. They desire that God would teach them to know and to fulfil his will, and yet they cease not in many things to neglect and to oppose it: having as it were, a double heart, one they offer to God when they Pray, the other they reserve to themselves, and cannot say with the Psalmist, With my whole heart I have sought thee. Others acted by curiosity and the spirit of Pride, seek after high Speculations and abstruse learning, which signifies little or nothing to the knowing themselves, and the mastering of their sinful passions: and if at any time their Spirit be softened and they find some delight in sighs and tears; yet soon after that delight is gone, they remain impatient of their Humiliation, they return to their former ways, and still remain tangled in their follies and their vicious habits.  
2. Hence it is that those sudden changes or conversions are not durable, which proceed from sudden and strong commotions; for the violence of that passion, which carried away the Heart, coming to abate, it returns to its former and more pleasing affections, and soon reputes of its Repentance. Some seek themselves more than God, in their Prayers, because therein they find some refreshments and Spiritual delights: and some seek after abstractions and extatick raptures, to be therein raised up to Heaven and know great mysteries: but all these will signify nothing without Contrition and Humility. The great benefit of Prayer is to find the World lose its power and its repute in our Hearts, and to find our wills more resigned to God, to patience and to obedience. He Prays best that desires to know nothing and to obtain nothing, but Jesus Christ and him crucified.  
3. It is a common error to think that meditation is a thing exceeding difficult, when indeed every man is daily occupied about it, for to meditate is to revolve and view things in our minds; and that we always do, vain and worldly, and often sinful things. Why cannot we then as well consider the mysteries of Faith and the concerns of our Salvation? Sure we could easily, if we would seriously endeavour to expel the world out of our hearts, than there would be room for the things of God, and we could fix our thoughts upon them. Want of this makes us unfit for Prayer, and unwilling to be crucified to the World, and to bear the Cross and Reproach of Christ. We pretend indeed that our occupations are necessary, and perhaps good and profitable, so that we have a good warrant to dispense with prayer and meditation: but there is a time for all things, and however the business of the Soul is our chiefest concern, and 'tis a great folly to neglect it upon any account.  
4. The body without nourishment soon decays into weakness and death, so doth the Soul without its proper food, which is prayer: and it wants it the more frequently, in that it hath many more and greater necessities than the body hath. For heat and cold, hunger, thirst and sickness, and whatever afflicts the body, doth also vex and pray upon the Soul which is compatible with it: and besides that, the Devil, the World, and the Flesh itself, are all Enemies to the Soul, and daily conspire its ruin, and it hath no strength nor defence, nor comfort, but from prayer only. We ought therefore always to pray, and devoutly to call upon God, in the innerman, in the inward recesses of our Souls, which are the Temple of God, wherein he is pleased to dwell. We need not always words in our private Closets, God sees our thoughts, and hears our secret desires. Yet they may use books to good purpose, that are not used to mental prayer. And however the public Devotions of the Church ought to be said and sung aloud, and to be constant and unalterable. That all the Faithful may agree in them, and edify one another, by joining their voices as well as minds, to send up their praises and petitions to God: Yet still the heart is the house of prayer, and the Kingdom of God is within us.   

CHAP. XLIII. How to Pray, and avoid distractions, and fix the intention.  
1. THat our Prayer may be truly good and acceptable, we must endeavour to ask all things out of love to God. For though a thing be good in itself, yet the surest and better way it is to desire and demand it upon God's account, because it will please him, that Self-love may not be the principle and purpose of our petitions. The ground on which our prayer must rest, is a lively Faith, and a sense of the presence of God, whom we must approach with an humble simplicity; as much as may be like an Infant brought to his Mother's breast. He is not altogether intent to his devotion, that considers himself praying; for whilst he reflects on his prayer, his mind is diverted from God to whom he prays, and sometimes he is distracted, endeavouring to avoid distraction. Therefore I say, simplicity is best in prayer; to think of nothing but God, to look to none but him whom we worship.  
2. For his mind shall hardly be drawn to other objects that shall consider God as present; the immensity of divine perfections will absorb his thoughts; they shall sail in that boundless Ocean, and find no limits, and all other things but God will be out of sight. But the perfection of this, is reserved for a better State; here we must expect distractions, and if we duly strive against them, they shall not make our prayers to be unprofitable: For God will hear them and assist us, whilst we contend with our infirmities. Yet we shall sooner be freed from ill and idle thoughts, by slighting them, and taking off our minds from attending to them, than by fencing and fight against them: for sometimes whilst we stand to confute them, they make the deeper impressions on perplexed and timorous hearts. A Prayer dry, without relish and comfort, is the more acceptable to God, in that it is unpleasing to Nature.  
3. As Travellers always bear in mind the place whither they would go, so they that pray should always be mindful of the design of Prayer, which is to be united to God, as much as is possible in this life; to have our will made conform unto his, in all things; to aim at any thing but this, is to lose our labour. Now prayer may be said to be of two sorts, the one common and ordinary, performed by our endeavour and diligent application, together with the assistance of Grace; For no man can say that Jesus is the Lord, but by the Spirit: the other extraordinary and infused, more secret and mysterious, with sighs unutterable. We may beg the gift of both, for God is free and very gracious: yet we must apply ourselves to that which is more common, and wherein we have a part to act; which consisteth in a blessed disposition to lift up our Soul to God, and entertain holy affections, and pour out our hearts before him. This God is ready to grant to such as trust in him, and are of a meek and humble Spirit; for every good and perfect gift is from above, and cometh down from the Father of Lights. Therefore ought we to begin our prayers with an humble acknowledgement of our being nothing but misery and impotency, and wretched sinfulness: and withal, we should take care to fix our intention aright, that God may be glorified, and his will may be done, and we may cheerfully fulfil it. Now this is the Will of God, even your Sanctification.   

CHAP. XLIV. The great advantages of Prayer.  
1. WHat is written concerning Wisdom, may very well be said of Prayer. Wisd. 7. I preferred her before Sceptres and Thrones, and esteemed Riches nothing in comparison of her; I loved her above health and beauty, and chose to have her instead of light, for the light that cometh from her never goeth out: All good things together came to me with her, and innumerable riches in her hand: and I rejoiced in them all, because she goeth before them, and I knew not that she was the mother of them; she is a Treasure unto men, that never faileth, which they that use become the friends of God. For indeed, Prayer is a fountain of grace, a parent and nurse to all virtues; it increaseth the joy of them that rejoice, and giveth comfort to sad hearts; it is the light of the understanding, and the food of the Soul, and the procurer of all happiness. Prayer appeaseth God's Wrath, obtains pardon for our faults, overcomes our sins, delivers us from dangers, inkindles the holy fire of divine love in our hearts, and is an act of all virtues together. It is an Act of Faith, for thereby we declare our belief of God's being present, ready to hear our prayers, able and willing to grant our devout petitions. Hope also is quickened and confirmed, for by Prayer we rely upon God, and profess our trust in his infinite mercy. And Charity likewise is increased; whilst we consider and call upon the divine incomprehensible goodness, we are inflamed with the love of it, and other things lose their esteem with us.  
2. Devotion teacheth us to fulfil all Righteousness, and to weigh things wisely in the balance of the Sanctuary. Prayer is an Act of Courage and Christian Fortitude; whilst we resolve to serve God, and be faithful to him, whatever we suffer for it. It is also an Act of Temperance; for the devout heart having a foretaste of Heavenly joys, despiseth the World, and all its pleasures. Prayer gives a clearer sight of things Eternal, and manifests the secrets of Divine Wisdom. By it the Soul approaching God, is penetrated by his light, and so learns the mysteries of the Kingdom of Heaven. By it we exercise our Charity whilst we pray for others, our fear of God, whilst we humble ourselves at his feet, and our love and constancy to our Dear Redeemer, whilst we profess we would die, rather than displease or deny him. And so Prayer is an abstract of many Virtues, and he that Prays much, is much a Christian.   
The End of the First Part.   

PRECEPTS AND Practical Rules FOR A truly Christian Life.  
BEING A Summary of Excellent Directions to follow the narrow way to BLISS.  
PART II.  
Written Originally in Latin By JOHN BONA. Englished by L. B.  
LONDON: Printed by A. C. for H. Brome, at the Gun in S. Paul's Churchyard. MDCLXXVIII.   

PRECEPTS AND Practical Rules FOR A truly Christian Life.  
PART II. Of the moderation of our affections, and the study and endeavour after true Virtue.  

CHAP. I. That Voluptuousness and Vanity are to be avoided, and Truth sought for in things Eternal, after Christ's Example.  
1. ALL men generally commend and desire truth, but few know where it dwells: and should they know it, they would love and pursue nothing else. But certain it is that truth is not in things Earthly and perishing, because they soon decay into nothing, whereas truth altars not, but abides for ever. We must seek it therefore in things immortal, which have a constant being and remain to Eternity. Truth is to be found in Virtue, which is the Image or Transcript of it, and varies not according to the circumstances of Human Life; but continues the same in all conditions, always above vanity, always absolute Regent over all Passions and sensual desires.  
2. That man is acquainted with truth, whose mind and affections are guided by reason, and his reason by revelation, by Faith, by the Spirit of God: Whereas he that is a Caitif to his Lusts, and a Slave to his Passions, is altogether vain, being tossed by continual troubles and contrary perturbations: sometimes fears and sometimes desires, sometimes anxious thoughts or perhaps vain joys; now grief for losses, by and by greedy pursuits after new acquists; grievous vexation now for being injured, worse soon after in seeking for revenge. These unruly passions are the springs of all our miseries, and the offspring of vanity and voluptuousness, the great disturbers of our Peace and tormentors of our unhappy Souls. Vanity begets impatient desires of being honoured and esteemed, high conceits of ourselves, contempt of others, and a secret aversion to Truth. Voluptuousness inclines men to ease and sports, to the Lusts of the  and the lower belly, to all things that can please the body and gratify a sensual mind. Hence looseness and dissolution, and worldly mindedness; whilst the Soul estranged from God pursues after outward comforts, seeks after Vainglory, idle talk and idle pastimes, and is altogether taken up with toys and vanities.  
3. These are the things that make the Christian Laws, the Gospel-Rules unacceptable to the World, to all carnal men; that the Gospel enjoins nothing more than Humility, and corrupt nature inclines them to Pride; the Gospel requires broken penitent hearts and reformation, and men abhor nothing more. So that without Faith 'tis impossible to find out and embrace those great and saving truths; Faith is our victory over the World. The Blessed Son of God to attest the truth of this his Heavenly Doctrine, that we must take off our affections from the World, confirmed it by his Life and Example as well as by Miracles. For whereas men labour to be rich, he chose to be poor; whereas they aspire after dominion and high dignities, he fled and hid himself when the Jews would have made him King; men think it most grievous to bear injuries, and he patiently suffered the greatest; they will not abide to be ill spoken of, and he was most falsely and unjustly condemned. His sufferings and his conversation, were our lesson and instruction: and we never sin but when we seek those things he despised, and flee from that which he willingly endured. He doubtless is much abused and deceived that thinks felicity consists in what Christ taught us to despise.   

CHAP. II. That to attain Perfection nothing must be neglected.  
1. YOU shall hardly find a perfect Christian, because they commonly that have overcome the greater sins, neglect the lesser; they will not watch and offer violence to themselves for small matters (as they count it) and by degrees they approach the brink of the Precipice, and perchance afterwards get a grievous fall. Heinous and crying sins affect us with horror at first sight: but we easily admit of ordinary failings. None will be so desperate as to cast away all his hopes and spend his whole stock of Grace at a time: as none would be so mad as to send his whole Estate going in one day. No, men use to say, this is no great cost, this will hardly at all sink the bag: or in another case, 'tis but one glass, one bit more, that can do me no hurt: but by little and little they at last spend all, and come to poverty, or else they surfeit and are drunk: and likewise the same fate in Spiritual things attends the same neglect and unwariness. Occasions of heroic virtue and doing God extraordinary service, do seldom occur: but almost every moment we have an opportunity of doing some good; therefore we should despise nothing, because almost every thing puts it in our power to exercise some virtue and do something to please God. We should rather observe every motion of our heart, and mind to rectify the least irregularity of our affections, and take all occasions to mortify pernicious self-will and self-love. No man of a sudden grows wicked, but he that despiseth small things, shall fall by little and little. Eccl. 19.1.  
2. Every human comfort, though never so innocent, yet in some manner excludes the divine: but he that can pass by all outward things, and entertain himself with Christ, choose him for his only portion, who alone is all-sufficient, his joys shall be solid and lasting. As Philosophers say that whensoever you take one body, another succeeds in its place, lest there should be a vacuum in nature: So, and much more certain it is, that when the soul empties itself of all affection to creatures, it is soon replenished with God, and all divine consolations. But alas, 'tis to be confessed that we having used ourselves from our infancy to delight in material things, which are present and perceived by sense: we afterwards grow very unapt to entertain and please ourselves with objects Spiritual and Supernatural, which are far out of sight and can be apprehended but by Faith only. Hence it is that we lie grovelling on the ground, and attend to nothing but the dictates of flesh and blood, and remain inconstant and unable to raise up ourselves above our depressed nature: until having shaken off the vain comforts of transitory things, We turn ourselves to God and settle our rest in him, who is our peace and our joy, and the end and centre of all things.   

CHAP. III. That Self-denial and the Cross is absolutely necessary to all Christians.  
1. THE Life of every Christian should be a perpetual Self-crucifixion, yet the deliciousness of the Cross is understood but of very few, such as have been intimately acquainted with it. They only know that have tried, how much pleasure follows contrition and self-abnegation, insomuch that they find it most bitter when they any ways depart from their humble penitent temper, to return to the life of sense. The World indeed counts them unhappy, because commonly they are poor, afflicted and despised: but they rejoice in their tribulations, and find themselves happy, being well pleased with what happens to them, because they desire most of all, that God's will may be done in all things. Is it his pleasure to make Poverty their lot? they freely accept of it. Will he have them afflicted? they submit. Are they to be scorned and disgraced? they are not unwillign; come what will they like it; therefore they are most happy that have all things at will. As for the wicked that seek after the pleasures of sin, though they have what they wish, and appear prosperous to envy and admiration: yet they really are unhappy, because they wish what they should not, what is unjust and dishonest, and will bring sorrow at last.  
2. The Cross is the Centre of our holy Religion, the most mysterious and profitable doctrine of it, both for belief and practice; he that seeks not for the Cross when he becomes a Christian, understands not as yet what the Gospel designs. Christ at first concealed many things from his Disciples, because they could not hear them: yet weak and ignorant as they were, he acquainted them with the scandal of his Cross and ignominious passion. St. Paul likewise to the new Converts would give milk and not meat, yet notwithstanding would preach to them Jesus Christ Crucified, to the Jews an offence, and to the Gentiles foolishness; nay, he himself with all his learning, professed that he did not care to know any thing, save Jesus Christ and him crucified. And the Primitive Church, for some time concealed many things from the Catechumen, and yet never the Cross of Christ. Nay every Christian is, and was of old signed in his forehead with the sign of the Cross, in token he should not be ashamed of Christ crucified: And God forbidden we should glory in any thing save in the Cross of our Lord Jesus Christ, who is made unto us, wisdom, righteousness, sanctification and redemption.  
3. As he hath redeemed us by the Cross, so none can receive the benefit of his Redemption, but by bearing the Cross. Hence the absolute necessity of patience and self-denial, so that whoever doth not renounce himself cannot be Christ's Disciple. If any one (saith he) will come after me, let him take up his Cross and follow me: and if he doth not hate (that is, be ready to forsake) father and mother, wife and children, and even his own life, he cannot be my disciple: for whosoever will save his life shall lose it, and whosoever will lose his life for my sake, shall find it. Mat. 16.25. He doth not only say that a Christian must deny pride, intemperance, luxury, injustice, pomps and riches, and such things that are without us, but himself; he must deny himself, that is, his natural desires and affections, his own will, the suggestions of his own carnal mind. These he must oppose and mortify, and overcome; Crucify the flesh with the affections and lusts; and make his life an image and representation of the Crucifixion of Christ. These things are hard to flesh and blood, but in them consists our Faith and our Salvation.   

CHAP. IU. That Self-denial is the Character, and the principal duty of a Christian.  
1. IN the Spiritual building Self-denial is the first Stone; for what will raptures and highflown thoughts signify, what will avail communions and familiar acquaintances with God, and what the precisest virtue, if in all these we seek ourselves, aim at our own glory, and puffed up with Pharisaical pride do despise others? He is wiser than all the Philosophers, who in his heart owns himself simple and ignorant; he is higher than the greatest Monarches, who reputes himself the meanest of men. Our virtue, perfection and safety consist not in lofty expressions, nor yet in things wonderful and extraordinary; but in the Cross, in bearing reproaches, in self-abjection: and no man can obtain here true virtue and sanctification, and hereafter glory, except, renouncing his own desires, he prepare himself to suffer, and be made conformable to Christ Crucified. Yet we must observe that as Simon the Cyrenian did bear the Cross of Christ and yet not die with him: so many bear a heavy Cross without true mortification; in what they suffer they have some other design, than to glorify God and to submit to his blessed will.  
2. Who would think that self-love should be found in the Cross, which it abhors so much? Yet so it is; not a few there are, who willingly or otherways, can endure much, that they may boast of it, that they may be seen and praised by men. Such men indeed do bear the Cross, but they will not be crucified with Christ; they deny and afflict themselves, but because they will not trust God for their reward, they have none at all, they lose their labour and themselves. Many others there be that complain, that their affairs and necessary employments abroad, keep them from minding what is good, by depriving them of their inward peace: but the things that disturb the tranquillity of the Soul, are from within, because we will not break with ourselves, because we are too sensual and too much seek our ease and advantage. From hence proceeds that inward and vexatious war betwixt the Spirit and the Flesh, which can never cease till Reason and Religion reign in us, and the inferior appetites be brought to obedience and perfect subjection, to the higher rational faculties.  
3. If a man had a friend so dear and intimate, that he could not eat, nor rest, nor live one day without him, and a faithful and creditable Monitor should tell him that his pretended friend is false and treacherous, and designs to ruin and to murder him; would not his love presently cease, and be turned to hatred and thoughts of revenge? Christian Reader, such a friend is our flesh; we gratify and indulge it, and use it with the greatest kindness: and at the same time, under pretence of friendship it deceives us, and designs to deprive us of immortal life, and to bring to Eternal death. Yet this false friend sleeps in our bosom; we are not to war with strangers and with far distant Enemies: but with one that dwells with us at home, and accompanies us wherever we go, and always lies in wait to take advantage of us, and do us mischief. Let a man forsake himself and come out of himself, and then he will find no obstacles in his way to Heaven.   

CHAP. V How we must fight our corrupt nature and depraved affections.  
1. WE must be very careful to observe what is the object of our love or fear, and what of our joy or sorrow; for these four affections have the absolute power of our heart: and God by them is the master of it, when we love and fear nothing but him and for him, and when he is the cause and the measure of our joy or sorrow. When these motions of our mind are disorderly and tend where they should not, we become unruly like beasts: but when they are ordered and directed right, than they are highly serviceable and they make us holy and happy like Angels. For in this consisteth the perfection and happiness of man, to have his affections and desires guided by truth and reason; for than his love and his joys become instruments of bliss and virtue: whereas the same affections, when guided by corrupt nature alone, become pernicious and vexatious, degenerate into wild lusts, monsters which we must always fight, and with our utmost strength endeavour to conquer.  
2. But to this purpose, it will not suffice that we in general endeavour to reform and keep under our appetites and unruly passions; for corrupt nature is well enough pleased with all the apparel and formalities of mortification, self-denial, and victory over sinful passions; and Philosophers grow in love with the fair Ideas of virtue, in this pompous attire: and many in this have deceived themselves, and boasted of conquest over their evil inclinations, because they find not in themselves an aversion to virtue and good desires. But when it comes to trial indeed, and they are no longer to fight with the notion of sin in general, but with a present urging lust, with a pressing uneasiness and necessity, with some provocations to anger or to impatience: than it appears how vain, how weak and insignificant, were their great thoughts and fine resolutions. Better it is therefore carefully attend to every particular occasion of vanquishing ourselves and restraining our depraved appetites, and to do it seriously and to purpose; for so by degrees we shall rectify and amend every defect, and bring all our passions and desires under the power of right reason, or Christian Religion.  
3. But this is not to be done without an ever-watching diligence, an unwearied patience, a great application, and a persevering courage and labour: that by offering a perpetual violence to our evil propensities, as they show themselves, we may go to the root of them; and quite pull them up. For now in our state of depravation, every holy affection and the lifting up of our Soul to God, is violent, being against nature, against the bent of our sensual appetites: so that we must renew our endeavours and add new vigour to them every moment, else we fall down, and nature easily prevails, and we soon return to ourselves.  
4. As weeds in gardens may be pulled up, and yet not hindered from growing again of themselves: so by care and by keeping a strict hand over our vicious affections, we may so keep them under, that we shall think they are quite destroyed: but do what we can, the ground of our corrupt nature, will always be apt to produce ill weeds, and sin of itself will be growing again; so that we must never give over fight, never cease to mortify and purify ourselves whilst we live. And yet, if by God's assistance we can once do some one noble act of Christian virtue, report one noted victory over ourselves: that alone may be sufficient to assert and enlarge our liberty, and obtain us grace, whereby we shall afterwards easily overcome all our aversions to virtue. Some holy men have been so encouraged and strengthened by one great and difficult triumph, that afterwards without fear and with little trouble or danger, they have overcome all enemies and oppositions. So great a thing it is to fight with fortitude, and maintain once a noble contention, till we have conquered.   

CHAP. VI Of the right use and moderation of our outward Senses.  
1. BEcause the eyes commonly are an inlet to sin, we ought to turn them from tempting objects with the same care and quickness as a man would remove out of a house infected with the Plague. Now human eyes wherewith created things are beheld, may be said to be of three sorts. The first altogether Sensual or natural, when viewing the outward beauty of an object, we are pleased with it, and consider no farther. The second may be called Rational or Philosophical, when we making reflections upon the symmetry and other properties of things visible, are moved thereby to search and to know the nature of them. And the third we may say, are Christian or Religious, when by the beholding of creatures, we raise up our Souls to the love and contemplation of the Creator. With these eyes pious Souls viewing the beauties of the universe are led to the consideration of its glorious maker, who is the fountain of all beauty and perfection, as the author of all subsistence and being.  
2. Now as the life of the body depends upon its union with the Soul, so doth in some manner the life of our senses depend on the presence of their proper objects; as things visible to the eyes, audible voices to the ears. The pleasure which those senses receive from a beautiful sight, or a sweet harmony, may be called their life: and their death or mortification, in proportion to this, is their being deprived of those objects, whereon they act with delight; which deprivation is very useful, if not altogether requisite, to arrive to a state of virtue and sanctification. For nothing is more destructive of a Christian Life, than a life of sense: the imagination being as it were in the middle betwixt the soul and the senses, when these work upon her, as they are moved by outward objects, she likewise works upon the soul, and draws it to assent to the voluptuousness of lower faculties: and this is not to be avoided without we bar our senses, by a strict restraint, from those things which affect them with sinful delights.  
3. In this consists the death of sense, which is to be considered as twofold; the first Natural, when there is such a real separation betwixt sense and its object, that they cannot possibly meet: The second Moral, when sense perceives but enjoys not its object, being restrained from the pleasure of it. The first, some judge to be less difficult and more safe: it being easier to avoid all occasions of sinful pleasure, than to keep a due moderation when we engage in them: but in this discretion and due measures are to be observed. The second is accordingly thought to be more dangerous, because sensual pleasures are very enticing and insinuating, and are known by sad experience to have a great prevalency over the Soul and nobler affections.  
4. And then farther, it is to be considered, that we sucked the poison of voluptuousness together with our milk; from our very infancy we learned to indulge sense: and though we have often experimented that its delights and satisfactions are short, and vain, and unsatisfying, and withal pernicious and highly afflictive to the Soul: yet still we have the same notions of them, they stick close to our mind: and those pleasing though false apprehensions which first entered our hearts, will not be rectified, nor be gone, till we have a long time, used serious reflections and considerations, till by many acts of self-denial and contrary virtue we have imprinted in our minds the true principles of Christianity. God is a Spirit, and a spiritual life is the way to him; to chastise and restrain the fancy, to keep under the body, and be guided by divine precepts, is the way to spiritualise ourselves and to come to God.   

CHAP. VII. Of denying our Sensual appetites, especially Intemperance.  
1. IT is no difficult matter for a man who truly loves and fears God, and studies to please him, to despise and forsake all worldly pleasures, pomps and vanities: but to abstain from all food is not to be done, for by it our bodies are rescued from death, and the necessity of it returns upon us daily. But because there is something of delight in the satisfying of this need, there is danger also lest luxury mingle with it, and pleasure which may follow after, be the leading cause to our refection: therefore though we cannot wholly forbear eating and drinking, yet we must take great heed of the voluptuousness of it, that necessity be not the pretence, and pleasure the design of eating. Nature is satisfied with a little, but greediness or daintiness are always craving: and sometimes we know not whether want or wantonness call for food, and we are glad and willing to mistake, that we may have an occasion to gratify the unruly appetite. In these we must daily watch ourselves, because these temptations do daily return: and we must diet ourselves with such moderation, that we may nourish our bodies, and not feed our lusts. Plain, abstemious and frugal food is the health of Soul and Body: and he that pampers not his flesh, by the quality or quantity of his meat and drink, may easily master all carnal desires.  
2. To seek after feasts and dainties, and to make them the matter of our discourse and our meditation, is the part of an Epicure, of one whose God is his belly, and who minds earthly things: but a Christian should be indeed, and also live as a penitent; pressing necessity should bring him to his table, and thither he should come as if bread and water were his only allowance; that whatever is superadded may relish better, and he may be more content and thankful, and also moderate. This we might easily do, if we would duly consider how abstemious primitive Christians were, how much our blessed Lord fasted, and how for us he tasted vinegar and gall. This if we would often call to mind, and seriously set ourselves to the imitation of their Blessed examples, our conversation would be in Heaven, and our thoughts would be far enough from dwelling in caves and kitchens. As for the other fleshly lusts which also war against the Soul; all occasions to them are to be avoided, and idleness also; a strict watch over our senses must be kept; the rules of a severe modesty must be observed; and especially we must shun all frequent and familiar converse with the other Sex: for this without our knowledge and against our will, kindles a dangerous and secret fire. And lastly we must take great heed that we be not confident of ourselves: for in such a slippery way, he is in some manner already fallen, that fears not to fall.   

CHAP. VIII. Of Talkativeness and Silence.  
1. THE Evils of the tongue are past number, therefore saith the wise man, Prov. 10.19. In the multitude of words there wanteth not sin, but he that restraineth his lips is wise. Indeed talkativeness is a fountain and a torrent of iniquity. It is a mark of ignorance, it betrays much folly, and is a great enemy to serious thoughts and recollection. men's words for the most part proceed from something of Pride, for they commonly speak to teach others and to show their own wisdom and great parts. Every one thinks he knows much, and to make it appear and be thought somebody he commonly outs with more than he knows. As bad air drawn in, doth in time affect, infect the body: so doth the breath of many words much prejudice the Soul. It dissolves the spirit, and breeds quarrels and contentions, and utters lies and detractions, and brings forth lose unseemly jesting and jeering, and evils of all sorts. In vain doth he endeavour to be devout and to have peace within, who doth not refrain his tongue and set a watch before his lips. In vain doth he endeavour to amend himself, that censures and speaks ill of others. This is a snare wherein many are caught, to be indulgent to themselves and severe to others, to boast and magnify what is theirs, and slight as much what relates to others. Few there are that wholly renounce to this vice; few that lead so uncorrupt a life, as not willingly to tax others corruptions. The propensity to this sin is so great, that many counted good Christians, who have overcome divers temptations, and mortified their other lusts: yet fall here, and cannot bridle their unruly tongue, the last gin the Devil sets to catch Souls: and it hath been observed by men of great piety and great experience, that a great talker was never very good, or never persevered to be so.  
2. Silence therefore which sequesters us from men's vain converse, that we may entertain ourselves with God; silence which sanctifies all our persecutions, sorrows and infirmities, must needs be highly advantageous to every one that makes a right use of it. For when in any case we suffer wrongfully, and yet hold our tongues, we then offer to God our Souls and Bodies, goods and good names, as a sacrifice: we follow the example of Christ, who opened not his mouth, but was led as a lamb to the slaughter: and we possess our Souls with patience, and free ourselves from clamours and perturbations. Sometimes indeed a just defence of ourselves may be requisite: but we must be very cautious that we exceed not the due bounds of Christian meekness and humility. And yet this can happen but seldom; as when we are called to answer, by the Magistrate; when the slander would make us uncapable of exercising, or useless in the exercise of a public office; or when it would be others detriment; in these cases we may speak with truth and meekness: in others we had best hold our tongue. And that it may be to purpose, we must also refrain and quell our inward passions: that the tumult within make not the outward peace insignificant. I kept silence even from good words, saith the Psalmist: if from good words sometimes we must refrain, much more always from vain and ill language. He is a wise man that can hold his tongue, for 'tis less difficult to kn●● how to speak well, than how to be silent.   

CHAP. IX. Of true and false delights, and of self-complacency in virtue.  
1. VIrtue alone is the true and lasting pleasure of rational creatures; other things are pleasant but in appearance, and for a short uncertain time, and according to men's various opinions: for worldly pleasures proceed not from reason, which is constant and common to all, but from corrupt appetites which always do change and differ. As a sick  cannot rightly discern of the relish of meats, no more can a vicious man feel and understand what is true pleasure, which proceeds only from virtue, to which he is too much a stranger. Sensible delights indeed by nature's instinct, are pleasing to all, and few justly know how to use, and when to refuse them. But man was created to a nobler end, than only to gratify sense: he was made for the sight and the fruition of God, the last and sovereign good. 'Tis true indeed we cannot contemplate truth and spiritual things, but by the help of those Ideas and representations which we have from sense, and our rational faculties cannot well discharge their function, when the organs of the body are discomposed: and therefore we must have such care of our bodies, as may render them fit instruments for our souls, and preserve them so.  
2. But we sin grievously and pervert the order which God and nature have appointed, if we make bodily pleasure the end of our natural actions: whereas we should design them, and make them subservient to those nobler offices for which we were created after God's Image. I confess we cannot long subsist without some pleasure, corporal or spiritual: and we cannot divide our Souls equally betwixt both: but then this obligeth us to aspire the more after heavenly joys, and to delight ourselves so much the more in God, in the sense of his favour and the hope of his glory, that we may despise and disrelish the pleasures of sense and vanity.  
3. But let it be observed also, that some love virtue more for its glory, than its goodness sake; they aspire after God, because it is a thing high and transcendent; they live a strict and severe life, because it denotes a brave and generous spirit; they preserve inward peace, because it is pleasant; they inquire after the way to Heaven, and to that purpose consult many Books, that they may enlarge their knowledge and satisfy their curiosity; and they walk in the narrow way to perfection, that they may delight in themselves, and admire their own excellencies. All this these men do for to please and magnify themselves; when they think most of all to serve God, they only serve to their own pride; and when at last they shall expect great rewards, they shall find their hands empty of good works; and their hearts full of nothing but Self-love. God is therefore to be sought with humility, with singleness of heart and a sincere Spirit; he is to be loved above all things, and for his own sake. This life is the valley of the shadow of death, a state of warfare, a place of perpetual labour: rest and peace, and joys eternal are reserved for a better life.   

CHAP. X. That we are led too much by Opinion.  
1. THat we generally live by opinion, is known and acknowledged, but how great is the force and the prevalency of it, is not perhaps so well understood. Opinion in many cases and after a strange way, doth exercise a great power, or rather tyranny over men. It makes them as it pleaseth healthy or sickly, poor or rich, miserable or happy: for no man is either of these but as he thinks himself. Opinion brings joy or sorrow, not so much according to the reality of good and evil, as according to the fancy: for experience tells us that what we wished or feared was nothing so pleasant or grievous as we imagined. More than that, Opinion not only gives a kind of present being to things that are future: but also unites together things that are far distant, and makes us feel in one moment the goods or evils of many years to come, and which perhaps shall never be. Opinion alone for the most part, brings credit and praise to men and their actions: and if all the dignities and the riches of the world were united together, they could not content one single man, except his opinion were also satisfied. Hamans' wealth was exceeding great, and he was first in the Court of King Ahasuerus, and yet he thought himself the unhappiest of men, because Mordecai a poor Captive, would not stand up and honour him, when he came into the Palace.  
2. Another great mischief of opinion is this, that it lengthens the present time, and makes its duration in some manner interminable; as if our life and worldly enjoyments were to have no end: and that contrariwise it contracts Eternity, and lessens to almost nothing those incomprehensible, amazing, everlasting ages that follow this uncertain life. Men also commonly take an account of moral good and evil by the measures of opinion: and whilst they seek to avoid one extreme, they too often fall into another. As some from a dull lazy life, become too restless and busy; from prodigality many fall to covetousness; and from superstition to profaneness and irreverence. The last cheat of Opinion I shall now reckon, is that it generally makes us judge and esteem ourselves, not according to our own sense and consciousness, but according to the vain thoughts and talk of other men. We defer so much, not only to our own, but also to others opinions, that except they will count us happy, we cannot be so. We are not contented to live to ourselves, but we must also entertain a troublesome imaginary life to please we know not whom; people that perhaps know us not, and to be sure, care not for us; whose judgement we ourselves slight in other things. Thus neglecting that true and real life which we ourselves enjoy, we make it our care and endeavour to preserve and adorn that life which depends on others, and hath no subsistence but in ours, and other men's fancy: and so far doth this delusion prevail that what we ourselves feel and know, is nothing to us, except others be acquainted with it. From all these mischievous errors and deceptions of opinion, we cannot be freed by the power of natural reason, without the supernatural light of the Divine Grace enlighten our minds: For our opinions become true or false according as is the light that guides us.   

CHAP. XI. That the Doctrine of Salvation is much slighted, even by some that pretend to it.  
1. ALL knowledge is good that agrees with truth, but he that would work out his salvation with fear and trembling, had need learn first what concerns it, because our time is short, and great learning in other things is great trouble and great vanity. It is the saying of S. James, that to him that knows to do good and doth it not, to him it is sin: 4.17. As if he should say that it is ill to eat and not digest. For as indigested meat nourisheth not, but rather hurts: so much knowledge not concocted and converted to use by the fire of holy charity, fills men with pride and such peccant humours, and at last ends in death. These two things men are to care for whilst they are in this World, first to keep the life of the Soul, which consists in the grace and the favour of God: and secondly to preserve their temporal life: but for the first, many are unconcerned; let what will become of the Soul, their study and all their labour is that it may be well with the body. And so they run blindfold after their lusts and sensual enjoyments: being wise indeed, as children of this world, but having none of that wisdom which makes men wise unto Salvation.  
2. They that speak doubtfully and deceitfully are odious to men (saith the Son of Sirach,) much more are they odious to God, that live so; whose very life is a lie, as well as their words. They pretend to know God and his holy ways, and vainly boast to follow them, when yet they go quite contrary; they reprove and tutor others, not themselves; they cunningly dissemble their vices, and make a show of those virtues they are strangers to. But they cannot deceive God who searcheth the heart, and their hypocrisy cannot be hid from him, who seethe the things that are in secret, and at the last day will bring all to light. And O that men would view their stains and imperfections, in the great and eternal light of that terrible day, for than they could easily discern, and as easily cleanse and amend them. We have but these two ways to take notice of our defects and deformities, either in the light of our own reason, comparing them to ourselves: or in the light of Divine Revelation, bringing them forth before the bright and glorious presence of the most holy God. The first is like a winter days light, dim and cold: but the second is the sunshine of a summer-day, so clear as to make the least mote visible, and hot enough to burn and consume all our dross. But to see this saving divine light, a man must come out of himself and go to God, in whom alone is truth and wisdom, and out of whom all things are mere impostures and follies.   

CHAP. XII. That Self-will is a great Evil and must be renounced.  
1. ALL our actions contrary to God's will, and in compliance to our own, are the fuel for that fire which is unquenchable. For self-will may be said to be the maker of Hell and the leader to it, the Author of all the evils which eternally afflict all the wicked that rebelled against God. As likewise even in time, the less a man follows his own will, the farther he is from being miserable, the nearer he comes to true happiness. And he that hath wholly renounced to his own desires and inclinations, hath the greatest assurance that can be had here, of being eternally happy hereafter. How this is to be done, our Blessed Saviour taught us when he said follow me: for he himself, as he testified came not into the world to do his own will, but the will of the Father that sent him: so that to follow him, we must follow his obedience, forsake our own will to comply with his; to follow him we must take up and bear his yoke and his Cross, which to the flesh is indeed hard and afflictive, but to the Spirit is comfortable and delicious.  
2. This our Christian profession doth require from us, that in all our works and undertake, we may hearty say, Not my will, but Gods will be done: This also is the design of the supreme eternal will of God, in creating and preserving men's wills, that they may freely serve him, and in all things fulfil his good pleasure. And truly it is the greatest and most blessed freedom, to be in subjection to God, to be able from our hearts to say in all events, Even so Father, for so it hath seemed good before thee. My only will is, Gods will may be done. He is infinitely good and wise, I freely resign myself to him, and desire evermore to have an entire dependence on him, and to be contented with all the disposals of his Providence, and that in all things his blessed name may be glorified. All men's troubles and vexations proceed from their unwillingness to submit to God, for there is not a greater pain or grief than to be what we would not be.   

CHAP. XIII. Of the advantages of Solitariness and Retirement.  
1. TO be much alone in quiet silence, and there to examine and instruct one's self, is the way to have our senses and our thoughts well composed. Therefore a wise man hates much talk and much company, keeps his eyes close to curiosities, and his ears to flying reports, and cumbers not himself with too much of the world: remembering the saying of wise Ben-Sirach, that he shall become wise that hath little business, (Ecclus. 38.24.) God is but one, and he can best commune with God that dwells by himself. And if a wise man be called forth to some outward employment, by necessity or by God's glory: yet his thoughts will always tend homeward, to dwell in peace with the inner man, in an humble and quiet heart, wherein there is always a sense of God's gracious presence. Whereas he that is too intent and busy about the circumference of unsettled creatures, shall not be able to come to his proper rest and centre, which is God.  
2. To the ignorant foolish World it is very grievous to be alone and converse with themselves but for a few hours: they are afraid of themselves, and they make it their chiefest care to be engaged abroad, and to avoid their own company. They spend much of their time upon the necessities of this present life, and yet what remains of it, lies upon them like a heavy burden, and they are glad to find out occasions to throw it away. They dread to look within, and to hear the voice of their own conscience: and finding nothing in themselves but fearful apprehensions, vexation and tediousness of spirit, they range abroad, and go for comfort to other creatures. Serious thoughts are a terror to them, and consideration is as bad as death: because their Soul lies naked and deformed, loaded with sins and miseries, and they have just cause to avoid the sight of such a Spectacle. No wonder therefore, if but a few men love to be private and to be sequestered from the World, when so many desire to be in a crowd and a perpetual hurry, and esteem themselves unhappy when they must be alone: as indeed unhappy they are and must be, until they rectify many things, and learn to confer and live with themselves, and by inward purity invite God to dwell in their hearts, that there they may rest in him. We are told that many are called and but a few chosen, that we might learn to forsake the many and live with the few, and with fear and diligent care, make our Calling and Election sure.   

CHAP. XIV. Of the Danger of Riches, and that the desire of them is to be mortified.  
1. HOW apt Riches are to corrupt a good Life, how pernicious is the love of them, our Blessed Saviour taught his Disciples, when he affirmed with an asseveration, as being a thing of great moment, and much to be noted, Verily I say unto you, that a Rich man shall hardly enter into the Kingdom of Heaven, Mat. 19.23. And that this terrible sentence might make the deeper impression upon their hearts, he exemplifies Rich men's danger by this Parable; It is easier for a Camet to go through the Eye of a Needle, than for a Rich man to enter into the Kingdom of God. The Door of the Heavenly Kingdom is narrow and can give no entrance to such as are loaded and cumbered with fardels of Wealth. We should therefore love and desire Riches, as a sick man doth a bitter Potion; it is necessary to recover health but it is unpleasant, and if he could be well without it, he would let it alone, and however he takes no more than needs must: so should every Christian be affected to the things of the World; they are the staff of our Pilgrimage, and our necessities require the use of them: but yet they are vexatious and dangerous too, and therefore we may wish we could live without them, and we must take no more of them than is requisite to supply our wants; for as the Apostle saith, 1 Tim. 6.6. Godliness with Contentment is great gain. And 'twas the Counsel of a good man, Fear not my Son, though we are made Poor, for thou hast much wealth if thou fear God, and departed from all Sin. Tob. 4.21.  
2. He is truly Rich, that is Rich to Eternity, and hath a Treasure of Good Works in store. But they can hardly be Innocent, that will be Rich in the World; for the love of Riches is the Root of all Evil. Men care not what sins they commit so they may get Wealth, and when they have it, its great use is to purchase therewith the satisfaction of their Lusts; the Lust of the Eyes, the Lust of the Flesh, and the Pride of Life, which are the Idols of the World. But as some that play with pebbles and pins, are very intent to their game, when yet they value not the instruments of it: so should we care for our necessities, and yet not set our hearts upon those things that supply them; we may use money to that end, but we may not enslave our affections to it, except we will become most base and miserable. We see when Nuts are thrown among Children, they will greedily scrape and fight for them, and Men will stand unconcerned and despise such trash: so should we, as many as fear God and are true Christians; when Riches and Honours are to be got, and men that know and expect no better, will crowd and strive and sweat for them, let us laugh and pity their folly, those things are but Nuts, not worth our stooping; if any fall into our bosom, we may break it and eat it, but 'tis below us to scramble for them; all Worldly things are mere deceit and vanity. When the Son of God became Man, he would have no Riches, to teach us how much we should despise them. The Children of this World like not of this, they rather despise Christ and his Divine Doctrine, because they love and esteem Mammon: but the Children of light gather their Treasure in Heaven, where neither moth nor rust corrupteth, and where thiefs cannot break through nor steal. He is Rich enough in this World, that wants not Daily Bread.   

CHAP. XV. Of the Use of Riches, and how to know we Love them not.  
1. FEW understand or consider how to use their Estates aright; that they are the provision for this present short Life which a good man obtains without any wrong to others; and own without Pride or Covetousness, and preserves without anxious fears, and distributes without regret or nigardliness, where Charity and Necessity call. Now the measures of Necessity are to be taken from the Man's state and condition. For some by birth or by place, are Noble and dignified Persons, who in respect of their ranks, which should be Honourably maintained, have greater wants than their inferiors, who may have sufficient with a lesser Portion. Yet however, we are all but Stewards of what we possess, and we should all study Alms and Moderation, that God our great Landlord may find us faithful. For he is the true owner of all that we have, we are but Servants under him, who should use all for his glory, and in the midst of our plenty be voluntarily Poor as to ourselves: And when Riches increase should not be proud nor set our heart upon them.  
2. Nature hath hid Gold and Silver in the bowels of the Earth, and the Covetous that seeks for those beloved metals, is bowed down and stoops to the ground, and can hardly raise up himself to look to Heaven: but the wiser Christian looks upon all inferior things as perishing and soon ended, and therefore sets his affections on the Riches above, which are true and everlasting. There he seeks for Honour, where 'tis given to none that are unworthy of it; he expects that Kingdom which being obtained, expels all fears and all dangers; all his possessions here, he offers to God with himself: being ready freely to be in want, if Providence shall please.  
3. Now by these tokens it will appear that our hearts are free from Covetousness and the love of Mammon: If we are persuaded that they are a cumbrance and a heavy burden; if we slight them, and are very well pleased to be without them; if when we have them we are not puft up with Pride and Vainglory; and if we look upon fine Houses, and rich Furnitures and such things, as the vain Monuments of men's Vanities, and the great obstacles to their Salvation. Happy are they that are free from the love and desire of those things, they shall live in peace and safety, and trouble and fear shall not be able to take hold of them. As 'tis better to sleep well in a mean narrow Couch, than to be sick and restless in a stately Bed: so is it much better to be content and quiet with a little, than to have much, and therewith much of vexation. He that is content, is Rich and Happy.   

CHAP. XVI. Of Poverty in Spirit, and the contempt of the World.  
1. OUR Blessed Saviour hath assigned the Kingdom of Heaven to them that are Poor in Spirit, Mat. 5.3. Blessed are the Poor in Spirit, for theirs is the Kingdom of Heaven. Such are they that neither desire to be Rich, nor place their Peace and Contentment in Riches; whose wishes and possessions can never fail nor be taken from them; who are more afraid of having their good things in this Life, than others are of being Poor; and whose Heart raised above all created things can truly speak in this manner. I am Rich, praised be God, and have more than sufficient for my needs, and more than I desire: and my affections cleave not to what I have; I have the use but not the trouble of it, for I can freely part with it, without pain or regret. I am truly enriched with the possession of that Divine Truth which is from above, in it all things are contained, and it is all-sufficient of itself; for in it I perceive that I have right to nothing, that I am nothing, and that I can do nothing of myself. That Blessed Truth tells me that I must not place my Contentment in Earthly Transitory things, which like shadows will soon pass away and would deceive me: and that nothing can happen to me, but by that Gracious Providence of my Heavenly Father, which brought me naked from my Mother's Womb, and naked will bring me to the Dust again. This is the Wisdom of the Just, infused from above: theirs only is the Kingdom of Heaven, for they only despise this Earth.  
2. Would to God Christians were thus wise and did well understand this Truth; for than none of them would seek after the perishing Riches of this World, and none would love them: but as few are chosen, few are Wise, and but few Poor in Spirit. Blessed is the Rich that is found without Blemish, and that is not gone after Gold; (saith the Son of Sirach) Who is he? and we will call him Blessed, for wonderful things hath he done among his People. Ecclus. 31.8. For indeed you shall hardly find one man that can possess the things of this World, as not being his own, and that can be Rich and Content under Poverty. Few they are that come to this Perfection, because men love the Vanities and Conveniencies of this Life, which are purchased with Riches: and few they are that regard the Precepts of Christ, Mat. 6. Seek ye first the Kingdom of God and its Righteousness, and all other things shall be added unto you. And, Be Content with your Food and Raiment and be not solicitous for it, for your Heavenly Father knows that you want those things. Why then done't we believe our loving Saviour, and trust the Providence of our Heavenly Father? because we suffer our desires to run over the World, and we consider not that the way to Heaven is straight and narrow: and because we give ear to our Lusts, and will not hearken to the Truth, nor be guided by it. The broad way is for them, that carry the World before them, or at least carry it in their hearts: but the narrow way is for the naked, such whose Spirit is free from the cumbersome Riches of the World. What will the false Mammon avail, if we are destitute of the true Riches? We are Strangers and Pilgrims travelling homeward through a straight and difficult way, and great loads can be but great hindrances.   

CHAP. XVII. Of the Necessity and the Measures of .  
1. SUch Riches as are not employed in a moderate supply of our necessities, according to our quality, may not be kept niggardly, nor spent profusely upon Pride or Luxury: but they belong to the Poor, they must be spent in Good Works and Pious uses, for the advancement of God's Glory, and the benefit of men's Souls and Bodies; and he much endangers his Salvation that doth not dispose of them on this wise. Money kept in bags is but dress, its worth consists in the use of it: and if it serves not for the relief of the necessitous, and the gathering Treasures in Heaven, than it becomes mischievous, and the guilt of it doth exceed its weight. Lands, Moneys, and other moveables are generally called Goods, not that they make a man good of themselves, but because the owner may do good with them, and thereby make himself better and happier: as it is written, Psal. 112.9. He hath dispersed, he hath given to the Poor, his Righteousness endureth for ever. For, The ransom of a Man's Life are his Riches, (saith Solomon) Prov. 13.8. And as water will quench a flaming fire, so Alms make an atonement for Sin (saith the wise Ben-Sirach) Ecclus. 3.30. Nothing suits better with our Christian Profession than to pity and help the afflicted, remembering and relieving the infirmities of our common Nature in the afflictions of others: and nothing is more unnatural and Antichristian, than to refuse comfort and assistance to others, or even to ourselves in our wants, that we may increase our Wealth and enrich our heirs: but the worst of all is, to lose our share of the joys of Heaven, and damn our Immortal Souls, that they that shall seize upon our Riches, may have wherewith to be Prodigal and Vicious.  
2. I shall not undertake to determine, when and how far every one that can, should deprive himself, that he may spare for Charity, this can have no other measures, than such as Piety and Christian Prudence shall assign. Only I say that God knows our hearts and abilities, and we must approve ourselves to him. And I hear our Blessed Saviour commanding to all without distinction, Luke 11.41. Give Alms of such things as you have. And the great Preacher of Repentance enjoined the multitudes that asked him what they should do, Luke 3.11. He that hath two Coats let him impart to him that hath none: and he that hath meat let him do likewise. I hear the Psalmist declaring that Blessed is he that considereth the Poor, for the Lord will deliver him in time of trouble. Psal. 41.1. And the Prophet instructing all Penitents on this wise, Deal thy Bread to the Hungry, and bring the Poor that are cast out, to thy House; when thou seest the naked cover him, and hid not thyself from thine own flesh. Isa. 58.7. I hear Religious Tobit giving this Lesson to his Son, Give Alms of thy substance, and when thou givest Alms, let not thy hand be Envious, neither turn thy face from any Poor, and the Face of God shall not be turned away from thee. If thou hast abundance give Alms accordingly: If thou have but little, be not afraid to give according to that little; for thou layest up a good Treasure for thyself against the day of Necessity; because that Alms do deliver from Death, and suffer not to come into darkness. Tob. 4.7. etc.  
3. What can be said more than all this to prove  to be much a Duty, and most advantageous? But yet let us hear also what the Beloved Apostle saith in this matter, 1 John 3.17. Whoso hath this World's good, and seethe his Brother hath need, and shutteth up his Bowels of Compassion from him, how dwelleth the Love of God in Him? If not the love of God, than self-love, that is, lust and sin, dwell and reign in him: and his Portion in the next world shall be with the rich man in the Gospel, Luke 16. who was clothed in purple and fine linen, and fared sumptuously every day, and yet would not give Lazarus so much as the crumbs that fell from his Table. The Conscience of the Covetous cryeth, or ere long will cry against him, why dost thou put by that poor hungry man? thou art his murderer, in that thou art able and dost not feed him; that Bread which thou canst spare is his: those garments which fill up thy Trunks, belong to the Naked: and the money hoarded in thy Coffers, is the just right of the Necessitous. Christ in the great Judgement, will condemn to Hell such merciless wretches as thou art: Go ye (saith he) into Everlasting Fire, for I was hungry, and you fed me not: I was thirsty and you gave me no drink: naked and ye clothed me not. Mat. 25.42. He doth not mention such pressing extreme necessities, as must be now supplied, and could be relieved by none else; such occur but seldom, not once perhaps in a man's life. Therefore we must not stay for such Extremities to be Charitable: but we must spare as much as we can, and what we can, we must give in Good Works, for Charity is the band of perfectness, and shall cover a multitude of sins. Neither yet must we as some do, delay our Charity till we can keep no longer what we have. That which Death makes us give, if we could have given it before, will be nothing so acceptable, as what we ourselves freely distribute, when we have power to keep it.   

CHAP. XVIII. Of Patience in Bearing and Forbearing.  
1. OF all the Virtues wherein Christians must exercise themselves, that they may come to Life Eternal, none is more excellent and none more useful than Patience. By it we imitate the forbearance and long-suffering of God, who provoked by so much wickedness and disobedience, yet doth good to all men, and makes his Sun to rise upon the Just and the Unjust. Patience governs the mind and preserves it in Peace and an even Temper; it breaks Anger, and bridles the Tongue, and mortifies Pride and a high Spirit; it ends Quarrels, and entertains Friendship, and it conquers the World; it tames the Flesh, overcomes Temptations, bears nobly and meekly reproaches and persecutions, and it perfects and crowns the life of a Christian. If all men were Patiented, the evils of mankind would be nothing so great nor so numerous as they are: and we should be happy with abundance of love and quietness. By Patience a wise and good man may be distinguished from a vicious fool. It is so diffusive a virtue, that it is necessary to all other virtues, and contrary to all vices: and God instructs and proves the best of his Children by exercising their Patience. Nothing can hinder but that injurious Words and Actions shall affect and stir up our minds: and nothing but Patience can make us masters of ourselves, can pacify our tumultuous Spirits, and restrain us from mischief and revenge.  
2. Philosophers themselves have extolled very high the Praises of this excellent virtue: and they made it the chiefest mark and ostentation of their own wisdom. But as they know not the true God, from whom proceeds, and to whom tends all true virtue: so their Patience was false as well as their wisdom. But we that live in the School of Christ, are taught by him, that through many Tribulations we must enter into the Kingdom of God: and this is the only true wisdom, to know Jesus Christ and him crucified, and to love, and cheerfully bear his Cross. For a Christian must be made conformable to his Crucified Saviour, our life must be the Image of his Death: So that he is no Christian that hates and refuseth the Cross, and will not suffer. Let none of us sinful men that own God for Father expect to be without Chastisement in this World, for his own natural Beloved Son was not, though he was without sin: even the Christ was to suffer that he might enter into his Glory. Every one in this life is visited with pains and sorrows, either for his conversion or for his greater perfection: but the most afflicted endures nothing that can be compared to the shame and the Cross of Christ.   

CHAP. XIX. Adversities are occasions of Virtue and must be Patiently endured,  
1. THis our present Life is the way through which we must go to Heaven: and in it we find all the properties that belong to a way: sometimes it is even, sometimes rough; sometimes it is pleasant, sometimes full of briers, rocks and precipices; in some places it is crowded with company, in some it is desert and solitary: and here and there you meet with wild beasts and robbers; rain and fair weather daily succeed each to other, obstacles and difficulties frequently occur, and even in Grace and Religion the Philosophers saying doth take place, Omnia fieri secundum litem, that there is contention and opposition in all things. We see it in Virtue which is acquired by fight, by resisting Temptations: and man's strength and fortitude would be unknown and of no use, should he not meet with afflictions, and uneasy trials. I know this is not the sense of the world, the fools party is very numerous, and they are all for ease and for pleasure. If you take a prosperous one out of the herd, one that is every where flattered and loudly applauded, one whose Table abounds with costly dainties, whose Estate is great and daily increasing, whose Houses are stately and richly furnished, whose worldly prosperity is complete, and is equally admired and envied: If you come to such a one, and endeavour to persuade him with the strongest reasons and sweetest eloquence, that his is but a painted happiness, a more empty vanity, grounded upon vulgar opinions and errors, and that crosses and afflictions are much more eligible and beneficial, and lead to Bliss and Eternal Glory: you shall certainly speak that which is truth, but as certainly spend your breath in vain.  
2. But so it is; God visits his Children with sorrows and calamities that by experience they may learn, how inconsiderable, how weak and perishing and how false are all those Enjoyments wherein the World place their felicity: and contrariwise, how advantageous are those afflictive dispensations which men count the worst of evils, and how sweet and lasting those comforts they despise. It is therefore the part of a wise man, in all events, in all crosses, meekly and cheerfully to comply with Divine Providence: and to look beyond the cloud and there fix his heart, where true joys are to be found. Let the wicked rage and persecute the righteous as far as they can, let what calamities will happen: yet still it will remain true what Solomon saith, that No Evil shall happen to the Just. Prov. 12.21. Prosperity shall not deprave, and Adversity shall not cast him down: but he will say with the Prophet, Jerem. 10.19. Truly this is my grief and I must bear it; 'Tis best it should be as it is, and I would have it so, for it is God's will. All Creatures whether they will or no, must be subject to God: but some like children cheerfully obey and do what is just, and some like slaves bear punishment and suffer what is just, but all men are bound by the Divine Laws, either to pair or obedience.   

CHAP. XX. That we must bear patiently the little Vexations that happen daily.  
1. MAny bear patiently imaginary crosses which never happen, they fancy to themselves great evil to come, and they go through them with great courage, and upon this account reckon themselves patiented, and mean while the little vexations that occur daily dissolve them into peevishness and fretful anger, and they cannot bear the least cross or contradiction when it is present. But we must beware of this illusion, and consider that great occasions of patience happen but seldom, whereas the lesser are very frequent; almost every hour we may have opportunities of exercising this virtue, either by bearing with others, or by checking and correcting ourselves. And we should always bear more cheerfully that cross which is of God's sending, than that which is our own choice: for that which God appoints is always best, whereas we are ignorant and often deceived. As a sick man therefore would rejoice to have met with a skilful Physician, able and willing to cure his otherwise mortal distemper, and would drink and suffer any thing from him: So should we gladly and thankfully take the bitter Cup from God's hand, whatever it be filled withal, and though malice and envy reach it out to us; for thereby God restores our dying Souls to health, and fits us for an endless life.  
2. This holy confidence and resignation will take the sting out of all afflictions; when we are thus disposed and thus willing to receive them, they shall not be half so grievous, and they shall be much more advantageous. Neither shall the oppositions of the flesh, nor the reluctancies of nature be an hindrance to this, as long as we pray and fight against them, and those acts of our minds, which being free are capable of rewards or punishments, side with God against sensual affections. But indeed if the man murmurs, and transported with passion, bites the Rod he should kiss, and goes on in disobedience, than his will is rebellious against God, and his sufferance shall find no acceptance and shall have no remuneration. Those virtues are much easier which consist in action, than such as are passive and bind us to suffer; for the scene of the first is without us, and the exercise of the second within, upon the tenderest part of us, our natural desires and affections. But can we want courage to bear patiently, for God's sake, those petty evils and afflicting occurrencies we daily meet withal: when Soldiers bear much more, upon a poor and uncertain account? they expect rest when they are old, or a fading laurel, and upon the groundless hope of this, how much of cold and heat, hunger and weariness, pains and dangers, necessities and inconveniencies of all sorts do they not endure? And we that expect and are sure of Eternal Rest within a short time, shall we shrink for a short labour or a short affliction? shall we complain and be dejected, when they cheerfully go through a much greater misery? What ever we suffer in this world would be light and easy, if we considered what reward God hath assigned to our patience.   

CHAP. XXI. That we should Rejoice in Tribulations.  
1. AS in building, one stone requires more cutting and carving than another, according to the nobler place the Master-builder hath assigned to it: so must we go to the divine pleasure for to know the reason why one man suffers more than another; for God hath appointed to every man his Cross, answerable to his strength, and to that Crown which is laid up for him. Therefore as the marble designed for Ornament would patiently suffer the Carvers strokes, and even be thankful, had it the use of sense and reason: so should we joyfully and thankfully receive the various afflictions wherewith God, as with a cutting instrument doth polish and beautify us, to exalt us to a higher place of Glory in his Heavenly Palace. He prevents the deviation and ruin of his beloved, by chastizing them: and for this the wicked are instrumental, by their malice and persecutions, they forward the virtue and the happiness of the just. Therefore should we be meek and loving to our enemies, who certainly procure us great advantages: or at least we should look upon them as being commissioned by God, as David did upon Shimei, 2 Sam. 16.10. The Lord (saith he) hath said unto him, go and curse David, and who shall say, wherefore hast thou done so? For were it not God's permission, they could do us no injury: and God would never permit them, but in order to his Glory and our own Salvation. So that in all the wrongs and vexations which we suffer, we must not seek for comfort from created things, for they are vain and vexatious themselves: but we must go directly to God, who hath appointed us all our pains and sufferings, and will make them beneficial to us, and at last will turn them into joy.  
2. Let us therefore look upon afflictions as very necessary and useful to us: and let us receive them as pledges of God's love, and assurances of his care for us: according as St. James exhorts, Jam. 1.2. My Brethren count it all joy when you fall into divers Temptations; knowing this, that the trial of your Faith worketh Patience: but let Patience have her perfect work, that ye may be perfect and entire wanting nothing. Reproaches, slanders, persecutions, and all other evils we suffer in this world, are to be loved by pious men and to be counted good: for though they be afflictive to flesh and blood, yet they proceed from the divine pleasure, they come to us from God: and as our Blessed Saviour told his unjust Judge, John 19.11. They could have no power at all against us, if it were not given them from above: So that in all events we may meekly submit and rest satisfied, considering this power from above. And if we do not thus consider and receive our sorrows; if we view them by themselves, and not in their first cause, that wise God who is the contriver of them, and the fountain of all goodness: then our minds will be afflicted with a thousand grievous fancies of things past, present, or to come, which yet never were or shall be: and we shall be sleepless and restless, full of anguish and fears and distractions. Whereas if we used ourselves to refer all things to God, and did look up to him in our Tribulations, we should find rest and tranquillity, his gracious will and appointment would answer and silence all our objections: and whatever happened we could quietly say with patiented Job, Shall we receive good at the hand of God, and shall we not receive evil? the Lord gave, and the Lord hath taken away, blessed be the name of the Lord. That God who will have me to be afflicted is gracious and compassionate, and hath a tender care of me: He hath laid this cross upon me, which I resolve to bear, till he himself is pleased to take it off.   

CHAP. XXII. That Detractions and Derisions must be endured and derided.  
1. IF we grieve more for the Evil men speak against us, than for the Evil we ourselves commit against God: then 'tis a plain demonstration, self-love prevails in us above the love of God. He, infinitely perfect and holy, bears patiently with innumerable blasphemies and provocations, and all the while bestows many blessings upon the offenders: And we wretched sinful creatures, who can hardly hear worse than we deserve; a disobliging word, or the least mention of our faults puts us into a fit of anger and fury; though we infinitely deserve it, we will not bear with reproof or contempt. Whereas indeed we should rather fear the undeserved praise of men, lest the prosperity and honour of the world cut off our communion and fellowship with the Cross of Christ. Should the pains which our sins deserve, and the Torments Christ suffered for them, be laid in one scale, and in the other, the evils and injuries we suffer: these would have no weight, and be nothing compared to the other. And farther, if it be considered that the injuries we receive, are made grievous according to our own apprehensions, and not according to the intention of our enemies: the disproportion betwixt our sufferings and deserts will appear yet greater. For he cannot be injured that slights injuries: and he is not wounded that will not by his impatience tear open his wounds. The soft flesh, not the angry hand that flings the dart, is the cause of the hurt. Should a man's body be hard as a rock, arrows thrown against it could never enter: and 'tis from the softness and frailty of our minds, that reviling words and affronts have power to make impression.  
2. Blessed is he that so order his life, that malice itself cannot fasten a calumniation upon him: and next to him, blessed is he that endeavours to be innocent, and to have a good conscience in all things: otherwise he is a peevish fool that will not hear what he delights to do. But if it so happen that notwithstanding our Christian prudence and our perseverance in well doing, men will speak ill of us: then this is our comfort, that we suffer with Christ undeservedly, and we must remember his saying, Mat. 5.11. Blessed are ye when men shall revile you, and shall say all manner of evil against you falsely. Let men think and say what they will, we are happy if our conscience doth not accuse us before God. men's opinions and their judgements are false and inconstant, and vain, and can make us neither better nor worse; and therefore St. Paul saith that if we seek to please men we cannot be the servants of Christ, Gal. 1.10. For it is impossible for one to please all; men's thoughts differ as their inclinations: and what some admire, others will censure. When a Philosopher was told that others laughed at him, he answered, At ego non derideor, that others might laugh, but he was not laughed at, for it neither did hurt nor afflict him. Meaning, that those injuries are nothing, for which we ourselves will not be concerned.   

CHAP. XXIII. Remedies against Discontent and Anger for what abuses we receive.  
1. IT would be much to the purpose of comfort and patience in all our adversities, to fix our minds steadfastly upon God, and take it off of our trouble, which we increase by reflecting on it: for whilst we affect ourselves with pity, at the consideration of what we suffer, we soften our spirits, and the sense of our misery makes the deeper impression upon them. Now all our afflictions proceeding from a present or a feared loss, the best and most universal remedy against them, would be to set our affections upon that supreme increated Good, which is subject to no change and can never be taken away from them that love it. And that we may also observe an outward Decorum, and not disgrace ourselves by giving way to impotent passions, we must refrain and quite hold in our tongue, as soon as we find ourselves provoked by any word or deed: for as it is a symptom of a weak stomach, not to be able to digest harder meat, so 'tis a certain sign of a poor and weakly spirit, not to have strength enough to bear with a cross word or a cross accident: and it was the saying of a Wise and Religious man, that he never found any thing so grievous, but by silence he did overcome it. For whatever others do to vex us, comes to nothing if we slight it: and if we show ourselves much concerned, we betray our weakness or our guilt, and we make it appear that we well deserve the abuse.  
2. But 'twill not be enough thus to repress our grief and our talkativeness: we must farther reprove and humble ourselves with the consideration of our sinfulness and unworthiness, acknowledging we deserve more contempt than can be here poured upon us; for a wise and good man, will not only regard what he suffers, but what he deserves to suffer for his offences against God. Also let no man judge and condemn another, remembering the saying of St. Paul, Ro. 2.1. Thou art inexcusable, O man, for wherein thou judgest another, thou condemnest thyself, for thou that judgest, dost the same things. For 'tis very unfitting, he that owes ten thousand talents, should be a severe exacter of his Brother's mite: and he is a fool that thinks to cure others by his distemper, that is, by his pride and his impatience. Who art thou (saith the Apostle, Rom. 14.4.) that judgest another man's servant. To his own master, he standeth or falleth: And how canst thou say to thy Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye, Luke 6.42. God alone that can amend and forgive, or else punish the sins of men, hath right to judge of them: our part is to prevent them if we can, or else bring men to repentance: however to hid and bear with them: endeavouring first to amend our own faults, before we take upon us to correct others. As God is merciful and patiented to us all, so must we be to our Brothers.   

CHAP. XXIV. Remedies against Impatience.  
1. MAny and various are the affairs a man must go through in his life, and very different are the humours and companies he must converse withal: so that it is next to impossible all men should be of his opinion, and all things should fall out according to his mind: therefore he must resolve before hand and be very careful that he lose not his Peace and his Patience, whatever happen. To that end let him consider in all his concerns and undertake, what things may come cross to his desires and above his power to help: and having took a view of them, let him prepare himself to bear them if they come. For this will avoid the surprise, and lessen the grief, and compose the mind. This must be therefore our first and chiefest task, to understand the nature of things, and to use them accordingly: as that they may be taken from us; and they are and must be subject to thousands of changes and chances, which we cannot hinder; and they are to serve, not to command us; and withal they are out of our power; so that we must not be troubled if we cannot dispose of them, as we would.  
2. These considerations well weighed will make a wise man's mind steadfast and even; able to entertain all events with a generous indifferency. Is he deprived of his good name, of his estate or liberty? is he threatened with persecutions, or with death itself? he is not moved nor dejected; he had considered long before, that such things might happen whether he would or no, and now he can bear and overcome them. 'Tis not outward things that wound us, but the wrong notion that we have of them; our own mistaken conceits do us the most hurt. No man grows pale with fear or perplexed with anguish, but he that passionately would avoid or obtain that which is not in his power; mind your duty, and let not your passions go out of your own sphere, and you shall avoid all those troubles which come from abroad, where man's Jurisdiction cannot reach. The Christian Martyrs were constant in the midst of their wearied tormentors, their patience could not be conquered: even women and children were undaunted in the midst of the flames, they could not be overcome though they might be killed: because they valued not those things which Tyrants might give or else take away. Things without were nothing to them: but things within, things that were their own, as their virtue, their divine faith and love: these they kept and preserved and in so doing were happy. For these are the true goods which depend only from ourselves: and which the world can neither give nor take away from us.   

CHAP. XXV. Of Humility the proper Virtue of Christians.  
1. LEarn of me, saith our Divine master, the eternal wisdom, the inexhaustible fountain of Grace and Virtue. Learn of me; what? sure some great matter; for he that bids us learn, hath himself created Heaven and Earth, and commanded the light to shine out of darkness. Will he therefore teach us to make a new world, and so bring things out of nothing also? No, that belongs only to God. He bids us learn, not what he made, but what he, himself was made for us, Who being in the form of God, yet made himself of no reputation, taking on him the form of a Servant, and being made in the likeness of men, Phil. 2. Learn of me therefore, saith he, not to raise the dead or cast out Devils; not to cleanse lepers or give light to the blind; not to walk on the Sea, or to work such wonders as he enabled some to do: but Learn of me, for I am meek and lowly in heart, Mat. 11.29. He would not teach what himself would not do, but he himself becomes our lesson, and this he makes the sum of his wisdom and his saving doctrine, that we learn to be meek and humble after his example. So great, so difficult a thing was lowliness, that we could not learn it, but from the humiliation of the most highest.  
2. Indeed human pride can be cured by none, but him who being God, yet humbled himself and became obedient to death, even the death of the Cross. And humility is the chiefest virtue of Christians; proper to them alone; unknown to the Philosophers and wise men of the world; recommended by Christ, by his Example and by his Precepts, above all other duties: That we following him in his abasement, might at last come to his glory. Now that we may think meanly of ourselves, we must seriously consider who it is that calls us; the wretched State whence he calls us; the Bliss he calls us to; our perverse dulness to follow, and the assistances he gives to forward us. For we shall never come to the prize of our high calling, except humility goes along, and follows our best works, which are the steps we make towards it: Because our virtues shall avail nothing if we be proud of them, and if we seek for praise and glory here, we shall not have any hereafter.  
3. If at any time our thoughts be lift up, and we fancy ourselves to be something, the Earth which is always present will tell us whereof we are made and whence we had our origin. For dust we are, and to dust we must needs return; and upon this humble and low foundation we must build the highest virtues. For if a man had the gift of miracles and could remove mountains; if he could speak all languages and foretell things to come; if he had converted all the infidels, and given all his substance to the Poor: yet he would be in great and perpetual danger of falling, and losing his reward by pride; except he were always mindful of his peril and his infirmity: and except diffident of himself, he still made it his business, to work out his Salvation with fear and trembling. The true wisdom and safety of Christians, is to learn to be humble.   

CHAP. XXVI. From God, we turned away by Pride, to him we must return by humility.  
1. PRide the first and the worst of sins took beginning when the Rebellious Angels, proud of their excellency, list up themselves against God; saying in their cursed ambitious thoughts (as the Prophet Isaiah is thought to mean, Isa. 14.13.) I will ascend into Heaven, I will exalt my Throne above the Stars of God, I will ascend above the heights of the clouds, I will be like the Most High. With the same wickedness mankind came to be infected, when by the Serpent's fraud, Adam was persuaded to aspire to the being like his Maker, happy in himself, without dependence: for, The beginning of Pride is, when one departeth from God, and his heart is turned away from his maker, Ecclus. 10.12. And so Pride is the beginning of Sin; and that with its appendent miseries, is the inheritance we all derive from our first Parents; to seek and regard ourselves in every thing; to forsake God and aim at our own glory and excellency.  
2. That we may therefore return to God, from whom we are fallen by Pride, we must go back in the way of humility; the basis or foundation whereof, is the sense of our frailty and misery; the sincere acknowledgement that we own nothing to ourselves, and that we are nothing and can do nothing. For God created man's body out of the Earth, and breathed into him a Soul made out of nothing, and man was adorned with many graces, and was holy and happy: but by sin he defaced God's workmanship, forfeited all his gifts, and so foully defiled himself, that nothing in nature can make him clean again. Nay, though by the mercies of our Redemption man hath been restored to the possibility of bliss and holiness, yet by his choice and his freewill, he would remain in his former state of sinfulness and misery, should not the Divine Grace actually bring him out of that unhappy condition: sanctifying his heart, and bringing him into the liberty of the Sons of God.  
3. For who but Christ by his Freegrace, can choose and bring a man out of that mass or heap of perdition, wherein we are all involved by nature? If any one puffed up with Pride, answer that his Faith, his Prayers is Righteousness, have made the difference betwixt him and them that remain in their corruption, the Apostle replies upon him, but What hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it? 1 Cor. 4.7. Again saith he in another place, 2 Cor. 3.5. We are not sufficient of ourselves to think any thing, as of ourselves, but our sufficiency is of God. And, Without me ye can do nothing, saith our Blessed Saviour: that no flesh should glory before him, but as it written, He that glories should glory in the Lord. Sinners can have no just cause to glory in themselves: neither can the Just glory but in him, to whom they sing with the Psalmist, Thou O Lord art my glory, and the lifter up of my head, Psal. 3.3.  
4. But may not a man glory that he hath not rejected Gods gracious offers? This if he did, would be the same folly as if a man should boast, that whereas he could have made himself miserable, and drowned himself if he would, yet he had not done it. But yet even our receiving Gods free benefits, proceeds from a new mercy: which were it denied us, and should Grace withdraw from us her light and assistance, we should neither value the gifts of God, nor know how to use them aright. We must therefore mortify the desire of our own glory, as we desire God would make and account us righteous; let the sincere love of God make us despise the praise of men; let truth take place, we have no cause to glory in any thing, for nothing good is our own. This is the ground and the perfection of all true virtue, to know and be truly persuaded that we are, and have, and can do nothing of ourselves: for it is God that works in us to will and to do. Therefore let us fear and beware, for God who gives grace to the humble, doth take it away from the Proud.   

CHAP. XXVII. The Character of a proud man.  
1. PRide is a swelling or lifting up of the mind, whereby the man would reach and stretch himself beyond his narrow bounds, and attribute that to himself which is not his own. This is joined with an high conceit of himself and of his great worth, which he endeavours to propagate to others, boasting upon all occasions his birth, dignities and riches, and those accomplishments of body and mind, which he thinks make him great and mighty, and much superior to others. This opinion gets strength, and the man's Spirit grows more high and arrogant, if he hath withal great Riches and a great Retinue, stately Houses and Garments, Gold, Jewels, and all such Ornaments, as are the effects and the signs of men's vanities. Then he must have great Titlet, loud Applauses, and much Reverence from others, to testify that they acknowledge him for their Superior. And these he counts the sovereign happiness of this life: and as for life Eternal, he minds it not, and he cares not for it.  
2. Hence proceeds a great aversion and hatred against all things that betray his weakness and defects, and this being in any thing inferior to others. Hence Anger and sullen discontent, when any thing happens or is discovered, which reflects some disgrace and lessens his excellency. Hence a perpetual fear, lest what he undertakes should not succeed to his credit. For indeed all men generally seek to be seen and to be commended: even ordinary people in the meanest employments seek to excel others of the same calling, and to make an ostentation of their skill. Nay the Philosophers themselves affected praise, whilst they spoke against it: and they aimed at glory, writing brave things for the contempt of it. The infection of Pride runs secretly, and is hardly to be discerned: and when the best of men think to have plucked up by the root that cursed plant out of their hearts: yet there remain small slips and strings, which will bud forth, though they cannot be found out. We must therefore love and follow the truth, and utterly despise vain shows and false praises: and with a strict observation, and the fear of the just and allseeing God, we must kill and stifle all proud and vainglorious thoughts. As smoke rising out of a furnace, becomes a great cloud and darkens the Sun, but being but smoke is soon blown away: so he mounts up aloft, that is highminded and proud, and diffuseth himself to obscure others, and thereby grows thin and puffed up with wind, and wanting the solidness of virtue, he soon passeth away and comes to nothing. I have seen the wicked in great power and spreading himself like a green bay-tree: yet he passed away, and lo, he was not: yea, I sought him, but he could not be found. Psal. 37.35.   

CHAP. XXVIII. Motives and Reasons for Humility.  
1. OUR station is very slippery, and the heavy burden of our corrupt nature doth perpetually weigh us down: so that, without God's right hand uphold us, we can neither stand, nor yet walk firmly, we are always in danger of falling. If we have not fallen into grievous crimes, 'tis God's gracious providence hath removed the occasions from us: else we too well know by experience, how weak we are in the neighbourhood or under the assaults of a temptation. If any good thing be in us, it is very small and imperfect: and if the least detect can mar the best work, who who then can say he hath ever done any thing altogether good and without any mixture of evil? Who is there endeavours after perfection and is as careful of his Salvation, as are the children of this world for pleasure and riches? And are we not all conscious of many great sins, of the pardon whereof we can hardly be certain, because that depends upon our Repentance, which still remains many ways imperfect? Nay, if we were sure of the pardon of what is past, yet have we not reason to fear for the future, lest we fall and perish.  
2. Whoever shall duly consider all this, how little is our virtue and our assurance, how great our danger and frailty, will hardly pride or trust himself in any thing: but will find much cause to tremble, and trembling to acknowledge that he is nothing, and of himself can do nothing. As when the Sun goes away, the Air immediately becomes dark: so doth the Soul grow blind and impotent, as soon as God withdraws his light and gracious assistance. He that rightly understands this truth, cannot but desire, it may be known to others also: and he that acknowledgeth from his heart, that he deserves nothing but shame and confusion, cannot refuse to bear contempt, without opposing the known truth. Truth and humility are inseparable: and he therefore is always most humble, that is best acquainted with the truth.  
3. It were an easy thing for a man to rise again after he is fallen, if he would soon repair to the spiritual Physician, and from him receive help and directions: but whilst men are possessed with a spirit of pride, that they will not see their distemper, or they fancy they can cure it themselves, they remain for the most part where they fall, and wallow in the mire till they die: and that because they would not flee to God for succour, and use those means which he hath appointed; but they count the prescriptions of the Physician worse than the disease, flattering themselves they should do well enough, and by their own applications making the evil desperate. For no man is more unhappy and sure to perish than he who being blind yet fancies he can clearly see: because the conceiting he wants no man's assistance to guide him, is like to fall into every ditch, and into the great Precipice itself. But let a man learn to know himself, according to the old saying, which was said to have come from Heaven, Nosce teipsum, know thyself: for than he shall know that of himself he can do nothing but fall and perish; but that in God is his strength and sufficiency. Many lie down in their bondage, and faint under the burden of their sins; because they will not be helped, and they will not by humble prayer, seek to God for help; and in him trust, of whom the Apostle says, I can do all things through Christ which strengtheneth me. Phil. 4.13.  
4. To yield and lose heart is despondency: but true humility will raise us up, and make us cheerfully undertake and perform the most difficult duties: confiding in his gracious help, who for us became man that he might make us partakers of the Divine Nature. As an Iron red hot, burns by the fire that penetrates its substance, and not of itself: so a man becomes fervent and inflamed, not of his dull nature, but by the fire of Divine Charity which God kindles in him: as also when he is said to shine before men, it is by virtue of that divine light of Truth and Wisdom, which God sends in his heart. Man of himself can do nothing; he is but an instrument in God's hand, from whom he receives power to will and to do; it is God that works all our works in us, as the Scripture saith. For if the Divine Love, and Light, and Wisdom, depart from a man: he presently becomes Dark, Cold, and Unactive, useless as an Instrument without an Artist. Man of himself being nothing, and fit for nothing, must dwell in the sense of his nothingness, as in his Centre: for than he is most strong in God, when he is most sensible of his own weakness.   

CHAP. XXIX. That the Humble man judgeth himself and not others, with a Character of him.  
1. HUmility is a virtue which makes man vile his own eyes, by the knowledge of himself, attained by self-examination: for when the book of Conscience is opened, and our past sinful life searched into, the Soul must stand as criminal before her own Tribunal, and there be by herself accused and condemned: and happy they that thus judge themselves, for they shall not be judged of the Lord. But woe to that Soul which soars high in lofty conceits, and dwells much abroad in vain inquiries: for than she remains unknown to herself, unacquainted with her own misery, and those her errors and failings, she should watch over and amend. Yet this is the case of many, and a sad case it is, to see wretched, ignorant and vicious persons, take no notice of their own follies: but pry into others infirmities, and observe their least miscarriages: and this commonly is the employment of the most lose and negligent; they are the more busy to censure others, that they do not reprove nor correct themselves. But 'tis not so with upright men that endeavour to know themselves, for the greater proficients they are in that knowledge, the more humble they are and concerned for themselves, perceiving their great distance from perfection and true holiness: and finding so much work at home, the less they mind others, except where it is their duty.  
2. This is the true discipline of the Saints, to exercise their zeal against themselves, and to bear patiently with the faults of others: for he that cannot bear with the imperfections of others, is himself the most imperfect. As God in Nature produced all things out of nothing: so in Grace he produceth all virtues out of a man's hearty persuasion of being nothing, out of the sense of his own sinfulness. That is true virtue that will bear with scorns, contempt, and injuries: being grounded upon humility: but if this fails, virtue is but Hypocrisy, a vain ostentation, and an empty name. He gathers dust before the wind, that is not humble, and yet would be virtuous.  
3. But he is to be counted truly humble, who is more lowly than the lowest condition, and higher than the highest: who is not lift up with honours, nor swelled with the wind of men's applauses: and who is never so much afflicted and disgraced, but he is persuaded he deserves much worse. He is truly humble who is willing to be vile in the eyes of others, as he ever is in his own: who if he hath advanced an untruth is not ashamed to retract it: and to ask pardon of others, if by surprise or any other way, he hath offended them in word or deed; this is known to good men to be a great self-denial. He is truly humble that is careful to do nothing for which he may justly be despised, and yet he is content to be so: and meekly bears with reproaches, grieving for the offence to God, but rejoicing in his own abasement. He whose most innocent actions are misunderstood and misreported, who is disappointed of his due reward, and requited evil for good, and yet is patiented and contented, makes it appear that he neither values himself nor his best actions. The humble man is silent of himself and dead to the world: and when he is forsaken and persecuted, yet in God he finds refuge and comfort. He is decently courteous and obliging to all persons, even to them that are his inferiors. He compares what is natural to him, to the gifts of God in others, his imperfections to their virtues: and so entertains always mean thoughts of himself, and is content to have others preferred before him, and to sit low and be concealed in his humility. I might add that humility will make a man obedient to his superiors, meek and peaceable under Government, and always ready to believe better of the goodness and wisdom of his Rulers than of his own: but these must suffice.  
4. This is a rude draught and but an imperfect Image of that lovely creature called an Humble Christian: whereby yet a man may discern how unlike he must be to the original, that comes not near to the copy. That is, how far he is from being master of that blessed virtue, which Christ our Blessed Lord, did so much recommend to his followers, by his lowest and wonderful humiliation. In the exercise of humility there is no danger of excess; we can never be too humble: but we may easily not be humble enough, here the danger is great, as the crime also. As he that would come in at a door which is low of entrance, if he bows himself more than needs, there is no harm done; but if he comes too upright and never so little too high, he must bruise his head, if not break his skull: so the lowest humility will never hurt the Soul, but the least Pride may destroy it. Let a Christian therefore to avoid this danger, not only not exalt himself, but even not equal himself to others. For in so doing he shall best imitate the Blessed Jesus, who being Son of God, yet took on him the form of a servant, that be might show to us the true form of humility.   

CHAP. XXX. Of the Conformity of our Will to Gods.  
1. WE can offer to God nothing more pleasing, no victim better and more acceptable, than our own will; entirely to resign that to God, and desire that in all things it may be subject and conformable to his blessed will, is that living and holy sacrifice wherein God delights, which none but a Pious man can offer, and which is the highest act of Religion we can perform on Earth. For in this submitting and conforming our will to the Divine pleasure, we offer not to God any one particular thing alone: but our whole selves, Body and Soul, and all that we have without any reservation. Therefore we should make that our daily study; thus to deny and forsake ourselves, to empty our hearts of all self-desires and self-affections, that even here, God may be all in all in us, and we may be wholly devoted to him; prepared and willing to be in all things disposed of by him, according as he shall think good. For God will not work in us his good and acceptable will, if we have a will of our own, distinct from, and contrary to his; he requires the whole heart, and he that gives less, gives nothing. It may be allowed indeed to human frailty, that we should wish and will after the manner of men: but then we must soon recollect ourselves, and lifting up our heart to God, lay our will in the dust, that we may acquiesce in him, and cleave to him, who being the Sovereign hath absolute dominion over all. He is the Creator, we are his Creatures; he is the Lord, we are all his Servants; he is Omnipotent, we are weak and infirm: we must therefore restrain our own, and give up ourselves wholly to his Blessed will, saying in all contingencies, Not as I will, O Lord, but as thou wilt.  
2. Thus Prayed our Blessed Redeemer, when he acted for us, and suffered in our stead: not that he whose Godhead is one with the Father, could will any thing contrary to him: but to teach us how to behave ourselves, in resigning all our desires to God. Therefore he also taught us to make it our daily Prayer, Thy will be done in Earth, as it is in Heaven; that as the Angels are always ready to fulfil God's will, we may be so likewise; in all things desirous to be obedient to his laws and dispensations; That that unhappy fight and contention may be taken away, of which the Apostle speaks, Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh. That so God's will may be obeyed by the whole Man, Body, Soul, and Spirit, without any opposition or reluctancy: and Nature may be governed by Grace, and Human affections be changed into Holy Charity: for this is the will of God, even our Sanctification. There is one only God, and he that cleaves to him, is one with him in Spirit and in Will, and cannot but be Holy and Happy.  
3. There is not a more excellent duty than to receive whatever happens as coming from God's hand, with a quiet and a contented mind: casting all our care upon him, for he careth for us, 1 Pet. 5.6. There is no true evil, but the evil of sin; all other things so counted, do proceed from God; Prosperity and Adversity, Life and Death, Poverty and Riches come of the Lord, saith the Son of Sirach, Ecclus. 11.14. Therefore God saith by his Prophet, Isa. 45.7. I form the Light and create Darkness; I make Peace and create Evil; I the Lord do all these things. Whereas therefore all things, even those that seem to be most accidental, depend upon Gods most wise determinations and secret counsels, we must submit ourselves to his most gracious Providence, and interpret the most afflictive events as signs of his care and good will for us: casting ourselves into the arms of his infinite mercies, and suffering him to fit us for himself, by what means he pleaseth.  
4. Slanders, Treacheries, Oppressions, Losses, Rapes, Thefts, Sicknesses, Plagues, Famines, and all other calamities public or private, they are all sent and appointed by God, for to punish or reclaim wicked men, or else to exercise and perfect the Righteous: therefore under the sense or apprehension of any of these, let a Christian humble himself and worship, and say with patiented Job, Blessed be the name of the Lord. Masters commit their work and their affairs to trusty servants, and yet acquaint them not with their secret intents and all the train of their designs: so should we like faithful and humble servants, yield to God cheerfully an active or passive obedience, in all things: unconcerned for the final event, how in any particulars God will dispose of us or of others; taking that to ourselves which our Blessed Lord told St. Peter once, What is that to thee? follow thou me; follow me, whatever happens, and mind nothing else. If thou art entered upon a good design, some profitable undertaking, and canst not go on with it by reason of sickness or some other hindrance which thou canst not help, grieve not and be not dejected, for God knows what is best for thee; follow him wheresoever he calls. Thus if we would meekly entertain Gods will and be guided by it, Peace and Tranquillity would dwell in our hearts, and perturbations could have no access to the place wherein God dwells and reigns.   

CHAP. XXXI. Of the Resignation of ourselves to God in all things.  
1. 'TIS good to wish that God would afflict us, and that we may suffer for him and from him: but 'tis yet better to be wholly devoted to him, so as to follow without anxiousness or reluctancy, whithersoever he is pleased to lead. Natural life shows itself by the acts of sense and motion; Spiritual life, by the cessation of those acts: when we no longer live ourselves, but Christ lives in us. For he that truly forsakes himself, and transfers the motions of his mind, and the liberty of his will to God, lives here as a new born Infant, without choice or desires of his own; having wholly permitted himself to the Divine guidance, he is free from himself, and lives the life of Grace. In all cross accidents, he looks and rests upon Providence, and of all the World calls nothing his own: because he himself is not his own, but Gods, in whose hand he is as an instrument, to be done with and put to such use as the Master shall please. He is not curious and inquistive after Divine secret Counsels, but he adores them, and believes them to be always just and equitable: and therefore in what matter, and for what cause soever God is pleased to determine any thing, he assents, and yields, and thinks it best.  
2. He depends upon God for all the concerns of Nature, of Grace and Glory: and divesting himself of his own liberty, he chooseth God's will and makes it his own. And whereas by natural corruption man hath too much complacency in himself, and delights in the best acts of his will, rather as his own, than as good, whence proceed many troubles: he that hath parted with his own will, to make it one with Gods, suffers no grief in himself nor any creature, but always rejoiceth in his acquiescence to the Divine pleasure. At best, if natural affections cannot be quite subdued, yet this prevails; and the man easily overcomes his sorrows, and finds in God peace and satisfaction. None can resist the Almighty, he doth whatsoever pleaseth him, and his will must absolutely take place in all things: therefore better it is willingly to follow than be dragged: better it is to comply with, than to be forced by it.  
3. Our content and tranquillity consists in our meek subjection to the will of God. And even if we have fallen into great and mischievous sins, though we are seriously to repent, to chastise and afflict ourselves: yet we must not give way to distracting perturbations, and a tedious and confused spirit: but rather we must humbly implore the Divine mercy which permitted us to fall, that we might not be highminded but fear, and be sensible of our own frailty in our fall, and of the Divine Grace, when we rise up again and stand: we must patiently wait upon God, and beg for Pardon and the return of his favour, with a contrite heart: and without impatience or amazement, make it our diligent study and endeavour to mortify our sins and amend our lives. A faithful and wise servant under God, seeks and desires nothing but that his Lords commands may be fulfilled: he will always be disposed to say from his heart, Thy will be done, I am ready to do and suffer thy pleasure: Even so Father, for so it seemed good in thy sight. Mat. 11.26. Wilt thou grant me health and plenty, and inward peace and joy: or wilt thou have me be poor and sickly, and to live in mournful sadness and spiritual dryness: thy will be done, do with me what thou pleasest, for I am wholly thine.  
4. This preparedness of mind and indifferency to all things that God shall please to send, will free a man from all anxious troubles and fears, and from being cast down; nay, will make him undaunted, always peaceable or always victorious in all adversities. We are forbidden by our Saviour Christ to be solicitous about food and raiment, how much more about superfluous things, which minister only to vanity. We must do our duty and leave all to God, and rest ourselves upon his gracious and Almighty will: for even the peace of the Soul is lost if it be sought too anxiously. Too much care and inquisitiveness after things to come, betray a timorous and unsettled mind, not yet resigned to God, and are the effects of self-love afraid to suffer any thing. God who sees all things from above, knows what is best for every man; and he sweetly and powerfully disposing all things, takes a special care of that man, that depends and relies upon him.   

CHAP. XXXII. That the Hope of our Salvation must rest upon God.  
1. A Man guided by the Christian wisdom, will not only, as the Gospel commands, leave all temporal things to God's disposal, taking no thought for the morrow: but also commit his Soul and Salvation to him, who never faileth them that trust in him. In this hope, and in conforming his will to Gods will, he will work out his Salvation; admiring and reconciling together the Divine Justice and Mercy: and yet not seeking to enter into the deep abyss of God's secret judgements and decrees; a bold presumption which belongs to none but to wicked impenitents, whose desperate Lives make their Souls desperate, because they will not leave their sins and return to God. 'Tis true indeed that no man without a special Revelation, can have a special assurance of his Salvation: but we have that which is as good to secure us against despair, and to ground an holy and comfortable hope upon. That we are redeemed by the Blood of Christ, and devoted to him in Holy Baptism, and that God is our confidence and refuge: always ready to help them that call upon him, and to forgive them that beg for pardon, with tears and contrition, and a serious purpose of amendment. And many more great and precious assurances we have that God hath given us eternal life, and that this life is in his Son; so that all his Providences are to fit us for it, if we do not wilfully frustrate all his saving methods and purposes: Only he would have our Election to be hid and secret, that security may not breed in us pride and negligence, and that he that thinketh he standeth should take heed lest he fall.  
2. Now therefore, because the chosen are few, let every true Christian live a Holy Life with the few, that he may make his Calling and Election sure, and be counted worthy at last to receive the Crown of Life with the few. Straight is the way and narrow is the gate that leadeth unto life, and few there be that find it, saith our Blessed Saviour, Mat. 7.13. Therefore we must walk in that narrow way, and that always with care and fear, even when we seem to run with most speed, because no man in respect of himself is absolutely sure of perseverance. Yet our fear must not proceed so far as to make us faint, but only to make us wary, and make us put our trust and confidence in God, and with a cheerful submission cast ourselves upon him, both for time and eternity. If any one objects that he knows not how Gods will is affected towards him; I answer that God's promises are sincere, and must be received as they are generally set forth in Holy Scripture, to all that will obey Gods revealed will: and moreover that his own will is much more uncertain, so that it is much more safe to trust Gods, for God we are certain is infinitely good. He is extremely proud and unhappy withal that relies on himself more than upon God: but happy is he that confides in that gracious Lord whose mercies and promises are sure for ever, and in whom whosoever trusted was never confounded.   

CHAP. XXXIII. That Love is the Spirit of Christian Religion.  
1. THough it be by virtue of our Baptism and profession of the Christian Faith, that we are, and are called Christians, yet the Life or Soul of our Religion is Charity or the Love of God, whereby we are enabled to live godly, as becomes Christians. For as God, by his great love wherewith he loved us, sent his dear Son into the world, to die for us, that we might live through him: so are we to love God most affectionately, with all our heart and strength, and our Neighbour as ourselves, for his sake. In this is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Love therefore is the first and great Commandment on which depends the Law and the Prophets. Love is the foundation and excellency of our Faith, to know the love of God which passeth knowledge, that when we were enemies we were reconciled to him by the death of his Son. Love is that fire which our Blessed Redeemer came to send in the Earth, Luke 12.49. which cost him much to kindle, and which burns up men's dross and impurities, and cannot be put out but where iniquity doth abound. And Love is the spirit of Primitive Christians, who had one heart and one mind: and is even the Soul of the whole Church, whereby it is united and lives.  
2. Christ left and appointed Love as the mark whereby his followers should be known, Joh. 13.35. By this shall all men know that ye are my Disciples, if ye love one another. And so in the love of God consists our union with him, and it is the highest perfection of the Christian life. Now perfection is the work of Grace; therefore we must not rely upon our own strength, but we must beg of God daily and devoutly that by his good Spirit, he would kindle in our hearts the fire of an holy Charity, that by it we may be guided, quickened, and at last perfected. Neither yet must we lose heart, if we sometimes fall, as if all our hope were in our own strength: but we must acknowledge our own infirmity, and rise quickly, and pray more fervently, and afterwards fight more courageously. Still pursuing after perfection, not only in words or ineffective wishes, but in hearty desires and serious endeavours: manifesting our love by daily mortifying our sins, and attaining to new and higher degrees of virtue. And then shall a Christian be most, perfect and happy, when his heart shall be empty of himself, and free from the love of the world, but purified and burning with the love of God.   

CHAP. XXXIV. Of the right Placing and Ordering of Love.  
1. HE is a just and holy man who rightly values things according to their worth, and also loves them proportionably; for sin is duly by wise men defined to be a disorderly Love, and virtue to be a regular and well placed Love. And though there be other natural affections, yet they all proceed from and depend upon love, and if this be well placed and governed as it should, the rest cannot be unruly. It is virtue to love what deserves to be loved: and wisdom to make choice of it, and constancy to pursue it through all dangers and sufferings: and to be drawn from it by no enticements, is temperance: and to prefer nothing to it is justice: and the order of Love must follow the order of things: and so God is to be loved infinitely more than any creature, because he is infinitely better, more perfect and lovely. We become good and pure, by loving him who is the fountain of all goodness and purity: for our manners follow our affections; we become either virtuous or vicious according to the nature of what we most love.  
2. The true object of Love is God, our Neighbour and ourselves. God in the first place to whom all love is due, and from whom it must pass to other creatures, according as they are more or less like him. By this, we must love our Neighbour because he is, or that he may be just: and we must love ourselves, in that we are, or else that we may be holy: taking from God the measure of our Love to all other things, that our Love may be regular and we may be happy. Let no man therefore love sin, for thereby he hates and destroys his Soul: and let no man love himself for his own sake, but upon God's account, who is the chiefest Good, in whom alone we can be entirely happy. For God who alone is the Author of our being and well-being, hath set these bounds to our affections, that we should love him with all our heart and with all our Soul; that we should consecrate to the service of that Love, our understanding, our life, and all our powers; and that if we love any thing else, it be in reference and in subordination to him that deserves all our Love, and should be the master and disposer of it. The love of God must therefore lead the way to what else we should love; it must always prevail and be the rule of all our affections, and then we cannot love nor do amiss.   

CHAP. XXXV. Of the Necessity and Measures of Loving our Neighbour.  
1. WE cannot love God as we should, without we love our Neighbour, neither can we love our Neighbour except we love God. If any man saith, I love God and hateth his Brother, he is a liar: for he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? and this commandment have we from him, that he who loveth God, loveth his Brother also, 1 Joh. 4.20. The Commandment makes no exception; though the man be poor, though he be a stranger, nay, though he be vicious and thine enemy, yet he is thy Neighbour and thy Brother, and he must be loved. The expressions of thy love may vary according to his needs and thine opportunities. Yet they must be hearty, real, and effective: for, The End of the Commandment is Charity, out of a pure heart, and of a good Conscience and of Faith unfeigned, 1 Tim. 1.5. And we must not love in word, neither in tongue, but in deed and in truth, 1 Joh. 3.18.  
2. As Christ loved us and gave himself for us, not that we deserved any love, but because he loved God, and us in God, to whom he purchased us; so must we love all men, not for ours or their sakes, but for God's sake, having no further regard to what is good in them, than only as it relates to God. True Christians are so strictly united together by love, that what one hath not in himself, he with joy finds it in others, and what one hath more than the rest, he willingly imparts it to all. As by our love to God, we are united and in some manner become one spirit with him: so by the mutual love of men, of Christians especially, they become one among themselves, so that what one hath to himself, is for the good of all, and what one hath not in himself, he hath and enjoys in others. Thus love is the fulfilling of the Law, and the fulfilling of all Righteousness. According as is the man's Charity, in the beginning, progress, or perfection, so is his goodness and his righteousness: and then most perfect in this life, when even life itself is parted with for love.  
3. The modus or measure of love to our Neighbour is twofold, positive and negative. First, To do to him as we would he should do to us. Secondly, And not to deal with him any otherwise, than as we would he should deal with us. Every one therefore, in the sight of God to whom all things are known, must consider seriously what he would others should do, or not do to him: and if he desires others should he patiented towards him, and bear with his faults and infirmities, and speak well of him, etc. Then let him be careful to do so to others. 'Tis a sure indication of a perverse heart for a man in a private capacity, to do that to another, which he should be sorry to suffer himself. A good Christian doth not inquire into the manners and faults of others, but leaves them to his view and correction to whom all judgement is given. He examines, judgeth, and punisheth himself, and makes self-reformation his serious and constant business. Whatever he sees or hears his mind is undisturbed and abides in peace: for if it be good, he praiseth God, if evil, he turns it to good, by turning his mind from it towards God in Prayers and Resignation.  
4. If his Office and Charity obligeth him to reprove and to correct others, he doth it with a zeal sweet and benign, and compassionate to his Brother's infirmity: for roughness and ungoverned passion cannot consist with Charity. If the ill actions of others are capable of an excuse, he excuseth them; however he censures not: knowing that nothing human is so perfect and holy, but may be ill interpreted, and at the best may be some way defectuous enough, to be liable to reprehension, if carping men let lose their censorious humours. Whilst men are men, they will have some imperfections, and to be zealous against them, is under pretence of preciseness, to give way to peevish impatience or proud censoriousness. He that is too busy to tax and judge others, will never grow better himself.   

CHAP. XXXVI. True Friendship and the true Offices of it.  
1. FRiendship is the communion of good things, and therefore it follows the nature of those things which friends have common. Now there being nothing truly good, but things supernatural and eternal, true friendship must consist in the communication of these mutually. Hence it is that carnal friendship is soon dissolved, because things of sense cannot last, nor always confine the spirit: whereas spiritual friendship is never broken; for though it may seem to be interrupted by little angers and contentions, yet true piety and the love of God sweetens the harshness of them, and keeps the knot indissoluble. As for that friendship which too much sets our hearts upon any person, and may be called Doting, it should be stifled and avoided, as being mischievous, and it is to be known by these tokens; when the party beloved is always in our thoughts and we can never be well without him; when we fear his displeasure above all things, when in him we rest as in our centre, and we sacrifice to him all our actions and most important concerns. And let none flatter themselves that this is pure innocent friendship, without any self-interest: for it is altogether sensual, it depraves the heart and affections, it is an enemy to all wisdom and true Religion, and it gins and ends in the flesh; and 'tis to be observed, that this kind of friendship is never betwixt persons truly good and virtuous.  
2. Men of real worth are always well composed, grave, and of a sweet deportment; they are courteous to all, but they are familiar to few, and they flatter none: in their conversation, modesty, discretion, an exact justice, and an unaffected severity is to be observed. They seek not to make a show outwardly, their life is inward and secret, they live to God and to their own conscience. They fairly converse with men outwardly, when it is fitting: but their heart cleaves to God, and they will not disturb themselves with the silly impertinencies or petty concerns of the world: Their designs and affections differ much from the vulgar multitude, and therefore their words and actions are guided with greater and more divine wisdom, they proceed from a higher principle, and they tend to an end much more excellent. Their soul and conversation, their treasure and joys are all in Heaven, and if thither they draw not others after them, 'tis because health propagates not itself as distempers do. Man's nature is corrupt, and now infections are catching, but cures are difficult.  
3. Men are sociable by nature, and by a certain instinct they generally seek to please others, and to be loved by them: but that friendship which they so much endeavour after, will never be sincere nor lasting, except their souls meet and are joined in the love of God. That friendship which consists only in the reciprocation of civil offices, is but a kind of a traffic, and it abides no longer than whilst men can be useful one to another. That courteousness and obligingness which friends so strictly exact one of another, is but a vain deceit or pastime, or at the best a game at words: and many that play best at it and with most readiness, are they that cheat you most; they talk and promise gracefully and at a high rate, but these are but wind and come to nothing, when realities are wanting, and effects be required. Whereas if God were possessed of men's hearts by Holy Charity, he would make their love to their Neighbours hearty and sincere; there would be no contentions, no envies, no discords betwixt them; they would dwell in peace and a happy union together, every one not following his own will and desires: but all conspiring together in the will of God and his good pleasure.  
4. Self-love and self-interest are the spring of all divisions, for men therefore esteem not their Neighbours nor seek their advantage, except it be for some ends of their own. Let a man be a great Philosopher or a great Mathematician, very Learned or very Religious, few care for that, and few love him therefore: but if he be Rich and Prodigal withal, multitudes worship him and run after him. Virtue and Learning are valued by few, but many love and admire the money, and thence many wars and enmities, and many Lawsuits do proceed. Man commonly loves not himself, because he is partaker with others of humanity, but for some things which he fancies peculiar to himself: therefore he lives not as he should to the community, loving others, especially Christians, for what they have common with him: but by his imaginary particular excellencies he separates himself from the rest of mankind, and upon that account cherisheth himself, and cares for none else but for his own sake, This well considered will make a wise man despise much the friendship of the men of this world. He will not purposely do any thing to get their hatred, but yet he will not much value their good words, and their fine pretences. Privacy and silence will be pleasant to him, and his delight will be in conversing with God, in whom alone all joys and all comforts are to be found.   

CHAP. XXXVII. Of the several Acts of Charity to our Neighbours.  
1. WE are never without an occasion to show our love to our Brothers: for so great and various are the miseries of human nature, either corporal or spiritual, that we can hardly look or step, without finding objects of Charity. Even the best of men want our hearty Prayers that they may persevere: for such is our weakness, and such the strength of our enemies, that no man can be secure in this world: and many strong ones have been known fall suddenly and irrecoverably at the assault of an ordinary and often baffled temptation. And how much want they our assistance and our prayers, that are fast tied with the bonds of their sins, that they may not perish in their dungeon and unhappy slavery. This is the case of all Infidels and Heretics, besides many vicious Christians, who all together crowd in the broad way to destruction, and heedlessly go down to Hell.  
2. Bodily miseries also are frequently to be met with, and are altogether past number. Many are afflicted with hunger, thirst and nakedness, with debts and law-suits, and natural infirmities: Many are persecuted and oppressed, reviled and slandered, imprisoned and beggared, and perpetually vexed and distracted. And many struggle with the terrors of a guilty conscience, and the fear and approaches of death, and the amazements of that last moment, on which depends Eternity. To all these our pity and charity is to be extended, as God shall enable us; by alms, by counsel or comfort, by prayers, and by any means that are in our power. Christ accepts as done to himself, what good we do for his sake to the afflicted: and in the great day of recompenses, he will bountifully reward Charity.   

CHAP. XXXVIII. Charity is also due to our Enemies.  
1. TO love our Enemies is the highest and most divine virtue, and the sum of Christian perfection, which our Blessed Saviour most earnestly recommends, and absolutely enjoins to all his Disciples, saying, Mat. 6.44. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you: that you may be the children of your Father which is in Heaven, for he maketh his Sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. This Law is hard to flesh and blood, therefore the Lawgiver raiseth his subjects minds above all things earthly and natural, even to the highest glory and privileges of Heaven. That ye may be (saith he) the children of your Father which is in Heaven: that despising our first carnal birth, we may live according to this second, whereof the honours and advantages in Christ, are so much above all we could hope from Adam. Enough certainly to make us cheerfully comply with our duty, in this particular; not only to love but also to do good to our enemies, to speak well of them, and to pray for them. And yet we are bound to this also by our greatest interest, for except we thus forgive, and requite good for evil, our heavenly father will not forgive us our sins, nor receive us into favour again, as our Blessed Saviour plainly asserts, Mat. 6.15. and 18.35.  
2. Saint Paul likewise exhorts us, Rom. 12.20. If thine enemy hunger feed him, if he thirst give him drink. And, Be not overcome of evil, but overcome evil with good. Men may be too strong for us, that we cannot help: but we cannot be overcome of evil, except we please ourselves. For to be overcome, is to hate them that do evil to us, and to seek to revenge it upon them, and 'tis in our power to do otherwise if we will; we may overcome evil with good, in pitying and forgiving those that hate and injure us, and doing good to them, when we have occasion. But this is better understood and persuaded by Holy Charity, than by all argumentations and learned discourses: We need not fear therefore the evils men can do to us, but those we do against ourselves by an angry, impatient, and revengeful Spirit. Let us but pray and labour for Christian Charity, and it will make us invincible, it will make us conquer and overcome all wrongs and afflictions. Many waters cannot quench love, neither can the floods drown it. Cant. 8.7. The waters of Calamities and Persecutions, cannot put out that bright and ever-burning flame, kindled by God in pious hearts.   

CHAP. XXXIX. That the love of the Supreme Good, comprehends all goodness.  
1. GOD is our true and sovereign good, him we must love with all our soul and strength, and to him we must direct all our ways. For the love of God comprehends all virtue and godliness; it is temperance, whereby we despise the pride and delights of the World, that God may have our whole hearts to himself; it is constancy, whereby we patiently bear any cross for and from God; It is justice, whereby we serve and obey God alone, and with due moderation command his creatures; it is prudence and the highest wisdom, whereby we diligently avoid the obstacles, and use the means to come to God; it is all that can make us good, and make us happy. Now God must be loved for himself, for nothing can be better than God; he is infinitely good, and the beginning and end of all goodness. Therefore other things must be loved only for his sake, and in such proportion as they are more or less related to him: but he must be loved on his own account, as much as is possible, without bounds or measures, for his perfections are vast enough to swallow up all our affections, nay, they infinitely exceed them: so that nothing must share our love with him, it is all infinitely more than due to him.  
2. It much concerns us therefore to be very careful, that those lower sensible goods wherewith we converse in this Earth, do not steal our hearts from God the giver of them. For though we set the greater value upon things Spiritual and Eternal, yet because now they are out of our sight and we cannot reach them, our affections to them are dull and heavy, and must be forced and listed up: whereas they are brisk and swift to such things as are the object of sense, and we naturally fall down to our sensual nature, and without great care we cannot avoid to be by it cheated into self-love. If we would therefore be replenished with the Holy and Beatifying Love of God, we must first cast the World out of our hearts: for as a full vessel cannot receive better liquor, except it be emptied, no more can our hearts love the Creator, if they are possessed by creatures. Therefore saith Saint John, the beloved Apostle of Jesus, Love not the world, neither the things that are in the world, for if any man love the world, the love of the Father is not in him. 1 Joh. 2.15. Worldly things are made for our use, and there is in them some beauty: but how much more beautiful is he that made them, and made us for the enjoyment of himself. He that seeks for happiness out of God, shall never find it: but if we love him above all things, than we are certainly happy, for he also loves us, and his favour is all.   

CHAP. XL. Wherein consists the Love of God.  
1. IT consists chief in joyfully suffering for God: for Love is a passion, and he therefore loves most that is most patiented: as the Blessed Apostles returned from the Council rejoicing that they had been worthy to suffer shame and stripes for the name of Jesus. There may be much of nature in that tenderness of devout affection, and those tears that proceed from it, which are observed in some: but true virtues and solid joys do proceed from a Love practical and obediential. For he that truly loves, obeys in all things cheerfully, for savour not for fear: and if any burden unpleasant to the flesh be laid upon him, Love makes it light and acceptable too: Therefore the Scripture saith that God's Commandments are not grievous, to let us know we are not yet perfect in Love, when we find them grievous and difficult, and that we should pray and labour for an increase of Charity. The keeping of God's Commandments is doubtless very hard to them that are acted by fear, but Perfect Love casteth out Fear: and as it fulfils the Law, so it makes it easy and delightful to us. For there is no trouble nor difficulty, in that service which Love obligeth to, what duties it binds on a good servant, are ever thought pleasant, and readily discharged: whereas the same imposed by fear, will make subjection grievous, and obedience to be cavilled at, and by some means eluded.  
2. By this they are convinced to want the Love of God, who complain of the strictness of Gospel-precept, and count morality a needless burden, and by pretences and objections, seek to loosen the yoke, that they may shake it off. Such are they that have itching ears, and heap to themselves teachers after their own heart, such as may more comply with their humour, and enlarge their wanton liberty, by restraining Gods Laws and the injunctions of his Church. For men now adays will not be held in by duty, but will range according to their will; they have disputed themselves out of meekness and Charity: and now that their actions are not governed by plain precepts, but by opinions and parties, they may be warranted to do, in a manner whatever they lust. But alas, before Christ's dreadful Tribunal, we shall not he judged by vulgar opinions, nor by the exceptions of contentious men, but by truth and by divine Laws. There men's fancies and relaxations, and the doctrine of probability, as some do teach it, will be found to hare been only pernicious cheats, whereby men sought to warrant their looseness and disobedience.  
3. But these things are not weighed nor understood, but by them that sincerely love God, and are therefore ready always to obey him, in all things he requires. For 'tis by Love that the Soul gives up herself to God, and by cleaving to him, becomes one will and one spirit with him: for God is Love, saith the Scripture, and he that dwelleth in love, dwelleth in God, and God in him, 1 Joh. 4.16. And from this union flows an holy peace, and a delicious joy: when by love we are subject to our Beloved, and are possessed of him, in whom and by whom are all things, and who is the fountain of all happiness, and the satisfaction of all our desires. Now by this shall a man know whether he truly loves God, and adheres to him, if God be the last end of all his purposes and actions, if his thoughts and desires always run after him, and if above all things he seeks to please and to obtain him.   

CHAP. XLI. That there is more of Love in Practical Knowledge than in Speculation.  
1. TO desire knowledge is natural to man, and still the more he knows, the more that desire increaseth, and then he rejoiceth in himself, and is much delighted with his great learning, when he thinks he knows much, and hath a great insight into the profoundest of divine mysteries, and so he comes to love his knowledge more than God the object of it. Thus the Philosophers, as St. Paul reproves them, when they knew God, yet they glorified him not as God, but became vain in their imaginations: much admiring themselves and their discoveries. And thus also many Christians value more what they know, and what they can discourse of God and Religion, that they value both him and it. They speak great things of the love of Christ, and they love themselves for so speaking. In that knowledge they have of God, as in a mirror, they view themselves especially, and take little notice of the glass; they admire the vision, their own act, more than the object which is seen. But God must be loved and worshipped in spirit and in truth, in singleness and simplicity, without any respect to ourselves.  
2. As a Countryman plain and unlearned, who daily sees the Sun, is more in love with the light of it, than a blind Philosopher who can talk many things concerning the nature, and the causes and effects of light: so an honest pious man without Scholarship, by an active practical Faith, shows more love to God, than the profound Divine, by his subtleties and high speculations. And as a learned man in Northern Countries, where no Vines can grow, may learnedly discourse of their fruit and the properties of it, and yet not have such an intimate acquaintance with the nature and strength of the wine, as the plain vine-dresser that drinks it daily: so may a Religious illiterate man have a greater insight into divine mysteries, and a more relishing apprehension of them, than many a man of great fame and learning. For experience goes beyond all theory, and love passeth knowledge, and we much sooner come to God by affection, than by studious inquiries.  
3. We must not only therefore inform our understanding: but if we desire to love God fervently, we must engage our affections and give ourselves to Prayer. Proficiency in goodness will make us know more of God, and to better purpose, than proficiency in knowledge. Goodness will make us love, and love will bring us into God's secret place, where we shall see more, and with more delight, than all notional learning can show us. What we can know of God in this our exile, is but little: but we may love him as much as we will, he grants us that power; and as our love increaseth, our labour will grow less, and our obedience more perfect. But many had rather seek God, whom they never find: than love, and thereby enjoy him.   

CHAP. XLII. That by Love Holiness is to be perfected.  
1. IT is a commandment of God, both in the Law and the Gospel, be ye Holy, for I am Holy. That is, that we should be pure, and without the unclean mixture of the creatures. For as Led in Silver, and dirt upon white robes, will debase and slain: so if we engage our Souls to the world, to things beneath them, we make them vile and unclean, whereas if we list them up to God by a hearty love, we make them pure and beautiful. A heart whence all sensual and earthly things are excluded, and whose affections cleave to God, by the unions of love, may with joy and confidence say with the Apostle: Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors, through him that loved us. For I am persuaded that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God; which is in Christ Jesus our Lord, Rom. 8.35.  
2. Fasting and Alms, and Corporal Austerities, the use of Sacraments, and all such means, are great helps towards Sanctity; but they all profit nothing without Charity; No, not Martyrdom itself, saith St. Paul, 1 Cor. 13.3. The exercise of some other virtues may be sometimes dispensed withal: as the poor from , and weak and sickly people from fasting, and rigorous discipline: but to love God and our neighbour, which is the end of all other precepts and the fulfilling of the Law, every one is always obliged; no man at no time, can be any ways hindered or excused; obstacles and difficulties may stop the progress of other virtues, but they increase Love. Love is within, in the heart and will, there God hath placed it, there God looks for it, and there nothing can obstruct or stifle it, except we will ourselves. Love alone is necessary, and alone sufficient to make us holy. It is the first and great Commandment, pleasant and easy beyond all others: for what more pleasant than to love? and who dares say, I cannot love?  
3. He that hearty loves God who is one, loves all things in one, and one in all things: for he loves not God truly, that loves any thing, which he loves not in God and for God. There is nothing above, there is nothing equal to God: and if at any time we turn our affections from him, they fall upon inferior objects, upon earthly things, whose weight doth sink and press them down: and our hearts are never at rest and liberty, till they return to God, from whom they ungratefully departed. That we may therefore be truly sanctified, we must forsake ourselves and all created things, and return as high as to that first principle of sanctity, that God from whom we had our origin: and then cleaving steadfastly to him by a devout love, we shall become one with him, in life and holiness, and felicity.   

CHAP. XLIII. That the Consideration of the fewness of the Chosen, aught to make us very wary and diligent.  
1. NOthing can sooner startle a man out of his slumber and security, and ●edge him on to amend and order his life by the Gospel Rules, than the due pondering of the dreadful saying of Christ, Mat. 20.16. That many are called but few are chosen. For no man knows whether he be called by that secret election, which entitles him to glory and justification; No man knows either love or hatred, by all that is before him; all promises for the life to come are conditional, nothing but our sincerity in fulfilling the conditions, can give us any ground of assurance. And yet how defective are we in this? how uncertain is it that we shall persevere? and who can search and see into the deep secret of his Election? here the Apostle who had been once in Paradise, cries out and wonders, O the depth of the riches both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out! Rom. 11.33. In this great danger and uncertainty every Christian ought exceedingly to fear: and with trembling and an assiduous care, endeavour to make his election sure: living in that Faith which worketh by Love, and declaring by his good works, that he is one of that little but blessed number, to whom God will give his Kingdom.  
2. Now that that number is but little, compared with the greater multitude of the wicked unhappy world; nay, that the number of the chosen is but small, even of them that profess the Gospel, and are capable of choosing life or death, we have too many reasons to believe. And our Blessed Saviour intimates so much, when he warns his disciples of the difficulties of coming into that blessed Kingdom of which the entrance is narrow. Mat. 7.13. Enter ye in at the straight gate, for wide is the gate, and broad is the way that leads to destruction, and many there be that go in thereat. Then he adds, as wondering at this narrowness; because straight is the gate and narrow is the way that leadeth unto life, and few there be that find it. Being also asked another time, Lord, are there but few that shall be saved? he gives no other answer but this, Strive to enter in at the straight gate, for many I say unto you, will seek to enter in and shall not be able. Luke 13.23. King David also enquiring, Lord, who shall abide in thy Tabernacle, who shall dwell in thy holy hill? the holy Spirit suggests this answer, he that walketh uprightly, and worketh righteousness, Psal. 15. And in the twenty fourth Psalm, he questioning again, Who shall ascend into the hill of the Lord? he is likewise answered, He that hath clean hands, and a pure heart, and hath not lift up his Soul unto vanity. Now, who can say, I have made my heart clean, I am pure from my sin? Prov. 20.9. Who can say to David, I shall, for I work righteousness, and I am innocent?  
3. Our Blessed Saviour saith, Mat. 10.38. He that taketh not his Cross and follows after me, is not worthy of me. Now where are they that thus willingly take their Cross and suffer with Christ? or rather how sadly doth St. Paul's saying fit our Age: All seek their own, not the things which are Jesus Christ's? Phil. 2.21. Our Blessed Redeemer, who alone hath the keys of Heaven, and knows how we must be qualified, before we come thither, affirms, Mat. 18.3. Verily I say unto you, except ye be converted, and become as little Children, ye shall not enter into the Kingdom of Heaven. Which saying if compared with the pride of men, it will be found that but a few by meekness and humility, seek to become children, to be heirs of the Heavenly Kingdom. It is declared by St. Paul, Rom. 8.29. That those whom God foreknew, he also did predestinate to be conformed to the Image of his Son. But who is the man can boast that his life is conform to the Life of Christ? and who is he that suffers with Christ, that he may be with him glorified? It is a saying that belongs to all, If thou wilt enter into life, keep the Commandments, Mat. 19.17. But they are all gone out of the way, they are altogether become abominable, there is none that doth good, no, not one, Psal. 14.3. The Kingdom of Heaven suffers violence (saith the King of Heaven, Mat. 11.12.) and the violent take it by force: Now this violence being against Nature, there are but few that will offer it to themselves, by foregoing any present sensual satisfaction, on the account of that Kingdom which is out of the reach of sense, not now to be enjoyed, but expected only by Faith. If all our Righteousnesses are as filthy rags, as the Prophet saith, Isa. 64.6. What are then our sins and iniquities? If the Righteous scarcely shall be saved, where shall the ungodly and the sinner appear? 1 Pet. 4.18.  
4. None but eight persons of the old world, were saved with Noah in the Ark; all the rest of mankind perished in the flood. Lot alone with his wife and two daughters escaped the conflagration of the infamous Cities, all the other Inhabitants were consumed by the revenging flames. And of six hundred thousand Jews that came out of Egypt, two only, Caleb and Joshua, came into the Land of Promise. Now those things were examples, representations of things to come: denoring that the number of those that come to life, is but small, in respect of the greater number of such as go to perdition. Which is yet further but too evident, by considering how most men live and die; how few give any certain marks of true contrition. Fear and sorrow extort groans and good words, and death forceth men to recant, and 'tis much to be feared there is seldom any sincerity in a late deathbed repentance. For how can he begin to live well, that is now dying? how can he hearty detest those pleasures of sin, which he loved and enjoyed, as long as he lived? how hardly will he now he a true penitent, who before abhorred all the mortifications of true penitence? how will his resolutions be proved effectual, if he should escape, for the forsaking those sins, which custom hath made habitual, and almost a second nature? how shall now his sensual mind lift up itself to those spiritual heavenly things, which he before seldom or never regarded? and how shall he straitened by time and sad circumstances, exercise those virtues contrary to the sins he reputes of, to make it appear by his life that there is a change in his heart?  
5. 'Tis known by experience that very few, when the pains and the danger is over, stand to those resolves and promises which they made in the day of sorrow. Generally men forget and are ashamed afterwards of what they promised and resolved: and they soon return to their customary vices and beloved vanities: Especially because there is still a secret reserve in those resolutions of amendment made in their distress, there being still some hope of an escape, till they are at the worst, and then they are altogether passive, and can act no longer; or at the best their strength and rational faculties are so weakened, there are such anxious fears and trepidations when the Soul is nigh to departed, that men are almost distracted, and know not what they do. We may hope well of them, who though they lived ill, yet gave signs of repentance when they were dying: But this is a desperate venture, there is much of uncertainty, and nothing of safety in their condition. We have a sad example of this in King Antiochus; read Maccab. 9 what vows he made, while he was under his grievous sickness. He thought himself in earnest, no doubt, but God knew the unsincerity of his heart, that his repentance proceeded from the fear of death, and would therefore no more have mercy upon him, as the text affirms.  
And who can consider all this, and not tremble? who will dare to presume he hath nothing to do, and that his Salvation is sure? who in the midst of so many and so great dangers, will dwell as in safety, and not watch, and call upon God? therefore because the chosen are few, fewer perhaps than we think, let us not go with the many, nor follow the crowd: but let us live with the small select number of truly good and religious Christians, that we may have comfort and confidence, when our life is ended; that we may with an humble and well-grounded hope, look up to God, and expect that gracious reward he hath promised to his faithful servants, to all that sincerely love and obey him.   
THE END.   

A CATALOGUE of some Books Printed for, and Sold by Henry Brome.  

MR. Comber on the Common-Prayer, in Three Volumes.  
Dr. Spark's Primitive Devotions on the Feasts and Fasts of the Church of England.  
Bishop Wilkins Natural Religion.  
The Father's Legacy, or Counsels to his Children, being the whole Duty of Man, in three parts, very useful for Families.  
Christian Education of Children.  
Cardinal Bona's Guide to Eternity, Extracted out of the Writings of the Holy Fathers and Ancient Philosophers.  
The Reformed Monastery; or the Love of Jesus. A sure and short but a pleasant and easy way to Heaven. In two Parts. Written Originally in Latin by the same Author.  
A Guide to Heaven from the World, or good Counsel how to close savingly with Christ.  
Holy Anthems of the Church.  
The Brief Rule of Life.  
The Crumbs of Comfort.  
Mr. Farindon's Sermons.  
Several Sermons at Court and at other Places.  
A Discourse concerning the Operations of the Holy Spirit. Together with a Confutation of some part of Dr. Owen's Book upon that Subject.  
A Discourse concerning God's Judgements, Resolving many weighty Questions and Cases relating to them. Preached (for the substance of it) at Old Swinford in Worcester-Shire: And now published to accompany the annexed Narrative concerning the Man whose Hands and Legs lately rotten off: in the neighbouring Parish of Kings-Swinford, in Stafford-Shire; Penned by another Author. By Simon Ford, D. D. and Rector of the said Parish.  
Christianity no Enthusiasm: or the Several Kind's of Inspirations and Revelations pretended to by the Quakers, Tried, and found Destructive to Holy Scripture and True Religion: In Answer to Thomas Ellwood's Defence thereof; in his Tract, Miscalled Truth Prevailing, etc.  
A Narrative of the Principal Actions occurring in the Wars betwixt Sueden and Denmark, before and after the Roschild Treaty.