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|  THEOLOGICAL  SEMINARY,  | 
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% De  C^ftians  €pemk x 
 
 RUL  EfS 
 
 To  Live  above  the 
 
 WORLD 
 
 While  we  are  in  it  ; 
 
 "WITH 
 
 Meditations,   *Iymns    and    Soliloquies, 
 Suited  to  the  feveral  Stages  of 
 
 CHRISTIAN  LIFE. 
 
 In  Four  Parts. 
 By  Thomas  a  Kemp  is. 
 
 To  which  is  annex'd, 
 
 An  APPENDIX  of  Letters,"  Dialogues,  #r, 
 
 Addrefs'd  to  all  the  true  Lovers  of  Devotion, 
 By  Robert    Nelson,   Efq; 
 
 W$i  fetconti  (Coition  EcfcifeD* 
 
 To  which  is  added,  A  Prayer  which  Mr.  Nelson 
 made  for  his  Own  Private  Ufe.  And  a  Letter 
 wrote  by  Abp.  Tillotson  to  his  Sick  Friend. 
 
 LONDON: 
 
 Printed   for  Charles   Rivikgton    at  the    Bible 
 and  Crown  in  SuVauVs  Church  Tardy  171 7. 
 
A    N 
 
 ADDRESS 
 
 TO    THE 
 
 True  Lovers  of  Devotion. 
 
 T  H I  N  K  my  worthy  Friend 
 a  bold  Man,  that  dares  ven- 
 ture to  publifli  in  this  Age, 
 1  remarkable  for  Irreligion  and 
 Scepticifm,  a  Piece  of  fiich  elevated  De- 
 votion, as  I  now  offer  to  your  ferious 
 Perufal.  1  he  Men  who  make  no  other 
 ufe  of  their  Talents  of  Reafon  and  Learn- 
 ing,  than  to  Aflault  Heaven,  and  Banifti 
 Religion  out  of  the  World,  will  be  fure 
 
 A  2  to 
 
An  ADDRESS  to 
 
 to  treat  it  with  the  utmoft  Contempt, 
 becaufe  they  are  really  Strangers  both 
 to  the  Matter  of  the  Treatife,  and  to 
 the  Words  and  Phrafes  wherein  it  is  ex- 
 prefied ;  they  have  no  Tafte  for  Spiritu- 
 al Things,  and  consequently  are  very  im- 
 proper Judges  of  the  Excellency  of  them. 
 Thefe  refined  Wits  make  Sport  with  the 
 Pleafures  of  a  Spiritual  Commerce  ;  they 
 muft  have  it  pafs  for  Enthuiiafm,  and 
 impute  it  to  the  Product  of  a  heated  Ima- 
 gination, 
 
 And  as  a  I*iece  of  this  Nature  is  ftire 
 
 to  meet  with  Contempt  from  all  fuch  as 
 
 Believe  nothing  of  Revealed  Religion  ;  fo 
 
 alfo  no  lefs  from  them,  who  pretend  to 
 
 Believe,  hut  who  Pra6tice  nothing  of  It; 
 
 all  them,  who,  while  they  outwardly  pro- 
 
 fefs  them&hes  Cbrifti an s7  yet  lead  a  Life 
 
 Diametrically  oppofite  to  that  of  Jefus 
 
 Chrift,  and  to  the  Maxims  which  he  hath 
 
 delivered  for   all  his  Followers,     Thefe 
 
 .Wicked  and  Vnchriflian  Men  will  not  fail 
 
 to  laugh  at  the  very  Thought  of  Living 
 
 Above  the  World,  while  we  are  in  it,   as 
 
 of  which  it  is  impoffible  for  them  to  have 
 
 any 
 
the  True  Lovers  of  Devotion, 
 
 any  Notion*  they  being  fo  chained  down 
 to  it  with  their  Affe&ions :  Nor  can  it 
 be  expe£ted,  but  they  will  with  great 
 Difdain  explode  fuch  Rules  and  Exercifes 
 as  tend  to  ftrip  them  of  that,  which  they 
 are  fo  ftrongly  intoxicated  with,  and  wed- 
 ded to;  being  fo  very  {hocking  at  firft 
 Appearance,  and  fo  plainly  Contradicto- 
 ry to  all  thofe  which  they  have  taken  up, 
 and  do  walk  bv. 
 
 The  Men  of  the  World,  who  are  im- 
 mers'd  in  fecular  Cares  and  Amufement?, 
 will  hardly  alfo  be  perfuaded  to  caft  fo 
 much  as  an  Eye  upon  a  Book  which  doth 
 fo  continually  inculcate  the  perfe&  Con- 
 tempt of  the  World:  And  if  they  do,  they 
 will  be  fure  to  Contemn  it,  and  throw  it 
 prefently  away,  as  what  is  moft  unfit  for 
 their  Entertainment.  They  who  are  fo 
 ready,  upon  every  flight  Occafion,  to 
 leave  Chrift,  and  for  every  trifling  Ad- 
 vantage, to  trample  under  Foot  the  Do- 
 Brine  of  the  Crofi;  they  whofe  Treafure 
 is  upon  Earth,  and  who  matter  not  Whom 
 or  What  they  lofe,  fo  they  but  gain  the 
 World,  ox  rather  fome  fmall  Portion  in 
 
 it; 
 
An  ADDRESS  to 
 
 it  ;  yea  they  too,  who  would  divide 
 themielves-  betwixt  Cbuift  and  the  World, 
 and  would  be  both  for  God  and  for 
 Mammon  at  once ;  can  never  be  fuppo- 
 fcd  to  have  any  Relijli  for  the  Leffons 
 delivered,  or  for  the  Exercifes  recom- 
 mended and  exemplified  herein. 
 
 The  Men  of  Pleafure,  as  they  are  cal- 
 led, will  here  meet  with  as  little  to  pleafe 
 them,  as  the  former.  For  the  hidden 
 Manna,  the  fpiritual  Milk  and  Honey, 
 the  Wine  of  the  Kingdom,  and  the  fe- 
 cret  Confolations  of  a  Devout  and  Lo- 
 ving Soul,  which  are  herein  fo  frequent- 
 ly mentioned,  as  tafted  and  experienced 
 at  certain  Times,  by  perfons  fitly  difpo- 
 ied,  will  never  enter  into  their  Hearts  or 
 Heads  to  conceive,  fo  long  as  they  are 
 Senfual  j  being  immerfed  in  the  Dregs 
 of  the  Animal  and  Brutal  Life.  Such 
 as  thefe  ought  therefore  by  no  Means 
 to  come  near,  that  fo  they  pollute  not 
 what  is  Holy  by  their  impure  Touch, 
 and  vitiated  Biafs  of  Mind.  Yea,  bet- 
 ter it  is,  that  thefe  Sivine  fhould  conti- 
 nue to  wallow  in  the  Mire  of  their  own 
 
 Filth, 
 
the  True  Lovers  of  Devotion. 
 
 Filth,  and  in  the  vile  Common-Sewer  of 
 their  mudded  Imagination,  and  abide  Un- 
 concerned, in  Company  with  the  reft  of 
 the  Herd  of  Epicurus ;  than  for  them  to 
 offer  to  meddle  with  the  Pearls  and  Jew- 
 els of  the  Kingdom  of  God,  prepared 
 for  them  only,  who  are  weaned  from 
 the  World  -,  and  concemptuoufly  to  tram- 
 ple them  under  their  Feet,  as  not  dif* 
 cerning  the  Value  of  them. 
 
 The  Men  of  Humour  will  meet  with 
 nothing  here  to  Gratify ;  but,  on  the 
 contrary,  a  great  deal  to  Difguft  them. 
 There  is  quite  another  Palate  required 
 for  the  Reading  hereof  with  any  Bene- 
 fit, or  any  Guft,  than  is  to  be  found  in 
 thefe  Gentlemen,  who  are  of  a  Mercu- 
 rial and  Volatile  Wit ;  and  thence  cannot 
 apply  themfelves  to  any  thing  which  re. 
 quires  very  great  Attention  of  Mind,  as 
 this  neceifarily  doth. 
 
 And  as  both  from  Senfual  Men,  who 
 are  influenced  by  Carnal  Pleafures ;  and 
 from  thofe  who  have  the  Charafler  of 
 Men  of  Senfe  and  Humour,  who  are  of 
 a  yolatalized  Genius,    and  uncapable  of 
 
 being 
 
An  ADDRESS  to 
 
 being  fixed  :  So  likewife  from  the  Gen~ 
 tlemen  of  the  Cabinet,  or  the  Politicians, 
 whofe  Heads  are  filled  with  the  diffe- 
 rent Schemes  and  Meafures  of  Govern- 
 ment; there  is  no  manner  of  Expecta- 
 tion, that  a  Book  of  this  Nature  ftiould 
 find  Acceptance.  The  Politicks  of  this 
 World,  and  thofe  of  Heaven,  are  fo  wide- 
 ly different  from  each  other,  as  that 
 which  is  Wifdom  to  the  one,  is  always 
 Fooliftinefs  to  the  other.  And  though 
 the  foolifh  Things  of  God  be  wifer 
 than  the  wifeft  Things  of  this  World ; 
 yet  the  very  Wifdom  of  God  itfelf  in 
 a  Myftery,  or  the  deepeft  Politicks  of 
 Heaven,  are  by  the  worldly  Politicians 
 generally  efteem'd  no  better  than  Mad- 
 nefs.  Thefe  therefore  will  never  much 
 trouble  themfelves  about  any  Books'  of 
 this  fort. 
 
 Befides  all  which,  there  are  feveral 
 Perfons  of  a  better  Form,  who  are  en« 
 tangled  neither  with  the  Pleafures  nor 
 Politicks  of  the  World  ;  being  of  a  ve- 
 ry fair  Character  before  Men,  and 
 greatly  efteem'd  for  difcharging  well  the 
 
the  True  Leva's  of  DeVotio 
 
 N< 
 
 Duties  of  Natural  Religion  t  But  \vho$ 
 becaiife  they  cannot  be  charged  with  fcan* 
 dalous  Vices,  or  open  Immoralities,  and 
 have  the  Reputation  of  Dealing  Honour-* 
 ably  with  every  one,  are  too  much  ap£ 
 to  Value  themfelves,  as  they  are  Valii* 
 ed  by  others,  upon  the  Probity  of  thei* 
 Manners ;  and  fo  conclude  that  they 
 want  nothing.  Now  it  is  no  Wonder  ati 
 all,  if  from  fuch  as  thefe,  who  are  cal- 
 led the  Moral  Men,  but  who  aire  titter 
 Strangers  to  the  Crofs  of  Chrift^  a 
 Treatife  of  this  fort*  which  carrieth  the 
 Chriftian  Religion  fo  high*  even  fo  far 
 above  all  the  Syftems  of  Pagan  Mora* 
 lity^  do  meet  with  no  great  Efteem* 
 or  be  even  derided  as  too  Chime* 
 licaL 
 
 But  not  to  mention  more,  there  may 
 be  alfo  certain  fober  and  prudent  Men, 
 great  Maflers  of  Reafon,  as  well  as  Re- 
 ligious in  the  Eye  of  the  World,  who 
 will  certainly  cry  down  every  thing  cf 
 this  Nature  that  appeareth>  and  This,  m 
 particular,  as  tiot  at  all  agreeable  to 
 thofe  Rules  and  Dictates  which  aire  pre* 
 
 a  tended 
 
An  ADDRESS  to 
 
 tended  to  be  derived  from  that  Oracle, 
 and  which  they  thence  have  laid  down 
 for  themfelves  as  a  Compafs  to  Steer 
 by.  And  from  fuch  as  Thefe,  my 
 Friend  may  perhaps  have  much  ado  to 
 efcape  without  fome  Marks  of  Disho- 
 nour, and  even  Contempt,  for  the  Pains 
 he  hath  been  at  in  giving  us  this  Col- 
 lection, from  the  Writings  of  an  Au- 
 thor of  no  great  Chara&er  in  the  World 
 for  his  Learning,  but  neverthefs  an  ex- 
 perienced Scribe  in  the  Kingdom  of  God; 
 and  one  who,  by  embracing  the  (feem- 
 Ing)  Fcolifhnefs  of  the  Gofpel,  preffed 
 on  to  the  Attainment  of  the  true  Ce- 
 leftial  Wifdom  ;  in  Comparifon  where- 
 of, Human  Reafon  is  very  dim  and 
 Ihort-fighted,  notwithftanding  their  high 
 Boaftings  of  it. 
 
 Now  becaufe  thefe  Gentlemen  are  too 
 apt  to  Reje£t  what  they  cannot  Account 
 for,  though  it  be  confeffed  by  themfelves 
 in  this  Cafe  they  are  without  Experi- 
 ence:  Therefore  it  cannot  well  be  ex- 
 peSed,  that  they  fhould  Relilh  this  Trea- 
 tife,  which  is  not  written  after  a  com- 
 mon 
 
the  True  Lovers  of  Devotion 
 
 mon  Rational  Method,  and  in  which  fo 
 many  Things  are  contained,  and  even 
 frequently  repeated  too,  whereof  it  is 
 evident  they  can  fay  Nothing  Ext>eri« 
 mentally. 
 
 For  as  many  as  make  an  Idol  of  their 
 Redfon,  feiting  it  up  in  the  Room  of 
 (and  even  above)  the  Spirit  of  God,, 
 and  as  many  as  place  all  Religion  in 
 fair  Dealing  betwixt  Man  and  Man-  arc 
 not  fit  to  receive  thofe  Sublime  Max- 
 ims, which  here  are  given,  or  to  favour 
 thofe  elevated  Afpirations  which  are 
 here  regifter'd,  as  the  Efforts  of  a  tru- 
 ly Loving  Soul,  under  the  Influx,  at 
 that  Time,  of  fome  Special  Divine  Grace; 
 which  many  Devout  Christians  in  this,, 
 as  well  as  in  every  foregoing  Generati- 
 on, do  give   their  Testimonies  to. 
 
 And  therefore  to  You,  whom  God 
 hath  vouchfafed  in  Mercy  to  Blefs  with 
 fome  Experiences  of  this  Kind,  and  who 
 have  laid  a  Solid  Foundation  of  True 
 Religion,  which  is  no  other  than  Con* 
 fortuity  with  CHRIST,  the  Founder 
 thereof,    and    have  made   the   Union  of 
 
 your 
 
An  ADDRESS  to 
 
 your  Souls  to  God  the  grand  Deiign 
 of  your  Lives':  To  You,  I  fay,  who 
 are  the  truly  Honourable  and  Worthy, 
 This  Book  flieth  for  Prote&ion.  For 
 You  are  proper  Judges  hereof :  And 
 none  but  You  are.  You  will  eafily 
 then  difcern,  whether  the  Maxims  here- 
 in given  be  True  ;  that  is,  in  the  Senfe 
 wherein  they  are  given,  whether  the 
 Experiments  and  Senfations  herein  re- 
 corded be  faithfully  related,  and  fuch 
 as  may  therefore  be  depended  on  ; 
 whether  the  Transformation  from  the 
 World,  and  the  Confirmation  with  Jefus 
 Chrift,  here  fo  much  inculcated,  be 
 more  than  Imaginary  ;  whether  it  be 
 a  Prefumption,  or  rather  a  Duty,  for 
 any  to  prefs  on  to  the  Perfeftion  of 
 the  Fulnefs  of  his  Stature,  and  to  a 
 real  Fellowihip  with  Him  here  on  Earth ; 
 and  whether,  laftly,  the  Procefs  in  the 
 Fourth  Part  of  this  Book,  and  in  the 
 Appendix  hereof,  defcribed  for  the  At- 
 tainment of  Divine  Contemplation,  and 
 Union  with  the  Sovereign  Good,  be  A- 
 
 greeable 
 
the  Trite  Lovers  of  Devotion. 
 
 greeable  to  thofe  Elements  of  Divine 
 Wifdom,  which  ye  have  learned  in  the 
 School  of  Chrift.  To  You  it  belongs, 
 I  fay,  to  Judge,  whether  thofe  high 
 Strains  of  Contempt  of  the  World,  and 
 of  the  pure  Love  of  God,  thofe  iingu- 
 Iar  Operations  of  Divine  Grace  in  a 
 Faithful  and  Watchful  Soul,  and  thofe 
 more  fpecial  Communications  of  Himfelf, 
 which  G  o  D  is  here  introduced,  vouch* 
 fafing  to  the  Purified  in  Heart,  can  be 
 juftly  cenfured  as  the  Ravings  of  Religi- 
 ous Melancholy,  or  as  the  extravagant 
 Notions  of  the  Cloifler ;  or  whether 
 they  ought  not  rather  to  be  efteemed 
 as  the  Wifdom  of  GOD  in  a  My  fiery, 
 even  the  Hidden  Wifdom,  which  none 
 of  the  Wife  Men  of  the  World,  are  or 
 can  be  acquainted  with,  it  being  Fooliih.- 
 nefs  to  them,  and  a  Matter  of  Ridicule 
 and  Scorn;  becaufe  it  cannot  be  other- 
 wife  Manifefted,  but  by  the  Spirit  of 
 God,  nor  to  any,  but  fuch  as  are 
 Purified  in  Heart. 
 
 And  hence  it  is,    that  fomc  have  Ap- 
 propriated the  Name  of  Myjiical,   as  m 
 
 a  3  Con- 
 
An  ADDRESS  to 
 
 Contradiilinction  to  that  of  Scholaftical, 
 to  this  kind  of  Theology;  in  Conformi- 
 ty with  a  received  Diilintlian  in  Phik> 
 fophy,  and  a  fubiequent  Practice  there- 
 upon,   as  Old  at  ieaft  as  Ariftotle  j  who 
 for    certain    did  write    Books    in    Both 
 Kinds,   without    ever  incurring  thereby, 
 fo  far  as  I   can    learn,    the  Imputation 
 which    ibme    perfons,     otherwiie    both 
 Orthodox  and  Learned    (as  alfo   Pious) 
 by  having  fuftered  themfelves   too  eaii- 
 ly  to    be   prejudiced    in   Favour  of   the 
 Ordinary  and   Scholaftical  Method,     are 
 apt  to  throw  out  againft  all  Writers  and 
 Writings  of  this  more  Inward  and  £x« 
 perimental  Divinity.     So    apt   we   natu- 
 rally   are    to   Condemn   or  Slight    that 
 which    we    know    but    very    little    of; 
 and    ro  receive   nothing  but  that  which' 
 is  juft  adapted  to  our   own  Level,    and 
 to  the  Attainments  which  we  ourfelycs 
 have  made. 
 
 Now  as  there  are  very  great  Ad-» 
 vancements  and  Difcoveries  perpetually 
 to  be  made  in  Experimental  Philosophy ; 
 £o  there   may  be  no   lefs  (and  perhaps 
 
 there 
 
the  True  Lovers  of  D  e  v  o  t  i  o  n. 
 
 there  are  much  greater)  Advancements 
 and  Difcoveries  to  be  made,  without 
 End,  in  Experimental  Divinity ;  by  a 
 diligent  Attention  to  Fa&s,  and  a  fe- 
 dulous  Application  of  the  cheif  and  ef- 
 fential  Maxims  of  Chriftianity,  as  in 
 this  Rook  which  I  prefent  you,  is  plain- 
 ly Taught,  and  ftrenuoufly  Inculcated. 
 The  Defign  of  which  is  evidently  no 
 other,  than  to  lead  you  continually  for- 
 ward  to  the  Experimental  Knowledge  of 
 GOD  and  your  Selves,  till  from  Expe- 
 rience upon  Experience,  and  from  one 
 Degree  to  another,  ye  may  at  length 
 be  fo  far  Advanced  in  this  Divine  Sci- 
 ence, as  actually  to  Experience  the  Di- 
 vine Prefence  in  all  Places,  and  in  all 
 Operations. 
 
 I  am  feniible,  that  it  may  be  obje&ed 
 againft  the  Publication  of  this  in  Eng* 
 Jijb  ;  and  for  vulgar  Ufe :  That  the  O* 
 riginal  Pieces,  out  of  which  it  is  Com- 
 piled, were  at  firft  deiigned  for  them 
 who  live  in  Cloifters,  and  more  parti- 
 cularly ftill  for  that  Society,  in  which 
 the  Author  lived  and  died.     And  that, 
 
 a  4  as 
 
An   ADDRESS  to 
 
 as  thpy  tend  much  to  promote  the  So- 
 litary and  Contemplative  Life,  even    to 
 tjie    Negle£t    of    the    Secular    and    the 
 Active ;  inch  a  Book   can  by  no  means 
 ]be   proper    for    them    who    live    in   the 
 Worlds   and  in   the  Hurry    of    common 
 X-ife  j    and  even  inftead  of  doing  Good, 
 may  rather   do    Hurt   to   many.      This 
 may    feem     at    firft     to     carry     fome 
 Strength  in  it,  with  a  great  many  Eeo«? 
 pie,  who   are  not   much  in  Love    with 
 Religious   Retirement      But   if  the  Ar* 
 gument    be    carried    Home,    our    Sacred 
 Bocks,    even   the    Holy    Gofpels    them- 
 felvcs ;     and  efpecially  the    Divine  Ser- 
 jnon    of   our    Saviour    on    the    Mount, 
 with    feveral   of    His   ftrongeft    Sayings 
 and  Maxims,  which  lead  to  a  Life  tran-s 
 fcendently  above  \he-  World,  ought  to  be 
 alfo  kept  from  the  Vulgar,  as  not  well 
 fuitcd  to  a  Life  in  the  World,  and  en- 
 cumbered with  Secular  Byfinefs.     More- 
 over it   muft  be  confefs'd,    that  though 
 all  be  not  obliged  to  lead  a  retired  Life, 
 or  to   quit  the  World,    in   the  Manner 
 which  Monafticks  in  the  Church  of  Rome 
 
 do: 
 
the  True  Lovers  of  Devotion. 
 
 do  ;  yet  I  am  perfuaded  that  all  are 
 jboth  called  and  commanded  to  Retire 
 at  fome  certain  Times  ;  which  I  take  to 
 Jbe  the  Reafon  of  the  Fafts  and  Vigils 
 which  are  retained  in  our  Church,  and 
 of  the  Inftitntion  of  Lent,  and  the  Pa£ 
 chal  Faft,  or  the  Holy  Week. 
 
 And  indeed  the  Advantages  attending 
 this  Religions  Pra&ice  of  Holy  Recol- 
 le&ion  ;  both  as  it  is  a  Means  of  effa- 
 cing the  evil  Impreffions  made  on  our 
 Minds,  by  daily  Converfation  in  the 
 World,  and  as  an  Opportunity  of  pur- 
 ging farther  Degrees  of  Perfe&ion,  and 
 Conformity  with  the  Life  of  our  blej- 
 fed  Pattern,  feem  to  me  fo  confidera- 
 ble,  as  no  good  Man  that  is  Bulled 
 in  the  World,  can,  I  think,  be  offend- 
 ed, to  find  it  here  fo  much  preffed, 
 by  one  who  had  in  himfelf  experien- 
 ced all  thefe.  You  are  not  Ignorant, 
 I  dare  fay,  how  it  is  recommended  by 
 thg  Pra&ice  of  all  the  Saints,  in  all 
 Generations,  yea,  of  thofe  who  were 
 alfo  ffioft  Eminent,  in  the  Sociable  Du- 
 ties   of  the  Aftiye  and  Publicfc    State; 
 
 and 
 
An   ADDRESS  to 
 
 and  even  by  that  of  our  Blefied  Lord 
 himfelf,  who  fending  away  the  Mul- 
 titude, went  up  into  a  Mountain  aparty 
 to  Pray :  And  to  fuch  as  you  there- 
 fore, I  need  not  enumerate  the  par- 
 ticular Benefits  and  Advantages  which 
 thence  do  arife,  or  Ihew  you  how  it 
 is  a  Cure  for  Diffipation  of  Thought, 
 how  it  place th  us  out  of  the  Reach  of 
 the  moft  dangerous  Temptations,  how 
 it  freeth  us  from  the  Contagion  of 
 Vicious  Examples,  how  it  prepareth  us 
 for  pubiick  Duties,  and  ftrengtheneth 
 us  for  pubiick  Encounters,  how  it 
 calmeth  and  compofeth  thofe  trouble- 
 fome  Paffions  which  are  the  great  Di- 
 fturbers  of  our  Repofe,  and  Cloud  the 
 Internal  Eye  from  beholding  Heaven- 
 ly Objects ;  and  how  it  is  Produ£tive 
 of  the  chief  Christian  Graces  and  Vir* 
 tues ;  as  by  Experience  may  be  fuffi- 
 ciently  Demonstrated  to  you ,  upon 
 your  Reading  this  Book  with  a  right 
 Difpofition  of  Heart. 
 
 As 
 
the  Trite  Lovers  of  Devotion. 
 
 As    for   any    Idler   Objections,  as  a- 
 bput    the    Simplicity   of    the    Stile,    the 
 Negle£t  of  .Method,    the  Harlhnefs   and 
 Unfitnefs  of  feveral  Ideas,  and  the  bold- 
 nefs  of   the  Metaphors  here  ufed,    not 
 fo    agreeable    to    the   Modern    Way    of 
 Thinking  and  Writing,  with   the  Man- 
 ner of   Citing   and   Applying   the  Scri- 
 ptures,   fometimes   very    different   from 
 thai    which    is    now    generally    received 
 amongft    us ;    theie    will    all    eafily  va- 
 niih  of   themfelves,    as  you.  ihall  unite 
 and   fix   your   Thoughts,    by  a  ftedfaft 
 Attention  to  the  Effential  Ground  here- 
 in laid  down.     And  it  muft  be  remem- 
 bered  moreover,    that    in  This,   and  in 
 all  other  Books  of  Experimental  Divini* 
 £y,  the  Author  doth  exprefs  himfelf  ge- 
 nerally according  to  the  Diverfity  of  the 
 State  in  which  he  at  that  Time  is,  and 
 to  the   different  Occailons  and   Motives 
 of  his  Writing.     Of  this  abundance  of 
 Inftances    might  be    given  in   all    thofe 
 Books   wherein   the   Unftion    of  Divine 
 Grace  is  felt    by  devout  Souls ;    but  in 
 none  more  than  in  the  Book  of  Pfalms, 
 
 Let 
 
An  ADDRESS  to 
 
 Let  none  therefore  be  offended  at  the 
 Diverfity  or  Inequality,  which  is  here 
 met  with  in  the  feveral  Parts ;  what 
 may  not  relifh  to  them  at  one  Time,  may 
 be  very  favoury  to  them   at   another. 
 
 The  Language  of  Penitents,  and  the 
 Language  of  Lovers  have  each  of  them 
 fomewhat  that  is  very  Peculiar,  and 
 which  ought  not  to  be  confounded  to- 
 gether. That  of  Lovers  is  not  always 
 Governd  by  the  ftri£t  Laws  of  Rea- 
 fon.  And  \  if  we  make  an  Allowance 
 for  the  Expreffion  of  our  AfFe&ions 
 placed  upon  Creatures,  how  much  more 
 when  placed  upon  God?  Not  to  men- 
 tion that  myfterious  Book  of  the  Can* 
 tides,  there  would  fome  of  the  Pfalrns, 
 and  feveral  Paffages  in  the  Holy  Pro- 
 phets, without  this  Allowance  made,  be 
 liable  to  be  reje&ed.  And  this  Allow- 
 ance being  made,  there  is  nothing  of 
 that  kind  in  this  Book,  which,  though 
 wicked  Minds  mav  make  an  evil  Ufe  of 
 it,  may  not  very  well  be  exenfed  or  de- 
 fended, This  one  Principle  being  laid 
 down,    and  cleared.  That  God   is  AH 
 
 Things 
 
the  True  Lovers  of  Devotion. 
 
 Things  to  a  devout  Lover,  there  is  no- 
 thing   but  will  be  found  very  eafy. 
 
 As  to  the  Poetry,  I  Jliall  fay  nothing 
 but  this,  That  if  the  Breathings  and 
 Afte£tions  of  an  Holy  Devout  Soul,  ac- 
 cording to  the  Variety  of  the  Subjefls 
 and  Circumftances,  be  but  fo  exprefTed, 
 as  to  infinuate  hereby  the  fame  into 
 thofe  Hearts  that  are  duly  difpofed, 
 and  already  prepared  to  catch  the  Ho- 
 ly Fire  ;  the  End  is  fufficiently  an- 
 fwer'd,  whatever  Opinion  the  Criticks 
 may  have  of  the  Verfe. 
 
 Now  the  Subftance  of  this  whole  Book, 
 both  of  the  Profe  and  the  Verfe,  is  a 
 Life  above  the  World,  or  the  Life  of 
 GOD  in  the  Soul :  Which,  however 
 the  Children  of  the  World,  who  think 
 themfelves  fo  wife  in  their  Generati- 
 on, may  Defpife  and  Laugh  at,  is  Your 
 Honour  and  Happinefs.  Which  You 
 have  no  Reafon  therefore  to  be  Aftia- 
 med  of,  but  all  the  Reafon  in  the  World 
 to  be  Careful  of,  and  Thankful  for. 
 And  though  this  be  not,  and  cannot  be 
 Underftood    by   them   who    Live    after 
 
 the 
 
An  ADDRESS  to 
 
 the  World  i  Perfons  of  Your  Chara&er 
 ought  by  no  means  to  be  affe&ed  with 
 any  thing  that  thefe  Men  can  fay  or 
 do  againfl  You.  Let  not  the  Novices 
 among  You,  in  the  Myflical  School  of 
 Chriffs  Holy  Religion,  here  open'd  to 
 His  poor  Difciples  and  little  Ones,  be 
 hence  fliaken  with  Reproach,  or  be  a- 
 ihamed  of  their  Devotion ;  it  being  both 
 Wife  and  Reafonable,  and  what  the  Men 
 of  this  Life  do  for  the  World ;  and 
 {hall  Zeal  then  be  only  Reafonable, 
 when  it  is  not  Religious,  but  only  af- 
 fe£ta  the  Mind  with  warm  Purfuits  of 
 Mean,  Perifliing   Temporal  'Ihings. 
 
 There  feems  to  be  in  all  Men  a  cer- 
 tain Natural  Devotion,  according  to  their 
 feveral  Difpofitions  and  Complexions,  the 
 Variety  of  which  is  almoft  Infinite. 
 Now  rhe  Divine  Grace  doth  ordinari- 
 ly  condu£t  Souls,  as  you  can  bear  Wit- 
 nefs,  in  the  Spiritual  Ways  moft  fuit*. 
 ed  to  thefe  feveral  Difpofitions  and 
 Complexions  of  Nature  :  Yet  ail  the 
 Variety  of  Paths  muft  Center  as  in 
 One   Point,    and  all   tend   to  the  fame 
 
 One 
 
the  True  Lovers  of  Devotion. 
 
 One  general  End,  which  is  the  Union 
 of  the  Soul  with  the  Divine  Word  by 
 perfeft  Charity.  This  Thing  being  well 
 obferved,  there  will  be  no  Obftru£tion 
 at  all  from  the  great  Variety  of  Pro- 
 peniions  and  natural  Difpofitions,  which 
 may  be  found  among  you  to  the  in- 
 ward Ways  and  Leadings  of  the  Holy 
 Spirit :  But  all  of  you  will  be  feveral- 
 ly  dire£tad  and  conduced  in  that  Way 
 which  is  proper  for  yon. 
 
 Whether  this  be  called  Myflical  D/- 
 vinity,  or  whatever  other  Name  be  gi- 
 ven it,  and  how  much  foever  it  may 
 be  the  Obje£t  of  Difdain  to  the  Wife 
 of  the  World  ;  it  is  nothing  certainly 
 but  the  mott  perfect  EJfence  of  the  Cbri- 
 fit  an  Religion,  which  fome  have  not 
 unfitly  call'd  the  Kingdom  of  God  m 
 the  Soul  Of  which  Kingdom  there  is 
 here  a  very  exemplary  Reprefentation 
 given  you  in  the  Parable  of  the  Beggar  ; 
 evidently  {hewing  the  fhort  Way  to  true 
 Greatnefs  and  Happinefs?  and  how  all 
 doth  Center  in  One  only  Point, 
 
An  ADDRESS  to,  &c. 
 
 I  muft  own,  I  had  propofed  to  my 
 felf  a  larger  Scheme  for  This  Addrefi  ; 
 but  the  wife  Providence  of  God  hath 
 vilited  me  with  an  Illnefs,  which  maketh 
 Thinking  and  Writing  Irkfome  and  Grie* 
 vous  to  me.  But  I  deiire  entirely  to 
 fubmit  to  the  Will  of  God:  And  hum- 
 bly beg  your  moft  devout  Prayers  for 
 me  upon  this  Occafion,  and  more  par- 
 ticularly for  my  Spiritual  Improvement 
 under  this  Difpenfation ;  which  will  lay 
 a  particular  Obligation  upon 
 
 Tour  motl  Faithful 
 
 Humble  Servant* 
 
 Kenfington, 
 Nov.%.  1714- 
 
 Rob.  Nelson, 
 
 THE 
 
THE 
 
 PREFACE 
 
 AM  very  fenfible,  Some,   upon  the 
 firfi   takhig  this   into   their  Hands, 
 will  be  apt  presently  to  [ay :  We  have 
 no  need  at  all  of  Devout  and  Spiritual 
 Books,  being  abundantly  already  pro- 
 vided with  them\  and  if  we  had,  there  can  fur e 
 be    no   Neceffhy  of  going   to    Borrow  from    the 
 Writers    of  the  Church  of  Rome,  by  which  too 
 gyeat  a  Credit  may  be  given,  they  think,   to  that 
 Church,  and  the  Super ftitions  and  Errors  thereof 
 thence  injinuate  themfelves  by  Degrees.     But  this 
 Objection  hath  been  fo  fully  and  f olid ly  Anfwerd 
 by  the  very  Learned  and  Pious  Dr.  Hickes,  in 
 his   excellent  Preface  to  the  f  Devotions  in  the 
 Ancient  Way  of  Offices,  by  him  Publiflod,   and 
 recommended  to  the  Religious  Societies,  as  like- 
 wife  in  his  EpiJIle  to  Sir  William  Boothby,  late 
 of  Afliborn-Hal!,  Prefix  d  before  the  Second  Yo- 
 
 b                          tume 
 
 
 f  See  iheFmrth  Edithn  of  this  Book,  Ann.  1712,  which  is  rruich 
 larger  than  any  of  the  former, 
 
it  The  PREFACE. 
 
 fume  of  the  Chriftian's  Pattern  5  as  there  need  be 
 nothing  added  to  what  he  hath  /aid  hereupon,  but 
 only  an  Appeal  to  the  Experie?ice  of  Tboufands  of 
 good  Sou Is,  both  of  them  that  are  now  Alive,  and  of 
 them  that  are  with  GO D,  for  the  Benefit  which 
 they  have  (wider  the  Influence  of  his  Grace)  recei- 
 ved from  what  hath  been  already  fet  forth  in  our 
 Vulgar  Tongue,  from  the  rich  Treafury  of  the  fame 
 Author.    And  be  fides  the  ObjeBion,  if  it  hath  any 
 thing  in  tt\  lieth  full  as  filrongly  againsi  our  moft  ex~ 
 teltent  Liturgy  5  yeai  againfl  our  whole  Religion, 
 according  as  it  flandeth  now  Reformed:  Since  all 
 that  which  we  have  is  for  certain  derived  to  us 
 through  a  Channel,  which  ive  own  and  profefs  to 
 have  been  Corrupt :,  and  fince  alfo  we  not  fo  ?nuch 
 -.?te)id  to  a  New  Religion,  but  only  to  a  Re- 
 formation of  Religion. 
 
 On  the  other  Hand  it  will  doubt  lefs  be  Objecled, 
 hy  the  Gentlemen  of  the  Roman  Communion,  as  it 
 hath  often  been,  that  it  is  by  no  means  fair  for  Pro- 
 teflanl  JFriters,  toTrdnflate  and  Publifij their  Ap- 
 provc\  I  Hooks \  with  Caflrations  and  Interpolations, 
 '«<  cording  to  their  Fancy,  and  in  Favour  of  the  Do- 
 minant Her'efy  of  the  Country.  But  to  this  it  may 
 he  anfwerd  very  juftly,  that  the  Originals  reniain 
 *is  they  are,  and  may  indifferently  be  confulted  by 
 every  one  that  will  ^  that  no  Attempt  hath  been 
 •male,  that  ever  I  heard  of,  by  any  Protefiant,  to 
 Caff  rate  or  Interpolate  ihefe,  and  then  to  expofe 
 fitch  for  the  very  Genuine  Works  of  fuch  and  fitch 
 Authors  \  that  the  Liberty  which  is  ordinarily  ta- 
 ken, in  the  Tranflations  of  all  Books  which  are  de- 
 Ihridto  work  upon  the  Affe3ions>  may  be  not  only 
 
2S^ 
 
 The    PREFACE.  iii 
 
 ^fujlifiable ,  but  on  fever  al  Accounts,  Co?nmendable9 
 ivhich  in  Books  of  Controverfy,  or  of  Science,  q? 
 of  Critivifm,  or  the  like,  where  a  Rigid  or  Literal 
 Tranflatiori  is  required,  would  be  unpardonable  $ 
 and  laflly,  That  it  mil  appear  by  d  diligent  Perufal 
 of  this  Book,  as  prefentedto  the  devout  Reader  in 
 this  Forth,  that  the  Liberty  which  hath  been  taken 
 in  putting  an  Englijl)  Drefs  upon  it,  hath  been  only 
 to  make  it  more  generally  Ufeful  unto  All,  and  to 
 give  Offence  unto  none :  So  that  even  Devout  Ro- 
 man Catholicks  themfelves  may  be  able  to  Read  it 
 in  this  Verfwn,  with  as  much  Edification  as  in  the 
 Original  it f elf,  and  perhaps  rxiore  than  in  a  Verfwn 
 of  their  Own  too  rigoroufly  tied  up.  For  this  is 
 what  I  had  in  View  throughout }  without  being 
 fsUicitous  how  this  Labour  may  be  Interpreted  by 
 one  or  other,  fo  Good  may  but  be  done  to  any. 
 
 Though  the  Author  lived  in  a  very  Ignorant  Age  $ 
 jufl  before  the  Reflatiration  of  Learning,  yet  he 
 was  no  fuch  Defpifer  of  Learning,  as  the  Genera- 
 lity of  the  Regulars  theh  were^  but  rather  a  Pro- 
 moter of  it,  as  to  the  Study  of  Scripture,  and  of 
 the  Fathers  of  the  Latin  Church.     And  as  the  Bi- 
 ble was  then  only  read  in  the  Vulgar  Latin*  whicii 
 in  fome  Places  cannot  be  well  understood +  without 
 the  Help  of  the  Originals ,  and  in  other  Places,  ?s 
 different  from  the  prefent  Hebrew  and  Greek  Co- 
 pies, the  Candid  Reader  will  make  Allowances, 
 there  be  fome  Interpretations,   or  Applications  of 
 the  f acred  Text  here  found,  which  are  not  fo  very 
 Exact,  or  conformable  to  the  later  Difioveries  which 
 have  been  made. 
 
 '  h  %  The 
 
h  The    PREFACE. 
 
 The  fir  rt  Edition  of  the  Works  of  this  Author  was 
 f/rwftffNorinberg,  £;?/:?<?  Carthufians,  in  the  Tear 
 1 494.  After  which  there  were  fever al  Editions  of 
 thetri  at  *  Paris,  f  Venice,  ||  Antwerp,  and  f  f  Do- 
 way.  Sommalius  was  at  a  great  deal  of  fains ,  an 
 Hundred  Tears  ago,  to  give  the  World  a  more  corn- 
 pleat  Edition  of  his  Works,  as  he  thought,  than 
 any  before :  And  he  divided  them  into  Three  Vo- 
 lumes, the  First  containing  his  Sermons,  the  £<?- 
 cond  his  Trtanksi  and  the  Third  his  Lives  and 
 Letters  5  but  as  he  hath  added  feveral  Sermons 
 and  other  Pieces  which  are  found  in  none  of  the  0- 
 tber  Editions,  there  may  be  ground  enough  to  doubt ', 
 whether  they  were  really  written  by  the  Author  to 
 whom  they  /ire  thus  afcribed.  Wherefore  the  fir  ft 
 Antwerp  Edition,  by  Nutius,  as  mere  to  be  depend- 
 ed on,  is  chiefly  followed "in  this  Verjion,  for  the  Bene- 
 fit ofthe^n.  \v  devout  Reader ^  not  pajjingby  the 
 judicious  Collection  cf  his  feletl  Pieces  by  Hcrftius, 
 printed  at  Cologne  with  Notes.  As  for  ihofe  Pieces 
 which  here  appear  in  our  Language,  and  are  thus 
 digefied  into  one  Book,  containing  Four  Parts  be- 
 fides  the  Appendix,  there  hath  no  doubt  been  made 
 of  their  being  Genuine  $  except  perhaps  of  a  little 
 Tract  written  Alphabetic  aHy  for  the  Help  of  the 
 young  Monks.  None  of  them  have  ever  yet  bee?ipub- 
 JiJJjed  in  our  Tongue  :  And  as  they  breath  the  true 
 Spirit  of  Chrifiianity,  which  is  for  certain  a  Living 
 above  the  World,  and  may  tend  to  quicken  many 
 £00 d  Souls  in  their  Spiritual  Progrefs,  it  is  hoped 
 that  this  Publication  may  be  bleffed  of  God,  the  Au- 
 thor of  every  good  Gift.  From  whofe  Hands  I  there- 
 
 fore 
 
 *  15:0,1548.1*15*5.15*?.  H  !574>i58o3  idi5.   ft  1*3 5.- 
 
The    PREFACE, 
 
 fore  befeech  the  Header  to  accept  this  5  not  at  all 
 conjidering  the  unworthy  Injlrument  of  conveying  it, 
 itnlefis  to  offer  up  in  Spirit  an  Ejaculation  for  bun. 
 
 TheDeflgn  hereof  zvill  prefently  be  feen  to  be  the 
 Exercife  of  the  Holy  Crofs,  which  is  truly  the 
 CHRISTIAN'S  EXERCISE^  and  is  com- 
 prehendedin  this  jhort  Motto  herein  :taught,  viz, 
 I  am  NOTHING,  I  have  NOTHING, 
 and  I  covet  NOTHING  but  CHRIST.  By 
 exercifmg  which  %  a  Devout  Soul  cometh  to  be  uni- 
 ted to  GOD,  and  to  Live  and  AS  in  G  0  D,  after 
 the  perfeEl  Image  of  Jefus  Chvisi. 
 
 And  this  I  take  to  be  indeed  the  Sum  andSubflance, 
 the  Am  and  Scope  of  all  that  hath  been  written  or 
 compiled  by  the  Holy  Man  a  Kempis  5  who  would 
 fain  have  concealed  his  Name  under  that  of  the 
 Poor  Pilgrim.  And  both  in  the  Chriftian's  Pattern, 
 Cor  the  Imitation  of  Chritt)  and  in  the  Chriftian's 
 Exercife,  here  Addreffed  to  thofe  Readers,  whofe 
 chief  (if  ?iot  only)  Ambition  it  is  to  be  the  Follow- 
 ers of  Chrift,  there  are,  I  think,  fuch  Rules  and 
 Methods  laid  down,  after  a  fimple  and  plain  Man- 
 lier, as  cannot  but  contribute  very  much  to  efjeB 
 the  fame,  if  duly  attended  to  :>  whatever  ObjecTi- 
 ons  or  Prejudices  fomeHalf-ChiiRizns  may  have  to 
 the  contrary. 
 
 The  Whole  doth  confisi  in  a  gradual  Progreffwn  (f 
 Knowing  GOD  and  our  Selves,  by  the  Crofs  ofjc  - 
 Jus  Chris},  in  order  to  be  made  verily  and  indeed 
 Partakers  of  the  Divine  Nature,  and  to  attain  a  firm 
 and  entire  Union  with  GOD  in  Chrift.  The  which 
 is  then  effected,  when  the  Faithful  Soul,  in  a  gene* 
 fOU§  Difdain  of  all  the  Things  of  theWorU,  foareth 
 
 b  2  above 
 
vi  The    PREFACE. 
 
 above  them  :  And,  by  an  abfolute  Renunciation  of 
 (ill  Creatures  that  might  prove  any  Hindrance  to  her 
 in  this  noble  Perfuit,-  taketh  no  thought  of  enjoying 
 any  thing  but  GOD  only,  and  coveteth  nothing  but 
 %o  be  United  with  Kim  ^CHARITY,  which  is 
 the  Bond  of  the  Heavenly  Life. 
 
 But  in  order  to  obtain  this  Knowledge  of  and 
 Union  with,  the  Deity,  our  Author  frequently  flew- 
 eth,  hovu  neceffary  it  ii,  that  ail  the  Vices  and  vici- 
 cwPajJions  beprevioufly  rooted  out  of  the  Soul,  an4 
 tbit  the  Divine  Virtues  and  AffeBions  be  planted  in 
 their  Place:  And  alfo  that  there  is  not  inuch  Sub- 
 tilcy  of  Spirit  required  to  it  ^  nor  any  great  Labour 
 or  Study.  The  PattenTwhich  he  bath propofedfor 
 this,  is  no  other  than  the  Life  of  Chrisi^  in  whont 
 this  Union  was  mosiPerfeB,  beyond  what  any  mere 
 "Creature  can  apprehend:  The  Exercife  which  you 
 will  find  by  him  fofolemnly  recommended,  is  wholly 
 alfo  founded  hereupon  $  and  doth  principally  confijl 
 in  the  Evacuation  of  the  Heart  from  the  Love  and 
 EJreem  of  Created  Things,  and  from  all  Senfikle  I- 
 mages  or  Idols ',  to  the  End  it  may  be  totally  Devoted 
 unto  GOD  throChriH,  to  the  fulfilling  of  bis  Holy 
 Will  without  Referve  -y  and  that  inconfequence  here- 
 of the  Eternal  Word,  Uniting  himfelf  tot  he  Purified 
 and  Simplified  Soul,  filleth  her  with  his  pure  Love^ 
 and  communicateth  to  her  the  pure  Light  of  Contem- 
 plation $  which  both  in  the  Book  it  fe If  and  in  the 
 Append  ix,  you  will  find Jignificantly  enough  expref 
 fed  by  the  Fame  ofJE  R  U  S  A  L  EM,  as;  it  is  in- 
 terpreted the  Virion  of  Peace.  '  This  is  not  yet  fit 
 for  every  one  indifferently  to  intermeddle  with,  or 
 prefsinto:  Nevertbelefs,  .-. 
 
 The. 
 
*~~*  The    PREFACE.  #j 
 
 Tfe  2to?£,  ?«  wy  Opinion  y  U  well  fitted  for  all  the 
 Stages  and  Qrcumfilances  of  Chrifiian  Life.  The 
 FirilPart  is  chiefly  calculated  for  Beginners,  or  for 
 the  Children  in  Christ  5  for  the  Sake  of  whom  the  Au- 
 thor writ  his  Manual,  as  alfo  his  Alphabet,  even  a* 
 the  Famous  Dr.  Thauler,  fo  highly  valued  by  fame 
 fif  the  Fir  ft  Reformers,  had  done  before  him.  And 
 for  the  Sake  of  Thefe,  and  particularly  for  the  Pi- 
 ous Inftituion  of  Children  and  Touth,  both  J?)  tbf 
 Charity-Schools  and  in  Others  amongft  us,  the  EdU 
 tion  hereof  in  Englijh  was  fir  ft  thought  upon,  and  un- 
 dertaken, without  any  further  Vieiv  at  that  Time: 
 But  for  fome  Reafons  was  then  la'ubafide. 
 
 Some  time  after  which,  was  added  a  Second  Part, 
 fortheUfiofvhe?vo^c\mts,moreefpeciaUy  of 'Young 
 Perfons,  but  chiefly  of  allfuch  as  are  Plant  edin  Se- 
 minaries of  Religion  and  Learning,  and  are  there 
 more  particularly  Devoted  to  the  Service  of  GO  D, 
 by  the  Intention  of  their  pious  Founders.     Theje 
 have  fingular  Advantages  and  Opportunities  for 
 performing  this  Exercife  well,  and  for  applying  the 
 Maxims  which  they  here  will  mfet  with  to  their  own 
 Ufc$  for  Sequeftrationfromthe  Hurry  and  Vanities 
 of  Life,  and  for  Holy  recoil eflion,  and  the  Sturdy  of 
 this  Divine  Science :   Whence  they  may  arrive  to  be 
 one  Day  Burning  and  Shining  Lights  hi  their  Gene* 
 ration,  to  the  Glory  of  GOD:,  and  may  adorn  both 
 the  Social  and  the  Solitary  States  with  their  Excel- 
 lent Examples.     It  is  true  that  the  Original  was 
 written  with  a  particular  Eye  to  fome  Young  Religi- 
 ous lleclufes,  who  were  at  that  time  wider  the  Care-. 
 and  Infpeclion  of  Our  Author  :  But  this  doth  not  hin- 
 der but  it  may  be  of  Univerfal  Service  to  all  Toung 
 
viii  The    PREFACE; 
 
 J\ ,  en  andW omen, how  fever  outwardly  difpojed,  who 
 are  prefjtm.  ajter  thejame  Blejfed  End,  by  the  Con- 
 tempt of  the  World,  and  by  Embracing  the  Life-  of 
 Christ.  There  is  indeed  a  Pajfage  or  two  in  this  Part, 
 fo  appropriated  to  ihoje  Times  and  Perfons,  wherein 
 and  with  wbomthe  Author  lived,  as  I  doubt  whether 
 any  may  now  think  themj elves  concerned  with,  fince 
 the  invent? an  of  Printing :  But  which  I  think  ought 
 not  neverthelefs  to  have  been  left  cut;    I  mean  the 
 ftrici  Charge  which  is  given  about  carefully  Tranfcri* 
 bing  the  Holy  Bible,  and  of  providing  a  good  and  cor* 
 reH  Copy  to  write  after  3  with  the  Encouragement  to 
 this  Labour  which  is  here  given,  and  particularly  the 
 ^eJJing  ofPoflerity.  by  affuring  the  Perfons  herein 
 employed,  that  when  they  f mild  be  Dead, many  would 
 blefs  their  Memory,  for  what  they  had  been  a  means 
 cf  preferving  to  the  Church,  when  they  Jhauld  read 
 what  was  written  by  thofe  Laborious  Reclufes  *  with 
 fo  great  Care,     For  this  may  be  accomodated  to  the 
 Prefs  at  this  Day,  and  to  the  careful  Printing  both 
 cf  the  Scriptures,  and  other  approved  Books  of  Pie* 
 ty  and  Devotion.    • 
 
 There  is  alfo  a  P^fftge  which  doth  pretty  Jhar ply 
 refieB  upon  the  Blunders  offome  Ignorant  Clerks  and 
 Monks.,  committed  in  the  Divine  Service,  and  alfo 
 upon  their  beingfound  with  out  a  Bible  for  their  Com* 
 f  anion,  or  Vade  mecum.  For  hereupon  a  f  Wo,  or 
 an  Anathema  is folemnly pronounced  10 itheUn learn- 
 ed Clerk,  for  his  being  the  Caufe  of  Error  both  to 
 hi mfe If  and  others,  thro'  his  want  of  Reading  and 
 Under  Handing  the  Scripture*  As  it  was  a  very  ig- 
 norant 
 
 "7*  See  chap.  iv7  Pa  rtll. 
 t  V*  Clenco  mdoccu,  &  fine  SacrisLibris,  Manuals  Juven.  c.  7, 
 
The    PREFACE.  ix 
 
 norantTime  in  which  he  livedo  this  is  the  more  Re- 
 markable: And  may  afford  fever  al  Reflexions  to  the 
 difcreet  Reader.  Several  Obfervations  might  here 
 alfo  be  made  as  to  what  is  in  this  Fart  advanced  con- 
 cerning the  Feftivals  of  the  Church,  and  Church- 
 Mufick,  as  alfo  concerning  the  life  of  Vhhm  and 
 Hymns,  But  thefe  let  every  one  make  for  hi?nfelf9 
 according  as  he  ft all  find  himfelf  difpofed,  and  as 
 the  State  of  his  Life  and  Spiritual  Progrefs  may 
 prompt  or  excite  him  to. 
 
 The  Third  Part  was  afterward  added  for  the  fake 
 pf  the  Adult  and  more  perfect  Chrijiians,  inmderto 
 form  a  perfect  Man  in  Christy  according  to  the  most 
 ■com pie  at  Model  and  Exemplar  of  all  Divine  Virtues 
 and  Graces.  It  was  written  by  the  Author  for  the  hi- 
 Jl  ruction  and  Confolation  offo?ne  of  his  Fellow-Bre- 
 thren, who  had  made  fome  conflderable  Progrefs  in 
 the  humble  Way  of  Christ  s  Crofs,  in  order  to  attain 
 to  thefo  much  defiredCorrefpondenceandUnion  with 
 him.    This  Part  may  deferve  to  be  confiderd^  as  a 
 fort  0/Chriftian  Ethicks,  or  the  Art  of  Divine 
 Converfation  ^  teaching  how  we  may  be  acquainted 
 with  GOD,   by  calling  off  our  Thoughts  from  all 
 worldly  Perfuits  and  Enjoyments^  and  how  we  may 
 be  joyned  to  Him,  as  made  one  Spirit,  in  the  ex- 
 prefs  Image  and  Likenefs  of  J  e fits  Christ.  This  there- 
 fore was  call'dby  the  Author  the  Valley  of  the  Lilies, 
 from  the  very  fir  (I  Words  of  the  Book,   introducing 
 Chrift  as  the  Lily  of  the  Valleys  }  tho  perhaps  it 
 might  be  at  fir  ft  the  Title  only  of  the  Firfl  Chapter, 
 and  thence  transferred,  to  the  whole  Treatife ;  even 
 as  the  Title  of  the  Firfl  Chapter  of  the  Firfl  Book  of 
 the  Imitation  of  Chrift,  is  by  a  very  Learned  Cri- 
 
 tick 
 
x  The    PREFACE. 
 
 tick  of  our  own  Cowitrey,  fuppofed  to  have  been 
 transferred  to  all  the  Four  Books ,  which  now  gene- 
 rally pafs  under  that  Name. 
 
 In  the  Fourth  Part  is  contained  a  fm all  TraB,  in- 
 tituled, Of  the  Elevation  of  the  Mind  of  GOD,  be- 
 ing written  principally  for  the  Service  of  fuch  ad* 
 vanced  Chriftians,  as  may  be  called Elders  and  Fa- 
 thers in  Chrift:  Audit  is  peculiarly  adapted  for  fuch 
 as,  by  the  Way  of  Evangelic alP erf eBion,  are  Can- 
 didates for  the  high  State  of  Divine  Contemplation^ 
 and  the  Peace  of  the  Soul  in  Union  with  the  Be  ft  of 
 ObjeBs  5  with  this  there  is  joined  another  TraB,  in- 
 tituled, Of  the  Meditation  of  the  Heart,  whichthd 
 found  among  the  Works  of  Thomas  a  Kempis,  is 
 plainly  of  a  different  Stile  from  them,  and  was  writ- 
 ten by  a  French  Man  ^  who  could  be  no  other  than 
 the  Famous  Dr.  John  Gerfon,  that  very  Learned 
 Chancellor  of  Paris,  whomojljlrenuoufly  op po fed  the 
 Popein  the  Council I  of 'Conftance.  By  the  Additionof 
 this  Piece ^  the  Fourth  Part  will  appear  more  Per- 
 feB,  than  if  it  had  been  wanting:  And  the  Cautions 
 and  Co?if  derations  which  are  herein  give?;,  may  be 
 of  excellent  Service  againfi  the  Perils  of  Enthufmfm.. 
 and  religious  Melancholy.  Nor  is  it  improbable,  but 
 it  might  have  been  tranfcribed  for  that  very  End  by 
 a  Kempis  himfelf^  and  fo  added  to  his  Works. 
 
 Now  the fe  four  Parts,  tho  originally  confifting  of 
 different  Treatifes,  are,  whencolleBed  and  compi- 
 led into  one,  ^//^/r/^Ch.riftiansExercife^  in  like 
 manner  as  the  four  Books  of  The  Imitation,  which 
 were  at  firji  alfo  fo  many  different  Treatifes,  are 
 now  commonly  called  by  us  the  Chriftian's  Pattern. 
 And  thus  for  all  the  Stages  ofouv  Cbriji'um  Courfe, 
 
The    P  R  E  F  A  C  E. 
 
 XI 
 
 pe  may  find  that  which  frail  fait  us,  hi  one  or  o~ 
 ther,  or  in  all  of  the  fie  farts. 
 
 To  the  fie  there  is  alfio  added  an  Appendix  of  fie* 
 vera  I  valuable  Pieces,  for  further  promoting  the  De- 
 fig71  ofithe  fieveral  Parts  ofi  this  Book  ^  wherein  I 
 have  endeavoured  to  Imitate  my  Author,  a  Kempis, 
 who  was  a  mofil  Indufilrious  Searcher  and  ColleBor 
 ffithe  Pious  Remains  and  Fragments  of  the  Learned 
 inChrift's  School-,  as  doth  appear  from  his  Prologue 
 to  the  Dialogue  of  the  Novices,  (which  maketh  here 
 Numb.  I  Ofrotn  fieveral  devout  Tra3s,  both  ofi  his 
 Predeceffors  and  his  Contemporaries,  prefierved  by 
 his  Care,  which  might  ejfie  have  been  lofth  and 
 fir om  fieveral  Hints  and  Memoirs  given  by  him  in 
 thofe  that  were  undoubtedly  ofi  his  own  Compojiti- 
 ens,  fiuch  as  his  Homilies  and  Sermons,  and  his 
 Books  ofi  Clauftral  Difcipline. 
 
 In  this  Colle&ion  there  are  Dialogues,  Epiftles,Efi- 
 fiays,  Parables,  andfipiritualQdes,  which  havefiome- 
 what  that  is  both  Divertive  and  hfitruBiue.  The 
 Firft  is  a  Dialogue  ofi  the  Contempt  of  the  World, 
 as  in  a  Conference  between  T.  a  Kempis  the  Senior, 
 and  a  young  Clerk  the  Novice.  The  Second  is  a 
 Letter  written  by  him  to  a  certain  Friend,  who  had 
 begun  well,  and  who  was  in  Danger  of  'falling  from 
 his  fir fl  Love  ^  encouraging  him  to  per fiev eve  in  the 
 fipintual  Progrefs,  and  giving  him  an  Account  ofi 
 fionie particular  Experiences  of  his  Own,  andofifiome 
 Divine  Graces  communicated  to  him,  in  his  Pilgri- 
 maze  towards  the  City  of  GOD.  The  Third  is  a 
 Colleclion  ofi  fame  Rules  ^iven  by  the  Poor  Pilgrim 
 to  the  young  Travellers  from  ibis  World  to  the  Hen- 
 venly  Jerufalcm  5  fhewing  them  how  to  live  above 
 
 'tois 
 
xii  The    PREFACE. 
 
 .this  Worlds  by  emptying  the  Heart  from  all  EJlee?n 
 and  AffeH'-on  for  Created  Beings ,  fo  a*  it  may  be 
 wholly  confecrated  and  devoted  unto  GOD  and 
 Chrift.  The  Fourth  containeth  an  AbflraEi  of  the 
 Rule  of  St  Auftin,  the  great  African  Father^  wider 
 Twelve  Heads,  for  the  Regulation  of  that  Society , 
 whereof  oyr  Author  was  a  Member:  With'S'ix  Fun- 
 danietital  Miixij.is  ofChriftianity,  for  the  Advance- 
 ment of  Pure  and  Undefiled  Religion.  The  Fifth 
 is  the  Combat  of  the  Soid  and  Body,  or  of  the  Spirit 
 and  the  Flefh$  with  the  Victory  of  the  former,  and 
 their  mutual  Agreement  for  the  Eft a bli foment  of 
 Teace  at  Home.  The  Sixth  in  this  Collettion  rela- 
 teth  the  Rrogrefs  of  the  fpiritual  Rilgrim,  or  more 
 emphatically  thePoov  Pilgrim,  as  this  Author  call d 
 himfelf  after  the  Victory  and  Agreement  aforefaid. 
 Which  Parable  having  been  fir  ft  delivered  by  an 
 Holy*  Man  Contemporary  with  him,  was  afterward 
 taken  up  by  f  fever al  Writers,  and  put  forth  under 
 various  Forms  g  but  is  here  reftored  by  the  Original. 
 The  Seventh  is  anEJfay  #/Chriftian  Resolution, 
 in  a  Dialogue  between  a  DoElor  and  Student  in  this 
 Heavenly  Science •  or  an  Holy  Elder  in  the  Faith, 
 andanunexperienced^ovicz  -0  who  is  inftrutledhow 
 to  efcape  and  overcome  the  variety  of  7  "emptations 
 which  are  met  with  in  the  fever  al  Stages  of  Life, 
 and  to  remove  all  that  which  doth  put  the  Soul  out 
 of  a  Capacity  of  Contemplating  and 'Enjoying  G  0  D. 
 
 The 
 
 *  Dr.  Hilton  in  his  Scala  Perfefihnis. 
 
 f  Baker  in  his  Treatife  of  an  Internal  Life,  under  the  Title  of 
 The  Parable  of  a  Pilgrim.  Crejfy,  from  him,  in  SanlU  Sophia,  Traft. 
 i.  Seft.  t.  c.$.  Holy  Praftices  of  a  Devout  Lover,  />,  ic6.  Top 
 of  the  Heavenly  Ladder,  i6tf.  Patrick's  Parable  of  a  Pilgrim,, 
 Pilgrim's  Progrefs,  &c. 
 
The   PREFACE.  xiii 
 
 The  EffeB  hence  produced  is  the  Afpiration,  by  a 
 Thirfty  Soul,  which  is  annexed  to  it.  The  Eighth 
 is  aParable,or  Parabolical  Hi/lory  yof £/:?<?  Short  Way 
 to  Perfection  &  whereof  there  is  afummary  Account 
 given  in  the  Works  of  a  very  Eminent  and  Famous 
 Preacher )  who  laboured  after  a  Spiritual  and  Evan-  - 
 gelical  Reformation  in  the  very  darkefl  Times  5  and 
 is  by  many  thought  to  have  been  that  very  DoBor, 
 who  was  fo  wonderfully  InftruBed  in  the  Church- 
 Porch,  by  one  in  the  Appearance  of  a  Beggar.  The 
 Ninth  is  alfo  a  Parable  which  is  built  upon  anHi- 
 Jlorical  Ground,  wherein  many  momentom  Truths^ 
 with  refpecl  both  to  This  World  and  the  Next,  are 
 familiarly  delivered,  and  clearly  explained,  accord- 
 ing to  the  fundamentals  of  our  Holy  Religion :  To 
 which  is  added  St.  Lazarus  5  or  a  few  Lines  fuppo- 
 fedtQ  befpoken  by  him  in  AbrahamV  Bofom,  to  us 
 that  are  here  fo)  our  ning  Below  5  with  a  Chorus  of  the 
 Blejfed  Saints.  The  Tenth  contains  Two  Letters 
 more  ofk  Kempis :  The  one  written  to  a  young  Per- 
 fan  newly  Converted,  who  had  retired  from  the  Hurry 
 andV anities  of  Life ,  quitting  all  the  Hopes  and  Ex- 
 pectations which  he  had  in  the  World,  thathe  might 
 gain  the  Pearl  of  the  Kingdom:  The  other  to  aPer- 
 fon  of  longer  Experience  in  the  Ways  of  Christ,  but 
 who  notwithstanding  had  fuffered  hunfelf  to  be  en- 
 tangled with  Affairs  which  did  not  neceffarily  con* 
 cem  him^  whereby  he  created  to  himfelfmuch  Tin- 
 eafmefs,  and obftruBed the  internal  Eye  from  feeing 
 and  contemplating  what  his  Heart  was  mofi  fet  upon. 
 The  Eleventh  is  written  to  the  Honour  of  the  Name 
 JESUS,  as  the  Verbum Morificum,  "or  the  Won- 
 der-working Name  and  Word  5  wherbj  all  the  In- 
 firmities 
 
xiv  The   PREFACE, 
 
 firmities  of  Human  Nature  are  Healed \  dnd  all  th§ 
 mighty  Powers  of  the  Deity  are  mdnifefied.  The 
 Twelfth,  andLaff,  is  more  than  all  the  refl,  fitted 
 for  the  Social  and  Active  Life  :  And  there  lying  not 
 that  Objection  againjl  it,  which  will  be  made  again  ft 
 fome  of  the  others,  feemeth  to  be  befl  calculated  for 
 the  Generality  of  the  World,  and  for  the  Advance- 
 ment of  aH  outward  Acls  of  Piety  and  Charity.  It 
 is  extracted from  a  Treatife,  of  that  Name,  in  the 
 Works  of  Our  a  Kempis,  which  was  written  upon  d 
 particular  Occafwn,  but  may  ferve  indifferently  for 
 all  that  havs  received  any  Stew ardfliip from  GOD  5 
 that  they  may  be  found  Diligent  and  Faithful  in  it^ 
 according  to  the  Talents  committed  to  them. 
 
 As  for  the  Hymns  and  Spiritual  Odes,  both  thofe 
 which  are  collected  at  the  Endofthefecond  Part,  and 
 thofe  which  are  difperfed  through  the  fever  dl  Parts 
 and  the  Appendix  3  you  are  to  know  that  it  was  the 
 Cuflom  of  the  Society,  to  which  the  Author  did  be- 
 long, as  alfo  of  other  Societies  of  Religion  in  that 
 Communion,befides  the  pub  lick  Hymns  oft  he  Churchy 
 to  make  ufe  of  others  of  a  private  Compofition^froiH 
 the  Time  (jnore  efpecially)  of  St.  Bernard,  or  there- 
 about  s,  both  for  invigorating  their  Devotion,  and 
 ajftftingalfo  their  Memory  in  Things  Sacred:  Which 
 excellent  Practice  was  continued,  and  is  much  fol- 
 lowed, in  the  Reformed  Churches  of  the  Augufiari 
 Communion  to  this  Day.  It  was  indeed  from  all 
 Time  hnmemoria!  an  Exercife  of  Devout  Perfons, 
 mojl pleafantly  to  occupy  the mj  elves,  after  this  man- 
 ner, to  the  Glory  ofG  0  D,  and  to  the  Eafe  and  So- 
 lacement  of  their  Labours :  But  by  the  means  of  this 
 Holy  Man,  who  had  a  peculiar  Talent  that  Way,  this 
 
 Pioui 
 
The   PREFACE.  xv 
 
 Pious  Exercife  became  more  extended-^   and  His 
 Manner,  which  hath  fame  what  not  eafily  Imitablet 
 was  univerfally  admired  by  the  Religious,  and  there- 
 upon endeavoured  to  be  followed  by  every  one  that  but 
 pretended  to  have  left  the  TForld,  and  to  have  retired 
 for  the  Service  ofChrifi.  This  wasfo  courfely  done  by 
 a  great  many,  who  wanted  the  Spirit  of  Him  whom 
 they  fet for  their  Pattern  herein,  and  who  had  no  true 
 Tajleof  the  Finenefs  which  is  found  in  fome  of  his 
 Compositions  of  this  kind:  As  nothing  could  be  indeed 
 more  Mean,  than  the  common  Monkifi  manner  of 
 Chiming,  which  was  her  eitpon  introduced-^  but  which 
 however  laid  the  Foundation  of  that  Method  of  Ver- 
 fifying,  which  in  all  the  Living  Languages  is  ufed 
 at  this  Day.   In  compliance  with  this  prevaling  Cu~ 
 ftom,  there  was  written  in  Rhime  by  our  Author,  a 
 fmall  Treatife,  intituled,  The  Life  of  a  good  Monk  ^ 
 with  a  few  other  Canticles/ir  the  life  of  his  Hoitfe, 
 at  Bergh  St.  Agnes.    The  ?nosl  of  which  were  fo  ap- 
 propiatedto  that  fort  of  Life,  and  to  the  Ufages  of 
 that  Age,  as  a  liter  alVerfwn  of  them  could  have  been 
 of  no  manner  of  Service  now.     Wherefore  it  was 
 thought  Expedient  to  take  fuch  a  Liberty  herein,  as 
 might  befl  fuit  the  prefent  Times,  and  be  capable 
 of  doing  the  moft  Good :  Andfo,  building  upon  the 
 Ground-work  of  fo  good  a  Preeedent,  to  defcribe 
 The  Life  of  a  goodChriftian,  in  all  the  Stages  of 
 Life,  from  Childhood,  till  the  old  Age  of  Heaven* 
 ly  Underjlanding  and  Virtue,  and  in  all  the  nota- 
 ble Ads  rf^/Paflions  thereof     What  Care  never- 
 thelefs  hath  been  taken  throughout,  both  in  the 
 Profe  and  the  Verfe,  not  to  depart  from  the  Spirit 
 of  the  Author 7  or  rather  from  the  Spirit  of  JE- 
 SUS 
 
xvi  The    PREFACE, 
 
 SUS  CHRIST,  by  affuming  fuch  a  Liberty  as 
 fame  have  done,  not  defpifing  the  Shame,  but  court- 
 ing the  Praife  of  Men  more  than  of GOD  5  will  ea- 
 fily  appear  to  thofe  who  are  not  unacquainted  zmth 
 that  Spirit.  And  for  Others  This  never  was  in- 
 tended. 
 
 In  this  Edition  there  is  added  to  the  Second  Part 
 an  Hymn  of  Devout  Mr.  A  US  TEN,  Reformed 
 at  the  Command  of  a  very  Worthy  Per  fan:  And  to 
 the  Appendix  ^  Prayer  of  Mr.  NELSON,  for 
 atrueSenfe  of  Eternal  Happinefs,  (which  is  Print- 
 ed according  to  the  Original  written  with  His  own 
 Hand)  wherein  He  hath  exprejfed  very  much  of 
 the  Contents  of  this  Book,  and  an  earnejl  Defire 
 to  have  withdrawn  Himfelf  wifely  and  prudently 
 from  the  Noife,  Hurry  and  Bufinefs  of  this  World, 
 in  order  to  apply  himfelf  more  intirely,  had  it  plea- 
 fed  GOD  to  lengthen  out  His  Days,  to  a  Life  of 
 Devotion  and  Religion.     But  within  about  Two- 
 Months  after  the  Br  ft  Publication  hereof,   this 
 FAITHFUL  STEWARD  departed  in  Peace 
 to  his  LORD,  that  he  might  be  where  His  Heart 
 v;as  already  gone  before.     And  may  we  ail  follow 
 Him,   as  He  followed  CHRIST  i)  and  laying  a- 
 fide  every  Weight,  pref  forward  with  all  Eamefl- 
 nefs  to  win  the  Great  Prize,  and  fo  Run  as  u> 
 Obtain. 
 
_ 22 
 
 S   ««3.S>     «ME*»     9**J»     *«3M>     4**3>     4AE3U  *;. 
 
 j<    «4t<A9>     (M>rf\B>      'sais^-si      "s^si^y      «as«*\s>     <t*»«i*s>   p 
 
 s  «^a»    «vra^>    *-#<**.   *o*    *car*-  «~ca^  ? 
 
 A 
 
 Brief  A  C  C  O  tj  N  f 
 
 O  F    T  H  E 
 
 AUTHOR^ 
 
 Given  t>y  a  Contemporary  Unknown; 
 
 The  mod  Antient  of  any  that  is  Extant. 
 
 HIS    Thomas ,    Sir-named  *  Hammer  lein, 
 (which  is  Hammer,  alias  Hammer)  was  ac- 
 Wl  *^   fi|$  Cording  to  his  Name,,  both  in  his  Words 
 W&JW&  ^nC*  ^Gr^s:>  t  like  an  Hammer  that  breaketh 
 _  the  Rock  in  pieces.    And  this  he  was  both  cof 
 
 the  Devout  and  the  Indevout, ,  To  the  Devojit  he 
 was  fo,  by  ftriking  upon  their  Hearts  with  the  Word 
 of  Gop,  and  exciting  them  by  his  Waitings,  to  great- 
 er Ardour  of  Devotion,1  higher  Advances  iri  Holi- 
 pefs,  and  livelier  Acis  of  Love  and  Praife :  And  he 
 Was.  fo  to  the  Indevout,  by  pricking  them  to  the 
 Quick,  by  ftirring  their  Hearts  to.  Compunction  s 
 by  bringing  theni  to  the  Acknowledgment  of  their 
 
 C  owit 
 
 *  From  Hammer.    Fr,  Mailk't.    Lai,  Malleus,  and  MalfeQlns, 
 f  ]zi,  Kxiif.  if; 
 
A  Brief  Account  of  the  Author. 
 
 own  Infirmity  and  Imperfection;  and  by  calling  them 
 powerfully  to  true  Amendment  of  Life,  as  with  re- 
 peated Knocks  and  Calls :  Alfo,  by  comforting  the 
 Tempted  and  the  Affii&ed;  by  ftrengthning  the  Weak 
 and  the  Fainthearted  ;  and  la(fly,  by  fhewing  unto 
 a?!;  according  to  the  difference  of  their  feveralStates, 
 the  Way  for  Beginners,  for  Vrcficients,  and  for  the  more 
 VerfcB.  So  that  this  Saying  might  rightly  be  apply'd 
 to  him  :  They  that  turn  mahy  to  Right  eoufnefs,  frail  frine 
 <m  the  Surs  *  for^ver.and.ever. 
 
 This  Good  and  Devout  Father  was  a  Perfon  of 
 great  Affability,  Ccurtefy  and  Condefcenfion  to  the 
 very  weakeii  and  lowift  Chriftians.  He  was  a  Com- 
 fojtaf  to  them  who  were  in  Trouble ;,.  and  to  them 
 .who  we; *e  under  Temptation  he  was  a  moftcompaf- 
 fionfte  Helper.  And  as  he  was  a  Man  exceeding 
 zealous  for ■  the*Salva"tioa  of  Souls,  and  one  who  did 
 eafaenry  defire  that"  all  might  be  Saved,  even  as  he 
 himfelf:  So  it  was  his  main  Labour  and  Endeavour 
 to  draw  alio  others  with  himfelf,  by  his  Writings,  by 
 jhis  .verbal  Admonitions,  by  his  private  Inftrudions, 
 and  by  all  other  Ways  and  Means  which  he  was  ca- 
 pable of  ufing,  into  the  Kingdom  of  Heaven. 
 
 And  becaufe  he  began  in  his  Youth  to  gather 
 Hi  dies,  not  the  perifhing  Mammon  of  Unrighteouf- 
 nrts,  but  durable  Subftance,  and  to  lay  up  the  Trea- 
 sures of  Wifdom  and  Righteoufnefs,  therefore  ob- 
 tained he  a  good  Narne,  that  was  a  rnoft  precious 
 Ointment.  And  that  of  tho,  Prophet  was  fulfilled  in 
 him.  f  ffitffed  is  the  'Man  who  frail  bear  the  Toak  of  thr 
 Lord  from  his  Youth  up1:  He  frail  fit  folitary  and  hold  his 
 Veacef-bsawje  he  hath  lifted  himfelf  Above  himfelf 
 
 -For  that  this  was  verily  fulfilled  in  him,  is  plainly 
 to  be  feen  in  hi3  feveralTreatifeSj  and  efpeciaily  in 
 
 j_  J ^ *^e 
 
 *  in  pcrpesuas  .^Eter titrates. 
 
 f  'Lam.  Ili .  28.  Eea'tusVir,  qui  portaverit  jugum  Domini  ab 
 atfokftentia'  jfua:  fedebic  folitartus,  &  wcebic  $■  qui*  levavit  fir 
 fufet  fi.    Val&  La!, 
 
A  Brief  Account  of  the  Author. 
 
 the  *, Soliloquy  of  the  Soul,'  which  was  undoubtedly  df 
 his  Composition  ;  wherein  Chrift  the  Bridegroom  Is 
 introduced  fpeaking  with  his  Soul,  as  with  the  Bride. 
 Therein  k  may  be  Teen,  how  he  flit  Solitary,  and 
 keprSilence,  becaufe  he  had  born  this  Yoak  of  Chrift 
 upon  him  from  his  Youth  •  and  how  facing  thus  a1- 
 lone,  he  lifted  himfelf  up  above  himfelf. 
 
 This  good  Father,  as  he  was  walking  abroad  for 
 the  Air,  either  with  fome  cf  the  Fraternity,  or  with 
 others  of  his  Friends,  when  he  felt  an  f  Infpiration- 
 namely,  when  the  Bridegroom  "was  willing  to  Com- 
 mune with  the  Bride3  that  is>  when  Jefus  Chrift  his 
 Beloved  did  call  to  his  Soulas  his  elect,  and  beloved 
 $  Spoufe,  was  wont  to  fay,  My  beloved  Brethren,  now 
 J  muB  needs  leave  you-i  And  fo  meekly  begging  to  be 
 excufed  by  them,  he  would  leave  them,  faying,  ||  /«- 
 deed  I  muH  be  going  $  then  is  One  who  now  waitcth  for 
 me  in  my  Privy  Chamber.  And  fo  they  according! V 
 granting  hisRequeft,  did  take  well  his  Excufe,  and 
 were  much  edified  hdreby.  And  thus  was  there  ful- 
 filled in  him  that  whkh  is  written,  I  vj'ill  lead  him  into 
 Solitude-,  and  there  will  I  ffeak  unto  him.  And  Thom-s 
 himfelf  faid  unto  the'  Lord,  as  it  is  alfo  written  : 
 Speak  Lord,  for  thy  Serva?it  heareth.  Now  what  he  then 
 fpake  unto  the  Lord,  and  what  the  Lord  again  (pake 
 
 b  2  unco 
 
 ■■ '  ■  ■ — . ■ '  ■      ■  ■■     ■-■     ■    — — ) 
 
 *  This  by  foals  is  made  the  Fourth  Bo:k  of  the  Chriftiaa  Pattern,  of 
 the  Following  of  Chrift,  fittfiedd  of  that  which  we  now  ammoify 
 have,  De  Sacramento  Altaris)  particularly  by  Mrn  Rogers,  in  by 
 Tranfldthn  of  it  i  And  in  the  Second  Volume,  publifl:ed  by  JX  h'ickes, 
 '**  is  placed  the  Fourth ;  and  is  not  inferiour  to  any  thing  that  hatii 
 appeared  in  his  Name,  especially  as  it  is  now  Reformed. 
 
 f  N.  B.  This  ought  to  be  under  flood  in  the  fame  Se'nfe  as  that  in  inbicU 
 eur  Exeellent  Church  teacheth  her  Children  to  Pray,  that  by  G  0  D> 
 Holy  Infpiracion  (hey  may  think  thife  Things  that  be  Good-,  and  alfo 
 that  by  the  Infpiration  of  his  Holy  Spiric,  they  may  peifM}  tovt 
 him,  and  worthily  Minify  his  Name.  VthColleft  after  Eafi-?r}  md 
 Col!,  before  the  Comm. 
 
 ±  PfaLxiv.ir,  12.  Cane.  ii.  10.  iv.i.  v.  1. 
 
 ji  Oporre:  me  ire j  Urms  me  expeftar  in  cc\h. 
 
A  Brief  Account  of  the  Author. 
 
 unto  him,  wc  have  in  that  Treatife  which  is  intitu- 
 led, *  Of  the  Inward  [peaking  of  Christ  to  a  faithful  Soul. 
 Which  Treatife  hath  this  Very  Saving  for  its  Text, 
 in  the  fecond  Chapter  -y  the  which  Samuel  the  Pro- 
 phet fpake  unto  the  Lord,  then  when  the  Lord  cal- 
 led unto  him. 
 
 It  is  hardly  pofhble  to  exprefs  with  what  an  awfbl 
 Reverence,  and  Senfe  of  the  Divine  Majefty  he  be- 
 liaved,  when  at  Church,  or  in  the  Oratory.  Here 
 he  did  feem  truly  carried  above  the  World,,  and  even 
 ready  to  fiy  away  into  Heaven,  where  his  Heart  and 
 _bis  Convention  was  •  while  the  Fire  of  Divine 
 Charity  burned  within  him.  And  indeed,  where-ever 
 Jie  was,  all  his  Converfation  moved  continually  a- 
 bout  Divine  Subjects,  and  upon  the  Holy  Scriptures, 
 wherein  he  exercifed  himfelf  both  by  Day  and  Night. 
 .if  News,  or  fecular  Affairs  were  difoourfed  upon  in 
 his  Company,  bis  Cuftom  was  never  to  take  the  leaft 
 Notice  of  any  Thing  that  was  faid  ;  but  to  Recalled 
 nimfelf  as  in  the  Prefence  of  God.  Whereas  if 
 'loo,  or  the  Things  of  another  World  were  the 
 .Subjed:  of  Difcourfe,  and  he  were  defired  by  the 
 Company  to  declare  his  Mind,  or  utter  what  was 
 upon  his  Spirit,  then  would  he  never  fall  to  exert 
 himfelf  3  and  none  could  on  fuch  Occafions  be  more 
 Eloquent  and  Powerful  in  Word  than  he,  for  the 
 Good  of  others,  and  for  his  Lord's  Glory.  For  tho* 
 Thomas  was  indeed  a  true  Lover  of  internal  Solitude 
 and  Recolledion;  yet  did  not  this  in  the  leaft  hinder 
 him  in  the  Performance  of  fuch  external  Duties, 
 tending  to  the  Edification  of  his  Brethren  in  the  Life 
 of  Chrifi  ;  but  did  rather  qualify  him  the  more  for 
 the  fame.  Which 
 
 ■  i    i   I,.   -,    i     •■  i' i.  >  i     '  i  > 
 
 *  This  is  in  all  the  common  Editions  made  to  be  the  Third  Book 
 pf  the  Imitation  of  Chrift,  but  was  certainly  defigned  to  be  a  d\~ 
 fth&  Treatife  by  it  [elf  •  and  by  this  Account  feemeth  to  have  been 
 written  after  the  Soiiloquium  Aninsy  and  to  have  been  as  it  mrd 
 ;j  Continnatim  therrf. 
 
A  Brief  Account  of  the  Author. 
 
 Which  was  evidently  feen  in  all  the  Parts  of  his 
 Behaviour,  whereby  he  glorified  Goo  :  But  chiefly 
 in  the  publick  Offices  of  Religion;  and  in  his  fami- 
 liar Conferences  upon  the  Scriptures,  and  upon  the 
 Progrefs  of  the  Spiritual  Life.  Particularly  in  the 
 finging  of  Pfalms,  which  were  his  chief  Delight,  and 
 whereof  he  had  a  deep  experimental  Understanding, 
 he  would  appear  to  be  as  one  who  was  actually  In- 
 fpired,  and  as  in  a  Divine  Ecftacy,  cr  m  the  Spirit ; 
 ib  that  it  might  truly  be  faid  of  him,  that  he  did  iing 
 both  with  the  Sfirit  and  with  the  Under  ft anding.  Now 
 how  the  Lord  did  call  unto  his  Heart,  in  the  ufe  of 
 thefe,  elevating  it  above  all  fenfible  Images ;  and 
 how  his  Heart  did  again  anfwer  the  Lord,  faying, 
 Behold,  I  feek  after  Thee  ;  and  therewith  leaving  the 
 Bodily  Senfes,  and  fenfible  Images,  may  be  found 
 in  the  little  Treatife,  intituled,  t  Of  the  Elevation  of 
 the  Mind.  In  which  may  be  feen,  how  G  o  d  the 
 Word  fpake  unto  him  in  Solitude,  faying,  Be  ft  ill, 
 and  fee  that  I  am  GOD:  And  how  he  was  Obedient 
 to  the  Voice  of  the  Word,  acknowledging  this  Di- 
 vine Word  10  be  a  Lamp  unto  his  Feet,  and  a  Light  tm- 
 to  his  Paths ;  and  was  guided  thereby  in  a  rnauner 
 inexpreflible  to  Flefh  and  Blood. 
 
 There  arealfo  many  other  Things bejides,  concern- 
 ing the  Life  and  Converfation  of  this  Holy  Man, 
 which  I  have  heard  from  the  Mouths  of  the  Fathers 
 and  Brethren  of  the  Houfe  wherein  he  liv'd,  and 
 who  are  yet  alive  to  teftify  the  fame ;  the  thoufandtrj 
 Part  whereof  I  have  hardly  declared  in  what  I  have 
 here  written,  But  what  need  is  there  for  more  2 
 As  he  Taught  others,  and  as  he  Inftru&ed  them  both 
 fey  Word  of  Mouth  and  by  Writing,  even  fo  Live  1 
 he  :  What  he  Said,  that  he  Did  ;  and  what  he  V» 
 
 c  ;  d 
 
 t  See  and  confider  the  Fourth  Part  of  this  Book. 
 
 x~ 
 
A  Brief  Account  of  the  Author, 
 
 the  fame  he  verified  in  himfelf.  All  flowed"  from 
 Experience  ;  and  there  was  nothing  by  him  recom- 
 mended to  be  done,  but  what  was  alfo  by  him  ful- 
 filled and  exemplified  in  Peed. 
 
 This  T/jo?9?os  a  Kemfis,  whofe  Memory  is  thencq 
 Bleffed,  was  Born  in  a  Town  within  the  Diocefs  of 
 •,,  which  is  called  IGmpe,  or  Kempen,  And  hs 
 iludied  at  Daventry,  in  the  Houfe  of  rthe  Clerks:. 
 And  beeaufe  he  was  found  Ingenious  and  Docible, 
 and  wirhal  very  Tradable,  therefore  he  got  the  Love 
 both  of  the  Re&or  Florentius  and  of  the  whole  Houfe* 
 Being  afterwards  called  of  God,  *  by  jthe  Infpira- 
 tioji  of  the  Holy  Ghoft,  to  ferve  the  Living  God  ;, 
 he  was  prefently  obedient  to  the  Call  oi  the  Divine 
 Infpiraiton,  and  fo  yielded  himfelf  up  to  it  without 
 any  Demur:  That  lo  the  Lord  might  not  upbraid 
 him,  With  faying^  I  called,  and  thou  hasl  refufed  :  Nei- 
 ther might  that  fall  upon  him  which  was.  written, 
 'Thou  flialt  cull  upon  me,  but  1  will  not  hear  the; ;  for  as 
 much  as' thou  haH  refufed  to  hear  my  Voice.  Since  this 
 Thomas,  according  as  it  is  written  of  St.  .findrevj,  fo 
 foon  as  ever  he  heard  the  Voice  of  the  J^ord  calling 
 him,  forfook  all* Things  that  are  of  this  World  j  and 
 enter'd  into  the  Order  of  Canon-Regulars,  an  Or- 
 der which. at  that  Time  was  newly  Reformed,  reti- 
 ring into  the  Houfe  of  Berg  St.  Agiies>  near  Zwoll, 
 in  the  Yean  of  our  Lord  MCGCC.  And  he  was 
 there  Irivefted  in  the  Year  MCCCCVL  and  fo  was 
 tried  for  Six  whole  Y^ears  before  he  received  the  In- 
 veftiture.  Which  was  becaufe  it  was  then  a  Cuftorn 
 to  try  generally  the  Candidates  for  fo  long  a  Term, 
 
 or 
 
 *  GtnjWmWfy  herein  none  an  he  admitted,  accwd'mg  to  the  Pra- 
 
 Wee  of  our  Church,  and  indeed  of  the  whole  Cathotick  Church,  int& 
 
 h  Orders,   withwt  Av.fvoering  dh  cells,  and  as  in  the 
 
 .  '  /  G  0  [>,  to  (itch  Qiie  (lions  as  thefe.    Do  you  truft 
 
 that  you  are  uidftray  moved  by  the  Holy  Ghoft,  to  take  u roa 
 
A  Brief  Account  of  the  Author. 
 
 or  at  leaft  till  they  were  thoroughly  Proved,  nnd- 
 Tried,  even  as  Gold  is  tried  in  the  Furntfce,  b- 
 they  were  admitted  to  take  the  Flabit  upon  the-.. 
 So  that  he  was  tried  Gold ;  or  as  we  fay,  Tme  Ster- 
 ling. For  he  that  is  not  Tried  and  Tempted,  what  doth 
 he  know?  Therefore  it  behoved  him  in  the  6rft  Place 
 to  be  Tempted,  and  to  pafs  theTeft.  And  becaufe 
 he  was  acceptable  unto  God,  and  found  Favour  in 
 his  Sight,  therefore  it  was  neceffary  that  he  mould 
 be  proved  by  many  Temptations,  and  Exercifes, 
 and  Humiliations :  That  he  might  afterwards  knew 
 how  to  help  others  in  the  like  State,  and  to  prefcribe 
 them  fuch  a  Remedy  as  he  -had  often  experimented 
 both  in  himfelf  and  in  others.  And  this  according- 
 ly he  did,  both  in  his  oral  Difcourfes,  and  in  his 
 written  Treatife3. 
 
 This  Thomas  made  quickly  a  great  Proficiency  m 
 the  Chriftian  Virtues,  making  every  Day  fome  Pro- 
 grefs;  ftill  advancing  forward  in  the  Way  which  he 
 had  now  enter'd  into  ;  ftill  adding  Fervour  to  Fer- 
 vour, Devotion  to  Devotion,  Virtue  to  Virtue  :  So 
 that  all  were  ftruck  with  Admiration  at  the  exceed- 
 ing Fervour  and  Devotion,  which  did  in  him  appear. 
 And  becaufe  he  was  very  Humble,  therefore  was  he 
 accounted  worthy  of  G  o  d,  to  receive  of  him  very 
 great  and  lingular  Favour  and  Grace ;  as  plainly 
 doth  appear  from  what  he  hirnfelf  hath  hereof  ex- 
 preffed. 
 
 He  was  twice  Sub-Re&or,  and  once  Burfar  or 
 Procurator.  But  becaufe  he  was  a  Perfon  fo 
 much  Introverted  and  Abftradted,  and  confequently 
 fo  Simple  in  Temporal  Affairs,  therefore  he  was  dif- 
 miffed  from  his  Burfar's  Employment,  and  inftcad 
 thereof  chofe  again  into  the  former,  as  that  which 
 did  more  properly  concern  the  Spiritual  Eftate  of 
 the  Society.  So  he  brought  forth  Fruit  more  abun- 
 dantly, whik  he  was  in  this  Pod,  by  Dilating  a 
 
 c  4  fevy. 
 
A  Brief  Account  ofa  &c. 
 
 few  Words  in  Seafon;  *b'y  Dire&ing,  and  by  Admo- 
 nifhing  j  as  alfo  by  Contemplating;  and  by  giving 
 himfelf  up  to  Prayer  in  the  Spirit,  and  to  other  Ho- 
 ly Exercifes  which  flow  from  the  Love  of  G od  and 
 \\\$  Saints.  In  confideration  whereof,  it  was  indeed 
 an  Ad  of  Mercy  towards  him  in  his  Brethren  thus 
 to  releafe  him  frprn  all  Care  concerning  the  out* 
 ward  Things.  •      -'■ 
 
 In  the  Year  of  our  Lord  MCCCCLXXL  depart- 
 ed this  Life  the  Devout  Father  Thomas  a  Kemps:  And 
 fo  he  had  ferved  the  Lord  in  the  Order  of  the  Ca- 
 non- Regulars  Threefcore  and  Ten  Years,  in  gre3£ 
 Aufterity  af  Life,  and  Fervour  of  Spirit. 
 
 THE 
 
THE 
 
 CONTENTS 
 
 PART    I. 
 
 The  School  of  Christ  :  or,  The  Child's  Manual. 
 
 H  E  Introduftion,  p.  HJ. 
 
 Chap.  Page 
 
 I.  The  Call  and  Invitation  of  tittle  Children  by  Chrift : 
 And  Admijfion  into  his  School.  7. 
 
 II.  The  fir  ft  LeJJon  in  Chriffs  School,  HUMILITY. 
 The  Vath  of  Cbriff.  9. 
 
 III.  The  ftcond  Leffon  in  this  School ',  L  O  V  E  ;    by  which 
 St.  John  can$e  to  be  favour  d  withfo  highRevelaticns.  9. 
 
 IV.  The  Way  of  St.  Paul. ;   whereby  he  arrived  to  be.  fa 
 Great.     The  Leffon  0/ Crucifixion  with  Chrift.    10. 
 
 V.  How  to  overcame  Testations.     The  Leffon  of  Vigi- 
 lance. Ii« 
 
 VI.  Employment  for  let  fare  Hours,     The  Occupation  of  the 
 Heart.  ibid. 
 
 VIL  The  Confederation  of  Mortality  $  \fjeing  a  Jhor.t View 
 *'  "of  the  Vanity  of  Human  Life.  ;  I  %* 
 
 VIII.  The  i7'-;y  of  holy  David :  Gratitude  for  Grace,  ibid. 
 
 IX.  Thef^ayofthe  Apoftles;  which  u,  the  Fallowing 
 of  Chrift,   In  Poverty  of  spirit.  14. 
 
 X. . Meditation  on  the  Life  and  £>eath  ofjefus  ChjiH  :  cry 
 
 ~*Tbe  Children*  £.00%*  '/  1$"* 
 
 [  )     ;-  XL  The 
 
The    CONTENT  S, 
 
 Chap.  Page 
 
 XI.  The  Ifraelite  indeed  $  and  Child  of  GOD  without 
 Guile.  i5, 
 
 XII.  Of  Chrifiian  Integrity  and  Simplicity.  17. 
 
 XIII.  Of  Purity  af  Heart ;  and  the  Guard  of  the  Mouth, 
 
 iS. 
 
 XIV.  Of  Continual  and  Habitual  Prayer,  19. 
 
 XV.  The  Crown  of  the  heavenly  Life,  21. 
 The  Little  Alphabet.  Z2a 
 The  Larger  Alphabet.  23. 
 The  Conclufion.  34, 
 
 PART    II. 
 
 The  Young  Man's  Manual. 
 
 ?~iri  H  E  Names  of  the  Chutf  Members  of  the  Religi- 
 
 X        ous  Society.  p.  xli. 
 
 The  Introdu&iqn.  xliii. 
 
 Chap.  Page 
 
 I.  Of  Reading  the  Holy  Scriptures'.  47. 
 
 II.  The  inward  Monitor.  49' 
 
 III.  Good  Books  a  rich  Treafure.  .    JO. 
 
 IV.  Writing  an  Help  to  the  Memory  in  Sacred  Things.   Ji. 
 
 V.  Of  the  External  Awe  and  Reverence  due  to  the  Scri- 
 ptures, and  other  good  Book.  $%. 
 
 VI.  Of  the  Collegiate  Life.  5*4. 
 
 VII.  Of  the  Learned  and  Unlearned.  5"  6. 
 .VIII.  Of  early  Attendance  in  the  Church,   and  at  the 
 
 common  Service.  57. 
 
 IX.  Of  the  Feftivals  of  the  Church.  6z. 
 
 X.  The  Humble  Chriftian5  and  the  Broad  and  Lazy  Pro- 
 feflbr.  6^ 
 
 XI.  Of  Self-Renunciation.  67. 
 XIL  The  Afcent  to  Heaven t  68. 
 
 ThQ 
 
.  -        - 
 
 The.  G  O  N  T  E  NT  S. 
 
 Chap.  Page 
 
 The  Conclufion..    A  Word  of  Comfort  ta  the  Poor  and 
 
 Infirm.  7°° 
 
 H  YMNg  for  the  life  of  the  Society.  74. 
 
 I.  Chr.ifiian  Armour.  ibid. 
 
 |i   The  Holy  Crofi.  76. 
 
 III.   The  Temptation*  \  78, 
 
 .    IV.   The  Refclution*    .  79. 
 
 .'V.   Rending,  81. 
 
 VI.  All-Saints.  82. 
 
 VH.   The  Warfare.  8f. 
 
 VIII.  Perfevcrance*  87. 
 
 IX.  The  Excrcife.    '  89. 
 
 X.  Fortitude  in  Qiftrefi,  90. 
 
 XI.  J efus  full  of  Grace,  91. 
 
 XII.  The  Bride's  Complaint 3   and  Comfort.  9^. 
 
 XIII.  Rife  Royal  Sion.    A  Sacramental  Hymn.  97. 
 
 PART.    III. 
 
 The  Erudition  of  a  Man  in  C  h  s  1  s  t. 
 rip  H  E  Introduction,  p.  cv„ 
 
 Chap,  Page 
 
 I.  Of  the  Threefold  State  of  Human  Life.  10.9. 
 
 II.  Of  Divine  Praife  in  the  Poverty  of  Devotion.  112. 
 Ilk  The  Trial  of  the  Devout  by  Contraries.  113. 
 IV.  1  Of  the  true  Divine  Lover.  1 1  £ » 
 
 1  \r.  Of  the  Saul's  Gratitude,  for  all  Good  recerocd    116. 
 
 YJ.  .Of  the  Conformity  of  the  Devout  Soul  to  the  Crucified 
 
 tftjus.     A  Soliloquy.  117. 
 
 Vlk  Of  the  Walking  of  a  pure  Scul  with  GOD.     n 8. 
 
 VIII.  Peace  of  Heart,    and  Rdi  in  G  O    -  120. 
 
 IX.  Of  Recolletlion  of  the  Heart  with  GO  \ 0  121. 
 
 X.  Of  Watch fiilnef,  and  prayer  aga'msl  l\mptatic.:.- .  122. 
 
The   C  O  N  T  E  N  T  S. 
 
 Chap.  Page 
 
 XI.  The  Fear  of  future  Fttnifhments,    a  Frefervative  in 
 Temptation.  125^ 
 
 XII.  Of 'the  Remembrance  of T  our  Lord's  Faftton.        12&, 
 
 XIII.  Of  the  Invocation  of  the  holy  Name  Jefzts.  J29I 
 The  Holy  Child  J  e  s  it  s.  1 ;  2. 
 XIV;  Of  the  Spiritual  Combat.                                   138. 
 
 XV.  Of  Stability  and  In  ft  ability.  1 40. 
 
 XVI.  Of  the  divine  Comfort  in  Tribulation  for  Chrift.  1 42 . 
 
 XVII.  Of  the  Guard  of  Confcience  in  every  Flace,  and  at 
 all  Times.  ,  144. 
 
 The  Meditation.       ,  x&6. 
 
 The  Soul's  Addrefs  to  Jefus  Chrift.  147. 
 
 XVIII.  Of  Solitude  and  Silence.  148. 
 Solitude.  rj7, 
 
 XIX.  Of  the  Refuge  of  the  Foor.  Ij8. 
 
 XX.  Of  the  Foor  and  Infirm  Lazarus.  A  Meditation  and 
 Soliloquy.  J  6*. 
 
 XXI.  Of  the  clear  Under/landing  of  the  holy  Scripture. 
 
 16;, 
 
 XXII.  Of  Fatiencefor  ChrisTs  Sake.  i6j. 
 
 XXIII.  Of  the  good  Convtrfatton  of  an  Humble  and  Re- 
 tired Chrift  ian.  1 6  § . 
 
 XXIV.  Of  prudent  Admonition  and  brotherly  Compa£ton. 
 
 XXV.  Qf  the  Confederation  of  Death  and  Eternity.      173. 
 
 XX  VI.  Of  Divine  Fraife  :  With  the  Brethings  of  an  ar- 
 dent Soul }  after  Enjoyment  of  Gody  l  in  her  heavenly 
 Cottntrey.  I77« 
 
 A  devout  Afpiration  and  Soliloquy.  179, 
 
 XXVII.  Of  the  Fraife  of  the  holy  Angels  in  Heaven. 
 A  Soliloquy.  "   181^ 
 
 XXVIII.  A  Confefjion  of  the  devout  Lover  of  GOD.  i  84. 
 XXIX. '  Of  the  Union  of  the  Heart  with  G  O  D.      1 86.; 
 
 The  Soul's  Soliloquy.  j  187J 
 
 XXX,  Of  the  true  Feace  to  be  fought  for  in  GOD  only. 
 
 190. 
 XX^t 
 
The   CONTENT  S 
 
 JW 
 
 Ch?p.  ^  Page 
 
 XXXI.  Of  the  right  Manner  of  direbTwg  the  Intention 
 to  GOD*  192. 
 
 XXXII.  Of  Prayer  of  an  Humble  and  Contrite  Spirit,  195-. 
 
 XXXIII.  OfFellowjhip  with  Jefus  and  his  Saints.  198. 
 
 XXXIV.  Of  the  Sovereign  Good;,  and  Mans  latt  End. 
 
 202. 
 A  Meditation.  206. 
 
 The  Prayer.  207. 
 
 The  Choice.  208, 
 
 PART.    IV. 
 
 .* 
 
 The  Elevation  of  the  Mind  to  G  0  D; 
 
 TH  E  Introdu&ion.  p.  Ccxiii. 
 
 The  Afcent  of  the  Soul.  ecxv. 
 
 Chap.  Page 
 
 I.  The  Necejfty  of  Abfiraclion  from  fenfibh  Images.    21  J, 
 
 II.  A  Prayer  for  Purifying  the  Mind  from  bodily  Images. 
 
 218. 
 
 III.  Of  Divine  Contemplation  :  And  how  it  is  to  be  ob~ 
 tained  by  Purity  and  Prayer.  220* 
 A  Prayer*  22 1* 
 
 IV.  Of  the  Eternal  Word,  and  the  Soul's  Illumination  by 
 if-  222. 
 The  Transformation.                                     223. 
 
 V.  Of  the  Soul's  adhering  to  GOD,  and  Qualification 
 for  Divine  Infpiration  thro7  the  Word.  225^ 
 
 VI.  Of  the  Fruition  of  the  Divine  Word  $  and  how  the 
 Soul  may  be  prepared  for  it.  ±2.6* 
 The  Comemplacift.                                          227- 
 
 VII.  How  we  can  in  the  Eternal  Word  do  all  Things.    229, 
 
 VIII.  That  all  Words  and  Writings,  arc  for  the  fake  of  one 
 only  Ward.-  ibid. 
 
 IX.  Of  the  longing  Dcfire  of  the  Soul,  when  vifited  by  the 
 Word,  her  onl)  Beloved t  and  true  Bridegroom.     23 1. 
 
The   C  ONT  E  N  T  S. 
 
 Chap.  Page 
 
 The  Heavenly  Society.  25$. 
 
 X.  How  the  Eternal  WoRD^W;  himfelf  to  the  loving 
 Soul  for  Nourifbment :  And  how  by  the  Strength  thereof \ 
 foe  may  Travel  on  to  the  Mount  of  Contemplation,  236. 
 
 The  Requeft.  245,, 
 
 XI.  Of  the  Threefold  Eye  of  the  Soul. 
 
 Con  frier  at  ion  t.  What  Meditation  is,  and  what  is  to  be  under- 
 flood  by  the  Heart,  and  by  its  Threefold  Light  or  Life.     24$. 
 
 XII.  Of  the  Order  herein  at  fir  ft  efiablified :  And  the  Difi> 
 
 order  ftnce  introduced. 
 
 Con  [deration  If.    How  this  Eye  of  the  Heart  was  by  Siri  difor- 
 der'd^  and  this  Light  clouded,  in  all  three  Refpefts.        2 4$. 
 
 XIII.  The  prefent  Incapacity  of  the  Heart  for  Meditation. 
 Con federation  III.  How  the  Difficulty  of  Meditating,   proceeds 
 
 chiefly  from  thisDiforder:  And  is  the  Punifhment  6f  Sin.248. 
 
 XI V.  Of  the  Nature  of  Meditation,  and  of  experimental 
 Sen  fat  ion. 
 
 C moderation  IV.  That  Medication  is  not  only  in  the  Underfiand- 
 Ing,  but  alfo  in  the  Affecl  ion.  250. 
 
 XV.  Of  the  Light  and  Fire  of  the  Soul,  how  excited  otit 
 of  the  Darknefs  by  Meditation. 
 
 Confederation  V.  That  Perfeverance  is  neceflfary  to  Meditation, 
 
 251. 
 
 XVL  Of  the  Difficulties  and  Dangers  of  this  Exercife. 
 
 Can  fideratkn  VI.  That  it  is  very  Difficult  to  give  a  certain  Ittfle 
 
 concerning   the  Method  of  Medicating.  252. 
 
 Confederation  VII.   That  Meditation  is  ufeful  for  Contemplation  I5 
 
 but  becaufe  of  Iudifcretion  may  be  Dangerous.  254. 
 
 The  Refignation.  *$<$* 
 
 XVII*  Whence,  and  how,  the  Vrincipal  Mif chiefs  do  arife. 
 
 CmfederatUn  VIII.   That  the  Abufe  of  Medication,  is  as  the  A- 
 
 bufeof  Wine,  by  thofe  that  are  in  a  Fever.  256. 
 
 XVIII.  Of  Difcretion,   and  taking  good  Advice. 
 Confutation  IX.  That  the  Advice  of  a  Spiritual  Phyfician  ought 
 
 here  to  be  taken. 
 
 XIX.  Of  the  Difficulty  that  is  in  the  Beginning. 
 Confederation  x/'That* however  Difficult  this  may  be  at  firfr,  it 
 
 may  afterwards  by  Ufe  be  made  Eafy.  258. 
 
 XX.  The  great  Advantage  of  a  good  Method  of 'Thinking, 
 and  of  Exercife* 
 
 Cunfi- 
 
The   C  O  N  TENT  S. 
 
 Chap.  Page 
 
 CmfJeration  XL  The  Facility  of  Habit  is  confirmed  by  familiar 
 Inftances.  ^  2$p. 
 
 XXI. -.-How  Meditation  carries  on  the  *Soul  to  Contempla- 
 tion.   ■ 
 -.,  Confideratkn  XII.  That  Meditation  fpringeth  not  up  out  of  a 
 loofe  Way  of  Thinking.  26i. 
 
 XXII.  Of  Contemplation,  Speculative  and  Practical. 
 ConfiderationXlll.  That  there  is  Contemplation  in  the  Vnder- 
 
 ftanding,  and  Contemplation,  in  the  Ajfefiion  :  And  that  they 
 are  very  different.  262. 
 
 XXIII.  Of  the  Facility  in  Meditation  that  is  acquired  by 
 Habit. 
 
 Confideration  XIV.  That  without  Exercife  and  Pains,,  neither 
 one  fort  nor  the  other  is  to  be  acquired.    >  '264. 
 
 XXIV.  Of  the  Trogrefi  in  Meditation ,  and  the  fiuccec ding 
 Spiritual  Births. 
 
 Cofideration  XV.  That  there  is  an  infinite  Frogreffion  to  be  made 
 in  this  Divine  Art.  265: 
 
 XXV.  Of  the  necejfary  Vitrification  before  we  ought  to  en-* 
 ter  into  Meditation. 
 
 .  ConfiderafrnXVU    They  who  would  Meditate,  not  being  firft 
 
 ,       purged,  will,  mftead  of  Meditation,  have  grievous  Tempra* 
 
 '■    tions  in  their  Mind  \  to  which  the  Fear  of  GOD  is  neceflary.' 
 
 ~  , ,  2$6* 
 
 XXVI.  Of  a  Scrupulous  Confidence. 
 
 Confideratkn  XVII.  That  from  Temptation^  feveral  Scruples  do 
 arife  in  the  Meditation  of  the  Heart.  ,    26$. 
 
 XXVII.  Some  Rules  to  be.  obfiervd  in  this  Devout  Exer- 
 cifie.  ,         \  269. 
 
 XXVIII.  Of  the  Scale  ofithe  Creatures.  271. 
 
 XXIX.  The  two  principal  Snares  that  are  laid  to  catch 
 thofie,  who  give  themfielves  to  Meditation,  and  to  the 
 Contemplative  Life.  2.J1* 
 
 XXX.  The  Shelves  of  Fride  on  one,  and  Indificretion  crt 
 the  other  Hand*  274» 
 Of  difiingaifiung  True  Infiltration  fihom  Falfe.  2j6, 
 A  Soliloquy.  Accord'mg  to  St,  AugUggin,  278, 
 The  Intelk&ual  Sua  '                                  283, 
 
 A  P  P  E  N- 
 
The  CONtENT  S. 
 
 APPENDIX. 
 
 INtrodu<5Hoti.  p.  cckxxix- 
 
 Thus  the  Poor.  ccxc. 
 
 Numb.  ,  Page 
 
 I.  Of  the  Contempt  of  the  World,  295. 
 
 II.  The  Hidden  Manna,  304. 
 
 III.  Inftruclions  for  Living  Above  the  World,  %l%* 
 
 IV.  An  Abftratt  of  the  Rule  cf  the  holy  Father  Augu- 
 ftin.  $zf. 
 
 V.  The  Single  Combat.  330. 
 
 VI.  The  Vilgims  Exercife.  A  Parable.  $40. 
 VH.  Of  Chriftian  Refolution.  \% 7. 
 The  Afpiration.  $7f\ 
 VIII.  The  Beggar  and  No  Beggar  A  Parable,  \fj% 
 tX.  Abraham'*  Bay.    A  Parable:  389. 
 
 St.  Lazarus.     "  397. 
 
 X.  Two  Letters  of  Thomas  a  Kempk  399. 
 
 XI.  The  Name  of  J  e  s  tr  s.  412. 
 
 XII.  7&e  Faithful  Steward  415-. 
 ^   Pr^jer  /or  a  trUe   Senfe  of  Eternal  Happinefs.     By 
 
 Mr.  Nelson.  450. 
 
 A   Letter  to  a  Friend,  in  a  langriijhing  Sickhefs.     By 
 
 Archbiftcp-  T  I  LL  O  T  S  O  N.  43 f* 
 
 ft '  fo  L  fc  S 
 
RULES 
 
 To  Live  above  the 
 
 W  ORL  D 
 
 While  we  are  in  it. 
 
 The  First  Part; 
 
 BEINQ    THE 
 
 Chtldrens  Manual, 
 
 CONTAINING 
 
 Holy  Inftruclions  &  Meditations 
 
 FOR    THE 
 
 Forming  the  Minds  of  Children 
 According  to  the  true  €1)21  Qtan  pattCTli 
 
 Compendioufly  deliver'd  near  Three  Hundred  Years 
 
 fince,  by  the  Devout  Thomas  a  K  e  m  p  i  s. 
 
 Now  Reformed  for  the  Use  of  Schools. 
 
 Together  with  the  Alphabet  of  a  Scholar  in  the  School  of  Chritf. 
 
 I  mite  unto  you,  little  Children  ;  becaufe  your  Sins  are  fw  given 
 you  for  his  Name's  fake,  I  J  o  h.  II.  1 2.  And  ;  Becaufe,  ye 
 have  known  the  F  a  t  h  e  r,   v.    j  3. 
 
 Be   not  Children  in  Vnderflanding  :    IJpwleit  in  Malice  be  Chil 
 dren,  1  Cor.  XIV.  20. 
 
 LONDON: 
 
 Printed  for  Richard  Smith,  at  Ejfliop  Beveridge'%  Head, 
 
 in  Fater-Nojler-Kow-.    M  DCC  XVI. 
 
 u 
 
in 
 
 THE 
 
 INTRODUCTION. 
 
 OKI 
 
 i^fePI 
 
 i 
 
 ^9 
 
 Ife? 
 
 HIS  Fir  si  Book  is  a  Manual  for 
 the  Little  Ones }  wherein  feve- 
 ral  of.  the  Fundamental  Leffbns 
 in  theSchool  of  Chrift  are  taught 
 them,  after  the  Manner  of  this 
 Author,  in  a  familiar  and  eafy 
 Stile,  beginning  with  thofe  of  Humility  and 
 Love :  And  it  was  probably  one  of  the  firfl:  Pieces 
 which  was  written  by  him,  and  not  long  after 
 his  Admiffion  into  that  Religious  Society  whereof 
 he  was  fo  great  an  Ornament. 
 
 And  becaufe  Examples  are  generally  more  co- 
 gent than  Precepts,  and  efpecially  more  eafily  to 
 be  remembred  by  Children,  therefore  the  Exam- 
 ples of  CHRIST  and  his  Apoftles,  and  par- 
 ticularly pf  St.  John  and  St.  Paul,  are  herein  fo 
 fet  forth  and  inculcated,  for  their  Admonition 
 and  Encouragement. 
 
 And  moreover,  as  the  CXIXth  Pfalm,  which 
 is  called  the  Great  Pfalm,  was  compofed  by  the 
 Spirit  of  God  in  qn  Alphabetical  Method,  that 
 
 D  2  it 
 
VI 
 
 If  thou,  with  Him  the  Glorious  Land  would'fl  reach, 
 Then  mark  thou  weU  what  Wifdom  here  do  s  teach. 
 O  do  not  in  the  Market  loitering  fi and ; 
 But  hafte  to  come  to  Him  at  His  Command. 
 Avoid  Difputes  while  thou  art  on  the  Way : 
 Mind  what  thou  haH  to  Do ;  Redeem  the  Day. 
 Let  no  vain  J anglings  thee  at  all  moleH  ; 
 Nor  fond  Difcourfes  hinder  thee  of  Rett* 
 
 Let  no  falfe  Sho7Ps  thy  wandring  Eye  delude  j 
 Nor  Images  into  thy  Soul  intrude. 
 Let  not  Names ,  let  not  Shadows,  thee  deceive  I 
 O  let  not  thefe  of  Subfiance  thee  bereave. 
 Nor  let  the  Vowrs  of  Church  or  State  betray 
 Thy  unhaft  Feet,  into  a  broader  Way: 
 But  always  on  the  Suffering  Jesus  look  : 
 Le t  J  e  $  V  s  ever  be  thy  Living  Book. 
 
 RULES 
 
llI^MjriLgXO^Jg^AX-U^gXX^ 
 
 nnnrrocoi  o  x i :  i m  a  a  y  w  k  «  kx^e 
 
 RULES 
 
 To  Live  above  the 
 
 WORLD 
 
 While  we  are  in  it. 
 
 The  Firft  Part. 
 
 CHAP.    I. 
 
 He  Call  and  Invitation  of  Little  Children  by  Chrift$ 
 And  Admission  into  bis  School. 
 
 UFFER  little  Children  to  come  unto  we, 
 for  of  fuch  is  the  Kingdom  of  Heaven, 
 Match,  xix. 
 Thefe  are  the  Words  of  Chrift  Jefus, 
 the  Sovereign  Paftor  and  Heavenly 
 Teacher  of  us  in  the  School  of  God, 
 which  he  fpoke  to  his  Difciples,  when  little  Children 
 were  prefented  by  their  Parents  to  be  Touched  of 
 him.    Whom  the  dear  tender  Lord,  and  compaffio- 
 
 D  4  nate 
 
8    &uUg  to  litoe  abobe  tlie  £CTo?lp    Part  L 
 
 nate  Matter  embracing  in  his  Holy  Arms,  accord- 
 ing as  the  Evangelift  relates,  and  laying  his  Hands 
 upon  them,  bleffed,  and  faid ;  Verily  I  fay  unto  ycu> 
 ovhofoi'ver  jhrJl  not  receive  the  Kingdom  of  God  as  a  little 
 Child ,  be  paU  net  enter  therein.  And  again  he  faith, in 
 another  Place,  to  all  them  that  would  be  Great ; 
 Except  ye  be  converted,  and  become  as  little  Children  ^  ye 
 pall  not  enter  info  the  Kingdom  of  Heaven. 
 
 The  Acceptance  of  this  Call. 
 
 OTh ov  good  Shepherd,  and  fweet  Matter1 1  thy 
 Voice  I  hear.  O  how  fweetly  fpeakeft  thou;  how 
 truly  teacbeft  thou  ;  and  in  what  a  few  Words  doft 
 thou  here  plainly  fliew  unto  all  Men  the  ftrait  Path 
 which,  thro'  Humility,  leadeth  to  the  Kingdom  of 
 God  ! 
 
 Thefe  holy  Words  comfort  the  Humble  and  Poor, 
 reprove  the  Proud  and  the  Rich,  fortifie  the  Simple 
 and  Innocent.  For  God  is  a  Refrfter  of  the  Proud; 
 but  he  gives  Grace  to  the  Humble  in  this  prefent, 
 and  Glory  in  the  future  Life. 
 
 H  e  n  c  e  in  all  the  Good  thou  either  Doeft,  Speak- 
 eft  or  Thinkeft,  be  fure  never  to  depart  from  Humi- 
 lity, left  thou  lofe  all  whatever  thou  doft.  For  no 
 good  Deeds  avail,  unlefs  they  be  founded  in  Humi- 
 lity; and  animated  with  Charity ;  and  be  done  wkh 
 a  pure  Intention  to  God's  Honour,  thro*  the  precious 
 Merits  of  Jefus  Chrift.  Shun  then  Pride,  which  is 
 the  Pit  of  all  Vices,  and  the  Ruin  of  all  the  Vir- 
 tues. Be  thou  Innocent^  and,  as  a  little  Child  with- 
 out Guile,  pure  from  all  Malice  :  So  (halt  thou:  be 
 dearly  beloved  of  God  and  of  Man>  and  fhalt  have 
 Peace  ui  thy  felf. 
 
 CHAP. 
 
lift  up  t/urve£vej,T/u?^/ar^,0  rrv}-  J^enU,and  pk  them  a  little, 
 tu^on  t/vif  fiZortous  Object ! — 
 
Part  h        tij'tiiU  4u3e  are  in  it*  9 
 
 GHAR    H. 
 
 The  Tirtt  Lejfon   in  \   Chrift'j  School ;    HuMiLIfV* 
 The  Path  of  Chrift. 
 
 IEARNofme,  faith  the  bleffed  Jefus,  fit  I  am 
 j  meek  and  lowly  in  Hewt,  Match,  xi. 
 O  Humility,  the  Virtue  of  Chrift,  how  doll  thotl 
 confound  the  Pride  of  our  Vanity  !  We  covet  to  be 
 praifed  for  the  little  Good  we  do  \  and  yet  for  the 
 great  and  many  Evils  by  us  committed  would  not 
 be  blamed.  O  good  and  kind  Jefu !  thou  for  us  haft 
 fuffered  many  evil  Things,  which  thou  didft  not 
 deferve  $  and  haft  beftowed  on  us  moreover  num* 
 berlefs  good  Things.,  which  we  have  not  deferved^ 
 nor  are  we  worthy  at  all  to  have*  For  the  Whole 
 that  we  have  is  meerly  of  Grace,  and  of  infinite 
 Pity :  Even  whatever  Good  thou  haft  done  for  us>  or 
 ftiil  daily  doft,  pardoning  our  Tranfgreflions,  and 
 fhowring  down  on  us  thy  Benefits,  is  of  Free  Grace., 
 and  altogether  unmerited  by  us.  Thanks  be  toThee^ 
 tnoft  gracious  Lord  :  But  Wo  unto  us,  unthankful, 
 lukewarm  and  proud  Creatures ;  for  we  have  but  lit- 
 tle', alas,  conlidered  thy  numberlefs  Benefits ! 
 
 CHAP.    III. 
 
 The  Second Lejfon  in  this  School ,  Love.  Why  St.  John 
 his  beloved  Scholar  came  to  be  favoured  with  fo  high 
 Revelations, 
 
 LITTLE  Children,  love  one  another,  faith  the  Dif. 
 ciple  who  lay  in  his  Lord's  Bofom,  Joh.  iv. 
 J£.  What  is  it  made  bleffed  John  the  Apoftle  fo 
 clear-fighted  in  his  Underftaading,  and  fo  beloved 
 ;. above 
 
 t  See  the  Fundamental  Maxims  of  the  Schul  of  Cbr\8t  itt  tfce 
 Appendix,  No.  IV.  ~~~ 
 
io    Eutes  to  aitie  abote  tlie  gfflo?lD   Part  i. 
 
 above  the  reft  of  his  Order  by  our  Lord  Jefus  Chrift, 
 that  he  could  conceive  and  write  of  fuch  high  Things 
 concerning  God,  above  all  the  Do&ors  in  the  World  ? 
 .  A.  The  great  Purity  of  his  Mind  and  Body  ;  alfo 
 perfect  Chanty  burning  out  towards  God  and  his 
 Neighbour.,  not  only  in  Word  and  in  Shew,  but  in 
 Deed  and  in  Truth.  For  this  he  openly  witneffes 
 in  his  Epiftle,  wherein  he  writes  of  this  twofold 
 Charity. 
 
 Neverthelefs,  if  thou  canft  not  with  St.  John  con- 
 template the  deeper  My  fteries  of  the  Godhead;  ftudy 
 at  leaft  to  confider  and  follow,  with  infirm  Lazarus 9 
 the  Humility  and  the  Patience  of  Chrift.  And  if 
 thou  art  not  able  with  St.  Paul  to  get  up  above  this 
 World,  into  the  Third  Heaven,  learn  with  blefled 
 Mary  Magdalen,  to  weep  beloW  at  the  Feet  of  Jefus. 
 
 CHAP.    IV. 
 
 The  Way  of  St.  Paul;  whereby  he  arrived  to  be  fo  Great, 
 Which  is  the  Lejfon  c/ Crucifixion  with  Chrift. 
 
 E  is  a  chofen  Vejfel  unto  me,  Acls  ix.  This  was 
 fpoken  of  the  Apoftle  Paul. 
 
 jg.  What  is  it  made  him  fo  Great  and  High  with 
 God? 
 
 A.  The  Contempt  of  the  World,  and  of  all  earth- 
 ly Things ;  with  Self-denial,  Mortification  of  the 
 Flefli,  and  Rejection  of  all  Temporal  Honour. 
 
 J9.  What  more  and  above  all  thefe  ? 
 
 A.  The  perfect  Love  of  God,  and  of  his  Neigh- 
 bour c  without  earthly  Gain  or  private  Advantage 
 fcrving  Chrift  in  this  World. 
 
 Jg.  What  now  amongft  the  many  Revelations  gi- 
 ven him  of  God,  hath  he  moft  of  all  Taught  and  In- 
 culcated to  the  Faithful  of  Rome,  Corinth,  GjUtia,  and 
 the  reft,  all  the  World  over  ?  A.  Je- 
 
Part  I.         tolriletot  ate  in  it, o 
 
 A.  Jefus  Chrift,  and  him  Crucified  for  us.  For  whom 
 he  wifhed  to  fuffer  many  Things,  and  was  not  afraid 
 to  die  ;  becaufe  he  bore  the  facred  Marks  of  his  Pa& 
 fion  daily  in  his  Heart  and  Body,  thro7  Love. 
 
 CHAP.    V. 
 
 How   to  overcome  Temptations.     Which   is   the.  Lejfon  of 
 Vigilance. 
 
 C"1  E  T  thee  behind  me,  Satan,  Matth.  iv. 
 X  O  Soldier  of  Jefus  Chrift,  thou  art  to  fpeak 
 this  againft  the  evil  Phantafms  of  the  Devil.  For 
 thy  Arms  are  the  holy  Words  and  Works  of  Chrift. 
 Againft  the  fiery  Darts  of  the  Flefh,  ponder  on  the 
 bitter  Wounds  of  Chrift.  Againft  Dulnefs  of  Heart, 
 let  fweet  Jefus  be  always  in  thy  Mouth.  Againft  all 
 evil  Sufpicions,  fufped  thy  felf ;  and  think  on  all 
 thy  own  Faults,  from  thy  very  Birth  until  now.  A- 
 gainft  all  Self-complacency,  iearch  out  every  thing 
 that  is  Difpleafing  in  thee"  to  God  and  his  Angels; 
 and  ceafe  to  be  difpleafed  at  others.  Let  all  thy 
 Good  be  common  to  thee  with  others,  and  done 
 purely  to  God's  Praife.  But  impute  all  the  Evil  to 
 thy  (elf  folely  ;  and  feek  more  fervently  thence  to 
 amend  thy  Life. 
 
 CHAP.    VL 
 
 Employment  for  lei  fur  e  Hours.     Which  is  the  Occupation 
 of  the  Hear  t. 
 
 BE  filled  with  the  Spirit,  fpeaking  to  your  felves  m 
 T faints  and  Hymns,  Eph.  V. 
 While  there  is  any  Time  or  Leifure  from  outward 
 Labour  or  Occupation,  let  immediately  the  Praife 
 of  God  be  in  thy  Heart,  and  in  thy  Mouth,  with 
 
 feme 
 
i2    Rules  to  libe  aboto  t\)t  Uloilb   Part  i. 
 
 fome  Pfalm  or  fpiritual  Hymn.  The  Heart  cannot 
 long  be  at  reft  ;  neither  can  the  Tongue  long  be 
 kept  filent.  For  either  the  Heart  imagineth  Good, 
 or  it  imagineth  Evil  Things ;  it  will  be  pondering 
 thofe  that  are  fad,  or  revolving  thofe  that  are  joyful; 
 and  it  is  turned  hither  and  thither,  even  as  the  Mill 
 which  is  turned  about  of  the  Wind.  To  the  end 
 therefore  that  evil  Obje&s  and  Imaginations  may 
 not  fuddenly  crowd  in  upon  thee,  and  pollute  thee, 
 fow  thou  the  facred  Oracles  as  pure  Grain  in  thy 
 Heart ;  receive  them  there  with  giadnefs,  and  by 
 diligently  chewing  and  meditating  upon  them,  con- 
 vert them  into  Food. 
 
 O  would  to  God,  my  dear  Child,  thou  wouldeft 
 but  Pray,  as  much  as  thou  haft  Play 'd ;  wouldeft 
 litter  as  many  good  Words,  as  thou  haft  fpoken  idle 
 ones ;  and  wouldeft  meditate  and  ruminate  on  as 
 many  good  Things,  as  thou  haft  ever  thought  on 
 evil  and  hurtful  ones.  Open  then  thy  Heart  to 
 Chrift  •  and  fhut  it  to  the  Devil :  That  fo  thy  Soul 
 may  be  always  in  Heaven,  and  not  in  the  World. 
 for  where-ever  Chrift  is,  there  Heaven  is  alfo. 
 
 Chrift  fpeaketh  to  thee  in  every  Word  of  God  5 
 Chrift  communeth  with  thee  in  every  Book  written 
 with  the  Finger  of  the  Holy  Ghoft.  Whatfoever 
 thou  readeft  in  the  Holy  Scriptures,  whatfoever  thou 
 writeft,  whatfoever  thou  underftandeft  or  heareft  of 
 them,  thou  fhalt  find  there  the  Comforts  of  a  faith- 
 ful Soul  in  Tribulation,  and  the  Remedies  againft 
 the  Devil's  Poifons.  They  powerfully  recall  the 
 Heart  of  the  wandring  Mind  unto  its  God  in  Hea7 
 ven. 
 
 CHAP. 
 
Part  I.  fcol)iie  toe  are  in  it  1 3 
 
 CHAP.    VII. 
 
 The  Confederation  of  Mortality  ;  being  a  foort  Vieiv  of  the 
 Vanity   of  Humane  Life. 
 
 SURELT  every  Man  living  is  Vanity,  Pfal.  xxxix* 
 To  Day  a  Man,  and  to  Morrow  he  is  not  found. 
 The  Rich,  the  Poor,  the  Young,  the  Old,  all  walk 
 in  a  vain  Shew.  The  Great,  the  Little,  the  Ng- 
 ble,  the  Peafant,  do  all  alike  wither  and  are 
 cut  down.  Behold,  all  Things  fade  away,  and 
 are  loft,  befides  the  Love  of  God,  and  a  Life  of 
 Righteoufnefs. 
 
 Remember  now  therefore  thy  Creator,  and  thy 
 Redeemer;  and  make  hafte  to  work  out  thy  Salva- 
 tion while  it  is  called  to  Day,  not  knowing  how  foori 
 the  Sun  may  go  down  upon  thee,  and   thou  be  cut 
 down  as  a  Flower,  before  ever  thou  arrive  to  bring 
 '  forth  Fruit.     Take  a  View  of  all  that  is  about  thee  ; 
 and  fee  now  where,  and  what,  thou  art ;  and  what 
 may  be  here  expe&ed  by   thee,  except  thy  Mind 
 be  fixed  upon  God  in  Heaven,  and  thy  Delight  be 
 altogether  in  his  Law.     For,  behold,  all  is  Vanity, 
 that  thine  Eyefeeth  ;  and  all  Flefh  is  Grafs  and  Cor- 
 ruption :  But  the  Word  of  the  Lord  is  incorruptible, 
 and  endureth  for  ever ;  and  bleifed  is  every  one 
 that  receiveth  and  keepeth  it. 
 
 CHAP.    VIII. 
 
 The  Way  of  Holy  David :  Gratitude  for  Grace. 
 
 BLESSED  is  the  Man  whofe  Delight  is  in  the 
 Law  of  the  LORD,  Pfal.  i. 
 But  who  is  there  in  all  things  faithful,  as  was  Da- 
 W,  meditating  therein  Day  and  Night,  and  going 
 
 for- 
 
i4   Rnlc0toitteabotetftegao;!n   Parti. 
 
 forward  to  the  Kingdom  of  the  Heavenly  King  ?  He 
 was  in  the  Day-time  a  valiant  Soldier  fighting  againft 
 his  own  and  God's  Enemies ;  at  Night  he  was  a  de- 
 vout Reclufe,  praying  with  Groans  and  Tears  for 
 the  Sins  by  him  committed.  But  chiefly  did  he  take 
 care  to  return  God  Thanks  for  the  innumerable  Be- 
 nefits, either  fpecially  beftowed  on  himfelf,  or  gene- 
 rally conferred  on  all  Creatures,  which  he  for  ths 
 Glory  of  his  Name  hath  wonderfully  created  and 
 adorned.  And  left  he  fliould  grow  proud  of  the 
 good  Things  he  had  received,  he  faith,  praifing 
 God  ;  Not  unto  us,  O  L  O  R  D,  not  unto  us  ;  but  unto 
 thy  Name  give  the  Glory,  And  left  he  fhould  faint 
 in  Adverfrty,  he  faith.,  Be  thou  my  Helper,  O  God : 
 Leave  me  not.  And  left  he  fliould  be  at  any  Time 
 ungrateful,  he  faith,  Blejfed  he  the  Name  of  the  LORD 
 from  this  time  forth  for  evermore. 
 
 CHAP.    IX. 
 
 The  Way  of  the  Apoftles  :  Which  is  the  FoLL  OWING 
 of  Chrift  in  Poverty  of  Spirit. 
 
 AS  having  nothing,  in  this  World ;  and  yet  fojfejfing 
 all  things,  with  Chrift,  2  Cor.  vi. 
 O  holy  Poverty  of  Spirit,  above  all  the  Riches 
 and  Honours  of  the  World  to  be  loved,  which  Chrift 
 hath  taught,  and  to  the  very  End  of  his  Life  kept, 
 leaving  it  for  an  Example  to  all  that  would  be  his 
 Difcipfes!  Whence  following  his  Steps,  many  of 
 the  Wife,  the  Noble,  the  Rich,  and  the  Mighty 
 have  freely  and  readily  for  the  Sake  of  the  King- 
 dom of  Heaven,  chofen  even  outward  Poverty  :  that 
 fo,  having  nothing;  in  this  World  which  they  could 
 call  their  own,  they  might  come  to  poffefs  all 
 things  with  Chrift3  and  in  Chrift, 
 
 O 
 
Part  i.         tol)ile  toe  are  in  iu 
 
 O  how  great  is  the  Freedom  of  the  pure  Soul, 
 which,  nakedly  following  Him,  coveteth  to  have 
 nothing  of  the  State  and  Pomp  of  the  World  ;  and 
 denying  herfelf,  a&eth  wholly  through  the  Love  of 
 the  Lord  Jefus  Chrift! 
 
 To  ftand  in  Subje&ion  and  Obedience,  and  for 
 the  Sake  of  Chrift  crucified  fully  to  deny  ones  felf 
 even  to  the  Death,  as  his  firft  Difciples  did,  is  ve- 
 rily great  Security  of  Confcience,  yea  alfo  it  is  Plea- 
 fantnefs  of  Heart.  O  heavenly  Manna  hidden  in- 
 deed from  the  Proud,  but  revealed  to  the  Humble ! 
 which  to  the  Child -like  is  reach'd  forth,  and  by  the 
 Pevout  is  tafted,  while  he  recollects  the  Life  and 
 Paffion  of  Chrift,  as  an  Antepaft  of  Heaven. 
 
 CHAP.    X. 
 
 Meditations  on  the  Life  and  Death  of  Jefus  Chrift :  Or  the 
 Chiddrens    Bock. 
 
 I  A  M  thy  Salvation  faith  the  L  O  R  D,  Pfal.  XXXV. 
 More  of  Holinefs  and  Purity,  more  of  Know- 
 ledge and  Prudence,  more  of  Strength  and  Securi- 
 ty, againft  all  the  Wiles  of  the  Devil,  and  Deceits 
 of  the  World,  and  the  Filth  of  the  Vices,  doth  a  Am- 
 ple innocent  Child  find  in  the  Life  and  Paffion  of 
 pur  bleffed  Saviour,  than  either  a  lofty  Speculating 
 or  a  fubtil  Difputant,  or  a  grand  Philofopher,  in 
 the  Confideration  of  the  Frame  of  the  Univerfe,  or 
 in  all  the  learned  Volumes  which  he  can  turn  over. 
 
 Let  the  Life  of  Chrift  be  thy  conftant  Book  to 
 read  in ;  and  amufe  not  thy  Head  about  great  Mat- 
 ters, and  fuch  as  are  too  high  for  thee.  This  is  a 
 plain  Leflbn  for  thee  to  get  by  Heart:  And  if  thou 
 Jearn  it  well,  he  verily  will  fay  unto  thee,  that  he  is 
 thy  Salvation  ;  and  then  ftiak  thou  have  great  Joy. 
 
 /  This 
 
i£N  Rule*  to  Li)y  dhoir  \\y  m^i-r-.    Part  I. 
 
 This  is  a  Book  which  every  Chiid  can  read  in, 
 and  profit  by  ;  There  is  no  deep  Learning  required 
 for  it ;  but  only  a  meek  and  lowly  Heart,  and  a 
 fimple  Child-like  Difpofition. 
 
 The  Life  and  Paffion  of  Chrift  we  are  taught  to 
 imitate  ;  But  to  (peculate  or  philofophize  upon  rhe 
 Frame  of  the  Univerfe,  without  the  Praife  and  Glo- 
 ry of  God,  is  all  but  Vanity  and  Folly.  It  is  better 
 humbly  to  pray  to  God,  acknowledging  thy  felf  to 
 be  but  Earth,  than  fubtilly  to  fearch  out  Heaven, 
 For  to  God  it  belongs  to  govern  all  Things,  who 
 hath  created  all  Things  :  But  to  Man  it  belongs  to 
 keep  his  Commandments,  and  to  take  heed  of  Sinf 
 We  fhould  be  all  truly  Saints,  if  we  minded  tfrefe 
 things  to  'do  them.  But  becaufe  many  do  them 
 not,  and  live  not  as  they  ought,  thence  do  fo  many 
 Evils  by  the  juft  Judgment  of  God  befal  them. 
 
 Shun  therefore,  O  Chiid,  the  World  ;  Enter  joy- 
 fully jnto  thy  private  Chamber;  and  follow  Chrift 
 couragioufly,  through  the  ftrait  Way,  to  Heaven. 
 It  is  better  for  thee  with  one  Eye  to  enter  into  Hea- 
 ven, than  with  twain  into  Hell,  where  there  is  weep- 
 ing and  gnawing  of  Teeth  for  all  the  Wicked  for 
 ever. 
 
 CHAP.    XI. 
 
 The  Ifraelite  indeed  ;  and  Child   of  Gov  without  Guile. 
 
 BE  ye  Jittcere>  laying  afide  all  Guile,  I  Pet.  ii. 
 O  holy  and  fweet  Word,  coming  out  of  the 
 Mouth  of  Feter  the  Apoftle  !  For  greatly  pleafing  to 
 God  and  his  Angels  is  Sincerity  without  Flypocrify, 
 Science  without  Conceited nefs,  Prudence  without 
 Prefumption,  Eloquence  without  Vain-glory,  Mirth 
 without  Diffolutenefs,  Sorrow  without  Melancholy, 
 
 Pa,- 
 
Parti.         folnle  foe  are  in  itv  17 
 
 Patience  without  Murmering,  Meeknefs  without 
 Difpiritednefs,  Chaftity  without  Self-Applaufe,  Dif- 
 courfe  without  Diflimularion,  Reafoning  without 
 Fallacy,  Arifwering  without  Prevartcatiori,  Prbmife 
 without  Procraftination,  Praife  without  Detraction, 
 Affe&ion  without  Vicioufnefs,  ©evotion  without 
 Wearifomnefs,  Gratitude  to  God  without  Forgetful- 
 neis,  Thankfgiving  for  all  his  Benefits  without  Limi- 
 tation, Meditation  wirhout  Diflipatiori,  Contempla- 
 tion without  Obfcurky,  Operation  without  Polluti- 
 on, Quiet  without  Sloathfulnefs,  and  laftiy,  theUnU 
 on  of  the  Soul  with  God  without  Infcermifllon.  Be- 
 hold a  true  Ifraeliie,  in  whom  there  is  rio  Guile* 
 
 O  how  good  is  the  God  of  Ifrael  to  them  that  are 
 of  an  upright  Heart !  Say  thou  therefore  with  holy 
 David  in  the  Vfalmy  even  to  the  utter  Negled  of  eve^- 
 ry  earthly  and  apparent  Good,  intimately  praying 
 in  the  Spirit,  As  for  mey  it  is  good  to  cleave  faft  unto 
 God,  and  to  put  my  Hope  in  the-  Lord. 
 
 According  now  as  the  Will  mail  be  with  him  iri 
 Heaven,  even  fo  may  this  be.  Wherefore  nought 
 elfe  will  I,  nought  elfe  covet  I,  but  Thee  alone,  O 
 Lord,  for  all  my  Labour  and  Reward  •  and  to  be 
 with  Thee  in  Heaven.     Amen., 
 
 CHAP.    XIL 
 
 Of  Chriftian  Integrity  and  Simplicity. ,    Who   are  Varfons 
 fit  to  praife  G  o  a 
 
 PRAISE' is  cdmely  for.  the  Upright,  Pfah  xxxiiil 
 BlefiTed  is  the  iMan  who  doth  ail  his  good 
 Works  with  a.  pure  Intention,  limply  to  the  Praife 
 and  Glory  of  God,  and  in  the  Name  and  Virtue  of  Je- 
 fus  alone.  Blefled  is  he  who  at  all  times  direeteth  his 
 Jleart  according  to  the  good  Pleafure  of  God,  and 
 fteketh  ultimately  no  private  Advantage  or  Iutcreft 
 
18    j&uleg  to  liijt  afaotie  ttie  mwo   Part  I. 
 
 of  his  own.  Bleffed  is  he,  who  cafteth  far  away  from 
 him  all  unclean  Idols ;  and  in  all  ftraits  humbly  fle- 
 eth  to  the  Arms  of  Chrift  crucified,  by  the  Prayer  of 
 Faith.  Verily  it  goeth  well  with  fuch  an  one :  And 
 with  Jefus  every  where  he  marcheth  forward;  till  at 
 length  he  arrive,  with  Him,  to  his  Heavenly  Country. 
 O  fweeteft  Jefu  !  Low  fweet  is  thy  Name,  fweet 
 above  all  the  Names  of  the  Saints,  whether  in  Hea- 
 ven or  in  Earth  !  O  thou,  to  whom  every  Kneemuft 
 bow  ia  the  Celeftiai,  Terreftial,  and  Infernal  Manfi- 
 ons,  and  whom  Angels  and  Men  muft  confefs ;  let 
 thy  Name  now  be  Hallowed  and  Exalted  in  me  thy 
 Servant !  The  Upright  mail  praife  Thee  :  and  thy 
 Name  fhall  be  glorious  in  them.  Thou  art  the  Way 
 of  the  Righteous,  the  Glory  of  the  Bleffed,  the  Hope 
 of  the  Needy,  the  Health  of  the  Infirm,  the  Love  of 
 the  Devout,  and  the  Comforter  of  all  who  are  in  Tri- 
 bulation. Be  thou  unto  me  an  Helper  and  Proteclor 
 in  every  Neceflity,  for  the  fake  of  thy  holy  Name. 
 Bleffed  to  all  Eternity.  When  I  am  poor,  I  will 
 praife  Thee:  When  I  am  fad,  I  will  praife  Thee: 
 When  I  am  merry, I  will  alfo  praife  Thee:  And  in 
 every  State  and  vvherefoever  I  mall  be,  Thee  always 
 will  I  praife.     Amen  and  Amen. 
 
 CHAP.    XIII. 
 
 Of  Purity  of  H  F  A  R  T :  And  the  Guard  of  the  M  OTJ  T  K- 
 
 CREATE  in  me  a  clean  Heart,  O  God.  Pfal.  !i. 
 This  Ejaculatory  Prayer  is  exceeding  ufeful 
 and  powerful  againfl  every  Vice  which  d<5th  Wrong- 
 ly tempt,  and  fuddenly  rufh  into  the  Hearr.  No- 
 thing is  more  ufeful,  O  Child,  howfoever  laborious 
 it  be,  than  to  guard  the  Heart  from  vain  Fancies, 
 and  the  Mouth  from  idle  Words.  Nothing  is  more 
 ^Profitable  than  to  attend  upon  Spiritual  Exercifes,  by 
 
 pray- 
 
Part  I ti)l)ile  toe  are  nut* 19 
 
 praying,  by  reading,  by  meditating,  by  ftadying, 
 by  flnging  of  Pfalms,  and  by  chearfully  difcharging 
 the  Works  of  Charity  and  Piety. 
 
 Few  Words  fuffice  for  Neceflity,  many  do  but 
 weave  out  Superfluoufnefs :  Words  that  are  light  and 
 frothy  beget  Vanity,  the  Curious  introduce  Diftra- 
 «5Hon,  the  Harfh  excite  Difturbance,  the  Haughty 
 nourish  Self-Elevation  ;  the  Simple  mew  Humili- 
 ty, the  True  fpeak  Ingenuity,  the  Falfe  provoke 
 Indignation;  the  Good  (fcferve  Praife,  the  Evil  me- 
 rit Punimment;  the  Holy  prepare  for  an  Eternal  Life 
 of  Glory. 
 
 He  therefore  who  is  a  good  keeper  of  his  Hearfj 
 will  alfo  folicitoufly  keep  the  Door  of  his  Mouthy 
 that  fo  he  lofe  not,  thro'  Carelefsnefs  of  Speech,  out- 
 wardly, the  Grace  of  Devotion  inwardly. 
 
 CHAP.    XIV. 
 
 Of  Continual  and  Habitual  Prayel 
 
 ME  N  ought  always  to  Fray,  and  ?iot  to  falnU 
 Luk.xvii. 
 
 O  how  fweet  and  how  wholefome  an  Admonition 
 is  this!  but  how  pure  and  holy  a  Prayer  muft  that 
 be  which  toucheth  the  Heavens,  leaving  Earth  be- 
 hind; arwl  which  fpeaketh  with  God,  being  filent 
 to  Men  .'  This  now  is  the  Word  which  Chrift  fpake 
 to  his  Apoftles,  and  not  to  them  only,  but  to  all 
 Chriftians,  that  we  ought  not  to  fainti  but  always  to 
 pray.  For  even  as  the  Body  Hveth  and  is  daily 
 nourifhed  by  Earthly  Food  :  So  is  the  Soul  fed  and 
 daily  Curtained  by  Sacred  Words  and  Prayers,  and 
 by  Heavenly  Meditations  and  Afpirations. 
 
 Real  Contrition  of  the  Heart,  and  humble  Con- 
 feflion  of  the  Mouth,  with  a  fincere  Intention  of 
 Amendment,  will  not  fail  to  give  a  Confidence  of 
 
 E  z  Ad- 
 
2o   ruUs  to  Utee  abofre  ttie  s&loria   Partly 
 
 Addrefs  in  Prayer.  For  as  much  as  there  is  no- 
 thing  richer,. nothing  worthier,  nothing  more  fup- 
 porting  in  relation  to  us  Pilgrims  on  Earth,  than 
 fuch  a  Sincerity  of  Intention:  And  nothing  more 
 accep:ab!e  to  God,  or  more  wholefome  to  the  Soul 
 than  a  good  Will. 
 
 So  often  doft  thou  indeed  pray,  as  thou  doft  in  fe- 
 cret  mourn  and  grieve  for  thy  Sins;  for  becaufe  thou 
 finneft  every  Day,  therefore  alfo  every  Day  oughteil 
 thou  to  pray,  and  to  crave  Pardon  for  thy  Offences. 
 Thou  prayeft  much,  if  thou  watchefl;  much.  Thou 
 obtaineft  but  little,  if  thou  attended  but  little.  In  ma- 
 ny Things  and  many  Words  there  is  an  Excefs.  But 
 Daily  Prayer,  which  is  accompanied  with  Mourning 
 of  the  Heart  and  Fervour  of  the  Spirit,  purgeth  out 
 all  thefe  Infirmities.  He  that  prayeth  not,  or  mourn- 
 eth  not  for  his  daily  Faults,  is  fure  to  increafe  to  hifn- 
 feif  Punifhment  hereafter.  Wherefore  let  it  not  feem 
 tedious  to  pray  always,  or  habitually,  nor  let  us  ceafe 
 to  give  Thanks  to  Almighty  God,  who  never  ceafeth 
 to  do  good  to  us.  Hence  no  Place^  no  Time,  no  Em- 
 ployment, no  Labour,  no  Pain,  ought  ever  to  hinder 
 us  from  offering  up  Prayers  and  Thankfgivings :  As 
 confidering  that  God  hath  his  Eyes  here  and  there  al- 
 ways open. 
 
 As  often  as  thou  remembereft  the  Lord  thy  Gocfj 
 and  groaneft  in  Spirit,  fo  often  doft  thou  with  him 
 fpeak  and  pray  in  fecret.  If  thou  eanft  ftot  always 
 pray  with  the  outward  Voice,  yet  thou  canft,  and 
 oughteil,  in  Mind  and  Defire  to  cry  umo  God,  and 
 fecretly  to  mourn  and  weep  before  him.  For, 
 How  to  Pray  always. 
 He  prayeth  to  God  always,  who  always  (or  habi- 
 tually) thinketh  on  good  Things:  And  not  only 
 thinketh,  but  fpeaketh  them  alfo  forth,  and  acteth 
 the  fame  continually,  to  the  Divine  Honour.  Amm 
 
 G  H  A  P, 
 
Pan  I        Wntewt  ace  in  it. 
 
 21 
 
 B 
 
 CHAP.    XV? 
 The  Crown  of  the  Heavenly  Life. 
 
 E  HOLD  great  is  your  Reward  in  Heaven,  Mat.  . 
 JJ  Evgry  prefent  Joy  is  fhort,and  every  Tempo 
 ral  Good  (alas)  invoived  with  many  JLvilg  :  Buc  the 
 Kingdom  of  God  is  always  full  of  Joy  and  without 
 End  :  A  Joy  without  Mixture  and  without  Change, 
 furpatfing  all  Senfe  and  all  Undemanding.  This 
 none  can  give  unto  thee,  nor  take  away,  but  God  a- 
 lone,  the  Creator  of  all  Things,  the  Judge  of  the 
 Quick  and  the  Dead,  rendering  to  every  one  ac- 
 cording to  their  Works. 
 
 For  the  obtaining  of  which  Kingdom  for  an  Eter- 
 nal PoiTeffion,  you  muft  fight  valiantly,  labour  dili- 
 gently, watch  chearfully,  and  pray  fervently  •  You 
 muft  faft  often,  groan  often  in  the  Spirit,  lament 
 your  Sins  often,  confefs  often,  and  communicate  of- 
 *en  ;  You  muft  be  devout  in  Miniftring,  devout  a!- 
 fo  in  Celebrating,  and  devout  in  Singing  of  Pfalms : 
 You  muft  be  diligent  in  Study,  ftritf  in  Silence, 
 ready  to  ferve,  and  nimble  to  obey.  All  that  is  Grie- 
 vous muft  be  patiently  born;  all  that  is  Carnal  muft 
 be  prefemly  rejected  •  ail  that  is  Worldly  muft  be 
 really  and  carefully  avoided  h  all  that  is  Difhoneft 
 or  Filthy  is  to  be  fled  from,  all  that  is  Honed  and 
 Comely  to  be  purfued;  ail  that  is  Vicious  to  be  ha- 
 ted, all  that  is  Virtuous  to  be  loved  •  all  thaK  is  Cu- 
 rious and  Superfluous  to  be  pared  off,  all  that  is  Sim- 
 ple and  Pure  to  be  chofen  j  all  that  is  Earthly  and 
 Senfual  to  be  abandon'd ;  all  that  is  Heavenly  and 
 Divine  to  be  moft  highly  embraced. 
 
 This,  this  is  the  Way  of  the  Heavenly  Life,  and 
 the  Form  of  Renunciation  of  the  World /leading  the 
 little  Gies  lo  the  Bleffednefs  of  everlafting  Life,  and 
 to  the  Fruition  of  the  Glory  of  the  Saints  Eternally 
 With  Chilli  Amen,  E  ?  jjex^ 
 
23    Rult0  fo  libe  abobe  tfte  aBo?!t>   Part  I. 
 
 • 
 
 Here  followerh  now  the  Little  Alphabet, 
 or  the  Ci)?tft'0  CtGfS  $\0ti),  that  is  by  every 
 Scholar  in  Chrlf  s-School  to  be  learnt  by  H<tftf. 
 
 ^/>/y  *&i»*  fifozr*  to  Inftrutlionl 
 Boa  ft  not   of  the  Morrow. 
 Ceafefrom  thine  own  Wifdonu 
 Defplfe  not  the  Toor, 
 Envy  not  the  Rich. 
 Fellow  Chrift. 
 Go  not  after  a  Multitude* 
 fie  who  walks  uprightly,  walks  furely* 
 'Judge  noti  that  thou  be  not  judged. 
 Knock,  and  it  fall  be  opened. 
 Labour  not  after  that  which  perifcetfy 
 Much  given,  much  required. 
 No  Man  canferve  Two  Mafteru 
 One  Thing  ncceffarj. 
 fray  always. 
 Qjuench  not  the  Spirit* 
 Rejoice  always. 
 Seek,  and  find* 
 
 Take  the  whole  Armour  of  God, 
 Ufe  this  World,  as  not  abufing  iu 
 Walk  honeftly  as  in  the  Day. 
 Tic  Id  yew  [elf  up  to    God* 
 Zmabvfiy  a  feci  a  good  Thing.  T  H  E 
 
Part  I.         toijile  toe  are  in  in  23 
 
 THE 
 
 ALPHABET 
 
 O  F    A 
 
 Scholar  in  the  School  of  Christ. 
 
 Scholar, 
 
 SHEW  me,  O  LORD,  thy  Ways  5  and  teach 
 me  thy  Vaths  :  Tea,  I  befeech  thee,  O  my  G  O  D,  in- 
 fi-rucl  me  in  the  Ways  of  a  good  Life,  for  the  faring  cf 
 my  SouL 
 
 Master. 
 
 A. 
 
 L-Jfon  I.]  A  1  m  not  to  be  Great  or  Popular  in  the 
 World ;  but  rather  to  be  unknown,  and  nothing  Ac- 
 counted of.  This  is  much  more  wholefome  and  pro- 
 fitable than  to  be  admired  and  praifed  of  Men.  Am- 
 bition  is  the  Bane  of  the  Soul. 
 
 E  4  B.  Dffon 
 
H   mules  to  Lite  abota  t^e  £&Q?to   Part  i. 
 
 B. 
 
 2>j?c0  11-3  &E  ^o11  Benevolent  unto  All,  ready  to 
 &o  Benefits  to  every  one,  both  to  the  Good  ancl  alfp 
 to  the  Bad:  An<J  be  Burthenfowe  to  none. 
 
 C. 
 
 £^8  III.]  CHECK  the  firft  Commotions  of  Corrupt 
 Nature;  and  carefully  keep  thy  Heart  from  wandring, 
 and  thy  Tongue  from  chattering  Evil.  Confider  al- 
 ways before  thou  fpeak,  or  ad;  neither  be  afraid  to 
 Crofs  the  Cravings  of  the  Carnal  Mind  ;  but  let  it  be 
 thy  Care  to  conferve  and  maintain  the  Cujlody  of  all 
 thy  Senfes  under  a  molt  ftri&  Difciplins. 
 
 D. 
 
 LeffmIV.2  Discipline  thy  Soul  diligently  to 
 Jafce?id  into  its  own  Deep]  and  to  depart  from  all 
 whatever  may  divert  it  from  God ;  that  fo  it  may  at- 
 tain, in  inward  Solitude,  the  true  Devotion.  Die  then 
 to  the  World;  dlfentagk  thy  felf  from  the  Difiurbance 
 and  Drudgery  that  is  in  following  after  a  Crowd ;  ancL 
 take  DelighAti Solitarmefs and  Silence:'  So  malt  thou 
 be  fqre  to  find  great  Quiet,  and  maintain  a  good 
 Conscience,  whereby  thou  wilt  be  defended ;  and  mall 
 moreover  obtain  the  Converfation  and  Friendfhip  of 
 the  Deity,  that  will  dif countenance  and  difannul  what- 
 ever the  Devil  may  devlfe  agzinft,  thee  envioufly. 
 
 E. 
 
 Lejfon  V.]  Envy  not  the  State  of  any  one  ;  but 
 ejfeem  Poverty,  and  endeavour  after  Simplicity:  And  be 
 thou  contented  with  a  few  Things,  and  a  few  Friends^ 
 Fo  (halt  thou  not  bt  eajtly  moved,  hor  be  in  danger  of 
 falling  into  Excefs.  Enter  then  into  thy  Clofet,  and 
 there  entertain  thy  felf.;  For  where  there  is  a  Multi- 
 tude there  is  frequently  Hurry,  and  great  Diftra&ion 
 ;  •:■     :         of 
 
Part  I.         totnie  tee  are  in  it/  2$ 
 
 of  Heart;  but  the  retired  empty  Soul  (hall  be  enfran- 
 chifed,  and  efcaPe  thcWorld's  Enthralments,  enjoying  \n 
 fecret  an  Heavenly  Enter courfe.  Thus  fhalt  thqu  be 
 gteatly  enlarged;  and,  having  an  excellent  Spirit,  with 
 a  firm  Equality  of  Mind,  fhalt  be  enrich  d  with  the 
 eternal  poods. 
 
 F. 
 
 L.jfon  VI.]  Fashion  not  thy  felf  according  to 
 the  Mode,  or  Figure,  of  this  World  :  But  be  thou 
 fajhhned  according  to  the  Image  and  Form  of  God. 
 Wherefore  flutter  not  betwixt  one  and  the  other ;  but 
 bsfirm  and  fteady  in  thy  Resolution  to  flee  from  Man, 
 and  follow  God.  For  thou  canft  not  be  enough  for 
 God  and/cr  Men  at  once,  or  for  the  pui  fuit  of  Things 
 eternal  and  tranfitory  :  But  if  thou  wouldeft  pleafe 
 one,  by  being  found  Faithful,,  thou  muft  negled  the 
 other  •  or  if  thou  wouldeft  hold  fart  one,  thou  mint 
 let  the  other  go. 
 
 Lejfon  VIL]  Give  Thanks  unto  GOD,  always, 
 $nd  in  all  Things:  And  glorify  hk  Name,  both  in 
 Heart  and  in  Mouth,  howfoever  it  may  go  with  thee; 
 as  well  in  Adverfity  and  Grief  as  in  Profperity  and 
 Gladnefs.  Be  ftill  grateful  without  grudging ;  and  guar^ 
 thy  Heart  with  Che  Grace  that  is  given  thee ;  that 
 thou  may  eft  grow  therein.  For  whether  it  be  good, 
 or  whether  it  be  evil  that  cometh  to  thee,  know  that 
 GOD  doth  providently  difpenfe  all  Things  in  the 
 World,  with  a  true  and  infallible  Judgment ;  whence 
 all  in  the  End  fhall  turn  to  Good:  Make  not  therefore 
 3s  if  thou  wert  wifer  than  GOD  ;  nor  let  it  get  ever 
 into  thy  Phanfy  that  anything  could  be  better  order- 
 ed, than  as  GOD's  Wifdom,  which  is  alfo  infepar*. 
 Ipk  from  his  Goodnefs,  hath  difpofed  and  ordered  it. 
 
 H.  Lejfon 
 
s6    Euleg  to  like  abotoe  tlie  sao?lO   Part  I. 
 
 H. 
 
 Leffon  VIII.]  Humble  thy  felf  before  God  : 
 Bumble  thy  felf  alfo  before  Man.  Humble  thy  felf  in 
 all,  and  under  all :  So  fhak  thou  deferve  Honour  and 
 Favour  from  all.  Thou  fhak  be  alfo  highly  accept- 
 able to  God,  and  beloved  of  Men ;  and  the  Devil  fhall 
 make  bafte  to  flee  away  from  thee,  becaufe  of  the 
 Virtue  of  Humility  fo  perfe&ly  contrary  to  him. 
 
 Leffon  IX.]  I  n  all  whatfoever  thou  doft,  fee  that 
 thine  Intention  be  right :  For  with  it  an  indifferent 
 Work  may  be  fan&ified ;  but  without  it  the  very 
 bed  will  infallibly  be  fpoil'd.  The  Purity  of  the  i»- 
 tention  is  hence  continually  to  be  inculcated  into  thee  $ 
 but  more  efpecially  in  every  good  Work  thou  ought- 
 eft  to  have  a  pure  Intention  to  pleafe  God,  who  u  the 
 InfpeBor  of  the  Heart  and  Reins,  and  an  Hater  of  al! 
 impure  and  indirect  Aims. 
 
 K. 
 
 Leffon  XJ]  Know  thy  felf;  and  learn  to  know 
 Chrift;  whom  truly  to  know  is  a  Kingdom,  Let  the 
 Knowledge  of  his  Crofs  be  thy  conftant  Exercife,  that 
 it  may  keep  thee  in  all  thy  Ways,  and  kill  in  thee  all 
 manner  of  Impatience.  This  if  thou  rightly  know  est 
 and  underftandeft,  thou  fhak  kindly  bear  Injuries;  and 
 account  them  even  as  thy  beft  Friends  and  Patrons, 
 who  do  opprefs  and  (lander  thee.  Since  if  thou  judg- 
 ed: and  confidereft  hereof  in  Juftice,  or  as  the  Crofs 
 will  teach  thee,  thou  fhak  be  fure  to"  gain  thereby. 
 For  profitable  are  they  to  thee  in  the  Good,  who 
 withftand  thee  in  the  Evil.  Keep  this  as  a  little  Key  ; 
 which  will  ferye  to  unlock  many  an  hard  Lock. 
 
 L.  Leffon 
 
Part  I.         toiiile  toe  att  in  it.  27 
 
 LeJJon XL]  Lockup  thy  Heart  from  creaturely 
 Objeds;  Lay  up  there  for  thy  fclf  an  incorruptible 
 Treafure ;  and  labour  after  the  Riches  that  none  can 
 take  from  thee.  Labour  and  Wreftling  with  Tears 
 and  Cries,  obtain  the  Kingdom  of  God  :  But  by  La* 
 z,inefs  and  Unconcernednefs,  with  Delights  and  Ho- 
 nours, is  Heaven  loft.  Wherefore  long  not  after  thefe, 
 which  are  like  to  be  thy  greateft  Lofs ;  but  look  by 
 Faith  to  thofe  pure  Manficns  of  Light,  where  only 
 thy  Lot  can  be  fecure.  For  this  JLnalea<ve  the  World, 
 and  follow  thy  Lord:  And  let  thy  Life  be  the  Life  of 
 Chrift;  for  fo  fhalt  thou  be  known  to  be  hisDifciple^ 
 and  thy  Labour  fliall  not  be  in  vain. 
 
 M. 
 
 LefonXll.']  Mark  well  the  Way  which  is  trod- 
 den by  the  Feet  of  Chrift  and  his  Apoftles :  Mark 
 the  Way  of  the  Righteous;  and  make  thee  a  Compa- 
 nion with  the  lowly  of  Mind.  Poverty  in  this  World 
 for  Chrift's  fake  is  the  mighty  Gift  of  God  :  And 
 Contentednefs  with  the  lowermoft  Place  is  the  bell 
 of  Preferments  to  be  wifli'd  for.  To  climb  high  is 
 the  Madnefs  of  Pride.  The  Devil  always  mightily  per- 
 fuades  to  high  Matters ;  'tis  he  that  teaches  Man  to 
 court  Honour  and  fhun  Contempt :  That  fo  he  that 
 climbs,  after  that  he  fliall  have  domineer'd  for  a  lit- 
 tle while  over  the  Poor,  may  thereby  get  a  Fall,  and 
 fo  deftroy  himfelf.  MiftruH  therefore  every  Sugge- 
 ftion  of  this  Kind,  whatever  the  Pretext  may  be ; 
 and  mount  not  in  thy  Mind  above  others  ;  but  mode- 
 rate thy  foaring  Thoughts  j  fo  fhalt  thou  be  preferv'd 
 from  all  Mifihiefi 
 
 N.  Lejfon 
 
28    jtuiifg  to  Wot  a  ho  toe  tvx  moM    Part  I 
 
 N. 
 
 iAJjon  XIII.]  Nourish  the  Grace  of  God,  that 
 is  committed  to  thee;  and  account  the  very  ! 
 Gifts  great,  fo  lhaic  thou  be  efteem'd  worthy  to  re- 
 ceive greater.  Neglecl  not  to  ftir  up  that  which  is 
 within  thee  of  God  \  and  hide  it  r.ot  in  a  Napkin, 
 None  do  thou  defpife;  none  do  thou  hurt.  .But  do 
 Good  unto  all,  as  much  as  is  in  thee  :  And  according 
 to  the  Nece/fity  of  thy  Neighbour,  fo  tel  h  "dene 
 whereof  thou  art  a  Steward,  be  employ 'd.  Condole 
 with  the  Afflicted ;  Relieve  the  Needy  y  and  lee 
 thing  lift  thee  the  more  up. 
 
 O. 
 
 LeJJon  XIV.]  Occasion  and  Opportunity  are 
 not  by  any  Means  to  be  let  flip :  Obfirucl  not  thy 
 own  Happinefs  by  letting  them  pafs  away  from  thee, 
 without  the  Advantage  that  they  do  prefent.  Be  (u~q 
 to  open  to  thy  Lord  when  he  knocks ;  and  obferve  the 
 Manner  of  his  Vifits ;  fo  will  he  own  thee.  But  be 
 not  overtaken  with  a  Spirit  of  Slumber,  nor  let  any 
 of  t\iy  Time  be  mifpent:  But  fee  thou  fpend  it  ufe-? 
 fully,  with  God,  always.  For  nothing  u  more  pre- 
 cious than  Time ;  wherein  thou  art  able  to  gain  the 
 Kingdom  0/ God  for  ever  ;  nor  any  thing  more  de-r 
 Arable  than  Opportunity ;  by  which  it  is  put  into  thy 
 Power  to  overcome  all  that  might  other-wife  oppofe. 
 
 P. 
 
 Lefon  XV.]  Propose  in  every  Work  thou  takeft 
 in  Hand  the  Divine  Glory :  And  confider  in  the  fir  ft 
 Tlaee,  if  what  thou  art  about  to  do  be  pkafmg  to  Gud, 
 or  difpleafing ;  profitable  for  thy  Salvation  or  u;iprofic-? 
 able.  And  neither  for  Fear,  nor  for  Love,  do  any 
 thing  againft  thy  Confcience,  or  the  holy  Purpofes 
 which  thou  haft  made.    In  what  is  doubtful  have  re-„ 
 
Parti.  toljtiitoe  are  in  it.  29 
 
 eourfe  to  them  whom  God  hath  fet  over  thee,  the  ?a- 
 fiurs  of  his  Church :  And  be  not  peremptory  in  thine 
 own  Will,  nor  perplex  thy  felf  with  too  many  Scruples; 
 but  Where  the  Prohibition  is  not  clear,  and  thou  doubt- 
 eft  in  thy  Mind  concerning  it,  be  perfumed  to  perform 
 out  of  Obedience  what  is  by  thy  Superiours,  Civil 
 or  EcclefiaPical,  propounded  to  thee  ;  which  will  cer- 
 tainly be  for  thy_Profa.  Tray  alfo,  and  prepare  thy 
 Scul;  that  fo  in  all  thy  Ways  the  Wifdom  and  Grace 
 of  God  may  both  prevent  and  affift  thee.  Let  an  un- 
 affe£ted  Piety  lead  thee;  and  a  fincereP™^,  without 
 all  Partiality,  be  thy  Companion.  Perfevere  in  what- 
 ever is  well  begun  ;  and  faithfully  profecute  what  thou 
 haft  promifed  whether  it  be  to  God  or  to  Man. 
 
 LeJJon  XVI.]  Qui  etly  carry  thy  felf  with  Re* 
 fpect  to  whatever  paffes  without  thee;  and  judge  net 
 of  others,  what  appertains, not  to  thee  to  Judge  of. 
 Intermeddle  not  thy  felf  with  other  Peoples  Con* 
 cei  ii5,  that  fo  thou  may'ft  have  always  Peace,  and 
 arrive  at  the  true  js>uiet  of  the  Soul.  Suit  every 
 Thing  that  would  break  this  Peace,  or  dlfturb  this 
 guiet,  as  quickly  as  thou  canft;  that  fo  thou  may'ft 
 be  fitly  qualified,  without  delay,  to  poffefs  thy  Soul 
 in  God  ;  and  enter  into  his  Reft. 
 
 R. 
 Leffhn  XVII.]  Rest  for  a  while  from  thine  own 
 Activity,  if  thou  wouldeft  find  the  true  ReB  for  thy 
 Soul.  Return,  Return  into  the  inward  Ground  of  thine 
 Heart,  and  fliut  the  Door  of  thy  Mouth  :  That  fo 
 thou  may'ft  be  kept,  even  at  the  firft,  from  wandring 
 forth  after  the  Devil's  Counfel,  through  the  fundry 
 Defires  of  the  World  and  the  Flefh.  In  this  inward 
 Rmremem  thou  muft  keep  a  conftant  Reckoning  with 
 thy  felf i  that  if  ought  be  amifs,  it  may  prjefently  be 
 
 r<?- 
 
go    Enie^  f o  Lite  afrote  t\r  SBo?lD    Part  L 
 
 redrefsd.  Refrain  from  the  Company  of  the  Fa&ious 
 and  Querulous,  the  Refikfs  and  Repining:  Sound  a  Re- 
 treat to  thy  Soul  •  and  abide  with  God  in  Silence. 
 
 S. 
 Leffon  XVIIL]  S  I  T  thou  in  Silence,  and  feafon  thy 
 Heart  with  the  Word  of  God  :  Then  open  thy  Lips, 
 and  fet  forth  his  Praife  with  all  thy  Strength.  Learn 
 firft  to  be  Silent y  before  thou  learn  to  Speak  :  And 
 chufe  rather  to  be  Taught  than  to  Teach.  Safer  is  it 
 to  have  a  Will  to  lie  hid ;  than  to  appear,  and  to  be 
 applauded  for  a  Man  of  Senfe.  Sober  be  thou  in  thy 
 Diet,  in  thy  Apparel,  and  in  thy  Words;  honeft  in 
 Converfation,  marure  in  Counfel,  valiant  in  Tribu- 
 lation, chearful  in  Contempts,  patient  in  Pains,  and 
 inallthyA&ions  and  Sufferings  wife  zndfe?ious.  So  let 
 thy  Light  Jhine  before  Men  ;  and  fo  acquit  thy  felf 
 in  all  Things,  as  a  good  and  faithful  Soldier  of  Jefus 
 Chrift,  and  as  one  thoroughly  acquainted  with  the 
 Scriptures  from  thy  Youth  up,  and  fighting  therewith 
 conftantly  under  his  Standard. 
 
 T. 
 
 Leffon'XiyL.']  T  empt  not  God  at  any  Time\  but  be 
 afraid  of  offending  him  by  the  very  leaft  Negled:  or 
 Defed.  Prefume  not  in  good  Succefs,  neither  defpair 
 thou  in  bad ;  but  be  Temperate  in  both.  The  Terrour 
 of  the  Lord  will  caufe  to  depart  from  Evil :  And  in 
 the  Good  it  will  folicit  the  Soul  that  the  Work  be  well 
 done.  Totally  re(ign  thy  felf  up  to  God  ;  and  there 
 is  nothing  hard  but  it  will  foon  be  made  eafy.  Thy 
 Peace  is  much  Patience,  when  thou  art  tryd:  Trivi- 
 al is  every  Tribulation  that  is  for  an  eternal  Throne. 
 
 V. 
 
 Leffon  XX.']  Venture  all  for  God  undauntedly: 
 Sell  him  all  what  thou  poffeiTeft  $  and  he  fhall  give 
 
 thee 
 
Part  I.         toiiile  w  m  in  it.  31 
 
 thee  in  the  room  thereof  far  greater  Advantages  and 
 Confolations,  even  in  one  Hour,  by  the  coming  in 
 of  his  Grace,  than  all  the  World  could  have  given 
 thee  in  many  Years.  Understand  then  the  Gain 
 thou  haft  made,  and  abide  for  ever  unhinged,  from 
 all  that  is  uncertain  and  moveable,  that  thou  may'fi 
 reap  the  certain  and  unmoveable  Goods.  None  is 
 more  Rkh,  more  Free,  and  more  Noble,  than  he 
 who  hath  given  himfelf  and  all  Things  to  God ;  and 
 who  by  Love  Hath  bought  that  Chrift,  who  by  his 
 Crofs  bought  (and  redeemed)  the  World. 
 
 W. 
 
 Z^wXXI.]  Withstand  the  Devil  and  he 
 fhall  flee  from  thee.  Withdraw  from  the  World,  and 
 thou  (halt  be  drawn  unto  God ;  and  God  fhall  -work 
 in  thee,  and  thou  in  God.  Wreftle  again  ft  thy 
 wretched  Flefh,  and  He  fhall  give  thee  the  Vi&ory 
 by  Faith,  and  manifeft  his  Power  the  more  won- 
 derfully in  thy  Weaknefs.  Walk  worthily  of  the  Vo- 
 cation to  which  thou  art  called,  and  out  of  the 
 Way  of  Wifdom  never  depart.  Whofoever  follows  af- 
 ter fuch  Things  as  are  more  common,  and  of  gene- 
 ral Edification,  and  fhuns  fuch  as  are  fingular,  fhall 
 be  more  loved,  and  fhall  fooner  attain  to  a  good 
 End  of  his  Work.  Whofoever  alfo  works  in  Seafon 
 what  he  ought  to  Work,  fhall  when  it  is  wrought, 
 have  exeeedingly  the  more  Joy.  Let  therefore  both 
 thy  Words  and  Works  be  ordered  by  Wifdom,  and 
 dire&ed  by  Underftandirig  :  And  let  not  thy  Will 
 wander  forth  after  what  is  without,  or  purfue  what 
 is,  Wcrthkfs ;  but  conftantly  keep  Watch  within,  and 
 wifely  purfue  Worthy  Ends  ;  willing  only  that  which 
 makes  for  thy  true  Welfare,  being  aoc  in  parr,  bur 
 wholly  fubmitted  to  God's  Holy  Will 
 
 X.  Lcfon 
 
32    &ulf0  foitoe  abobe f be  aamfo    Part  r. 
 
 Z#>»  XXII.  *.]  'Xamin  thy  felf  by  AW?  Cru- 
 cified. httChrift  be  thy  Life,  thy  LeiTon,  thy  Me- 
 ditation, thy  Difcourfe.  Let  G/§ri/jf  be  thy  Defire, 
 thy  Gain,  all  thy  Hope  and  thy  Reward ;  and  be 
 fure  to  look  on  him  always,  and  in  all  Things,  both 
 as  thy  Exemplar  and  thy  End.  If  thou  feekeft  for 
 any  thing  elfe  than  purely  Chrift,  thou  fhalt  fuffer 
 Lofs :  Thou  fhalt  Labour,  and  fhaft  not  find  Reft. 
 But  if  thou  take  Example  by  his  firft  Followers^ 
 who  excluded  all  Things  befide  for  the  Sake  of  Cbrift9 
 living  as  Exiles  in  this  World,  that  they  might  obtain 
 with  him  a  better;  and  livelily  exprefs  his  Image  in 
 thy  felf;  then  fhalt  thou  be  exceedingly  exalted,  and 
 fhalt  enter  with  QhriH  into  the  excelle?it  Glory,  by 
 Faith  expe&ed. 
 
 Y. 
 
 Lefon  XXIIL]  Yie  l  d  thy  felf  to  Chrift,  as  one 
 who  art  Alive  from  the  Dead  :  Yield  all  thy  Members 
 and  all  thy  Faculties,  as  Inftruments  through  him  of 
 Righteoufnefs,  to  God.  Yeayyield  thy  felf  now  thou 
 art  young,  a  Servant  unto  Chrift,  and  not  unto  the 
 Flefh.  For  to  field  thy  felf  a  Servant  to  the  Flefh  is 
 the  Death  of  the  Soul,  the  Food  of  Worms,  theNeft 
 of  Devils^  the  Life  of  Beafts*  the  Fuel  of  Diftempers> 
 the  Contagion  of  Bodies,  the  Defilement  of  Man- 
 ners, the  Deftru&ion  of  Eftates,  the  Perdition  of 
 Temporal  a&d  Eternal  Goods,  the  Acquift  of  Evils 
 of  all  Kinds,  the  Poifon  of  Pleafure,  and  the  Seed  of 
 Ruin :  This,  yea  this  it  is  to  follow  after YouthfulLu&s. 
 But  toferve  God,  and  yield  thy  felf  up  to  him  intire- 
 ly,  is  the  Bleffednefs  of  the  Soul,  the  Health  of  the 
 Body,  the  Prudence  of  Spirit :  Yea,  the  Life  of  per- 
 fect Liberty,  and  highefl:  Nobility  ;  for  as  much  as 
 it  is  the  Perfe&ion  of  thy  Nature^'  and  the  Whole 
 
 of 
 
Part  I. tpliile  toe  are  in  in  33 
 
 of  Man.  Childhood  and  Youth  are  Vanity  :  But 
 fee  thou  put  away  Evil  from  thine  Heart,  by  remeni- 
 bring  now  thy  Creator  in  the  Days  of  thy  Tomb, 
 before  the  tears  draw  nigh,  wherein  thou  can'ft 
 have  but  little  Pleafure^  and  by  taking  betimes  upon 
 thee  the  Yoak  of  Chrift,  in  which  thou  (halt  find 
 thv  Soul's  true  Reft.  Hymns  and  Pfalms,  and  Spi- 
 ritual Songs,  with  the  Melody  of  the  Heart,  are  a 
 chief  Employment  of  thofe  who  bow  themfelves  to 
 thisYoak.  And  truly  light  is  the  Burthen,  and  eafy  the 
 Yoak  of  thefe  choice  devoted  Servants  of  Chrift  j 
 with  whom  the  Choirs  of  Angels,  and  all  the  blef- 
 fed  Company  of  Heaven  do  rejoyce  together,  cele- 
 brating the  Name  of  God  their  Saviour  with  trium- 
 phant Hymns.  You  mud  know  that  the  Mufick  of  the 
 Soul,  when  in  Harmony  with  God,  is  the  beft  Mu- 
 fick: And  that  he  lings  the  fweeteft  Hymns  to  God, 
 who  glorifies  him  in  his  Life,  and  who  in  the  midftof 
 Tribulation  is  evermore  finging  Lauds  to  his  Name. 
 You  muft  alfo  for  this  End  remember,  after  you  have 
 fo  yielded  up  your  felf  to  Chrift,  riot  to  intangie  your 
 felf  again  with  the  toak  of  Bondage  to  the  Fiefh,  or 
 to  the  World  :  Who  will  then  more  ftronglv  yoke  you 
 down  than  at  firft.  Follow  Chrift  $  and  look  not 
 back. 
 
 Z. 
 
 LeJJln  XXIV.]  Zaccheus  come  down  :  Yea  come 
 thou  down  from  the  heighth  of  Human  Knowledge. 
 Come,  O  little  Zacchem,  and  learn  in  the  School  of 
 GOD  the  Way  of  Humility,  Meeknefs,  and  Pa- 
 tience. By  which,  under  the  Teaching  of  Chrift, 
 thou  malt  fafeiy  arrive  at  the  Glory  Everlafting. 
 Now  the  Beginning  and  the  End  of  every  Scholar 
 in  this  School,  is  to  love  God  with  the  Heart ;  and 
 out  of  the  abundance  of  the  fame  to  Praife  him  with 
 the  Tongue  alfo :  And  then  to  edify  his  Brother  by 
 
 .    F  his 
 
34    ftulte  toii'oe  abotr*  tr;r  ici^"n   Parti. 
 
 his  good  Example,  and  a  Z<?*/  that  is  according  to 
 Knowledge.  Finally  therefore,  .be  Zealous  for  God, 
 and  halt  not  betwixt  Chrift  and  the  World;  nor  be 
 Lukewarm  in  Matters  of  high  Importance:  Alfo  be 
 Zealous  for  his  Truth,  fo  as  Love  may  be  the  Root, 
 and  Wifdom  the  Guide  of  thy  Zeal  The  Zeal  of 
 Man  worketh  not  the  Righteoufnefs  of  God  :  But 
 the  Zeal  of  God's  Spirit,  when  it  worketh  in  an 
 humble  and  loving  Soul,  will  do  Wonders  indeed, 
 in  winning  many  Difciples  to  Chrift.  Let  the  Zed 
 then  that  was  in  Him  be  in  thee,  and  grow  up  with 
 thee  more  and  more  continually  ;  till  at  length  thou 
 arrive  at  the  very  Zenith  of  thy  Hope,  which  is  to 
 be  with  Him,  and  to  abide  in  his  Prefence  for  ever- 
 more.    Amen. 
 
 THE 
 
 CONCLUSION. 
 
 SSK853R  I  T  E,  O  Child,  this  Alphabet  in  thine 
 $  \V  ^  Heart,  as  in  the  Book  of  Life  :  But  keep 
 ||  §f  withal  a  Memorial  hereof  upon  Paper;  and 
 !^S8Sfi  every  Day  look  into  it,  and  by  it  ac- 
 cuftom  thy  ihlf  to  form  thy  Mind  and  Manners. 
 Confider  one  Letter  at  a  Time,  and  get  k  per- 
 fe&ly.  Let  not  one  Day  pafs  without  confulting 
 it,  and  examining  thy  felf  by  it;  that  the  Con- 
 tents thereof  may  be  thoroughly  engraven  upon  thy 
 Heart.  Not  many  indeed  are  the  Words,  but  Great 
 and  Weighty  are  the  Contents.  It  is  but  the  Chil- 
 drens  J,  B}  C,  yec  has  in  ic  the  Works  of  the  Men 
 
 in 
 
Parti.  toi)iie  toe  are  in  it  35 
 
 in  Chrift.  It  will  be  to  thee,  my  good  Child,  both 
 an  Ornament  without  and  Reft  within*  Mark  well : 
 By  Self-Denial  the  Life  of  a  Chriftian  begins ;  and  is 
 thereby  carried  on  even  to  the  higheft  Pitch  of  Con- 
 templation, and  to  the  very  Vifion  of  GOD.  Lay  this 
 to  thy  Heart. 
 
 Blessed  is  that  Difciple  who  followeth  Chrift 5 
 delivering  up  to  Him  his  whole  WHl :  And  who 
 treadeth  after  Him  in  this  bleffed  Track  of  Life, 
 neither  chufing  for  himfelf,  nor  refufing  for  hirrifelf ; 
 but  committing  himfelf  to  be  difpofed  of  in  all 
 Things  according  to  that  unerring  Will,  Which  will 
 be  both  his  Juftification  and  his  Sandtification. 
 
 Blessed  is  that  Scholar,  who,  being  well  in« 
 ftruded  in  thefe  Leflbns,  followeth  Chrift  by  this 
 Way;  and  who  daily  for  ChrifYs  Sake  taketh  up 
 his  Crofs,  that  he  may  Reign  with  Him  in  Glory 
 Everlafting.    Amen. 
 
 T  H  E 
 
XXX' 
 
 *    S*?Y»     «tP«r«     «tor?>     «T5**     *0«     *Of*    '3» 
 ■$  *W*>    atf*1    *)r,S*    «*5m>    eA>3w>    eJwU  & 
 
 THE 
 
 VJ     J\     JLj     !-*• 
 
 jT  Lz#&  Children  come  to  mey 
 And  Learn  the  Chriftian  A,  B,  C. 
 
 So  Jesus  'would  his  Children  Blefs  : 
 
 And  them   with  Heavenly  Sweets  carefs* 
 
 How  good  He   is,  O   come    and  fee : 
 
 Tour  J  s  s  u  s  calls  you  to  his  Knee. 
 
 My  Little   Ones,  O  come  aWay9 
 
 And  do  not  fpend  your  Time  in  Play, 
 
 See   what  Learning  here  doth  flow  I 
 
 Let  none  deffife  the  CljJtft'j&CrOfg  EOto 
 
 Come  now,  O  come,  my  Children  dear ! 
 
 Come  to  my  Arms;  and  do  not  fear. 
 
 Tour  loving  Jesus   does  you  call: 
 
 Come  now,  O  come,  my  Children  All. 
 
 And 
 
xxxvij 
 
 And  I  will   teach  you  how  to   live, 
 
 If  you   to  Me  your  f elves  but  give. 
 
 You  mufi  the  Devil  now  defy  \ 
 
 Tou  mufi  the   World    and  Flefli  deny, 
 
 With   all  your  Hearts   renounce  thefc  Three? 
 
 And  my  dear  Children  you  fiall  be. 
 
 Believe  my  Gojftel;    and  be  Wife  t 
 
 Me  always  fet  before  your  Eyes. 
 
 And  on  your  Mind  now  let  Me  draw3 
 
 The  Living,  and  Life-giving ,  Law. 
 
 In  it  always  be  your  Delight 
 
 To  Meditate,   by  Day  and  Night* 
 
 Let  David'*  Zeal  within  you  burn, 
 
 And  with  my  Paul  at  all  Things  fpurn 
 
 And  Lofs  of  all  the  World  count  Gaina 
 
 So  that  ye    may  but   HE   obtain, 
 
 The  End  of  the  FIRST   PART, 
 
 F |  RULES 
 
RULES 
 
 To  Live  above  the 
 
 WO  R  L  D 
 
 While  we  are  in  it. 
 
 The  Second  Part; 
 
 BEING    THE 
 
 TOUNG  MAN^  MANUAL 
 
 CONTAINING 
 
 Holy  In  struct  ions  &  Meditations 
 
 FOR    THE 
 
 Forming  of  the    Minds    of  Youth 
 According  to  the  true  Cttftiliatt  pattCM. 
 
 Occafionally  Written 
 
 For  the  Fenefit  and  Exercife  of  a  certain  Religious  Society^ 
 byTHOMAsa  Kempis,  near  Three  Hundred  Years  ago  : 
 Newly  done  into  Englifl),  and  Reformed  for  the  Ufe  of  Young 
 Men  in  the  Religious  Societies;  being  alio  proper 
 for  Young  Students  in  the  Universities. 
 To  which  are  added, 
 
 The  Adopted  Names,  and  Charafters,  of  the  chief  Members 
 of  that  Society  for  whom  this  was  written  :  And  alfo  the 
 Hymns,  which  were  one  Part  of  the:r  Exercife. 
 
 Wherewith  /hall  a  young  Man  cteanfe  his  Way  *   Even  by  ruling  him 
 
 /elf  after  thy  Word,  ?  s  A  t.  CXIX.  9. 
 I  write  unto  you  young  Men,  becaufe  ye  have  overcome  the  wicked 
 
 one,  Jo  h.  II.  15. 
 
 LO  N  D  0  N :   Printed  for   Richard  Smith,  at  Bifliop 
 Eeveridge's  Head,  in  Pater-N,Jler-Roiv.    M  DCC  XVI. 
 
 F4 
 
xli 
 
 Snstiirg  f&g-ttS  SSS^OTtJ  ~nn.--aJZ  — tttj  ^5 rc^^Sg angnggff^r^rglggl 
 
 Jr 
 
 THE 
 
 NAMES 
 
 Of  the  CHIEF   of  the 
 
 Religious   Society, 
 
 With  which  this  Holy  Man  did  con- 
 verfe ;  whereby  they  chofe  to  diftin- 
 guifh  one  another,  as  expreflive  of 
 their  Characters, 
 
 I.  ~Y)AUPER,  a  devout  poor  Man,  that  had 
 X  freely  parted  with  All  to  follow  Christ; 
 called  thence  the  Poor  Brother. 
 
 II.  Zaccheus,  a  little,  vigorous,  and  a&ive  young  Man ; 
 very  Charitable,  and  Induftrious ;  but  both  by  the 
 Forwardnefs  of  his  Zeal,  and  Concemptiblenefs  of 
 his  Perfon,  much  expos'd  to  the  Scorn  of  the 
 World, 
 
 III,  £^4* 
 
xlii        Hie  Bhmsoi  tbe&oneft. 
 
 III.  Laz,ams,  a  poor  miferable  Beggar,  reje&ed  by 
 all  the  World ;  but  made  one  of  Chrift's  neareft 
 Favourites. 
 
 IV.  Jofeph,  an  innocent  young  Man,  exceedingly 
 tempted  by  the  Flefh ;  but  Vi&orious :  Alfo  very 
 ftudious,  and  an  earneft  Searcher  of  Divine  Wif- 
 dom ;   Who  is  called  alfo  Inpocwtius, 
 
 V.  Smflkhnusy  a  Perfcn  of  fingular  Integrity  and 
 Simplicity  ;  but  not  much  valu'd,  becaufe  a  De- 
 fpifer  of  Human  Learning,  as  feeking  to  know 
 nothing  but  Chrflt,  and  him  Crucified. 
 
 VI.  Infirmus,  a  melancholy  and  fickly  Lad,  that  was 
 hardly  ever  well  in  Health ;  and  thence  tempted 
 much  to  Impatience. 
 
 VII.  Claudinus,  a  lame  Brother,  delighting  much  iq 
 Retirement  and  Meditation  ;  which  by  being  ne- 
 celttated  to  keep  at  Home  he  had  accuftomed 
 himfelf  to. 
 
 VIII.  Columhamsy  one  without  Guile  and  Gaul ;  ha- 
 ving a  moil  fweet  natural  Difpofition,  which 
 Grace  had  cultivated. 
 
 IX.  Gemianus,  or  the  flghing  Turtle,  a  filent  Mourn- 
 er in  Sion  $  nearly  related  to  Columbanus. 
 
 X  Veregrlnusy  or  Peregrine,  whofe  Character  is  to 
 be  fought  from  his  Wri  ings :  This  is  no  other 
 than  Thomas  a  Kemps  himfelf  or  the j><w  Pilgrim; 
 as  he  ufed  to  fubfcribe  himfelf. 
 
 THE 
 
xliii 
 
 WgKSBBBSDBSBBR '8H9B5SS&8SI3S  'KS3SB3KSS$ 
 
 THE 
 
 INTRODUCTION, 
 
 HIS  Second  Book  is  a  Manual,, 
 or  Dofirinal,  for  the  Novices  or 
 Juniors  of  the  Society,  under  the 
 Rule  of  the  Devout  Father  St.^zi- 
 guftiny  fometime  committed  to 
 the  Care  of  the  Venerable  Au- 
 thor. Of  whom  there  are  extant  Thirty  Sermons •, 
 which  he  preached  to  them,  when  he  was  appoint- 
 ed their  Le&urer  $  the  Subftance  of  which  Ser- 
 mons is  here  contained  in  this  fhort  Dire&ory 
 Compiled  for  their  Ufe,  And  before  the  faidi&- 
 milies,  or  Sermons,  he  addreffeth  himfelf  unto 
 them  in  the  Manner  following  :  "  To  the  Be- 
 "  loved  Brethren  in  CHRIST,  Innocentius, 
 Simplicianus,  and  the  reft  of  the  Difciples  of 
 the  Crucified  Saviour,  and  Lovers  of  the  Dif- 
 cipline  of  our  Holy  Religion,  your  Brother 
 PEREGRINUS,  a  Stranger  and  Pilgrim, 
 pafling  through  the  Valley  of  Tears,  humbly 
 
 S  begsin§; 
 
 t( 
 
 tc 
 
Xliv        INTRODUCTION. 
 
 u  begging  the  Affiftance  of  your  Prayers:  Wifli- 
 u  eth  that  the  Peace  of  our  Lord  Jefus  Chrift 
 c*  may  abound  in  you,  and  that  manifold  Pa- 
 €C  tience  may  be  given  together,  both  to  you  and 
 f  ,o  me,  in  the  Crpfs  of  CHRIST. 
 
 Whew- 
 
xlv 
 
 ^^^^m^s^mmmm^sm^^^^m 
 
 Wherewith  fhall  a  Young  Man  cleanfe  his  Way ! 
 
 /^V  STAY:  Attend,  Dear  Youth,  to  -what  I  fay  J 
 
 If  ever  thou  woudft  fee  an  happy  Day. 
 The  Sacred  Books  to  thee  lfirfi  commend  : 
 Of  thefe  I  the  Beginning  am,  and  End. 
 In  them  my  Sheep  do  hear,  and  know,  my  Voice  : 
 And  hearing  ity  exceedingly  rejoice* 
 If  here  thou  can  ft  but  fix  thy  wavering  Mindy 
 Still  Treafuresy  Unexhaufted,  thou  fh  a  It  find. 
 
 New  Treafures  frejh  and  frejh  will  ever  fpring: 
 Which  Joys  unfpeakahle  to  thee  will  bring. 
 For  I,  the  Living  Shepherd,  thee  will  teach : 
 And  Jhew  thee  how  the  Glorious  Friz*  to  reach. 
 Young  Man,  according  to  my  Word,  take  heed* 
 And  I  in  pleafant  Faftures  thee  will  feed. 
 O  do  not  faint :  O  do  not  fall  afieep, 
 But  in  my  Fcotfteps  Uatn  thy  Feet  to  keep. 
 
 $* 
 
xlvi 
 
 So  rule  thy  felf,  and  thou  Jhak  cleanfe  thy  Way : 
 And  fee  a  Brighter  and  an  Happier  Day. 
 By  ruling  thus  thy  felf,  after  My  Word, 
 
 Delights  to  Thee  and  ME   thou  fa  alt  afford* 
 
 In  Heaven  great  for  thee  ft  dl  be  the  Joy: 
 
 And  nought  frail  thee  be  able  to  annoy. 
 
 Ufe  then  thy  felf  Betimes  to  take  the  Wing  : 
 
 And  to  Thy  GOD,  while  Young,  now  upwards  fpring, 
 
 HULES 
 
Part  If. 
 
 47 
 
 RULES 
 
 To  Live  above  the 
 
 WORLD 
 
 While  we  are  in  it. 
 
 The  Second  Part. 
 
 CHAP.    I. 
 
 Of  Reading  the  Holy  Scriptures. 
 
 T  Son  gather  Inft  ruction  from  thy  Youth  up, 
 fo  jhalt  thou  find  Wifdom  till  thine  old  Agcs 
 Eccluf.  vi. 
 
 Before  all  Arts  and  Sciences  there- 
 fore learn  to  read  the  Holy  Scripture, 
 and  rightly  to  underftand  the  fame  z 
 which  if  thou  firmly  believeft,  and  according  to  it 
 doft  live  god  lily,  foberiy  and  righteoufly  ;  thou 
 mayeft,  by  ChrifVs  Afliftance,  happily  arrive  at  Life 
 everlafting.    For  the  Ignorance  of  the  Divine  Law 
 
 is 
 
4  8    feules  to  Libe  abotoe  tbe  aioiio    Part  l 
 
 is  the  Mother  of  Errour,and  the  Gate  of  Death  5  the 
 Privation  of  Honour,  Virtue  and  Salvation.    But, 
 
 2.  The  Word  of  God,  and  the  Do&rine  of  Chrift  is 
 the  Light  of  Life,  the  Salvation  of  the  World,  the 
 Gate  of  Heaven,  the  Food  of  the  Soul,  and  Joy  and 
 Pleafantnefs  to  that  Heart  which  loveth  God  above 
 all  things.  Wherefore  a  certain  learned  Man,  when 
 he  was  converted,  faid  :  *f  To  know  a  great  many  things 
 without  Christ  h  to  know  nothing  at  alL  Where- 
 as if  one  but  know  Christ  well,  though  one  jhould 
 be  ignorant  of  all  befides,  it  is  no  matter.  For  as  much 
 as  without  Chrift  the  Knowledge  thereof  would  be 
 hurtful,  not  ufeful. 
 
 3.  Let  nothing  therefore,  O  young  Man,  be  pre- 
 ferred before  the  Holy  Scripture:  Let  nothing  be 
 fuperadded  to  Chrift:  Let  nothing  be  equalled  with 
 Chrift ;  Who  faith,  I  am  the  Door  of  the  Sheep  ;  by  Me 
 if  any  Man  enter  in,  he  fa  all  be  faved.  And  again  ;  I 
 am  the  Way,  the  Truth,  and  the  Life.  And  again,  no 
 Man  comet  h  unto  the  Father ,  but  by  Me.  No  Man 
 Cometh  to  Heaven,  but  by  Me.  No  Man  fhall  be 
 delivered  from  Hell,  but  by  Me.  Whence  St.  Pete* 
 with  fuch  Freedom  and  Boldnefs  of  Speech  crieth 
 out  againft  the  Jews,  and  faith ;  There  \s  none  other 
 Name  under  Heaven  given  a?nong  Men,  whereby  we  muft 
 he  faved,  but  only  the  Name  of  our  Lord  Jefus 
 Chrift  the  Son  of  God. 
 
 f  Hoc  ett  Nefcire^fine  Christo   plurima  fcire ; 
 Si  Christum  bene  fcis,  fatis  eft,  fi  cater  a  nefcis. 
 
 CHAP, 
 
Fart  if.        tpinie  toe  are  xniu 49 
 
 CHAP.    IL  ' 
 
 The    Inward    MONITOR. 
 
 MT  Sheep  h:ar  my  Voice,  faith  the  Lord,  Jol.  :<l 
 1.  He  hearerh  the  Voice  of  J  e  s  tj  s,  who 
 fpurneth  at  the  World,  tameth  the  Flefh:  and  reiift- 
 eth  the  Devil  :  Who  overcometh  his  Vicious  Incli* 
 nations,  and  loveth  Jesus  with  his  whole  Heart, 
 and  according  to  his  utmoft  Ability  followeth  Him* 
 
 2.  ft  is  a  great  Fault  at  School,  not  to  attend  the 
 Diibtes  of  the  Matter  $  And  is  it  not  a  greater  to 
 neglecl:  the  Teaching  of  this  Heavenly  Matter.  ?  It 
 is  a  greac  Fault  with  Grammarians  to  make  but  a 
 falfe  Concord  in  Writing,  or  Speaking;  And  i$  ic 
 not  a  greater,  think  you,  to  make  falfe  Concords  in 
 Life,  and  to  blunder  in  Matters  of  the  Ligheft  Mo-^ 
 ment;  and  thereby  to  offend  God  daily,  and  not  to 
 be  grieved  at  it  ?  It  is  a  great  Fault  with  Logici- 
 ans not  to  know  how  to  frame  an  Argument  as  it 
 ought,  or  how  to  Reafon  coherently,  and  according 
 to  the  Rules  of  their  Art.  But  how  much  greater  then 
 is  it  with  Chriftians  not  to  underftand  the  Reafona- 
 blenefs  of  their  Holy  Religion  ;  orunderfbnding  it, 
 not  to  obey  the  fame  ?  It  is  a  great  Shame  among 
 Rhetoricians  and  Orators,  to  blunder  in  one's  Speech, 
 or  to  commit  manifeft  Solcecifms :  But  how  far  more 
 reprovable  is  it  among  the  devoted  Followers  of 
 Chrift,  and  fuch  as  by  folemn  Dedication  are  fee 
 apart  to  wait  in  his  Courts,to  miftake  in  the  Divine 
 Service,  whether  in  the  folemn  or  the  more  private 
 Offices  thereof,  and  not  rightly  to  attend  to  the 
 Senfe  of  the  Words  in  Scripture? 
 
 3.  It  is  proverbially  faid,  that  Learning  hath  nd 
 Enemy  but  the  Ignorant ;  and  that  Confcience  hath 
 no  (harper  Reprover  than  its  own  ftlf,  then  when 
 its  Government  is  amifs,     Of  none  indeed  haft  thou 
 
 G  greater 
 
50    Eulcs  to  Lite  abota  tlie  tao?lD  Part  il 
 
 greater  Reafon,0  Man,  to  complain  than  of  thy  felf ; 
 At  none  haft  thougreaterReafon  to  be  angry  than  at 
 thy  felf,  O  young  Man,  who  art  difobedient  to  God, 
 and  hearer!  not  his  Voice.  For  as  much  as,  without 
 any  other  Witnefs,  thine  own  very  Confcience  ac- 
 cufeth  thee  in  the  Judgment  •  and  thou  art  thereby 
 convi&ed.  Becaufe  while  thou  a&eft  againft  Virtue 
 and  a  good  Confcience  thou  art  fure  to  hurt  and 
 confound  thy  felf.  In  all  therefore  whatever  is  to 
 be  done  fee  that  thou  regard  the  Voice  of  the  Di- 
 vine Monitor,  and  that  thou  be  a  Keeper  both 
 of  thy  Heart  and  thy  Mouth  ;  fee  thou  diligent- 
 ly guard  the  one  and  the  other,  againft  thy  natural 
 Pronenefs  to  Evil.  And  for  this  End  it  is  highly  ex- 
 pedient for  thee  to  retire  as  much  as  pofTible  from 
 the  World.  To  Pray  alfo,  to  Study  thy  Self,  and 
 fometimes  to  Write  and  Work,  with  patient  exerci- 
 ling  thy  felf  in  the  Word  of  Truth. 
 
 CHAP.    III. 
 
 Good   Books    a  Rich    TREASURE. 
 
 I'  AM  as  glad  of  thy  Word;  as  one  that  findeth  great 
 Spoils,  Pfal.  cxix. 
 
 A.  Where  find  you  thefe  facred  Spoils  ? 
 
 B.  In  our  Library  j  which  is  adorned  with  many 
 holy  Books. 
 
 A.  Why  value  you  them  at  fuch  a  Rate  ? 
 
 B.  Becaufe  the  Books*of  the  Learned  are  the  Trea- 
 fures  of  young  Students ;  And  thofe  of  the  heaven- 
 ly Learned  in  particular,  the  Treafures  of  the  hea- 
 tenly  Students. 
 
 A.  Well,  fince  they  are  efteemed  by  you  fuch  a 
 Treafure  ;  pray  what  are  the  Effe&s  which  make 
 them  fo  to  be  accounted  ? 
 
 3  J*.  They 
 
Part  II-        toinletoe  are  iniu  51 
 
 B.  They  inftrucl:  the  Ignorant,  reprove  the  Idle, 
 ftir  up  the  Benumned,  roufe  the  Drowfie  and  the 
 Sluggard  ;  they  bring  into  the  right  Path  them  that 
 go  affray,  and  helpt  up  them  that  fall  •  they  terrify 
 the  Scorners,  and  comfort  the  Mourners  3  they  en- 
 courage the  Humble,  and  rebuke  the  Proud  ;  thsy 
 fortify  the  Weak,  and  reprefsthe  Prefumptuous ;  they 
 reconcile  them  that  are  at  Variance,  and  lead  into 
 the  Way  of  Peace  the  Simple  and  Meek  ;  they  mi- 
 tigate the  Haughty,  they  pacify  the  Difturbed,  they 
 fill  the  Sad  with  Joy,  and  feoff  at  the  Vain-glorious ; 
 they  juftify  the  Pious,  and  condemn  the  Perverfe  ; 
 they  heal  the  Languishing,  and  fave  the  Penitent; 
 they  honour  the  True  and  Upright,  and  confound 
 the  Hypocrites  and  Liars;  they  defend  the  Righteous 
 and  the  Merciful,  and  againft  all  that  work  Wick- 
 ednefs  they  vindicate  the  Caufe  of  God,  accord- 
 ing to  what  is  written  :  Thou  haft  hated  all  them  that 
 •work  Iniquity  :  Tboufiah  deftroy  all  them  that  fpeak  Lea- 
 fing. From  which  Evil  may  our  Lord  Jcfus  Chrift 
 always  keep  us.     Amen. 
 
 CHAP.    IV. 
 
 Writing  an  Help  to  the  Memory  in  [acred  Things. 
 
 GIVE  Eary  O  Ifrael,  to  the  Commandments  of  the 
 Lor-d,  end  write  them  in  thy  Heayt  as  in  a  Booh. 
 1.  O  fweet  Word  and  profitable  Counfel,  firmly 
 to  be  engrafted  in  the  Heart,  and  conftandy  to  be 
 committed  to  the  pious  Memory  !  But  becaufe  the 
 Heart  of  Man  is  unftable,  and  his  Memory  is  very 
 wandring  and  frail ;  it  is  needful  to  apply  to  the 
 weakly  Mind,  a  fuitable  Remedy  againft  Forgetful- 
 nefs,  and  frequent  Miftake,  which  Remedy  is,  that 
 the  Words  of  God  be  written  down  in  a  Book,  that 
 fo  the  holy  Seed  which  is  fown  mav  not  perifh  as  ic 
 
 '      G  a  ^ 
 
52    Rules  to  titit  abcfee  foe  gao?lt>  Part  if, 
 
 is  pronounced  out  of  the  Mouth.  For  the  *  Voice 
 which  is  received  by  the  Ear,  foon  paffeth  away ; 
 but  that  which  is  committed  to  Writing  abideth  a 
 long  time  after,  to  be  read  and  pondered  upon. 
 
 2.  Now  it  is  of  much  Profit  for  thee  to  write  after 
 an  approved  Copy.  For  to  have  a  good  and  correct 
 Copy,  conduceth  mightily  to  write  well,  and  befides 
 rendreth  it  delightful  to  be  read  often  over.  Whence 
 a  certain  Lover  of  good  Writing  faitiv, 
 
 Thy  Words  do  thou,  O  Scribe^  correctly  'write  $ 
 
 Be  not  in  hafie,  when  ought  thou  doft  Indite  ; 
 
 Or  ought  transcribe.     Nor  do  thy  Work  for  fake  i 
 
 Or  f  ubber  oer  in  hajfe,  an  End  to  make. 
 
 Let  all  correct,  difiincly  and  even  be : 
 
 Let  all  flow  from  thy  Ten  m  oft  fair  and  free- 
 
 3.  Do  what  thou  doftexa&ly  and  gracefully  ;  Nei- 
 ther haften  thy  felf  too  much,  nor  leave  imperfect 
 what  thou  haft  begun.  For  he  doth  a  thing  well, 
 who  negledeth  nothing  which  the  State  and  Order 
 of  the  Thing  requireth  to  be  done. 
 
 4.  Be  not  tired  out  in  this  thy  Labour,  nor  trou- 
 bled through  the  Tedioufhefs  of  it ;  For  God  is  the 
 Caufe  of  every  good  Work,  who  will  certainly  alfo 
 render  to  every  Man  his  Recompence  in  the  Hea- 
 vens, according  to  his  pious  Intention,  frs  And 
 when  thou  (halt  be  dead  many  (hall  blefs  thy  Me- 
 mory, for  what  thou  haft  been  a  Means  of  preferv- 
 ing  to  them,  when  they  (hall  come  to  read  what  was 
 once  written  by  thee  with  fo  great  Care., 
 
 *  Vax  audita  perit,  Liter  a  fcripta  manep 
 
 Be 
 
Part  II,        toiiile  toe  are  in  it 53 
 
 Be  then  of  good  Courage  :  For  the  Lord  hath  faid 
 in  theGofpel,  Whofoevcr  Jh  all give  but  a  Cup  of  cold  Water 
 for  my  Sake  to  him  that  is  a  thirft,  he  Jhall  not  lofe  his  Re- 
 ward. And  if  fo,  then  furely  much  more,  he  thatgi- 
 veth  of  the  living  Water  of  Wifdom,  even  of  heaven- 
 ly and  falutary  Wifdom,  to  him  that  readeth,  in  the 
 Book  wricten  with  God's  own  Finger,  fliall  not  lofe 
 his  Reward  in  Heaven. 
 
 CHAP.    V. 
 
 Of  the  External  Awe  and  Reverence  due  to   the  SCRIP- 
 TURES   and  other  Good  Books. 
 
 PUT  this  Book  on  the  Side  of  the  Ark  of  the  Covenant , 
 that  it  may  be  therefor  a  Tefiimony  before  the  Lord ; 
 and  may  be  in  fafe  Cuftody,  and  in  great  Reverence  before 
 the  Vriefis,  and  before  all  the  Congregation,  Deut.  Xxxi. 
 
 1.  Thefe  Words,  or  Words  to  this  EfFetr,  and  ma- 
 ny other  Precepts,  did  Mofs  the  Servant  of  the  Lord 
 fpeak  before  his  Death ;  commanding  the  Levites  to 
 keep  the  Book  of  the  Law  in  the  golden  Ark  of  God, 
 diligently  clofed ;  with  great  Caution  therefore, 
 Care  and  Reverence  ought  the  holy  Books  to  be  han- 
 dled by  every  one:  And  in  Proportion  alfo  all  fuch 
 as  truly  tend  to  our  Edification.  It  behoveth  you  to 
 keep  them  with  all  Neatnefs  and  Cleannefs,  depofi- 
 ted  in  a  fafe  and  convenient  Place,  without  Duft  or 
 Filth,  without  Moth  or  Rottennefs,  and  as  much  as 
 is  poffible  out  of  the  Danger  both  of  Fire  and  Moi- 
 fture,  as  well  as  of  Thieves.  For  this  is  well  becom- 
 ing :  And  thou  muft  by  no  Means  forget  to  lay  up 
 this  facred  Treafure  committted  of  God  to  thee  in 
 the  moft  fecret  and  filent  Apartment  thou  canft  ; 
 with  all  Diligence  keeping  the  fame;  not  breaking 
 or  hurting  any  wife  the  Binding,  nor  injuring  the 
 Leaves,  or  fuffering  them  to  be  injured,  by  any  Blots 
 
 G  3  or 
 
54    Rule?  to  Lite  abcme  tlie  oaoilo  Part  11. 
 
 """'"'- i  - 
 
 or  Blurs,  or  Dogs-Ears,  or  the  like.  For  he  is  not 
 worthy  to  read  in  the  Bible,  who  knows  not  how  to 
 keep  it  well  :  And  neglecls  to  put  it  again  into  its 
 proper  Place,  carefully  clofed. 
 
 Qh  2.  So  take  the  Book  into  thy  Hands  to  read,  even 
 as  Stmeon  the  Jure  took  the  Child  Jefus  into  his  Arms, 
 to  hold  and  kifshim.  And  after  that  thou  haft  read, 
 fhut  the  Book  •  and  give  Thanks  for  every  Word  out 
 of  the  Mouth  of  God  •  for  as  much  as  thou  haft  found 
 in  the  Lord's  Field  the  hidden  Treafure.  This  verily 
 is  the  Treafure  of  the  Church,  which  muft  be  pre- 
 ferred from  ail  Fikhinefs :  It  is  that  which  the  Holy 
 Fathers  and  Doclprs  have  taken  fuch  Pains  about  to 
 interpret  and  declare,  that  which  hath  employed  the 
 Pens  of  fo  many  ready  and  able  Writers,  that  which 
 fa  many  good  Copifts  have  tranferibed  and  collect- 
 ed, and  laftly  that  which  was  provided  of  God  for 
 the  Confblation  of  many. 
 
 CHAP.    VI. 
 
 Of  the  Collegiate  Life. 
 
 GLORIOUS  Things  are  ffoken  of  thee,  O  City 
 of  God,  Pf.  lxxxvii. 
 i.  A  convenient  Retirement  from  the  Buftle  of  the 
 World  with  a  few  choice  good  Books,  and  fome  de- 
 vout Friends  and  Companions  livingtogetherin  true 
 Chriftian  Unity  ;  is  fuch  an  Advantage,  if  it  can  be 
 obtained,  as  cannot  be  fufficiently  prized.  Glorious 
 Things  are  indeed  fpoken  of  this  State  :  And  the  Be- 
 nefits of  fuch  a  focial  Devotion  perform'd  by  Brethren 
 and  Collegues  that  dwell  together  in  Unity,  no 
 Tongue  can  poffibly  exprefs.  How  good  and  plea- 
 font  a  Thing  is  a  Society  well  founded,  feparated 
 from  the  Noife  of  the  WTorld,  and  adorned  with  true 
 undeflled  Religion,  and  found  Learning  !    Such  a 
 
 Nur- 
 
Part  ii  toljile  toe  are  in  it  55 
 
 Nurfery  as  this  pleafeth  God,  and  his  Saints.  It  muft 
 alfo,  as  is  piouQy  credible,  pleafe  all  that  love  God,% 
 and  that  take  a  Delight  in  hearing  the  Things  of 
 God.  For  this  is  the.  Cajole  of  the  Supreme  King,  the 
 Palace  of  the  Celeftial  Emperor,  which  is  prepared 
 for  dedicated  Perfons  to  inhabit,  and  faithfully  there* 
 in  to  ferve  God  in  Holinefs  and  Truth,  according  to 
 the  Iriftitution  of  Pious  Founders.  Verily  this  Place 
 is  Holy,  acceptable  to  God  and  his  Angels,  terrible 
 to  Devils,  lovely  to  humble  Devotees,  It  is  much  to 
 be  wifli'd  for  on  the  Score  of  Divine  Converfation, 
 and  for  obtaining  God's  Favour  anc(  BlefTing ;  It  is 
 truly  defirable,  delightful,  fweet  and  honourable. 
 
 2.  This  is  no  other  (as  we  do  read  and  fmg)  than 
 the  Houfe  of  God,  tq  pray  ;  the  Court  of  God,  to  praife; 
 the  Choir  of  God,  to  ling ;  the  Altar  of  God,  to  ce- 
 lebrate ;  the  G^te  of  God,  to  enter  Heaven ;  the 
 Ladder  of  God,  to  tranfcend  the  Clouds  •  the  Cce- 
 mitery  of  God,  to  bury  the  Dead  ;  the  Hofpital  of 
 God,  to  receive  Strangers ;  the  Refectory  of  God, 
 to  entertain  and  refrefh  the  Poor  :  and  the  Table  of 
 God,  to  Communicate  the  Hungry  and  Thirfty. 
 
 5.  As  the  holy  Angels  in  Heaven  are  always  prai- 
 ling  God,  and  the  Stars  in  the  Firmament  always  de- 
 claring forth  his  Glory  :  So  ought  alfo  devout  Chri- 
 ftianstobe  continually  lauding  and  magnifying  his 
 glorious  Name.  Bleffed  verily  are  they  who  wait  in 
 the  Courts  of  the  Lord  by  Night,  who  offer  untq 
 God  the  Sacrifice  of  Praife,  their  Hearts  being  filled 
 with  Pfalms  and  Spiritual  Songs  •  who  make  glad  the 
 Angels,  who  drive  away  the  Devils,  and  who  quick- 
 en themfelves,  as  it  were,  with  the  Sound  of  their 
 Wings,  left  they  fall  afleep.  Behold,  hovy  bleifed  are 
 they  that  are  in  fuch  a  Cafe  :  Yea,  blefled  are  they 
 that  have  the  Lord  for  their  God,  and  that  follovy 
 thrift  whitherfoever  he  leadeth. 
 
 G  4  C  H  A  p. 
 
$6   "antes  to  Litoe  al-ofr:  tfac  m  ilh    Part  u. 
 CHAP.    vir. 
 
 Of  the  Learned  and  Unlearned. 
 
 I  A  M  thy  Servant,  grant  me  Underftandlng,  O 
 LORD,  Pfal.  cxix. 
 
 i.  For  to  *  Read  and  not  underttand,  is  all  one  as 
 not  to  Read  at  all.  And  how  can  I  undetftand,  ex- 
 cept fome  one  flioald  teach  me  ?  And  who  fnali  bet- 
 ter teach  me,  than  Thou,  O  God,  in  all  Things  ? 
 Bleffed  is  the  Man,  whom  Thou,  O  Lord,  flialc  in- 
 ftruA :  And  whom  Thou  (halt  teach  concerning  thy 
 I_aw.  Better  is  the  hearing  and  learning  of  thy  Do- 
 #rine,  O  Chrift,  than  the  Merchandise  of  Gold  and 
 Silver,  and  than  all  manner  of  Wealth. 
 
 2.  Wherefore  unto  Thee,  Lord,  do  I  make  my  Ap^ 
 plication;  O  reach  me  to  do  thy  Will,  and  to  leave 
 my  own  undone.  In  thisconfifts  the  whole  Matter, 
 and  this  is  above  all  Things  neceffary,  moft  highly 
 neceffifry,  that  I  fnould  fay  from  the  Ground  of  the 
 Heart,  now  and  at  all  Times,  Father,  Thy  Will  he  dune, 
 in  Earthy  as  it  is  in  Heaven* 
 
 5.  Nothing  is  better  for  me:  Nothing  is  more 
 wholefome  for  my  Soul.  Lord,  Thou  art  all  Things 
 to  me  •  Thou  artall  my  Goods,  my  God  and  all  Things, 
 
 4.  Thou  art  fco  me  both  Matter  and  Book  ;  And 
 without  Thee  I  am  wholly  unlearned,  and  am  good 
 even  for  nought ;  and  nought  is  all  my  Learning, 
 let  my  Pretentions  to  Knowledge  be  otherwife  ne- 
 ver {o  great. 
 
 y  Wo  to  the  unlearned  Clerk,  who,  through  wane 
 of  reading  ajid  underttanding  the  Scriptures,  is  fre- 
 quently 
 
 egere,  &  mn  htelligere^  negtigere  eft. 
 
T" 
 
 Part  II.         votiilp  toe  are  in  in  57 
 
 quently  the  Caufe,  both  to  himfelf  and  to  ochers  of 
 much  Error. 
 
 Op  6.  For  a  Church-man  without  the  Sacred  Books 
 is  as  a  Soldier  without  his  Arms,  as  a  Horfe  without 
 his  Harnefs,  as  a  Ship  without  Sails,  as  a  Writer  with- 
 out Pen  and  Ink,  as  a  Bird  without  Wings,  as  a  Piioc 
 without  an  Helm,  as  a  Workman  without  Tools,  as 
 a  Traveller  without  a  Staff,  and  as  a  Blind  Man 
 without  a  Guide.  As  all  thefe  are  able  to  do  little 
 or  nothing  without  proper  Inftruments,  and  a  good 
 Inftru&or  ;  So  in  like  manner  is  it  with  the  Students 
 in  the  School  of  Chrift,  and  the  Difciples  of  the 
 Heavenly  Wifdorn. 
 
 7.  And  as  for  the  Clofet  of  a  profeffed  Follower  of 
 Chrift,  what  is  it  indeed  without  the  Bible,  and 
 fome  other  good  Books,  but  as  a  Kitchen  without 
 Difhes,  or  as  a  Table  without  Food,  or  as  a  Well 
 without  Water,  or  as  a  River  without  Fifh,  or  as  a 
 Garden  without  Flowers,  or  as  a  Purfe  without  Mo- 
 ney, or  as  a  Vine  without  Grapes,  or  as  a  Tower  with- 
 out Watchmen,  or  laftly,  as  a  Houfe  without  Uten- 
 fils?  From  all  which  Evils  and  LoiTes  to  the  Soul, 
 may  our  dear  Lord  Jefus  Chrift  gracioufly  preferve 
 us  all :  And  may  He  be  all  in  all  to  us,  and  in  us, 
 now  and  evermore.    Amtn. 
 
 CHAP.    VIII. 
 
 Of  early  Attendance   in  the   C  H  TJ  R  C  h,    and  at   the 
 C  O  M  M  O  N-S  ERTICE. 
 
 TYiS  Trnjfe  is  in  the  Congregation  of  Saints,  Pf  GxIiX. 
 JLl  1.  Rife  Brother,  thatYieepefi,  and  Chrift  (ball 
 enlighten  thee.  Rife  Sluggard,  rife:  Chrift  call etfi 
 to  thee.  Rife  quickly  :  There  is  Danger  in  every 
 the  leaf!  Delay.  Lo,  Jefus  himfelf  cometh  to  vifit 
 thee:  He  cometh;  and  with  him  come  the  Choirs 
 
 of 
 
$8    &iilc0  to  libe  abotoe  ttje  ano?lQ  Part  ir. 
 
 of  Angels,  who  love  to  attend  in  the  Affemblies  of 
 the  Saints,  and  to  look  into  the  Auguft  Myfteries  of 
 the  Church ;  and  who  rejoyce  both  at  the  Conver- 
 fion  of  a  Sinner,  3nd  in  being  Miniftring  Spirits  in 
 the  Courts  of  the  Lord's  Houfe  to  all  the  Heirs  of 
 Salvation. 
 
 2.  But,  behold,  as  Chrift  caileth  on  one  Side :  So 
 Satan  in  like  manner  calleth  on  the  other.  Lie  but 
 a  little  longer,  faith  he  •  take  one  fmall  Nap  more, 
 #nd  then  Rife  •  a  little  more  Slumber  yet,  a  little 
 more  folding  of  the  Hands  :  It  is  yet  early  enough; 
 you  will  come  yet  in  good  Time  to  Church,  or  to 
 Chapel :  There  is  no  need  you  mould  be  fo  very 
 foon  to  do  the  Bufinefs  you  have  to  do,  to  fay  your 
 Prayers,  to  Study,  to  Work,  or  the  like. 
 
 ;.  Know,  O  young  Man,  that  thefe  are  the  Sug- 
 gestions meerly  of  the  Evil  Spirit,  and  of  thy  trea- 
 cherous Flefli,  which  is  in  League  with  him  :  There- 
 fore fee  thou  liften  not  to  them  ;  but  make  hafte  to 
 redeem  Time,  while  it  is  yet  in  thy  Power,  and  be- 
 times to  confecrate  the  Day  to  thy  God,  and  Savi- 
 our, calling  upon  thee,  and  waiting  for  thee, 
 
 The  Combat  of  the  Flefli  and  Spirit, 
 4.  The  frail  Flefh  will  doubtlefs  ftill  footh  and  al- 
 lare :  But  roufe  thy  felf  up,  in  the  Name  of  Jefus 
 Chrift;  and  lend  her  not  the  leaft  Ear.  For  when- 
 ever thou  obeyeft  her,  falling  again  to  Sleep,  when 
 it  is  both  thy  Duty  and  Intereft  to  rife;  then  the  fub- 
 til  Enemy,  thro'  her,  hath  laid  his  Bait,  and  caught 
 tnee.  Confider  therefore  who  it  is  that  wheedleth 
 and  attra&eth,  that  decoyeth  and  enfnareth :  Let  him 
 not  deceive  thee,  let  him  not  take  thee  napping,  as  we 
 fay  ;  but  be  thou  a  good  Ufurer  pf  thy  Time,  fuf- 
 fer  him  not  to  (leal  it  from  thee ;  -watch  and  pray.  For 
 there  is  nothing  fo  Qpod,  fo  Holy,  fo  Delightful ; 
 nothing  fo  Divine  and  Salutary  j  but  the  Wicked  one 
 
 will 
 
Part  II.        tolriie  toe  are  in  it. 59 
 
 will  be  endeavouring  for  certain  to  hinder  it,  and 
 to  draw  the  Soul  to  chat  which  is  Evil. 
 
 f .  Lord,  haft  thou  not  fown  good  Seed  in  thy 
 Field  ?  From  whence  then  hath  it  Tares'?  The  Em- 
 my hath  done  'this* 
 
 But  how  fhall  I  pluck  them  up,  Lord? 
 
 St.  Peter  anfwers ;  Refifl  him,  fiedfaB  in  the  Faith, 
 And  bleffed  James  in  like  manner;  Rifitt  the  Devil, 
 and  he  will  flee  from  you.  If  he  inject  ought,  do  not 
 confent.  if  the  Flefh  entice,  and  flatter,  ftand  on 
 thy  Guard;  ftand  ftifly  up,  I  fay,  and  be  harfli  towards 
 her.  Be  fliort  with  her,  break  her  Charms  with  Con- 
 tempt, and  give  her  a  flat  Repulfe  at  the  very  firft. 
 
 6.  Now  for  this  End  thou  art  earneftly  to  invocate 
 jESUSy  who  is  the  Captain  of  thy  Salvation;  and 
 to  wait  for  the  HOLT  GHOST,  who  giveth  Grace 
 to  the  Humble :  That  fo  thou  may'ft  receive,  O  young 
 Man,  Grace  and  Power,  againft  the  Malice  of  the 
 Devil,  and  the  Witchcraft  of  the  Flefh  ;  and  be  able 
 to  ftand  in  the  Battle,  againft  all  the  Darts  and  Inje- 
 ctions of  them  both.  For  the  Holy  Spirit  fuggefteth 
 to  the  Mind  always  fuch  Things  as  are  good,  humble, 
 chaft,  fober,  honeft,  peaceable,  plain,  courteous,  de- 
 vout, heavenly,  eternal. 
 
 7.  But  the  wiched  Spirit,  alas!  being  full  of  all 
 Guile,  doth  either  fuggeft  fuch  as  are  openly  Evil, 
 or  elfe  if  he  fometimes  preach  up  fome  that  are  Good, 
 he  doth  it  always  with  an  ill  Intention,  that  he  may- 
 more  eafily  feduce.  He  is  the  moft  cunning  Trickfter, 
 and  moft  accomplifli'd  Artift  of  Treachery;  he  hath 
 a  thoufand  Ways  of  attacking;  and  meeting  with  a 
 Repulfe  this  Way,  he  returns  again  by  another,  e- 
 ven  there  were  he  was  leaft  of  all  fufpe&ed.  This 
 is  the  Method  which  he  takes;  therefore  beware  of 
 him.  When  thou  doft  that  which  is  Good,he  grieveth  ; 
 When  thou  pmitteft  it,  he  rejoyceth  :  Nor  doth  he 
 
 ever 
 
6o    e  u,0  to  tibe  abobe  tije  ^o?Id  Partii. 
 
 ever  give  over  from  perfuading  thee  to  that  which  is 
 Evil ;  but  this  is  never  but  under  the  Shew  of  Good. 
 
 8.  Wherefore  fence  thy  felf  againft  him,  and 
 cfpecially  with  fmging  of  Pfalms,  and  with  Spiritual 
 Hymns;  or  with  fome  feled  Paffages  out  of  the  Holy 
 Scriptures,  well  fluted  to  thy  proper  Cafe.  Let  thefe 
 frequently  be  in  thy  Mouth :  And  let  the  fweet  and 
 gracious  jESUSbs  always  in  thine  Heart. 
 
 Invocation  of  the  Name  J  E  SUS. 
 
 9.  At  the  Hearing  of  whofe  Name,  if  thou  haft 
 Faith,  the  impure  Enemy  will  prefently  run  away  a- 
 pace.  For  this  holy  and  precious  Name  of  JESUS 
 is  a  moft  mighty  Buckler  to  the  Soul  againft  all  his  A£» 
 faults.  He  can  never  ftand  againft  it,  be  confident j 
 but  muft  needs  flee  far  away  from  it :  For  as  much  as 
 every  Spirit  is  made  fubjed  to  this  Name  •  and  all 
 Power  in  Heaven  and  in  Earth  is  contain'd  in  it. 
 Lay  hold  then  hereof,  by  Faith :  And  on  all  Occa- 
 fions  be  ready  to  ufe  it,  as  a  moft  fure  Prefervative, 
 and  an  impregnable  Fortrefs,  againft  all  the  Affaults 
 of  the  Power  of  Hell.  Ceafe  not  to  praife  thefName 
 of  thy  JESUS,  and  to  invocate  him,  and  the  Fa- 
 ther through  him:  Do  this  as  much  as  thou  canft, 
 in  the  very  Words  which  his  Spirit  hath  di&ated  5 
 or  in  thofe,  which  by  the  Ufe  of  the  Church,  are 
 become  more  powerful,  as  well  as  more  familiar  * 
 iince  herein  thou  haft  Multitudes  joining  with  thee, 
 and  art  not  left  alone.  Thou  haft  a  noble  Army, 
 that  fighteth  together  along  with  thee,  O  Soldier  of 
 Chrift :  The  fame  Arms  which  the  former  Saints 
 have  ufed,  do  thou  ufe  in  like  manner ;  and  as  they 
 conquered,  fo  do  thou  alfo  conquer  hereby.    The 
 
 fame 
 
 f  For  this  truly  be  ufed  Hymn  X.  in  Dr.  Hkkes%  Reformed  Devc° 
 tions,  for  Tuefday  Lauds  \  or  St.  Bernard's  Hymn  to  the  Holy  Jefus, 
 at  the  end  of  the  Firft  Volume  of  True  Cbriftianftyi  °r  &at  in  the 
 Appendix3  Numb,  I£L 
 
Part  II.         toljiie  toe  are  in  it  61 
 
 fame  which  the  prefent  ones  in  Union  with  them  do 
 ufe,  fee  thou  do  not  flight :  But  put  thy  Hand  to 
 the  Bow  and  the  Spear,  which  the  Mighty  ones  have 
 exercifed  before  thee,  and  by  which  they  have  been 
 made  to  triumph  glorioufly  over  all  their  Enemies,  in 
 that  invincible  and  all-powerful  Name  JESUS. 
 
 10'.  While  Prayers  afcend  through  thisN^,  thou 
 needeft  never  fear  the  Victory  to  be  on  thy  Side: 
 And  while  Praifes  are  in  the  Heart  and  Mouth,  there 
 is  no  more  but  to  be  quiet,  to  ftand  ftill,  and  to  fee 
 the  Salvation  of  the  LORD,  [2  Chron.  xx.]  Which 
 Salvation  is  no  other  than  J  ESUS  -with you.  Where- 
 fore fear  not,  nor  be  difmayed ;  but  be  firong,  O 
 young  Man,  and  let  the  Word  of  God  abide  in  you  :  So 
 (halt  thou  overcome  that  IVuked  one,  with  the  World, 
 and  all  that  therein  is. 
 
 The  Tower  of  Faith  and  Ferfeverance. 
 11.  As  many  holy  Words  as  thou  uttereft  in  Faith, 
 fo  many  Darts  doft  thou  fling  at  the  Enemy.  As  of- 
 ten as  thou  calleft  on  that  Name,  without  wavering, 
 then  art  truly  a  Terror  to  the  Evil  Angels.  If  thou 
 ceafeft  to  pray,  then  the  Enemy  begins  to  conquer, 
 and  to  be  joyful :  But  if  thou  holdeft  out  in  Prayer, 
 then  is  he  utterly  dafli'd  and  confounded;  for  great 
 is  the  Confufion  of  this  proud  Spirit,  to  fee  himfelf 
 fo  baffled,  as  he  thinks,  by  a  Creature  fo  inferior 
 to  him.  Perfevere  therefore  in  Prayer,  and  Watch- 
 fulnefs  to  the  End.  Perfevere  in  Praife,  and  in 
 Thankfgivingj  without  being  at  all  fearful,  or  an- 
 xious, for  the  Battle  is  not  yours,  but  Chrift's.  Be- 
 lieve in  him,  fo  fhalt  thou  be  eftablifhed  :  Believe 
 his  Prophets  and  Apoftles,  fo  fhalt  thou  profper. 
 Haft  thou  his  Name  for  thy  Sun,  and  Shield ;  then 
 fhall  the  Enemy  never  be  able  to  prevail  againft 
 thee, 
 
 Strift 
 
62    Elites  to  ifoc  abotoe  tiie  gaioflp  Pan  n. 
 
 S^ri<^  Obfervation  of  fiated  Devotion. 
 
 12  Bu  t  moreover  be  a  ftrid  Obferver  of  thy  da- 
 ted and  ordinary  Hours  of  Devotion.  Humbly  and 
 reverently  prepare  thy  Soul,  and  before  Prayer  take 
 care  to  fiiut  out  the  Things  of  the  World,  even  all 
 that  is  outward  and  fenfible:  And  fo  having  (hut  the 
 Door  of  thy  Heart,  and  retired  into  the  mod  fecret 
 Ground  thereof,  enter  into  Prayer  ;  and  therein  fet 
 before  thee  Chrift  Jefus,  either  as  lying  in  the  Man- 
 ger, or  as  hanging  on  the  Crofs.  Prayer  being  end- 
 ed, return  him  Thanks ;  and  go  thou  along  with 
 him,  and  abide  with  him,  wherefoever  he  fhali  go, 
 or  lead  thee.  In  all  Things  that  thou  doeft,  thinkeft, 
 or  fpeakeft,  prefix  him  conftantly  before  thee  as 
 thine  End.  So  fhall  it  go  well  with  thee:  And 
 thou  ihalt  fay,  BhjJ'ed  be  GOD  my  Saviour  for  every 
 pood  Thing,  both  in  Heaven  and  in  Earth. 
 
 CHAP.    IX. 
 
 On  the  Festivals  of  the  Church. 
 
 LO  R  D,  I  have  loved  the  Beauty  of  thy  Houfe,  and 
 the  Place  where  thine  Honour  dwelhthy  Pfal.  xxvi. 
 i.  This  thyHoufe,  O  God,  is  very  greatly  beau- 
 tified, with  the  Lovelinefs  of  thy  Feafts,  by  which 
 the  Devotion  of  the  Faithful  is  much  excited  to  praife 
 Thee:  And  to  give  Glory  unto  thy  Name  in  all  the 
 Myfteries  and  Points  of  our  Redemption,  and  for 
 the  Manifeftation  of  thy  glorious  Power  and  Wif- 
 dom  in  thy  Saints.  The  Heavens  Thou  haft  beauti- 
 fied, O  Lord,  and  adorn' d  with  numerous  Hofts  of 
 Holy  Angels ;  the  Firmament  with  Sun,  Moon  and 
 Stars ;  the  Earth  with  all  living  Creatures,  and  in- 
 numerable- 
 
Part  II.        toliile  toe  ate  in  it.  &% 
 
 i  '—      ■  ~-  — 
 
 numerable  good  Things,  for  cur  Ufe  t  But  now  in 
 the  End  of  the  Ages,  Thou  haft  by  a  fpecial  and 
 lingular  Munificence  given  even  thy  very  felf  to 
 us,  as  the  Bread  that  cometh  down  from  Heaven ; 
 that  fo  we  might  not  be  in  this  World  without  God 
 and  the  Food  of  Angels.  Every  Place  therefore 
 which  Thou  haft  chofen  to  put  thy  Name  in,  and 
 where  the  Holy  Eucharift  is  celebrated,  ought  to 
 be  had  in  exceeding  Reverence :  And  we  do  well 
 to  fay,  and  COftfefs,  How  dreadful  is  this  Place  ! 
 
 2.  Behold  then,  and  confider  the  wonderful  Works 
 of  God  in  his  Church,  and  his  Marvels  in  the  Con- 
 gregation of  his  Saints.  This  is  none  other  but  the 
 Houfe  of  God :  And  this  is  the  Gate  of  Heaven. 
 Let  us  enter  into  it  with  a  joyful  Sound,  and  keep 
 Holiday  :  Heartily  rejoycing  in  the  Strength  of  our 
 Salvation.  Is  not  this  the  Day  which  our  JESUS 
 hath  made  for  us  ?  Let  us  then  rejoyce,  and  be  glaa 
 therein ;  yea,  let  us  Worfhip  him  in  the  Beauty  of  Ho» 
 linefsy  and  afcribe  unto  him,  even  unto  him  alone, 
 the  Honour  due  unto  his  Name.  The  Temples  of 
 Chrift  and  the  Saints  may  be  confidered  as  fo  many 
 Caftles  of  Chriftians;  wherein  they  Watch,  and 
 Pray,  and  Fight.  The  Feafis  of  Chrift  and  the 
 Saints  fet  forth  to  us  that  ftrid  Communion  and  Fel- 
 lowfhip,  which  is  in  the  Myftical  Body  of  our  Lord 
 Chrift :  And  caufe  us  to  remember,  with  Praife, 
 the  Building  of  this  Church  upon  the  Foundation 
 of  the  Prophets  and  Apoftles,  he  himfelf  being  the 
 Head  Corner- Stone.  The  Fe/livals  of  the  Saints  in 
 particular,  are  apt  to  encourage  us  in  all  Virtuous 
 and  Godly  Living  :  That  fo  we,  following  their 
 bleffed  Steps,  as  they  were  Followers  of  Chrift, 
 may  together  with  them  be  glorified  with  that  Glo- 
 ry, which  he  hath  prepared  for  them  that  fhall  have 
 defpifed  the  World  for  his  Sake,  as  his  moft  true  and 
 faithful    Lovers    and  Difciples.    The  Atls  of  the 
 
 Saints 
 
64    Rtf!e0  to  tfoe  abrbf  tht  eaimls  Part  ir. 
 
 Saints  confirm  and  corroborate  the  Hearts  of  the 
 Tender  and  Weak :  That  they  may  be  conftant,  and 
 indefatigable,  and  may  by  their  Example  take  Cou- 
 rage to  follow  their  Dear  Saviour  even  to  the  Death, 
 and  ftrenuoufly  to  imitate  them  who  were  compaffed 
 about  in  like  manner  with  Infirmities,  and  were 
 tempted  even  as  we  are.  The  Writings  of  the  Saints 
 are  Lights  to  the  Travellers  that  they  Err  not  in  the 
 Faith,  but  be  preferved  in  the  Way  of  Truth  and 
 Peace;  firmly  believing  all  that  the  Holy  Ghoft  hath 
 declared,  and  appointed  by  them  to  be  written. 
 
 Of  Church- Mufick. 
 
 3.  Know  that  it  is  a  good  Thing  to  give  Thanks 
 to  God,  and  to  Praife  him  in  his  Saints,  and  for  all 
 his  Benefits.  Mnjtck  in  the  Church  is  not  without 
 its  proper  XJk,  as  to  this  Part  of  the  Divine  Service  2 
 And  it  is  certain  that  hereby  the  Hearts  of  fome, 
 that  were  before  lukewarm  and  dull,  are  raifed  and 
 enkindled  to  Defire,  and  then  to  prefs  after,  the 
 heavenly  Joys  of  the  Saints,  who  have  the  Harps  of 
 God  in  their  Hands,  whereby  they  Glorify  inceffant- 
 ly  the  Fountain  of  their  Salvation.  The  Pfalms  al- 
 ternately fung,  do  fire  the  Souls  of  fuch  as  are  cold 
 and  dry  :  And  their  firft  Fervour  is  revived,  as  by 
 the  Concert  of  many  Voices:  The  Hymns  alfo  of  the 
 Church,  and  Anthems,  do  greatly  recreate  the  Ears 
 of  the  devout  Attendants,  and  enflame  their  Spirit: 
 So  as  they  may  fing,  and  fliout  with  a  merry  Noife, 
 in  the  Prefence  of  God  and  of  his  Angels.,-  For  as 
 many  Pipes  in  an  Organ  give  a  moil  pleafant 
 Sound  to  them  that  hear  it :  Even  fo  many  Brethen 
 finging  together  in  true  Concord,  do  very  highly 
 pleafe  God,  and  all  the  Citizens  of  Heaven.  Sing 
 we  merrily  then,  all  together,  unto  Chrift  our  Stnrgth: 
 And  make  a  ch earful  Noife  unto  the  God  of  our  Salvation, 
 on  thefe  our  Solemn  Feasi-Days*     Verily  nothing  is 
 
 mors 
 
isss 
 
 Part  a        tpfttle  toe  are  in  in  65 
 
 more  pleafant  in  the  Ear  of  God  and  his  Saints,  than 
 this  Heavenly  Concord,  2nd  Harmony  of  Divine 
 Praife*  upon  the  Earth* 
 
 Let  us  therefore  all  Pray  together,  with  one  Heart 
 and  with  one  Lip;  and  with  a  true  Divine  Melody^ 
 in  the  Unity  of  the  Spirit,  let  the  Name  of  Chrift  b>6 
 Invocated  by  usi  and  Magnified  with  Thankfgiving* 
 O  may  the  King  of  Angels  bring  us  at  length  into 
 the  Society  of  the  Heavenly  Citizens. 
 
 CHAP.    X. 
 
 The  Humble  Christian,  and  the  Frond  and  Ldzjf 
 Professor. 
 
 GO  t)  turneth  him  unto  the  Vrayer  of  the  Humble  t 
 and  defpifeth  not  their  T>efire,  Pfal  cii. 
 
 1.  A  moft  excellent  Leffon  truly  is  this,  teaching 
 us  humbly  to  pray,  and  not  to  defpair  of  God's 
 Mercy. 
 
 Behold  therefore,  O  Lord,  my  Lowlinefs,  my  Vilenefs$ 
 my  Bafenefs,  my  Infirmity,  and  my  daily  Baekfliding; 
 and  forgi'Ve  me  all  my  Sins  for  thine  holy  Name  fake. 
 Let  not  the  Foot  of  Tride  touch  me,  nor  Vain-glory 
 deceive  me:  Neither  let  evil  Sorrow  dej eel  me.  Let  not 
 the  Contempt  of  any  Body  difiurb  me,  though  never  fd 
 Uttle,  left  I  fin  againfl  Thee  through  my  Impatience*  Be 
 Thou  an  Helper  to  me  in  whatever  Things  are  Good, 
 and  a  Troteclor  to  me  in  whatever  Things  are  Evil, 
 O  my  God,  and  my  Mercy.  Thou  art  my  Hope  from 
 my  Touth  up,  Thou  art  my  Comforter  in  every  Tribu- 
 lation* Thou  art  the  faving  Health  of  my  Count  e- 
 nance,  O  my  God :  And  there  is  none  befides  Thee, 
 In  Thee>  O  ChriH,  is  all  my  Salvation,  my  Strength, 
 my  Power,   and  my  Glory*    Amen, 
 
 H  Of 
 
66    Eule0  to  B M  afafof  tllC  WlQliK  frarTlL 
 
 Of  the  Humhk  Chrifiian. 
 
 ±.  The  humble  and  devout  Chriftiafi,  who 5s  a 
 Lover  of  Poverty,  a  Follower  of  Simplicity,  a  Ser- 
 vant of  Patience,,  a  Child  of  Obedience,  a  Keeper 
 of  Chaftity,  a  Witnefs  of  Innoceney,  a  Companion 
 of  Concord,  a  Scholar  of  Difcipline,  a  Friend  of 
 Peace,  fevere  to  himfelf,  but  moft  kind  to  others ; 
 doth  feek  after  Solitude,  fhun  the  Crowd,  love  Si- 
 lence, avoid  long  Conferences ;  is  defirous  to  wait 
 upon  God  only ;  defpifes  all  earthly  Things,  and 
 longs  to  be  always  with  Chrift.  God  turneth  hirri 
 to  the  Prayer  of  fuch  ari  one;  and  his  Defire  Ihall 
 not  be  defpifed  of  the  Lord. 
 
 Of  the  Proud  Vrofejfor. 
 
 3.  The  Proud  and  Nominal  Chriftian,  who  is 
 contrary  to  the  former,  is  confident  and  cenfor ious, 
 inconftan:.  and  full  of  Words^  tirefome  and  burden- 
 fome  to  many,  prone,  to  Anger,  hard  to  be  pacifi- 
 ed, feeking  ever  what  is  his  own,  negle&ful  of  what 
 is  for  the  Publick,  rarely  contented,  never  at  Peace 
 in  himfelf. 
 
 Of  the  Lazy  Vrofejfor. 
 
 4.  The  Slothful  ProfeiTor,  as  one  continually 
 fick,  is  generally  the  laft  in  every  Place,  and  at  all 
 the  Offices  of  the  Church,  being  given  up  to  Sloth 
 and  Drowfinefs.  He  cometh  late  to  Work,  and  foon 
 goeth  away  again  ;  he  is  quick  to  go  out,  but  flow 
 to  return ;  he  is  brisk  for  his  Dinner,  but  dull  to 
 Faft  ,•  forward  to  go  to  Bed,  but  backward  to  Rife  • 
 hoarfe  when  he  fhould  joyn  in  the  publick  holy  Ser- 
 vices, but  loud  and  noify  in  common  Difcourfe ;  he 
 is  deaf  when  he  fhould  Obey,  and  lame  when  he 
 fliould  go  to  Work, 
 
 Of 
 
Part  a.  toljile  toe  are  in  it.  67 
 
 Of  Indifference  and  Indolence. 
 5*.  Indifference  of  Heart  is  a  grievous  Di- 
 feafe  of  the  Soul,  whence  proceeds  the  Tedioufnefs 
 of  every  good  Work :  And  whofoever  is  Sick  with 
 this  Diftemper,  is  made  thence  to  look  for  fome  out- 
 ward Eafe ;  whish  yet  is  of  little  Value,  yea  of  none 
 at  all.  There  is  no  better  way  to  Mailer  it,  than  by 
 Diligence,  holy  Reading,  and  frequent  Prayer,  af- 
 fifted  with  the  Memory  of  our  Lord's  Paflion.  For 
 whoever  would  overcome  his  Vices  and  Paflions, 
 muft  often  do  Violence  to  Nature ;  and  muft  humbly 
 implore  the  Grace  of  Jefus  Chrift,  and  then  patient- 
 ly wait. 
 
 CHAP.    XL 
 
 Of  Self-Renunciation. 
 
 IF  any  Man  come  to  me,  and  hate  not  his  Father,  &c. 
 yea,  and  his  ovm  Life  alfo  ;  he  cannot  be  my  DifcipL', 
 Luke  xiv. 
 
 Servant.]  Lord  God,  this  is  an  hard  Saying  of 
 thine:  Who  can  bear  it?  what  ?  Hate  my  own  Life ! 
 
 LORD.]  Hear,  my  Son,  and  I  will  teach  thee  : 
 And  it  fhall  not  be  hard  unto  thee  5  much  lefs  im- 
 pofGble  (as  thou  thinkeft)  to  do  this  that  I  have  faid. 
 Love  Me,  and  leave  thy  felf :  and  thou  (halt  find  me  ; 
 and  that  every  where,  and  always.  I  am  the  fove- 
 reign  Good;  moft  highly  and  fovereignly  to  be  de- 
 fired  of  thy  Soul.  Lo,  I  Hand  at  the  Door  of  thy 
 •Heart  and  knock  :  Open  unto  me;  and  I  will  enter 
 in  unto  thee,  for  I  am  thy  Salvation,  and  thy  Lite. 
 I  am  All  in  All:  And  am  above  All  to  be  loved  and 
 praifed.  I  am  wholly  Thine;  who  am  here  and  every 
 where  Prefent  1  But  the  Blind  feeth  me  nor,  aid  the 
 
 H  2  Deaf 
 
68    RuUs  to  *Utie  abotie  tfr  iKOtolB  Part  n. 
 
 Deaf  hearerh  me  not,  and  the  Fool  underftandeth 
 not  thefe  Things.     Be  thou  therefore  -wholly  Mine 
 and  in  nought  be  felf-feeking :   And  I  thy  God  will 
 mod  fweetly  Relim  to  thee^  and  before  all  Things, 
 will  be  moft  Pleafant  to  thee. 
 
 Servant.^  Lord,  it  is  true  what  thoti  fpeakeft: 
 All  pleafes  me  that  thou  fayeft;  therefore  I  will 
 Leave  my  felf  without  more  Delay  for  the  Sake  of 
 thee,  that  fo  I  may  not  find  thee  late.  Thou  in 
 fne,  ,and  I  in  Thee,  will  abide,  through  that  Love, 
 which  thou  enkindleft  in  me.  I  befeech  thee,  Lord, 
 tarry  with  me  freely,  left  btherwife  I  fhould  faint 
 being  left  of  Thee,  as  an  Exile  in  Prifon,  and  a  Pil- 
 grim on  the  Road.  Help  me,  and  I  mail  be  faved; 
 and  I  will  meditate  upon  all  thy  Ways,  Words  and 
 Deeds,  both  by  Day  and  Night.    I  will  Love  thee, 
 
 0  Lord  my  Strength,  purely  and  perfectly  for  thine 
 own  Sake  ;  and  all  Things  that  are  made  by  thee, 
 for  the  Sake  of  thee.  Nor  my  own  felf  will  I  love, 
 but  for  thee ;  and  thee  always  more  than  my  felf. 
 But  all  Things  below  thee;  and  thee  alone  above  all 
 good  Things,  whether  in  Heaven  or  in  Earth. 
 Thou  alone  fufficeft  me  fully  and  perfectly  :  Hence 
 
 1  will  nothing,  and  I  covet  nothing  but  thee,  who 
 art  before  All,  and  above  All,  and  in  All  Things,  God 
 bleffed  for  ever.     Amen. 
 
 CHAP.    XII. 
 
 The  Ascent  to  Heaven. 
 
 BLES  S  E  D  are  they  that  dwell  in  thy  Honfe  I    They 
 -will  be  always  praifmg  theey  Pfal.  lxxxiv. 
 Servant.']  Praiflng  thee!   O  fweet  and  heavenly- 
 Word,  fraifing  thee  I  Not  themfelves,  but  thee :  Afcri- 
 bing  all  good  Things  to  thee,  and  attributing  no- 
 thing 
 
Vy/rrt'J  C/cmjin  *ur/iam<S 
 
 *%Cca  i  wi,fi7i//  n  17,  f/i/j.  if  ?n  1/ 
 
 P.Z.*7. 
 
 Vawi  7rr///?/caf/cu\J/Lzr.^.iy 
 
Part  ii.       totiile  toe  are  in  it  6$ 
 
 thing  to  themfelves ;  but  how.  Lord,  will  they  be 
 praifing  thee  ? 
 
 LORD.']  Moft  highly,  mod  devoutly, mod  pure- 
 ly, moft  delicioufly,  moft  fweetly,  moft  fervently, 
 mpft  clearly,  moft  fecurely,  moft  happily. 
 
 Servant']  And  what  more  i 
 
 LORD.]  Seek  not  after  ought  beyond  this.  Where 
 God  is  All,  altogether  prefent,  conferring  and  ex- 
 hibiting all  Things,  illuftrating  and  mining  through 
 all  Things,  and  beatifying  all  and  every  one  in 
 Glory ;  Canft  thou  feek  for  any  thing  Greater  or 
 Berter  ? 
 
 Servant.]  I  cannot.  O  truly  blefted  Life,  worthi- 
 ly to  be  praifed,  fupremely  to  be  loved,  moft  great- 
 ly to  be  defired,  and  ardently  wifhed  for^  where  all 
 good  Things  together  with  God,  and  in  Go  d  per- 
 fectly united,  without  any  Lofs  or  Decay,  fhall 
 perpetually  and  moft  firmly  endure !  Bleffed  there- 
 fore are  all  they  who  dwell  in  thy  Houfe,  O  Lord; 
 for  ever  and  ever  will  they  be  yraifing  thee. 
 
 While  I  often  figh  and  mourn,  as  a  banifh'd  Per- 
 fon  in  this  World,  being  far  removed  from  the  King- 
 dom of  God:  And  with  the  Holy  Pfalmift  inti- 
 mately call  upon  thee,  and  pray,  laying,  O  when 
 wilt  thou  Comfort  me  ;  when,  when,  wilt  thou  make 
 me  glad  with  thy  Countenance,  in  thy  Kingdom  ? 
 Bring  forth  my  Soul,  O  Lord,  outofPrifon;  that 
 I  may  give  Glory  to  thy  Holy  Name  :  And  dwel- 
 ling in  thy  Houfe,  may  praife  thee,  with  all  thy 
 Saints,  throughout  all  Eternity  of  Eternity,  Atnw, 
 Arntn. 
 
 H  %  THE 
 
70    Eules  to  Wm  abotie  tt)e  SBojlD  Part  n. 
 
 THE 
 
 CONCLUSION- 
 
 A  Word  of  Comfort  to  the 
 POOR  and  INFIRM. 
 
 Comfort  ye,  comfort  ye  my  People,  faith  your  Gdd* 
 
 To  the  Poor  Brother. 
 
 §^|J*<gE   not    troubled    becaufe   thou   art    not 
 
 W  "D  '^§  ^'IC^  :  ^uc  ^e  £*ac^  Decau^e  *n  tnY  P°°r 
 |g  15  j^  and  low  Eftate  God  hath  had  Regard 
 
 ^r£&^  unto  thee. 
 
 To  the  Weak  Brother. 
 Repine  not  becaufe  thou  art  Weak  in  Body, 
 and  art  often  Indifpofed  ;    and  haft  not  that  which 
 pleafeth  thee,  or  is  convenient  for  thy  Body.     Be- 
 lieve, and  He  (hall  ftrengthen  thee. 
 
 To  Lazarus  the  Mendicant. 
 Rejoice  in  the  Lord,  Brother  Lazarus,  who 
 art  now  covered  over  wish  Sores ,  becaufe  there  is 
 
 an 
 
Part  if.       totnle  toe  arc  in  iu  7 1 
 
 an  everlafting  Reft  prepared  for  thee,  for  thy  fliorc 
 Labour  endured  in  the  Body.  For  the  Crumbs"  which 
 have  been  here  refufed  thee  by  the  Rich  in  the 
 World,  thou  fhalt  be  feafted  at  the  Banquet  of  the 
 Heavenly  King,  and  (halt  eat  continually  the  Bread 
 of  Heaven  from  the  Table  of  Jefus  Chrift  in  the 
 Kingdom  of  his  Father.  For  the  Wounds  which 
 have  been  here  inflicted  upon  thee,  thou  fhalp  re- 
 ceive a  Crown  of  wonderful  Beauty,  adorned  with 
 Flowers  of  immenfe  Sweetnefs.  For  Dogs  fawning 
 upon  and  licking  thee,  thou  fhalt  have  the  Angels 
 ferving  thee  in  great  Gladnefs,  and  praifing  God 
 for  thy  manifold  Poverty  and  gracious  ipatience  fq 
 rewarded  by  him. 
 
 To  Jofeph  the  "Rilgrim. 
 Be  Joyful,  G  Brother  Jofeph,  for  thy  Pilgrimage 
 in  a  ftrange  Land  will  foon  draw  to  an  End.  Thos 
 here  thou  haft  not  Friends  p  vifit  thee,  and  honour 
 thee,  and  bring  thee  Prefents ;  neverthelefs  rejoice^ 
 becaufe  great  (hall  be  thy  Reward  in  the  Heavenly 
 Country.  And  though  thou  lie  hid  here  in  a  lictle 
 Hut,  or  poor  Grott,  thou  fhalt  be  comforted  and 
 brought  forth  by  Angels,  who  fhall  make  ready  for; 
 thee  a  large  and  fplendid  Manfion  in  Heaven ,-  be- 
 caufe thou  madeft  choice  iq  this  World  of  a  very 
 mean  Place  and  courfe  Raiment. 
 
 To  the  Lame  Brother  or  Claudinus. 
 Leap  with  Joy,  O  thou  that  art  Lame ;  and  art 
 therefore  by  many  defpifed,  becaufe  thou  art  not 
 able  to  run  up  and  down  the  City  with  the  Mighty 
 and  the  Rich,  making  thy  Vifits  here  and  there.  As 
 for  them,  they  rejoice  in  the  feveral  Delights  of  the 
 Flefh ;  and  fuddenly  they  go  down  to  the  Pit.  But 
 do  thou  abide  in  Secret,  and  pray  to  God  inceflantly 
 fepth  for  thy  felf  and  for  others;  Do  thou  alfo  give 
 
 H  4  fpeaial 
 
fj    Eiilcg  to  ltt)e  abotie  tlie  ^o?lt)'  PartlL 
 
 fpegial  Thanks  to  the  Lord  Chrift  for  his  having 
 withdrawn  from  thee  many  Occafions  of  Sinning, 
 by  this  Reftraint  laid  upon  thee ;  and  for  having 
 fhewn  to  thee  the  Gate  qf  the  Heavenly  Kingdom^ 
 
 \>y  the  narrow  Way. 
 
 To  Columbanu§. 
 Break  forth  into  a  joyful  Shout,  Q  Brpther  Co- 
 lumhaM4s9  thou  that  art  without  Guile  and  without 
 Gall :  Yea,  fhout  with  a  Voice  of  Jubilee,  O  thou 
 that  haft  been  put  of  Humility  fo  referve$  and  filent ; 
 Be  thou  now  obedient  unto  the  Death,  who  by  de- 
 nying thyfelf  dpft  tnjly  parry  thy  Crofs  going  after 
 Chrift,  And  therefore  fhalt  thou  re  Joyce  with  all 
 the  Saints  and  Eled  of  God  for  ever  and  ever ;  and 
 fhalt  not  be  afraid  of  the  Evil  which  falleth  upon, 
 the  Ungodly, 
 
 to  Simplicianu§. 
 S  i  n  0  joyfully,  and  Praife  the  Lord,  Brother 
 SimpUchwus,  fpr  as  much  as  thou  haft  forfaken  the 
 Wifdpm  of  this  World,  and  haft  call:  far  from 
 thee  the  fallacious  Rqafonings  of  the  Tempter,  and 
 haft  now  quife  given  over  his  Fairs  and  Markets, 
 and  haft  thrown  all  earthly  Cares  behind  thee. 
 Cive  Thanks,  becaufe  thou  haft  been  gracioufiy 
 accepted  tp  hear  the  Words  of  the  true  Solomon,  even 
 pr  our  Lord  Jefus  Christ :  Q  give  Thanks,  becaufe 
 thou  haft  been  fitted  for  this  by  his  Humility,  and 
 Meeknefs,  and  Simplicity,  beginning  to  be  mani- 
 fefted  through  thee  by  his  Spirit.  Now  then  learn 
 thoroughly  to  break  thine  own  Will ;  and  to  over-i 
 come  all  flefhly  Delight.  Let  no  Day  pafs  without 
 ipme  Conqueft.  Prepare  thy  felf  for  Vi&ory,  by 
 ftandjng  firm  ;  And  ftrivq  daily  againft  the  Cnfets 
 of  the  Devil,  and  againft  the  Wandrings  of  thine 
 own  peart,  without  giving  way  at  all.  Do  not 
 flinch^    but   %hc  \%  put  to  the  End,     Do  not 
 
 res 
 
Part  II.        frolrile  toe  are  in  in  79 
 
 retreat  from  the  Field  of  Battle,  and  from  the  good 
 Company  which  is  with  thee,  that  is,  the  Lord 
 thy  God  and  his  Angels  •  from  before  whofe  Pre- 
 fence  every  wicked  Spirit  will  prefemly  flee,  as 
 Smoak  is  driven  by  the  Wind. 
 
 To  Zaccheus, 
 Come  down,  dear  Brother  Zaccheus,  from  the 
 Altitudes  of  fecular  Learning  ,•  Come  and  learn  in 
 the  School  of  Chrift  the  Way  of  Humility  ;  fo  malt 
 thou  fafely  arrive  under  his  Difcipline,  to  the  Riches 
 of  Divine  Wifdom ;  and  to  an  Eternity  of  Glory, 
 
 To  the  Solitary  Turtle. 
 Hear,  O  thou  fighing  Turtle,  thou  mournful  Dove, 
 #hou  Lojr.er  of  Solitude,  thou  Caadidate  of  everlafting 
 Purity.  When  thou  witbdrawsft  thy  felf  from  the 
 Hurry  of  Men,  giving  up  thy  felf  to  Meditation  and 
 Prayer,  with  other  fpiritual  Exercifes,  thou  then 
 drawefi  nigh  to  the  Heavenly  Choirs  of  Angels:  And 
 thereupon  the  Affauksof  the  Devils  againftthee,  and 
 the  Images  of  filthy  Idols  painted  in  thy  Heart,  and 
 all  the  Monfters  of  Sin  and  Corruption,  (hall  inftant- 
 ly  be  made  to  give  way  :  and  mall  leave  thee  to 
 converfe  with  that  Company,  to  which  thou  art  by 
 this  Me^ns  allied  fo  nearly. 
 
 To  all  of  them  in  General. 
 None  liveth  fo  quietly  in  a  Society,  or  fo  chear- 
 fully  pafTeth  out  of  this  World,  as  he  that  is  truly 
 Obedient,  Meek,  and  Humble  of  Heart,  perfectly 
 refigned  in  his  Will,  and  filled  both  to  God  and  fo 
 Man  for  God's  Sakej  and  that  as  from  a  found 
 Principle,  fo  alfo  wuhout  Delay.  To  overcome 
 your  fejves,  and  to  die  every  Hour,  is  a  great  Vir* 
 f#e  i  YWi  ?*  is  a  great  Grace:  Hard  is  the  Fight  ;  but 
 
 glorious 
 
74   Rtiltg  to  ilitoe  abotoe  tbt  ssio?U)  Part  II. 
 
 glorious  and  eternal  Rewards  fliall  be    given  the 
 Overcomers,  when  their  Vi&ory  fliall  be  finiflied, 
 
 Speak  ye  comfortably  to  Jerufalem,  and  fay  unto  her^ 
 that  her  Warfare  is  accomplished. 
 
 HYMNS 
 
 For  the  Ufe  of  the  Society* 
 
 L 
 
 Christian  Armouiu 
 Apprehends  Arma  &  Scutum. 
 
 *^Sn|l*  UT  on  thy  Armour  bright, 
 
 lS  p  mt  And  Shield  thy  feIf  with  Light* 
 
 *P3  *    g|*    Light's  Armour   glittering    round 
 
 filf  J       **  (hake, 
 
 At  which  the  Powers  of  Hell  may 
 
 The  Spirit's  Sword  upon  thy  Thigh  (quake* 
 
 Faft  gird,  with  Name  of  G  o  d  moft  High. 
 
 God's  Name,  and  Word,  thy  Shield  lhall  be  j 
 
 From  which  the  frighted  Demons  flee. 
 
 God's  Name,  and  Word,  fliall  be  thy  Sword* 
 
 They  Vidory  (hall  ftill  afford. 
 
 Frefh  Palms  fliall  thee  continually  attend, 
 
 And  Graces  always  from  Above  defcend. 
 
 To 
 
Part  It        tolitte  W  ate  tn  it,  7? 
 
 To  nothing  therefore  yield ; 
 But  ftill  hold  faft  thy  Shield, 
 
 And  all  the  Powers  of  Hell  defy ; 
 
 Since  Conqueft  is  to  thee  fo  nigh. 
 
 If  thou  haft  Love's  Almighty  Dart, 
 
 And  haft  but  fortify  d  thy  Heart ; 
 
 With  God  and  Man  thou  flialt  prevail, 
 
 And  Triumphs  thee  (hall  never  fail. 
 
 Then  do  not  in  the  Jfcutle  faint ; 
 
 Nor  do  not  with  Fears  thy  felf  acquaint; 
 O  do  not  from  thy  Colours  think  to  fly  ; 
 Since  Jesus  is  to  thee  fo  very  nigh. 
 
 Thy  Heavenly  Arms  then  wield ; 
 And  ftill  maintain  the  Field. 
 
 Salvation's  Buckler  to  thee  take ; 
 
 And  Righteoufiiefs  thy  Breafi-Tlate  make. 
 
 If  Men  or  Devils  thee  aflfail, 
 
 Let  Juftice  be  thy  Coat  of  Mail. 
 
 And  let  alfp  thy  Loyns,  Brave  Youth. 
 
 Be  ever  girt  about  with  TRUTH. 
 
 And  fo  hold  on  the  glorious  Fight ; 
 
 Since  thou  canft  fay,  God  is  myRight* 
 Thou  know'ft  thy  Enemy  is  not  afleep ; 
 Be  fure  thy  Military  Vow  to  keep. 
 
 Then  do  not  wander  out  \ 
 Nor  do  thou  gad  about. 
 
 tearri 
 
76   Ruug  to  Lite  abotoe  tfre  afliozlo  PartU. 
 
 Learn  thou  with  Chrift  alone  to  ft  ay  : 
 
 Learn  thou  alone  with  Chrift  to  fray. 
 
 Learn  thou  to  #V£  with  him  thy  Lord  % 
 
 Learn  fully  to  obey  his  Word. 
 
 O  learn  from  all  things  to  retire ; 
 
 That  fo  his  Grace  may  thee  infpire. 
 
 Make  hafte ;  and  throw  not  Time  away : 
 
 Let  nothing  flip ;  Work  while  'tis  Day. 
 Fear  not;  and  thou  flialt  Armies  put  to  flight  j 
 For  how  can  Darknefs  ftand  againft  the  Li^hu 
 
 II. 
 
 The  Holy  Cross, 
 
 Vita  boni  Monachi  Crux, 
 
 i. 
 
 f  A     Chriftian's  Life  muft  be  the  Crofs  $ 
 il  To  him  the  World's  but  Dung  and  Drofs, 
 The  Crofs  therefore  my  LIFE,  O  Chrift,  fhall  be  j 
 And  I  thro*  Life,  thro' Death,  will  follow  Thee. 
 
 The  Crofs  (hall  be  my  Staff, 
 
 Let  who  will  at  it  laugh. 
 
 And  tho'  the  World  deride, 
 
 The  Crofs  fhall  be  my  Guide. 
 Chorus.  A  Cbrijlians  Life  muft  be  the  Crofs, 
 
 To  this  the  World's  but  Dung  and  Drofu 
 
 2. 
 
 'Tis  Heaven's  Guide,  'tis  Heaven's  Way  ; 
 
 This  Guide  I  muft,  I  will,  obey.  The 
 
Part  II.        tolrile  toe  are  in  it  77 
 
 The  Crofs  henceforth  my  Way,  O  Lord,  fhall  be  5 
 That  I  may  ever  Walk,  and  Dwell  with  Thee. 
 
 Thy  Crofs  my  way  to  Thee 
 
 Shall  now  then  ever  be; 
 
 Both  Staff,  and  Guide,  and  Way, 
 
 To  me,  by  Night  and  Day. 
 Chorus.  'Tis  Heavens  Guide,  &C. 
 
 3- 
 
 'Tis  Jacob's  Staff,  'tis  IfraehVath  ; 
 
 By,  and  In,  which  I  walk  by  Faith  I 
 O  let  not  any  then  the  Crofs  defpife; 
 Without  the  Crofs  there's  none  can  ever  Rife. 
 
 The  Crofs  my  Altar  is ; 
 
 My  Soul  the  Sacrifice. 
 
 The  Crofs  doth  me  infpire ; 
 
 I  feel  its  holy  Fire. 
 Chorus.  'Tis  Jacob's  Staff,  'tis,  &c, 
 
 4- 
 Hence  all  this  World  to  me  is  Lofs, 
 
 And  nothing  pleafes  but  the  Crofs. 
 
 Without  the  Crofs  there's  none  can  everftand: 
 
 Without  the  Crofs  none  can  the  Crown  command. 
 
 Without  it  All  is  crofs'd. 
 
 Without  it  All  is  loft. 
 
 Without  it  All's  undone. 
 
 But  with  it  All  is  won. 
 
 Chorus.  If  all  this  World  to  me  be  Lofs, 
 
 There's  nothing  flexfes  but  the  Crofs*  $* 
 
s- 
 
 Since  all  befides  is  certain  Lofs, 
 I  could  not  make  a  better  Choice. 
 The  Crofs  will  placed  be  above  the  Crown  $ 
 And  this  (hall  ever  be  the  Saint's  Renown, 
 The  Crofs  to  me  is  Life; 
 The  End  of  all  my  Strife. 
 Thou  World  art  Dung  and  Drofs ; 
 My  Life  muft  be  the  Crofs. 
 Chorus.  Since  all  the  World  to  me  is  Lofs  ; 
 I  could  not  make  a  better  Choice. 
 
 III. 
 
 The  Temptation. 
 
 Ne  Vincaris  d  Damonio* 
 
 IF  thou  by  Fiends  be  hard  befet, 
 Take  Counfel  of  the  Wife  ; 
 Do  all  things  with  the  beft  Advice, 
 That  none  may  thee  Surprife. 
 
 O  do  no  not  with  thy  Heart  coufule^ 
 
 Left  that  fhould  thee  deceive. 
 If  thy  own  Counfellor  thou  be  ; 
 
 Thou  Folly  fhak  Conceive. 
 
 When  thou  flialt  therefore    Tempted  be, 
 
 For  Grace  and  JVifdom  pray  ; 
 So  Grace  and   Wifdom  thee  fhall   meet* 
 
 And  lead  thee  on  thy  Way. 
 
 Yea 
 
Part  II.        tolule  toe  are  in  it.  79 
 
 ■         '     ■    ■  i.i  '  j  1  1     ■  i  ■——■——— —mm — m— » 
 
 Yea  fliou'd  the  Devils  thee  furround, 
 
 Thou  needeft  not  to  fear  ; 
 Since  that  thy  Prayers  are  furely  heard^ 
 
 And  G  o  d  to  thee  is  near. 
 
 Let  but  his  Wifdom  thee  conduct 
 
 And  with  his  Grace  comply  ; 
 So  all  the  Devils  thee  (hall  fear, 
 
 And  fall  away  fliall  fly. 
 
 Thus  thou  a  Conqueror  (halt  be,1 
 
 And  mighty  Foes  (halt  quell. 
 Thus  Christ,  in  thee,   fliall  ever  litre 
 
 Victorious  over  Hell. 
 
 To  Him  therefore  all  Glory  give; 
 
 For  He  the  Vi&or  is  ; 
 And  fee  thou  always  to  him  live; 
 
 And  be  thou  only  His. 
 
 IV. 
 
 The   Resolution; 
 
 Extra   J'ESUM  nil  amate* 
 
 NOught  but  J  es  u  s  I  can  love ; 
 Nought  befides  can  I  defire  : 
 Nought  but  Jesus   do  I  will; 
 Jesus  fetsmy  Heart  on  Fire* 
 
 All 
 
I    i 
 
 80   Rules  foLfor  abotoetbegffozlB  Part  a 
 
 All  on  Fire  for  him  it  is; 
 
 And  with  his  pure  Love  I  burn* 
 He  is  all  I  wifh  and  hope  :    t 
 
 All  befides  I  hate  and  Jpurn.  , 
 
 Always  him  to  truft  is  good, 
 And  to  cleave  to  htm  Alone  *  i 
 
 To  forfake  the  things  below,:  I 
 
 And  no  Gods  to  have  but  Onel 
 
 For  He  will  not  forfake  me, 
 
 If  no  Idols  I  fet  up  : 
 But  my  Heart  give  All  to  Him  • 
 
 And  from  his  Hand  take  the  Cup* 
 
 The  Cup  which  he  doth  give  me 
 
 I  will  therefore  from  him  take* 
 And  am  well  pleas'd  to  take  it ; 
 
 For  bis  Will  my  Will  I  make. 
 
 Let  J  E  SUS  be  my  Leader ; 
 
 'Till  this  Frame  of  mine  diflblve.' 
 Through  Life,  through  Death,  through  all  things, 
 
 Him  to  follow  I  Refohe, 
 
 V, 
 
Part  IT.        tpftite  toe  are  in  it. 8^ 
 
 V. 
 
 Reading^ 
 Cave  Curiofa  legere* 
 
 BY  Reading  fee  you  don't  your  Mind  diftrad:  2 
 Read  That  may  teach  you  what  and  how  to  a6L 
 Do  not  your  felf  with  Vanities  amufe  ,• 
 Nor  the  Vkafant  rather  than  tWUfeful  chufe. 
 
 If  you  would  know  your  Self,  and  Nature's  Springs : 
 Then  I  to  you  commend,  before  all  things, 
 That  your  own  Heart  you  firft  do  learn  to  read* 
 For  this  the  Learning  is  which  you  do  need. 
 
 But  you  perhaps  defpife  this  Little  Book, 
 And  your  own  Volume  heedlefs  overlook. 
 Yet  fure  to  fatisfie  a  curious  Mind, 
 There  nothing  is  but  in  it  you  may  find. 
 
 And  if  you  Wifdom  for  your  Tut'refs  take,' 
 Here  New  Difcoveries  you  fhall  ever  make. 
 Then  read  it  well ;  and  paufe  upon  each  Line ; 
 For  no  where  can  you  find  fo  rich  a  Mine, 
 
 t  VI, 
 
8a    Rnlcg  to  Lite  aboto  ttc  cao?lo  PartIL 
 
 VI. 
 
 All-Saints. 
 
 Cives  Call  attendite. 
 
 HEav'ns  Citizens  attend, 
 Angelick  Hofts  defcend. 
 Ye  that  by  Night  and  Day 
 Do  praife  the  Lord  alway. 
 Attend,  I  fay,  unto  my  doleful  Song ; 
 Who  here  do  ever  thirft,   and  pant,  and  long, 
 That  I  with  you  may  be: 
 My  Lord,  and  yours,  to  fee. 
 
 Ye  are  in  Peace  and  Blifi^ 
 
 Ye  have  the  Bridegroom's  Kifs. 
 
 But  here  in  fad  Diftrefs 
 
 Am  I,  while  me  opprefs 
 A  thoufand  Weights  of  111,  that  round  do  croud ; 
 And  make  me  to  my  Saviour  cry  aloud, 
 
 That  I  with  Him  may  be, 
 
 Both  him  and  you  to  fee. 
 
 I  fighing  to  him  pray ; 
 
 And  mourn  alafs !   all  Day* 
 
 For  being  here  confin'd, 
 
 No  Reft  can  reach  my  Mind. 
 I  mourn,  my  Love,  my  King ;  I  mourn  for  thee. 
 O  tarry  not,   but  (hew  thy  Face  to  me; 
 
 That 
 
frart  ii,  tatme  toe  are  in  \u  83 
 
 That  I  thy  Name  may  praife ; 
 Singing  Angelick  Lays. 
 
 Bright  Hofts  of  God,  behold 
 
 Your  Shepherds  lower  Fold  : 
 
 Behold  me  here  below, 
 
 Who  with  you  Now  do  bow. 
 With  you  Ibow,  with  you  I  proftrate  fall  ; 
 And  at  his  Footftool  Mercy  loudly  call. 
 
 Mercy y  dear  Lord,  I  cry  > 
 
 While  at  thy  Feet  I  lie. 
 
 I  panting  lie,  and  moan  ,• 
 
 I  deeply  ligh,  and  groan, 
 
 That  I  am  left  behind  ; 
 
 And  thus  ftill  here  confin'd. 
 £onfin'd  I  am  to   this  dull  Houfe  of  Clay ; 
 And  here  detain'd,  my  Love,  frcm  thee  ;  I  pray 
 
 To  be  from  Self  fet  free  : 
 
 And  from  my  felf  I  flee. 
 
 I   flee,  I  flee  from  Self: 
 
 I  count  the  World  all  Pelf. 
 
 O  come,  and   fee  me  free, 
 
 While  from  my  Self  I  flee. 
 O  come,  and  lead  me  to  thy  Fold    above, 
 Whofe  Exercife  is  endlefs  Praife  and  Love. 
 
 That  I   with  them  may   fmg, 
 
 And  celebrate  my  King. 
 
 I  x  o 
 
84    Rules  to  lifre  abote  the  CBoUB  Part  n. 
 
 O  let  thy  Majefty 
 
 Regard  my  Mifery. 
 
 Bring  Home  my  banifh'd  Soul. 
 
 My  Soul  let  nought  controul, 
 Dear  Lord,  but  Thee  :  Let  nought  here  her  detain, 
 Nought  keep  from  Thee  :  But  her  do  thou  unchain* 
 
 O  give  thy  Angels  Charge 
 
 A  Captive  to  enlarge. 
 
 My  Love,"  my  King  !  O  fpeak  j 
 
 And  all  my  Fetters  break. 
 
 Attend,  ye  heavenly  Choirs, 
 
 At  what  your  King  infpires. 
 He  calls,  he  calls,  that  I  to  him  may  come: 
 And  find  at  length,  with  you,  my  native  Home., 
 
 With  you  my  Spirit  fings, 
 
 Mounting  on  Eagle's  Wings. 
 
 Thus  now  above  the  Sky 
 My  ravifht  Soul  does  fly. 
 How  do  I  foar  and  mount, 
 And  all  things  Drofs  account. 
 sc  Let  now  th*  Angelick  Hoftsfor  me  defend: 
 And  all  my  Fellow-Citizens  attend. 
 "  To  Thee,  dear  Lord,  I  come : 
 "  Thou  art  my  Native  Home* 
 
 VII. 
 
 it 
 
Part  II.        tolnle  toe  are  in  it 85 
 
 VII. 
 
 The   Warfare. 
 
 JJfuefce   J  ESUM  invocare. 
 
 ON  JESUS  ufe,  my  Son,  to  call. 
 When  at  his  Footftool  thou  doft  fall, 
 The  Crofs  be  fure  take  from  his  Hand. 
 Thou'rt  lifted  in  his  Royal  Band  : 
 And  with  his  Crofs  muft  watchful  ever  Hand. 
 For  thou  art  call'd  to  Fight,  to  Watch,  to  Pray. 
 Hence  ftill  This  facred  Banner  to  difplay, 
 'Gainft  hcllifli  Fiends,  thou  muft  thy  felf  inure  $ 
 By  minding  what  thy  J  E  SUS  did  endure. 
 
 The  Holy  Writings  ufe  to  read. 
 
 But  then  be  fure  to  take  great  heed. 
 
 Here  Read  ;  but  Ponder  always  well. 
 
 Here  learn  to  conquer  Deach  and  Hell, 
 Here  thou  God's  Mind  may 'ft  furely  learn  to  fpeil. 
 With  Angels  ufe  thy  Heart,  and  Tongue,  to  fing 
 The  brighteft  Praifes  of  thy  God  and  King. 
 The  fading  Glories  of  this  Earth  defpife  ; 
 And  let  thy  Heart  ftill  upward  mounting  rife, 
 
 Let  J  ESU  S  be  thy  only  Love  : 
 
 Be  thou,  O  Soul,  his  only   Dove. 
 
 Nought  but  JESUS  thou  muft  Will  2 
 
 Nought  but  J  ESUS  thee  can  fill. 
 
 O  may  his  plenteous  Grace  on  thee  diftiill 
 
 I  1  Then 
 
86    ftulw  to  Litoe  abotoc  tlie  aaojlD  Part  n. 
 
 Then  (halt  thou  nought  but  j^  E  S  US  learn  to  live. 
 To   Him   thou  mud   thy  felf  entirely  give. 
 A  P*r*  will  not  fuffice  :  He  mutt  have  AIL 
 This  done,  thou  art  deliver'd  out  of  Thrall. 
 
 Let  all  thy  Hope  in  JESUS  be; 
 
 To  him  for  Succour  always  flee. 
 
 Let  all   thy  Words  in  JESUS  Endj 
 
 Let  all  thy  Deeds  to   JESUS  tend. 
 By  him  do  thou  thy  Life  each  Day  amend. 
 All  crooked  Paths  avoid  :  His  Path  \s  Jtrait. 
 To  Right  or  Left  turn  not  •  but  fixed  wait 
 On  jESUSy  as  he  treads  the  Living  Way  \ 
 And  let  the  Truth  for  ever  be  thy  Stay. 
 
 Thy   JESUS  loves  an  Humble  Mind  : 
 
 The  Humble  Grace  from  him  fhall  find. 
 
 Seek  but  few  things  to  have,  and  plain  ,• 
 
 So  fhalt  thou  fulleft  Peace  obtain. 
 Such  Poverty  fhall  be  thy  greateft  Gain. 
 For  fo  much  lower  thou  on  Earth  doft  lie 
 So  much  (halt  thou  in  Heaven  be  more  high, 
 The  greater  Here  thy  Pains  and  Sorrows  are  : 
 The  greater  There  in  Blifs  fhall  be  thy  Share, 
 
 VIII 
 
Part  II.        tnliile  toe  are  in  iu  87 
 
 VIII. 
 
 Perseverance. 
 Jguare  hue  Venifii  ? 
 
 TELL  me^  what  made  thee  hither  come, 
 And  for  a  Camp  thus  leave  thy  Home  ? 
 Haft  thou  then  fuch  a  Mind  to  fight? 
 Or  was  at  Home  for  thee  found  no  Delight  ? 
 O  tell  me,  why  thou  didft  this  Earth  refign  ? 
 Why  didft  thou  fty  to  J  ES  US,  I  am  Thine : 
 Why  didft,  the  World  Abjuring,  to  Him  fwezr, 
 In  Spight  of  all,  his  Arms,  his  Crofs,  to  bear  i 
 Or  why  didft  thou  the  Hofts  of  Hell  defy, 
 When  to  his  facred  Banner  thou  didft  fly  ? 
 
 All  things  for  J  E  S  US  to  forfake. 
 
 And  of  his  Sufferings  to  partake, 
 
 Thy  felf  by  Military  Vow 
 Thou  didft  oblige ;  and  this  thou  know'ft  well  How* 
 How  then  can  any  thing  thy  Mind  affright  ? 
 Or  what  can  tempt  to  fuch  a  fhameful  Flight  * 
 Flee  if  thou  doft,  thou  furely  art  undone  • 
 But  if  thou  ftand'ft,  the  Battle's  furely  won. 
 Then  do  not  feek  from  Chrift  a  bafe  Retreat  j 
 Chrift  will  thy  Enemies  for  thee  Defeat, 
 
 Quitting  hence  All  for  his  dear  Sake, 
 {lis  Name,  and  Arms,  unto  thee  take, 
 
 ?  4  Tiras 
 
88    Rules  to  Hto  abctoe  tiie  gfflo?fo   Part  n. 
 
 Thus  quitting  All,  thou  All  flialt  find  : 
 And  all  fliall  go  according  to  thy  Mind. 
 Legions  from  thee,  thus  arm'd,  fliall  flee  apace : 
 And  vanquifht  fall  before  His  conqu 'ring  Grace. 
 No  matter  what  the  foolifh  Croud  do  fay  : 
 Thine,  yea  Thine,  is ;  Thine  needs  muft  be  the  Day, 
 Hell's  Darknefs  cannot  ftand  before  His  Light : 
 And  into  Day  He  foon  will  turn  thy  Night. 
 
 Then  do  not  backward  foully  flinch: 
 Thou  muft  not  lofe  of  Ground  one  Inch. 
 For  J  ESUS  only  keep  thy  Heart : 
 And  never,  never  from  his  Law  depart. 
 Stand  faft;  Watch  every  Step;  count  nothing  hard  : 
 Confider  Ail ;  be  always  on  thy  Guard. 
 The  Sevfes  watch  with  Care  j  the  World  defy, 
 Kick  at  its  Pomps ;  thy  very  Self  deny. 
 Hold  out  to  tti  End,  the  Crofs  will  get  the  Crown,  " 
 Death  will  Life  bring,  and  Shame  fliall  give  Renown 
 
 The    ANSWER. 
 
 Fee  His  fake  then  I  All  do  leave 
 And  to  Him  only  I  will  cleave, 
 
 1  will  not  'backward  flinch  : 
 I  will  not  move  one  Inch; 
 Ncr  Labour  will  decline, 
 His  Enemies  are  Mine  $ 
 And  mine  therefore  are  HI;* 
 Of  all  He  t$ke$  Notice- 
 
 In 
 
Part  ii.        totnle  toe  are  in  it* 89 
 
 In  all  He  is  Prefent. 
 
 But  to  the  Diligent 
 
 He  always  is  molt  Near. 
 
 Such  hence  need  not  then  fear,' 
 
 But  his  Own  he'll  Protetf:: 
 
 And  will  all  Things  Infped, 
 
 For  their  Good  who  hold  On, 
 
 Till  the  Warfare  be  done. 
 
 25g  Mn£  jail,  3  SHI  at  laft  too  finfc : 
 8nD  m  f#  no&  accoutring  to  mg  9?fa&; 
 
 IX. 
 
 The  Exercise. 
 
 Vitam  Jefu  Chrifii  fiude  imitarL 
 
 TO  Imitate  thy  Jesus  ftrive. 
 Chaftly,  Juftly,  Godly  live. 
 Sweetly  Sing  for  Jesus  born  : 
 For  dying  Jesus  deeply  mourn, 
 
 Joy  with  Sorrow  mixt  arife, 
 
 In  your  pious  Exercife. 
 
 Warn  your  Sins  with  weeding  Eye  ; 
 
 And  from  Earthly  Pleafure  fly. 
 
 Seek  For  Jesus  diligently: 
 Knock,  and  cail,  moii  vehemently. 
 Take  delight  in  Hy-mhs  of  Praife  j 
 Heart  and  Voice  Harmonica  raife* 
 
 3Ti* 
 
so  Rules  to  Jiitoe  abcfoe  tbe  esozlQ  Part  H. 
 
 — — — — ■ — — —■— — — n—^-" 
 
 *Ti$  fweet  of  Chrift  to  Meditate  : 
 Sweeter  with  Chrift  to  Jubilate 
 But  on  Love's  Wing  of  all  mo  ft  fwcet 
 To  pierce  the  fUav'ns,  his  Flames  to  meet. 
 
 For  Jesus  Love's  Defire, 
 Bear  each  Probation-Fire, 
 *Gainft  Force  with  Patience  rife^ 
 Be  Silent,  to  be  Wife. 
 
 Stop  well  your  Ears  each  Day  $ 
 
 Read  often,  oft'ner  Pray  : 
 
 Keep  on  your  Ways  ftri&  Rein  j 
 
 Your  Paffions  wild  reftrain. 
 And  every  Hour  and  Minute  ftill, 
 Refign  to  God's  your  pliant  Will 
 
 ANSWER. 
 
 We  every  Hour  and  Minute  ftill, 
 To  His  therefore  rejign  Our  Wit. 
 
 X. 
 
 Fortitude  in  Distress* 
 Adverfa  munii  tolera. 
 
 TO  bear  Adverfity 
 For  Jefus  Name  be  free, 
 Tis  dangerous  to  Sail 
 With  a  full  profprous  Gale. 
 Let  the  World  be  vexing, 
 
 And  Satan  perplexing: 
 
 No 
 
Part  ii.        tolMle  tae  ate  in  it.  9* 
 
 No  Lofs   this  is  but  Gain. 
 For  many  a  Bleffing, 
 Heav'n  at  laft  poffefling, 
 
 For   Reward  you'll  obtain. 
 To  God  you'll  Honour  bring: 
 You'll  make  the  Angels  fing. 
 Will  Edify  your  Neighbour : 
 And  doubly  Crown  your  Labour. 
 
 LOVE's   MARTYRDOM. 
 The  Labours  little:    Short  Life's  Line, 
 The  Crown  large ;  endlefs  Rett  Divine. 
 In  ev'ry  Crofs,  and  Pain,  you  prove 
 A  Martyr  of  Eternal  Love  : 
 Thro'  SufPrings  made  to  God  more  dear  • 
 Than  Gold  more  fine,  than  Cryftal  clear. 
 
 XL 
 
 JESUS  Full  of  Grace. 
 O   Dukiffime   Jefu  ! 
 
 1. 
 
 SWeeteft  J  e  s  u ! 
 Sweeteft  Child, 
 All  Sweet,  All  Mild.' 
 Sweeteft  Jefu,  down  to  this  Earth, 
 This  curfed  Earth,  by  Mortal  Birth, 
 Thou  cameft  on  the  Wings  of  Love. 
 Down  flew  thine  own  Eternal  Dove, 
 
92   Rmeg  to  Lite  abot>e  ttre  ctto?lD  Fart"^ 
 
 A  Manfion  for  thee  to  prepare : 
 And  us  to  rid  from  deadly  Snare. 
 
 For  thou  didft  not  Difdain 
 
 For  us  to  fuffer  Pain. 
 
 2. 
 
 My  Love!  My  King! 
 
 Holy  Dove, 
 Inflame  with  Love, 
 That  I  may  Sing 
 Of  this  my  King,  whofe  glorious  Nam© 
 Heavens  aloud  to  Earth  proclaim. 
 The  Heavens  to  the  Earth  do  fay, 
 f?  O  was  there  ever  fuch  a  Day  .' 
 O  never  fure  was  fuch  as  This* 
 Never,  never  was  Love  like  His : 
 This  Mortal  Flefh  to  wear, 
 And  all  our  Sins  to  bear, 
 
 h 
 
 Our  Sins  to  bear, 
 
 And  Life  give 
 In  him  to  Live, 
 
 Did  coft  him  daer, 
 
 But  nought  too  dear  for  Love  was  thought^ 
 
 When  us  with  his  own  Life  He  bought. 
 
 Who  can  declare  thee,  Sov'reign  Love  !■ 
 
 Who  haft  defcended  from  Above, 
 
 To  vifit  thefe  our  Shades  below ; 
 
 That  into  Light  e'en  Shades  might  flow : 
 
 White 
 
Part  II.        toftilt  toe  are  in  it  93 
 
 While  with  our  lhaded  Day 
 Light  did  it  felf  array. 
 
 4- 
 Hail,   deareft  Lord! 
 Full  of  Grace! 
 Shew  me  thy  Face: 
 And  Light  afford. 
 Full  of  Grace,  full  of  Truth,  thou  art : 
 Thy  Grace  and  Truth  to  me  impart. 
 Thou  art  of  God  the  Son  moft  High ; 
 Who  didft  vouchfafe  fo  Low  to  lie. 
 Thou  art  the  King  of  Righteoufncfs. 
 To  Thee  my  Heart  doth  this  confefs, 
 For  Thee  I  pant,  I  long : 
 Thou,  thou  flialt  be  my  Song, 
 
 S- 
 Thou  art  my  Song, 
 
 Jefu  meek ! 
 'Tis  Thee  I  feek ; 
 
 For  Thee  I  long.^ 
 
 Ill  Read  of  Thee  j  of  Thee  I'll  Write : 
 
 I'll  Sing  of  Thee;  and  for  Thee  Fight: 
 
 'Gainft  World,  and  Hell,  and  Flejh  contend ; 
 
 For  ftill  thy  Grace  lhall  me  defend. 
 
 Thy  Grace  lhall  me  to  Fight  inftrucS. 
 
 Thy  Grace  lhall  be  my  Safe-Condu&; 
 
 Thro'  all  the  Storms  of  Life, 
 
 And  Plots  of  Hellifh  Strife 
 
 6,  Great 
 
94   Rnlcgtoiibeabotetl}etDPo?iO  Partii. 
 
 Great  is  thy  Grace, 
 
 O  my  Lord! 
 Sweet  thy  Accord, 
 In  ev'ry  Place, 
 Always,  to  fuch  as  feek  thy  Face ; 
 And  fain  thy  holy  Steps  wou'd  trace^ 
 Following  Thee  without  demur. 
 Thou  ever  doft  with  fuch  concur, 
 As  in  the  humble  Vale  do  walk, 
 That  they  with  Thee  alone  may  talk  ; 
 Who  art  the  Lilies  Crown, 
 Come  from  Heav'n  hither  down, 
 
 7- 
 Down,  down  to  Earth 
 
 God  defcends ; 
 And  Heav'n  he  rends 
 
 By  wond'rous   Birth. 
 O  Birth  of  Love  !  which  Angels  fing; 
 And  which  both  Heav'n  and  Earth  fhali  ring. 
 How  ftrong,  how  ravifhing  thy  Sweets ! 
 While  ev'ry  Grace  in  Jesus  meets. 
 That  He  with  thee  may  fill  our  Hearts ; 
 And  make  us  with  Him  fliare  our  Parts. 
 So  we  His  Name  will  bear, 
 And  nought  will  ever  fear. 
 
 Hail 
 
Part  It.        tulrile  toe  are  in  it.  95 
 
 ■-  ■       -  — i^__^ 
 
 Hail  my  J  e  s  u,  Prince  of  Peace  ! 
 Come  and  me  from  Earth  releafe: 
 Let  thy  Graces  flow  around, 
 Let  thy  Sweets  richly  abound. 
 From  the  Manger  to  the  Crofs, 
 Let  me  follow,   without  Lofs 
 Of  Time  or  Grace,  Thee  my  King* 
 Let  me  fly  upon  Love's  Wing, 
 Let  me  on  a  Cherub  mount 
 Up  to  Light's  eternal  Fount. 
 Where  I  Jesus  may  pofifefs, 
 And  in  Him  all  Happineft. 
 
 XII. 
 
 The  Bride's  Complaint  and  Comfort. 
 In  "Jerris  dlu  vivere* 
 
 LOng  here  on  Earth  to  be, 
 And  Jesus  not  to  fee, 
 Hard  to  the  Soul  does  prove 
 Languifhing  for  his  Love. 
 
 Hence  'tis  the  Bride  at  Noon 
 Seeks  her  true  Spoufe  and  Sun. 
 Whom  veil'd  and  out  of  fight, 
 She  follows  by  Faith's  Light. 
 
 Faith,  Hope,  and  Charity, 
 *  Where  go  ft  Thou  JESU?  Cry  : 
 Rabbi!  where  do  ft  Thou  dwell  * 
 '    Apd  why  fo  Strange  ?    O  tell. 
 
 BRIDE* 
 
96   foutes  to  Lite  abobf  the  ffllculD  Part  ir. 
 
 BRIDEGROOM. 
 For  my  prefent  Remove 
 O  do  not  weep,  my  Lovej 
 But  follow  me  with  Sighs, 
 Home  to  thy  Native  Skies. 
 
 0  come  to  me,  my  Dove : 
 
 And  live  with  me  Above., 
 Above  the  Skies  afcend, 
 And  reach  thy  glorious  Ends 
 
 BRIDE, 
 But  how  fiiall  I  afcend? 
 How  find  in  Thee  my  End? 
 Such  Bonds,  alas!  fuch  Wo* 
 
 1  here  do  undergo, 
 
 Ah  Lord  !   fince  it  is  fo,' 
 What  can  the  Banifli'd  do? 
 
 0  what  can  fet  me  free, 
 While  Banifli'd  thus  from  Thee  ? 
 
 Since  thou  from  Earth  art  gone, 
 And  I  am  left  Alone; 
 
 1  cannot  here  but  grieve. 
 Oh !  what  can  me  Relieve  ? 
 
 BRIDEGROOM. 
 Your  Exile  I'll  folace 
 With  my  Dew-Drops  of  Grace. 
 
 Heav'nly 
 
Part  li.        totriie  toe  are  in  it 97 
 
 Heav'nly  Powers  (Hall  tend  you : 
 And  Pearls  for  Tears  I'll  fend  yo& 
 
 I  to  my  Father  go  : 
 
 But  you  fhall  joy  Below 
 In  the  Comforter  I   fend  ; 
 Till  your  Line  of  Time  ffiall  end. 
 
 .bUte* 
 
 The  XVIIth  Hymn  of  Devotions  in  the  Antient  Wa) 
 
 of  Offices,  Reformed.    A  Paraphrafe. 
 
 Surge  Siori. 
 
 1. 
 
 Rife  Royal  Sion  !   Rife,  and  Sing 
 Thy  Soul's  kind  Shepherd,  thy  Heart's  King,' 
 Stretch  all  thy  Powers :  call,  if  you  can, 
 tlarps  of  Heav'n  to  Hearts  of  Mari. 
 This  Sovereign  Subjed:  fits  Above 
 The  Beft  Ambition  of  thy  Love* 
 To  thee  th'  Angelick  Bread  defcends  i 
 And  every  Grace  with  it  attends. 
 On  thee  God's  Manna  daily  rains  5 
 While  ghoftly  Ne&ar  fill  thy  fprighdy  Veinfc, 
 
 2, 
 Lo  here  the  Bread  of  God  allays 
 
 Thy  Hunger,  and  provokes  thy  Praife  I 
 
 Lo  here  the  Wine  of  God  is  drunk  $ 
 
 And  Fear  and  Sorrow  with  it  funk  ! 
 
 The  Bread  of  Life,  and  Wine  of  Grace, 
 
 Which  make  a  chearful  Heart  and  Face  J 
 
 The  Living  and  Life-giving  Bread 
 
 To  the  Great  Twelve  diftributed! 
 
 K  When 
 
98   Ruteg  to  m\}c  abotoe  flic  gaozlo  Part  h. 
 
 When  Lite  Himfelf  at  point  to  Dye 
 Of  Love,  was  His  own  Lafting  Legacy. 
 
 3- 
 But  left  this  Dye  too  we  are  bid 
 
 Always  to  do  what  He  O  n  ce  did  : 
 
 And  by  a  mindful  Myftick  Breath, 
 
 That  we  may  Live,  revive  His  Death  ; 
 
 With  the  Myfterious  Bread  and  Wine, 
 
 Hallow'd,  and  Blefs'd ;  and  made  Divine. 
 
 The  Heav'n-inftru&ed  Houfe  of  Faith 
 
 Here  a  moft  wondrous  Di&ate  hath  : 
 
 Under  a  Veil  of  Common  Things, 
 
 Himfelf  to  me  my  God  and  Saviour  brings. 
 
 4- 
 As  Meat  in  That,  as  Drink  in  This : 
 But  flill  in  Both  One  CHRISTHq  is. 
 For  Chrifl:  here  prefent  is  indeed ; 
 The  Hungry,  Faithful  Soul  to  feed  : 
 But  not  with  outward  Bread  and  Wine  ; 
 No :  But  with  Suftance  All-Divine. 
 For  Bodies  are  by  Bodies  fed  : 
 But  Souls  mull  have  another  Bread. 
 To  thefe  the  Flefh  does  profit  nought : 
 Spirit  to  Spirit  therefore  muft  be  brought. 
 
 r- 
 
 ThusHeav'n  to  Heav'n,  and  Earth  to  Earth, 
 Muft  tend  according  to  their  Birth, 
 
 let 
 
Part  H.  ftrtjiie  toe  are  in  it. 99 
 
 Let  then  the  Elements  fubfide : 
 And  let  the  Veil  in  twain  divide. 
 That  GOD  Himfelf  may  here  appear, 
 And  with  Immortal  Food  me  chear. 
 Come  open  then  thine  Eyes,  and  fee  : 
 Draw  nigh :  and  tafte  how  Sweet  is  He. 
 O  what  is  this !  Sweeter  than  Sweet 
 It  is :  All  Sweets,  all  Goods,  in  it  do  meet, 
 
 6. 
 Thefe  common  Things  therefore  defpife 
 Do  not;  but  learn  thro'  them  to  Rife. 
 For  under  them  great  Things  are  hid  : 
 Do  thou  but  that  which  thou  art  bid. 
 Rife  Sim,  rife  :  O  rife,  and  Eat  • 
 For  here  indeed  is  Angels  Meat. 
 But  Angels  Mouth  and  Angels  Heart, 
 Fit  only  are  to  have  a  Part. 
 And  the  receiving  Mouth  muft  make 
 No  Breach  at  all  in  that  which  it  doth  take. 
 
 No  Breach  nor  Wound  the  Eater  makes, 
 While  he  by  Vital  Faith  partakes. 
 All  have  enough ;  and  none  to  fpare. 
 •    Let  all  here  come;  and  none  forbear. 
 Here  every  one  himfelf  may  fill : 
 And  as  it  was,  it  will  be  (till. 
 Let  there  be  One,  or  Myriads  be  : 
 Here  the  Divider,  fingle  He 
 
 K  2  Bear 
 
ice  Riiicg  to  lifte  abcfoe  fee  oao?ls  Part  11, 
 
 Bears  Home  no  lefs ;  all  they  no  more 
 Nor  leave  they  Both,  tho'  Full,lefs  than  before. 
 
 8. 
 
 Lo  the  Life-Food  of  Angels  then 
 Bow'd  to  the  lowly  Mouths  of  Men ! 
 Lo  the  full  Final  Sacrifice, 
 On  which  all  Figures  fix  their  Eyes ! 
 The  Ranfom'd  Ifaac,  and  his  Ram ! 
 The  Manna,  and  the  Pafchal-Lamb ! 
 O  dear  Memorial  of  that  Death, 
 Which  ftill  ftirvives,  and  gives  me  Breath  ? 
 Live  ever  Bread  of  Life,  and  be 
 My  Food,  my  Joy,  my  Life,  my  All  to  me, 
 
 9- 
 Come,  glorious  L  o  r  d,  my  Hopes  increafe. 
 And  fill  my  Portion  in  thy  Peace. 
 Come  hidden  Life ;  and  that  long  Day, 
 For  which  I  Languifh  ;  come  away. 
 J  e  s  u  !  to  Thee  we  Sinners  fue, 
 O  Thou  our  Food  and  Shepherd  too ! 
 Still  by  thy  felf  vouchfafe  to  keep, 
 As  with  thy  felf  thou  Feed'ft  thy  Sheep. 
 Blefs'd  be  that  Love  whfeh  thus  makes  Thf«s 
 Humbly  mix  with  our  low  Mortality. 
 
 10. 
 O  may  this  Raife,  and  fet  us  Up, 
 To  drink  wi:h  Thee  of  thy  own  Cup  i 
 
 And 
 
Fart  II,        iui)i!e  tot  are  m  it. iqi 
 
 And  at  thy  Table  ftill  to  Feaft ; 
 Where  there  is  endlefs  Joy  and  Reft ! 
 Where  all  God's  Sons  and  Daughters  Sit 
 And  none  can  ftay  but  who  are  fit ! 
 That  fo,  by  Thee  prepar'd  $  all  may 
 Drink  the  fame  Wine,  and  the  fame  Way  ? 
 Nor  change  the  Pafture,  but  the  Place, 
 To  feed  onThee/iearLord,in  thine  own  Face* 
 
 Chorus.]  All  Glory  heme,  and  Praife  afcriVd  to  Thee, 
 In  Heavn  and  Earth,  both  now  and  ever  be : 
 For  thou  arty  .0  Chrlsly  the  King  of  Glory  ; 
 fieavn  and  Earth  are  full  of  whofe  Majefty* 
 
 Amen:  Hallelujah, 
 
 K3  RULES 
 
RULES 
 
 To  Live  above  the 
 
 WO   R  L  D 
 
 While  we  are  in  it. 
 
 The  Third  Part; 
 
 BEING    THE 
 
 Erudition  of  a  Man  in  C  h  r  i  s  t. 
 
 CONTAINING 
 
 Instructions  and  Meditations 
 
 For  forming  a 
 
 PER.FECT   MAN 
 
 AFTER    THE 
 
 Model  of  Evangelical  Perfe&ion. 
 
 With  Devout  Soliloquies  and  Hymns  interfperfed, 
 according  to  the  Variety  of  the  Subjects. 
 
 /  will  be  as  the  Dew  unto  Ifrael:  He  ftail  bloffom  as  the  Lily,  and 
 ca&  forth  his  Roots  as  Lebanon  ;  his  Branches  flail  fpread,  and 
 his  Beauty  flail be  as  the  Olive-tree,  Hos,  xiv.  $,  5. 
 
 Till  we  all  come  in  the  Vnity  of  Faith,  and  of  the  Knowledge  of  the 
 Son  of  GOD,  unto  a  PERFECT  MAN,  unto  the  Me  afire  of 
 the  Stature  of  CHRIST^   Eph.  iv.   13. 
 
 LONDON:   Printed  for   Richard  Smith,  at  BJfhopI 
 Beveridge's  Head,  in  Pater-Nofter-Row.    M  DCC  XVI.  j 
 
cv 
 
 '  -fftei 
 
 THE 
 
 INTRODUCTION. 
 
 HIS  Third  Book  is  a  Manual 
 for  the  Adult  in  Chrift,  or  the 
 Exercife  of  One  admitted  into 
 actual  Fellowfhip  with  Him,  as 
 by  a  lively  Participation  of  his 
 Form  and  Nature ;  whence  the 
 
 OSy 
 
 H 
 
 T 
 
 Mm 
 
 Se 
 
 ^Olft 
 
 Chrijlian  Adult  is  here  fuppofed  by  the  Author 
 as  walking  with  CHR  IS  T  in  the  V alley  of  Li- 
 lies. For  faith  he,  The  Righteous  jhall  grow  as 
 the  Lily,  and  cast  forth  his  Roots  as  Lebanon:  and 
 therefore  gave  he  the  Name  alfo  to  it  of  Vallis 
 Liliorum,  according  to  this  very  Image  of  Chrift 
 and  his  Difciple  walking  and  communing  toge- 
 ther, Z6  in  a  deep  and  pleafant  Valley  ^  of  which 
 Communication  there  cannot  be  a  more  lively 
 and  affefting  Defcription  (I  think)  than  is  con- 
 tained in  that  which  is  commonly  called  %&m 
 Third  Book  of  the  Imitation,  which  is  a  Dialogue 
 between  Jefus  Chrift  and  the  Soul,  in  which  is; 
 reprefented  all  what  paffeth  in  the  Interiour  Life 
 
cvi  INTRODUCTION. 
 
 of  a  Chriftian  3  with  which  this  prefent  Book 
 concurreth. 
 
 None  but  fuch  as  are  experienc'd  in  the  Life  of 
 Chrift  will  have  a  juft  Relifh  for  feme  Things 
 herein  laid  down.  It  was  written  for  the  Hum- 
 ble Chriftian,  and  therefore  in  an  humble  Stile  5 
 not  to  pleafe  the  itching  Ears  of  any,  but  to 
 (hike  the  Heart. 
 
 "  It  (faith  the  Author  in  his  Prologue)  treat- 
 u  eth  of  the  Chriftian  Virtues  and  Graces,  as 
 "  of  fo  many  white  Lilies  planted  by  the  Lord 
 "  J  E  S  U  S  in  the  Valley  of  Humility f,  and  fweet- 
 "  ly  watered  by  the  intimate  fprinkling  of  the 
 "  Holy  Ghoft.  For  Humility,  continueth  he, 
 *'  is  the  Root  and  the  Mother  of  the  Virues : 
 u  And,  according  to  BlefTed  Gregory,  f  who- 
 *f  foever  without  Humility gathereth the  Virtues, 
 «*  doth  but  carry  Duff  to  the  Wind.  And  like- 
 «*  wife  concerning  thefe  lovely  Lilies  fpeaketh 
 «'  the  Spoufe  of  Chrift,  the  Humble  and  Devout 
 "  Soul  unto  her  Bridegroom  JESUS,  finging 
 "  with  her  Mouth,  and  triumphing  in  her 
 "  Heart,  for  his  moft  gracious  Vifits  and  Gifts 
 "  to  her,  after  this  Manner,  *  I  am  ?ny  Beloved's, 
 **  and  my  Beloved  is  mine:  He  feedeth  among  the 
 f«  Lilies.  To  whom  be  Praife,  .Honour  and 
 «'  Glory  for  Ever  and  Ever.     Amen. 
 
 t  Qui  fine  Humilitate  virtues  congregat,  in  ventum  pulveretn 
 portat. 
 *    Cant.  vi.  3. 
 
 Till 
 
CV11 
 
 &£*&&* 
 
 iz&ii 
 
 K^.\ 
 
 Till  we  cometo'the  Meafure  of  the  Stature  oichrifi, 
 
 THOU  mufi  not  fiop  in  any  low  Degree y 
 If  thou  with  Cbrifi  dofi  long,  O  Man,  to  he. 
 His  Meafure  therefore  thou  mufi  learn  to  reach  : 
 And  Be  indeed  all  that  which  He  doth  Teach. 
 But  how  fhall  I  to  fuch  a  State  arrive  ? 
 Why  thou  mufi  Pray,  and  thou  mufi  alfo  Strive. 
 
 If  this  thou  dofi,   thy  Labour  Jhall  be  blefi: 
 And  thou  jh  alt  find  in  Chrifi  mofi  certain  Reft. 
 But  from  a  Child  to  Manhood  thou  mufi  grow  : 
 And  mufi  not  fiick  in  any  thing  Below. 
 Iffo ;  his  Spirit  Growth  to  thee  Jhall  give  : 
 And  thou  wittHim,  like  Him,  jhall  happy  live. 
 
 But  now  with  Him  defcend  into  the  Vale  : 
 It  is  a  f  leaf  ant  and  a  fruitful  Dale* 
 
 Here 
 
cvm 
 
 Here  all  the  Vertues  and  the  Graces  thrive, 
 By  which  a  Man  himfelf  may  long  furvive. 
 Immortal  LILIES  *  here  from  Death  do  grow 
 And  firings  of  Life  from  thencs  do  ever  flow. 
 
 *  Cant.  VI.  r,  2.  My  Beloved  is  gone  into  his  Garden,  to  the 
 Beds  oi  Spices,  to  feed  in  the  Gardens,  and  to  gather  LILIES.' 
 
 EU^ES 
 
fart  III. 
 
 109 
 
 tmiif  13LR  g  1  UK lAJUUL^-BTriUULgJEia 
 
 [niTnimmiiqpflniiffyMi^nwmx 
 
 R  UL  E  S 
 
 To  Live  above  the 
 
 WORLD 
 
 While  we  are  in  it* 
 
 The  Third  Part. 
 
 CHAP*    I. 
 
 Of  the  three-fold  State  of  Human  Life. 
 Ego  Flos  Campi  &  LiiiumConvallium.   Vulg.  Lat. 
 
 A  M  the  Flower  of  the  Vlain,  and  the  Li* 
 ly  of  the  Valley s>  Cant.  ii.  I. 
 
 i.  This  is  the  Voice  of  Chr  is  t  to 
 the  Holy  Church  in  General,  and  to 
 every  devout  Soul  in  Special.  For 
 Chrift  is  the  beautiful  Bridegroom  of 
 Holy  Church,  and  Head  of  all  the  Faithful :  The 
 Flower  of  all  Virtues,  and  Lily  of  the  united  Val- 
 leys ;  The  Lover  of  Humility  and  Purity. 
 
 Whofoever 
 
no  Eules  toiitoe  abotie  tfteCPoflp  Part  in. 
 
 Whofoever  then  would  ferve  him,  and  pleafe  the 
 heavenly  Bridegroom,  he  muft  endeavour  above  all 
 to  matter  his  Corruptions  and  conquer  his  Vices ; 
 to  colled  together  the  Lilies  of  Chriftian  Vertuc  ; 
 to  efchew  Sloth  in  the  firft  Place,  to  be  very  ftudi- 
 oils,  and  given  much  to  exercife  his  Mind  ;  to  write 
 over  good  Books,  and  to  work  with  his  Hands,  that 
 Which  may  be  uleful  •  to  accuftom  himfelf  alfo  to 
 mental  Prayer,  and  to  inward  Recolle&ion,  and 
 u'oi:  ;ng  nakedly  onGoo;  and  to  flee  thence  from 
 trie  Crowd  6i  Men,  and  not  to  concern  himfelf  a- 
 bouc  other  Perfons  Bufmefs,  or  with  fuch  as  can  be 
 any  wife  prejudicial. 
 
 The  outward  Habit,  or  Drefs,-  is  of  little  Value 
 before  God,  without  the  inward  Vertue  and  Grace. 
 The  Veffel  is  indeed  adorn'd  on  the  Outfide  ;  but 
 the  Infide  all  the  while  is  empty.  Now  as  out  of  a 
 good  VefFd  there  proceeds  a  good  Odour  of  Wine; 
 fo  from  out  of  the  good  Heart  of  an  humble  Chrifti- 
 an there  do  proceed  forth  both  good  Words  and  hoi/ 
 Wbrks3  to  the  Praife  of  God  and  the  Benefit  of  his 
 Neighbour. 
 
 Look  to  it,  whoever  thou  X't  that  profeffeft  the 
 Name  of  Chrift,  confider  well  thy  Stare ;  wherein 
 thouftandeft,  and  walkeft,  before  Men :  That  thou 
 may  eft  ftrive  worthily  to  pleafe  God,  and  to  edify 
 others  by  holy  DeeJsand  Manners.  For  all  (hall  cer- 
 tainly redound  towards  thee  again,  whatfoever  Good 
 thou  (halt  do,  or  whatfoever  Evil  thou  (halt  com- 
 mit, in  the  Sight  (not  of  Men,  but)  of  God. 
 
 2.  When  therefore  thou  eateft  and  drinkeft,  when 
 thou  fleepeft  and  arc  at  reft,  and  when  thou  paffeft 
 here  or  there  vvherefoever  it  liketh  thee  ;  then  doit 
 thou  verily  the  Works  of  the  Flejh,  and  art  fo  far, 
 affimulated  to  the  Beafti  of  the  Earth,  which  in  like 
 manner  do  run  to  and  fro,  eat,  drink,  and  fill  their 
 Paunch  till  they  be  glutted.  And  if  any  one  doth  but 
 
 re- 
 
Part  hi.        toftiie  toe  are  in  it. m 
 
 refift  them,  they  pufh  at  him  with  their  Horns  and 
 Hoofs,  they  terrify  with  their  Looks,  and  bite  with 
 their  Teeth,  and  cry  out  with  hideous  and  dreadful 
 Voices.  Such  are  Carnal  Men,  Gluttonous,  Cove- 
 tous.  Proud,  Wrathful,  and  Litigious;  having  not  the 
 Spirit  of  God,  but  following  their  Paffions. 
 
 When  thou  watcheft  and  pray  eft  •  when  thou  read- 
 eft  and  fingeft  Pfalms  and  Spiritual  Hymns,  of  God 
 and  of  his  Saints  5  or  when  thou  Fafteft,  and  keepeft 
 an  Abftinence  from  Vices,  and  ferveft  thy  Neigh- 
 bour ;  or  when  thou  lamented  and  confeifeft  thy 
 Sins,  by  Faith  begging  Pardon  for  the  fame  ;  then 
 doft  thou  verily  the  Works  of  the  Hciy  Gbofi,  and 
 walketh  according  to  the  Spirit,  and  keepeft  the  Or- 
 der of  a  true  Chriftian  Life.  Then  art  thou  Affi. 
 rnulated  even  to  the  Angels  in  Heaven,  who  are  al- 
 ways praifing  God,  and  finging,  and  bleffihg  Him  5 
 and  do  never  turn  away  their  Faces  from  Him. 
 
 3.  But  when  thou  art  Proud,  or  Angry  ;  when 
 thou  backbiteft,  murmureft,  deceiveft,  Heft,  difturb- 
 eft  others,  rejoyceft  at  .their  Evil,  and  repineft  ac 
 their  Good;  or  when  thou  overlookeft  thy  Neigh- 
 bour, and  defpifeft  him,  and  feekeft  thy  own  Intc- 
 reft  or  Commodity  in  all  Things,  then  thou  follow- 
 eft  the  Devil ;  and  art  affimulated  to  the  dark  Spi- 
 rits by  the  Wickednefs  and  Vices  which  thou  com* 
 mitteft,  after  their  Image  and  Likenefs.  For  thefe 
 follow  their  Paffions  and  vile  Lufts  as  much  as  they 
 can,  and  dare ;  and  are  delighted  in  fuch  Things 
 as  are  Evil,  becaufe  they  are  not  themfelv.es  Good ; 
 and  therefore  they  ftrive  to  feduce  and  pervert  o* 
 thers,  that  they  may  be  like  unto  them ;  this  is  plain- 
 ly and  perfectly  Diabolical. 
 
 The  Life  then  of  the  Righteous  is  like  to  the  An- 
 gels 1  the  Life  of  the  Carnal  is  equal  to  the  Besfrs;  the 
 Life  of  the  Proud  is  compared  to  th&  Devils.  Beware 
 therefore,  O  Servant  of  God,  left  thou  be  involved 
 
 m 
 
ST    *    lit. 
 
 112  times  to  titie  aboto  tfae  aaortt)  Part m 
 
 in  their  Snares,  and  left  thou  be  accafed  of  them  in 
 the  Judgment,  and  be  Confounded. 
 
 CHAP.    n. 
 
 0/  Divine  Traife  in  the  V  overt j  p/DevotION. 
 
 TtiE  Toor  and  Needy  fi all  Traife  ihy  Name;  O  Lord, 
 Pfal.  lxxiv. 
 
 When  thou  feeleft  thy  felf  dry,  cbld,  heavy,  or 
 fad  in  Prayer,  or  in  Meditating  on  the  good  Things 
 of  God,  thou  ntuft  not  therefore  defpair ,-  neither 
 muft  thou  defift  from  humbiy  invocating  thy  Je  s  us. 
 But  in  the  Poverty  of  thy  Spirit  do  thou  Praife  God, 
 and  give  him  Thanks-  and  for  thy  Confolation, 
 ponder  and  lay  to  Heart  this  Verfe,  The  Toor  and  the 
 Needy  jliall  praife  thy  Name,  O  Lord. 
 
 For  many  Holy  and  Devout  Perfons  have  beeii 
 fometimes  in  Drinefs,  and  for  a  long  while  have 
 been  as  forfaken  of  God  :  that  fo  they  might  hereby 
 learn  Patience,  and  have  alio  a  Fellow-feeling  with 
 others,  through  the  Experience  in  themfelves  of 
 Grief  and  Want ;  and  thence  might  not  prefume 
 too  much  of  themfelves,  in  the  Time  of  Devotion 
 and  Jubilee  of  Spirit. 
 
 Read  alfo  in  Faith  the  following  Verfe,  arid  fay 
 thou  with  the  Prophet  in  the  Pfalm,  As  forme,  I  am 
 Toor  and  Needy,  but  the  Lord  caret h  for  me  :  And  again, 
 In  the  Lord  Jut  I  my  Trufi^  for  he  is  my  Strength  and  my 
 Salvation.  True  it  is,  for  every  good  Gift  is  front 
 God  :  He  verily  is  thy  Strength,  O  belovec?  Soul,  and 
 it  is  enough  that  he  careth  for  thee,  in  what  State  fo* 
 ever  thou  art. 
 
 Do  not  then  prefume  when  thou  (halt  be  joyful 
 in  God  thy  Saviour  ;  neither  caft  thy  felf  down 
 when  thy  Spirit  is  heavy  withSadnefs;  but  as  it 
 fhall  pleafe  the  Lord  in  his  Eyes,  fo  be  thou  con- 
 tent 
 
Part  in.       toljile  toe  are  in  it.  113 
 
 tent  in  all  Things :  For  thou  haft  nothing  of  Good 
 from  thy  felf,  but  all  is  from  God  wholly. 
 
 When  the  Grace  of  Devotion  is  given,  the  Sun 
 fhineth  from  Heaven,  and  the  Soul  is  enlightened, 
 and  exulteth,  as  it  were,  in  her  Riches :  But  wretch- 
 edly art  thou  deceived,  if  thou  prefumeft,  and  arc 
 hence  puffed  up,  faying  within  thy  felf,  I  am  Rich. 
 
 But  when  that  Grace  is  hiddenly  withdrawn,  and 
 Confolation  fecretly  taken  from  the  Ungrateful  ; 
 then  art  thou,  indeed,  Voor  and  Infirm,  andcanft  bear 
 little,  and  art  prefently  tir'd  with  Prayer.  For  all 
 that  is  of  God,  or  of  thy  Duty,  feemeth  then  dry 
 and  dull  to  thee. 
 
 Take  this  yet  for  a  Kindnefs,  that  God  maketh 
 thee  Poor,  and  humbleth  thee  thus  with  his  Chofen 
 'ones,  and  that  he  fcourgeth  thee  with  the  Rod  of 
 his  Children,  for  thy  hidden  Exceffes  and  many 
 daily  Neglefts  :  that  fo  thou  mayeft  grow  vile  unto 
 thy  felf,  and  never  think  highly  on  any  account  of 
 thy  felf.  According  then  as  St.  Yaul  advifes  his  Ro- 
 mans, mind  not  thou  high  Things  ;  Think  not  too 
 Highly,  but  Fear*  ;  nor  be  thou  over-wife.  It  is  great 
 Gain  for  the  Soul  to  have  a  mean  Opinion  of  it  felf, 
 and  to  afcribe  wholly  and  fundamentally  every 
 Good  to  God. 
 
 CHAP.    III. 
 
 The  Trial    of  the  DEVOUT  by  Contraries. 
 
 REJOICE   Oye  Righteous  in  the  Lord,  Pf.  xxxiii. 
 1.  In  Heaven  there  is  always  Joy,  in  Hell 
 there  is  always  Grief ;  in  the  World  there  is  both  for 
 a  Seafon,  in  order  tp  the  proving  bo:h  the  Godly 
 and  Ungodly. 
 
 L  As 
 
 *  Mi  alt  am  fap?re,  jW  time, 
 
* 14  Rules  to  Libe  abotoe  ti;e  sa?o?to  Part  hi. 
 
 As  in  Summer  there  are  clear,  and  in  Winter  there 
 •re  dark  Days;  even  fo  it  is  alfo  with  the  Devout 
 Soul.  When  the  Grace  of  God  cometh  and  enligh- 
 teneth  her  <  then  knoweth  (lie,  and  underftandeth 
 many  hidden  Things ;  then  fingeth  (he,  and  fhout- 
 cth  with  a  Voice  of  Jubilee,  from  out  of  the  great 
 Devotion  which  (he  feeleth  burning  in  her.  But  in 
 the  Time  of  Temptation,  when  the  Grace  of  Devo- 
 tion is  withdrawn,  then  is  the  Soul  in  Winter  and 
 in  Cold,  in  Obfcurity  of  Underftanding  and  in 
 Dread  of  Mind.  Then  is  Patience  neceffary  ;  and 
 this  is  more  accepted  of  God,  and  the  Soul  is  thereby 
 more  endear'd  to  Chrift. 
 
 The  Virtues  grow  fafter  by  Oppofkion  ;  and  by 
 Patience  are  augmented  the  everlafting  Rewards, 
 The  S6ul  is  humbled  by  Adverfity  ;  and  is  purged 
 By  Stripes:  Pride  is  thereby  confounded,  and  Vain- 
 Glory  vanifheth. 
 
 2.  So  long  as  the  Soul  liveth  in  the  Body,  it  is  ex- 
 ercifed  in  both  Ways,  which  is  for  its  more  ample 
 Proficiency  in  the  Love  of  Chrift.  A  great  Art 
 therefore,  and  a  great  Virtue  it  is,  well  to  ufe  boch 
 the  Good  and  she  Evil  Things.  And  whofoeverhath 
 Jearnt  this  Art,  is  Happy,  and  need  to  ftudy  no 
 Other. 
 
 Blefs  then,  O  my  Soul,  the  Lord  at  every  Time 
 and  in  every  State  :  Praife  thy  God,  O  Sion,  by 
 Day  and  by  Night  aifo ;  and  great  fhall  be  thy  Re- 
 ward where foever  thou  art,  before  God,  in  Heaver* 
 and  in  Earth;  and  all  things  fhall  ferve  thee,  be  they 
 Profperous  or  Adverfej  Good  or  Evil  ?  Joyful  or 
 Sad. 
 
 Whence  the  Apoftle  V*ul  faitfi,f<?  them  that  love  Go  J* 
 all  Things  work  together  for  good :  and  that  nothing  fhall 
 be  wanting  to  them  that  fear  him.  Bleffed  are  they 
 that  in  fill  things  follow  the  Will  of  God. 
 
 CHAP- 
 
T.L. 
 
 Mr^&xfrrfwt- 
 
Part  in,         tpflile  toe  are  in  it         us 
 
 CHAP.    IV. 
 
 Of  the  True  D  I  VINE   LOVER.' 
 
 OLOVE  the  Lord,  all  ye  Saints,  both  Small  and. 
 Great:  For  he  hath  made  the  Small  and  Great kj 
 Pfal.  sxxi.  26.  Wifd.  vi. 
 
 The  true  Lover  of  God  loveth  God  purely  ;  he 
 loveth  God  for  God,  and  for  enjoyment  of  him  on- 
 ly $  not  for  any  Gairi  to  be  had  of  him ;  nor  for  tha 
 fake  of  private  Advantage,  Comfort,  6r  Reward  $ 
 but  totally  and  finally  for  the  fake  of  his  own  iti- 
 finite  Goodmfs  and  fuper- excellent  Worth. 
 
 Hence  to  the  Praife  of  God  the  Holy  Pfalmift  fre- 
 quently faith,  and  affectionately  repeateth,  O  give 
 thanks  unto  the  Lord,  for  he  is  GOO  D.  And  to  fay 
 this  is  very  fweet  and  pleafaht  to  the  Lover. 
 
 But  to  fay,  For  his  Mercy  ehdureth  for  ever,  favour- 
 eth  more  fweetly  to  the  Penitent,  arid  to  him  who 
 grieveth  for  his  Sins.  Since  that  Man,  who  by  Na- 
 ture is  frail  and  prone  to  Evil,  might  not  defpair ;  it 
 is  therefore  added,  For  his  Msrcy  is  for  ever. 
 
 He  is  doubtlefs  moft  of  all  pieafing  to  God,  who 
 moft  profoundly  humbleth  himfelf,  and  moft  fer- 
 vently loveth  God, 
 
 BleiTed  is  he  then  who  accounteth  hi mfelf  Viler 
 than  every  one,  and  is  aware  of  every  thing  that 
 may  be  difpleafing  to  God. 
 
 Bleffed  is  he,  who  for  God  doth  all  his  Work,  out 
 of  Charity,  with  a  pure  Intention  ;  and  whatever 
 Good  he  thinketh  or  purpofeth  to  do,  failed]  not  to 
 refer  the  fame  entirely  to  the  Honour,  and  Praife, 
 and  Glory  of  God. 
 
 Bleffed  is  he  who  keepeth  back  no  Part  for  him- 
 fdfjbut  rendreth  up  to  God  freely  all  what  he  hath 
 received  from  God, 
 
 I,  ?  CHA  P. 
 
1 1 6  &iujg  ro  title  tV'O'Qg  tt)C  aiO?tD  Part  III. 
 
 CHAP.    V. 
 
 Of  the  Soul's  Gratitude  for  Good  received. 
 
 * 
 
 OMAGNIFT  the  Lord  with  me,  and  let  us  ex- 
 alt his  Name  together,  Pfal.  xxxiv. 
 
 He  magnificently  praifeth  God,  or  truly  magnify eth 
 him  ;  who  even  for  the  very  leaf  of  all  his  Benefits 
 and  Gifts,  doth  render  him  the  greatefi  of  Thanks; 
 for  as  much  as  He  that  Giveth  is  above  all  the 
 Greatefi . 
 
 Nothing  ought  to  feem  fmall  or  mean  to  thee, 
 which  He  giveth  thee  ;  nothing  to  be  confidered  as 
 little  by  thee,  which  the  moft  High  doth  freely  and 
 of  Grace  beftow. 
 
 God  feeketh  of  thee  not  any  thing  more  than  that 
 he  may  be  loved  freely,  and  that  every  Offence  be- 
 ing avoided,  Gratitucte  may  always,  and  every 
 where,  be  rendred  unto  him.  By  Gratitude  is  God 
 magnified,  and  the  true  Greatnefs  of  Soul  is  demon- 
 ftrated. 
 
 He  is  Great  before  God,  who  out  of  true  Humility 
 defpifeth  and  maketh  himfelf  little ;  who  proftra- 
 ting  his  Soul  in  the  Duft,  contenteth  himfelf  to  be 
 loweft  of  all ;  who  judgeth  himfelf  unworthy  of  all 
 the  good  Things  and  Benefits  he  receiveth ;  and 
 who  doth  neither  glory  in  any  Good,  nor  covet 
 for  himfelf  the  lead  Praife  from  it. 
 
 But  Greater  furely  is  he,  who  being  fmitten  of 
 God  as  Job  was,  contemned,  reproached,  impove- 
 rished, negle&ed,  tempted,  afflicted,  derided,  and 
 confounded ;  neverthelefs  giveth  Thanks,  rejoiceth, 
 bleffeth  and  magnifieth  God :  And  accounteth  all 
 the  Grievances  and  Calamities  which  happen  to  him, 
 as  fo  much  Gain  j  which  he  beareth  for  God's  fake, 
 
 nor 
 
Fart  ill      tutrile  toe  are  in  in 117 
 
 not  only  ceafing  from  all  Complaints ;  but  exalting 
 and  glorifying  the  Name  of  the  Lord,,  though  even 
 in  the  Fires. 
 
 Blefled  is  he,  who  from  God's  Hand,  with  a  fub- 
 miflive  Piety,  receiveth  the  Rod  of  Correction  : 
 and  wholly  offereth  and  refigneth  up  himfelf  to  the 
 divine  Will,  in  all  things  without  Referve. 
 
 Bleffed  is  the  Man,  who  always  feeketh  and 
 choofeth  not  that  which  is  pleafant  to  himfelf,  but 
 that  which  pleafeth  God  beft  ;  who  is  not  delighted 
 in  high  Things,  but  rejoiceth  much  in  fuch  as  are 
 held  of  no  Account :  And  who  being  defpifed,  abu- 
 fed,  and  wounded,  feeleth  no  Hurt  thereby  ;  yea, 
 whom  Tribulation  it  felf  caufeth  the  more  to  abound 
 in  Joy,  and  who  even  confidereth  all  temporal  Lofs, 
 as  Gain  to  the  Soul 
 
 CHAP.    VI. 
 
 Of  the  Conformity  of  the  Devout  Soul   to  the  Crucified 
 J  E  S  US. 
 
 A   SOLILOQUY. 
 
 I   AM  with  him  in  Tribulation,  Pfal.  xci. I^. 
 The  Servant^  What  is  this,  Lord  ?  Expound  me 
 this  Word;  I  pray,  which  thou  fpakeft :  Open  the 
 Senfe  of  this  Verficle,  for  the  Comfort  of  thy  Ser- 
 vant. 
 
 The  LORD.']  Hear,  my  Son.  When  thou  art  in 
 Tribulation,  and  in  Sorrow  of  Heart,  then  art  thou 
 with  Jefus,  on  the  Crofs.  Lo,  I  am  with  thee. 
 
 When  thou  art  comforted  with  the  Grace  of  De- 
 votion, and  art  delighted  in  Hymns  and  divine 
 Songs ;  then  doft  thou  rife  again  in  Newnefs  of  Spi- 
 rit, with  me  thy  Jefus:  and  art  as  one  come  from  the 
 Dead,  who,  being  raifed  out  of  the  Sepulchre,  fing- 
 eth  joyfully  Hallelujah/ 
 
 L  j  ApA 
 
u8  atilcs  toiler  above  rti?  CKqID  Part  III. 
 
 And  when,  with  bended  Knees  and  Heart  thou 
 entreateft  for  the  Pardon  of  thy  Sins,  and  intimate- 
 ly grieveft  and  mdurneft  in  thy  Spirit,then  doft  thou 
 knock  powerfully  at  the  Gate  of  Heaven  ;  And  lo  ! 
 I  ftand  ready  to  open  it  unto  thee,  and  alfo  unto  e- 
 very  returning  Sinner. 
 
 But  when  thou  moreover  negle&eft  all  earthly 
 Things,  and  meditated  within  thy  Heart  upon  none 
 but  the  Heavenly ;  then  doft  thou  with  thy  Jefus 
 prefs  forward  into  Heaven,  and  having  patted  the 
 Gate,  art  joined  to  the  Society  of  Saints  and  An- 
 gels. Thy  Convey fation  is  then  not  on  the  Earth 
 properly,  but  in  Heaven. 
 
 Ee  therefore  Meek,  Humble  and  Patient,  in  eve- 
 ry Event  and  Infirmity  that  aifaileth  thse,  for  the 
 fake  of  God;  and  carry  thy  Crofs  patiently  together 
 wtth  JEsu  s,  dying  daily  on  the  Crofs,  for  the  At- 
 tainment of  thy  everlafting  Salvation;  forafmuch  as 
 every  Affli&ion  of  the  Fie  111  endured  with  Patience^ 
 is  the  Medicine  of  the  Soul,  the  Remedy  for  Sins^ 
 and  the  Hope  of  future  Bleffednefs  and  Glory, 
 
 CHAP.    VII. 
 
 Of  the  walking  of  a  pure  SoiJL  with  God, 
 
 TALK  while  ye  have  the  Light,  Joh.  xiL  3  f . 
 /  He  walketh  with  God  in  Light,  who  cove- 
 teth  to  have  nothing  of  this  World;  but  hath  his 
 Heart  fix'd  upon  God  in  Heaven.  For  there  is  the 
 hidden  Treafure  of  the  Soul,  the  Lord  Jefus  Ghrift, 
 in  whom  all  good  Things  are  contain'd. 
 
 He  is  always  miferable  and  in  want,  let  him  have 
 never  fo  much,  who  hath  not  God.  He  hath  Ged3 
 who  loveth  God  and  keepeth  his  Word. 
 
 He  rightly  keepeth  the  Word  of  God,  who  ut- 
 tereth  not  an  idle- Word  5  who  iheweth  in  Deed3 
 
 •*-'  ;■    :>         •  ■  ••>    -what 
 
Part  in,         tpljiie  toe  are  in  it. 119 
 
 what  he  profeffeth  in  the  Mouth  5  and  who  feek- 
 eth  not  at  all  his  own  Glcry ,  but  referreth  all  the  Good 
 which  he  either  doth  himfelf,  or  feeth  done  by  ou- 
 tliers, purely  and  folely  to  the  Glory  of  God. 
 
 He  that  pleafeth  himfelf,  pleafeth  a  Fool,  and 
 difpleafeth  God.  He  that  pleafeth  God,  by  denying 
 himfelf,  is  certainly  no  Fool ;  but  hath  found  the 
 Path  of  Wifdom,  and  hath  the  Light  of  .God  to  walk 
 by.  Hence  in  all  and  every  Good  which  Thou  doft, 
 or  fpeakeft,  be  diligent  above  all  to  pleafe  God  : 
 and  fo  thou  {halt  receive  from  him  yet  greater 
 Goods,  and  higher  Benefits.  Walk  then  with  God, 
 and  abide  in  the  Light :  fo  (hall  the  Light  more  and 
 more  break  forth  upon  thee  unto  the  perfeft  Day  ; 
 and  thy  Joy  fliall  abound.  He  who  hath  God  for 
 his  Friend,  can  lack  nothing:  and  he  who  walketh 
 with  God,  never  fliall  fall ;  nor  fhall  he  faint  in  the 
 Way.  Walk  with  Him  while  thou  haft  the  Light : 
 and  fee  thou  make  a  right  Ufe  of  that  which  thou 
 haft  received.  The  Goods  both  of  Nature  and  of 
 Grace  are  from  Him  derived;  let  Him  alone  have 
 the  Glory  of  Both. 
 
 Of  the  Goods  of  Nature,  what  haft  thou  to  boaft, 
 fince  thou  art  but  a  poor  Mortal,  who  mud  fhortly 
 be  fed  on  by  Worms  ?  Hear,  O  young  Man,  one  that 
 is  now  Old  :  Withdraw  thy  felf  from  fuch  Things  as 
 are  apt  to  diftra&  thee  •  becaufe  thou  fhalt  not  find 
 reft,  unltfs  thou  return  to  thy  Heart,  and  feek  God 
 above  all  Things  that  are  called  Good,  and  do  very 
 intimately  Love  him,  and  clofely  Adhere  to  Him, 
 as  the  One  Sovereign  Good.  So  (halt  thou  obtain 
 the  Peace  of  Heart,  and  thy  Reft  fliall  be  in  God. 
 
 L  4  CHAP* 
 
iso  ftuleg  to  lite  aboto  ti)e  OB0?lD  Parr  III, 
 
 CHAP.    VIII. 
 
 0/ Peach  o/Heart,  *»</  R  e  s  t  in  G  o  d. 
 In  Pace  fadus  eft  locus  ejus.     Vulg.  Lat. 
 
 IN  Vecice  is  his  Thee  frefared.     Pfal.  lxxvi.  2. 
 Who  is  in  Peace  ?  He  that  is  Meek  and  Humble 
 of  Heart.     He  it  is  whofe  Dwelling  is  with  God,  in 
 a  Place  of  Peace;  and  whofe  Habitation  is  in  Love. 
 
 Why  art  thou  willing  to  know  concerning  the 
 State  of  others,  how  it  is  with  them ;  and  in  the 
 mean  while  negledeft  thy  own  felf  in  many  Things? 
 Is  this  the  Way  of  Peace?  No,  verily. 
 
 Behold,  he  who  knows  beft  to  humble  himfelf, 
 and  to  fuffer  for  God,  is  beft  at  Peace.  To  fuch  an 
 one,  every  Burthen  is  made  light,  for  the  Sake  of 
 God,  whom  he  beareth  in  his  Heart. 
 
 Bleffed  is  the  Man,  who  fpeaketh  with  God,  by 
 praying,  by  meditating,  by  Tinging,  by  reading  his 
 holy  Word;  and  who  holdeth  his  Peace  concerning 
 other  Matters,  which  are  done  in  the  World. 
 
 Wherefoever  thou  art,  wherefoever  thou  paffeft, 
 wherefoever  thou  feekeft  to  flee,  the  Congitations  of 
 thy  Heart,  whether  they  be  Good  or  Evil,  do  ftiil 
 go  along  with  thee,  and  leave  thee  not. 
 
 Good  Meditation  maketh  the  Heart  glad  ;  but  that 
 which  is  Evil,  breedeth  Sorrow.  Wrath  diforder- 
 e:h,  Envy  blindeth,  Hatred  flayeth  the  Soul.  De- 
 vout Reading  inftrudeth,  Prayer  enkindleth;  but  by 
 good  Deeds 'is  the  Word  of  God  fulfilled. 
 
 Holy  Difcourfe  cleanfeth  the  Heart,  when  it  is 
 difpofed  j  and  halioweth  the  Mind  :  Vain  Difcourfe 
 on  the  contrary  polluteth  the  Soul;  and  the  Idle  is 
 an  Occafion  to  it  of  Falling!  That  which  is  Rough 
 aegrieveth,  but  the  Gentle  appeafeth ;  the  Moral 
 editieth,  the  Hiftorical  conftrmeth  in  the  Faith,  and 
 the  Heavenly  raifeth  Heaven-ward,  fuch  as  are 
 thereto  Attentive.  Cleanfe 
 
Part  III.        While  toe  ate  in  it, 121 
 
 Cleanfe  thou  thine  Heart  from  all  Wickednefs,  fo 
 fhalt  thou  be  in  true  Peace.     There  is  no  true  Peace 
 no  Peace  that  is  good  or  defirabie,  but  in  God,  and 
 with  a  godly  Perfon,  who  doth  all  Things  for  God, 
 whom  he  loveth. 
 
 Abide  in  Silence,  and  bear  a  little  for  God ;  fo  God 
 (hall  deliver  thee  from  every  Burthen,  and  fhall  eafe 
 thee  of  all  Inquietude. 
 
 A  bleffed  Life,  and  a  good  Confcience,  give  Con- 
 fidence in  God,  whether  in  Tribulation,  or  even  in 
 Death  it  felf :  But  an  evil  Confcience  is  always  in 
 Fear,  in  Strife,  and  in  Anxiety. 
 
 #  The  Paffionate  Man  falleth  fuddenly  from  one  E- 
 vil  into  another  that  is  worfe  :  And  of  a  Friend  he 
 frequently  maketh  an  Enemy.  The  patient  and  the 
 meek  Man  maketh  of  an  Enemy  a  Friend  -y  and  he 
 fhall  find  God  always  merciful  to  him,  becaufe  of 
 his  Mercifulnefs  to  him  that  hath  offended  him. 
 
 CHAP.    IX. 
 
 Of  Recollection  of  the  Heart  with  God. 
 
 HE  that  gather  eth  not  with  me,  feat  tenth,  faith  our 
 Lord  Jefus  Chirft.    Luke  xii. 
 
 When  thou  fhalt  be  much  fcattered,  and  find  in 
 thee  but  little  Devotion,  by  reafon  either  of  the  ma- 
 nifold Suggeftions  and  Phantafms  of  Satan,  or  the 
 bitter  Paflions  of  thy  own  Heart,  or  the  Difpleafures 
 of  Men  troubling  and  perplexing  thee :  Thou  muft 
 then  feek  to  Gather  in  thy  felf  with  Chrilt,  and  to 
 recoiled  thy  Soul  in  fecret,  as  with  Him  and  thee 
 alone  ;  and  that  chiefly  by  the  Means  of  that  moft 
 perfea  Prayer  which  he  himfelf  hath  taught  thee. 
 
 Call  upon  thyjEsus  for  Mercy, and  for  the  Grace 
 of  Divine  Confolation  to  be  again  reftored  to  thee. 
 And  fay  with  David  in  the  Pfalm,  Lord,  all  my  Defire  * 
 kefir e  thee,  and  my  Groaning  is  not  hid  from  thee.]        Say 
 
i22  Rules  to  Like  ahnfa?  the  ggo^f  Part  in. 
 
 Say  alfo  unto  him,  c  Lord,  thou  art  my  Hope  from 
 c  my  Youth  up  ;  and  I  flee  unto  thee  in  my  Tribula- 
 €  tion.    O  Lord,  teach  me  always  to  follow  and  per- 
 
 *  form  thy  Will,  and  to  forfake  my  own  ;  becaufe 
 '  this  is  well  pleafing  unto  thee,  and  is  profitable  to 
 f  me,  for  the  Salvation  of  my  Soul. 
 
 c  Lord  grant  that  it  may  never  happen  to  me  to 
 
 *  think,  or  defire,  or  do  any  thing  that  may  difpleafe 
 '  Thee,  or  hurt  my  Neighbour;  but  that  I  may  con- 
 
 *  ftantiy  behave  my  felf  on  all  Occafions,  accord- 
 €  ing  as  thou  haft  commanded  me,  and  all  that  ferve 
 c  thee. 
 
 c  When  I  do  otherwife,  correct  me  Lord  in  thy 
 €  Mercy,  and  deftroy  me  not  in  thine  Anger.  For 
 c  thou  art  my  God ;  and  I  am  thy  poor  and  frail  Ser- 
 e  vant,  greatly  needing  thy  Grace  and  thy  Mercy 
 c  on  all  Occafions.     Let  thy  holy  Name  now,  and 
 
 *  to  all  Eternity  in  me  be  bleffed  above  all.   Amm* 
 
 CHAP.    X. 
 
 Of  Watchfulnefs  and  Frajer  again  ft  TEMPTATIONS, 
 
 WATCH  and  Tray  that  ye  enter  not  into  Temptation* 
 Matth.  xiv.  Either  of  the  Flefh,  or  of  the 
 Spirit,  or  of  the  Devil,  or  of  the  World. 
 
 The  Flefh  fuggefteth  Uncleannefs ;  the  Spirit 
 Pride;  the  Devil  Envy;  the  World  Vanity.  To  all 
 which  the  Teaching  of  Chrift  is  dire&Iy  contrary  in 
 every  Particular.  For  he  preffethto  keep  Purity,  Hu- 
 mility, Charity,  and  Contempt  of  the  World  ;  That 
 by  thefe  we  may  be  fitted  to  enter  into  the  Kingdom 
 ©f  God,  and  to  efcape  the  bitter  Pains  of  Hell. 
 
 Watch  therefore  thcu  muft,  O  Chriftian,  and  pray 
 at  all  Times,  and  in  all  Places,  becaufe  no  where  is 
 there  any  Security  for  thee,  from  the  malicious  Ad- 
 
 verfary 
 
Part  Hi.        White  toe  ste  itx  in  123 
 
 verfary,  who  fleepeth  not,  neither  refteth  from 
 Tempting  ;  but  runneth  about,  and  feeketh  whom 
 he  may  deceive,  or  (if  this  cannot  be)  at  lead  di- 
 fturb  and  vex,  and  fo  hinder  from  many  good  Exer- 
 cifes;  but  from  none  more  than  that  of  Prayer, 
 which  he  is  fpecially  fet  againft,if  that  by  any  means 
 he  can  make  thee  give  it  over. 
 
 Wherefore  our  Lord  Jefiis  Chrift,  knowing  the 
 Tricks  and  Wiles  of  the  Devil,  and  the  Ufefulnefs  of 
 Prayer,  and  confidering  the  Strength  of  the  Enemy, 
 and  the  Weaknefsof  Man;  admonifhethftronglyand 
 powerfully  his  Difciples,  and  all  Chriftians,  to  Watch 
 and  Vray,  if  they  would  not  be  overcome  by  their  E- 
 nemies ;  that  is,  by  their  Vices  and  corrupt  Affecti- 
 ons. O  watch  then,  and  Pray,  as  did  all  the  anti- 
 ent  Saints,  that  ye  may  not  fall  in  the  Temptation : 
 but  may  be  delivered  from  the  evil  One,  and  from 
 all  Evil. 
 
 If  you  cannot  read  over  the  whole  Pfalter,  or  a 
 great  part  of  it,  read  at  leaft  one  Pfalm,  or  one  An- 
 gle Verfe  however,  and  Meditate  thereupon ;  for  ex- 
 citing the  Heart  upwards  to  God,  by  groaning  in 
 the  Language  of  the  Spirit,  and  by  the  Oracle  of  a 
 living  Voice. 
 
 For  God  is  near  unto  all  them  who  thus  call  upon 
 him  with  Humility  ;  fince  the  humble  Prayer  of  the 
 Righteous,  made  in  this  Language,  pierceth  the  Hea- 
 vens, giveth  Truft  and  Affiance  in  God;  and  break- 
 eth  all  the  Devil's  Politicks  and  Strengrh,  confound- 
 ing his  Threats,  and  trampling  on  his  Trifles  and 
 Gewgaws. 
 
 If  without,  or  in  the  World,  thou  art  hindred,  en- 
 ter into  thy  Clofet  within  :  And  according  to  Chad's 
 Counfel,  Jhuttmg  the  Door  thereof,  pray  to  thy  Father  in 
 fecret.  Since  he  knoweth  what  thou  thinkeft,  and 
 what  thou  haft  mbft  need  ofV  r 
 
 Thus 
 
$24  i&uieg  tolitie  abotoe  tiie  saiojiD  Partiir. 
 
 Thus  therefore  in  every  Petition  do  thou  pray : c  Fa- 
 c  ther,  thy  Will  always  be  done^  not  mine:  Do  with 
 6  me  as  is  pleafing  to  thee,  and  as  is  profitable  for  me. 
 
 If  thou  art  prefent  at  the  publick  Service  of  the 
 Church,  bear  thy  Part  therein  wich  all  Diligence; 
 and  joining  with  the  Congretation,  in  what  is  Read 
 or  Sung,  behave  thy  felf  as  an  Angel  in  the  fight  of 
 God.  But  take  heed  when  thou  prayeft  or  giveft 
 Thanks,  with  others,  that  thou  preferve  hiddenly  the 
 true  Compun&ion  of  Spirit.  And  fo  pleafe  thou 
 Men  that  outwardly  behold  thee,  as  not  to  difpleafe 
 God  and  his  holy  Angels. 
 
 For  God  more  regards  the  Contrition  of  Heart, 
 than  the  Loudnefs  of  the  Voice.  For  by  humble 
 Prayer  God  is  appealed,  but  by  vain  Glory  he  is  of- 
 fended. \nd  hence  art  thou  called  on  to  aflift  in 
 the  holy  Offices  ^ich  a/wreHeart  and  an  humble  Voice; 
 that  all  Glorying  may  be  here  avoided,  and  fo  the 
 Tempter  be  prevented  from  creeping  in.  Watch 
 therefore  and  Pr ay,  that  thou  enter  not  into  the 
 Temptation  of  the  Devil :  and  that  thou  confent  not 
 to  him,  thinking  to  gain  Applaufe. 
 
 By  the  filent  weeping  of  the  Heart  Grace  is  acqui- 
 red, and  augmented  :  But  by  a  dhTolute  Sound  of 
 the  Voice,  and  undecent  Loudnefs,  Devotion  is  loft. 
 Now  for  every  Fault  and  Negled:  herein  committed, 
 an  Account  muft  furely  be  given.  From  which  may 
 the  Divine  Goodnefs  keep  us  always,  and  bring  us 
 in  the  End  to  the  Heavenly  Kingdom.    Amen. 
 
 CHAP. 
 
Part  ill.        totjiie  toe  are  m  in  125 
 
 CHAP.    XL 
 
 The  Fear  of  Future    Vunijhment   a   Vrefervative   in 
 
 Temptation, 
 
 Confige  timore  tuo  carnes  meas.   Vulg.  Lat. 
 
 STAB  my  Flcfi  ivith  the  Fear  of  Thee,  Pfal.  cxix. 
 Ufeful  is  this  Prayer,  not  only  againft  the  Vices 
 of  the  Fkfijy  but  alio  for  deprefling  the  Pride  of  Mind. 
 
 For  thefe  two  Evils  do  trouble  Man  daily,  and 
 ceafe  not  to  fight  againft  him.  Since  either  the  Flejh 
 coveteth  thofe  Things  which  are  unlawful ;  or  the 
 Spirit ,  for  the  fake  of  fomewhat  that  is  or  appeared! 
 Good,  groweth  Proud,  and  feeketh  Apptaufe.  Both 
 is  a  very  great  Evil:  On  both  fides  the  Peril  is 
 dreadful. 
 
 When  therefore  the  wretched  Flefti,  the  Flefh  that 
 muft  fhortly  die,  doth  tempt  thee  to  Sin,  think  on 
 the  Torments  of  eternal  Fire:  And  fo  fhak  thou  ex- 
 tinguiih  the  Fire  of  Concupifcence  with  the  Fire  of 
 Hell;  and  the  greater  Motions  fhall  expel  the  lefs, 
 that  fo  the  Spirit  may  be  faved  as  by  Fire.  Confider 
 alfo  that  every  Delight  of  the  Flefh  is  fhort ;  all  the 
 Joy  of  the  World  deceitful;  and  all  the  Comlinefs 
 of  the  Body,  and  all  Honour  and  Glory  from  Men, 
 vain  and  fading.  This  indeed  every  one  well  knows; 
 but  few  are  they,  alas!  that  duly  confider  the  fame. 
 
 As  the  Head-ach  will  make  the  Voluptuous  to 
 grieve,  and  pitifully  to  take  on:  So  the  Fear  of 
 Death  and  Hell  may  make  the  Paffionate,  and  the 
 Tempted,  take  heed  of  falling  into  Sin. 
 
 He  that  is  without  Fear,  fuddainly  rufiieth  upon 
 Evil :  And  he  that  humbleth  not  himfelf  before  God, 
 and  before  the  Congregation  of  his  Saints,  fhall  not 
 ftand  in  the  Judgment,  but  fhall  be  confounded  by 
 the  evil  Spirits, 
 
 z  This 
 
i26  Eule0  tojLibe  abobe  ttymoiln  Part  in. 
 
 This  is  a  fure  and  true  Saying,  which  ftandeth  faft, 
 and  deceiveth  not :  Let  him  be  Man  or  Angel,  God 
 rejifteth  the  Troud ;  but  givcth  Grace  to  the  Humble.  And 
 the  Mercy  of  the  Lord  is  from  Everlafting  even  to 
 Everlafting  with  his  Saints,  and  with  thofe  whom 
 he  hath  chofen  for  himfelf. 
 
 Fear  therefore,  O  proud  Worm,  the  Judgment  of 
 God  in  all  thy  Deeds  ;  and  take  care  not  to  boaft 
 for  any  vain  Reputation  which  thou  haft. 
 
 When  thou  malt  have  done  all  what  thou  canft, 
 and  what  in  ftri&nefs  thou  art  obliged  to  ;  yet  doft 
 thou  fail  ftill  in  many  Things,  and  art  hardly  able  to 
 give  an  Account  of  one  of  a  thoufand  of  what  is 
 due. 
 
 Fear  the*Rod  of  God;  fear  his  Staff;  fear  the 
 Judgment  to  come.  Nothing  in  the  Wicked  (hall 
 pafs  unpunifhed ;  as  nothing  in  the  Godly  fliall  be 
 unrewarded. 
 
 If  thy  Houfe  now  were  on  Fire,  wouldeft  thou 
 Hot  be  afraid,  and  foon  get  up,  and  flee  away  ?  Be- 
 hold, what  Fear  and  Dread  here  doth  ;  and  fure  the 
 Thought  of  Pains  never  to  end,  and  of  a  Fire  not  to' 
 be  quenched,  ought  not  to  be  lefs  Effect u al ;  but 
 muft  expel  front  thee  all  Lukewarmnefs  and  Dead- 
 nefs,  and  introduce  Earneftnefs  and  Fervour  of 
 Prayer,  that  fo  thereby  thy  Efcape  may  be  from  the 
 Wrath  to  come. 
 
 CHAP,    XII. 
 
 0/  the  Remembrance  of  our  Lord's  Vajfiofu 
 
 BLESSED  are  they  that  Mourr^  for  they  frail  be  Cora~ 
 frtedy  Matth.  v. 
 Comforted  by   whom  ?   By  Chrift  for  certain,  in 
 the  Sec  ret  of  their  Heart ;  not  by  the  World,  in  the 
 
 Vanities 
 
Part  in,        toliile  toe  are  in  it. 107 
 
 Vanities  thereof.  For  the  Merriment  of  the  World 
 is  Enmity  with  Chrift  ;  and  light  Converfation  and 
 vain  Laughter  do  not  well  agree  with  his  (acred 
 Taffiony  and  moft  bitter  Wounds. 
 
 For  had  I  but  one  Thorn  of  the  Crown  of  J  E  SUS 
 in  my  Head,  or  flicking  in  my  Back,  fhouid  I  laugh  ? 
 No  verily:  But  for  Grief  1  fhouid  rather  Weep,  and 
 cry  out  aloud. 
 
 Had  I  alfo  but  one  Nail  of  his  Grofs  in  my  Foot,1 
 whither  fhouid  I  go,  or  whither  run  ?  No  where  cer- 
 tainly could  I  go,  or  run;  but  I  fhouid  fit  down  and 
 grieve ,  and  by  the  Experience  of  my  own  Griefs, 
 learn  to  Sympathize  with  Chrift,  and  to  Suffer  wich 
 him. 
 
 And  oh!  That  I  could  but  moft  bitterly  weep  at 
 the  Foot  of  his  Crofs,  that  I  might  obtain  of  him 
 the  Remiffion  of  all  my  Sins.  O  how  holy  is  the 
 Grief,  and  how  fweet  the  Weeping,  which  from  a 
 Fellow-Suffering  of  the  holy  Wounds  of  our  Lord 
 Jefus  Chrift,  is  largely  poured  out !  O  Sorrow  not 
 to  be  forrowed  for!  O  Mourning  big  with  Confola- 
 tion  !  O  Tears  moft  delicious,  and  moft  fruitful ! 
 
 When  therefore  at  any  Time  thou  art  weighed 
 down,  or  art  tempted,  or  art  infirm,  run  immedi- 
 ately to  the  Shield  of  Prayer,  and  to  the  Banner  of 
 the  holy  Crofs:  And  fo  refting  in  the  holy  Wounds 
 of  thy  Jefus,  and  there  fixing  thy  felf,  feek  from 
 thence  the  falutary  Medicine  for  thy  Vices,  by  de- 
 vout Prayer,  and  the  ferious  Recollection  in  thy 
 Heart  of  his  moft  holy  Paffion. 
 
 Ponder  in  thy  Mind,  and  meafure  (if  thou  canft) 
 the  Magnitude,  the  Longitude  and  the  Alcirude  of 
 that  facred  Crofs,  whereon  the  Lord  Jefus  hung  na- 
 ked, and  was  pierced  with  direful  Nails  for  thee,  e- 
 Veh  for  thee,  O  Man  ! 
 
 Number  attentively  how  many  were  the  prickling 
 Thorns  in  the  Crown  of  thy  Lord,  which  fo  ftarp- 
 
 ly 
 
i28  isunes  to  Litoc  aootoe  tlje  eiio^D  Part  in. 
 
 ly  cut  and  lancinated  the  Head  of  the  Son  of  God, 
 even  the  holy  down  of  the  Head,  and  made  the 
 fame  to  run  down  with  Blood  molt  largely. 
 
 Put  now  thefe,  together  with  the  other  Arms  of 
 the  Paflion  of  Jefus  Chrift,  clofe  by  thee ;  let  them 
 be  always  near  thee,  for  a  good  Guard  both  in  the 
 Day  and  in  the  Night:  That  fo  the  envious  Enemy 
 may  not  find  thee  at  any  time  unguarded.  Let  him 
 not  furprife  thee  naked,  and  empty  of  fuch  Divine 
 Images,  left  he  fill  thy  Imagination  with  Pi&ures  of 
 his  own,  with  fordid  Pourtraitures,  and  with  foul 
 ftinking  Idols. 
 
 And  when  thou  lyeft  down  on  thy  Bed,  remem- 
 ber the  Bed  of  our  Lord  Jefus  Chrift  :  Confider 
 how  a  poor  little  Manger  was  made  a  Bed  for  the 
 Saviour  of  the  World ;  and  a  beggarly  Stable  the 
 Bed-Chamber  for  the  King  of  Kings.  Behold  him 
 wrapped  in  Swadling-Cloaths,  and  covered  over 
 with  a  little  Hay,  inftead  of  a  rich  embroidered 
 Mantle.  Behold  him  alfo  afterward  in  like  manner 
 deftitute,  and  the  very  Foxes  better  provided  for 
 Lodging  than  he.  And  then,  in  thelaft  place,  be- 
 hold him. lying  in  a  Sepulchre  of  Stone  :  Behold,  I 
 fay,  this  thy  Crucified  Lord,  buried  in  the  Heart  of 
 the  Earth;  behold  thy  dead  Lord,  ftretched  out  in 
 his  cold  and  ftony  Bed,  and  be  thou  by  Faith  as 
 one  Buried  with  him. 
 
 Here  therefore  reft  thou  in  the  Peace  of  Chrift, 
 forgetful  of  all  the  Things  that  are  .in  the  World ; 
 accounting  them  all  Vile,  and  as  Nothing,  feem  they 
 never  fo  great  and  pleafant:  That  fo  with  him,  thou 
 may 'ft  obtain  a  Refurrettion,  here  in  Righteoufnefs 
 and  Grace;  and  hereafter,  with  all  the  Elect,  in 
 Glory  everlafting. 
 
 CHAP. 
 
Part  Hi.       tofiUf  tne  are  in  ft,  129 
 
 CHAP.    XIIL 
 
 Of  the  Invocation  of  the  Holy  Name  of  J  s  s  U  S. 
 
 Dirige  Domine  Deus  msus,  in  confpecfcu  cuo  viam 
 meam.    Vulg.  Lau 
 
 LEAD  me,  O  Lord,  in  thy  ?Jghteoufnefst  Make  my 
 Wc  thy  Face.      Pfi].  v. 
 
 'DifcJple.']  Thy  Ways,  OLordJefu  thrift,  are  beau- 
 t(        '        :  th  -  are  pre  fant    ~'ays;  both  clean  and 
 late  are  they  •    Ways  chey  are  wherein  I  mav  righc- 
 Vvalk.    Yea  all  thy  Paths. re  Peace- 
 j ,  niade  ready  for  the  leading  of  all  thy 
 .ass,  who  are  truly  humble  in  Heart    into 
 averilj   Kingdom,  ' 
 
 herefoever  therefore  tliott.fDJ6arneft  or 
 
 walker:  •  and  whenever  tHou  itandeft,  or  finteft  down 
 call   .ways  upon  Jestt's.    And  that  he  mav  ri£h  ly 
 Cundu  'i  thee  in  the  Way,  repeat  thou  heartily  this 
 holy  Verflete,  Afcfc  ^7  ^  O  Lord„my  God  Jh.it 
 before  thy  Face. 
 
 Then  in  like  manner,  add  this,  «  0  hold  thou  up  my 
 Goings,  gracious  jefu,  *»  %  Paths,  that  mv  Fwtftps 
 flip  not  Tea  perfect  my  Goings,  dear  Lord,  here- 
 in ;.  that  my  Footfieps  Be  not  moved,  fo  as  I  be  in- 
 ched ro  behold  vain  Things,  or  to  fpeak  fuch  as 
 and  idle  and  hurtful  to  thy  Soul. 
 And  after  thefe,  in  the  next  Place,  take  this  with 
 thee  that  here  foiloweth  for  a  Viaticum,  to  feed  on 
 in  thy  Journey  •  and  as  a  Staff  to  lean  on,  do  thou 
 hold  it  fait  in  thy  Hand :  And  often  looking  up  to 
 Heaven,  do  thou  after  this  manner,  in  Batch,  de- 
 voutly Pray,  vj%* 
 
 ^  "  May  Jesus  be  prefent  always  wkh  me -in  :hz 
 
 Way,  in  every  Place,  and  at  every  Occafion,  for 
 
 w  my  Guard  and  my  Condu&  :   Left  peradventurs 
 
 M  [s  I  go 
 
 Cf 
 
 iC 
 
no  Enlc-?  to  fifor  aootoe  tfaFmo^ip  Pan TiL 
 
 *f  I  go  aftray  into  By-paths  ,♦  and  through  a  Multi- 
 f<  tude  of  Phancafms,  from  within  and  without,  be 
 u  made  to  rove  up  and  down,  and  fo  lofe  my  felf ! 
 
 This  holy  Invocation  is  fhort  to  be  repeated,  light 
 to  be  carried,  eafy  to  be  retained  ;  it  is  fweet  to 
 think  on,  mighty  to  Protetf,  and  faithful  to  Guard; 
 it  is  fociable  to  Walk  with,  is  delegable  to  Recreate, 
 and  is  amiable  and  friendly  to  Comfort.;  it  is  ftrong 
 and  potent,  by  faith,  to  Succour;  and  wife  and 
 prudent  to  Lead,  by  a  ftrait  Courfe,  every  poor 
 Pilgrim,  and  Defpifer  of  the  World,  to  Life  and  Reft 
 eternal  in  the  Heavens. 
 
 This  holy  Prayer,  as  it  bnngeth  Jesus  along 
 with  it,  bringeth  with  him  better  Companions,,  and 
 better  Soldiers  and  Guards,  than  all  the  Kings  and 
 Princes  of  the  World,  tan  pretend  to  have  about 
 them.  For  the  holy  Name  Jesus,  in  and  by  the 
 ftrong  Attra&ion  of  the  Spirit,  being  thus  invocated, 
 attradeth  to  ic  the  whole  heavenly  Court,  and 
 all  the  glorious  Seraphick  Hofts ;  which  delight  to 
 encamp  about  rtie  Favourks  of  their  King,  whom 
 with  all  Reverence  they  gladly  follow,  wherefoever 
 he  goeth,  or  prefenteth  himfelf  to  any. 
 
 O  how  bleffed  is  the  Man,  who  by  having  Jesus, 
 hath  fuch  a  Guard  about  him  ! 
 
 Bleffed  is  the  Pilgrim,  who  in  every  Place  and 
 every  Time  of  this  his  Banifhment  in  the  Body,  cal- 
 ling upon  that  moll  holy  Name,  remembreth  his 
 Native  heavenly  Country  ;  where  the  Bk  fled  Jesus, 
 the  King  of  Saints  and  Angels,  is  waiting  to  receive 
 him. 
 
 Bleffed  is  the  Pilgrim,  who  feeketh  not  to  himfelf, 
 an  abiding  Place  in  this  World  ;  but  longeth  to  be 
 diffolved,  and  to  be  with  Chrift  in  Heaven. 
 
 Bleffed  is  the  poor  Beggar,  who  daily  beggeth  for 
 the  Bread  of  Heaven,  and  travelleth  on,  ftill  beg- 
 ging, and  will  by  no  means  give  over  humbly  Sup- 
 plicating 
 
Part  ill.  toftile  tue  are  in  in  131 
 
 plicating  at  God's  Table,  until  at  laft  he  receive  a 
 Crumb  of  this  Divine  Bread. 
 
 Bleffed  is  the  Man  who  is  called  to  t^e  Supper  of 
 the  Lamb ;  and  who,  till  he  arrive  at  the  Celeftial 
 Banquet,  taketh  here  the  Pledge  of  it,  and  by  devout 
 Communicating,  fpiritually  Eateth  and  Drinketh 
 with  Chrift. 
 
 This  is  a  Difciple  of  JESUS,  a  Companion  of 
 Angels,  a  Fellow-Citizen  of  the  Appftles,  a  Friend 
 of  Heaven,  and  God's  Domeftick  Servant. 
 
 This  Manfhall  receive  the  Blefflng  from  the  Lord; 
 he  fhall  receive  Bleffing  and  Mercy  from  the  Lord 
 Jefus,  the  God  of  his  Salvation ;  and  fo  foon  as  he 
 crieth  unto  him,  jESUl  JESU!  his  Lord  fhall 
 hear  him  from  his  holy  Heaven,  whatfoever  Place 
 or  whatfoever  Danger  he  may  be  in.     For, 
 
 When  the  Difciples  were  failing  on  the  Sea,  and 
 near  to  be  drowned,  JESUS  was  prefenriy  with 
 them,  and  calming  all  their  Fears,  faid,  What  far  ye? 
 Have  Confidence ;  ltd  I;  be  not  afraid.  And  now 
 He  frith  the  very  fame  to  every  one  of  his  Difciples 
 and  Followers,  while  they  are  here  toffed  on  the 
 tempeftuous  Sea  of  this  World. 
 
 So  foon  as  they  cry  unto  the  Lord  Jefus  in  their 
 Trouble,  he  delivereth  them  out  of  their  Diftrefs : 
 He  maketh  by  his  Voice  the  Storm  to  ceafe,  and  by 
 the  Breath  thereof  all  the  Waves  to  be  ftill,  and  the 
 Billows,  which  made  the  Soul  to  roul  to  and  fro,  to 
 be  quiet. 
 
 CHRIST.  Wtat  are  you  afraid  of?  It  is  I ;  there- 
 fore fear  not,   for  I  am  with  you  to  the  End. 
 
 S.  How  fweet  is  the  Voice  of  thy  JESUS  to  thee, 
 O  Soul!  It  is  Sweet  to  Comfort  thee ;  Strong  to 
 Proteft  thee  ,•  Pleafant  to  make  thee  Merry  and  Joy- 
 ful  ,•  it  is  Tender  to  bear  wkh  thee,  and  Gracious  to 
 givetheeLife  Eternal. 
 
 M  2  The 
 
iga  Euicg  to  Lifre  abota  tlie ffloflti  PartTIl 
 
 The  Holy  Child  Jesus. 
 t  Ave  Domine  J  E  S  U, 
 
 I. 
 
 JESUS  full  of  Truth  and  Grace] 
 Vifits  now  this  lowly  Place. 
 Jefus  now  to  me  defcends ; 
 Jefus  me  from  III  defends. 
 Hail  my  Jefu,  Sweet  and  Mild! 
 All  hail  holy,  humble  Child  ! 
 Who,  for  fake  of  wretched  Man., 
 Didft  thy  felf  into  a  Span 
 
 Contraa ;  who  fill'ft  th'  Univerfe ! 
 
 Thou  do'ft  here  thy  feif  immerfe,, 
 
 lluman  Nature  thus  to  fill : 
 
 And  thy  Bladings  to  diftill, 
 
 Here  and  There  on  every  fide. 
 
 For  Mankind,  O  happy  Tide! 
 
 Thou  thy  Fulnefs  do'ft  comprefs, 
 
 That  his  God  Man  may  Poffefs ; 
 
 So  but  Love  enlarge  his  Mind. 
 Who  much  do's  Love,  fliall  much  of  Mercy  find. 
 
 JESUS  full  of  Mercy  is-: 
 
 In  his  Mercy  is  Man's  Blifs. 
 
 In 
 
 »f  See  Appendix,  Numb,  XI, 
 
Fart  hi,      turtle  toe  are  in  it. 133 
 
 In  his  Littlenefs  Man's  All. 
 Let  us  liften  to  his  Call. 
 Th'  Infant  Jefus  calls  aloud  : 
 He  calls :  Why,  O  Man,  fo  Troud  ? 
 O  venerable  Manger! 
 Who  is  this  Royal  Stranger  ? 
 Lo !  Here  in  a  Manger  lies, 
 More  than  Man  can  ever  prize  : 
 More  than  the  whole  World's  Value. 
 Here  Man  is  much  too  (hallow. 
 Here's  the  Fulnefs  of  all  Things : 
 Endlefs  Fulnefs  ever  fprings. 
 This  fmall  Cafe  does  comprehend 
 The  Beginning  and  the  End. 
 Here  are  hidden  Mines  contain'd : 
 Here  Heav'ns  Treafure  is  regain'd. 
 If  this  Treafure  Man  wou'd  find, 
 Let  Man  but  Love,  and  to  Himfelf  be  kind- 
 s' 
 JESUS  full   of  Kindnefs  is. 
 Never  was  there  Love  like  HIS. 
 O  bottomlefs  Charity  ! 
 O  wondVous  Humility! 
 See  what  in  this   Crib  is  laid! 
 See  what  God  for  Man  has  paid ! 
 And -be  hence  to  Sin  afraid. 
 See  the  World  within  a  Crib ! 
 Why  fo  eafy,  why  fo  glib, 
 
 M  3  Do 
 
1 34  ftttles  to  tibe  aboto  tbf  ©BoilD  Part  III. 
 
 — 
 
 Do   the  Wheels  of  Nature   run 
 In   Man  Corrupt,  and  Undone  ?\ 
 Stop  here,  fwift  the  Wheels,  O  Man  ! 
 And  be  fure  all  Things  to  fcan. 
 Do  not  Soar,  my  Child,  top  high ; 
 But  with  Jefus  here  to  lye 
 Negleded,  be  thou  content. 
 Let  thy  Mind  on  Him  be  bent. 
 Hither  bring  thy  richeft  Store; 
 And  the  Infant  KING  Adore  : 
 Who  was  in  a  Stable  Born, 
 To  bring  down  thy  haughty  Scorn. 
 Confider  well  his  humble  Ways. 
 The  Humble  Soul  mall  Humble  Jefus  Praife, 
 
 4- 
 Hail,  OJESU,  full  of  Lave! 
 With  righ  Graces,  from  Above, 
 Come  into,  and  fill  my  Heart; 
 N  O  W  thy  Self  to  me  impart. 
 For  without  Thee  I  am  Nought  * 
 Who  with  Thee  am  richly  Fraught. 
 Fraught  with  Heaven's  richeft  Store, 
 How  can  I,  ev'n,  wifh  for  more  ! 
 1  was  Nought,  and  Nought  could  Do, 
 -      When  faft  Bound  by  Deadly  Foe! 
 Faft  in  Darknefs  I  was  chain '4; 
 In  the  Pungeon  I  remain'd. 
 Then  Jefus  in  Arms  of  Light 
 Came,  and  Feprs  he  fcatter'd  quite.  He 
 
Part  ill         tol)ue  toe  are  in  it 135 
 
 He  my  Prifon  made  to  fluke  : 
 He  the  Bars  in  funder  brake, 
 Thickeft  Bars  of  Da*rknefs  rent. 
 And  fo  to  the  Captive  fent 
 Life,  and  Liberty,  and  Joy. 
 Thus  Life  do's  Death,  Light  Darkijefs  do's  deftroy. 
 
 r- 
 
 Hail  JESU,  full  of  Pity  t 
 Who  from  bright  Salems  City 
 Hither  do'ft  in  Grace  defcend, 
 My  Wo  and  Mifery  to  end. 
 I  was  Poor,  yet  wou'd  be  Rich  ; 
 For  the  World  did  me  bewitch. 
 But  no  Riches  I  could  find, 
 Unlefs  in  a  Dreaming  Mind. 
 I  was  Blind,  yet  thought  I  Saw  : 
 And  odd  Pi&ures  I  did  draw ; 
 As  Fancy  did  blindly  rove 
 Here,  There,  Below  and  Above, 
 I  was  Wretched  every  way, 
 Having  yet  no  Prop,  nor  Stay  ; 
 Till  kind  JESUS  me  did  meec, 
 And  moft  lovingly  did  greet. 
 He's  the  only  Prop  to  me  : 
 He  my  Stay  (hall  only  be. 
 Well  might  I  without  him  flide^ 
 \¥hen  I  had  fo  Blind  a  Guide. 
 
 M  4  .  #Wr 
 
136  Eules  to  lite  abotoe  tt>e  ffloiVa  Part  111. 
 
 Reafan  too  was  Stupid  grown, 
 And  cou'd  not  difcern  her  Own. 
 JESUS  then  fliall  guide  my  Mind. 
 Let  not  the  Blind  prefume  to  lead  the  Blind, 
 
 6. 
 I  was  Naked,  and  caft  out  : 
 So  thought  th'  World' to  range  about. 
 For,  alas!  I  knew  it  not ; 
 Or,  at  leaft,  had  quite  forgot. 
 Blind  and  Dark,  nought  could  I  fee  $ 
 Till  He  came  to  Vifit  me. 
 Jefus  came,  and  touch'd  my  Eye. 
 Touch' d  of  him,  I  to  defcry 
 My  own  Nakednefs  was  made, 
 But  Naked  was  not  afraid. 
 For  a  Cov'ring  there  was  near; 
 Under  which  I  might  appear. 
 So  to  Chrift  I  Naked  ran, 
 Which  no  fooner  I  began, 
 But  to  me  ftrait  he  drew  nigh,' 
 His  dear  Merits  to  apply. 
 He  put  on  me  his  Own  Robe, 
 And  into  my  Hand  a  Globe ; 
 Over  which  a  Crofs  was  fet. 
 For  both  Crofs  and  Crown  here  met." 
 Thus  for  Cloathing  Chrift  I  had. 
 The  Naked  Soul  is  thus  with  JESUS  Clad. 
 
 JESUS 
 
Part  III.        toilUe  Sw  *xt  in  it, ^37 
 
 7- 
 JESUS  ever  full  of  Light, 
 Comes  to  Vifit  this  our  Night. 
 Jefus  is  Eyes  to  the  Blind : 
 A  Robe  of  Light  to  the  Mind. 
 Jefus  is  my  Joy  and  Eafe  , 
 Is  my  Pardon  and  Releafe. 
 Still  he's  my  Help.     I  was  Lame  ; 
 When  my  Jefus  to  me  came; 
 Strait  he  made  the  Lame  to  skip  : 
 Strait  he  made  my  Heart  to  leap* 
 I  was  Sick  :  my  Soul  did  Moan  ; 
 Bitterly  my  Heart  did  Groan. 
 My  languid  Heart  fcarce  cou'd  Cry 
 Help,  O  Help !  Ah  !  none  was  nigh. 
 Jefus  then  to  me  drew  near ; 
 Jefus  bad  me  not  to  fear. 
 Jefus  my  Thyfician  is ; 
 And  my  Life  is  bound  in  His. 
 He's  my  Life  and  only  Blifs : 
 He's  my  Health  and  Happinefs. 
 Jefus  is  my  Saving   Health, 
 Jefus  is  to  me  all  Wealth. 
 So  his  Prefcripts  I  but  heed, 
 Well  I  hope  therefore  to  fpeed. 
 None  but  the  Sick  do  the  Pbyjtckn  need, 
 
 CHA  P, 
 
D 
 
 198  Rtftfg  to  tfoe  ahcbe  tfte  g£i02ir>  Part  iil 
 
 CHAP.    XIV. 
 
 Of  the  Spiritual    COMBAT. 
 
 Viriliter  agito  &  confortetur  cor  veftrum.  Vulg.  Lat 
 
 O  valiantly  and  let  your  Heart  be  firengthned. 
 Pfal.  xxxi. 
 
 As  by  the  Paffion  and  Crofs  of  J  e  s  u  s,  and  the 
 Sufferings  of  the  holy  Martyrs,  we  learn  Patience ; 
 fo  by  all  what  the  other  Saints  of  God  have  wrought 
 in  all  Generations  by  Faith,  operating  through  Cha- 
 rity, we  ought  to  learn  thofe  fpecial  Virtues  and 
 Graces  wherein  they  principally  excelled  ;  and  fo 
 through  the  Contempt  of  all  worldly  Things,  with 
 them  to  feek  after  the  Things  that  are  Heavenly 
 and  Eternal. 
 
 O  Servant  of  God,  ftudy  then  to  imitate  the  in- 
 vincible and  infuperable  Patience  of  the  Great  He- 
 roes of  Faith;  and  by  their  Example,  learn  to  refill 
 the  Devil,  and  to  defeat  all  his  Counfel. 
 
 Set  before  thee  moreover  the  noble  Inftances  of 
 inviolable  Conftancy  and  Magnanimity  in  weak 
 Women :  And  by  their  truly  honourable  Courage 
 in  the  Combat  againft  Flefh  and  Blood,  learn  to 
 fpurn  at,  and  caft  f^r  from  thee,  all  whatever  deflleth 
 the  Soul. 
 
 If  God  taking  pity  on  thy  Poverty,  give  thee 
 temporal  Goods;  be  not  thereat  lifted  up;  neither 
 fet  thy  Heart  foolifhly  upon  them  ;  for  thou  knoweft 
 not,  O  Man,  how  long  thou  fhalt  be  here,  or  mayefl 
 enjoy  them.  See  thou  be  then  hereof  a  good  and 
 faithful  Steward. 
 
 Do  not  wifti  for  a  long,  but  for  a  good  Life  ;  re- 
 membring  that  a  good  Confcience  is  better  than  all 
 the  Treasures  of  the  World.  So  much  the  more  as 
 thou  fhalc  have  of  the  earthly  Things,  fo  much  the 
 
 greater 
 
Part  in.         ftiliUe  toe  arc  in  iu  139 
 
 greater  doubtlefs  is  thy  Account,  and  thou  (halt 
 accordingly  be  judged  with  more  Severity.  Verily, 
 nothing  is  more  foolifh,  or  more  abfurd,  than  to 
 adhere  to  the  World,  whofe  Glory  is  ftion-,  and 
 whofe  beft  Eftate  is  treacherous. 
 
 But  Happy  and  Bleffed  are  the  wife  Virgins,  who 
 have  forfaken  all  Things  for  Chrift :  And  who  by 
 the  (trait  and  narrow  Way,  have  ftudied  to  arrive 
 at  their  eternal  Country.  Lo,  this  is  the  true  Wif- 
 dom  ;  however  by  the  World  it  may  be  accounted 
 Folly.  # 
 
 Know  therefore,  O  all  ye  faithful  and  devout  Ser- 
 vants of  Jefus  Chrift,  that  againft  the  fundry  (both 
 carnal  and  fpiritual)  Temptations,  which  ye  are 
 Subjed  to  ;  ye  muft,  as  long  as  ye  live  in  this 
 World,  fight,  watch,  pray,  faft,  and  labour 
 
 The  Flefh  muft  be  chaftifed,  and  prudently  kept 
 under  ;  that  it  covet  not  againft  the  Spirit,  and  pre- 
 vail not  againft  the  Soul.  What  avails  it  here,  deli- 
 cately to  nourifh  the  Flefh,  and  hereafter  to  be  grie- 
 voufly  tormented  ?  Or  what  Advantage  is  it  here,  to 
 be  praifed  and  honoured  by  Men,  and  in  the  next 
 World,  to  be  confounded  before  God,  and  before  a.11 
 his  Saints? 
 
 To  fufTer  for  Chrift,  and  to  bear  Reproach  and 
 Contempt  from  the  Wicked,  is  the  greateft  Honour, 
 Praife  and  Glory  in  the  fight  of  God,  and  of  all  the 
 Bleffed. 
 
 Hence  he  faith  to  his  Difciples,  and  therewith 
 comforreth  all  the  Faithful  every  where,  who  fuffer 
 Injury  and  Hardfhip  for  his  Name's  fake  :  Bleffed 
 are  ye,  when  Men  mail  revile  you,  and  perfecute 
 you,  and  {hall  fay  all  Manner  of  Evil  againft  you 
 falfely,  for  my  Sake:  Rejoice,  and  be  exceeding 
 glad;  for  great  is  your  Reward  in  Heaven.  Thefe 
 are  the  Words  of  Truth,  let  therefore  your  Heart  be 
 ftrengrhned ! 
 *  CH  A  P. 
 
i4Q  Eules  to  libe  abobe  tfre  QHo?lti  Part  in. 
 
 CHAP.    XV. 
 
 Of  Stability  and  Instability. 
 
 Stabiles  eftote  in  omni  opere  Domini  Temper.' 
 
 Vulg.  Lat. 
 
 BE  ye  Stedfaft  in  every  Work  of  the   Lord  always] 
 i  Cor.  xv.  5-8. 
 
 Tell  me  what  thott  art  at  all  the  Better,  or  the 
 Holier,  O  Chriftian,  for  running  up  and  down,  and 
 feeing  or  hearing  a  great  many  Things,  here  and 
 there  where  thou  doft  vifit,  which  may  bear  a  Rela- 
 tion to  thy  heavenly  Country  ,♦  if  fo  that  thou  art 
 by  this  Means  the  more  fcattered  in  thy  Mind,  and 
 confequently  hindred  from  arriving  at  that  which 
 thou  art  feeking  for. 
 
 Bieffed  is  he,  who  keepeth  his  Heart,  and  his  Bo- 
 dy, from  all  Vain  wandring  Abroad  :  And,  who,  re- 
 turneth  prefently  to  himfelf  with  Sighs  and  Groans, 
 begging  Pardon  of  God,  whenfoever  he  hath  been 
 fcattering  himfelf. 
 
 But  wo  unto  thee,  O  filly  Loiterer,  who  often 
 wandereft  abroad,  and  fruitlefly  fpendeft  thy  Time, 
 to  thy  own  Lofs,  and  to  others  Scandal.  Idle  Viiits^ 
 and  vain  Difcourfe,  what  do  they  bring  forth,  but 
 a  melancholy  Reckoning  at  laft  ? 
 
 Much  Peace  is  to  him,  who  from  his  own  Choice 
 abideth  in  Solitude,  waiteth  on  God  in  Secret,  often 
 Prayeth,  converfeth  with  good  Books,  zealoufly 
 readeth  the  Scriptures,  and  giveth  himfelf  up  affecti- 
 onately to  holy  Meditation,  and  Divine  Contem- 
 plation. 
 
 Be  thou  ftedfafl  therefore  in  the  Work  of  thy 
 Lord ;  and  in  the  Lot,  and  Order,  wherein  he  hath 
 placed  thee :  That  fo  he  may  eftablifh  thy  Heart, 
 &nd  thou  mayeft  wander  no  more  out.  So  fhalt  thou 
 
 come 
 
Part  ill.        toiiile  toe  are  in  in  141 
 
 come  to  underftand  what  this  Peace  of  His  is,  and 
 what  this  *  hidden  Manna  is,  which  is  tafted  in  Soli- 
 tude when  thou  art  with  rh y  God  Alone.  For  by  none 
 but  fuch  as  do  ftedfaftiy  periift  in  Waiting  upon  him; 
 and  who  by  the  Perfeverance  of  Faith,  are  Over- 
 comers  in  the  Spiritual  Warfare,  can  this  ever  be 
 Tafted. 
 
 Bleffed  is  the  Man,  who  holdeth  out  therefore,  in 
 the  Patience  of  Faich,  unmoveabie,  and  abounding 
 in  the  Work  of  the  Lord,  and  who  diligently  keep- 
 eth  his  Steps  from  wandring  out. 
 
 Bleffed  is  the  Man,  whole  Heart  is  fixed  in  the 
 Lord,  his  Salvation  ;  and  who  therefore  gaddeth  not 
 after  every  Voice ;  nor  is  tolled  up  and  down  with 
 every  Wind. 
 
 See  then  that  thou  fcatter  not  thy  felf,  by  running 
 h?  re  and  there ;  but  that  thou  keep  clofeto  thy  God, 
 and  watch  his  Voice  at  all  Times,  which  Voice  can- 
 not be  heard  by  thee,  but  in  the  Silence  of  all 
 Flefh  :  And  if  at  any  Time  it  fhould  happen,  that 
 thou  be  diftraded  with  long  Vifits  and  Difcourfes, 
 Recoiled:  thy  felf  again  by  long  Silence  ;  abiding 
 within  in  fecret,  and  both  lamenting  and  retrieving 
 thy  Lofs. 
 
 By  the  Things  that  are  feen  or  heard,  cometh 
 the  Diftra&ion  of  Heart  prefently  •  but  frequent 
 Prayer,  and  internal  Compun&ion,  expelleth  the 
 hurtful  Imaginations,  and  fuperfluous  Cares ;  which 
 are  an  Hindrance  to  thy  Stability  in  the  Work  of  the 
 Lord.  This  obferve  thou  carefully  •  fo  flialc  thou  be 
 eftabliflied,  and  fhalt  not  be  moved. 
 
 J  See  the  Appendix,  Numb.  II. 
 
 C  II  A  P, 
 
142  ftnleg  toiitoe  abobe  tfteCTKglD  Part  m. 
 
 CHAP.    XVI. 
 
 Of  the  divine  Comfort  in  Tribulation  for  C  H  R I  s  T. 
 
 IN  the  World  ye  Jhall  have  Tribulation  ;  but  be  of  good 
 Comfort*  1  have  overcome  the  World, Joh.  xvi.  33. 
 It  is  ofcen  proverbially  faid,  To  have  a  Companion 
 in  Msfery  is  fome  Comfort.  But  who  ItOW  is  this  fo 
 good  and  pitiful  a  Companion,  as  knoweth  how  to 
 Sympathize  with  the  Miserable,  and  with  the  Infirm; 
 and  fo  to  fuffer  with,  and  for  them,  as  to  give  them 
 folid  Comfort  ?  This  is  no  other  verily,  than  our 
 Lord  Jefus  Chrift,  who  differed  and  was  Crucified 
 for  us;  and  who  in  the  holy  Gofpel  calleth  himfelf 
 the  Phyfician  and  Shepherd  of  Souls,  and  the  Com- 
 forter of  the  Afflide'd  and  Tribulated,  of  the  Poor 
 and  Infirm,  of  the  Lapfed  and  Wounded.  The  -whole 
 (faith  he)  need  no  Phyfician,  but  the  Sick,  Joh.  X. 
 
 And  io,  in  like  manner,  holy  David  fpeaketh  of 
 this  very  fame  Companion,  after  this  manner  comfort- 
 ing the  Sorrowful:  The  Lord  is  near  unto  them  that  are 
 of  a  troubled  Heart,  Pfal.  XXxL 
 
 And  again  in  another  Pfalm,the  Holy  Ghoft  there 
 fpeaking  of  every  Believer  that  is  Tempted  and  Af- 
 Aided,  and  comforting  him  that  he  might  not  fall 
 into  Defpair;  God,  by  Himfelf,  doth  thus  utter  his 
 Heart,  faying,  I  am  with  him  in  Trouble  ;  I  will  deliver 
 him,  and  bring  him  to  Glory,  Pfal.  xci. 
 
 For  it  is  a  great  Confoiation  indeed  to  the  Sorrow- 
 ful, and  fuch  as  are  in  fundry  manners  Afflided  ;  that 
 Chrift  was  alfb  in  like  manner  Tempted,  and  Sor- 
 rowful, and  with  manifold  Pains  and  Dolours  for 
 us  Afflided. 
 
 And  unlefs  it  were  ufeful  and  wholefome  to  our 
 Soul,  to  fuffer,  and  to  be  in  Tribulation  in  the 
 World  ;  God,  who  is  infinitely  Good,  and  Juft,  and 
 Wife  in  all  his  Ways,  would  never,  for  certain,  per- 
 mit this  fo  to  be.  He 
 
Pan  III.        to'iile  tot  are  in  if , 145 
 
 He  therefore  that  [fared  not  his  own  Son,  his  only 
 Son,  and  the  Beloved  of  his  Bofom  •  but  delivered 
 him  up  for  thee  to  be  fcourged,  fhail  he  not  for  thy 
 Ingratitude,  corred  thee  aifo,  where  and  when  he 
 feeth  Occafion  ?  And  if  he  fpared  not  him  whom 
 he  fo  loved  ;  what  art  thou,  O  Servant,  who  dareft 
 to  contradid  his  Stripes,  being  Guilty  of  many 
 Sins,  and  wholly  unworthy  of  his  Love  ? 
 
 For  it  is  juft,  that  the  wicked  and  unprofitable 
 Servant,  contradki  not  his  Matter,  when  fmitten  of 
 him  ;  and  efpecially  if  it  be  hut  very  moderately : 
 When  the  Son,  in  all  Things  dutiful,  and  in  nothing 
 culpable,  was  with  fo  many  and  fo  great  Stripes 
 fmitten. 
 
 And  juft  likewife  it  is,  and  moft  reafonable,  that 
 the  Patient  who  wants  to  recover  his  Health,  refufe 
 not,  for  the  fake  of  it,  to  take  at  leaft  a  little  and  a 
 fhort  Sip  out  that  Cup ;  the  very  Dregs  whereof 
 were  notrefufed  to  be  drunk  by  the  Vhyfician  himfelf, 
 and  chat  even  in  perfed  Health  :  Who  fwallowed 
 down  the  whole  Cup  of  Bitternefs  which  was  pre- 
 sented him  ;  that  he  might  Purge  out  thereby  all 
 the  Poifon  of  Death ;  and  that  Man,  who  was 
 mortally  Wounded,  both  as  to  Soul  and  Body, 
 might  be  perfectly  by  it  recovered  to  Health,  and 
 made  Partaker  of  Eternal  Life. 
 
 The  Burthen  of  the  Servant  is  not  a  little  lighten- 
 ed, in  Confideration  of  the  heavier  Burthen  of  his 
 innocent  Lord.  And  the  Grief  of  the  languishing 
 and  fick  Soul  is  exceedingly  mitigated,  if  fhe  dili- 
 gently ponder  how  this  fhort  Affliction,  fupported 
 with  Patience  and  Meeknefs,  is  a  Purge  for  her 
 Sins,  and  the  Hope  of  Everlafting  Health  and  Sal- 
 vation. 
 
 It  is  great  and  honourable,  very  great  and  honour- 
 able, for  a  poor  Servant  to  be  habited  in  the  fame 
 
 2  -.  Cloaths 
 
i44  j&Uiieg  to  3i,m  ahofce  rtje  Ottp?H|  Pan  in. 
 
 Cloaths  as  his  Lord,  and  to  be  adorn'd  with  the  Pur- 
 ple of  the  King's  Son,  wherewith  he  is  made  fit  to 
 be  admitted  to  the  Marriage  of  the  eternal  King. 
 Now  the  Cloaths  of  Jesus  are  Humility  of  Heart, 
 Poverty  in  Neceffaries,  Patience  in  Adverfities,  and 
 Perfeverance  in  Virtues.  Thefe,  thefe  are  the  Robes 
 of  the  King's  Son,  with  which  he  chofe  to  Adorn 
 hiinfelf,  when  he  Tabernacled  with  iVlan  upon  the 
 Earth.  And  who  art  thou  that  art  afhamed  to  wear 
 thefe  ? 
 
 Bleffed  is  he  that  underftandeth,  and  confidereth  the 
 Toor  and  Needy  Jesus,  who  being  infinitely  Rich, 
 irripped  himfelf  Naked  of  all,  for  our  fakes :  And 
 that  followeth  Him  wifely,  taking  up,  and  bearing 
 patiently  his  Crofs,  in  dayly  Labours  for  his  Soul's 
 Welfare  even  unto  the  Death. 
 
 Whofoever  accepteth  God's  Rod  as  a  Boon,  by  the 
 Stripts  thereof  obtaineth  his  Soul's  everlaiting 
 Health,  and  (hall  receive  in  Heaven  a  Crown  of 
 greater  Glory. 
 
 CHAP.    XVII. 
 
 Of  the  Guard  of  Conscience  in  every?  lace. 
 
 Anima  mea  in  manibus  meis  femper.  Vulg.  Lat. 
 
 MT  Soul  is  always  in  my  Hands,  Pf.  cxix. 
 Nothing  is  more  Profitable  or  Wholeforns 
 for  any  one  who  longs  to  arrive  at  Life  Eternal,  than 
 to  be  always  thinking  of  the  Health  and  Welfare  of 
 his  immortal  Part. 
 
 Read  arad  run  over  all  things  •  there  is  no  Health 
 to  the  Soul,  but  in  God  alone,  nor  any  Reft  to  it, 
 but  in  the  keeping  of  a  good  Conscience  ;  herein 
 only  confifts  Salvation.  Hence,  faith  the  Lord, 
 the  Redeemer  of   Souls,  to   his  Difciples,    IVhat 
 
 is 
 
Part  in.       tolnle  toe  are  in  it  145 
 
 is  a  Man  frofitedy  if  he  jhall  gain  the  -whole  World  and 
 lofe  his  own  Soul  ? 
 
 And  ha  who  hereon  Meditates  frequently,  and 
 takes  better  Care  of  the  Welfare  and  Salvation  of  his 
 Soul,  than  of  Temporal  Gain,  or  Bodily  Meats, 
 hath  taken  the  right  Courfe  ;  this  Man  is  a  wife 
 Merchant  indeed,  becaufe  he  prefers  and  feeks  the 
 Eternal  and  Spiritual,  before  all  perifhable  and  cor- 
 poreal Things. 
 
 This  is  one  of  the  good  and  faithful  Servants  of 
 Chrift,  who  of  two  Talents,  maketh/oar,  and  oifive, 
 ten  ;  and  he  hideth  not  the  one  in  the  Earth,  neither 
 wrappeth  it  up,  nor  cafteth  it  from  him ;  nor  defpi- 
 feth  it ;  but  rather  beftoweth  he  it  on  the  Poor,  as 
 Chrift's  Subftitute  or  Deputy,  that  he  may  in  Chuffs 
 Name  pray  for  him ;  or  elfe  offereth  he  it  up  on  the  Al- 
 tar to  God  himfelf,  fo returning  him  Thanks  even  for 
 the  very  leaft  Gifcwhich  he  hath  received  at  his  Hands. 
 
 Bleffedis  that  Servant,  who  is  Faithful  and  Prudent 
 in  the  Management  of  a  few  Things,  and  who  pro- 
 fitably layeth  out  all  his  Temporals ;  but  of  foreign 
 Matters,  which  concern  him  not,  holdeth  his  Peace, 
 and  therewith  intermeddleth  not;  and  who,  for  the 
 fake  of  God,  being  made  as  ic  were  Deaf  and  Dumb, 
 paffeth  quietly  and  peaceably  thro'  the  Tumults  and 
 Hurries  of  the  World,  and  carrieth  as  before  him 
 his  Soul  in  his  Hands  always,  without  any  Fear  or 
 Solicitude. 
 
 Be  not  inquifitive  of  other  Perfons  States;  butQnly 
 fo  far  as  the  Love  of  God,  and  brotherly  Compaliiun 
 do  require  it. 
 
 Seek  not  after  the  Praifes  of  Men,  which  are  vain : 
 nor  fear  at  all  their  Reproaches,  which  hurt  not  ; 
 but  do  purify  and  humble  the  Soul,  and  highly 
 Crown  it  in  Heaven. 
 
 None  is  worthy  of  Honour  from  God,  but  he,  who 
 hath  learnt  to  fuffer  Reproach  for  God,     For, 
 
 *       N  The 
 
;46  Rule*  to  Lite  abote  tfo  gBOZJD  Part  III. 
 
 7&<?   Meditation. 
 
 *  A    S  Thou,  O  Lord  Chrift,  haft  fuffered  fir 
 
 *  jTjl  we ;  fo  ought  I  in  like  manner  to  fuffer/or 
 
 *  7fo*,  and  to  follow  Thee  as  well  as  I  am  able.  For 
 €  Thou  faideft  to  St.  ?eter>  Follow  me;  and  what 
 
 *  Thou  faideft  to  him3  Thou  faideft  to  all. 
 
 c  But  ah  me  !  that  I  am  able,  Lord,  to  fuffer  fo 
 €  little  for  Thee.  I  often  Propofe,  and  I  hardly  Per- 
 €  form  one  of  ten.  There  are  many  Words,  but  few 
 c  Works.  All  is  my  Fault,  and  no  Excufe  is  there. 
 €  For  it  is  my  own  Sloath  and  Carelefnefs  thac  aug- 
 €  ments  my  Sins.    Yea,  it  is  I,  even  I  alone,  who  am 
 
 *  unto  my  felf  the  Fountain  of  every  Evil. 
 
 c  What  therefore  remains  there  to  be  faid,  or  to 
 c  be  thought  as  to  thefe  things ;  unlefs  it  be  to  beg 
 c  Pardon,  and  to  Pray  for  Mercy  ?  Say  then,  O  my 
 €  Soul,  I  have  finned  :  Lord  Have  Mercy  upon  me*   Lord 
 
 *  Jefu  have  Mercy  upon  me. 
 
 c  For  fo  have  all  the  Saints,  O  my  Soul,  before 
 
 *  Thee  done  and  taught ;  and  fo  even  until  now  do 
 €  all  the  Faithful  every  Day.  Father ■,  fay  they,  For- 
 c  give  us  our  Trefpajfesy  as  ive  forgive  them  that  Trefpafs 
 s  agalnfi  us:    Do  thou  fo  in  like  manner,  Forgiving 
 
 *  all,  and  Praying  for  all,  together  with  thy  felf,  from 
 
 *  the  very  Bottom  of  thy  Heart.     And  beg  that  all 
 
 *  may  forgive  thee,  and  Pray  for  thee  to  the  Lordj 
 €  And  whenfoever  thou  Prayeft,  Pray  thou  in  the 
 
 *  Unity  of  the  whole  Body  of  the  Church,  both  ia 
 
 *  Heaven  and  Earth. 
 
 c  Ye  Saints  and  Friends  of  God,  ye  Holy  and  E* 
 
 *  led,  that  are  redeemed  from  the  World,  and  are  at 
 c  Reft  in  the  Bofom  of  your  Lord  $  can  ye  have  put 
 €  off  all  Companion  for  your  Fellow- Members  here 
 ?  Below  ;  even  Members  with  you  of  the  fame  Body 
 I  in  Chrift ;  but  Weary  >  but  heavy-Laden,  but  Op- 
 
 '  prelfed 
 
Part  in.  tul)ile  toe  are  in  iU  *4/ 
 
 *  preffed  and  Depreffed  after  fundry  manners  ?  O 
 r  all   ye  Saints  chat  abide  yet  in  this  Vale  below, 
 
 *  whofe  delight  is  to  Serve  him  both  by  Day  and  by 
 €  Night,  can  ye  be  void  of  all  Pity,  and  of  all  Bowels^ 
 e  for  fuch  a  Wretch  as  I  am?  O  that  I  were  remem- 
 
 *  bred  of  you,  ye  blefledof  the  Lord  :  becaufe  I  am 
 €  Infirm  and  Weak,  and  haye  need  of  all  good  Souls 
 
 *  to  affift  me,  and  do  humbly  defire  for  Chrift's  fake 
 
 *  tobeaflifted  of  alk 
 
 '  But  O  thou  moft  holy  One,  the  Saint  of  Saints^ 
 
 *  and  the  Holy  of  Holies ;  in  whom,  and  through 
 
 *  whom,  are  Sau&ified    and   Confecrated    all  the 
 
 *  Saints  of  all  Generations ;  incline  thine  Ear  to  the 
 
 *  Cry  of  thy  poor  Servant,  thy  languishing  Servant^ 
 €  thy  ilck  Servant ;  and  reject  not  his  Prayer  that  goeth 
 
 *  not  out  of  feigned  Lips  :  Hold  thou  me  up,  and  I  foaU 
 !  befafe :  F*a  my  delight  jhall  be  ever  in  thy  Statutes. 
 
 The  Sods  Addrefs  to  Jesus  Christ. 
 
 e  TTELP  me,  O  King  of  Saints,  who  haft  Bow- 
 €  £jL  els  infinitely  more  tender  than  even  all  they 
 c  together.:  And  gracioufly  bow  down  thine  Ear  to 
 
 *  my  Sighing,  when  I  look  unto  Thee  in  the  Bitter- 
 (  nefs  of  my  SotlL  Help  Thou  me,  and  I  Jhall  befaved; 
 
 *  fo  will  I  meditate  on  thy  Judgment  always ;  and  thy  ?re~ 
 
 *  cefts  jh all  be.  my  Songs  in  the  Houfe  of  my  Yilgrimnge. 
 
 f  O  that  I  could  be  but  one  of  the  leaft  of  thy 
 
 *  Flock,  in  the  Kingdom  which  Thou  haft  prepared 
 c  for  the  lowly  of  Heart,  and  for  them  that  iove 
 €  Thee! 
 
 c  I  will  love  Thee  therefore,  O  Lord  my  Strength, 
 c  from  my  whole  Heart  j  as  Thou  haft  commanded  me 
 
 *  by  thy  holy  Mouth.  For  Thou  art  my  Hope,  and 
 
 *  my  Salvation,  and  all  my  Defire,  O  my  Lord  ! 
 
 '  Give  Thou  me  a  clear  Underftanding,a-gairfft  all 
 
 *  Errourj  a  clean  Heart,  againft   all  Impurity ;   a 
 
 N  2.  right 
 
148  Rules  to  litoe  aboto  the  BUcolP  Part  in. 
 
 c  right  Faith,  againft  all  Doubtfulnefs ;  a  firm  Hope, 
 c  againft  all  Diffidence  ]  fervent  Charity,  againft  all 
 c  Indifference  and  Lukewarmnefs ;  great  Patience, 
 c  againft  all  Difturbance  *  holy  Meditation,  againft 
 c  every  filthy  Imagination;  continual  Prayer,  a- 
 4  gainft  all  the  Devil's  Affaults ;  diligent  Attention 
 
 *  to  thy  Word  Read,  againft  the  frequent  Wandfrings 
 c  of  the  Mind  ;  good  Occupation  and  Employment, 
 4  againft  the  Tirefoir  nefs  and  Drowfinefs  of  Heart ; 
 c  and  laftly,  a  devout  and  habitual  Remembrance  of 
 €  thy  moil;  facred  PafTion,  againft  the  wounding  and 
 
 *  murthering  of  my  Soul  by  all  the  Vices.  Affift  me, 
 
 *  O  my  Lord  and  my  God,  with  allthefe  good  Gifts, 
 €  for  thy  Mercy's  fake:  And  Confirm  me  in  all  thy 
 '  holy  Words.     Amen. 
 
 CHAP.    XVIII. 
 
 Of  Solitude   and  Silence. 
 
 Ecce  elongavifugiens,  &  manfiin  Solitudine.  Vulg.Lau 
 
 LO,  then  would  I  get  me  afar  off,  and  remain  in  the 
 the  TVildernefs  :  Pfal.  lv.  7.  O, 
 
 Behold  i  I  am  fled  afar  off :  And  I  have  remained 
 in  Solitude. 
 
 But  why  fo  ?  A.  Becaufeof  the  many  Benefits  which 
 thence  do  proceed  ;  and  to  avoid  the  Diftra&ions  of 
 my  Heart,  from  the  Multiplicity  of  Things  feen  and 
 heard.  For  what  the  Eye  feeth  not,  and  the  Ear 
 heareth  not,  that  the  Heart  rueth  not. 
 
 Hence  to  lie  hid,  and  to  be  filent,  is  good  for  the 
 Peace  of  Heart ;  and  confequently  it  is  no  lefs  fo  for 
 the  obtaining  an  Habit  of  devout  Prayer  and  Medi- 
 tation. 
 
 To  this  now  conduceth  not  a  little,  a  convenient 
 Place  for  Retirement,  out  of  the  Noife  and  Buftle  of 
 
 the 
 
Fart  Iff.       tugiie-toe  are  in  it*   H9 
 
 the  World.  Oh  that  1  had  therefore  but  Wings  like 
 a  Dove,  for  then  would  I  flee  away,  and  be  at  Reft 
 with  my  beloved. 
 
 Solitude  and  Silence  are  truly  the  great  Supports 
 of  Purity  and  Piety :  And  he,  whofe  Convcrfation  is 
 in  Heaven,  is  certainly  as  much  out  of  his  Element, 
 as  a  Fifh  out  of  Water,  when  drawn  forth  into  the 
 Crowd  of  the  World.  By  the  Converfaucn  where- 
 of, the  devout  and  retired  Soul  is  eafiiy  diftra&ed 
 and  defiled ;  without  it  make  haft  to  withdraw  itfelf 
 home  again,  and  to  enter  inro  its  Clofet,  there  to 
 enjoy  and  converfe  with  God  as  before. 
 
 For  thus  the  prudent  Bee,  having  out  ofjths  Flow- 
 ers  gathered  Honey,  prefently  iiieth  thence  away,, 
 and  rejoycing  returneth  again  to  her  hidden  and  be- 
 loved Cell.  What  (lie  hath  gathered,  flie  carried 
 and  hideth  in  her  Hive  ;  (lie  hoardeth  it  up  therein, 
 fo  as  (he  may  have  wherewith  to  live  in  the  time  of 
 Winter,  retired,  and  unobfei  ved.  She  concealed!, 
 and  keepeth  in  the  Sweetnefs  of  the  Odour  ;  left  by 
 wandring  abroad  (he  lofe  again  the  Fruit  of  her  La- 
 bour. 
 
 The  precious  Aromatick  Drugs,  and  rich  Per- 
 fumes, the  more  they  are  kept  clofe  (hut,  do  retain 
 a  ftronger  Fragrancy  :  Since  being  well  flopped  up, 
 they  are  thereby  fortified  againft  the  Air,  which 
 might  difperfe  them  ;  but  being  opened  and  expo- 
 fed,  they  the  fooner  lofe  the  Virtue  of  their  Odour. 
 
 Thofe  Flowers  aifo  that  are  touched  with  the  Hands, 
 are  hurt  thereby  ;  which  while  they  grow  quietly  oa 
 their  Beds,  untouched  and  uncropped,  may  be  pre- 
 ferved  their  whole  Seafon.  Whereas  lying  much  ex- 
 pofed  and  open,  they  can  never  be  fecure  for  a  Mo- 
 ment; but  being  fenced,  and  walled  in,  they  are  de- 
 fended againft  the  Injury  both  of  Man  and  Bean;. 
 
 Rofes  in  a  Garden,  well  immured,  grow  fafe ; 
 which  wither,  and  are  troddenunderFoor;  being  cad 
 
 N  j  fW 
 
i$cTSailes  tOlittt  abtfoe  tfo  £S10:iO  PartHL 
 
 put  into  the  High-ways.  Even  fo  a  wandring  and 
 unviable  Chriftian,  by  gadding  abroad,  lofeth  him- 
 felf,  and  decayeth,  and  dyeth,as  to  the  Spiritual  Life: 
 But  by  feparating  thy  felf  from  the  Crowd  and"  Tu- 
 mults of  this  Mix'd  World,  and  abiding  within,  thou 
 fhalt  keep  the  good  Odour  of  divine  Grace  frefli  and 
 lively, 
 
 As  "a  burning  Candle  is  foon  blown  out  by  the 
 Wind;  but  being  hid  in  a  Lanthorn,  is  kept  lighted  : 
 So  the  Fervour  of  Devotion  is  more  fafely  preferved 
 in  the  fecret  Chamber,  and  in  filent  Solitarinefs  $ 
 which  more  eaiily  is  diffipated  by  external  Hurry 
 2nd  Noife. 
 
 Wherefore  love  Solitude  and  Silence,  if  thou  defi- 
 reft  to  poffefs  Devotion,  and  to  attain  internal  Peace : 
 iricl  cleave  thou  fail  to  thefe  two  Companions  which 
 vvillguard  thee  from  the  Evil  of  the  World  •  and  by 
 fubdnihg  under  thee  thy  Home-Enemies,  will  make 
 thy  Habitation  bafe  and  Pleafant,  as  in  God  thy 
 Dwelling-Place. 
 
 He  need  be  very  Strong  and  well  Guarded,  who 
 can  Converfe  in  the  World,  and  not  be  defiled  by 
 it :  And  whofoever  outwardly  can  walk  after  the 
 Methods  thereof  before  Men,  without  meeting  with 
 inward  Hindrances  and  Lofles,  rriuft  be  arrived  to  a 
 very  great  Perfection. 
 
 Abide  then  with  God  in  Solitude  ;  get  thee  away 
 out  of  the  Crowd  far  off;  and  remain  as  in  the  Wil- 
 dernefs,  for  the  fake  of  Advancement  in  the  Spiritual 
 Life,  feparated  from  the  Noife  and  Diffraction  of  the 
 World,  Retire  into  thy  Clofet  alone,  as  the  bleffed 
 Virgin  Mary  remained  alone,  fliut  up  in  her  Cham- 
 ber, fpeaking  with  the  holy  Angel  that  was  fent  to 
 her  by  God  from  Heaven  :  That  fo  alfo  the  holy 
 Angel,  the  Meffenger  of  the  Lord,  the  Heavenly  En- 
 voy, and  faithful  Keeper  of  thy  Soul  may  come  and 
 Vide  thee  )  and  that  the  Evil  Spirit  may  be  made  f6 
 \  1     •  *-  -  •      de- 
 
Part  in.         tofrile  toe  are  in  it ^51 
 
 depart  far  from  thee,  together  with  all  hjs  Fancies 
 and  Imaginations. 
 
 A  certain  devout  Lover  of  Silence  faid ;  I  feldom 
 [peak  long  with  Men,  without  fuffering  within  fome  hurt  to 
 Conference.  And  another  ;  That  muft  be  a  very  edifying 
 Word  indeed,  which  is  better  than  Silence.  And  a  third, 
 Noble  is  that  Word  which  is  fpoken  in  itsfeafon.  And  a 
 fourth  added,  He  who  clofeth  his  Mouth,  is  fure  not  to 
 detract ,  nor  to  tell  a  Lye. 
 
 O  how  Praife- worthy,  and  how  pleafant  is  the  Word 
 of  that  watchful  Speaker,  which  hath  in  it  no  Mix- 
 ture of  what  is  Evil  or  Vain,  or  Deceitful,  or  Falfe. 
 
 Many  fpeak  many  Words,  and  perhaps  with  no 
 Evil  Intention  ;  but  never  without  Peril  of  the 
 Tongue  prone  to  Evil.  Great  Peace  is  with  him  who 
 bridleth  then  his  Mouth,  and  abideth  in  Solitude, 
 and  Prayeth  often. 
 
 Commend  the  filent  virtuous  Man;  reprove  the 
 talkative  Wanderer;  fhun  the  deceitful  Flatterer. 
 Him  that  is  Humble  and  Devout  ftudy  thou  to  fol- 
 low ;  and  bear  thou  patiently  him  that  is  grievous 
 and  burthenfome'.  Imitate  the  one,  fuffer  the  other; 
 flee  from  the  Multitude,  make  hafte  to  be  Alone, 
 and  to  be  with  Jefus:  And  fay,  I  covet  nothing  but  to  be 
 with  JESUS. 
 
 A  certain  Religious  Perfon  once  asked  an  Elder, 
 What  ought  chiefly  to  be  obferved  by  him,  that  he 
 might  attain  to  true  Peace  and  Devotion  ?  Where- 
 upon the  Elder  gave  him  this  notable  Anfwer ;  Keep 
 the  Silevce  enjoined  by  the  Fathers ;  avoid  the  Hurry  of 
 Men  ;  andjhun  Idlenefs. 
 
 There  are  Three  Things  neceffary  in  a  Life  of  re- 
 ligious Sequeftration  and  Dedication,  and  they  are 
 grateful  both  to  God  and  Angels ;  which  are  thefe, 
 To  labour  vj'nh  the  HW^againft  Idlenefs;  to  be  dili- 
 gent in  Reading,  againft  Spiritual  Wearinefs ;  and  to 
 be  infimt  in  Vrayer,  aeainfl;  the  Devil's  Treachery. 
 
 N  4  Thefe 
 
152  Eules  to  Lite  M$t  t\}t  £ElC?lO  Parr  III. 
 
 Thefethe  holy  Fathers  in  all  their  Generations  do 
 praife  :  For  the  iilent  and  waiting  Chfiftian,  that  is  re- 
 tired with  pod,  is  bleffed  of  him  from  Heaven  ;  and 
 is  better  preps .  .';  to  Contemplate  the  Divine  Myfte- 
 ries  and  Secrets,  and  is  more  highly  Illuminated. 
 
 Eut  the  Noify  and  the  Bufy-Body  who  gaddeth  a- 
 broad,  is  rendred  wholly  unworthy  of  the  Heavenly 
 Gifts :  Such  an  one  is  hereby  incapacitated  ro  admic 
 the  Divine  Light  and  Grace  ;  and  doth  much  alfo 
 to  hinder  others  from  receiving  the  fame. 
 
 All  the  Divine  Treafures  are  preferved  by  Soli- 
 tude and  Abftra6tion  ;  and  are  watched  by  Silence, 
 the  faithful  Guardian  of  the  Heavenly  Mind, 
 
 The  pr@ud  Man  knoweth  not  long  to  hold  his 
 Feace  ;  becaufe  he  would  fain  appear  to  be  Some- 
 body, and  would  be  praifed  before  others. 
 
 Fie  that  fpeaketh  prefumptuoufly,  is  by  many  de- 
 servedly laugh'd  at:  But  he  that  fhall  modeftly  re- 
 frain from  fpeaking,  meriteth  the  Favour  of  the 
 Standers  by. 
 
 It  is  a  great  Humility  of  Heart  to  maintain  a  mean 
 Senie  and  Opinion  of  ones  felf,  and  always  to  have 
 better  Thoughts  of  others. 
 
 It  is  a  great  Pride  to  abound  in  ones  own  Senfe, 
 and  to  (land  \n  ones  own  private  Will,  howevercon- 
 trary  to  God,  and  to  the  Community  whereof  we  are 
 Member!  This  is  the  worft  Leprofy  which  God  ha- 
 tech;  and  which  he  often  ftriketh  with  fudden  Death. 
 
 The  Simple-hearted  and  the  Inoffenfive,  being 
 humbly  Obedient,  is  every  where  Joyful  and  Safe. 
 
 To  ufe  few  Words,  to  avoid  all  manner  of  Levity, 
 to  fpeak  what  is  Profitable,  and  in  Seafon,  and  to  do 
 all  things  with  Moderation  and  Modefty,  are  gene- 
 rally by  all  held  to  be  Praife- worthy.  And  if  there 
 be  not  due  Meafure  and  due  Time  obferved,  all  is 
 good  for  Nought. 
 
 For 
 
Part  ill        tDliite  toe  ate  in  it. ^53 
 
 For  in  all  Things  a  Meafure  there  muft  be  : 
 
 Then  to  this  Meafure  learn  always  to  flee. 
 
 In  Words,  in  Deeds,  in  Thoughts,  this  Meafure 
 
 keep;- 
 Retiring  to  the  Silent  Awful  Deep. 
 
 The  Meafure  and  the  Limit  muft  be  added  to  all 
 Things;  and  this  is  that  which  is  properly  cali'd 
 Moderancn;  which  is  a  moft  beautiful  Virtue,  excel- 
 lently embellifhing  and  adorning  the  Mind. 
 
 This  hence  ought  to  have  the  ftrft  Place  in  Religi- 
 on; becaufe  it  will,  by  impofing  the  Difcipline  of 
 Silence,  fortify  thee  againft  vain  and  evil  Talking  : 
 And  not  only  fo,  but  will  direct  thy  Mind,  Thoughts 
 and  Defires  to  God,  who  is  beyond  and  above  all 
 Meafure. 
 
 For  Silence  compofeth  the  Thoughts,  and  all  the 
 unequal  Imaginations,  and  tumultuous  Operations 
 of  the  Mind:  And  having  Hilled  the  Raging  of  the 
 Waters,  bringeth  all  into  a  fweet  Calm,  and  a  Di- 
 vine Peace ;  furpaffing  the  Comprehenfion  of  him 
 that  hath  not  entred  into  it. 
 
 Since  this  holy  Silence  is  the  Mother  of  Peace, 
 and  the  Teacher  of  Wifdom :  From  which  floweth 
 after  a  fweet  and  fecret  manner  the  intrinfick  Know- 
 ledge of  God  in  thy  felf ;  and  by  which  thou  (halt  be 
 enabled  to  Penetrate  even  to  the  Center  of  the  Di- 
 vine Nature  there  manifefted. 
 
 It  is  the  bed  and  moft  beautiful  Drefs  of  the  Soul, 
 impofing  an  Awe  and  Reverence  on  them  that  be- 
 hold thee  :  And  by  it  are  all  the  noble  Graces  and 
 Ornaments  of  the  Spirit  preferved.  It  is  the  very 
 Voice  and  Harmony  of  Angels. 
 
i54  Rtileg  to  lite  ahotoe  the  ggoiiB  Part  HL 
 
 Let  all  Flefh  be  Silent  therefore  before  God,  who 
 inhabiteth  an  Eternal  Stilnefs:  And  let  all  the  roving 
 Imaginations  be  flopped,  by  Obedience  to  the  ftill 
 filent  Power  of  the  Grace  of  Chrift. 
 
 Bleffed  is  the  Man  who  is  obedient  to  this  fecret 
 Grace  and  Power,  overfhadowing  the  Soul  in  Soli- 
 tarinefs;  and  who  retireth  to  the  Rock  of  his  Salva- 
 tion, that  he  may  there  be  fecure  from  the  Temped 
 of  this  moft  perilous  World. 
 
 f c  But  wo  is  me,  Lord,  that  I  am  conftrained  thus 
 ce  long  to  have  my  Habitation  among  thefe  Tents  of 
 "  Kedar!  Oh  that  I  had  now,  even  now,  Wings  that 
 €C  I  might  flee  away  to  my  defired  Reft !  O  that  I 
 "  could  remain  in  Solitude  with  my  God,  even  the 
 iC  God  of  my  Peace ;  and  hide  my  felt7  filently  in  the 
 €C  Clifts  of  the  Rock  of  my  Deliverance,  fo  as  to 
 (C  fear  no  Evil !  For  I  would  fain  makehafte  to  efcape, 
 €e  were  it  put  once  in  my  Power;  becaufe  of  the  ftor- 
 *c  my  Wind  and  Temped  which  are  in  the  World. 
 
 Bleffed  is  the  Man  who  keepeth  his  Heart  and  his 
 Mouth,  together  with  all  his  Senfes,  which  by  Na- 
 ture are  enclined  to  Evil :  That  he  Sin  not,  and  (6 
 offend  God  and  his  Neighbour. 
 
 If  Silence,  the  Watchman  as  it  were  of  the  Soul, 
 fhut  the  Door  againft  all  ftrange  Guefts,  and  all  idle 
 Intruders,  thenis  it  well,  and  bleffed  is  that  Man. 
 But  if  this  Watchman  abide  not  always  on  his  Pod 
 and  Duty,  then  the  moft  noble  Gifts  and  Treafures 
 of  the  Mind  are  expofed,  and  exceedingly  debafed, 
 if  not  utterly  loft. 
 
 Whoever  offend eth  not  in  Word  is  a  perfect  Man  ^ 
 becaufe  he  is  able  alio  therewith  to  bridle  the  whole 
 Body.  And  he  that  hereby  taketh  heed  to  his  Ways, 
 and  knoweth  when  to  keep  Silence,  even  from  good 
 Words,  the  fame  is  a  wife  Man  :  Jn  whofe  Hearty 
 while  he  is  mufing,  fuch  a  Fire  of  Divine  Love  fliall 
 be  enkindled,  as  fliall  at  length  burft  out  into  raptu- 
 rous Flames,  H^ 
 
part  Hi.        ttrtiilc'toeatemin 155 
 
 He  fhall  not  walk  in  a  vain  Shadow,  nor  ftiall  he 
 after  the  manner  of  the  World  difquiet  bimfelf  in 
 vain ;  for  his  Hope  is  made  fure  in  God,  from  whom 
 all  Shadows  pafs  away ;  and  hefhall  number  his  Days 
 in  Righteoufnefs  and  Peace. 
 
 But  it  is  not  thus  with  him,  who  goeth  off  from  his 
 Guard,and  who  unbridleth  his  Mouth  to  Vanity;  for  he 
 fleeth  from  that  Righteoufnefs  which  is  fo  wn  in  Peace. 
 
 Thence  there  is  no  Peace  for  him,  but  Confufion 
 and  Wrath.  Such  an  one  is  tofled  too  and  fro  with 
 an  evil  Wind  of  the  World ;  and  he  is  a  Stranger  to 
 the  Quiet  of  the  Soul, 
 
 He  is  not  Contrite  in  Heart,  who  hath  Pleafure 
 either  in  hearing  or  reciting  before  others,  vain 
 Words.  And  he  never  can  keep  the  Grace  of  Con- 
 trition, who  keepeth  not  the  Outgoings  of  hisHearc 
 and  Mouth. 
 
 Hadft  thou  the  Crucified  Jesus  fixed  in  thine 
 Heart,  there  would  n6t  lightly  go  forth  from  thy 
 Mouth,  fo  much  as  one  vain  or  idle  Word.  But  be~ 
 caufe  thou  haft  not  Jesus  firmly  enclofed  in  thy 
 Heart,  hence  thou  Often  feekeft  for  that  Comfort 
 which  is  outward,  weak,  and  trifling;  and  is  of  lit- 
 tle or  no  Help  to  thofe  real  Qriefs  and  Pains 
 which  inwardly  opprefs  thy  Spirit.  For  it  is  J  g- 
 sus  alone  who  befloweth  the  true  Comfort  of  Soul; 
 and  who  healeth  all  the  Difeafes  thereof  through 
 Vice.  In  a  Moment,  and  with  one  only  Word,  he 
 can  deliver  the  Pained  and  the  Troubled  from  every 
 Evil.  For  greater  is  the  Grace  of  God  in  the  Good5 
 than  the  Guilt  of  Man  in  thfe  Evil  Principle. 
 
 Why  heareft  thou  then  the  vain  Rumours  of  the 
 World,  which  caufe  but  Difturbance  to  thee,  and 
 Diftra&ion  of  Heart?  And  why  neglp&eft  thou  the 
 fweet  falutary  Speeches  of  thy  Lord  Chrift,  which 
 only  are  able  to  Cohfolat'e  thee,  and  to  Fonirie  thee 
 iq  every  Tribulation,  bo:h  by  Day  and  by  Night  ? 
 '      '     '  •    '•  To 
 
156  &ules  relive  abote  tin  ffiUo?lD  Part  in. 
 
 To  fpeak  little,  and  in  Seafon,  for  Edification,  and 
 with  Modefty,  is  the  Part  of  a  Wife  Man.  To  fpeak 
 much,  or  out  of  Seafon,  or  not  for  Edification,  or 
 with  Opiniativenefs  is  the  Part  of  one  who  is  a 
 Stranger  to  Wifdom  $  ^nd  fuch  an  one  (hall  be  fure 
 to  know  Vanity  and  Sorrow. 
 
 Without  the  Gift  of  Silence,  there  is  neither  right 
 Thinking,  nor  proper  Speaking.  And  with  it  both 
 Thoughts  and  Words  are  truly  and  properly  order- 
 ed •  and  the  true  Divine  Salt,  which  is  the  Savour 
 of  Life  unto  Life,  is  hereby  communicated  to  the 
 Soul. 
 
 And  this  is  that  which  Chrift  faith,  Have  Salt  in 
 your  f elves  ;  and  have  Peace  one  with  another.  And  the 
 Apoftle  Paul,  Let  your  Speech  he  alivay  with  Grace,  fea- 
 foned  with  Salt.  And  holy  Job,  Can  that  which  is  unfa- 
 *vory9  he  eaten  without  Salt  ?  He  foon  lofeth  the  Grace 
 of  Devotion,  who  keepeth  not  the  Door  of  his 
 Heart ;  and  fo  fufFereth  this  BlefTed  Salt  to  be  loft, 
 or  to  lofe  its  Savour.  He  is  not  truly  Devout  in 
 Heart  who  willingly  heareth  vain  Relations.  And 
 he  who  can  be  pleafed  in  reciting  them  again, 
 thereby  mewech,  that  he  wanteth  this  Salt;  and  he 
 fhall  abide  diftra&ed  in  Heart,  without  finding  the 
 true  Reft,  which  the  devout  Solitary  Dove  is  pof- 
 feffed  of. 
 
 SOLI 
 
Part  in.        tot)ile  tot  are  in  it*  1 57 
 
 SOLITUDE. 
 
 Efto  devotus  DEO  MM. 
 
 BE  but  devoted  all   to  God;   . 
 And  to  the  World  Unknown: 
 So  G  o  d  Himfelf  to  thee  will  give ; 
 And  thou  and  HE  fhall  be  Alone. 
 
 Bleft  Solitude !   Bled  Company ! 
 
 To  be   -with  God  Alone ! 
 O  who  wou'd  not  the  World  forfake, 
 
 To  be  with  Christ  made  One  l 
 
 Bleft  Solitude,  where  Two  are  One! 
 
 Where  All  is  Unity! 
 Where  G  o  d  is  All,  and  Man  is  Nought ! 
 
 O  full  Felicity  ! 
 
 Thou  Heaven  art  to  me  on  Earth  ; 
 
 God's  Kingdom  here  Below. 
 Thou  art  my  fruitful  Paradifej 
 
 In  which  the  Graces  grow. 
 
 CHAP. 
 
58  Euiw  to  Lite  abobe  tl)e»lo  Part  in. 
 
 CHAP.    XIX. 
 
 Of  the  Refuge  of  the  Poor. 
 
 THE  Toot  commit teth  hlmfelf  unto  thee :    Thou  art 
 the  Helper  of  the  Fatherlefs,  Pfal.  X.  14. 
 
 Bleffed  is  that  Poor  Man,  who  hath  God  for  his 
 Helper,  in  every  Tribulation  5  for  his  Comforter,  in 
 Anguifti ;  for  his  only  Hope  and  Confidence,  in  his 
 !aft  Hours ;  and  for  a  Crown  of  Glory,  in  the  King- 
 dom of  Eternal  Bleffednefs. 
 
 The  Poverty,  which  is  willingly  for  Chrift's  fake 
 embraced,  is  a  moft  precious  Vertue,  freely  rewarded 
 of  Chrift,  with  the  heavenly  unperifhable  Riches. 
 
 In  many  Perils,  and  in  daily  Cares,  are  the  Rich 
 of  this  World :  From  all  of  which,  the  Servant  of 
 Chrift,  who  for  his  Sake  hath  renounced  all  Things 
 of  the  World,  is  Free. 
 
 Great  is  the  Freedom  of  the  faithful  Soul,  that 
 having  Nothing,  yet  poffeffeth  All  Things  in  Chrift^ 
 who  for  us  was  made  Poor. 
 
 He  hanging  Naked  on  the  Crofs,  had  not  where- 
 on to  lean  his  Head,  or  where  to  move  either  Hand 
 or  Foot.  And  who  is  there,  that  is  found  like  unto 
 this  Poor  Man,  as  to  all  his  Indigencies  ?  Verily, 
 none.  ., 
 
 For  this  Reafon,  therefore,  is  the  Name  of  Him 
 alone,  Exalted  above  all  Things  that  are  in  Heaven, 
 and  in  Earth :  Even  the  Name  of  the  Man  Jesus, 
 Bleffed  for  ever  and  ever. 
 
 Hail  Sacred  Poverty,  God's  Darling  dear  I 
 
 If  His  own  Sony  thy  Livry  chofe  to  wear, 
 
 Then  -what  art  thou,  Freud  Man,  who  doff  defpifi 
 
 that  which  appear  dfo  Vrecious  in  his  Eyes? 
 
 II.  He 
 
Part  III.        toliite  toe  are  in  it,  1 59 
 
 II.  He  is  truly  Poor  in  Spirit,  who  is  not  proud 
 of  any  good  Word  or  Deed;  and  whe  doth  not  co- 
 vet to  be  placed  in  an  higher  Degree,  left  his  Fall 
 fhould  be  the  more  Grievous. 
 
 O  how  great  a  Venue  is  Poverty,  for  the  fake  of 
 the  Kingdom  of  God,  and  of  the  Love  of  Chrift ! 
 which openeth  the  Gate  of  Heaven;  which  increa- 
 feth  the  Crown  of  Glory ;  and  which,  with  the  Holy 
 Martyrsy  is  meet  to  receive,  after  that  the  fhort  Di- 
 ftrefs  of  this  Life  mall  be  finifhed  in  ChrifYs  Service, 
 the  triumphant  Palm  of  Patience. 
 
 For  this  is  truly  and  faithfully  to  ferve  Chrift,  for 
 the  Love  of  him  to  bear  Penury,  and  the  many 
 other  Difadvantages  attending  it.fc 
 
 Bleffed  is  he,  who  can  of  Neceffity  and  Infirmity 
 make  a  Vertue ;  and  who  in  all  what  he  fuffereth, 
 followeth  God's  Will. 
 
 Be  not  therefore,  O  poor  Man,  too  much  deje&ed^ 
 when  thou  fuffereft  Want;  neither  take  it  too  hei- 
 noufly,  if  thou  be  derided,  or  forfakenof  thy  Friends, 
 even  of  thy  beft  Friends. 
 
 Turn  thy  Heart  to  Chrift,  who,  for  thy  fake,  was 
 made  Poor  and  Infirm;  feek  thy  Comfort  from  God, 
 and  in  God  alone,  if  thou  wifheft  to  be  in  Joy  al- 
 ways. For  other  Comforts  fought  for  from  without^ 
 avail  nothing ;  they  neither  laft,  nor  do  they  fatisfy 
 at  all,  how  great  foever  in  Appearance. 
 
 Choofe  then,  Jefus  Chrift  the  Son  of  God,  for 
 thy  fpecial  Friend  and  Kinfman  :  Leave  all  others 
 befides,  for  the  Sake  of  this  Friend,  when  thou  art 
 called  of  him. 
 
 Shun  every  Companion,  that  would  hinder  thee 
 from  the  holy  Service  of  Chrift,  and  draw  thee  to 
 the  World,  and  to  the  Gates  of  Hell.  For  broad  is 
 the  Way  that  Jeadeth  to  Deftru&ion,  and  many  there 
 be  that  walk  therein, 
 
 He 
 
i6q  i^uug  to  xwitie  aftotie  ttie  aiorfp  Part  III: 
 
 He  alone  is  fufficient  to  give  thee  perfed:  Comfort, 
 who  is  able  to  give  the  Kingdom  of  Heaven,  to  all 
 that  forfake  the  Kingdom  of  the  World,  with  all  the 
 Pomp  and  Glory  thereof. 
 
 For  the  World  paffeth  away,  and  the  Luft  there- 
 of, as  a  Vapour,  and  as  the  Flower  of  the  Field  which 
 withereth. 
 
 Abide  therefore  moft  conftantly,  in  thy  good  Re- 
 folucion  of  always  ferving  God,  in  Contempt  and 
 Defpight  of  the  World ;  and  perfevere  thou  Night  and 
 Day,  in  many  Labours  and  Tribulations,  according 
 to  thy  firft  Love,  wholly  devoting  thy  felf  to  God, 
 and  ftudying  to  follow  Chrift,  in  the  Royal  Way  of 
 the  Crofs,  thoug;  J  to  the  forfaking  even  of  Father 
 and  Mother,  and  all  earthly  Relations.  That  fo, 
 not  only  the  Hundred  fold  Reward,  for  whatever 
 thou  haft:  parted  with  for  his  fake,  may  be  given  thee, 
 O  poor  and  forlorn  Chriftian  ;  but  that  thou,  toge- 
 ther with  all  them  who  (hall  have  in  like  manner, 
 trodden  in  his  bleffed  Steps,  denying  themfelves,  and 
 forfaking  all  Things  for  the  Love  of  him ;  mayeft 
 hereafter,  eternally  Rejoice  in  his  Kingdom,  and 
 Triumph  with  him  who  hath  overcome  the  World, 
 and  who  for  thee  fubdueth  all  Things  under  his  Feet 
 for  ever  and  ever. 
 
 Remember,  how  that  for  a  little  Labour,  and  a 
 fhort  Pain  in  this  World  endured,  there  remaineth 
 for  thee  an  everlafting  Reft  in  Heaven. 
 
 Do  thou  then  diligently  ponder  on  the  facred 
 Wounds  of  Chrift,  and  on  the  fharp  Sores  of  poor 
 Lazarus ;  and  this  will  be  helpful  to  thee  in  the  Ago- 
 ny, when  thou  art  to  die,  and  to  pafs  out  of  this 
 World.     Yea,  remember  Lazarus. 
 
 CHAP, 
 
Part  iil       totnle  foe  are  in  iu 161 
 
 CHAP.    xx. 
 
 Of  the  V cor  and  Infirm  LAZAKUS* 
 A  Meditation   and  Soliloquy. 
 
 Ego  futri  Pauper  &  Doleris,  Deus  adjuva  me* 
 Vnlg.  Lat. 
 
 TA  M  Voor  and  Sorrowful,  God  help  me,  Pfal.lxiX.  %ljl 
 This  is  the  Voice  of  the  Poor  and  Infirm,  figh- 
 ing  unto  God  for  Help  and  Salvation.  But  the  Lord 
 heareth  the  Poor,  and  defpifeth  not  the  Sighs  of  his 
 Affli&ed.  As  for  me,  when  I  am  Poor  therefore, 
 and  in  Heavinefs,  thy  Help  fliall  lift  me  up :  Yea, 
 thy  Help,  O  God,  mall  lift  me  up  only,  and  fet  me 
 on  high  ]  that  I  may  praife  thy  Name  with  a  Song, 
 and  rhagnifie  thee  witrr  Thankfgiving. 
 
 O  poor  and  infirm  Chriftian,  bear  for  &  little  Time^ 
 the  Dolours  of  the  Body,  and  Penury  in  Food  and 
 Raiment  *  for  as  much  as  thou  art  not  to  be  long 
 here,  or  to  be  in  Pain. 
 
 Give  God  Thanks;  for  that  it  is  eafier  now  to  fuf- 
 fer  Chaftifement  with  the  Poor  and  the  Weak,  than 
 hereafter  to  be  tormented  with  the  Rich  and  the 
 Mighty  Ones. 
 
 Call  to  mind  thy  paft  Evils,  whereby  thoii  haft 
 often  offended  God  and  thy  Neighbour ;  and  wil- 
 lingly endure  the  Rod  of  the  Lord,  for  the  Purifica^ 
 tion  of  thy  Soul,  and  for  the  Forgivenefs  of  Sins 
 through  Faith. 
 
 Remember  alfo  for  thy  Comfort,  all  the  grievous 
 Pains,  and  holy  Wounds  of  Chrift  ;  forafmuch  as 
 he  for  thy  fake  endured  many  and  far  more  heavy 
 Stripes. 
 
 O  Remem- 
 
Hi  Rules  to  Lite  abofte  tlie  gmo^lD  Part  in. 
 
 Remember  too,  for  thy  Eafement,  the  poor  and 
 the  ulcerated  Lakar^  after  Death,  joyfully  received 
 into  Abraham's  Bofom  ;  and  fear  thou  the  End  of  the 
 delicate  Rich  Man,  Buried  in  HeB. 
 
 Bleffed  is  he,  who  underftandeth,  and  confidereth. 
 O  how  is  this  poor  good  Man  had  in  everlafting 
 Remembrance  !  He  had,  I  fuppofe,  no  Rich  Friends 
 to  Vifit  him,  nor  Servants  or  Attendants  to  Wait  up- 
 on him  ;  but,  as  Chrift  faith,  the  Dogs  came  to  him, 
 and  licked  his  Sores.  Thefe  alone,  in  fo  great  Mi- 
 fery,  were  left  to  be  his  Comforters,  And  what  is 
 more  miferable,  than  for  a  Man  to  be  deftitute  of  all 
 human  Comfort,  and  to  be  left  only  to  be  comfort- 
 ed of  Beads  ?  Yet  was  there  no  Impatience,  or  Mur- 
 muring heard  from  his  Mouth;  but  rather  giving  of 
 Thanks,  and  the  Voice  of  Praife. 
 
 But  obferve,  where  the  Uncharitablenefs  of  Man 
 refufed  the  leaft  Comfort,  there  the  Tendernefs  of 
 Brutes  was  made  to  appear  the  more  Illuftrious,  by 
 their  kind  and  obfequious  Attendance. 
 
 Murmur  not  therefore,  O  thou  Infirm  and  Difea- 
 fed,  if  for  an  Hour  thou  art  left  without  Comfort,  be- 
 ing violently  racked  with  bodily  Ails  and  Infirmities; 
 but  confider  rather  with  thy  felf,  how  from  the  Dif- 
 penfation  of  the  Divine  Mercy  this  cometh  to  pafs; 
 that  being  here  Maimed,  or  Burnt,  or  Wounded, 
 thou  mayeft  not  perifli  hereafter. 
 
 Patiently  bear  then  the  Pains  and  Doleurs  of  Sick- 
 nefs,  or  other  natural  Infirmity  ;  and  be  glad,  that 
 thou  arc  fometimes  forfaken  of  Men,  that  fo,  with 
 the  poor  defpifed  Lazarus  thou  may'ft  be  made  meet 
 to  enter  the  Gates  of  the  Heavenly  Kingdom. 
 
 CHAP. 
 
Part  ill.         Mule  toe  are  in  it*  tej 
 
 CHAP.    XXI. 
 
 Of  the  clear  Under ffianding  of  the  Holy  S  C  R I P  T  U  R  E. 
 
 THE  Declaration  of  thy  Words  enlighteneth,  f.nd gi- 
 veth  Understanding  to  the  Simple,  PfaL  CXix.  130. 
 
 Whatfoever  Things  are  written  either  in  the  Old 
 or  New  Teftament,  are  written  for  our  Soul's  Teach- 
 ing, that  we  may  faithfully  ferve  God,  hating  Evil, 
 and  cleaving  to  God  the  Supream  Good,  with  a  pure, 
 entire  and  perfect  Heart,  here  and  hereafter. 
 
 What  then  thou  art  ignorant  of,  humbly  enquire 
 after;  and  thofe  Things  which  therein  thou  under- 
 ftandeft  not  well,  feek  reverently  to  have  declared 
 to  thee  by  fuch  as  are  more  Skilful.  For  as  much  as 
 the  Declaration  or  Interpretation  of  God's  Word  en- 
 lighteneth  the  Hearts  of  the  Simple,  and  the  little 
 Ones. 
 
 And  if  yet  thou  art  not  able  to  conceive  the  High- 
 er and  the  Greater  Matters  thou  meeteft  with;  come 
 and  learn  the  Leffer  with  the  little  Ones,  according 
 as  the  Lordjefus  faith,  Suffer  the  little  Ones  to  come  tin- 
 to  me^  for  of  fuch  is  the  Kingdom  of  Heaven. 
 
 Thofe  Things  that  furpafsthy  Underftanding,  do 
 hot  rafhly  dive  into ;  but  commit  all  to  the  holy  Spi- 
 rit: Believing  them  to  be  firmly  and  infallibly  True; 
 fcecaufe  vouched  by  him :  Since  the  holy  Spirit  is  the 
 Teacher  of  all  Truth,  and  cannot  be  thence  the 
 Witnefs  of  any  Falmood,  or  Error. 
 
 That  many  have  many  Doubts,  this  is  no  Fault  of 
 the  facred  Scripture  it  felf :  But  it  is  the  Blindnefs  of 
 their  Minds,  and  their  Negligence  in  ftudyirig  the 
 holy  Books;  which  do  contain  in  them  all  the  Ne- 
 ceflaries  for  Eternal  Salvation. 
 
 Read  therefore  gladly  the  Canonical  Scriptures, 
 &nd.  diligently  regard  the  Expofitions  of  thofe  who 
 
 O  z  are 
 
164  EuUg  to  iitie  abotie  ttie  &ao;lt)  Part  ill. 
 
 are  therein  Learned,  and  make  it  their  chief  Study 
 to  underftand  the  fame. 
 
 Eut  yet  for  the  fake  of  Reading,  fee  thou  negled 
 not  Prayer;  neither  forbear  thou  the  publick  Offices 
 of  the  Church.  For  oftentimes  in  Prayer,  and  in 
 the  facred  Offices,  many  Divine  Secrets  are  opened 
 to  the  Devout  and  the  Humble,  which  are  hidden 
 from  the  pompous  and  curious  Searchers. 
 
 It  is  very  good  for  the  Simple  and  the  Unlearned, 
 to  have  all  Things  propofed  to  them  limply  and  plain- 
 ly. Subtle  and  fine  Words  are  not  at  all  good  for 
 rhefe,  but  are  rather  hurtful.  Neverthelefs  they 
 fometimes  may  hear  that  which  is  more  Secret  and 
 Myfterious,  if  the  obfcure  Sayings  be  explained. 
 
 They  who  diligently  give  heed  to  the  Leffons, 
 when  read  either  in  Church  or  at  Home;  and  who 
 with  Care  and  Caution  feek  out  what  the  Words  of 
 the  Hiftory  do  inwardly  contain  under  them ;  may 
 thereby  feed  on  the  Honycomb  out  of  every  Word 
 of  God,  which  they  hear  or  read. 
 
 Hence  as  long  as  Man  liveth  in  the  Mortal  Body, 
 he  is  always  capable  of  learning  more  and  more,  and 
 of  proceeding  on  ftill  to  the  Knowledge  of  higher 
 and  deeper  Things:  Neverthelefs  he  fhall  not  arrive 
 to  the  clear  Understanding,  and  the  thorough  Sight 
 of  the  Angels  and  blefTed  Saints,  till  by  Chrift  he  at- 
 tain the  Glory  of  Everlafting  Bleffednefs. 
 
 Solid  and  ftrong  Meat  is  prejudicial  to  the  little 
 and  weak  Ones.  Tender  Food  and  (lender  Drink 
 nourifh  Babes.  The  plain  Inftruments  of  Mufick, 
 and  plain  Song,  do  often  give  a  more  pleafant  Sound, 
 and  more  rejoice  the  Heart,  than  all  the  more  arti- 
 ficial and  loud  Chantings,  or  delicate  Quaverings, 
 which  do  rather  diforder,  than  refrefh  weak  Minds. 
 Thefe  do  often  to  caufe  fuch,  an  Averiion,  rather 
 a  Delight. 
 
 Great 
 
$ <im  Tie  thing  ;$ haw  TLobhiny;  $  ccvefr  Jlcthina  LmtlESll 
 
(  Part  M.      totnle  toe  are  in  it. 165 
 
 Great  Lightenings>  and  ftrong  F la  flies,  are  apt  to 
 blind  the  Eyes ;  but  the  Light  which  is  in  a  Lanthorn 
 preferveth  the  Eye-fight. 
 
 Deep  Rivers  drown  them  that  unwarily  Swim 
 therein :  But  they  that  go  over  a  Bridge  do  more 
 fafely  efcape  the  Perils  of  the  Water. 
 
 Oftentimes  it  is  known  that  a  Lamb  freely  paffeth 
 in  a  plain  Way  •  where  a  ftrong  Ox  falleth,  and  is 
 feized :  So  the  Ox  is  bound  thereupon,  and  flain. 
 
 So  he  who  Believeth  fimply,  and  Obeyeth  humbly, 
 findeth  Grace  :  When  the  Self-confident  lofeth  even 
 what  he  hath. 
 
 I  have  feen  the  fimple  of  Heart,  when  in  Prayer, 
 weep  for  Devotion;  while  others,  who  have  had  a 
 greater  Reputation,  and  have  made  a  louder  Noife, 
 have  been  wholly  dry,  and  without  any  fuch  Senfe. 
 
 Whence  now  cometh  this  to  pafs?  It  is  furely  be- 
 caufe  the  fimple  and  the  humble  Man  ftudiethtp  pleafe 
 God,  in  every  Thing  which  he  doeth  or  fpeaketh  not 
 to  the  other. 
 
 The  Voice  of  the  fimple  in  Heart  is  with  God  in 
 Heaven:  The  Voice  of  the  wandring  Heart,  and  of 
 the  loud  Singer,  or  Chanter,  is  before  Men  in  the 
 Streets,  and  publick  Ways  of  the  City. 
 
 He  who  ferioufly  attendeth  to  the  Senfe  of  the 
 Pfalms,  and  with  a  lowly  Voice  leifurely  readeth,  or 
 chanteth,  feeleth  thence  a  very  great  Sweetnefs  of 
 Devotion.  For  truly  Sweet  is  the  Lord  to  them  that 
 are  upright  of  Heart  $  who  feek  his  Glory,  not  their 
 own  Praife. 
 
 Bleffed  is  that  Word  which  proceedeth  out  of  the 
 Mouth  of  the  Speaker,  or  Singer,  whereby  the  Hear- 
 er's Heart  is  powerfully  touched  and  moved. 
 
 The  Cock  before  he  Croweth,  beateth  and  clap- 
 peth  himfelf  with  his  Wings:  So  mud  thou  alfo  do 
 iii  like  manner.  He  roufeth  himfelf:  So  muft  thou, 
 when  thou  art  about  either  to  Pray,  or  to  fing  Pfalms. 
 
 O  ;  And 
 
i'66  Rules  to 'tfoe  aboto  ttie  gffl02tt)  Partlli 
 
 And  thou  muftbefure  firft  to  Correct  thy  felf,  be- 
 fore thou  attempt  to  Corred:  another. 
 
 He  Teacheth  well  and  prudently,  who  beginneth 
 with  himfelf;  and  in  the  firft  place  at  Home  amend- 
 eth,  what  he  obferveth  and  difliketh  in  others. 
 
 So  St.  Vnuly  while  he  was  Inftru&ing  others,  cal- 
 leth  himfelf,  out  of  Humility,  a  greater  Sinner  than 
 all  others;  faying, 
 
 P.  Chrifl  Jefus  came  into  the  World  to  fave  Sinners,  of 
 whom  1  am  chief y  and  not  worthy  to  be  called  an  Apftle. 
 
 J0.  But  why,  O  mod  bleffed  Taul  ? 
 
 P.  Becaufe  1  perfecuied  the  Church  of  God. 
 
 J§>.  And  how  then  muft  the  Saint,  the  Chofen  VeJJel9 
 (fuch  as  thou,  O  Taul,  waft  from  Heaven  declared) 
 t»e  truly  and  worthily  Glorified? 
 
 P.  Not  of  my  felf,  nor  from  Men*,  but  by  the  Cal- 
 ling andfRevelation  of  Jefus  Chrift,  of  whom  I  have 
 Jearned  to  be  Meek  and  Humble,  and  to  Obey  his 
 Gofpeh  No  good  Thing  do  I  attribute  to  my  felf, 
 but  whatever  I  have  Done  or  Taught  that  Good  is, 
 the  whole  thereof  I  in  the  firft  Place  afcribe  to  him, 
 who  hath  called  me  by  his  Grace  unto  the  Faith 
 which  I  preach  and  keep  even  till  Death  :  For  by 
 the  Grace  of  (JJod  alone,  J  am  what  I  am  :  And  his 
 Grace  in  me  hath  not  been  in  vain  ;  but  always  abi- 
 deth  in  me,  and  fhall  abide,  until  I  arrive  at  Him, 
 who  with  his  moft  precious  Blood  hath  redeeme4 
 #nd  faved  jpe,    Tq  whom  be  Glory  for  ever.  Amen. 
 
 CHAP, 
 
Part  ill.         tol)Ue  toe  are  in  it  167 
 
 ■     '    '  ' -r' 
 
 CHAP.    XXIL 
 
 Of  Vatience  for  Christ's  fake, 
 
 IN  your  Vatience  foffefs  ye >  your  Souls  y  Luk.  xxi.  19. 
 When  any  one  therefore  doth  fpeak  roughly  to 
 you,  orunjuftly  reprove  ^ou,  be  notprefently  An- 
 gry, neither  anfwer  roughiy  again  ;  but  either  hold 
 your  Peace,  or  Speak  humbly,  and  bear  all  Patient- 
 ly, as  did  J  e  s  u  s. 
 
 Nevertheless,  when  there  is  a  real  need  for  Speak- 
 ing, and  it  may  be  Profitable,  then  Anfwer  courteous- 
 ly, and  Teach^rudently  ;  even  as  Chrift,  when  he 
 was  buffeted  in  the  Face,  did  anfwer  the  High  Prieft's 
 Servant  with  Words  of  Truth  and  Gentlenefs. 
 
 So  doft  thou  the  more  Edify  others;  and  (halt  free 
 thy  felf  from  Shame  and  Confufion. 
 
 In  every  Event  of  Things  how^crofs  foever,  and 
 in  every  Contradiction  of  wicked  Tongues,  be  fure 
 to  keep  Patience :  And  for  Chrift's  fake  learn  thou  to 
 hold  thy  Peace,  when  thou  heareft  thy  felf  thwarted 
 and  reproached. 
 
 In  all  Things  mind  earneftly  the  Proficiency  of  thy 
 Soul,  and  attend  diligently  this  moft  excellent  Cift  of 
 Patience,  which  fo  adorneth  the  Soul  with  the  Chri- 
 ftian  Virtues,  and  condu&eth  thee  to  the  gloriou|i 
 Palm  of  the  Martyrs. 
 
 This  hath  Chrift  Taught  thee:  And  in  his  Paffion 
 this  hath  he  by  Fad:  demonstrated.  For  when  he 
 was  accufed  of  the  Chief  Priefts  and  Elders  of  the 
 People,  he  anfwered  not  again  :  And  being  led  as  a- 
 Lamb  to  the  Slaughter,  he  opened  not  his  Mouth. 
 He  fulfilled  in  Deed,  what  he  declared  in  Word : 
 Learn  of  me ;  for  I  am-  meek  and  lowly  of  Heart ;  and  ye 
 jball  find  Res}  unto  your  Souls. 
 
 There  is  not  now  any  where  found  the  fcrue#ef?,or. 
 jfecure  Peace5  but  in  God  only  :   And  by  the  means 
 
 9  i-  9i 
 
68  Rules  to  Lite  abctoe  tlie  ffloiln  Part  hi. 
 
 of  true  Humility  and  of  Patience,  whereby  ail  Con- 
 trarieties are  overcome,  and  all  Adverfitiesare  baffled. 
 Wherefore  in  God  let  thy  whole  Hope  be  :  Not 
 in  any  Creature,  be  it  great  or  fmall ;  becaufe  with- 
 out God,  all  things  are  vain  and  unprofitable  •  but 
 with  God  all  Things  ate  good  and  profitable. 
 
 CHAP.    XXIII. 
 
 Of  the  Conversation  of  an  Humble  and  Retired  Qhriftiau* 
 
 Fuge  dilede  mi,  fuge,    Vulg,  Lata 
 
 FLEE^  my  Beloved,  Flee  away,  Cant.  viii.  14. 
 jg*    Why  Flee  away  ? 
 
 A.  Becaufe  of  ihe  many  Perils  of  the  World,  which 
 do  frequently  happen  to  fchofe  that  are  much  conver- 
 fant  in  fecular  Affairs. 
 
 He  who  is  truly  defirous  to  devote  himfelf  to  God, 
 loveth  to  be  Alone,  (hat  he  may  the  better  give  him- 
 felf up  to  Prayer,  and  both  to  Reading  and  Writing 
 that  which  may  tend  to  the  Edification  of  himfelf 
 and  others.  And  fo  by  many  good  and  profitable 
 Exercifes  he  is  kept  from  Sin,  and  guarded  from  the 
 Danger  of  the  World  ;  and  fruitfully  fpendeth  his 
 Time,  and  edifieth  others. 
 
 But  he  who  loveth  to  be  much  from  Home,  and  to 
 make  fruitlefs  Vifits  after  the  Fafliion  of  the  World  ; 
 cannot  but  expect  to  fuffer  Lofs  by  fuch  a  Method. 
 And  when  he  retireth  back  to  his  Clofet,  he  will  not 
 find  either  his  Heart  fo  pure,  or  his  Devotion  £0 
 warm,  as  before  he  went  Abroad. 
 
 He  that  is  Humble  Indeed,  feeketh  no  Praife  for 
 his  good  Deeds ;  but  he  afcribeth  all  the  Good  there- 
 of to  God,  as  he  taketh  all  the  Evil  to  himfelf.  Hence 
 he  loveth  to  be  at  Home,  and  fleet  h  the  Shadow  of 
 the  World  3  that  he  may  not  be  caught  by  the  Praife 
 of  Men,  Jie 
 
Part  III.        toftile  toe  ate  in  it,  169 
 
 He  that  uttereth  a  Lye  with  his  Mouth,  driveth 
 Chrift  away  from  his  Heart. 
 
 He  that  feeketh  high  Things  doth  but  confound 
 himfelf,  and  is  juftly  for  it  cheated  by  his  own 
 Seeking. 
 
 He  that  fpeaketh  uprightly  and  dealeth  plainly, 
 will  be  Honoured  and  Loved  of  all. 
 
 We  are  all  Brethren  by  Creation,  and  all  Sinners 
 by  our  natural  Birth ;  but  by  the  Grace  of  Chrift 
 being  called  and  baptized  into  the  Faith,  we  are 
 then  cleanfed  and  are  united  with  Chrift :  and  fo 
 become  Brethren  in  the  Spirit. 
 
 Let  not  any  one  therefore  defpife  another  ;  let  not 
 any  one  deride  another,  nor  hurt  or  injure  him  in 
 any  thing.  But  rather  for  God's  fake  let  each  one 
 help  and  inftrud  another  as  much  as  ever  he  is  able, 
 and  as  he  defireth  to  be  done  to  himfelf  when  he 
 needeth. 
 
 He  who  ftrengtheneth  the  weak  in  Faith,  by  holy 
 Communication,  thereby  reacheth  forth  the  Bread 
 of  Heaven  to  him  that  is  faint  and  languifhing. 
 
 He  who  comforteth  the  troubled  in  Heart,  drink- 
 cth  to  the  thirrty  the  Cup  of  Life. 
 
 He  who  with  the  fofteft  Difcourfe  appeafeth  the 
 Rnge  of  the  Wrathful,  doth  as  with  Honey  anoint 
 the  Dog's  Tongue  •  fo  that  with  his  Bitings  he  may 
 hurt  no    Body, 
 
 He  who  filenceth  a  Man  of  a  loofe  diforderly 
 Tongue,  doth  begec  by  it  much  Peace  in  a  Religi- 
 ous Society. 
 
 He  who  preferred!  himfelf  before  others  of  the 
 fame  Society,  doth  by  that  fliew  himfelf  a  Fooi,  and 
 is  worthy  of  Confufion. 
 
 He  who  humbieth  himfelf  in  all  things,  and  fub- 
 mitteth  to  others,  doth  deferve  greater  Grace.,  and 
 is  prepared  for  greater  Glory. 
 
 The 
 
27Q  Rules  folibe  abob?  ttie  ggloiiTi  Part  Hi. 
 
 The  Merciful  and  the  Humble  Man  by  Prayer  and 
 holy  Retirement  breaketh  the  Devil's  Snares,  and 
 efcapeth  :  which  the  Proud,  by  vain  Boafting,  run- 
 neth into,  and  perifheth. 
 
 From  which  may  the  moft  Merciful  Jesus  al- 
 ways keep  us,  and  gracioufly  lead  us  through  all  to 
 the  Joys  of  Heaven.    Amen. 
 
 CHAP.    XXIV. 
 
 OfVrudent  Admonition ,  and  Brotherly  CowtfaJJion. 
 
 PHTSICIAN,  heal  thy  [elf,  Luk.  iv.  23. 
 i.  Have  this  Saying  always  in  thy  Mind,  before 
 thou  fpeakeft  and  admoniflieft  any  one  ,  left  perhaps 
 thou  Sin,  by  indifcreetly  or  unjuftly  reproving  thy 
 Brother. 
 
 The  Mouth  of  the  Juft  and  of  the  Prudent  keep- 
 eth  always  Time  and  Meafure  in  fpeaking  :  and  firft 
 confidereth  welt  the  Nature  and  Perfon  of  the  Man 
 to  be  Admonifhed,  left  peradventure  he  mould  de- 
 ftroy,  or  at  leaft  hurt,  him  whom  he  intendeth  to 
 heal. 
 
 The  Mouth  which  is  well  Inftrufted  and  Difcreet, 
 Is  as  it  were  a  Veffel  all  of  folid  Gold,  full  of  preci- 
 ous Ointment :  It  fendeth  forth  a  moft  pleafanc 
 Smell,  and  is  worthy  of  all  Honour. 
 
 By  thy  good  Words  and  Religious  Manners,  the 
 Men  of  the  World  are  Edified,  the  Sloathful  are  ex- 
 cited, the  Carelefs  are  reproved,  the  Diffolute  are 
 pricked  at  Heart,  the  Ignorant  are  inftruded,  and  the 
 Devout  are  inflamed. 
 
 For  much  rather  by  lively  Examples  are  Men 
 drawn  to  the  Contempt  of  the  World,  and  to  a  tho- 
 rough Amendment  of  Life,  than  by  many  Words  of 
 fecular  or  worldly  Knowledge, 
 
part  III.        Write  toe  are  in  \u  171 
 
 It  is  no  great  Skill,  or  Virtue,  to  be  able  to  Teach 
 and  Admonilh  others :  but  to  be  able  well  to  Go- 
 vern ones  own  felf,  and  to  take  Admonitions  and 
 Reproofs  kindly  ;  and  zealoully  to  take  care  there 
 to  amend  ones  felf,  wherein  one  is  Corre&ed,  is  for 
 jcertain  a  great  Part  of  Wifdom,  and  (o  is  accounted 
 both  with  God  and  Man. 
 
 2.  Learn  now  to  turn  things  that  are  doubtful  to 
 thebeftSenfe,  to  refrain  pafling  a  Cenfure  on  fuchas 
 are  unknown,  to  take  heed  ©f  fuch  as  are  openly  E- 
 vil,  to  cover  thy  own  Nakednefs,  to  avoid  giving 
 Scandal  to  any,  that  the  Contagion  thereof  fpread 
 pot,  and  to  bear  with  the  Defecis  and  Infirmities  of 
 tjiy  weak  Brethren. 
 
 And  thofe  things  which  after  all  thou  canft  not 
 mend  in  them,  commit  thou  to  God.  Think  with 
 thy  felf  how  God  in  many  things  hath  born  with 
 thee,  and  how  he  (till  beareth  with  thee  every  Day  ; 
 and  yet  neverthelefs  thou  art  not  amended,  as  thou 
 often  propofeft  and  promifeft.  Notwithstanding  which 
 He  doth  with  Mercy  tolerate  thee,  and  with  Pati- 
 ence expe<5fc  that  thou  moulded  Repent,  and  know 
 better  thy  own  Infirmities,  and  humbly  beg  Pardon 
 for  them,  and  will  have  thee  flight  no  body,  neither 
 Judge  any  one  rafhly.  Bear  therefore  with  thy  Bro- 
 ther in  a  few  things,  like  as  God  beareth  with  thee 
 in  many. 
 
 The  Devout  and  the  Humble  Chriftian  ufeth  but 
 few  Words  in  giving  Admonition;  left  by  exceeding 
 herein,  he  fliould  lofe  the  inward  Recollection  of. 
 his  Mind,  and  be  drawn  too  much  outwards. 
 
 The  meek  Reprover  beareth  patiently ;  Befeech- 
 eth,  rather  than  Chideth;  condoleth  alfo  with  the  Of- 
 fender, and  flieweth  himfelf  by  real  Deeds  a  Friend 
 to  him. 
 
 He  certainly  expofeth  himfelf  to  many  Perils,  and 
 groweth  Vilea  who  is  forward  to  Teach  and  Order 
 pthers,       ..  "  ,<  He 
 
i72  K;»leg  roLtbf  abf^e  tiieCToaiS  Part  III- 
 
 He  who  loveth  Vain^Glory  cannot  long  hold  his 
 Peace,  nor  hide  his  Ignorance  j  while  he  would  ap- 
 pear to  be  knowing,  he  biuftiech  to  do  mean  and  fer- 
 vile  Works,  to  ftand  behind  others,  and  to  fit  in  the 
 lowermoft  Seat.  And  yet  it  is  in  reality  the  greateft 
 Honour  to  fhew  in  all  things  Humility,  to  have  a 
 mean  Opinion  of  ones  felf  with  refpeefc  to  others, 
 and  to  be  willing  to  be  a  Servant  of  all  for  His  fake  $ 
 who  faith,  I  am  among  jou,  as  he  that  ferveth. 
 
 3.  Learn  firft  to  hold  thy  Peace,  before  thoufpeak* 
 left  thou  be  confounded  before  the  Elders.  Safer  it  is 
 to  fay  nothing,  than  to  utter  Folly. 
 
 It  is  a  great  Art  to  know  how  to  hold  thy  Peace, 
 when  thou  art  Reproved  :  and  it  is  great  Wifdom  to 
 know  how  tofpeak  Modeftly  in  Seafon,  what  is  right 
 and  meet,  before  the  Learned  and  the  Wife. 
 
 The  Unwife  Perfon  knoweth  not  how  to  keep,  in 
 fpeaking,  either  Time,  or  Meafure,  or  Order :  and  fo 
 thereby  many  Evils  do  happen  to  him  ;  and  he  is  of 
 all  jufily  reje&ed. 
 
 ^  He  that  is  bold  and  quick  to  Speak,  calleth  himfelf 
 Fool :  and  by  venturing  too  far,  he  is  moft  nigh  to  a 
 Fall. 
 
 If  a  Man  being  inftru&ed  heareth,  and  being  re- 
 proved replieth  not  again,  but  obeyeth,  there  is 
 Hope  in  fuch  an  one,  of  great  Proficiency  ;  and  in 
 Virtue  he  mail  flourifh  as  the  Lily. 
 
 It  is  great  Pride  to  ftand  in  ones  own,  againft 
 God's,  Will ;  and  not  to  acquiefce  in  the  Counfelsof 
 the  Elders,  who  are  by  Him  fet  over  us. 
 
 But  becaufe  it  is  difficult  for  a  Man  in  all  his 
 Words  and  Deeds  to  keep  the  due  Mean,  and  to 
 ftand  on  his  Guard  ;  therefore  Lonefomnefs  and 
 Silence  have  been  by  the  Experience  of  the  Wife 
 recommended  to  us,  that,  fhunning  the  Crowd  and 
 Multiplicity  of  the  World,  we  might  give  ourfelves 
 up  to.  Prayer,  and  Divine  Contemplation. 
 
 CHAP, 
 
Part  III.        tritnle  te  are  in  it*  173 
 
 chap.  xxv. 
 
 Of  the  Consideration  of  Death  and  Eternity. 
 
 WATCH,  for  ye  know  not  the  Day,  or  the  Hour, 
 Matth.  xxv. 
 Happy  is  that  Soul,  who  frequently  thinketh  of 
 the  laft  Hour,  when  all  things  are  to  ceafe  in  this 
 Life,  be  they  Joyful  or  Sorrowful ;  and  both  Re- 
 proaches and  Honours  (hall  have  an  end  together. 
 
 Happy  is  that  little  poor  Soul,  who  for  God's  fake 
 becometh  a  Pilgrim  here,  and  for  the  Crofs  of  Chrift 
 defpifeth  all  Worldly  Glories  and  Pomps,  be  they 
 never  fo  Great  or  fo  Beautiful. 
 
 In  the  laft  Hour  they  fhall  all  be  left  at  once ;  and 
 from  the  Eyes  of  the  Poffeffor  fhall  perifh  all  his  Ca- 
 ftles  and  goodly  Manfions,  all  his  Territories  and 
 Mannours,  all  his  Veflels  of  Gold  and  Silver,  all  his 
 rich  dainty  Dimes  and  fpiced  Bowls. 
 
 Then  fhall  likewife  ceafe  the  Harp,  the  Trumpet, 
 the  Pipe,  and  the  Guitar  •  all  Play,  Sport,  Laughter, 
 Dancing,  Shouting,  Singing,  and  every  Voice  of 
 Mirth,  both  in  the  publick  Places,  and  in  the  private 
 Houfes  ;  becaufe  the  Hearts  of  all  Men  and  Women 
 living  fhall  be  reduced  to  nought,  and  ail  the  Earth 
 fhall  ftart  with  fore  Dread  from  before  the  Face  of 
 the  Almighty. 
 
 O  how  Wife  is  He  now  that  daily  pondereth  thefe 
 things,  and  prepareth  himfelf  betimes  for  the  Per- 
 ception of  future  Goods,  and  eternal  Joys! 
 
 BlefTed  is  he,  who  of  his  own  Accord  leaveth  be- 
 hind all  whatever  would  detain  him  in  his  heavenly 
 Progrefs;  and  freely  quitteth  thofe  things  which 
 bring  carnal  Delight  in  this  World,  where  every 
 thing  that  appeareth  Good  is  full  of  Perils  and  Snares. 
 
 Bleffed 
 
if 4-  Rulcg  toLitie  abofre  tliegHo^to  Pan  in. 
 
 Bleffed  is  the  Pilgrim,  who  in  this  his  Banifhmenr, 
 often  mourneth  and  grieveth,  as  longing  to  be  Dif- 
 folved,  and  to  be  with  Chrift  in  the  Celeftial  King- 
 dom. 
 
 Bleffed  is  he  who  hateth  this  World,  and  thofe 
 things  which  are  in  the  World,  as  Enticements  to  Sin, 
 and  fleeth  with  Ellas  into  the  Defaft,  that  he  be  noc 
 touched  with  the  Evil  thereof. 
 
 Bleffed  is  he  who  watcheth  Day  and  Night  againft 
 the  Temptations  incident  to  him,  and  frequently 
 thereupon  Prayeth,  as  with  the  fame  Etiaiy  *  It  is 
 enough  for  me  Lordy  take  away  my  Soul. 
 
 Since  as  long  as  the  Soul  is  in  the  Body,  and  the 
 Body  is  nourifhed  with  Earthly  Meats,  Man  is  never 
 Pure  from  Sins,  nor  free  from  Temptations,  nor  fe- 
 cure  from  Falls.  If  he  fall  not  now,  yet  he  may  fall 
 another  Time. 
 
 6  It  is  therefore  enough  for  me,  Lord,  if  it  plea- 
 
 *  feth  Thee  to  take  unto  thyfelf  my  Soul :  Yea,  it  is 
 
 *  better  for  me  to  go  hence  with  a  good  Hope,  and 
 
 *  to  depart  in  thy  Grace  ;  than  to  fee  the  Evils  which 
 
 *  are  coming,  and  to  live  amidfi:  fo  many  and  mani- 
 
 *  fold  Dangers. 
 
 He  then  is  much  deceived,  who  coveteth  to  live 
 long  here ;  andpropoundeth  many  things,  not  know- 
 ing what  the  Morrow  may  bring  forth. 
 
 For  no  Man  hath  a  Security  of  living,  even  but 
 one  Day  :  neither  can  he  obtain  from  the  Tope  a  Bui! 
 never  to  dye,  orPurchafe  with  Money  a  Prebend,  or 
 any  Ecclefialtieal  Preferment  which  fhall  laft  always. 
 
 For  as  much  as  no  fooner  hath  forhe  one  obtained 
 the  Grant  of  a  Bifhoprick,  or  a  Prelature,  but  Death 
 very  often  fuddenly  furprifeth  him,  and  taketh  away 
 all  again  immediately  at  once.  And  fo  he  muft  de- 
 part as  Poor  and  Naked  horn -Rome,  as  when  he  firfl 
 
 came 
 
 ■  — - *  •  —      _ 
 
 *  Suffidt  mihi  D)mine9tolle  ammam  meant,  i  K'i.  xix.  Vulg.  Lsfc 
 
Part  III.        toMe  toe  are  in  it  175 
 
 came  to  that  Court.  Yea,  even  Lord  Tope  likewife 
 himfelf,  and  Lord  Cardinal,  are  fti  ipped  by  Death, 
 as  well  as  the  meaneft  of  poor  Mortals :  They  die, 
 and  are  fucceeded  by  others,  who  muft  alfo  in  like 
 manner  fhortly  die. 
 
 It  is  read  in  die  Hiftories  of  the  ancient  Fathers, 
 who  lived  very  long  t  who  was,  who  was,  who  was, 
 and  fo  on :  And  the  Conclufion  of  all  is,  And  he 
 died. 
 
 For  we  all  dye,  let  our  Days  here  be  more  or  few- 
 er ;  and  as  Water  do  we  fall  into  the  Earth  from 
 whence  we  are. 
 
 What  is  all  the  Time  of  our  Life  but  a  fhort  In- 
 ftant,  even  this  prefent  Now,  which  is  gone  even  be- 
 fore it  can  be  thought  on  ?  What  elfe  but  a  flying 
 Wind ;  but  a  Vapour  that  pafleth  away ;  but  the 
 Morning  Rednefs  which  the  Sun  fcattereth,  and  a 
 Gueft  which  retumeth  no  more  ?  As  Lightning  in 
 the  Twink  of  an  Eye,  fo  do  all  the  Kingdoms  and 
 Times  of  the  World  pafs  away. 
 
 Number  all  the  Days,  the  Hours,  the  Months,  and 
 the  Years  of  thy  Life,  and  tell  where  they  now 
 are.  They  are  paffed  as  the  Shadow  of  the  Sun 
 and  are  perifhed  as  the  Spiders  Web :  The  Wind 
 hath  blown  upon  them,  and  the  Work  thereof  is 
 perifhed. 
 
 Nothing  is  Stable  and  Permanent  upon  Earth,  out 
 of  which  was  formed  Adam  and  his  Children.  '  All 
 is  Vain  and  Frail,  whatfoever  in  the  World  appear* 
 eth  Great,  Lovely,  and  Delighful. 
 
 Let  not  therefore  the  Allurements  thereof  deceive 
 thee,  nor  the  Injuries  thereof  difturb  thee  :  Let  not 
 the  one  enfnare  thee;  nor  the  other  affli&  thee. 
 There  is  nothing  lb  outwardly  glorious,    or  fo 
 
 adorned 
 
 •f  FulP,  fuiPt  MU 
 
176  jRiueg  to  Lite  aliotie  t\)t  £glO?lO  Part  III. 
 
 adorned  with  Gold  and  with  precious  Stones,  which 
 groweth  not  Vile,  being  dead  and  buried. 
 
 Wherefore  in  every  Work  that  thou  doeft,  and  in 
 every  Place  that  thou  art ;  whitherfoever  thou  goeft, 
 and  wherefoever  thou  paffeft,  be  ever  mindful  of  the 
 End  of  Life,  and  of  the  laft  Hour  which  thou  know- 
 eft  not. 
 
 Happy  is  he,  who  longeth  with  Bleffed  "Paul  to  be 
 diffolved,  that  he  may  be  with  Chrift.  For  this  is 
 much  better  than  to  live  longer  in  the  Flefh,  and  to 
 be  abfenc  from  God  as  a  Pilgrim  and  Traveller,  and 
 to  be  toffed  up  and  down  with  the  Waves  of  the 
 World. 
 
 If  thou  haft  Jesus  always  in  thy  Mind,  and 
 Prayeft  to  him  daily  in  Truth  and  Spirit,  then  (halt 
 thou  have  a  Ground  of  Hope  concerning  his  King- 
 dom; who  faith,  Father,  I  will  that  where  I  am, 
 there  may  alfo  be  this  thy  Servant  wbem  thou  haft  given 
 
 me. 
 
 Bleffed  is  that  Servant,  who  (hall  be  accounted 
 worthy  to  hear  in  the  laft  Day,  from  the  Mouth  of 
 Chrift,  this  moil  fvveet  Word  of  Comfort  5  \Well  done 
 thou  good  and  faithful  Servant,  becaufethcu  haft  been  faith- 
 ful over  a  few  things,  enter  thou  into  the  Joy  of  thy 
 Lord. 
 
 See  Appendix,  Num.  XII. 
 
 CHAP, 
 
Part  ill.      mnlt  toe  ate  in  u*  *77 
 
 chap.    xxvi. 
 
 Of  divine  Vraife  :  With  the  Breathings  of  an  A  %  D  E  #  T 
 Soul,  <*/hr  Enjoyment  o/God,  ztf  £er  henvinly 
 Country, 
 
 PRAISE  the  Lord,  O  my  Soul,  Mai.  cili. 
 O  my  Soul,  praife  Thou  the  Lord,  from 
 whom  proceedeth  every  good  Thing,  both  that 
 which  now  is,  and  which  fliall  abide  for  ever.  Blefs, 
 O  my  Soul !  our  Lord ;  never  forget  thou  all  his  Be- 
 nefits to  thee,  nor  how  he  hath  made  his  Greatneis 
 moft  wonderfully  to  appear  unto  thee. 
 
 See  therefore  that  thou  refer  all  things  to  Him,  as 
 the  Author  and  Finifher,  the  Beginning  and  the  End, 
 of  every  good  Word  and  Work  in  thee ;  and  with 
 great  Thankfulnefs  and  Gratitude  do  thou  intimate- 
 ly, from  the  Ground  of  the  Heart,  Praife  him  :  Thar 
 fo  the  Gifts  of  the  heavenly  Grace,  may  flow  again 
 towards  thee  in  a  larger  Stream  \  till  at  length  thou 
 arrive  at  the  Fountain-head  it  felf  of  endlcfs  Life  and 
 Blifs,  to  the  Country  of  everlafting  Brightnefs,  and 
 to  the  Vifion  of  the  divine  Prefence  and  Glory. 
 
 And  indeed  nothing  is  better,  nothing  wholefomer, 
 nothing  fweeter,  nothing  pleafanter,  nothing  wor- 
 thier, nothing  higher,  nothing  happier,  nothing  per- 
 fe&er,  and  in  one  Word,  nothing  more  Biefied,  than 
 for  thee  molt  ardently  to  Love,  and  moil  highly  to 
 Praife  God.  O  let  all  that  is  within  thee  blefs  his 
 holy  Name ! 
 
 This  I  fay  an  Hundred  Times,  and  a  Thoufand 
 Times  do  1  repeat  it;  and  could  I  prefs  it  over  and 
 over  Thoufands  of  Thoufands  of  Times,  yet  never 
 could  I  enough  inculcate  it:  cc  That  of  all  Studies 
 *  there  is  none  fo  excellent,  and  of  all  Works  none 
 "  fo'Eminent,  as  to  Love  and  Praife  God,  thy  Crete- 
 
 P  "  tor 
 
17?  %i\t*  to  Lite  alKfoe  tlie  (Httojlo  Part  lii? 
 
 '     ■  '    ■     f  I    .  ,    ton  •  ,  .  .  
 
 C£  tor  and  Redeemer  with  all  thy  Hearty  with  all  thy 
 ci  Soul,  with  all  thy  Mind3and  with  all  thy  Strength. 
 
 This  do  as  long  as  thou  lived,  and  haft  Under- 
 ftandirig:  This  thoroughly  do,  in  Word  and  in 
 Deed,  Day  and  Might,  Morning  and  Evening,  Noon, 
 and  Midnight,  every  Hour  and  every  Moment. 
 
 To  the  utmoftof  thy  Power  and  Knowledge,  en- 
 tirely, purely,  nakedly,  Cleave  thou  always  unto 
 God;  That  unto  thee  God  may  be  All  in  all 
 Things,  before  All,  and  above  All,  by  thee  Beloved, 
 Bleffed,  Praifed,  and  Super-eminently  exalted  to  all 
 Eternity  ;  and  that  it  may  be  thence  well  with  thee 
 without  End,  or  fear  of  End. 
 
 Rejoice  therefore  greatly,  O  thou  faithful  Soul, 
 in  the  Lord  thy  God,  even  as  the  bleffed  Virgin  re- 
 joiced in  J  e  s  u  s  her  Saviour. 
 
 Magnify  and  Praife  thy  God,  who  made  thee, 
 and  redeemed  thee,  and  is  the  God  of  thy  Salvation, 
 to  whom  thou  art  moreover  indebted  for  very  many 
 and  great  Benefits,  Day  by  Day  gracioufly  beftowed 
 on  thee  :  for  all  which  thou  art  never  fufficient, 
 fully  and  worthily  to  give  him  Thanks;  even  though 
 then  wert  an  Holy  Angel. 
 
 Neverthelefs  Praife  thou,  and  give  Thanks,  as  a 
 mortal  Adan  ;  needing  God's  Mercy,  and  always 
 Peeking  and  imploring  it.  Ceafe  not  to  Pray,  ceafe 
 not  to  Praife  God. 
 
 Though  thou  often  failed,  and  offended  him ;  yet 
 fhalt  not  thou  thence  defpair,  but  thou  fhalt  rather 
 humble  thy  felf,  and  fo  fhalt  thou  Pray. 
 
 Love  God,  and  thou  fhalt  be  Loved  ;  for  Love  a- 
 niendeth  all  paft  Faults,  and  reftoreth  to  Favour; 
 Purifieth,andHealeth;Enlightneth,andEnkindleth; 
 driveth  away  Melancholy,  and  begetteth  Joy  of 
 Heart ;  even  fuch  Joy  as  the  World  knoweth  not, 
 and  fuch  as  Flefli  and  Blood  cannot  conceive. 
 
 j  Praife 
 
Part  ill         topiie  toe  are  in  it.  179 
 
 Praife  God,  and  thou  fhalt  be  praifed  ;  Blefs,  and 
 thou  fhalt  be  bleffed  ;  San&ify,  and  thou  fhalt  be 
 fan&ified;  Magnify  >  and  thou  fhalt  be  magnified ; 
 Glorify  God,  and  thou  fhalt  be  glorified  of  him,  m 
 Body,  and  in  Soul. 
 
 The  Servant.]  But  when  fhall  this  be,  Lord?  When 
 wilt  thou  fill  my  Mouth  with  perpetual  Praife,  and 
 make  my  Spirit  to  Exult,  and  my  Soul  to  Rejoice 
 with  thy  Saints,  in  thy  Glory  ? 
 
 The  LORD."]  Endure  a  little  Time,  and  thou 
 flialt  fee  great  Wonders,  when  the  feventh  and  laft 
 Trumpet  fhall  Sound.  Then  will  I  give  unto  my 
 Saints,  for  every  Labour  and  Dolour  of  theirs,  Reft 
 and  Life  everlafting.  And  now  what  woulft  thou 
 have  more  ? 
 
 The  Servant.]  Nothing  elfe  truly  at  all.  Since  Thou 
 alone  art  fufficient  for  me,  O  my  God,  who  giveffc 
 to  thy  Lovers  and  Praifers,  Life  Eternal :  And  who, 
 inftead  of  very  little  Things,  conferred  fuch  as  are 
 Immenfe ;  inftead  of  the  Loweft,  the  Higheft ;  and 
 inftead  of  the  Perifhable,  the  Everlafting  and  irnpe- 
 rifhable  Ones. 
 
 The  Elder.]  My  Son,  give  thy  fejf  to  God,  and 
 All  that  thou  haft :  Give  him  whatever  thou  doeft, 
 whatever  thou  knoweft>  whatever  thou  cattfiyfe  fhak 
 thou  be  Richer  than  before,  and  dearer  unto  God. 
 And  with  St.  Paul  thou  fhalt  be  able  to  fay,  As  ha- 
 ving nothing  in  Seif-Propiety,  and  yet  poj/ej/lng  all 
 things  in  God:  As  Poor  and  Sorrowing  in  this 
 World  ;  but  as  Rich  and  always  Rejoicing  in  the 
 Lord  ^  being  certain  of  the  promifed  Recompence, 
 laid  up  for  thee  in  the  Heavens. 
 
 T 
 
 A  devout  Aspiration  ami  Soliloquy. 
 H  E  Servant.]  O  Lord  God,  ti}e  Salvation  of 
 
 my  Countenance,  and  my  God,  when  wilt 
 thou  make  me  glad  in  thy  Kingdom,  with  thy  mod: 
 bright  Countenance  ?  P  2  O 
 
180  Euies  to  lite  abotoe  tl;e  aHojto  Part  iil 
 
 O  when  wilt  thou  Enlighten  all  my  Darknefles, 
 with  the  Splendor  of  eternal  Light  ?  When  wile 
 thou  take  away  all  my  Obftacles,  and  remove  all 
 Dolours  from  the  midft  of  my  Heart,  O  Thou  true 
 Peace,  Thou  fupream  Beatitude  and  molt  perfect 
 Felicity  ? 
 
 O  when  fliall  I  without  any  Impediment,  follow 
 Thee  fafely  and  freely,  whitherfoever  Thou  goeft, 
 Lord  ? 
 
 O  when  fliall  I  fee  Thee  clearly  with  mine  Eyes, 
 without  a  Glafs,  without  a  Riddle,  without  Para- 
 bles, without  Figures,  without  Queftionings,  with- 
 out Doubts,  without  Opinions,  without  Interroga- 
 ting or  confulting  the  Mailers. 
 
 O  when  fhall  I  know  all  thefe  Things,  which  I 
 believe  in  the  holy  Scriptures,  and  read  of  in  vari- 
 ous Books,  and  hear  with  my  Ears  oftentime,  con- 
 cerning my  God  $  concerning  the  holy  Angels  and 
 all  their  Cheires.:  and  concerning  the  Glory  and 
 Bleffednefs  of  the  tieavenly  Country ;  and  the  Peace 
 and  unutterable  Joy  of  the  blifsful  Citizens  Above? 
 
 O  when  fhall  I  be  there  ?  When  fhaH  I  come  and 
 appear  in  thy  Sight,  and  behold  thy  Joyful  Face,  and 
 the  Glory  of  thy  Kingdom,  with  Cherubims  and 
 Seraphims,  and  all  thy  Saints  ? 
 
 But  Ah !  That  Hour  cometh  not  yet ;  the  Gate 
 of  Heaven4s  yet  fhut  againft  me.  Therefore  groan 
 I  in  Heart,  as  long  as  I  fliall  be  here,  till  I  come  un- 
 to Thee  my  G  o  d» 
 
Part  ill.       totjile  toe  are  in  ft. 181 
 
 COMMEMORATION. 
 
 The  Tatknce  of  the  MARTYRS, 
 Suftine  Dolores  cum  Laurentio. 
 
 BEAR  Dolours  with  Laurentius; 
 Slight  Honours  with  Vincentius ; 
 Love  JESUS  with  Ignatius; 
 Bear  Loffes  with  Euftathius. 
 With  GEORGE  do  thou  the  Dragon  flay  • 
 And  bear  the  Palm,  by  Faith,  away. 
 Thus  thou  fhak  wear  the  Martyrs  Crown: 
 And  fit  with  Saints  of  great  Renown. 
 
 p  i 
 
 CHAP, 
 
18a  Rules  to  Lite  abotetlicffiaorto  Part  III- 
 
 CHAP.    XXV1L 
 
 Of  the  Vralfe  of  the  Holy  Angels  *»  He  aven- 
 
 A    SOLILOQUY. 
 
 BEFORE  the  Angels ,  will  I  fing  Fraife  unto  thee\ 
 Pfal.  cxxxviii.  i. 
 The  Servant.]  O  King  moft  High,  O  God  moft 
 highly  to  be  Praifed,  Creator  of  all  Things,  Angels 
 and  Men ;  how  long  (hall  I  abide  on  the  Earth,  and 
 be  kept  afar  off  from  Thee,  and  from  all  thy  holy 
 Angels  in  the  Heavens  ? 
 
 Ah  me  poor  and  unhappy  One !  How  long  fliall 
 I  feed  with  Men  on  the  earthly  Bread,  the  Bread  of 
 Labour  and  of  Grief  •  and  be  deprived  of  the  Bread 
 of  Angels,  containing  the  Sweetnefs  of  every 
 Tafte  ? 
 
 O  Lord,  when  fhall  I  hear  the  Voice  of  thy 
 Praife,  out  of  the  Mouths  of  thy  Angels  in  Heaven ; 
 as  fbme  heretofore  have  heard  the  Voice  of  many 
 Angels,  Singing  together  in  Concert,  Holy,  Holy, 
 Holy! 
 
 O  that  I  were  one  with  them,  and  that  I  had  fuch 
 a  Voice  aifo !  How  gladly  would  I  Praife  Thee  with 
 them,  and  above  all  the  higheft  and  loftieft  Songs  of 
 Lleaven  Sing  co  Thee,  and  Magnify  Thy  holy  Name 
 eternally ! 
 
 O  ye  Cherubim  and  Seraphim,  how  fweetly,  how 
 deliciouily,  how  beautifully,  how  fervently,  and  how 
 excellently,  do  ye  Sing  and  Jubilate  aloud,  before 
 the  Majefty  of  God;  without  ever  thinking  it  long, 
 without  ever  being  tired  at  it,  without  any  CefTa- 
 tion  in  an  eternal  Circle  of  Happinefs! 
 
 Hence  therefore  to  me  every  Human  Voice  is 
 Hoarfe;  every  Singing  is Difcord^  every  Symphony 
 
 is 
 
Part  ill         toi)ue  toe  are  in  if.  183 
 
 is  but  Dry  5  every  Mufick  Grating;  every  Harp  out 
 of  Tune;  every  Organ  Mute ;  every  worldly  Joy, 
 Anxiety;  every  Diverfion,  Howling ;  all  Food,  In- 
 fipid  •  all  Flefh,  Grafs ;  all  Wine,  Gall  and  Vine- 
 gar; all  Honey,  Poifon;  all  that  is  accounted  by  the 
 World  Pleafant,  is  to  me  IJarfli  and  Unfavoury  ;  all 
 Comelinefs,  a  Stench;  air  rich  and  gaudy  Attire, 
 Filth  and  Dung;  all  Honour  and  Glory,  but  Vanity 
 and  Smoak ;  and  all  that  is  here  Precious  and  Noble, 
 Vile  and  Deformed;  yea,  All  Things  as  Nothing;  in 
 Comparifon  of  Eternal  Life,  Eternal  Glory,  and  E- 
 ternal  Joyfulnefs,  in  the  Sight  of  God;  and  of  his 
 Angels;  who  all  in  one,  domoft  loudly  Praife  to- 
 gether, his  Holy  and  Glorious  Majefty,  Night  and 
 Day  without  En<I. 
 
 But  becaufe  I  am  not  able  to  climb  up  in  Spirit,  to 
 thofe  fublime  Songs  of  the  Heavens,  neither  am 
 jfufficient  fully  to  comprehend  or  to  learn  them  as  I 
 ought ;  therefore  do  I  bemoan  and  greatly  defpife 
 my  felf,  in  Dull  and  Afhes;  and  before  God  and  be- 
 fore all  Men,  I  here  bow  my  Knees,  and  humbly 
 beg  Pardon,  as  not  worthy  to  Live. 
 
 For  my  Works,  yea,  my  good  Works,  fo  at  leatl 
 efteemed,  are  truly  Null ;  and  as  nothing  are  even 
 my  beft  Works,  without  thy  Grace  and  Mercy,  O 
 Lord!  Which  Grace  thou  mightily  delighteft  to  mar 
 nifeft  over  all  thy  Creation ;  and  that  without  Num»- 
 ber  and  Meafure.  O  the  Depth  and  che  Extent  of 
 thy  Mercy  which  is  over  all  thy  Works ! 
 
 O  the  Heighth  of  the  Riches  of  the  Wifdom  and 
 Knowledge  of  God;  how  profound  are  all  rhy  Judg- 
 ments, and  true  from  everlafting  to  everlafting,  over 
 the  Good  and  the  Bad,  over  the  Grateful  and  the 
 Ungrateful,  over  the  Pious  and  Impious ;  fo  that  no 
 one  can  fully  find  out  thy  Works,  neither  can  he 
 juftly  complain  for  any  Thing,  by  Thee  omitted  or 
 unprovided  for,    Bleffed  therefore  always  be  thou 
 
 P  4  WJ 
 
184  Eults  to  Lite  abotee  t  e  a^o^U  Part  in. 
 
 my  God ;   and  magnified  be  thy  Name  henceforth 
 
 and  for  ever. 
 
 CHAP.    XXVIII. 
 
 A  Confession  of  the  devout  Lover  of  GOD. 
 
 A  Meditation  and  Prayer. 
 
 Dhigatu^Domine,  oratio  rnea  ficut  incenfus  in  con- 
 fpedtu  tuo.     Vulg.  Lat, 
 
 E  T  my  Vrajer  he  direcled,  Lordy  before  thee  as  In- 
 
 _j    cenfe,  Pfal.  cxli.  2. 
 
 I  long,  O  Lord,  my  God,  I  greatly  long  with 
 all  thy  Saints,  and  even  with  all  Creatures,  in  every 
 Place  and  Time,  devoutly  to  Praife  Thee,  to  Blefs 
 Thee,  to  Proclaim  Thee,  to  Glorify  Thee,  and  with 
 a  pure  Heart  to  Love  Thee  always  j  and,  above  all 
 thy  Works,  to  Magnifie  and  Exalt  thy  holy  Name 
 perpetually  ;  becaufe  Thou  art  my  God,  and  I  am 
 thy  poor  Servant. 
 
 Thou  art  my  Light,  and  my  Hope,  O  my  God. 
 Thou  arc  my  Fortitude,  my  Patience,  my  Praife, 
 and  my  Glory,  O  my  God  !  Thou  art  my  Wifdom, 
 and  my  Prudence;  my  Beauty,  and  my  pleafant  Sa* 
 vourinefs,  O  my  God  ! 
 
 Thou,  my  J  e  s  u  s,  art  my  Mufick,  and  my  Harp ; 
 my  Organ  and  my  Timbrel,  art  Thou ;  O  my  God ! 
 Thou  art  myPfalm  and  my  Hymn,  my  Anthem  and 
 my  Jubilee,  my  God! 
 
 1  hou  art  my  Helmet,  and  my  Breaft-Plate  ;  Thou 
 art  my  Bow,  and  my  Sword ;  my  God !  Thou  art 
 my  Buckler. 
 
 Thou  art  my  Treafure,  my  Gold,  my  Silver  ;  my 
 Talent  Thou  art  for  the  Payment  of  all  my  Debts5 
 O  my  God! 
 
 Thou 
 
Part  ill.        tot)iie  toe  are  in  it*  185 
 
 Thou  arc  my  Houfe,  my  Caftle,  my  Palace,  O 
 my  God  !  Thou  art  my  Shield  and  my  Banner  ;  the 
 Tower  of  my  Strength,  and  the  Defender  of  my 
 Life,  O  my  God  ! 
 
 Thou  art  my  Garden,  and  my  fruitful  Paradife, 
 O  my  God  I  Yea,  a  Fountain  of  Gardens  thou  art 
 to  me  ;  and  a  Well-fpring  of  Living  Waters,  with 
 Streams  of  Wifdom  and  Knowledge,  O  my  God ! 
 
 Thou  art  my  Rofe  and  my  Lily  j  even  as  theRofe 
 of  Sharon,  and  as  the  Lily  of  the  Valleys,  fo  art 
 thou,  O  Jefu,  to  thy  Lover  !  Thou  arc  my  Garland 
 and  my  Crown ;  my  Robe  and  my  Diadem,  arc 
 thou  my  Jefu. 
 
 Thou  art  to  me,  as  a  Bed  of  Spices  and  Sweet 
 Flowers,  O  my  fweeteft  Jefu  !  Honey  and  Milk  are 
 under  thy  Tongue ;  thy  Lips  drop  as  the  Honey- 
 Comb,  with  Mercies  and  Confolations ;  thy  Mouth 
 is  moft  fweet  to  me,  and  the  Law  which  thence  go- 
 eth  forth,  fweeter  than  the  Honey-Comb,  O  my 
 deareft  Jefu  !  Thy  Commandments  are  altogether 
 lovely:  Thy  Words  better  to  me,  than  Thoufands 
 of  God  and  Silver,  O  my  Lord,  and  my  God  ! 
 
 Thou  Jefu,  Tart  my  Bread  •  thou  arc  my  Wine  ; 
 thou  art  to  me,  the  Food  of  Life  and  Immortality  ; 
 thou  art  my  Cup  of  Salvation,  O  my  Lord ! 
 
 Thou  Jefu  art  my  Light,  and  my  Lamp  ,•  thou 
 art  my  Leading  Star,  yea,  thou  arc  my  Sun  and  my 
 Glory,  O  my  Jefu! 
 
 Thou  Jefu  art  my  Leader,  and  my  Inftru&or  ;  my 
 Shepherd,  and  my  Matter :  Thou  art  both  the  Sup- 
 porter and  Reflorer  of  my  Life  ;  my  Medicine,  and 
 my  Phyfician,  O  my  Jefu  ! 
 
 In  Thee,  all  Things  I  find  ;  and  all  Things  I 
 have,  through  Thy  free  Donation  :  And  whatever 
 elfe  I  feek  for,  or  deilre  befide  Thee.,  or  out  of  Thee^ 
 doth  nought  avail  me, 
 
i26  ftulcs  to  iitoe  abobe  the  uioilb  Part  ur. 
 
 A  Prayer  in  every  State  of  Life. 
 
 OVEN  therefore,  good  Lord,  my  Heart  in  thy  holy 
 Law,  refiore  to  me  the  Joy  of  thy  Salvation  ;  en- 
 large my  Heart  to  run  thy  Way  j  confirm  me  in  thy  Words  ; 
 becaufe  there  is  none  befides  thee  that  can  help,  no  other  that 
 can  jave,  and  bring  to  eternal  Life.  Hear  me,  O  my  God, 
 when  I  cry  unto  thee,  in  whatfocver  State  I  am  :  Hear  me, 
 when  I  deprecate  thy  Wrath  :  Hear  me,  when  I  am  Affiicl- 
 ed  and  Yerfecuted  in  the  World :  Hear  me,  both  when  I 
 Mourn^  and  when  I  Rejoice  :  Hear  me,  Lord,  when  I  am 
 Infirm,  and  when  I  am  Sound,  In  all  States,  and  at  all 
 Times,  I  recommend  my  felf  wholly  unto  thee,  and  Blefs 
 thee  to  all  Eternity.     Amen. 
 
 CHAP.    XXIX. 
 
 Of  the  Union  of  the  Heart  to  be  had  with  God. 
 
 RE  TURN  unto  thy  Reft,  O  my  Soul,  for  the  Lord 
 hath  dealt  bountifully  with  thee,  Pfal.  cxvi.  7. 
 
 The  Servant  ]  He  vetily  is  thy  Reft,  and  thy  Peace  ; 
 he  is  Life,  Salvation  and  Bleifednefs,  to  Thee.  All 
 the  Good  which  Thou  therefore  doeft,  feeft,  and 
 heareft,  refer  always,  O  rny  Soul,  to  God's  Praife  ; 
 that  fo  thou  mayeft  have  Peace,  and  keep  a  good 
 Confcience. 
 
 The  E  LDE  R.]  Stand  not,  Abide  not,  Rejoice 
 not  in  Thy  felf,  or  in  any  Chher  ;  but  Stand  in  God 
 alone ;  Abide  in  him,  and  Rejoice  in  him  purelyj 
 ftedfaftly  and  perfectly  ;  as  who  giveth  all  Things, 
 and  worketh  all  Things  in  All,  through  his  gregt 
 Bounty,  and  immenfe  Liberality. 
 
 The  Servant^  O  who  will  give  me  fuch  Grace, 
 as  I  may  refer  all  Things  to  the  Praife  arid  Honour 
 
 of 
 
Part  HI,         ttilritf  toe  are  in  in 178 
 
 of  the  Lord  my  God ;  and  all  Things  may  rightly 
 do,  as  I  am  bound,  and  as  I  am  able  to  do ;  and  that 
 no  Thing,  fmal!  or  great,  may  withdraw  me  from 
 God,  or  lnfed:  me,  or  at  all  difturb  me,  or  any  wife, 
 in  any  Thing  hinder  me  ?  But  perhaps  it  is  not  pof- 
 fible  for  me,  now  to  arrive  to  fuch  a  State  as  this. 
 Is  it  poffible,  or  no  i 
 
 Hie  ELDER.']  Every  Thing  is  poffible  with 
 God,  who  can  foon  Unite  to  himfelf  the  devout 
 Soul,  by  Grace,  in  Love.  For  this  the  Perfed  and 
 Ture  Love  of  Qod,  can  do  in  a  Moment,  as  often 
 as  it  pleafeth :  That,  in  the  Oblivion  of  all  Crea- 
 tures, thy  Soul  may  be  perfe&Iy  United  to  him  a- 
 lone,  and  with  the  Fire  of  his  Love  vehemently  En- 
 flamed,  and  even  Melted. 
 
 The  Soul's    Soliloquy. 
 
 OMy  God,  my  Love !  Whom  I  long  for  in  the 
 Place  of  my  Pilgrimage,  when  fhall  I  thus 
 to  Thee  be  wholly  united,  with  all  the  Powers  of 
 my  Soul,  thofe  Powers  which  by  Thee  are  given, 
 and  gracioufly  infufed  i 
 
 Let  every  Creature  of  Thine,  be  Silent  before 
 Thee,  O  my  God !  Do  Thou  alone  fpeak  to  me; 
 be  Prefent  with  me,  and  Enlighten  me,  O  Thou 
 who  art  All  in  All,  and  above  all  the  heavenly 
 Lights  and  Spirits,  eternally  BlefTed. 
 
 Happy  is  the  Soul,  which  being  Comfortlefs  in  the 
 World,  is  Comforted  of  God;  which  being  unknown 
 of  Men,  is  known  by  the  holy  Angels ;  being  flight- 
 ed^  by  the  Wicked,  is  delighted  in  by  the  Godly, 
 being  defpifed  by  the  Proud,  is  efteemed  by  the 
 Humble ;  being  feparated  from  the  Carnal,  is  ga- 
 thered in  with  the  Spiritual ;  being  derided  by  the 
 great  Ones,  is  honoured  by  the  little  Ones;  being  as 
 dead  Without,  is  yet  eyer  alive  Within  5  being  affil- 
 ed 
 
188  jRiues  to  Litie  afaope  tftefflioflD  Partiir, 
 
 ed  in  the  Flefti,  is  refrefhed  in  the  Spirit;  being  weak 
 in  Body,  is  ftrong  in  Mind;  being  marred  in  Coun- 
 tenance, is  beautiful  in  Confcience;  being  fatigued 
 by  Labour,  is  coroborated  by  Prayer ;  being  weigh- 
 ed down  with  the  Load  of  this  Life,  is  lifted  up  by 
 the  heavenly  Comfort ;  and  laftly,  being  by  the  Flefli 
 held  in  the  World,  is  by  the  Spirit  raifed  to  Heaven, 
 and  coupled  with  Chrift. 
 
 Happy  is  the  Perfon  who  hath  Jesus,  and  with 
 him  hath  all  Angels  and  Saints  to  Befriend  him  in 
 this  Life,  to  accompany  him  in  the  Way,  and  to  re- 
 ceive him  into  Glory. 
 
 Happy  is  the  Soul,  which  forgetting  her  own 
 People,  and  her  Father's  Houfe,  hath  forfaken  all 
 Things,  that  fo  the  King  of  Heaven  may  have  Plea- 
 sure in  her  Beauty.  For  with  Joy  and  Gladnefs  fhall 
 fuch  an  One,  having  walked  here  in  the  narrow 
 Way  of  the  Crofs,  enter  into  the  King's  Palace. 
 
 Happy  art  thou,  if  thou  haft  the  God  of  Heaven 
 for  thy  Father,  the  bleffed  J  e  s  u  s  for  thy  Brother, 
 the  Jerufalem  Above  for  thy  Mother,  the  Angels 
 for  thy  Friends,  and  all  the  Saints  for  thy  moft  near 
 Allies  and  Relations. 
 
 Happy  and  Bleffed  art  thou,  if  having  fuch  Friends 
 and  Relations,  thou  honoured  this  Father,  loveft 
 this  Brother,  and  obferveft  the  Law  of  this  Mother, 
 according  to  all  that  thou  art  commanded. 
 
 To  which  end  in  all  thy  Retirements  andCommu* 
 nions  with  God,  remember  the  whole  Family  that  is 
 in  Heaven  and  Earth,  as  Headed  by  Chrift  Jefus : 
 Whofe  Voice,  as  Mafter  of  the  Family,  thou  fhalt  in 
 all  Things  liften  to;  and  whofe  Example  thou  fhalt 
 conftanriy  fet  before  thee,  communicating  thy  felf 
 to  others,  as  he  hath  communicated  himfelf  to  thee<> 
 in  the  Humility  and  Patience  of  Love* 
 
part  ill.        VBbile  toe  ate  in  it.  189 
 
 Ml ,  , ,  ,    .    ^  . 
 
 For  if  the  Fire  of  his  Love  be  but  enkindled  in 
 thy  Soul,  and  thy  Heart  be  as  it  were  melted  down 
 therewith,  thou  (halt  love  all  whom  he  loveth  ;  and 
 honour  all  whom  he  honoureth ;  and  endure  alfo, 
 and  bear  with  all  whom  he  endureth  and  beareth  with : 
 Thou  (halt  confider  all  his  Members,  as  Fellow- 
 Members  with  thee;  and  each  one  in  his  Place  malt 
 thou  efteem,  without  defpifing  the  very  leaft  and 
 meaneft  as  Unworthy  :  Thou  malt,  in  a  Word,  by* 
 ftanding  in  Him,  ftand  in  all  his  Relations  alfo ;  and 
 thy  Heart  being  knit  with  his  Heart,  can  never  be 
 feparated  from  any  that  are  His. 
 
 Hence  thou  fhalt  account  all  them  that  delight  to 
 do  his  Will,  thy  true  Kinsfolks;  and  all  fincereChri- 
 ftians  whatever,  thy  Friends :  The  aged  in  Chrift, 
 and  them  who  have  known  him  that  is  from  the  Be- 
 ginning, thou  fhalt  efteem  as  Fathers  in  God ;  the 
 young  Men  in  Chrift,  who  have  overcome  the  wick- 
 ed One,  thou  fiialr  hold  for  thy  Brethren  in  Spirit  ; 
 and  the  little  Children,  who  are  yet  but  weak  and 
 tender,  thou  fhalt  take  into  thy  Arms,  as  thy  Jesus 
 did ;  not  drive  them  away  from  thee,  as  his  Apofties 
 would  have  done:  Thou  fhalt  look  on  the  Poor  as 
 thy  Nephews;  the  Weakly  and  Infirm  as  thy  Dome- 
 flicks ;  the  Afflicted  and  Oppreffed  as  thy  Chamber- 
 Fellows  ;  the  Derided  and  Defpifed  for  his  fake,  as 
 thy  moft  lovely  Companions;  the  Meek  and  the 
 Humble,  as  thy  Fellow-Livery-Men ;  the  Sober  and 
 the  Chafte,  as  Boarders  with  thee  at  the  fame  Table ; 
 the  Patient  and  Self-Crucified,  as  Fellow-Soldiers; 
 the  Pilgrims  and  Strangers  in  this  World,  as  Fellow- 
 Tavellers ;  the  devout  Matrons  as  Mothers,  and 
 the  Virgins  as  Sifters  ;  all  the  Faithful  as  being  of 
 the  fame  Blood;  all  the  Spiritual,  and  fpecially  De- 
 voted, as  moft  Honourable  and  Noble  ;  and  all  that 
 forfake  the  World's  Service  to  ferve  Chrift,.  as  Co- 
 Heirs  of  the  heavenly  Kingdom, 
 
190  Rules  to  Libe  abofre  tte  gaio^io  Part  m. 
 
 Lo,  this  is  the  holy  Generation,  the  noble  Off- 
 fpring,  born  of  God,  founded  on  Faith,  ftrengthened 
 by  Hope,  adorned  with  Charity ,armed  with  Patience, 
 proved  in  the  Fire;  eftablifhed  by  Conftancy,  and 
 molt  well  pleafing  to  and  beloved  of  God. 
 
 CHAP.    XXX. 
 
 Of  the  true  Peace  to  be  fought  for  in    God  only* 
 
 PEACE  he  unto  you.  It  is  I;  be  not  afraid.] oh.  XX.' 
 21,  26.  and  Matth.  xiv.  27. 
 
 In  Chrift  Jefus  the  total  Salvation,  and  true  Peace 
 of  the  Soul  confifteth.  And  he  who  lov  rh  Chrift 
 hath  Peace,  and  refteth  in  him  ;  neither  doth  he  af- 
 fc&  to  feek  any  thing  befides,  beyond,  or  without 
 Chrift. 
 
 The  Peace  of  the  faithful  Soul  in  this  Life,  is  to 
 endure  many  Adverfities  for  the  Love  of  God,  and  in 
 the  Name  of  Chrift.  He  erreth  and  is  deceived,  who 
 thinketh  otherwife. 
 
 In  vain  doth  that  Man  labour,  who  firft  piopofeth 
 not  God  in  every  Deed  and  Enterprize,  and  who 
 fettcth  not  Chrift  before  him  principally  in  every 
 Deiign,  neither  feeketh  after  and  longeth  for  Him 
 Purely. 
 
 There  is  no  Peace  to  the  Wicked,  faith  the  Lord: 
 But  there  is  great  Peace  to  them  that  love  thy  Lav/, 
 O  Lord! 
 
 The  Peace  which  Chrift  recommended,  and  which 
 he  too  promifed,  hath  its  Exiftencein  profound  Hu- 
 mility, and  in  the  Abnegation  of  Self-Will,  neither 
 is  it  to  be  found  but  in  the  Mortification  of  every 
 depraved  Pleafure,  and  in  the  Refufal  of  all  Worldly 
 Praife,  and  outward  Confolation  by  and  in  perifhing 
 Things.  Keep 
 
Part  Hi.        Mute  toe  are  in  it. 191 
 
 Kcjp  therefore  thy  Heart  inwardly,  and  all  thy 
 Senfes  outwardly,  left  thou  be  caught  with  fome  Al- 
 lurement and  Recreation  of  the  Soul  which  may 
 prove  very  perilous  and  hurtful  to  her. 
 
 The  Creatures  are  indeed  often  Helpful,  if  they  be 
 rightly  and  purely  refer'd  to  the  Praife  and  Honour 
 of  the  Creator  ;  and  be  moderately  and  difcreetly  u- 
 fed,  for  our  own  and  others  Benefit.  But  they  arc 
 more  often  Hurtful,  even  the  belt  and  moft  beauti- 
 ful of  them,  when  they  are  too  curiouflyand  earneft- 
 ly  viewed,  lufted  after,  and  delighted  in;  and  when, 
 againft  Reafon  and  God's  Honour,  they  tickle  the 
 Heart,  and  move  and  allure  the  Mind. 
 
 As  the  Wife  ofHeart  here  (land  upon  their  Guard, 
 and  are  kept  in  Safety  5  fo  the  Fools,  by  going  off 
 from  it,  are  here  unawares  enfnared.  Riches  can 
 Tempt,  Money  can  Corrupt,  Delights  can  Infed, 
 and  Feafting  can  furfeit ;  Learning  is  apt  to  puff  the 
 Mind,  Power  to  fwell  it  up  ;  and  Honour,  by  eleva- 
 ting it  to  the  Pinacle,  to  endanger  its  Fall  thence. 
 They  are  Fools  hence,  and  void  of  Senfe  who  feek 
 after  Things  without  them,  and  put  a  great  Efteem 
 on  fuch  earthly  Things  j  which  neither  can  fill  the 
 Soul,  nor  fuffer  it  to  be  at  Reft. 
 
 Becaufe  all  Temporals  are  defective  and  not  du- 
 rable ;  and  befides  God,  there  is  nothing  that  is  Per- 
 fed:,  or  that  can  fatisfy  the  Heart  of  Man,  or  de- 
 ferve  the  Name  of  a  real  Good. 
 
 Set  not  thy  Heart  and  Defire  then  on  any  living 
 Creature,  or  any  fair  Picture,  or  noble  Birth,  or 
 comely  and  majeftick  Stature,  or  great  Dignity  and 
 Preferment ;  if  thou  haft  not  a  mind  hereby  to  be 
 deceived,  difturbed  and  defiled.  Becaufe  all  this  is 
 vain,  flamy,  llippery,  and  extreamly  noxious ;  unlefs 
 thou  draweft  all  to  God  ;  from  whom  is  every  Good, 
 and  in  whom  all  the  Creatures  do  live  and  fubfift. 
 
 Boaft 
 
192  siiiies  ;oLitie  afcotie  ttie  saio?lt>  Partiii. 
 
 Boaft  not  then  vainly,  O  frail  and  mortal  Man, 
 who  in  many  things  are  certainly  guilty  ;  and  be 
 not  confident  of  thy  felf  over  much.  Neither  ftand 
 fixedly  in  thyfelf5  or  in  others,  thinking  and  prefu- 
 ming  highly.  But  vvhatfoever  Good  thou  confidereil 
 and  underftandeft  to  be  in  thyfelf,  and  in  all  the 
 Creatures  of  God,  fan1  not  thou  to  offer  up,  and  a- 
 fcribe  purely  and  entirely  the  whole  thereof  to  God. 
 
 Then  malt  thou  find  Peace  and  Quiet  of  Heart  in 
 Chrift,  not  in  any  created  Good  :  And  in  thee  fhall 
 be  fulfilled  the  fweet  and  hoiy  Word  of  Chrift,  ut- 
 terred  by  him  on  the  Mountain ;  Bkjfed  are  the  pure 
 in  Heart,  for  they  fo all  fee  God.  To  whom  therefore  be 
 Praife,  Honour  and  Glory  from  every  Creature,  for 
 every  thing,  for  ever  and  ever.     Amen. 
 
 CHAP.    XXXI. 
 
 Of  the  right  Manner  of  directing  the  Intention  to  Got). 
 
 MINE  Eyes  are  ever  forwards  the  Lord;  for  be  fliatl 
 fluck  my  Feet  out  of  the  Net,   Pfal.  xxv.  15-. 
 
 In  every  Thought,  Word  and  Work  of  thine,  have 
 always  a  right  and  pure  Intention  towards  God  :  let  it 
 be  thy  conftant  Care  to  do  all  to  the  Praife,  Honour 
 and  Glory  of  God,  and  to  the  Edification  of  thy 
 Neighbour. 
 
 He  is  the  Caufe  of  all  good  Merits;  the  only  me- 
 ritorious Caufe  j  and  the  bountiful  Beftower,  of  eter- 
 nal Rewards. 
 
 He  ought  to  be  both  the  Beginning  and  End  of 
 all  thy  Works,  if  thou  wilt  not  lofe  the  Fruit  of  thy 
 Labours. 
 
 If  thy  End  either  be  thyfelf,  or  any  Creature 
 whatever,  miferable  art  thou,  as  being  a  Stranger  to 
 the  Grace  of  God,  which  is  contrary  to  thee. 
 
 What 
 
PartlfJ,      wijilt  toe  are  in  if.  i9j 
 
 What  therefore  wilt  thou  do,  and  in  whom  wilt 
 thou  Truft  and  Hope  ?  Surely,  not  furely  in  thy  felf^ 
 nor  in  any  Man,,  nor  in  any  thing  of  the  World A 
 not  in  the  Stars  of  Heaven,  nor  in  any  of  the  moft 
 bleffed  and  glorified  Creatures  •  but  folely  in  the 
 Creator  himfelf,  thy  God,  who  made  thee,  and 
 who  beareth  thee,  and  all  created  Beings  together, 
 in  his  Hand  and  Power;  and  that  without  Burden* 
 and  without  any  Helper.  Which  of  the  Angela 
 or  which  of  the  Saints  hath  he  need  of?  Verily/ 
 none. 
 
 Say  therefore,  and  Pray,  wirh  the  Pfalmift ;  Mini 
 Eyes  are  ever  looking  unto  the  Lord!  He  Jh#H  pluck  my 
 Feet  out  of  the  Snare.  And  again,  Lor d,  thou  knowesl 
 all  my  Dcfire ;  and  mp  Groaning  is  not  hid  from  thee. 
 
 And  in  all  thy  Neceffities,  laying  afide  vain  Rea~ 
 fonings  and  human  Counfels,  have  thou,  with  Pray- 
 ers and  holy  Defires,  recoiirfe  confidently  to  the 
 Lord  thy  God;  becaufe  it  is  He  who  mail  pluck  out 
 of  the  Snare  thy  Feet,  fo  that  thou  may  eft  not  be  mo- 
 ved from  the  right  Way  of  Virtue,  or  from  true  Hu- 
 mility; but  that  thou  mayeft  liand  fixed  in  Him,  un- 
 til the  End. 
 
 Every  good  Work  done  for  His  fake,  maketh  the 
 Confcience  glad,  giveth  Light  to  the  Mind,  and 
 calleth  for  a  greater  Meafure  of  Grace.  But  every 
 evil  Work  maketh  the  Doer  fad,  foileth  his  Con- 
 fcience, blotteth  his  Charader,  and  hindreth  the  In- 
 fluence of  the  Divine  Grace  and  Confolation. 
 
 He  who  doth  any  thing  for  the  fake  of  Vain-glory,' 
 Jhall  extinguifh  his  Candle  With  the  Wind  of  Orien- 
 tation :  And  he  who  for  the  fake  of  the  World  doth 
 any  thing,  op  coveteth  to  make  in  the  World  art 
 Appearance,  fliall  with  God's  Difpleafure  foon  fall 
 into  the  Mire. 
 
 Rejoice  not  then  in  any  Happinefs  whatsoever  of 
 Ifait  World,-  as  do  the  Fools;  but  ftand  thou  always  m 
 
 ft  the 
 
* 94  Rules  to  Lite  abofre  tlie  (cno?iti  Part  hi. 
 
 the  Fear  of  God,  and  in  the  Knowledge  of  thy  own 
 Frailty. 
 
 Commend  tio  Man  too  much  in  this  Life;  for 
 thou  knoweft  not  what  he  mail  be  hereafter.  Nei- 
 ther rafhly  Judge  him  that  falleth;  for  God  may  foon 
 raife  him  up  again,  if  he  Repent.  Pray  for  all,  and 
 Commit  all  to  God. 
 
 Be  thou  Vile  in  thine  own  Eyes,  fo  fhalt  thou 
 be  great  in  God's  Eyes ;  who  regardeth  the  Hum- 
 ble, but  knoweth  the  Haughty  afar  off,  and  fudden- 
 ly  cafteth  down  him  that  is  lifted  up. 
 
 If  thou  art  defpifed  of  Men,  and  others  are  pre- 
 ferred before  thee,  be  not  call  down  for  this  •  for 
 better  and  fafer  it  is  to  be  humbled  wich  the  Meek 
 and  Simple,  than  to  be  reje&ed  of  God  with  the 
 Rich  and  the  High-Minded. 
 
 Avoid  being  Praifed,  be  afraid  of  being  Magnifi- 
 ed, blufh  at  being  Honoured,  fliun  being  RefpetT> 
 ed,  and  ftudy  to  lye  hid  in  Obfcurity. 
 
 He  is  not  without  Praife  anc^  Honour,  who  for 
 God's  fake  defpifeth  Praife  and  Honour.  Neither  is 
 he  without  Divine  Comfort,  who  accounteth  all  the 
 Joys  of  this  World  as  nothing,  and  endureth  all 
 Things  mod:  contrary  to  him,  wifhing  only  for 
 Chrift  ;  and  who  daily  panteth  to  be  with  Chrift 
 in  Heaven. 
 
 CHAP. 
 
Part  Hi.         tulrite  toe  are  in  it  19% 
 
 CHA  P.    XXXII. 
 
 The  Trayer  of  an  Habibie  and  Contrite  Spirit, 
 
 UNTO  thee  lift  I  up  mine  Eyes,  O  thou  that  (liveliest 
 in  the  Heavens.     Pfal.  cxxiii.  I. 
 
 O  Lord  God,  who  providently  and  righteoufly 
 difpofeft  all  Things  both  in  Heaven  and  in  Earth* 
 with  refped  to  Angels  and  Men,  and  all  thy  Crea- 
 tures, vouchfafe  for  the  great  Praifes  and  Thanks- 
 givings which  are  due  to  Thee,  to  accept  all  the  Tri^ 
 bulations  and  Anguifhes  of  my  Heart,  which  are 
 now  offered  up  unto  Thee  in  true  Contrition  for  my 
 Sins.  Turn,  O  turn  unto  me,  every  Evil  into  Good, 
 and  what  is  Good  always  into  what  is  Better  ;  for 
 the  Glory  of  thy  Name,  and  for  my  Soul's  eternal 
 Salvation.  Thou  knoweft  all  my  Infirmity,  and  my 
 great  Ignorance,  and  the  daily  Inftability  of  my  Me- 
 mory ;  how  foon  I  wander  here  and  there,  abiding 
 moft  frequently  at  a  Diftance  from  Thee.  Spare  me, 
 O  Lord,  according  to  the  Multitude  of  thy  Mercies^ 
 and  bring  me  back  foon  to  Thee  again. 
 
 Preferve  my  Heart  with  Thee,  Lord,  in  devout: 
 Prayer  and  holy  Meditation,  Night  and  Day. 
 
 My  deareft  Lord,  let  my  Supplication  be  accept- 
 ed before  Thee,  and  let  the  bitter  Contrition  for  my 
 Sins  be  joined  with  the  fweet  Voice  of  Jubilee  in 
 the  Heavens  for  my  Converfion. 
 
 O  moil  merciful  God  whofe  Nature  is  Goodnefs, 
 2nd  whofe  Work  is  Klercy,  grant  me,  according  to 
 the  abundance  of  thy  Mercies,  to  have  a  perfed: 
 Contrition  for  my  Sins :  Engraft  into  my  Heart  the 
 Love  of  thy  moil  fweet  and  moft  precious  Name  ; 
 Plant  in  me  the  Roots  of  the  true  Virtues,  and  pluck 
 up  every  Plant,  Root  and  Branch,  which  thou  haft 
 not  thy  fjlf  Planted  in  me,    Give  me  the  Hatred  of 
 
 Q  z  my 
 
$6  Eules  to  Lite  abota  tlie  aaorfu  Part  III 
 
 my  Vices,  the  Victory  over  my  Paffions,  and  the 
 Mortification  of  my  Defires;  the  Denial  of  my  Will, 
 and  the  utter  Suppreffion  of  all  proud  and  diforder- 
 ly  Motions.     Quench  in  me  the  Difpofitions  of  En- 
 vy and  Wrath,  of  Difcontent  and  Melancholy,  of 
 Defpondency  and  prefumptuous  Carelefnefs :    And 
 let  the  Waters  of  thy  Grace  put  out  in  me  all  that 
 \vhich  would  fet  on  fire  the  whole  Courfe  of  my 
 Nature.    Infpire  me  with  a  Deteftation  of  Cove- 
 toufnefs,  the  Root  of  all  Evil ;  with  an  Averfion  for 
 the  Honour  and  Glory  of  the  World,  and  with  a 
 Contempt  of   all   earthly  Confolations :    So  that 
 nought  that  is  Earthly,  nought  that  is  Fading,  nought 
 Vain,  nought  Curious,  nought  Carnal ;  nought  that 
 is  Soothing,  nought  Rough;  nought  that  is  Loved, 
 nought  Envied  ;  nought  that  is  Falfe,  and  nought 
 Counterfeited  or  Shadowed,  maybe  able  to  touch 
 me ;   or  may  allure,  enfnare  and  feduce  my  Heart. 
 Give  me  a  loathing  for  the  Temporal,  and  a  long- 
 ing Defirp  for  the  Eternal  Good  Things;   the  Love 
 of  all  folid   Good,    the  Perfuit  of  all  true  Piety, 
 the  Knowledge  of  the  fupream  Truth,    and  the 
 Fruition    of   eternal  Felicity.     Grant  me   to   find 
 a  bleffed  and  happy  Hour  of  Departure,  and  to 
 walk  always  unmoved  in  the  Love  of  Thee,  and 
 in  Charity  to  my  Brethren  :   Evacuate  my  Heart 
 of  every  Creature;   and  empty  it  of  every  thing 
 which  may  hinder  or  darken  me.   Give  me  the  true 
 Internal  and  Divine  Peace;  and  let  me  be  made 
 ftrong,   without  all  Perturbation,  peaceably  to  pof- 
 fefs  my  Soul,  in  fimple,  pure,  naked  and  total  Depen- 
 dance  upon  Thee,  my  G  o  d  :    And  fo  with  all  the 
 Heavenly  Choirs  of  Angels  and  perfed  Spirits  to 
 iing  forth  thy  glorious  Praife. 
 
 Which,  though  I  walk  now  in  the  Valley  of  Tears 
 and  of  the  Shadow  of  Death,  I  defpair  nor  of,  thro' 
 ihy  Infinite  Mercy  and  Compaffion  .*  Neither  will  I 
 
 Defpair 
 
Part  ia       toftile  toe  are  in  it  197 
 
 Defpair  ever,  the/  my  Foot  often  flip,  and  I  am  in 
 .danger  of  falling  every  Moment,  by  reafon  of  my 
 Infirmity ;  becaufe  thou  art  my  Lord  and  my  God. 
 And  therefore  fhall  my  Truft  be  always  in  Thee,  O 
 God  of  my  Salvation :  And  Thou  being  my  Hope 
 and  my  Confidence,  I  cannot  be  moved. 
 
 Lord,  I  fhajl  not  be  moved  •  for  Thou  haft  efta- 
 blifhed  my  Feet,  and  art  a  Guide  and  a  Light  unto 
 my  Steps,  while  I  am  walking  thro'  this  dark  Vale. 
 Wherefore  my  Soul  and  my  Spirit  do  magnifie  Thee, 
 and  ever  fhall  magnifie  Thee,  who  art  become  my 
 Sun  and  my  Shield ;  And  with  Angels  and  Arch- 
 Angels,  and  all  the  Heavenly  Hoft  I  Praife  Thee, 
 I  Blefs  Thee,  I  Worfhip  Thee,  I  Glorify  Thee,  I 
 give  Thanks  unto  Thee,  for  the  great  Glory  of  thy 
 i uperabundant  Mercy,  O  Lord,  my  God,  my  Hea- 
 venly King,  my  Rock  and  my  Refuge,  the  Tower 
 of  my  Salvation,  and  the  Lifter  up  of  my  Head.  I 
 ceafe  not,  nor  will  I  ever  ceafe  from  thy  Praife  in 
 this  Life ;  but  I  will  Praife  and  Magnifie  Thee,  O 
 God,  until  my  Soul  arrive  to  Thee  I  O  when  fhall 
 it  arrive,  Lord!  O  that  I  could  without  ceafing,  in 
 the  Light  of  thy  Prefence,  for  ever  Laud  and  Mag^ 
 nifie  thy  glorious  Name.  For  always  to  Praife  Thee, 
 and  Love  Thee  above  all  Things  fupereminently,  is 
 the  fupream  Feliciry  of  Angels,  and  of  the  bleffed 
 faints  in  their  Native  Country, 
 
 Q  ?  CHAP. 
 
1 98  Rules  to  lite  abotie  tire  ga3o?lt  Part  HI- 
 
 ^"  '        "       ■■i'"'      "■^■»«jm«=ii  .  «  1      1      j— -.».«««. ana         1    1     ii      r  ■    ■'^"^■•ii* 
 
 CHAP.    XXXIII. 
 
 O/  Fellovjfri?  with  Jesus,  *»</  m>/7&  &/j  Saints* 
 
 SEEK  God,  and  your  Soul  frail  live.  Pfal.  lxxix.  3;, 
 Nothing  Better,  nothing  more  Happy  for  the 
 Soul  than  this.  He  that  feeketh  for  ought  elfe,  fliall 
 find  nought  in  the  End. 
 
 If  therefore  thou  feekeft  to  have  a  good  Compani- 
 on, and  fuch  as  may  be  aComfort  to  thee,  feek  thou 
 Jesus.  And  feek  him  either  with  the  Shepherds,  in 
 the  Manger ;  or  with  the  holy  Magi,  in  his  Mother's 
 Bofom  \  or  with  Simeon  and  Anna,  in  the  Temple;  or 
 with  Martha,  in  the  Caftle  ;  or  with  Mary  Magdalen, 
 in  the  Sepulchre;  or  laftly,  with  the  Apoftles,  in  the 
 upper  Room,  there  to  receive  the  Holy  Ghoft. 
 
 BleiTed  is  the  Man,  who  in  thefe,  and  in  other 
 holy  Places,  devoutly  feeketh  Jesus;  yet  not  in  the 
 Body,  but  in  the  Spirit  and  Truth. 
 
 BleiTed  is  he,  who  in  every  Place,  and  in  every 
 Time,  intimately  feeketh  Jesus;  and  who  with  ear- 
 ned Defires  panteth  after,  and  daily  prepareth  him* 
 feif  for,  the  clear  Vifion  and  Prefence  of  Jesus. 
 
 Bleffed  is  he,  who  followeth  Jesuf  in  his  Life, 
 through  his  Crofs  and  Paffion  :  For  at  the  lafl  it 
 fhall  be  well  with  him,  as  he  is  found  with  Jesus  ; 
 and  he  fhall  not  be  afraid  of  the  Accufcr.  Seek 
 JES  US,  and  thy  Soul  frail  live. 
 
 Sweet  Je  sus  is  the  Name 
 
 My  Song  fliall  (till  adore  : 
 Sweet  Jesus  is  the  charming  Word, 
 
 That  do's  my  Life  reftore. 
 
 Society 
 
Part  in.        tDtJile  toe  are  in  iu  199 
 
 Society  "with  the  Saints, 
 
 SEEK  not  only  Jesus,  but  alfo  the  Difci pies 
 of  Jesus,  and  all  that  love  Jesus,  and  that 
 patiently  bear  Adverfity  for  the  fake  of  Jesus. 
 
 For  the  Love  of  Jesus,  and  of  his  Friends,  over- 
 cometh  the  Love  of  the  World,  and  its  Friends.  - 
 This  holy  Love  defpifeth  all  Earthly  Love ;  and  with 
 difdain  repelleth  all  whatever  is  Vain  and  Impure. 
 
 Leave  therefore  thy  outward  Friends,  Relations, 
 and  good  Fellows ;  as  who  in  thy  devout  Solitude 
 may  very  much  hinder  thee:  And  for  thy  fingular 
 Comfort,  in  this  thy  fecret  Retirement,  feek  thou 
 Familiarity  with  the  holy  Relations  and  Apoftles  of 
 Jesus;  that  they  may  (peak  to  thee  of  the  Kingdom 
 of  God,  and  of  the  State  of  Eternal  Bleffednefs,  and 
 how  through  many  Tribulations  thou  art  to  be  ad- 
 mitted into  their  Society. 
 
 And  in  the  firft  Place  retire  thou  as  to  the  fecret 
 Oratory  of  the  bleffed  Virgin,  and  feek  there  by  af- 
 fiduous  Prayer  and  Meditation  the  Comfort  of  thy 
 Soul:  Hear  how  the  Angel  of  the  Lord  fpeaketh  with 
 her  concerning  the  Incarnation  of  Jefus  Chrift,  and 
 the  Redemption  of  Mankind.  O  happy  the  Day, 
 and  bleffed  the  Hour,  if  thou  can'fl  but  make  there  a 
 Stay  with  the  Angel  Gabriel,  and  with  the  bleffed 
 Virgin,  hearing  and  receiving  the  heavenly  Myfte- 
 ries !  Believe  moft  firmly  all  things  to  be  true  which 
 are  declared  by  the  Angel  to  Mary\  even  asMarybz* 
 lieved  God,  and  his  Angel  fent  to  her  from  Heaven. 
 Then  diligently  feek  out  for  John  the  BapiB$  the 
 Forerunner  of  our  Lord  Jefus  Chrift,  as  lying  hid  in 
 the  Wildernefs;  and  when  thou  fhalc  have  found  him. 
 there,  thou  mayeft  Addrefs  thyfelf  to  him  in  fuch-wife 
 as  this-  <viz»  *  I  have  heard  many  good  Things,  and 
 c  greac  Wonders  of  thee,  O  thou  Friend  of  Jest;  ^ ; 
 
 Q  4  IM 
 
acd'  Eulcg  to  litee  ahotoe  tic  mo;\ft  Part  III, 
 
 as  particularly  how  Holily  and  Miraculoufly  thou 
 waft  born,  how  Strid  and  Religious  thy  Conver- 
 fation  was,  even  from  a  Child ;    and  how  thou 
 f  madeft  thy  Retreat  early  into  the  Wildernefs,  there 
 €  to  Preferye  thy felf  inviolate  from  the  World,  in  all 
 f  Purity  and  SandHty.    Enquire  of  him  how  long  he 
 was  there  alone  •  and  remain  thou  with  him  as  much, 
 and  as  long  as  it  pleafeth  thee,  and  as  Time  fhall 
 permit.     Learn  of  him  how  he  fed,  what  was  his 
 Food,  and  what  his  Drink,  and  who  miniftred  to 
 him  NecefTaries,  or  who  came  to  fee  him  in  the  Days 
 of  his  Solitude :  Whether  his  Father  and  his  Mother 
 fent  any  thing  to  him^  or  fometimes  came  themfelves 
 to  vifit  him,  or  whether  he  went  forth  to  fee  them  : 
 Or  alfo  whether  the  holy  Angel  Gabriel  might  not 
 defcend  fometimes  to  him,  and  reveal  to  him  many 
 Secrets  ;  or  even  whether  Jesus  himfelf  might  not 
 Perfonally  appear  to  him  and  ftrengthen  him  with 
 his  Hand,  as  it  is  written  in  the  Gofpel,  And  the  Hand 
 of  the  Lord  was  with  him.  *  But  ho  wfoever  it  might 
 be  as  to  all  thefe  Matters,  be  not  thou  Solicitous,  but 
 commit  all  to  the  holy  Spirit,  that  Spirit  who  filled 
 him,  taught  him,  and  fpirited  him  j  who  adorned 
 his  whole  Life  with  Virtues ;  who  kept  and  guarded 
 him  till  the  End  thereof,  both  in  the  Defert,  and  a- 
 xnongft  Men,  and  in  Bonds,  and  in  Prifon >  and  "who 
 at  laft  with  the  Palm  of  Martyrdom  received  his 
 
 Soul.        ,  :     -  -.;-  .-..,.  .i 
 
 Then  next  proceed  to  the  Apoftles  of  Jefus  Chrift, 
 and  feek  firft  St.  Veter,  and  go  with  him  into  the 
 Temple  to  Pray  ;  or  elfe  go  up  with  him  into  the 
 upper  Room,  to  wait  for  the  Holy  Ghoft. 
 
 Seek  out  alfo  St.  Vaul>  in  Damafcusyand  in  Ephefm, 
 and  go  with  him  every  where,  to  Preach  the  Gofpel 
 of  Chrift,  not  in  Body,  but  Spirit.  Behold  how  he 
 hboureth  more  than  all ;  and  how  often  and  power*- 
 r  T<  \\%  ^rayeth  ;  and  bow  frequently,  while  he  is 
 i,V    -  if    .      .  "Pray- 
 
Part  in.        fcoi)ile  toe  are  in  it*  201 
 
 Praying  and  Contemplating,  he  is  ravifhed  as  out  of 
 himfelf  into  Heaven.  This  fublime  Flight  is  not  un- 
 to all  granted  j  and  yet  he  defcending  down  to  the 
 lowed  Degree,  faith,  I  count  not  myfelf  to  have  afppre* 
 bended.  And  again,  in  another  Place,  after  other 
 Matters,  that  he  might  inftru£l  tjie 'Humble  in  the 
 Life  and  Paffion  of  Chrift;  he  faith,  I  determined  not 3 
 (or  I  accounted  not  myfelf,)  to  know  any  thing  among 
 you,  fave  Jefus  Chrift,  and  him  Crucified.  Follow 
 then  Paul,  and  he  will  lead  thee  the  ftrait  Way  t.o 
 Chrift  5  and  through  the  Crofs  will  bring  thee  to 
 Heaven. 
 
 Go  farther,  and  feek  Andrew  the  Apoftle,  Preach- 
 ing Chrift  in  the  Parts  of  Achaia,  smd  hearken  to  his 
 Words,  while  hanging  on  the  Crofs  for  Chrift's 
 Name.  Engrave  them  on  thy  Hearp,  and  ftudy  to 
 fulfil  with  Joy,  through  the  Inspiration  and  Affiftance 
 of  the  Holy  Spirit,  all  what  he  'fpeaketh  of  the 
 Paffion  of  Chrift,  and  of  the  Praifes  of  the  facred 
 Crofs. 
 
 Seek,  in  the  next  Place,  for  James  the  Great,  who 
 fuffered  under  Herod:  And  drink  with  him  the  Cup 
 bPthe  Paffion,  and  of  the  Sufferings  of  this  mortal 
 Miferable  Life ;   patiently  enduring  Pains  for  the 
 Love  of  God,  and  the  Salvation  of  thy  Soul. 
 •    Next  proceed,  and  feek  put  John,  thrift's  beloved 
 Apoftle :    Seek  him  in  his  Exile,  for  the  Name  of 
 Jesus,  and  for  the  Teftimony  of  God;  where,  be- 
 ing feparated  from  the  World,  and  all  its  Cares  and 
 Concerns,  in  the  lonefome  Patmos,  and   being  in 
 Confequence  hereof  more  highly  illuminated  with. 
 Divine  Revelation,  he  writes  in  Figures,  and  My- 
 ftick  Characters,  the  State  of  the  whole  Church, 
 Militant  and  Triumphant :    And  after  this  alfo,  for 
 the  Infiru&ion  and  Confolation  of  all  Churches, 
 and  of  all  the  Faithful  therein,' fets  forth,  laft  of  all; 
 •>:'  .  the 
 
2Q2  Etile0  fofctbe  abobe  tht  OLioilti  Part  in. 
 
 the  holy  Gofpel,  to  declare  thereby  the  Divinity  of 
 Chrift. 
 
 Read  and  Study  in  thefe  and  other  Books  of  the 
 Sacred  Scripture,  as  thou  art  capable,  for  Confola- 
 tion  of  thy  Exile  in  this  World ;  not  to  feem  Learn- 
 ed and  Wife ;  but  really  and  a&iially  to  be  Meek  and 
 Patient,  Humble  and  Obedient ;  and  that  not  for  a 
 little  while,  but  even  to  the  Death. 
 
 Seek  moreover  the  other  holy  Apftks,  for  thy  Con- 
 folation  and  Edification,  bufied  in  the  fame  Service 
 and  Embaffy,  for  the  Faith  and  Love  of  Chrift  fuf- 
 fering  Death,  and  both  by  their  Word  and  their  Ex- 
 ample building  up  Multitudes  in  the  Truth. 
 
 Seek  Thomas  in  India  ;  who  faid,  Except  I  Thruft 
 my  Hand  into  his  Side,  I  will  not  Believe :  But  who 
 feeing,  was  convinced  ;  and  who  having  reverently 
 touched  his  Saviour  in  Spirit,  firmly  believed  by 
 Faith;  and  then  with  fervent  Love,  openly  cried 
 out  faying,  My  Lord,  and  my  God  I 
 
 Seek  alfo  with  great  Affe&ion,  the  Apoftle  and 
 Evangelift  Matthew,  writing  with  Hebrew  Letters 
 the  Gofpel  of  Chrift,  for  the  Good  of  the  whole 
 World  ,•  to  all  Nations,  Peoples,  and  Languages,  ap- 
 pointed for  Salvation. 
 
 With  the  fame  Affe&ion  feek  thou  the  reft  of  the 
 Holy  Apoftles  and  Difciples  of  Jefus  Chrift,  in  their 
 feveral  Lots  and  Places,  keeping  the  Word  of  Life, 
 teaching  the  People,  arid  labouring  even  to  Death 
 in  God's  Vineyard. 
 
 Lo,  Thefe  are  the  Saints  and  Friends  of  God,  who, 
 fhedding  their  Blood,  have  by  the  Crown  of  Martyr- 
 dom been  made  meet  to  obtain  an  Eternal  Life. 
 
 Read  therefore  gladly  their  Lives  and  Paffions, 
 and  thou  (halt  be  Comforted  in  thy  Labours  and 
 thy  Dolours ;  becaufe  what  thou  doeft  and  fuf- 
 fereft  for  Chrift,  is  nothing  in  Comparifon  of  what 
 
 ths 
 
Part  in.        toliile  toe  are  in'  in 203 
 
 the  great  Saints,  and  other  devout  Souls  have  done 
 and  fuffered  for  Him  before  thee. 
 
 CHAP.    XXXIV. 
 
 .   Of  the  Sovereign  Good,  an d  Man 
 
 Sadabor,  cum  apparuerit  Gloria  tua.    Vulg.  Lat. 
 
 S  HA  LLhe  fatisfied,  when  thy  GLORY  flmll  af 
 pear,  [I  fhail  be  fatisfied,  when  I  awake,  with 
 thy  Likenefs.]     Vfal  xvii. 
 
 Servant,']  Lord!  How  may  a  Man  arrive  at  this 
 Glory  ? 
 
 LORD.]  By  the  Contempt  of  hlmfelf  and  earthly 
 Things,  and  by  the  Ardent  Love  of  Me9  and  of  the 
 Heavenly  good  Things. 
 
 Servant.]  But  how,  Lord,  fliall  I  arrive  at  this 
 Love  of  Thee,  with  the  Contempt  of  myfelf :  And 
 how  fliall  I  hereby  obtain  the  Heavenly  good  Things, 
 when  I  have  forfaken  the  Earthly  ? 
 
 LORD.]  My  Grace  is  fufficient  for  this,  if  thou 
 draw  but  near  unto  Me ;  and  refufe  not,  O  my  Son, 
 to  hear  my  Voice  when  I  call  thee.  Follow  thou 
 then  but  Me,  when  I  draw  thee  with  the  Cords  of 
 my  Eternal  Love;  fo  thou  (halt  find  in  me  afluredly, 
 thy  True  End  and  Sovereign  Felicity.  And  if  thoii 
 doubteft  now  hereof  in  the  leaf!:,  there  are  Witneffes 
 enough  to  convince  thee,  That  this  is  even  fo. 
 Servant.]  What  Witneffes  are  they,  Lord  ? 
 LORD.]  Both  the  Spirits  of  the  Righteous 
 which  are  made  Perfeft,  being  now  in  Heaven,  re- 
 joycing  with  exceeding  joy,  for  having  obtained  this 
 their  Sovereign  End;  and  the  Faithful  alfo,  here  be- 
 low  on  Earth,  my  Servants  who  are  labouring  and 
 
 wreft^ 
 
264  &IUCS  to  Lite  abote'tfre  gflOjtlD  Part  III. 
 
 wreftling  againft  the  Temptations  to  Sin,  in  order 
 co  reach  this  End. 
 
 Servant."]  O  that  I  may  awake,  together  with 
 them  in  thy  Likenefs:  And  be  fatisfied  by  reaching 
 Thee  my  End,  when  thy  Glory  mall  appear,  O  my 
 Lord,  and  my  God  !  But  what  is  it  that  thefe  Wit- 
 neffes  do  declare  ? 
 
 LOR £>.]  They  declare,  That  it  is  the  higheft 
 Wifdom.  by  the  Contempt  of  the  World,  to  feek  the 
 Kingdom  of  Heaven :  And  that  all  is  Vanity  and 
 Diffatisfa&ion,  but  to  Love  Me,  and  to  Adhere  to 
 Me.  They  can  tell  forth  my  Faithfulnefs  and  my 
 Veracity,  they  can  give  Proofs  thereof,  with  regard 
 to  themfelves;  they  have  not  only  heard,  but  know, 
 That  there  is  none  Good  but  GOD;  they  can  teftify  to 
 this  Truth,  That  I  am  their  God,  and  their  Salva- 
 tion, even  I  alone  and  no  other ;  and  that  I  verily 
 am  their  Suprearn  Good,  and  exceeding  Great  Re- 
 ward. And  they  all  do  Witnefs,  that  there  is  no 
 Satisfaction  to  Man's  Soul,  but  in  Me  only,  and  in 
 the  Enjoyment  of  my  Prefence  and  Glory  I 
 
 Servant.']  It  is  even  fo,  Lord,  as  thou  fayeft ;  and 
 as  thy  Saints  both  in  Heaven  and  in  Earth,  can  expe- 
 rimentally declare.  Wherefore  there  is  nothing  that 
 I  defire  in  Comparifon  of  Thee,  either  in  Heaven 
 or  in  Earth  $  forafmuch  as  it  is  good  for  me,  to  hold 
 me  faft  unto  thee  my  God,  my  Sovereign  Good  and 
 Happinefs. 
 
 This  is  what  I  am  encouraged  to  by  the  bleffed 
 Saints,  and  all  the  Faithful  Followers  of  my  Lord, 
 bearing  their  Teftimony  hereto,  and  adhering  faft 
 to  their  true  End  :  But  the  Proud  Devils,  the  Faith- 
 lcfs  Pagans,  the  Stiff-necked  Jews,  and  the  Hardned 
 Heretkksy  together  with  all  Carnal  and  Senfnal  Per- 
 fons,  Lovers  of  the  World,  and  Defpifers  of  G  o  d> 
 are  very  far  from  reaching  and  eternally  enjoying 
 this  Glorious  End0  and  Sufrum  Gojiz  forafmuch  as 
 
 thefe 
 
frart  in.        totnle  toe  ate  in  it,  205 
 
 thefe  place  their  End,  and  put  all  their  Felicity 
 in  the  Fruition  of  Earthly  Goods,  Honour^  arid 
 Praffes. 
 
 For  the  acquiring,  augmenting,  and  fafe  keeping 
 of  which,  Ahs,  How  do  they  Run,  and  Labour, 
 and  Study,  and  Turmoil,  and  Watch,  without  hardly 
 giving  themfelves  any  Reft  ?  Ah  !  How  are  they 
 Hurrying,  and  Perplexing,  and  Fatiguing  them- 
 felves continually  *  never  giving  over  to  follicit  the 
 World,  by  all  poffible  means,  till  they  (hall  have 
 obtained  fome  or  other  Favour  ! 
 
 Nevertherlefs,  when  they  have  obtained  this,  be 
 It  Right  or  Wrong,  ftill  they  are  not  contented.  For 
 they  are  ever  Covetous  of  more,  being  as  much 
 diffatisfied  as  at  the  ftrft;  they  are  Eager  forfooth, 
 to  Climb  higher  yet  •  and  would  fain  be  Dignified 
 and  Honoured  above  others,  and  they  grow  here- 
 upon Big  ;  and  they  Pride  themfelves  in  being,  as 
 they  Fanfie,  more  Wife  and  Knowing,  than  the  Ge- 
 nerality of  the  W6rld  ;  they  Efteem  themfelves  for 
 their  Quality,  or  for  their  Wealth,  or  for  their  Learn- 
 ing ;  and  affed  to  be  had  in  Honour  by  others,  ac- 
 cording to  the  Idea  they  have  formed  of  their  own 
 Merit.  And  yet  all  that  which  they  feek  and  covet, 
 and  make  fo  much  ado  about,  is  Vain  and  Slippery* 
 and  a  Matter  of  Nought,  and  in  the  End,  moll  Pe- 
 rilous and  Deftru<5tive. 
 
 LORD.']  Verily  ye  are  Miftaken,  and  ye  do  but 
 deceive  yourfelves,all  ye  to  whom  the  World  is  Sweet, 
 iand  this  prefent  Life  Pleafant  •  who  of  all  the  preten- 
 ded good  Things  which  ye  poffefs,  have  no  Certain- 
 ty, no  Security  at  all;  and  who  every  Day  are  ap- 
 proaching to  Deaths  and  to  the  Judgment  which  fol- 
 loweth  after  it.  But  as  for  you,  my  beloved  Difciples, 
 who  have  renounced  and  forfaken  the  World,  with 
 your  own  Fkfli,  ye  have  the  beft  Security  that  can 
 
 Be 
 
ao6  EtiieS  tOLtbr  abObe  tftf  ffilOrfD  ParPlIL 
 
 be  defired ;  and  by  cleaving  thus  to  me,  and  purfuing 
 your  Right  End,  your  Souls  fhall  furely  be  facisfied. 
 
 A  Meditation. 
 
 THERE  is  nothing  in  this  Life  fo  V  leaf  ant,  hut  k 
 hath  mixd  with  it,  fomething  of  Bitternefs  :  There 
 is  nothing  in  the  Creatures  fo  good  or  fo  delightful,  as  to  he 
 Me  to  fatisfie  the  Soul  of  Man,  to  deliver  from  all  Evil$ 
 and  to  fill  with  all  Good,  and  always  without  Intermijfion, 
 to  Exhilerate  and  Beatify  ;  hut  only  God,  who  is  eternally 
 and  infinitely  Good.  He  is  the  Creator  of  all  Things,  Vi- 
 able and  Invifible,  of  Angels  and  Men,  who  is  before 
 all  Things,  and  over  all  Things,  and  in  all  Things,  God 
 hlejjed  for  ever.     Amen. 
 
 And  what  then  can  there  be  worthily  faid,  or  thought, 
 hy  any  Creature,  either  in  Heaven,  or  in  Earth,  concerning 
 God?  V/h  at  can  any  Creature  fay,  or  think  of  him,  who 
 exceedeth  them  all,  and  is  above  them  all  ?  For  they  are  all 
 infinitely  fur  fa Jfed  by  Gob;  and  the  very  Highest  of  them, 
 tannot  fully  comfrehend  the  very  Lea  ft  of  his  Perfections, 
 He  is  the  fuferlative  Goodnefs5  and  the  Fountain  of  all 
 Good;  fuper- eminently  exalted  over  all,  and  exuberantly 
 flowing  forth  unto  all  the  Works  of  his  Right-Hand,  and 
 all  the  Generations  of  Heaven  and  Earth  :  But  as  for  them 
 all,  they  have  no  manner  of  Subflance  or  Reality  without 
 him  ;  and  are  in  his  Sight,  hut  as  the  Image  cf  a  Wordy 
 yea,  even  as  Vanity  it  f elf  and  as  Nothing. 
 
 Wherefore  mo  ft  Infipid  is  every  Soul,  and  altogether  Stu- 
 fid  and  Senfelefs,  which  feeketh  any  thing  but  Gob;  which 
 favour eth  any  thing  but  God;  and  which  can  be  in  love 
 with  fuch  Things,  as  do  feparate  the  Mind  from  the  Love 
 and  Honour  o/God:  Inafmuchasthe  Soul  which  doth  this. 
 ts  Wretched,  and  MiferabU,  and  Foor,  and  Blind,  and 
 Naked;  and  fo  jl) all  always  remain,  as  long  as  GoDtf 
 not  adhered  to  Only3  and  for  his  Own  fake* 
 
 Great 
 
Part  ill,        toliile  toe  are  in  it. 207 
 
 Great  and  Marvellous,  are  thy  Works,  O  Lord :  They 
 are  too  high  for  me  to  reach  ;  and  pa  ft  my  finding  out  are 
 all  thy  Acls.  Worthily  to  meditate  upon  them,  and  to  fear ch 
 them  out  federally,  is  not  in  the  Tower  of  me,  or  of  any 
 other  Creature  whatfoever. 
 
 What  therefore  ft all  I  do?  Since  I  am  not  able,  alas,  to 
 conceive  the  Things  of  an  high  Nature,  nor  to  penetrate  the 
 Heavenly  Secrets,  or  to  Contemplate  the  Face  of  my  God, 
 with  the  Augels  ;  what  remaineth  for  me,  here  to  he  done? 
 Ah  Lord!  Wha)tfl]aU  I  do  ?  I  acknowledge,  lam  unworthy 
 to  enjoy  fo  great  Benefits,  and  to  Converfe  with  thy  Saints 
 and  Angets  in  Heaven.  And  therefore  I  will  always  hum- 
 ble my  f elf,  and  defpife  myfelf,  before  thee  my  God,  and  be- 
 fore all  Men,  fo  long  as  I  ft  all  have  a  Being  :  And  1  will 
 he  Vile  in  mine  own  Eyes,  that  thou  may  eft  be  merciful  un- 
 to me  a  Sinner,  now  and  always  ;  and  that  when  thy  Glory 
 Jltall  appear,  I  may  alfo  appear  with  thee,  to  thy  Fraife  and 
 Honour. 
 
 I  will  therefore  all  my  Tears,  gofoftly  in  the  Bin  erne fs  of 
 my  Soul,  ruminating  and  pondering  on  thofe  Things,  by 
 which  I  have  deferved  thy  Wrath  :  And  fo  with  Weeping 
 and  Mourning,  I  will  make  Supplication  unto  Thee,  O  my 
 God,  and  my  Father,  whom  I  have  fo  often  offended  by 
 Words  and  Deeds,  by  the  hearing  of  the  Ear,  by  the  Look 
 of  the  Eye,  and  by  my  other  Senfes  and  Faculties,  which 
 thou  gave  ft  me  to  ferve  Thee  with,  fo  long  as  Ifiwuld  live, 
 in  this  Body. 
 
 But  to  the  End  I  Defpair  not,  nor  be  dejected  by  the  Evil 
 which  I  have  committed,  I  will  remember,  O  Lord,  all  thy 
 Benefits ;  and  will  call  to  mind  thy  Mercies,  and  all  thy 
 Loving  Kindneffes,  which  have  been  ever  of  old  -,  until  at 
 la  By  by  the  A{fift%nce  of  thy  Grace,  I  pall  be  able  to  arrive 
 Safe  unto  Thee,  and  to  attain  the  End  which  I  am  now 
 {rejfing  after* 
 
 1e 
 
2o8  Kules  to  Ltbe  abotie  tbe  BUojltr  Part  in. 
 
 7#e    Prayer. 
 
 DEliver  me,  good  Lord,  from  all  thole  tvils 
 which  Rufti  in  fuddenly  upon  me  •  by  which 
 my  Heart  is  frequently  withdrawn  from  the  Medi- 
 tation of  Celeftial  and  Divine  Objefts.  Be  Thou 
 gracioufly  ever  prefent  with  me,  and  place  me  near; 
 iinto  Thee;  left  I  be  enticed  to  wander  forth,  and  to 
 go  far  aftray,  from  the  chief  Good,  yea,  the  only  Good, 
 which  Thou  art.  For  in  Thee  alone  is  all  my  Good. 
 Give  me  then  Thyfelf:  and  it  fufficeth  my  Soul,  O 
 Lord  God  of  my  Salvation.     Amen.    . 
 
 As  for  me  1  wiU  behold  thy  Face  in  Right  eo'ufnefs. 
 
 The   CHOICE. 
 
 Tater   Lucis  i/Eiernx, 
 
 FATHER  of  Eternal  Light, 
 Far  beyond  all  Mortal  Sighrj  _i; 
 
 Scattering  the  Shades  of  Night! 
 
 Fountain  of  Eternal  Love, 
 Filling,  Charming  all  Above  ! 
 What  cou'd  thus  Thee  ever  movej 
 
 Such  tranfcending  Love  to  Ihow 
 
 To  Vile  Mortals  here  Below  ? 
 
 Why!  muft  the  Heav'ns  to  th'  Earth  Bow: 
 
 What  was  there   in  Mortal   Wight, 
 That  the   Son   of  thy   Delight 
 
 i)own  to  fend  cou'd  Thee  Invite? 
 
 C 
 
Part  Hi.      tulnle  toe  are  in  iu  "aS$ 
 
 O  Son  of  God,    Eternal ! 
 Light  of  Light !    Confubftantial 
 With  thy  Father!    Above  All! 
 
 Mirror  Bright  of  Light  Divine  ! 
 What  cou'd  Thee  to  this  incline, 
 Thus  throughout  our  World  to  Shine  $ 
 
 Thou,    O  Jesu!    art  my  Peace. 
 Thou  from  Death  art  my  Releafe. 
 Thou  doft  make  all  Fears  to  Ceafe. 
 
 1  ? 
 
 Ah!  How  fhou'd  I  ftill  have  griev'dj 
 Had  not  Jesus  me   reliev'd, 
 And  his  Mercy  me  retriev'd  ?■ 
 
 But  now  henceforth  I  will  Rejoice: 
 And  lifting  up  both  Heart  and   Voice 
 Declare,  that  Jesus  is  my  Choice. 
 
 PART    11 
 
 MY  Jesus   only  is  my  Choice: 
 And   in   my  Jesus  I'll  Rejoice, 
 In  God,    my   Saviour,    I  will  Sing: 
 And  ftill  to  Him  my  Off'rings  bring, 
 
 In  God,  my  Saviour,    I'll  have  Joy, 
 And  all  my  Time  for  Him  employ. 
 He  is  my  God:    He  is  my  Lord. 
 How  flows  his  Grace  with  fweet  Accord  I 
 
 R  to 
 
2io  Kttle*  to  Lite  abofre  tfte  3Bo?lo  Part  itL 
 
 To  Thee,   fweet  Jesu,   be  all  Praife : 
 Who  Hearts  from  Earth  to  Heav'n  doft  raife. 
 With  Holy  Ardours  me  Infpire  : 
 O  kindle  Love's  Immortal  Fire', 
 
 That  I  to  all  Eternity 
 May  Live,  and  Love,  dear  Lord,  like  Thee : 
 To  Thee  in  furett  Flames  may  Move. 
 O  may  I  never  ceafe  to  Praife  and  Love ! 
 
 Chorus. 
 
 A.  AULcve3  all  Glory  now  therefore  to  THE  E$ 
 
 From  thy  own  STIR  IT  given  he. 
 
 B.  Thus  we,  in  Thee,  the  FATHER  Glorifies 
 
 For  Thou  art  thy  Father  s  GLORY. 
 
 Hallolujah!  Hallelujah!  Hallelujah! 
 
 A.  All  Praife,  all  Glory  he  to  GOD  on  High  : 
 
 We  how  to  Thee,  Lord  ALMIGHTY/ 
 
 B.  Thrice  we  Bow ;  thrice  froftrate  we  kifs  the  Ground  $ 
 
 And  thrice  aloud  thy  Praifes  Sound. 
 
 Hallelujah!  Hallelujah  !  Hallelujah! 
 Amen.  Amen.  Amen. 
 
 Hallelu-jAH!  Hallelu-jAH!  Hallelu-jAH? 
 JESUS  u  the  AMEN. 
 
 The  End  of  the  f  h  i  r  d  P  a  r  To 
 
RULES 
 
 To  Live  above  the 
 
 WORLD 
 
 While  we  aire  in  it. 
 
 The  Fourth  Part; 
 
 BEING    THE 
 
 Elevation  of  the  Mind  to  GOD. 
 
 CONTAINING 
 
 An  Exercife  for  the  Fathers  in  ChriU  j 
 
 OR,    THE 
 
 Way  to  Divine  Contemplation^ 
 
 In  which  are  Inferted, 
 
 The  Confederations  of  the  Famous  Gerfon,  Chancellor 
 of  Paris,  upon  the  fame  Subject ;  being  the  Sub- 
 ftance  of  his  Treatife  Of  the  Meditation  of  the 
 Heart,  found  in  fome  Editions  of  the  Works  of 
 a  Kemfis ;  and  firft  Printed  as  a  Continuation  to 
 that  Of  the  Imitation  of  Chrift. 
 
 1  mite  unto  you  Fathers,  bccaufe  ye  have  known  HIM  that  is  from 
 
 the  Beginning,    i  ]  o  h.  ii.  13,  14. 
 Strong  Meat  behngeth  to  them  that  are  of  Full  Age,     Heb.v.  14. 
 
 LO  N  D  0  N :  Printed  for  Richard  Smith,  at  Bifhop 
 Beveridge's  Head,  in  Pater- Nofier-Kow.    M  DCC  XVI. 
 
 R  i 
 
ccxm 
 
 THE 
 
 INTRODUCTION. 
 
 HIS  Fourth  Part  is  a  Manual  for 
 the  Elders,  or  Fathers  in  Chrift9 
 being  extraded  from  the  Fourth 
 Book  of 'Clan fir  alDifcipline, .writ- 
 ten by  this  Devout  and  Experi- 
 enced Author,  for  the  Reforma- 
 tion of  his  Society.  In  fome  Editions  of  his  Works 
 it  is  a  diftinct  Trad:  by  itfelf  5  and  fo  moft  proba- 
 bly it  was  at  firft.  It  is  principally  defignd  for 
 thofe  that  have  given  up  themfelves  to  the  Coq- 
 templative  Life,  after  having  firft  arrived  to  fome 
 good  Degree  of  Perfection,  by  the  Following  of 
 Chrift,  and  Feeding  with  him,  in  the  VaSey  of 
 Lilies,  as  in  the  preceding  Book  is  laid  down  : 
 Yet  it  may  be  of  Ufe  alfo  to  others  that  are  as  yet 
 but  Strangers  to  this  High  Life,  in  order  to  pro- 
 voke and  quicken  them  to  enter  upon  it.  As  the 
 Author  was  a  Difciple  of  St.  Augitj}in,f 0  the  Spirit 
 of  that  Saint  will  herein  be  ealily  difcerned. 
 
 He  that  is  able  to  receive,  it,  lei  him  receive  it. 
 
 R  3  The 
 
ccxv 
 
 The  Afcentof  the  SOUL. 
 
 Taught  by  WISDOM. 
 
 Out  of  Boethius,    A  Paraphrafe. 
 
 £^^|2^0  &**;*,  t»7  Son,  this  wretched  Earth  behind: 
 \Wi  (~*  J©  Try,  if  thou  canH,  Thy  Native  Countrey  find. 
 *«   •      ^  F<?r  &»0U\  ?&ij  Earth  thy  Countrey  cannot  be. 
 SL^VJw*  Erom  Hence,  if  thou  art  wife,  make  hafie  to  flee. 
 1  Wifdom  therefore  have  for  thee  my  Wings 
 Vrepard :  Thefe  Wings  a  Cherub  to  thee  brings. 
 Come,    Hafie  :    The  Chariot  of  the  Sun  we  11  mount, 
 And  upwards  fly  more  fwift  than  Time  can  count. 
 
 When  thou  art  cgme  to  that  bit  ft  Land  of  Light 
 Thou  wilt  forget,    dear  Child,  this  Vale  of  Night, 
 Dar&  Vale  in  whi  ch  the  *  Grifiy  Shades  do  play, 
 And  fw  arms  of  Loaifl  s  cloud  the  cur  fed  Day. 
 
 R  4  Ha  fie, 
 
 *  Partaking  of  Light  and  Darknefs,  of  Good  and  Evil. 
 
ccxvi 
 
 Hafte,    Hafte  from  Hence  j  no  longer  here  abide  ; 
 Come  mount  $  the  Chariot  I  for  thee  will  guide* 
 To  yonder  Mount  of  MajJ'y  Light  afcend 
 We  muH  i   Where  thee  to  meet  bright  Hofts  attend* 
 
 Thy  Body  now  forget  •  and  in  a  Thought, 
 Silent  and  deep  thou  Jhak  be  hither  brought. 
 When  thither  thou  are  come3  thy  Country  known 
 To  thee  frail  be  :    And  thou  it  fir  ait  Jhalt  own. 
 Strait  thou  wilt  fay :    c  This  is  the  Glorious  Land 
 s  Where  I  was  born  :    This  is  the  Happy  Strand : 
 I  And  in  th;s  Soil  my  Feet  for  evermore  JhaH  ft  and, 
 
 RULES 
 
Part  IV. 
 
 217 
 
 . wnt  gj»  Tggnrffjf^^ 
 
 R  UL  E  S 
 
 To  Live  above  the 
 
 WORLD 
 
 While  we  are  in  it. 
 
 The  Fourth  Part. 
 
 CHAP.    I. 
 
 The  Necejfity  of  Abfirattion  from  Senfible  Images. 
 
 E  frill,   and  fee  that  I  am   GOD. 
 Behold  I  feek  after  Thee,  O  my  God  : 
 
 But  I  feek  not  after  Thee  through  the 
 
 Corporeal  Senfes,  or  by  Senfible  Ima- 
 l-@miiSi^i]  Ses  7  f°r  chen  in  vain  fhould  I  feek.     I 
 
 feek  Thee  not  Without,  but  Within  :  I 
 feek  Thee  in  myfelf,  and  not  only  above  all  Senfible, 
 but  even  above  all  Intelle&ual  Reafons  and  Ideas, 
 where  thou  fhineft  into  my  Intellect,  O  eternal  Truth, 
 immenfe  Gcodnefs,  incomprehenfible  Clarity  !  ex- 
 ceeding 
 
2 1 8  Rulcg  fo  til)t  aliobe  tht  (KBOilB  Part  IV. 
 
 ceeding  the  Comprehenfion  of  every  Creature,  daz- 
 ling  the  Sight  of  every  Mind,  and  keeping  Thyfelf 
 unknown,  as  to  thy  Effence,  above  all  the  Heavenly 
 Spirits. 
 
 O  bleiTedand  glorious  Trinity,  [One  True  God, 
 Father,  Son,  and  Holy  Ghoftj]  the  Saints  eternal 
 Glory,  and  fupream  Beatitude,  the  everlafting  Frui- 
 tion of  the  Celeftial Powers  and  Thrones !  Of  whom 
 all  Things,  through  whom  all  Things,  in  whom  all 
 Thing*,  do  proceed,  confift,  and  reach  their  End  : 
 Make  thy  Ways  known  unto  me,  and  teach  me  thy 
 Paths ;  for  thy  Ways  are  pleafant  Ways,  and  all  thy 
 Paths,  are  Paths  of  Peace. 
 
 Bleffed  are  thev,  who  are  Pure  in  Heart ;  and 
 Blejflkd  alio  are  the  Peaceable.  Behold,  thefe  are 
 the  Ways  of  the  Spirit,  and  the  Paths  to  the  Attain- 
 ment of  the  Contemplative  Life. 
 
 Labour  therefore,  diligently,  O  my  Soul,  and 
 Pray  inftantly;  that  thy  Heart  may  be  purified  from 
 the  Dregs  of  Sin  ;  that  fo  in  Peace,  there  may  be  a 
 free  Accefs  for  thee  toGoo. 
 
 CHAP.    II, 
 
 A  Prayer  for  Vitrifying  the  Mitxt>  from  Bodil^ 
 Images. 
 
 MAKE  me  a  clecn  Hearty  O  God,  and  renew  a  right 
 Spirit  u/ith'm  -ne. 
 I  befeech  Thee,  my  God  3  and  from  the  deepeft 
 Ground  of  my  Heart,  do  I  earneftly  pray  Thee  to 
 deliver  and  releafe  my  diftra&ed  and  captivated  Mind, 
 from  all  worldly  Concupiscences,  and  corporeal  I- 
 mages:  Thar  fo  within  myfelf,  by  Enlight  nedKzzf on, 
 I  may  find  Thee,  who  haft  made  me  according  to 
 thy  precious  and  incorruptible  Image.  Since  in  no 
 Creature  of  the  World,  doth  fo  feme  forth  the  Beau- 
 
Part  IV.        Mrile  toe  are  in  \u 219 
 
 ty,  and  the  Similitude  of  thy  Wifdom,  as  in  the  Soul 
 of  Man ;  which  Thou  haft  made  capable  of  Thyfelf ; 
 and  by  the  Excellency  of  Intellectual  Reafon,  haft 
 made  to  preiide  over  all  Creatures. 
 
 Raife  up  therefore  my  Mind,  Elevating  it  from  all 
 Earthly  Obje&s ;  and  Purify  the  Affections  of  my 
 Heart.  Renew  me  according  to  the  Inward  Man  • 
 and  form  in  me  anew,  thy  Image,  through  the  Se- 
 venfold Grace  of  the  Holy  Spirit. 
 
 O  Reform  wholly  that  Image  of  Thine,  even  my 
 Soul,  which  thou  didft  create  Immortal,  Invifible 
 and  Immaterial,  Sufceptive  of  all  Vertues  and  Pow- 
 ers, capable  of  the  Eternal  Truth,  Self-Confcious, 
 and  with  Reafon  richly  endowed  ;  thereby  more  E- 
 minent  than  the  Beafts,  and  more  Worthy  than  all 
 Things  Senfible  and  Vifible. 
 
 And  fince  thus,  after  Thy  Image  and  LikenefsThou 
 haft  created  me,  do  Thou  repel  and  expel  from  me, 
 whatever  may  any  ways  Blot  or  Obfcure  this  thy  I- 
 mage;  that  fo  it  may  not  become  unworthy  of  thy 
 Sight,  nor  offend  the  Eyes  of  Thy  Majefty. 
 
 Vouchfafe  to  Quicken  this  Thy  precious  and  moft 
 noble  Image  with  Charity,  to  Illuminate  it  withUn- 
 derftanding,  and  inceffantly  with  thy  Prtfence  to 
 Vifit  it;  as  which  Thou  beholdeft  without  a  Medium, 
 and  thus  beholding  preferveft  in  Being. 
 
 Call  to  mind,  O  my  God,  with  what  deep  Coun- 
 fel  it  was  formed  by  Thee  in  the  Beginning  :  And 
 how  it  was  afterward,  and  at  what  a  Price,  by  Thee 
 redeemed :  And  fuller  not  a  Creature  of  fo  great 
 Dignity,  to  be  loft  under  Sin,  and  to  lie  buried  as  in 
 the  Mire;  but  do  Thou  deliver  and  defend  the  fame 
 from  Evil,  and  enrich  and  adorn  it  with  Thy  hea- 
 venly Grace. 
 
 Multiply  therein,  the  Gifts  of  thy  rich  Bounty, 
 and  gracious  Liberality:  And  that  which  it  is  not  a- 
 'pie  of  itfelf  to  Effect,  thro'  the  Infection  of  its  cor~ 
 
 ■.  rupc 
 
230  txiliiS  to  Lite  ailQtte  ttie  gfllOjglD  Part  IV, 
 
 rupt  Nature,  that  do  Thou  abundantly  fupply,  out 
 of  the  Aftifting  and  Supervening  Gift  of  Thy  Grace. 
 
 O  my  Truth  and  my  Mercy  !  Grant  that  I  may 
 fee  Thee,  without  any  material  Form,  without  any 
 imaginary  Idea,  and  without  every  created  Light. 
 
 O  grant  me  with  the  Understanding  of  a  pure 
 Mind,  to  behold  Thee^  who  haft  promifed  to  be 
 fctn  of  pure  Hearts. 
 
 CHAP.    III. 
 
 Of  Divine  CONTEMPLATION:  And  how  it  is  to  he 
 obtained  ^PuRITY  and  P  R  A  Y  E  R. 
 
 LE  S  S  E  D,  fays  Truth,  are  the  Ture  in  Heart, 
 fir  they '  fiaU fee,  [or,  Contemplate]  God. 
 
 Exceeding  great  arid  high  indeed  is  this  Promife  ; 
 "hut  only  for  pure  and  illuminated  Minds  moft  Fit. 
 Who  as  they  forfake  ali  earthly  Things,  and  fo  afcend 
 above  whatever  is  Corporeal,  are  by  a  right  Judg- 
 ment, and  purified  Intellect,  capacitated  for  the  Con- 
 templating of  the  eternal  Truth.  Since  fo  much  the 
 farther  as  they  retire  from  all  created  Light,  and 
 from  the  Reafon  and  Confideration  of  Creaturely 
 Beings :  So  much  a  more  eminent  Rapt  above  them- 
 feives,  into  the  Secret  of  the  Divine  Clarity,  are 
 they  called  to  and  tranfported  into. 
 
 O  what  a  manner  of  Sight  is  this !  How  Pure  this 
 Intuition  !  Plow  Naked  this  View!  And  how  BlefTed 
 the  Eye,  that  without  the  help  of  Images,  and  Bodi- 
 ly Similitudes,  thus  difcerneth  God  the  Truth  ! 
 
 For  which  End  it  is  abfolutely  needful,  that  the 
 Hear?  be  Free  and  Dif engaged,  and  Purified  from 
 c^cry  inordinate  Affection  ;  and  that  the  Mind  be 
 Quiet  and  Unpoffeffed,  as  wholly  out  of  the  Noife 
 and  Imagination  of  Bodies.,  and  thoroughly  cleanfed 
 
 frojB 
 
part  IV.        totiUe  toe  ate  in  it.  2 2 1 
 
 r  . 
 
 from  every  material  Phantafm  •  if  it  would  compre- 
 hend any  thing  of  the  Eternal  uncircumfcribed  Light 
 which  enlightens  it. 
 
 A   Prayer. 
 
 GR  A  NT  me,  Lord,  that  in  Thy  Light,  I  may  fee 
 Light ;  not  the  Light  of  Heaven,  not  the  Light  of 
 Earth,  not  the  Light  of  Angels,  not  the  Light  of  Men  ; 
 hut  the  Eternal,  Uncreated,  Immenfe,  Ineffable,  Incom- 
 frehenfible,  and  Incommutable  Light. 
 
 O  how  heavy  to  me  is  the  Burthen  of  Flejh !  How  bur- 
 thenfome  is  the  Law  of  Sin  in  my  Members,  which  hin- 
 ders and  withdraws  me  from  the  Sight  of  the  heavenly 
 Light,  from  the  Countenance  of  the  Glory  of  God,  from  the 
 Tafte  of  eternal  Felicity,  from  the  Entrance  into  the  Super- 
 nal City,  from  the  Company  ofthofe  blejfed  Citizens,  whom 
 Light  and  Joy  everlafiing  do  furround  and  fill ! 
 
 Reach  forth ±  Ibefeech  Thee,  O  God,  in  thisjhortPaJfige, 
 thy  Celefiial  Grace  and  Benediclion  to  thy  Servant  ;  who 
 am  not  yet  worthy  to  draw  out  of  the  full  Fountain  of  li- 
 ving Water,  fpringing  Up  unto  Life  Eternal. 
 
 Vijit  me  frequently ,  moH  Gracious  Lord;  and  in  thy 
 Love  caufe  me  vehemently  to  Flame  forth  :  That  I  may 
 learn  to  defpife  all  inferior  and  created  Things,  and  purely 
 to  feek  Thee,  the  Only  eternal  and  uncreated  GOOD;  and 
 Thee  above  all  Things,  and  for  Thy  own  fake,  truly  and 
 purely  to  Love. 
 
 Behold  I  fee  now  the  Light  o/Jerufalem ;  the  Lightfome 
 Beams  of  thy  Countenance  Jhine  down  upon  the  Eyes  of  my 
 Mind,  and  Chear  up  my  Bones.  O  that  thy  Light  were 
 ferfetled  in  me  !  Augment  it,  I  befeech  thee,  O  Author  of 
 Light  !  Lord,  I  befeech  Thee,  augment  that  which  foinetb 
 into  me,  even  unto  the  perfccl  Day, 
 
 CHAR 
 
322  Eule0  toLifae  abobe  tfrecaqrito  Part  iv. 
 
 CHAP.    IV. 
 
 Of  the  Eternal  Word,  and  theSovt's  lUnrnl- 
 nation  by  k* 
 
 THIS  Word  is  a  Lamp  unto  my  Feet ;    and  a  Light 
 unto  my  Paths. 
 
 The   Dignity  and  Majesty  of  the  uncreated 
 
 Word. 
 '  O  Wor  d  of  God  in  the  Higheft,  which  preced- 
 ed all  Things,  enlighteneft  all  Things,  bringeft  all 
 Things  to  Perie&ion,  and  leaveft  nothing  difordered 
 in  the  Creature  ! 
 
 Thy  Word,  O  Lord,  is  my  Light,  and  the  Joy  of 
 jny  Soul  ;  without  which  I  am  in  Darknefs,  and  in 
 Sorrow  •  but  with  which  I  am  in  Joy,  and  in.Light. 
 Open  to  me,  O  Lord,  the  Gate  of  everlafting  Chari- 
 ty, that  fo  I  may  find  Thy  Word  in  Heaven.  In 
 Heaven  Thy  Word  endureth ;  and  from  Generation 
 tp  Generation  is  Thy  Truth. 
 
 O  Eternal  and  Infinite  Word,  through  which  all 
 Things  are  made  •  which  knoweth  all  Things, 
 which  difpofeth  all  Things,  according  to  Juftice  and 
 Re&itude  ! 
 
 The  Heighth  thereof  the  Heavens  comprehend 
 not;  at  the  Depth  of  its  Judgments  the  bottomlefs 
 Deeps  are  afraid  ;  the  Breadth  hereof  the  Expanfe  of 
 the  Univerfe  cannot  reach  ! 
 
 The  Eternal  Word  of  God,  is  not  expreffed  with 
 many  Words,  nor  conceived  with  various  Imagina- 
 tions; neither  is  it  penetrated  by  any  created  Un- 
 derstanding ;  but  it  is  rightly  faid  to  be  more  than 
 unfpeakable  (or  faper-'meffable)  and  incomprehenfi- 
 ble. 
 
 Believed  it  can  be,  and  beloved  ;  fully  conceived 
 it  cannot  be  :  Nor  can  it  be  any  wife  utter'd,  be- 
 eaufe  this  Word  of  God  is  God,  according  as  the 
 
 bleffed 
 
Part  IV.        totitle  toe  are  in  it. 223 
 
 bleffed  Evangelift  teftifieth  :  In  the  Beginning  was  the 
 Wordy  and  the  Word  was  with  God,  and  God  was  the 
 Word. 
 
 O  unutterable  arid  moft  exceeding  lovely  Word ! 
 O  Word,  fvveet  to  be  Heard,  pleafant  to  be  Thought 
 on,  moft  happy  to  be  Enjoyed ! 
 
 This  Word  fpeaks  to  the  Soul,  after  fundry  Man- 
 ners, by  the  Scriptures,  and  by  hidden  Revelations  ; 
 but  far  more  Pleafant,  and  more  Sublime,  ftill  is 
 the  free  Ulapfe  of  the  Truth  by  itfelf  into  the  Mind, 
 or  pure  Underftanding. 
 
 The  TransPormatiok. 
 Be  ye  Transformed. 
 
 CH  A  N  G  E  me  in  ev'ry  Part,  O  tioly  Dove .' 
 Who  art  the  Breathing  of  Almighty  Love. 
 Do  thou  with  living  Streams  my  Earth  o'erflow^ 
 That  I  a  Plant  of  Paradife  may  grow. 
 
 Vouchfafe  to  Vifit  this  dark  Houfe  qf  Clay, 
 Bright  Source  of  Love !  And  turn  my  Night  to  Day. 
 Thy  Radiant  Beams  piercing  this  Earthy  Tun, 
 Shall  make  it  Shine  like  to  a  glorious  Sun. 
 
 The  World's  a  Whore,  her  Pleafure's  but  a  Dream : 
 All  Froth  and  Bubble,  vanifhing  in  Steam. 
 She  with  her  Flattnng  and  Bewitching  Art, 
 Can  fill  no  Corner  of  my  Love-fiek  Heart. 
 
 Corns 
 
2:4  Rules  to  Litoe  abobe  the  CEioflt)  Part  iv. 
 
 Come  therefore,  Lord,  and  therein  take  thy  Seat : 
 Who  only  canft  my  Happinefs  compleat. 
 Give  me  thofe  Pleafures  which  are  Everlafting, 
 Not  fuch  as  Perifh  in  the  very  Tailing. 
 
 From  all  Things  Seen  I  therefore  take  my  Flight, 
 Into  yon  Region  of  Eternal  Light. 
 For  Thee  alone  I  flight  thefe  Worldly  Joys ; 
 I  count  them  all  but  Foolifli  Fading  Toys. 
 
 Nor  Gold,  nor  Silver,  fliall  my  Soul  betray : 
 Nor  Pearls,  nor  Diammonds.    Poor  glittering  Gay  J 
 I'll  weigh  'em  in  the  Balance,  in  Thy  Sight  • 
 Where  all  fuch  Trumperies  are  much  too  Light. 
 
 To  get  and  hold  thefe  ftill,  the  Pain  is  Double : 
 The  Account  caft,  'twill  never  quit  the  Trouble. 
 Be  thou  my  Strength,  my  Wifdom,and  myTreafure: 
 Then  am  I  Greater  than  the  Greateft  Caspar* 
 
 Were  I  poiTefs'd  o'th'  World's  vaft  Monarchy, 
 Nothing  mould  fatisfie  my  Soul  but  Thee. 
 For  as  the  Soul  Life  gives  to  Body  here, 
 So  do's  thy  Prefence  to  my  Soul  appear. 
 
 Thy  Ardent  Beams  of  Love,  O  hence  down  dart : 
 And  ftamp  thy  living  Law  upon  my  Heart. 
 Let  all  my  Thoughts,  my  Words,  my  Deeds^be Thine; 
 Thy  Will,  my  Will  j  let  it  be  Thine  and  Mine. 
 
 CHAP, 
 
Pan  IV.      totjile  toe  are  in  it*  225 
 
 CHAP.    V. 
 
 Of  the  SouTs  Adhering  to   God,  and  Qualification  fat 
 Divine  Infpiration  thro  the  WO  R  Z>. 
 
 MY  Meditation  of  Him  frail  be  fweei.  Pfal.  civ' 
 O  that  I  could  be  ftill,  and  fee  how  fweet 
 this  WORD  is,  the  true  Light  of  the  Soul,  the 
 Life  of  the  Living,  the  Bleffedhefs  of  Beatified 
 Saints!  For  the  fake  hereof;  I  think,  that  neither  the 
 heavy  Load  of  Labour  (hall  be  able  to  breaJ*  me,  nor 
 any  Plenty  of  Temporal  good  Things  to  detain  me; 
 But  that  all  that  is  Earthly  ihall  in  comparifon  of  ic 
 be  to  me  as  Drofs  and  Dung. 
 
 O  how  good  and  pleafant  a  Thing  it  is  to  adhere, 
 to  God$  to  enjoy  the  Word,  to  conceive  by  the  Word  ; 
 to  Live  by  the  Word>  and  to  bring  forth  by  the  Word 
 immortal  Fruits ! 
 
 This  is  not  a  Word  which  is  to  be  limited  by  Sound, 
 or  even  imagined  in  the  Mind  of  Man  ;  but  which 
 tranfeends  all  Imagination,  as  well  as  all  Speech.  For 
 as  much  as  the  Word  of  Man  paffeth  indeed  away  • 
 but  the  Word  of  God  abideth  Everlafting  and  Un- 
 changeable, and  unchangeably  dlfpofeth  all  Things 
 Changeable. 
 
 In  Man  there  is  found  what  is  Prior  and  Pofterior; 
 and  in  every  Creature  what  is  Meafurable :  Not  fo 
 in  God,  nor  in  his  W o r d.  Nor  is  any  thing  Per- 
 fect, and  fimply  iri  itfelf  Good;  except  the  Supream 
 and  Eternal  Good  ;  which  giveth  to  all  Things  Be- 
 ing, and  preferveth  all  Things  in  Being. 
 
 *  O  Only  Word  of  God,  not  made,  nor  brought 
 '  forth  in  Time;  but  of  the  Father  eternally  Begot- 
 
 *  ten,  and  for  Mortals  Incarnated  of  the  Virgin  Mary 
 
 *  in  Time ! 
 
 '  O  Eternal  Word  of  God,  Immenfe  and  Infinite; 
 1  the  Food  of  Angels  and  Men!  which  being  taken 
 
 S  I  in. 
 
*i6  antes  to  Lite  abcfoe  t\)t  aBo^to  Part  iv. 
 
 *  in  is  not  confiimed ;  neither  is  transferred  into  the 
 c  Eater,  but  tranfmuteth  the  Taker  into  itfelf ;  and 
 '  from  every  created  Good,  tranflateth  fuch  an  one 
 i  to  the  Eternal  Incomprehenfible  Good! 
 
 "  O  what  is  it  to  know  the  Word!  to  feed  on  the 
 <c  Divine  Word!  What  is  it  to  hear  This  Word  ;  the 
 cc  Word  of  God,  not  of  Man,  not  of  an  Angel,  not 
 €C  of  any  Creature  exifting  under  Heaven  ! 
 
 In  the  Father's  Bofom  is  This  Word :  In  his  Secret 
 or  Myitery  abideth  the  only  Begotten  ;  who  is  with 
 the  Father  Co-eternal  and  Co-equal. 
 
 O  who  can  Comprehend  this,  or  Know  Him,  un- 
 ■lefs  by  the  very  Word  of  the  Word?  Hence  the 
 Word  in  the  Flefh  faith,  None  knoweth  the  Son 
 ■hut  the  Father  $  neither  knoweth  the  Father  any  one  but 
 the  Son,  and  he  to  whom  it  pall  fleafe  the  Son  to  reveal 
 him.-  There  is  need  then  of  the  Revelation  of  the 
 Word,  that  the  Word  may  be  underftood  by  me  : 
 And  of  this  I  am  not  at  all  to  defpair,  becaufe  of  the 
 Promife. 
 
 CHAP.    VI. 
 
 Of  the  Fruition  of  the  Divine  Wo  r  d  ;  and  how,  the 
 
 Soul  may  be  prepared  for  it. 
 
 C~1  IFE  me  Under  ft  andin^  according   to   thy  Word, 
 IT   Pfai.  cxix.  169. 
 
 The  Prophet  here  prays  that  he  may  Comprehend 
 the  Word  •  Give  me  (faith  ht)Underftandingy  and  I  {hall 
 live.  It  is  verily  Life  and  Salvation  to  Believe  in  the 
 Word,  to  Love  the  Word,  and  to  Hope  in  and 
 Adhere  to  the  Word. 
 
 The  faithful  Soul  longs  to  Enjoy  the  Word;  but 
 it  is  no;:  granted  her  to  fee  It,  nor  to  experiment  It, 
 fwfrh©&:  the  Will  and  Revelation  of  the  Wo  r  b  itfelf. 
 
 She 
 
Part  IV.        mitt  toe  art  in  if*  22/ 
 
 She  can  Endeavour,  fhe  can  Defire,-  but  fhecannof 
 Comprehend ;  unlefs  the  Wo  r d  be  gracioufly  plea„ 
 fed  to  Reveal  it  felf  to  her  in  the  Spirit. 
 
 Prepare  now  therefore  thyfelf,  O  my  Soul,  and  do 
 what  thou  (halt  be  able.  Sit  alone-  be  Silent  from  all 
 the  Noife  of  vicious  Affeftions:  Neither  let  any  thing 
 move  thee  Without,  nor  difturb  thee  Within. 
 
 For  the  Love  of  the  Sovereign  Good,  defpife  all 
 that  isTemporal:  Turn  thee  quite  Inwards:  Afeend^^ 
 by  little  and  little,  Upwards :  Raife  thy  felf  above  thy- 
 felf :  Tranfcend  every  thing  that  is  done  in  Time  I 
 Abandon  every  thing  that  is  Created:  Exclude  every 
 thing  that  hath  either  Meafure  or  Degree,  let  it  bs 
 never  fo  great  or  never  fo  high ;  that  fo  thou  mayefi; 
 find  the  uncreated  Word,  which  above  all  Creature* 
 ly  Knowledge  is  exalted  fo  exceeding  much. 
 
 T 
 
 The      CONTEMPLATIST, 
 
 A    Tranfporti 
 HIS  loathfome Earth  do  thou  my  Soul  defpife  * 
 
 Make  hafte ;  and  nowafcend  the  lofty  Skies. 
 With  fwift  and  nimble  Wings  thy  Native  Place 
 Now  feek:  thro'  Air,  thro'  Heavens,  widely  trace* 
 
 I  trace  the  Circles  of  the  Stars,  mofi  fwift : 
 And  upwards  ftill  the  Wings  of  Love. me  lift. 
 I  nimbly  pafs  beyond  the  fartheft  Sphere 
 Of  allthofe  Lights  that  in  the  Night  appear* 
 
 S  *  Till 
 
*?8   Kultg  tO  I4tt  abQtie  tfaC  (HflOilfr  Part  IV, 
 
 .  Till  to  the  Throne  I  come  of  God  rnoft  High  2 
 Who  in,  and  by,  his  Son,  bids  me  draw  nigh. 
 The  Son  of  God  all  clad  in  glorious  Light 
 Here  fits,  holding  the  Scepter  of  his  Mighu 
 
 The  Scepter  of  his  Love  it  is,  I  fee  ! 
 This  me  compels :  To  this  I  bow  the  Knee. 
 Trembling  I  bow  $  and  down  I  proftrate  fall : 
 Then  fmiles  my  Lord  on  me,  with  fweeteft  Call 
 
 Refiftkff  Call  of  Love!  I  muH  Obey. 
 O  that  I  cou'd  but  Here  for  ever  ftay, 
 With  Obje&s  blefs'd  my  ravifh'd  Eye  to  pleafe : 
 And  to  enjoy  a  full  Sabbath  Feace ! 
 
 Graft!  this,  O  Prince  of  Feace  y  O  King  ©f  Love  i 
 And  hear  the  Sighing  of  thy  Turtle  Dove, 
 fof,  Lord,  to  Thee  continually  I  cry : 
 And,  Wiftg'd  by  Thee,  into  thy  Arms  I  fly, 
 
 O  Now  that  I  coud  Here  f of  ever  ft ay  T 
 O  fend  me  not  from  Thee,  dear  Lord,  A  way,; 
 My  Native  Flace,  my  Native  King,  is  found  2 
 And  I  with  Him,  in  Him,  am  Mfp  Crown'cL 
 
 C  fl-A  Pc 
 
Partiv.         tootle  toe  arc  in  it         329 
 
 CHAP.    VII. 
 
 How  we  can  in  the  Eternal  WORD  do  all  Things. 
 
 I  Can  do  all  Things  thro*  Chrift  which  firengthewth 
 me. 
 
 So  much  as  the  Word  helpeth  thee,  even  fo  much 
 art  thou  able  to  do,  and  no  more.  As  much  as  that 
 enlighteneth  thee,  lb  much  (halt  thou  fee.  As  much 
 as  that  enkindleth  thee,  fo  much  flaak  thou  Burn, 
 £0  much  flialt  thou  Love. 
 
 In  the  Word  thou  flialt  overcome  the  World :  In 
 tfie  Word  thou  (halt  prevail  againft  all  Evil. 
 
 In  the  Word  thou  fhalt  be  eftablifhed  in  Strength  : 
 In  the  Word  thou  fhalt  be  even  exalted  above 
 Strength.  In  the  Word  thou  (halt  be  confirmed  in 
 Virtue ;  and  in  the  Word  thou  fhalr  he  alfo  raifed  a- 
 tove  Virtue,  even  into  the  Unity. 
 
 For  the  fake  then  of  the  Wori,  by  the  which  all 
 Things  are  poffible  unto  thee,  thou  fhalt  forfake  all 
 Things,  Father  and  Mother,  Friends  and  Relations; 
 that  is,  whatfoever  Flefh  and  Blood  doth  fuggeft  to 
 thee  thou  fhalt  defpife :  And  thou  fhalt  clofely  Ad- 
 here to  the  Word,  that  fo  with  the  Word  thou  may- 
 eft  by  Charity  be  made  One  Spirit ;  and  .then  thou 
 wilt  not  ever  Defire  or  Affed  any  thing,  but  what  is 
 jnoft  highly  pleafing  to  the  EternaiTruth. 
 
 CHAP.    VIII. 
 
 That  all  Words  and  Writings  are  for  the  fake  of  one  Only 
 WORD. 
 
 ALL   Serif  pure  given  hy  Infpiration  cf  Qod  [The 
 Word.']     2  Tim.  iii.  16. 
 In  order  to  arrive  at  the  Knowledge  and  Love  of 
 this  one  Only  Word,  which  js  the  Eternal  Truth, 
 
 S  j  arc 
 
230  Eules  to  lifte  abotie  tl3c  eBo?lD  Pan  iv\ 
 
 are  all  things  written  and  fpoken  to  us  in  the  Sacred 
 Scriptures  by  the  Spirit  of  God,  the  Spirit  of  Truth. 
 
 The  Saints  of  God  have  fpoken  great  Things  here- 
 of:  And  very  much  as  to  this  have  they  written,  that 
 is,  according  as  it  was  given  them,  and  as  it  was  re- 
 ceivable by  mortal  Men.  Neverthelefs  none  of  them 
 have  been  ever  able  to  utter  the  Word  forth,  accord- 
 ing as  the  Word  is  in  Himfeif. 
 
 All  the  facred  Words,  written  by  holy  Men,  are 
 from  the  Illumination  of  the  Eternal  Word  :  Out  of 
 which  Word  proceedetb  all  that  is  True,  all  that  is 
 Good,  and  all  that  is  Holy  ;  all  Virtue,  all  Power, 
 and  all  Wifdom  and  Underftanding. 
 
 And  by  the  outward  Voice,  and  Signification  of 
 Words,  He  hath  prepared  for  us  the  Way,  how  to 
 fcek  Hifivmd  find  Him:  That  fo  we  who  are  not  here 
 capable  clearly  to  conceive  Him,  may  yet  by  the 
 Words  of  holy  Scripture,  after  a  creaturely  manner, 
 by  little  and  little,  come  to  reach  Him,  and  at  length 
 to  be  United  with  Him. 
 
 Neverthelefs  we  ought  not  to  be  contented  with 
 the  outward  Speech ;  but  mull  prefs  after  the  more 
 inward  Senfe :  And  muft  feek  afcer  thofe  Things 
 which  are  far  above  us.  Eternal  in  the  Heavens,  e- 
 ven  that  one  Supream  Eternal  Good,  which  is  the 
 Word. 
 
 This  feedeth  the  Angels  without  a  Medium:  This 
 Snftru&eth  by  a  Medium  the  Faithful,  even  with  the 
 facred  Books;  and  now  and  then  maketh  them,  by 
 means  of  internal  Illuminations,  freely  to  fly  up  un- 
 to Him  ;  He  giving  them  at  that  Seafon  to  feel  and 
 perceive  that  which  iurpaffeth  all  Reafon  and  all 
 Meafure, 
 
 CHAP, 
 
Part  IV.       toftile  toe  are  in  it  231 
 
 c  H  A  P.    IX. 
 
 Of  the  longing  Defire  of  the  Soul  when  *vlfited  by  the 
 WO  R  Dy  her  only  Beloved  and  True  Bridegroom. 
 
 OLord,  before  Thee  is  all  my  Defire,  and  my  Groaning 
 is  not  hid  from  Thee. 
 
 Behold,  my  Heart  boileth  up  as  it  were  for  the 
 very  Defire  of  Eternity  ;  and  while  I  am  thinking 
 upon  the  eternal  Objects,  and  longing  for  the  Hea- 
 venly, grievous  is  the  Burden  of  my  own  Body,  and  ex- 
 ceeding tedious  to  me  is  every  thing  that  I  fee  upon 
 Earth.  All  human  Comfort  defpleafech  me  :  Nor  do 
 I  find  any  the  leaft  Remedy  of  my  Grief;  unlefs  my 
 Heart  be  perfedly  with  Thee,  the  Eternal  Word, 
 united. 
 
 Thou,  O  Lord  my  God,  art  the  Caufe  of  this  my 
 Grief :  Thou  art  the  Author  of  this  my  Languifhing. 
 Thou  art  the  unfupportable  Torrent  and  Tide  of 
 Love.  Thou  Woundeft  me  with  hidden  Arrows ; 
 Thou  Inflamed  me;  thou  wholly  Pierceftme;  and 
 all  my  Faculties  and  Powers  thou  utterly  confumeft 
 and  fwallowefl:  up. 
 
 Why  fuffereft  thou  me  to  lye  thus  in  this  languish- 
 ing State;  and  in  the  Fever  of  Love,  and  Torrent 
 of  Defire,  anxioufly  to  Groan  ?  Why  fie  eft  thou  a- 
 way  fo  fuddenly,  as  into  a  far  Country  ;  into  the 
 Infleceffiible  Mift,  whither  I  am  no  wife  able,  alas, 
 to  follow  thee  ? 
 
 Do  not,  O  Holy  Lover,  do  not  defpife  to  behold 
 the  Soul  that longeth  after  Thee.  O  do  not  long 
 hideythyftlf,  but  tu  igain  thy  Face  quickly ;  for 
 as  much  as  without  T nee  I  am  not  able  to  live. 
 
 :  at  if  it  be  thy  Will  to  A.ffii<ft  and  to  Prove,  do 
 with  m?  even  as  Thou  willed,  and  as  is  pleating  in 
 th)  Sight  J  Neverthelefs  take  Thou  not  away  thy 
 Crav  and  cb  Mercy  wholly  from  me,  O  God  of 
 my  Rigi'ueouiiiefs !  S  4  May 
 
2g2  Rules  to  Utee  abofte  tfre  gaioilb  Part  I  v. 
 
 May  I  find  Grace,  I  befeech  thee,  in  thy  Sight  ; 
 and  vouchfafe  to  know  me  amotigft  thy  chofen  Fol- 
 lowers. 0  my  Light,  and  my  Truth,  £hou  beloved 
 of  my  Soul,  leave  me  not  to  walk  in  Darknefs;  nei- 
 ther fuffer  me  to  be  Oppreflfed  with  Heavinefs:  But 
 ftretch  forth  thy  Right  Hand ;  and  reftore  to  me  the 
 Light  of  thy  Mercies,  and  quicken  me  with  the  Joy 
 of  thy  Prefence. 
 
 Now  unto  Him  that  is  able  to  do  exceeding  abundantly 
 above  all  that  we  ash  or  think,  according  to  the  Tower 
 that  worketh  in  us  ;  be  Glory ,  in  the  Church ,  by  Chrift 
 Jefus  i    throughout  all  Jges,   World  without  End* 
 
 Amen. 
 
 The  H  e  a.  v  e  n  l  y   Society. 
 O  Qualis  Quantaque  Laetitia ! 
 
 f\  What  facred  Joys  abound  ! 
 
 *^  Where  Jesus  fits  in  Glory  Crown'd<> 
 
 Circled  in  his  Heav  nly  Train  : 
 
 While  in  fweet  Triumphant  Strain 
 
 Choirs  of  Saints  and  Angels  ling 
 
 To  the  Glory  of  their  King  : 
 
 Charming,  by  his  beauteous  Rays, 
 
 Hearts  to  Love  and  Tongues  to  Praife. 
 
 Free  on  Wing,  or  fix'd  in  Round, 
 
 They  ftrike  the  Harp,  the  Trumpet  found : 
 
 Or 
 
Part  IV.        tolrile  toe  are  in  it 233 
 
 Or  with  (weedy  varied  Ay  res, 
 
 Play  upon  the  Chiming  Spheres, 
 
 Robes  they  wear  that  ne?er  decay; 
 
 Made  for  Eternal  Holiday. 
 
 To  the  King  Enthron'd  on  High, 
 
 Holy,  Holy,  Holy,  Cry. 
 
 Here  all  Bleft  they  know  no  Pain  • 
 
 Here  they  never  more  Complain, 
 
 Voices  all  in  one  agree, 
 
 Tun'd  to  Praife  the  One  In  Three* 
 
 From  the  Beatific  Sight 
 
 Flaming  Hearts  outlining  bright : 
 
 Him  the  Serafhim  Adore, 
 
 Loft  and  wrapp'd  in  fweet  Amour, 
 
 While  proftratc  Cherubim  difplay, 
 
 Their  Couchant  Wings,  and  Honours  pay. 
 
 Thrones  Unthron'd,  admiring  lye 
 
 At  the  Footftool  of  his  Majefty. 
 
 Dominions  and  Princedoms  join 
 
 In  Homage;  and  in  Blifs  Divinq, 
 Sacred  Towers  attii  Virtues  free 
 Flow  forth  in  Heavnly  Charity  : 
 And  to  Earth  Love-Signals  bring, 
 Or  Thunders  oi;  tW  Incenfed  King, 
 
 Mercies 
 
3g4  &»te0  to  lite  ahnbe  tbt  WLotlb  Part  iv. 
 
 Mercies  to  the  Good  difplay, 
 
 Or  the  Wicked  Scourge  away. 
 
 And  with  wondrous  Zeal  and  Care, 
 
 Angels,  with  Archangels  fair, 
 
 In  Heav'n  the  JubiUTrumpt  blow ; 
 
 Yet  Guard  and  Help  us  here  Below  : 
 
 Convey  our  Prayers,  and  Bleflings  brings 
 
 Our  Sorrows  chear ;  or  with  us  Sing. 
 
 O  fair  and  blifsful  Regions ! 
 
 O  bright  Decorous  Legions ! 
 
 Which  in  Wreaths  of  Angels  fhine^ 
 
 Or  of  Men  now  made  Divine ! 
 
 O  glorious  Mother  City,  free 
 
 Of  Peace  and  true  Tranquility  ! 
 
 Heav'nly  Sabbath,  Heav'nly  Peace, 
 
 All  thy  Sacred  Manfions  Blefi. 
 
 Salem's  Citizens  Above 
 
 Wear  the  Badge  of  chafteft  Love,^ 
 
 The  Golden  Feathers  of  the  Dove : 
 
 In  Heart  and  Hand  compared  move. 
 
 Here's  no  Labour,  Error,  Night ; 
 
 Wifdotti  fprings  her  conftant  Light- 
 
 In  Joyi  and  healthful  Vigour  found, 
 
 Each  Soul's  with  ev'ry  Bleffing  CrownU 
 
 O  ever 
 
Part  IV. 
 
 toWle  toe  are  in  it 
 
 235 
 
 O  ever  bleft  Society 
 That  Reign  with  God  in  Unity ! 
 To  the  great  God  your  Voices  raife : 
 And  in  grand  Chorus  found  his  Praife3 
 Who,  by  his  Victorious  Grace, 
 Has  nYd  you  in  this  Glorious  Place, 
 Amen,  Ameny  let  all  refound, 
 That  in  Heav'n  or  Earth  is  found. 
 Choirs  Above  in  Praifes  flow  ; 
 Join  with  Ecchoing  Saints  Below. 
 While  Unwerfal  Nature's  Round 
 Concurs  in  the  Harmonious  Sound  : 
 Glory  to  God  in  All  Triumphant  Crown  d. 
 
 Hallelujah. 
 
 l>:y^\ 
 
 ei  a  p. 
 
236  fttues  to  libe  above  tfi*  a&ojlD  Part  iv. 
 
 CHAP.    X. 
 
 How  the  Eternal  W  o  R  D  giyef  h  himfelf  to  the  Loving 
 Soul  for  Nourijhment :  And  how  by  the  Strength  there- 
 of, pie  may  Jravel  on  to  the  Mount  of  C  O  ~$  T  E  M-? 
 
 PLATION, 
 
 THE   King  hath    brought  nte  into  his  Chamber*. 
 Cant.  i.  4. 
 
 A.  If  thou  fincerely  and  heartily  loveft  Chrift,  the 
 King  of  Glory,  an(d  defpifeft  for  his  Sake  all  the  Plea- 
 fures  of  this  Life,  there  is  no  doubt  at  all,  but  thou 
 mayeft  come  to  an  Experimental  Underftanding  of 
 what  is  contain'd,  under  thisExpreflion  of  the  Loving 
 Spoufe,  fo  full  of  the  Heavenly  Sweetnefs. 
 
 B.  What  is  it  then  ftie  faith  i  How  underftandeft 
 thou  }  Say,  O  devout  Soul. 
 
 Af  I  confefs  my  Ignorance.  But  if  thou  canft 
 worthily  underftand  it5  I  Congratulate  the  Divine 
 Grace  in  thee,  to  which  thou  oweft  this  Manifesta- 
 tion. Neverthelefs  that  little  which  I,  ftanding 
 afar  off,  do  perceive,  as  by  the  Key-Holes  or  Chinks 
 of  the  Chambers,  into  which  the  Spoufe  being  intro- 
 duced, by  Jier  Beloved,  is  made  to  enjoy  fome  Pecu- 
 liar Favours  and  Bleflings  from  him ;  lam  willing  tq 
 propound,  that  if  it  be  agreeable  to  thy  Heart,  thou 
 mayeft  accept  of  it  in  Love, 
 
 B.  Let  him  draw  us,  and  we  will  run  after  him  whi- 
 ther foever  he  goeth  ;  and  if  he  be  pleafed  to  bring 
 us  into  his  Chambers,  we  will  then  be  glad  arid  re- 
 joice in  him  abundantly';  arid  fitting  under  his  Sha- 
 dow, and  abiding  in  his  Prefence,  with  great  Delight, 
 we  fliall  then  underftand  What  thefe  fweet  Words 
 mean ;  and  fhail  then  Love  him  uprightly  and  purely, 
 being  all  filled  with  the  precious  Ointment  of  his. 
 Name,  and  relifhing  his  Love  more  than  Wine. 
 
 Verily, 
 
Part  iVv       tobile  toe  ate  in  it.  237 
 
 Verily,  his  Love  is  better  than  Wine  to  me  ;  and 
 even  as  the  Hart  longeth  for  the  Springs  of  Water, 
 fo  longeth  and  panteth  now  my  Heart  after  him.  O 
 how  my  Soul  thirtieth  after  Him,  who  is  the  Living 
 Well-fpring,  the  fountain  of  Life  and  Joy  !  I  thirlt 
 Lord :  t  thirft  after  thee,  the  Living  God. 
 
 O  when  fhall  I  come,  Lord,  and  (hew  myfelf  be- 
 fore thy  Face  ?  O  when  wilt  thou  fuffer  me,  unwor- 
 thy One,  to  prefs  into  thy  Prefence ;  and  when  (hall 
 I  be  brought  into  th^  Chamber,  that  we  may  con- 
 verfe  together  in  Secret,  my  Soul  being  perfectly 
 withdrawn  from  the  World,  and  from  all  worldly 
 and  fenfible  Images ;  that  I  may  fee  thy  Power  and 
 thy  Glory,  and  quench  my  Thirft  with  the  Waters 
 of  thy  Mercy,  and  the  Wine  of  thy  Confolation. 
 
 A.  I  perceive,  that  the  Beloved  hath  now  drawn 
 thee;  and  that  therefore  thou  runneft  after  him 
 fo  eagerly  in  thy  t)efires,  fo  that  nothing  can  fatif- 
 fie  thee,  buf  to  be  brought  into  his  Prefence.  Be  then 
 of  good  Courage^  arid  faint  not ;  for  the  Savour  of 
 his  good  Ointments,  and  precious  Gifts,  thou  haft 
 perceived ;  and  his  Spirit  as  a  moft  fweet  Un&ion, 
 poured  forth  into  thy  Heart,  thou  haft  felt,  and  now 
 feeleft,  as  thou  panteft  after  him,  and  longeft  to  be 
 united  with  him ;  and  he  will  certainly  therefore, 
 bring  thee  into  his  Chambers,  and  into  his  Banquet- 
 ing-Houfe,  into  the  inward  Chambers  of  his  Tem- 
 ple, and  into  the  Houfe  of  Wine,  and  there  his 
 Banner  over  thee  (hall  be  Love,  O  thou  Beloved  of 
 the  Lord. 
 
 B.  Truly  I  am  Sick  of  Love,  and  nothing  can  heal 
 me,  but  his  Prefence.  And  how  long  (hall  it  be  faid 
 unto  me,  Wait,  and  Wait  again  ?  Since  now  to  what 
 purpofe  is  my  Waiting*  O  what  is  it  that  holdeth  me 
 thus  back,  that  I  cannot  enter  where  my  Heart  would 
 fain  be  ?  O  what  is  it  that  debarreth  me  fo  long 
 from  the  Sight  of  him,  whom  my  Soul  loveth  and 
 
 thirftetb 
 
2g8  Euit0  toLibf  abotoe  tfte  gaio?lt»  Partly. 
 
 thirfteth  for  ;  and  hindreth  me  from  Contemplating 
 him,  in  the  Beauty  of  his  San&uary  ? 
 
 A.  Be  not  weary  in  Waiting  ;  for  it  fliall  be  abun- 
 dantly recompenfed  to  thee  :  And  if  thou  thinkeft 
 it  long  to  be  debarred  of  the  peaceable  Fruits  of 
 Contemplation,  fee  that  thy  Soul  be  indeed  flopped 
 of  all  bodily  and  fenfible  Images,  which  interpofe 
 betwixt  thy  Beloved  and  thee.  Thy  Heart  muft 
 be  thoroughly  Purified,  before  thou  canft  be  fit  to  fee 
 Him ;  except  it  be  very  darkly  indeed,  and  through 
 the  Glafs  of  the  Creatures,  as  in  Meditation  :  Foraf- 
 much  as  none  but  the  Fure  in  Heart  are  thofe  bleffed 
 Ones,  who  are  called  and  privileged  to  Contemplate 
 God.  Thou  muft  then  be  perfectly  Silent  from  all 
 Flefh,  from  the  Noife  and  Buftle  of  the  World, 
 from  the  Tumult  and  Imagination  of  Shadowy  Re- 
 prefentations,  and  from  all  whatfoever  doth  diffract 
 from  the  Unity ;  and  even  while  thou  art  outwardly 
 occupied  in  the  Bufinefs  of  chis  World,  and  the  com- 
 mon Affairs  of  Life,  thou  muft  maintain  ftill  thy 
 Converfation  in  Heaven,  keep  thy  Intention  fixed 
 upon  the  Sovereign  Good,  and  long  to  be  united 
 with  the  bleiTed  Object  of  thy  Defires.  Let  nothing 
 divert  thy  Mind  from  this  moft  pleafant  Exercife : 
 Let  nothing  draw  thee  down, in  thy  Afcent  above  all 
 that  is  in  this  World;  flee  away  from  it  with  the 
 Wings  of  the  Spirit,  that  fo  in  Spirit  thou  mayeft  be- 
 hold Him  who  is  a  Spirit  \  and  be  thou  Continually- 
 Breathing  and  Afpiring  after  the  Enjoyment  of  his 
 gracious  Prefence.  O  how  Happy  malt  thou  be, 
 if  thou  but  follow  his  Drawing,  and  be  ftri&ly  O- 
 bedient  without  all  Delay  or  Intermiffion  to  the 
 inward  Call  of  thy  God! 
 
 B.  O  Lord,  who  confidereft  my  Labour  and  my  Pain, 
 in  this  Vale  of  Darknefs  and  Mifery,  thou  knoweft 
 very  well,  how  gladly  I  would  come  unto  Thee. 
 Behold  I  am  here  j  fince  thou  haft  called  me,  and 
 
 drawn 
 
Part  IV.        tpMe  toe  m  m  u,  239 
 
 drawn  me  :  Be  it  unto  me  according  to  thy  Word, 
 yea,  according  to  thy  Word,  which  thou  fpakeft  in 
 our  Flefh,  I  will  manifest  myfelf  unto  him.  For  this 
 Was,  and  is  always  the  Defire  of  my  Soul,  that  thou 
 Lord,  may  eft  come  and  manifeft  thyfelf  unto  me.  O 
 that  I  may  find  Favour  now  in  thy  Sight;  and  that  my 
 Pet:y  Service  may  be  accepted  of  thee  in  good  Part! 
 Becaufe  there  is  nothing  fo  dear  to  thy  poor  little 
 Servant,  or  fo  highly  by  him  efteemed,  as  to  find 
 but  any  Favour  with  Thee,  and  to  be  owned  among 
 thy  Children,  who  am  not  worthy  fo  much  as  to  be 
 called  thy  Servant.  And  now,  Lord,  whatfoever 
 elfe  I  fay,  whatfoever  I  defire,  whatfoever  I  want ; 
 behold,  I  am  wholly  in  thy  Hands  to  be  difpofed  of 
 by  Thee  ;  do  with  me  according  to  thy  Word,  ac- 
 cording to  thy  good  Pleafure,  according  to  thy  Ho- 
 ly Ordination,  and  according  to  all  thy  Will. 
 
 A.  This  is  well  iefolved  by  thee:  And  while  thou 
 art  yet  fpeaking  to  thy  Beloved,  after  this  or  a  like 
 manner,  in  the  Secret  of  thy  Soul;  if  He  mould  fay 
 unto  thy  Heart,  Wbofoever  would  f ewe  mey  let  him  fol- 
 low me ;  do  thou  follow  him  immediately  whitherfo- 
 ever  he  (hall  go.  How  knoweft  thou,  whether  he 
 may  not  go  before,  and  prepare  the  Way,  and  open 
 the  Seals,  in  order  to  lead  thee  into  his  Chambers  ? 
 If  He  leadeth,  follow  thou ;  and  whatfoever  he  mail 
 fay  unto  thee,  that  do  thou. 
 
 If  he  fay  unto  thee,  Drink;  then  do  thou  drink  out 
 of  his  Cup.  For  this  is  the-  kefi  Wine^  which  He  hath 
 kept  for  thee;  no  Wine  like  thereto;  can  this  World 
 afford :  Drink  and  be  filled  therewith.  It  is  the  Wine 
 of  heavenly  Love:  It  is  the  Wine\of  Angels  and  blef- 
 fed  Saints.  This  Wine  is  C hari ty ;  which  when 
 thouart  filled  with,  thou  haft  then  verily  drunk  of  the 
 Best  Wine ;  and  art  thereby  Elevated  above  thyfelf, 
 and  (b  tranflated  hence  in  Spirit,  into  that  Heavenly 
 Society,    And  where  fhalc  thou  find  this,   but  in  his 
 
 Wine- 
 
246  Euleg  to  libe  abofre  tt>e  oao?lt)  Part  iv* 
 
 Wine-Cellar  ?  And  what  is  the  Price  thereof,  that 
 it  may  be  bought  ?  It  is  not  to  be  purchafed  by  any 
 with  Money,  but  by  the  Contempt  thereof,  and  of 
 all  Things  that  are  in  the  World.  Drink  hereof,  O 
 dearly  Beloved  :  Drink  thy  fill ;  yea,  be  thou  ine- 
 briated with  the  Sweetnefs  of  Charity,  this  mod  de- 
 licious Wine  of  Heaven;  behold  the  great  Jarr  is 
 before  thee,  the  full  Water-Vot  overflowing  there- 
 with; yea,  the  very  Fountain  itfelf  of  this  Wine 
 of  Life.  For  God  is  Charity  :  God,  even  thy  God, 
 ss   Love. 
 
 And  if  He  fay  unto  thee.  Eat ;  Eat  whatsoever  thou 
 flialt  find :  All  is  Good  whatfoever  is  laid  up  for 
 thee;  t)oft  thou  find  Bread?  Eat  of  it,  and  be  fa- 
 tisfied  :  It  is  the  Bread  of  Life ;  it  is  the  Manna 
 which  the  World  findeth  not,  and  preceiveth  not. 
 Haft  thou  found  Honey  ?  Eat  thereof  as  much  as 
 may  fuffice  thee  i  It  is  the  Grace  of  Heavenly  Con- 
 folation ;  and  it  is  good  for  the  Enlightning  of  the 
 Ghoftly  Eye* 
 
 And  if  thy  Beloved  offer  alfo  unto  thee  part  of  a 
 Broiled  Fijh,  and  of  an  Honeycomb ;  take  thou  in  Faith 
 the  Remains  thereof:  Feed  thereupon  in  Spirit,  arid 
 be  Thankful.  Thefe,  when  they  (hall  be  melted 
 in  thy  Mouth,  will  caufe  thee  to  perceive  a  won- 
 derful and  inexpreffible  Sweetnefs.  He  himfelf  will 
 open  unto  thee  thy  Underftanding,  and  thy  fpiri- 
 tual  Senfation,  in  the  Feeding  upon  the  broiled  Fifli 
 and  the  Honey-Comb.  For  he  is  both  the  one  and 
 the  other  to  thee:  The  Meditation  of  him,  in  his 
 State  of  Humiliation,  and  of  his  Paffion,  is  the  for- 
 mer ;  but  the  Meditation  of  him,  in  that  State  which 
 followed  this,  is  the  latter  :  For  his  Refurre&ion  was 
 even  as  the  Honey-Comb  to  his  Difciples,  when  he 
 appeared  to  them  with  Joy,  filling  their  Hearts  with 
 exceeding  Gladnefs,  and  mod  fweetiy  communing 
 with  them  concerning  the  Kingdom  of  God.  Where- 
 fore 
 
L  —  '■'-"■'  -~':-  -••-       '-■-     ■     --■■--•      ■-.-..        .....    ., 
 
 Part  IV.      toDite  toe  are  in  xu 241 
 
 fore  when  thou  doft  devoutly  Meditate  on  his  Paffi- 
 on,  then  doft  thoii  fpiritually  Eat  of  the  broiled  Fifh  $ 
 and  when  thou  art  refrefhed,  and  pleafed  highly, with 
 the  Glory  of  his  Refurre&iori,  and  with  the  Power 
 of  his  Deity,  then  haft  thou  found  the  true  Honey 
 in  the  Comb. 
 
 -  Moreover,  if  he  reach  forth  unto  thee  the  living 
 Bread,  and  the  Water  of  Godly  Wifdom,  arife  thou 
 in  like  manner  as  did  Ellas ":  Eat  and  Drink,  be- 
 caufe  the  Journey  is  very  great  for  thee,  before  thou 
 Canft  come  to  the  Mount  of  God,  or  reach  the  Statd 
 of  Heavenly  Contemplation. 
 
 Arife,  Eat,  and  be  ftrengthened  :  For  fince  thou 
 art  now  entring  on  fuch  a  Journey,  this  is  the  Tima 
 for  it.  If  thou  negled  it  Now,  thou  wilt  find  no- 
 thing by  the  Way  to  live  upon.  Eat  therefore  here^ 
 and  Drink  before  the  Lord  $  becaufe  it  is  needful  for 
 thee,  that  thou  faint  not  in  the  Way.  For  as  long 
 as  we  are  in  the  Body,  we  are  Strangers  from  the 
 Lord ;  and  therefore  we  Hunger  and  Thirft,  everi 
 until  the  Hour  that  the  Kingdom  of  God  be  come. 
 Nor  canft  thou  fay,  I  have  enough,  but  when  tnd 
 Glory  of  the  Lord  fhall  appear,  and  the  Ark  of  thy 
 Heart  fhall  be  brought  into  the  Temple  of  the  Hea- 
 venly *  Jerufakm,  and  thou  fhalc  have  attained  the 
 Vifion  of  God. 
 
 When  now  it  is  thu$  well  betwixt  thee  and  tha 
 Lord,  thy  Beloved,  he  having  brought  thee  into  his 
 Chambers,  and  called  thee  into  his  Prefence,  that 
 he  may  Feaft  thee  with  divine  Love  and  Contempla- 
 tion ;  then  it  will  be  fome  Difficulty  for  thee  to  come 
 down,  and  to  return  to  thy  wonted  Bufinefs  and 
 Hurry  in  the  World.  And  if  thou  fayeft  with  Peter f 
 It  ts  good  for  me  to  he  here^  I  fhali  not  at  ail  wonder  $ 
 
 T  for 
 
 j  5^  Appendix  Numb*  VJf* 
 
242  Eules  to  Lite  abtfoe  tty  ©ao?lD  Partiv. 
 
 ■  -  ,  ,     ,  -        -.    , 
 
 for  as  much  as  I  myfelf  fhotild  cry  alfo  out  after  the 
 very  fame  manner,  were  I  but  near.  But  perhaps 
 thou  fhalt  from  Him  receive  this  Anfwer. 
 
 The  Lor  d.]  Thine  Hour  is  not  yet  come.  Nor  have 
 1  brought  thee  hither,  to  the  End  that  thou  Jhould  ft  here  per- 
 petually Abide ;  hut  that  thou  mayeft  know  how  thou  ought- 
 eft  to  Converfe  in  my  Houfe.  For  which  Vurpofe  1  have 
 eftablified  thee  with  the  Wine  of  Love,  and  have  given 
 thee  Focd  in  abundance  to  (trengthen  thee  while  in  the  Way. 
 Nor  was  I  willing  to  dij appoint  thee  of  thy  Defire.  Behold 'g 
 thine  Eyes  fee  thoje  Things  which  1  promised  to  them  that 
 ferve  me. 
 
 Return  therefore  now  in  Teace,  and  Vijit  thy  Brethren; 
 left  perhaps  they  jhould  expecl  thee,  and  jhould  feek  thee, 
 faying,  Where  is  this  Man  who  was  to  Lead  us  ?  And 
 after  that3  thoufialt  come  again  to  me,  when  thou  fhalt  be 
 Free  and  fully  at  Leifure.  Take  heed  that  thou  turn  not  a- 
 -way  a  Beggar  from  thee  forrowful,  who  comet b  unto  thee 
 in  my  Name*  Since  how  fhalt  thou  ever  be  able  to  look  me 
 in  the  Face,  if  thy  poor  Brother  be  grieved  by  thee  ?  How 
 can  ft  thou  think  to  fee  me,  if  thy  weak  Brother  be  offended 
 and  weakned  more?  For  who  is  Grieved,  and  I  am  not  al- 
 fo Grieved  ?  Who  is  Infirm,  and  I  am  not  alfo  Infirm?  Ac- 
 cordingly thou  art  fo  to  behave  thyfelf,  as  in  the  La  ft  Day  to 
 hear  from  me,  I  was  an  Hungred,  and  thou  gaveft  me 
 Meat :  I  was  Thirfly,  and  thou  gaveft  me  Drink :  I 
 was  Sick,  and  thou  didft  Vifit  me. 
 
 Brin*  me  hither  yet  dmthtr  Veffel,  and  I  will  giv 2  unto 
 thee,  the  Oil  of  Mercy  :  And  thou  fhalt  pour  it  forth 
 upon  the  Seven  Works  of  Piety.  Go  then,  and  do  all  theft 
 Things  as  thou  knoweft  I  would  have  thee  do  ;  and,  Lo,  1 
 will  be  with  thee.  Be  thou  Faithful  unto  the  Death  }  and 
 I  will  give  thee  a  Crown  of  Life, 
 
 The 
 
 *$ee  Appendix,  Numb,  VII, 
 
Part  IV.        totjile  toe  are  in  in  243 
 
 The   R  e  q.  v  e  s  t. 
 
 We  will  remember  thy  Love  more  than  Wine*  ■ 
 
 f~^  I V  E  me  thy  Love :  I  ask  no  more, 
 ^*   This  Love  it  is  that  I  adore. 
 Inflame  me  with  this  Heav'nly  Fire, 
 The  Source  of  Chaft  Divine  Defire, 
 
 Thy  Love  is  that  Celeftial  Wine, 
 That  warms,  and  makes  the  Soul  DMnel 
 That  makes  the  hard  contracted  Mind 
 Soft  as  the  Air,  Swift  as  the  Wind. 
 
 Oh  thou  bright  Flame,  thou  Radiant  Light ! 
 Strong  and  Refiftlefs  is  thy  Might. 
 Sweet  is  thy  Influence,  and  Pow'r, 
 As  the  Cool  Dew,  or  Quickning  Show'n 
 
 Each  View,  or  Glimpfe,  of  thy  Bright  Throne, 
 Renders  my  Soul  no  more  its  Own. 
 How  fweetly  is  my  Drop  devour'd, 
 When  into  thy  wide  Ocean  pour'd ! 
 
 T  a  Q 
 
344  Eultg  to  litoe  abotie  tfce  caofltt  Part  iv. 
 
 O  pleafing  Death,  thus  to  Expire  ! 
 'Tis  not  to  Fall,  but  to  Rife  higher : 
 From  a  fmall  ^ftwwe  to  be  AU; 
 Pure,  Bright,  Sublime,  Angelica!. 
 
 Here  follow  flow  certain  Con/lJerations  of  n 
 Learned  Doctor,  concerning  the  Opening  of 
 the  Spiritual  Eye,  or  the  State  of  Divine  Illumi- 
 nation in  this  Life ;  how  naturally  we  are  inca- 
 pacitated for  it,  and  how  it  is  to  be  arrived  at, 
 without  running  into  thofe  great  Dangers,  that 
 many  have  imprudently  expofed  themfelves  to  2 
 With  Cautions  and  Admonitions  concerning  the 
 Meditation  of  the  Heart. 
 
 CHAP. 
 
Part  IV.         fcoSilt  tse  are  in  \u  24; 
 
 CHAP.    XL 
 
 Of  the  Threefold  Eye  of  the  S  0  V  L. 
 
 CONSIDERATION    h 
 
 What  Meditation  is,  and  what  is  to  be  under  flood  by  the 
 Heart,  and  by  its  Threefold  Light  and  Life. 
 
 Meditatio  Cordis  mei  in  confpe&u  tuo  femper. 
 Vulg.  Lat. 
 
 THE  Meditation  of  my  Heart  is  in  thy  Sight  always* 
 Pfal.  xviii. 
 
 i.  Happy  is  that  Perfon,  who,  with  the  Prophet, 
 can  truly  fay  this  from  his  own  Experience. 
 
 2.  But,  First,  let  us  fee  what  this  Meditation  of  the 
 Heart  is ;  not  thereby  underftanding  the  Heart  that 
 is  Carnal,  but  that  which  is  Spiritual.  Now,  Medi- 
 tation is  a  vehement  application  of  the  Heart  to  fearcb 
 and  find  out  fomething, 
 
 ;.  And  this  ftrong  Application  hath  its  Difficulty, 
 which  is  fometimes  greater,  fometimes  lefs. 
 
 4.  For  better  underftanding  of  which  let  it  be 
 pre-fuppofed,  what  both  Faith  and  Experience  have 
 inftru&ed  us  in,  namely,  that  our  Heart  or  Mind  ori- 
 ginally was  fo  made  and  conftituted,  as  to  have  a 
 Threefold  Eye,  or  Sight ;  for  there  is  a  Mental  Eye,  a 
 Rational  Eye,  and  a  Senfual  (or  Senfitive)  Eye. 
 
 ?.  And  of  each  of  thefe  Eyes  alfo,  there  is  always 
 one  in  the  Apprehenfion,  and  another  in  the  Affsclion  $ 
 one  in  Knowledge,  the  other  in  Love, 
 
 6.  This  Diftin&ion  now  is  founded  upon  another, 
 whereby  we  lay,  that  Man  hath  &  Twofold  Portion, 
 pr  Face  of  Reafon ;  that  is,  the  Superior  Face,  which 
 is  turned  towards  the  Eternal  Laws  and  Obje&s,  and 
 
 T  3  the 
 
24*  fruieg  to  libe  abote  ttie  mo?lo  Part  IV* 
 
 the  Inferior,  which  is  turned  towards  the  Temporal : 
 Yet  fo,  as  neither  of  thefe  doth  in  its  A<5fc  depend 
 upon  a  Corporeal  Organ.  And  then  under  thefe  two 
 is  our  Realon  as  immerfed  in  Body  j  which  is  properly 
 Called  Sensuality. 
 
 j.  The  firft  of  thefe  Eyes  (or  the  fuperior  Face: 
 of  the  Soul)  is  by  fome  nam'd  the  Eye  of  the  Mind; 
 the  fecond  (or  the  inferior  Face)  the  Eye  of  Reafon  $ 
 and  the  third,  the  Eye  of  Fkjh, 
 
 CHAP.    XIL 
 
 Of  the  Order  herein  at  first  Efiablijhed :  And  the  Difordef 
 fince  introduced. 
 
 CONSIDERATION    H. 
 
 How  this  Eye  o/^Heaet  was  by  Sin  diforderd9 
 and  this  Light  clouded  in  all  three  Reftefts* 
 
 j.  CJUCH  in  the  Beginning,  was  the  Excellent 
 O  Conftitution  of  the  Rational  Nature  as  crea- 
 ted originally  •  'fuch  the  Order,  with  Refped  to  our 
 Conftitution,  that  was  eftabliflied  ;  and  fuch  the: 
 Peace  and  Tranquility  of  that  Order ;  as  Senfuali- 
 ty  thereby  was  intirely  at  the  Beck  and  Command 
 of  the  inferior  Reafon ;  and  inferior  Reafon  was 
 no  lefs  in  all  Things  fubjecl:  to,  and  a  Servant  of, 
 the  fuperior  Reafon, 
 
 2.  And  thus  there  was  a  ready  and  moft  eafie  A-* 
 fcent  from  the  inferior  Things  to  the  fuperior,  and 
 thence  to  the  Supreme  of  all.  Which  was  affe&ed  by 
 t)\e  Ligbtnefi  and  Heavenly  Agility  of  Original 
 Righteoufnefs,  lifting  up  the  Heart  Heavenwards^ 
 afeer  the  fame  manner,  as  Fire  by  its  Lightnefs  is 
 naturally  carried  upwards, 
 
 3.  But 
 
Part  IV.       jpftiie"  toe  ate  in  it  247 
 
 ;.  But  as  foon  as  Ingratitude  towards  the  Supreme 
 Lord  had  merited,  that  this  fame  Original  Righte- 
 oufnefs  mould  be  taken  away,  and  confequently  the 
 Celeftial  JLevity  and  Spirituality,  there  enter'd.then 
 together  with  Sin,  a  moft  grievous  and  heavy  might. 
 9  4.  Which  Weight,  the  conftant  Concomitant  of 
 Sin,  never  ceafes  to  drag  the  miferable  and  captiva- 
 ted Soul  ftill  downward ;  even  as  if  it  were  bound 
 about  with  Ropes,  Chains  and  Fetters.  So  is  the 
 poor  Soul  enchain'd  in  Beggary  and  Slavery. 
 
 f.  And  thus  by  a  Marvellous  and  no  lefs  Deplo- 
 rable Confufion,  there  was  introduced  into  Nature 
 a  Perverfion,  yea  a  Subverfion,  of  the  former  good 
 Order. 
 
 6.  So  that  Man  being  overfet  in  Darknefs  fo 
 deeply,  and  funk  fo  low  in  a  blind  Prifon,  his  Three* 
 fold  Eye  pame  to  be  obfcured  in  both  Refpe&s ; 
 that  is,  both  as  to  the  Apprehenfion  or  Perception  j 
 2nd  as  to  the  Affe&ion  or  Inclination  alfo. 
 
 7.  Thus  the  Soul  in  her  dark  Dungeon  abideth  a 
 Prifoner,  beholding  not  the  Light  of  God-  while 
 there  is  the  greater!:  Difturbance  and  Diforder  in 
 each  of  her  Eyes,  by  the  Principle  of  Wrath  en- 
 Jundled  in  her. 
 
 8.  Which  Diforder  is  hence  manifefted  by  an  Ira- 
 perfe&ion  in  the  Senfitive  Eye,  by  an  Overclouding 
 in  the  Perception  of  the  inferiour  Reafon ;  and  latt- 
 ly  by  an  Extin&ion  of  Sight  in  the  fuperior  Reafon 
 p*  Spirit, 
 
 CHAP- 
 
548  Rules  to  i  ttae  abote  ttje  ©BoHD  Partiv. 
 
 CHAR    XIII. 
 
 The  prefent  INCAPACITY    of    AHeART/w 
 
 Meditation, 
 
 CONSIDERATION    III. 
 
 The  Difficulty  of  Meditating  proceeds,  chiefly  from  this.  Dif* 
 order  :    And  is  the  Pmijhment  of  Sin. 
 
 i,     A    ND  thus  we  have  now  the  firft  Caufe  of 
 
 x\  that  Difficulty,  which  we  fenfibly  perceive 
 m  Medication,  and  which  we  conftantly  experience 
 in  the  ftedfaft  holding  of  our  Eyes  toward  the  Lord, 
 or  towards  Heaven  and  Divine  Obje&s. 
 
 2.  It  is  from  that  Venal  Gravity,  which  weigheth 
 down  the  Heart,  and  impelleth  the  Soul  continually- 
 downward,  as  with  a  kind  of  Joy  and  Propenfity: 
 even  as  in  the  Courfe  of  Water  we  fee,  by  the  out- 
 ward Eye,  how  with  all  the  eafe  in  the  World,  it 
 ftiil  preffeth  lower  and  lower,  from  its  own  inhering 
 Weight.  But  this,  as  it  defcendeth  with'all  Facility, 
 and  floweth  Abroad  of  its  own  accord  -y  fo  it  cannot 
 be  made  to  afcend  but  by  Force,  nor  be  kept  within 
 Bounds  but  by  Compuliion. 
 
 3.  In  like  manner  it  is  alfo  with  the  human  Heart, 
 which  is  fried  Abroad  as  Water,  that  naturally  feeks 
 to  go  downward,  and  is  not  contained  eafily  in  any 
 Place,  nor  lifted  up  without  Violence. 
 
 4.  For  no  othcrvvife  doth  the  Heart  of  Man,  that 
 is  bowed  to  the  Earth,  and  is  prone  of  itfelf  to 
 the  loweft  Things,  flow  hither  and  thither  without 
 ought  to  hold  it  in,  fcattering  icfelf  on  all  Sides 
 without  any  Pains  or  Labour,  becaufe,  eafie  is  the 
 
 Descent 
 
Part  IV,        tofoie  toe  are  in  it.  24g 
 
 Defcent  of  Souls  to  the  Region  of  Darknefs  •  ac- 
 cording to  that  of  the  Poet, 
 
 *         Facilis  Defcenfus  Averni : 
 
 Sed  revocare  gradum,  fuperafy;  evadcre  ad  auras, 
 
 Hie  Labor,   hoc  opus  eff,  — — 
 
 Into  the  Pit  thou  canft  with  eafe  defcend : 
 But  thence  to  draw  thy  Foot,thence  backward  tend 
 That's  not  fo  eafy  furely  to  be  done : 
 To  climb  Heaven  is  harder  ftill.  — 
 
 $.  Neverthelefs  this  is  to  be  attempted;  and  this  is 
 that  which  is  the  main  Subjed  of  our  prefent  Con- 
 fideration ;  which  though  it  be  Difficult,  is  not  yet 
 ImpofTible.  The  Return  and  Afcent  of  the  Soul  to 
 God,  is  a  great  Work ;  and  without  great  Labour  it 
 is  not  to  be  affe&ed.  But  let  us  not  pretend  to  climb 
 Heaven,  as  did  the  Giants,  left  we  meet  with  a  like 
 Fate  to  theirs.  For  it  is  not  Practicable  without  the 
 Ladder  of  Meditation* 
 
 CHAP- 
 
3$o  fouleg foLibe  ahobf  tfaeoao2tt)  Partly, 
 
 CHAP.    XIV. 
 
 0/  fie  Nature  <>/ Meditation-  Wo/  E#/w*- 
 w/ewta/  Sensation, 
 
 CONSIDERATION.  IV. 
 
 Meditation  is  not  only  in  the  Underfianding,  but  alfo  in 
 the  Affeclion, 
 
 1.  T7f  THEREFORE  let  us  now  proceed  to 
 
 V  V  make  a  thorough  Search,  from  what  hath 
 been  here  Premifed,  into  the  Nature  and  Property 
 of  Meditation.  Which  it  will  be  moft  needful  for 
 us  to  do,  feeing  that  we  cannot  but  difcern  how  ve^ 
 ry  neceffary  this  is  to  us  that  are  tending  towards 
 God. 
 
 2.  We  have  faid  then,  and  by  Experience  we  find 
 to  be  true  :  That  Meditation  is  the  vehement  Appli* 
 cation,  and  earneH  Attention  of  the  Mind,  to  the  Inve- 
 fligation  of  fame  one  Thing,  and  to  "the  finding  of  it  out 
 fruitfully. 
 
 ;.  We  add  fruitfully,  left  Meditation  fhould  decline 
 into  Superftition,  or  into  Curiofity,  or  into  Melan- 
 choly and  Whimficalnefs. 
 
 4.  To  compleat  therefore  what  we  were  faying  of 
 its  Nature,  let  us  more  diftin&ly  yet  exprefsit  thus: 
 Meditation  is  an  earneH  and  falutary  Application  of  the 
 Spirit,  or  Heart,  to  fear ch  out  fome  ufeful  Thing,  and  to 
 know  it  Experimentally. 
 
 j.  This  laft  Word  we  place  in  the  Definition  of  it, 
 by  reafon  of  the  Nature  of  that  which  ArTe&s  us,  and 
 of  the  AfFe&ion  itfelf  which  fprings  up  thence  with- 
 in us,*  the  which  takes  divers  Names  in  proportion 
 to  the  Condition  and  Manner  of  the  Knowledge  that 
 \$  obtained,  or  that  Affe<9:$th, 
 
 &For 
 
Part  IV.         ttfbile  toe  are  in  if*  251 
 
 6.  For  the  Affeftion  of  the  Heart  cannot  be  other- 
 wife  known  and  diftinguifh'd,  than  Experimentally,  by 
 him  who  it  affe&ed  thereby. 
 
 7.  Which  Experimental  Knowledge  of  the  Affe&ioil 
 it  is  impoffible  for  any  one  that  hath  it,  ever  to  in- 
 fufe  by  any  Word  whatever  into  another ;  unlefs  he 
 alfo  be  in  like  manner  affe&ed. 
 
 8.  Forafmuch  as  no  Man  knoweth  this,  as  it  is  writ- 
 ten, facing  be  that  recei'veth  it.  Wherefore  alfo  it  is 
 Called  the  Hidden  Manna. 
 
 9.  A  clear  Exanmple  hereof  is  in  one  who  know- 
 cth  no  otherwife  the  Sweetnefs  of  Honey,  but  as  he 
 hath  been  taught  it  by  others :  Alfo  in  the  Phyfici- 
 an,  who,  being  himfelf  found  in  Health,  hath  a 
 Knowledge  of  the  Infirmity  and  Pain  of  his  Patient ; 
 which  is  by  his  Learning  and  his  Inquiry  only.  For 
 this  Sweetnefs  is  far  otherwife  known  by  one  that 
 tafteth  it,  and  this  Pain  far  otherwife  diftinguifhed 
 by  one  that  truly  feeleth  it. 
 
 C  H  A  P.    XV. 
 
 Of  the  Light  and  Fire  o/ASoul,  how  excited 
 by  Meditation  out  of  the  Darknes s. 
 
 CONSIDERATION    V. 
 
 Terfeverance  is  necejfary  to  Meditation,  that  fo  the  Fire  of 
 Demotion  may  burn  up. 
 
 MT  Heart  was  hot  within  me,  while  I  was  mufing  the 
 Fire  hurned.    Pfal.  xxxix.  ;. 
 1.  Let  us  then  thrpughly  ponder  upon  the  forego^ 
 ing  Confiderations,  and  think  what  a  profound  Senf$ 
 the  Prophet  muft  needs  have  had  of  the  Nature  of 
 Meditation,  when  he  faith,  iw  my  Meditation  the  Fire 
 
352  j&meg  to  utie  abotoe  tt^e  aflioztD  Pan  iv. 
 
 jhall  break  out.  [In  Meditatione  mea  exardefcet  Ignis.] 
 For  hereby  he  hath  comprehended  at  once  both  the 
 Light  in  the  Underftanding,  and  the  Fire,  (or  Diving 
 Ardour)  in  the  Affe&ion. 
 
 2.  But  how  very  difficult  a  Matter  it  is,  after  all* 
 for  the  Fire  of  Spiritual  Devotion  to  break  out,  and 
 flame  forth,  as  it  fhould,  by  the  fanning  of  Meditati- 
 on ;  will  be  obvious  to  them  who  confider  but  the 
 Nature  of  the  Material  Fire,  where  the  Fuel  is  inca- 
 pable for  the  producing  of  it. 
 
 5.  For  Inftance,  If  you  fhould  labour  to  draw  Fire 
 out  of  wet  and  green  Wood,  and  fuch  as  is  befides  all 
 cover'd  with  Mud,  what  think  you  in  this  Cafe  is 
 to  be  done  ?  Why,  blow  under  it  as  much  as  you 
 will,*  blow  again  under  it,  even  with  all  your  Might, 
 again  and  again :  At  length  there  will  arife,  fi  ft  a 
 very  great  Smoke,  which  in  the  beginning  will  great- 
 ly pain  and  affiidt.  the  Eyes.  But  matter  it  not. 
 Thus  alfo  it  is  in  the  Soul. 
 
 4.  Hardly,  and  with  great  Difficulty,  there  will 
 then  break  forth  after  this  a  little  Sfark ;  which  will 
 ftraitways  alfo  vanifh.  Yet  ought  not  this  (till  tof 
 difcourage  you  at  all. 
 
 j.  For  perhaps  you  .may  be  apt  in  a  Paffion  pre- 
 fently  to  fling  about  the  Wood,  which  you  had  be- 
 fore lain  together,  becaufe  it  will  not  bum  as  you 
 would  have  it ;  and  thus  all  Labour  will  be  loft,  if  fa 
 be  that  you  patiently  perfift  not  in  Long-Suffering. 
 
 6.  Which  Long-Suffering  is  that  which  we  here  call 
 the  Perjeverance  of  Meditation  ;  and  which  is  indifpen- 
 fably  to  be  joined  with  it,  that  you  may  attain  the 
 End  thereof,  which  is  the  Illumination  and  th^ 
 Afcent  of  the  Soul  to  Ggd, 
 
 CHAP, 
 
Part  IV.        tolnle  W  ate  in  it, 253 
 
 CHAR    XVI. 
 
 Of  the  Difficulties  and  Dangers  of  this  Exercife. 
 
 CONSIDERATION    VL 
 
 It  is  very  Difficult  to  give  a   certain  Rule  concerning 
 the  Method  of  Meditating. 
 
 1.  T7I7E  are  not  ignorant  that  many  have  written 
 V  V  upon  this  very  Subje &  of  Meditation,  both 
 in  Latin  and  in  French,  laying  down  R  ules  and  pro- 
 per Exercifes  for  the  well  ordering  thereof.  Nay, 
 We  ourfelves  have  not  omitted  to  fpeak  hereof,  tho* 
 in  other  Terms,  and  after  another  Manner,  in  our 
 Treatife  of  Myftical  Theology,  particularly  in  the  fe- 
 cond  Part  thereof,  which  teaches  the  Pra&ice :  As 
 alfo  in  another  Treatife,  which  is  of  the  Mount  of 
 Contemplation ,  otherwife  called  Of  the  Death  ofContem-* 
 plation9  or  the  My ftical  Death :  And  likewife  in  a  third, 
 which  was  compiled  concerning  Spiritual  Poverty. 
 
 2.  But  after  all,  fo  great  is  the  Difficulty,  and  fo 
 great  the  Variety  alfo,  according  to  the  Diverfity  of 
 different  Conftitutions  and  Tempers  in  Men,  as  to 
 the  Method  of  Pradifing  this  Do&rine  of  true  and 
 holy  Meditation;  as  I  am  fometimes  in  a  great 
 doubt,  whether  it  were  better  for  me  to  be  utterly 
 filent  hereupon,  or  to  adventure  to  write  fomewhat 
 about  it. 
 
 C  O  N~ 
 
t     r ^. — I — *-.--  -■ .         .       -  ■-■  I  I, 
 
 254  Rtiieg  to  Lite  abose  tt)egEo?lD  Part  IV. 
 
 CONSIDERATION    VII. 
 
 That  Meditation  is  ufefulfor  Contemplation ;  hut  becauf* 
 of  InMfcretion  may  he  Dangerous. 
 
 3-  XT  ®  ^  when  on  one  fide  I  reflet,  how  without 
 JJ  the  Exercife  of  Meditation,  no  Perfon  can 
 ever  come  to  Contemplation,  fetting  afide  the  fpecial 
 and  miraculous  Interpofition  of  God  in  the  Cafe:  Yea, 
 that  no  Perfon  can  be  fomuch  as  directed  towards  this 
 high  State,  without  entring  firft  into  this  Way ;  much 
 lefs  feel  it,  and  poffefs  it  ,♦  and  how  it  is  impoffible 
 for  any  without  it  to  fquare  himfelf  as  he  ought,  ac- 
 cording to  the  moft  perfect  Rule  of  the  Chriftian  Re- 
 ligion: Then  I  dare  not  conceal  what  I  have  upon 
 me  to  write,  and  I*  am  all  on  Fire  to  perfuade  and 
 encourage  others  in  the  Study  of  Meditation. 
 
 4.  But  on  the  other  fide,  while  having  fo  often- 
 times experienced  the  Dangers  hereof,  I  diligently 
 reflect  on  the  Difficulty  and  Hazard  of  it,  and  the 
 exceeding  Rarenefs  of  arriving  to  that,  which  Medi- 
 tation ftrives  to  reach,  and  which  it  labours  to  draw 
 the  Heart  to ;  I  am  then  ftruck  as  it  were  with  a  cer- 
 tain Numbnefs  all  over  me,  and  am  as  it  were  ftupi- 
 fied  with  the  Dread  that  is  upon  me,  being  unable 
 fo  much  as  to  fay  or  to  write  one  Word.  Yet  after 
 this,  the  former  Reflections  return  upon  me  afreih, 
 and  then  I  am  in  part  encouraged. 
 
 ?.  Now  if  any  one  mail  enquire  whence  this  pro- 
 ceeds, (which  is,  alas!  by  too  frequent  Experience 
 confirm'd)  that  the  Study  or  Exercife  of  Meditation 
 fo  often  turns  to  the  Diftemper  of  the  Melancholich 
 TaJJion  ?  Or  why  it  falls  into  it  fo  infenfibly  ?  Let  it  be 
 confidered,  that  this  may  be  either  by  Immoderatenefs 
 and  Indifcretion ;  or  elfe  by  reafon  of  Pride  and  Ele- 
 vation, becaufe  of  which  the  Soul  that  is  feized  here- 
 with, may  be  given  over  to  a  reprobate  Senfe  of  Di- 
 fibolkal  Delujion*  T&e 
 
Part  IV.        tobile  toe  arc  in  it.  255 
 
 r  ■      .  — ^— — — — — ^-~— — ^— — — — — — 
 
 The   Resignation. 
 
 My  Grace  is  fufficient  for  Thee, 
 
 1. 
 
 MY  God,  my  Saviour!  Thou  alone 
 My  Rock  art,  and  Salvation. 
 On  Thee  I  ftand,  on  Thee 
 Is  my  Stability, 
 In  Tempefts  of  Temptation- 
 
 2. 
 
 In  Storms  of  Wrath  thou  doft  Infpire 
 Patience,  Peace,  and  fweet  Defire. 
 
 I  feel  no  other  Loft, 
 
 Bat  of  my  Ruft  and  Drofs. 
 Thou  mak'ft  me  Brighter  by  each  FireJ 
 
 3- 
 Lord,  if  thou  wilt  not  yet  advance 
 
 My  Soul,  by  Rapture,  or  by  Trance; 
 
 To  that  High  Mount  of  Light, 
 
 In  thy  All-glorious  Sight, 
 Where  Sion's  Virgins  Sing  and  Dance; 
 
 4- 
 I  bow :  And  do  fubmit ;  till  I 
 
 Am  purg'd  for  Heavens  Society. 
 
 With  Patience,  Peace,  and  Reft; 
 
 .   My  Soul  mean  while  (hall  feaft; 
 
 Till  Judgment  ends  in  YiAory<> 
 
 CHAP, 
 
l_l_     mt    ii— —■■■il  ■    ■    '■  -     -' ■ — ~"-'    •  r 
 
 256  Eules  to  Hitoe  abotie  ttie  (KBo?l&  Part  iv« 
 
 CHAP.    XVII. 
 
 Whence;  arid  how  the  principal  Mifchiefs  do  arife< 
 
 CONSIDERATION     VIIL 
 
 That  the  Abufe  of  Meditation,  is  as  the  Abufe  of  Wine ^  by 
 thofe  that  are  in  a  Fever. 
 
 I.  TTERE  we  are  to  ruminate  a  little  upon  what 
 Jtx  hath  been  faid  5  And  to  fee  if  we  can  con-* 
 firm,  or  explain  the  fame  by  fomc  fevfibh  Examples/ 
 that  we  may  even  Tafte  and  Handle  the  Truth  of 
 what  we  here  drive  at. 
 
 2.  Now  it  is  notorious  to  all,  that  Wine  chears  the 
 Heart  of  a  Man,  and  is  alfo  good  for  his  Health 
 when  rightly  ufed.  This  is  the  very  Nature  of  it ; 
 and  for  this  was  it  created.  The  Holy  Scripture  it- 
 felf  witneffes  as  much;  and  Reafon  alfo  fpeaks  the 
 fame  thing. 
 
 3.  And  yet  we  fee  how  by  the  Abufe  of  them  who 
 drink  it;  and  efpecially  if  there  happen  to  be  at:  the 
 fame  time  a  Feverifh  Indifpofition  upon  them  ;  that 
 the  drinking  of  Wine,  which  is  otherwife  in  itfelf 
 fo  wholefom,  caufes  either  an  Increafe  of  the  Di- 
 feafe ;  or  produces,  perhaps,  Madnefs,  or  a  Frenzy, 
 or  it  may  be  fometimes  alfo  brings  Death  itfelf. 
 
 4.  Now  for  us,  that  we  may  apply  what  hath  been 
 here  faid,  confidering  that  we  all  are  Children  of 
 Adam,  who  is  there  that  can  deny  that  we  are  Sickly 
 and  Difeafed  Within  ?  Or  where  is  he  that  can  fay, 
 that  any  one  of  us  all  is  free  from  all  internal  Mala- 
 dies ?  Or  who  is  there  that  can  contradift  our  being 
 Sick  of  Fevers,  yea,  of  Fevers  often  of  the  worft 
 kind  too,  Malignat  Fevers  of  the  Soul  ?  By  means 
 of  which,  the  very  beft,  the  choiceft  and  mod  fa- 
 
 voury 
 
Part  IV.      tutnie  toe  are  in  If, 257 
 
 voury  Words  of  the  Divine  Oracles,  are  frequently 
 turn'd  into  Bitternefs,  and  become  Naufeous;  by 
 means  of  which  alfo,  the  moft  fweet  and  deiicious 
 Bread  of  the  Heavenly  Word,  the  Bread  of  Angels 
 itfelf,  is  turned  as  it  were  into  Gall. 
 
 5".  O  wretched  Miferable  we!  O  fad  Difeafed 
 State  of  Mind !  Well  did  the  Apoftle,  out  of  a  moil 
 intimate  and  moft  deep  Confideration  of  this  Mifery, 
 now  made  natural  to  us,  cry  out,  O  wretched  Man, 
 that  I  am>  who  (hall  deliver  me  from  the  Body  of  this 
 Death!  And  he  fubjoirieth,  The  Grace  of  God,  through 
 Jesus  Christ. 
 
 CHAP.    XVIII. 
 
 Of  Discretion,  and  taking  Good  Advice. 
 
 CONSIDERATION    IX. 
 
 That  the  Advice  of  a  Spiritual  Phyfician,  is  hen  to  he 
 
 taken, 
 
 1.  Ty\7  HAT  is  it  then  that  we  &re  doing  ?  Why 
 V  V  go  we  away  heedlefs,  and  run  as  it  were 
 headlong  down  by  the  Precipices  of  Vice?  Shall  we 
 go  after  the  Defires  of  our  Heart,  after  our  own  fond 
 Devices^  after  our  own  filly  Inventions  and  Imagi- 
 nations, defperately,  without  any  Law,  without  a* 
 ny  Bridle,  without  any  Order  ? 
 
 2.  What!  Shall  vain  and  fluttering  Thoughts  fa- 
 tisfie  us  ?  Shall  Thoughts  that  are  unftable,  fordid, 
 and  fluctuating  •  Thoughts  that  are  prepofterous,  in- 
 confiftent,  flamy,  and  that  cannot  better  be  compa- 
 red, than  to  a  Dream  j  Thoughts  that  are  not  likely 
 to  bring  the  leaft  Confolation  or  Edification  to  the 
 Hs&rt*  but  rather^  Defolation  and  Ruin,  to  as  ma- 
 il ~tiy- 
 
a  $8  Rules  to  Lite  abcfoe  tlie  moiln  Part  iv, 
 
 ny  as  take  pleafure  therein  ;  be  fufficient  for  us  ? 
 Shall  thefe  fmsfie  us  ? 
 
 ;.  We  (hall  be  ready  to  Anfwer,  without  doubt,  in 
 the  Negative;  and  (hill  roundly  fay,  that  this  ought 
 not  to  be  fo.  But  then  let  us  be  fure,  that  Difcretion 
 be  our  Governefs  in  all  Things,  to  Moderate  and 
 Super  vife$  than  which  we  cannot  for  certain,  have  a 
 fafer  Guide,  next  to  the  Divine  Grace,  in  whatever 
 we  fet  about. 
 
 4.  This  is  to  be  gotten  by  Advifing  with  the  Elders, 
 and  Confulting  fuch  as  are  of  daep  and  long  Experi- 
 ence ;  and  efpecially,  by  diligently  following  the 
 fafe  and  prudent  Gounfel  of  one  that  both  knows  us, 
 and  loves  us ;  one  that  is  not  only  our  Friend,  but  is 
 thoroughly  alfo  acquainted  with  our  State  and 
 Cafe. 
 
 CHAP.    XIX. 
 
 Of  the  Difficulty  that  is  in  the  B  E  G I N  N I N  G.' 
 
 CONSIDERATION    X. 
 
 that  however  Difficult  this  be  at  firfl,  it  may  afterward* 
 by  Ufe,  be  made  Eafy. 
 
 1.  y  T  is  a  Maxim  in  Philofophy,  grounded  on  Ex- 
 perience, That  Art  andVirtwiy  are  Conversant  about 
 what  is  Difficult :  As  the  Art  of  Painting,  the  Art  of 
 Writing,  the  Art  of  Singing,  or  of  Playing  onMufical 
 Inftruments :  The  Virtue  of  Chaftity,  the  Virtue  of 
 Fortitude,  the  Virtue  of  Sobriety,  and  fo  forth. 
 
 2.  But  this  is  fo  to  be  underftood,  as  that  in  the 
 Beginning,  both  Virtue  and  Art,  have  very  many 
 and  great  Difficulties,  till  they  be  acquir'd  ;  but  fo 
 foon  as  they  are  acquir'd,  all  things  prefently  are 
 
 made 
 
Part  IV.        toiiile  toe  arc  in  in  259 
 
 made  Eafy  to  them.  Thus  the  Painter,  when  he  is 
 once  Expert  in  his  Art,  has  no  longer  then  any 
 Trouble ;  but  Paints  with  the  greateft  Facility  that 
 can  be  imagin'd.  It  is  the  fame  alio,  with  an  Excel- 
 lent Writing- Mailer,  when  he  has,  by  long  Appli- 
 cation and  Exercife,  gotten  an  Habit  of  Writing 
 readily  a  fine  Hand.  And  a  Mafter  of  the  Harp, 
 or  Harpficord,  finds  it  fo  in  like  manner. 
 
 3.  So  that  hence,  the  very  fame  Philofopher,  who 
 had  faid,  that  Art  was  about  Things  difficulty  faid  alfo, 
 that  perfecJ  Art  ufes  not  to  Deliberate;  becaufe  when  it  is 
 perfected  in  any  one,  its  A&ing  then  is  fo  Eafy,  as 
 not  to  need  longer  any  Deliberation,  but  is  become 
 as  it  were  natural  to  it. 
 
 CHAP.    XX. 
 
 tie  great  Advantage  of  a  good  Method  of  T  H I N  k  I  N  &> 
 and  of  Exercise. 
 
 CONSIDERATION    XL 
 
 'The  Facility  of  Habit  is  confirm  d  by  Familiar  Infancy. 
 
 i.rnpHE  Comparifon  which  was  made  in  the 
 JL  foregoing  Consideration,  muft  be  applied 
 to  the  Meditation  of  the  Heart.  This  if  we  do,  we 
 fhall  foon  be  convinced  of  the  Agreement  betwixt 
 them;  and  what  we  are  to  expecl  both  in  the  Begin- 
 ning, and  in  the  Progrefs,  and  the  End  of  this  de- 
 vout Exercife  of  the  Mind. 
 
 2.  For  we  may  obferve,  that  there  is  little  or  no 
 Difficulty,  in  meerly  drawing  the  bare  Lines  of  a 
 "Picture,  or  of  a  Writing  ;  any  more  than  there  is 
 in  running  up  and  down  with  the  Fingers  upon  th^ 
 Strings  of  an  Harp,  or  other  lnftrumen^, 
 
 V  z  3.  We 
 
26o  &uicg  to  Lite  abotic  tte  agoflti  Fart  IV. 
 
 3.  We  find  it  to  be  the  fame  in  Cogitation  •  for  we 
 are  not  at  any  Pains  or  Trouble  in  Thinkings  when 
 we  Think  upon  any  Thing  that  comes  next  into  our 
 Head.  But  as  we  are  at  no  Pains,  fo  alfo  have  we 
 no  Fruit,  from  fuch  a  rambling  way  of  Thinking. 
 
 4.  For  it  is  experienced  by  us,  that  while  we  are 
 skipping  fo  from  Subject  ro  Subject  in  our  Thoughts, 
 we  can  reap  no  manner  of  Benefit  hereby.  But  to 
 imprint  this  the  more,  let  us  reflect  a  little  upon  the 
 Inftances  which  were  juft  mention'd  ;  and  Examine 
 what  would  refult  from  fuch  a  random  Drawing  of 
 Lines,  either  upon  a  Cloth  or  upon  Paper,  or  from 
 playing  as  an  Afs  upon  the  Harp. 
 
 ^ .  Nothing  now  is  more  Evident,  than  that  in 
 fuch  Painting,  fuch  Writing,  fuch  Playing,  there  is 
 fo  far  from  being  any  Advantage,  that  really  there  is 
 the  greateft  Difadvantage  hereby,  to  any  that  fhall 
 inure  themfelves  to  fuch  evil  Habits;  without  ob- 
 ferving  any  Rule  or  Order  :  Even  fo  in  like  man- 
 ner, in  fuch  Thinking  as  this,  we  ought  to  conclude. 
 For  fo  far  is  the  Soul  from  getting  any  Advantage  by 
 it;  that,  as  Seneca  hath  well  obferv'd,  whofoever  fhall 
 take  pleafure  in  fuch  like  wandring  and  diforderly 
 Thoughts,  he  fhall  be  fure  not  to  mifs  of  Sorrow. 
 
 6.  Moreover,  it  is  to  be  confider'd,  how  by  labo- 
 rioufly,  ftudioufly,  and  moft  attentively  Paintings 
 Writing,  and  Playing  on  the  Harp,  though  with 
 the  greateft  Difficulty  and  wonderful  Slownefs  for 
 fome  Time,  the  Learner  cometh  at  length  to  get 
 the  Maftery  thereof,  and  to  be  able  to  do  that  both 
 Well  and  Nimbly,  which  was  before  fo  Badly  and  fo 
 Slowly  done  by  him. 
 
 7.  Thefe  Comparifons  we  make  ufe  of  here,  for 
 the  better  Uluftration,  while  we  are  Difcourfing  of 
 this  Divine  Art,  which  ought  to  govern  our  Thoughts, 
 and  regulate  their  Motion ;  even  as  the  other  does  the 
 Motion  of  the  Fingers. 
 
 CHAP. 
 
Part  IV.  tutjiie  toe  are  in  iu  261 
 
 CHAP.    XXL 
 
 How  Meditation  carries  eh  the  Soul  to  Con- 
 
 T  EMPLATIO  N. 
 
 CONSIDERATION    XII. 
 
 That  ^Meditation  ffringeth  not  up  out  of  a  loofe  Way  of 
 Thinking. 
 
 1.  T)  UT  why  all  this  ?  I  anfwer,  it  is  that  we 
 JLJ  might  be  able  even  fenfibly  to  demonftrate  to 
 ourfelves,  how  bymeer  Cogitation,  or  by  Thinking 
 at  Rovers,  none  mail  be  ever  able  to  make  any  Pro- 
 ficiency, or  to  arrive  at  Meditation.  And  if  not  at 
 Meditation,  then  much  lefs  ftill  at  Contemplation. 
 
 2.  Notwithstanding,  tho'  it  be  impoffible  out  of 
 Piforderly  Thinking,  which  is  molt  Eafy,  for  Me,- 
 ditation  to  arife,  or  to  be  advanced  thereby  any 
 Thing  to  the  End  of  the  World  ;  but  on  the  con- 
 trary: Yet  out  of  Meditation,  which  hath  in  it  the 
 higheft  Difficulty,  if  it  be  but  e>;ercis'd  with  a  good 
 Faith,  with  a  fingle  Heart,  and  with  difcreet  Dili- 
 gence 1  we  may  very  well  arrive  at  this  Perfection 
 or  the  holy  Reft  of  Contemplation,  the  which,  tho 
 it  laboureth  not,  is  neverthelefs  moil  A&ive. 
 
 3.  When  we  fhall  be  higher  arriv'd,  if  ever  we  be 
 fo  Happy,  then  fhall  all  that  be  performed  by  us 
 without  the  lead  manner  of  Difficulty,  mod  fweetr 
 ly  and  gently^  which  in  Meditation  did  require  a 
 very  great  deal  of  Study  and  labour.  And  thus  at 
 length  fhall  Meditation ;  as  we  fhall  be  found  willing 
 to  bear  the  Pains  and  Fatigue  of  it,  for  a  little  while 
 at  firft,  and  conftantly  to  perfift  therein  ;  pafs  into 
 Comenrplaii&h. 
 
 U  3  4.  For 
 
262  Euks  to  lit*  abdte  tlie  dJojlo  Part  iv« 
 
 . i — — . 
 
 Af  For  Meditation  doth  not  differ  from  Contem- 
 plation, but  as  this  is  Eafy,  and  that  is  Hard ;  as  well 
 the  Root  as  the  Fruit  of  them  both  being  the  fame  ; 
 but  the  Fruit  according  to  the  Degree  of  each  :  For 
 the  Benefit  accruing  from  both,  confifteth  in  Cogita- 
 tion^ as  that  is  duly  and  wifely  ordered  ;  and  that  is 
 known  to  be  the  principle  from  which  they  both 
 fpring. 
 
 CHAP    XXII. 
 
 O/CoNTEMPLATlQN,  Speculative  and  Vratticah 
 
 CONSIDERATION    XIIL 
 
 That  there  is  Contemplation  in  the  Underftanding,  and 
 Contemplation  in  the  Afte&ion :  And  that  they  are  ye-* 
 ry  djferent. 
 
 1.  \TOW  Contemplation  is  defcribed  to  be  *  a 
 
 I ^  free  afJd  expedite  Intuition  of  the  Mir,d3  which 
 dlfjuftth  itfclf  on  every  Side,  into  the  Things  that  are  to 
 be  by  it  intimately  perceived  and  bchdd.  And  this  is  the 
 Pefcription  of  that  Contemplation,  which  is  purely 
 Jntelletiualy  or  that  which  refpefts  the  Underfiand'wg. 
 
 2.  But  as  to  that  Contemplation  which  refpeds 
 the  Will,  and  is  principally  feated  in  the  AffedHon., 
 this  is  by  Conremplatifts  generally  diftinguiuYd  from 
 the  former-  and  we  are  to  conilder  it,  as  confin- 
 ing in  Pra&ice^  not  in  Theory.     It  is  an  entrire 
 
 *  Mor- 
 
 *  Liberty  expedites  mentis  Intuitu*  in  res  perjpickndas  ufaue- 
 quaque  diffifjus. 
 
Part  iv.       totjile  toe  are  in  it  263 
 
 *  Mortification  of  the  Carnal  Defires,  from  the  Super-abun- 
 dant Confolation  of  the  Mind  lifted  out  of  and  above  itfdf. 
 
 3.  The  devout  Hugo,  hath  defcribed  it  to  be  t  tbeju* 
 bilating  Joy  of  a  tranfported  Spirit,  or  an  Ecfiatick  Mind. 
 
 4.  O  how  great  is  the  exulting  Tranfport  of  the 
 Mind,  in  its  being  drawn  up  from  all  that  is  Earthly 
 and  Inferior!  And  how  deferable  is  this  Death  to  the 
 fenfitive  Appetite,  and  all  the  Defires  of  the  Flefii ! 
 
 5:.  This  is  that  which  is  fitly  exprefs'd,  by  taft'mg 
 hoiv  Sweet  the  Lord  is, 
 
 6.  And  this  Tafte,  or  Divine  Senfation,  is  follow'd 
 by  another  fort  of  Knowledge,  and  that  very  diffe- 
 rent from  that  which  is  fimply  Intelle&ual,  or  from 
 that  Seeing  and  Hearing,  which  is  by  Faith  and  by 
 the  Scriptures. 
 
 7.  But  let  us  not  here  be  tooHafty,  or  tooEarneft ; 
 nothing  being  more  Eafy,  or  more  Cuftomary,  than 
 to  make  too  much  Speed.  Let  us  begin  where  we 
 ought  to  begin,  and  proceed  as  we  ought  to  proceed  • 
 and  fo  we  need  not  doubt  of  Succefs  in  the  End, 
 which  fometimes  may  be  even  beyond  our  very 
 Willies. 
 
 *  Mors  Carnalhm  defideriorutn.  He  alfo  makes  it  to  be  as  a  Sort 
 of  Death,  with  refpeft  to  the  Animal  Life  :  And  this  fome  have 
 likewife  call'd  the  Death  of  the  Kifs  ;  whereby  the  Soul  being 
 kified  by  the  Divine  Bridegroom  is  caught  away  from  the  Body3 
 and  carried  in  Spirit  to  be  with  him, 
 
 f  Sublevatx  mentis  Jub'ilum, 
 
 tf  4  CHAP, 
 
364  Rules  to  Wot  aboto  tlie  cao2lD  Part  IV." 
 
 G  H  A  P.    XXIII. 
 
 O/"  ?&e  Facility  in  Meditation  that  it  acquired  by  Habit, 
 
 CONSIDERATION.    XIV. 
 
 That  without  Exerclfe  and  fome  Tains,  neither  one  fir t  nor 
 the  other  is  to  be  acquired. 
 
 i.  Tl  EH  OLD!  Here  is  now  one  Meditating  a$ 
 
 JO  a  Dove,  chattering  and  mourning  in  Solitude, 
 earneftly  fighing  and  panting.  Such  an  one  will  fay 
 With  the  Pfalmift  :  I  meditated  in  the  'Night  Watches,  I 
 was  exercifed  in  my  Heart,  and  I  fearched  out  my  Spirit  ; 
 yea,  I  purged  it,  and /wept  it  out  clean. 
 
 2.  This  he  doth  Anxioufly,  Difficultly,  Laboriouf- 
 ly  ;  by  calling  up  into  his  Mind  fometimes,  all  his 
 paft  Years,  in  the  Bitternefs  of  his  Soul ;  fometimes 
 the  Judgments  of  God,  which  are  a  great  Abyfs, 
 both  in  the  Heavens  above,  and  in  the  Deeps  be- 
 neath ;  and  fometimes  again  other  Matters,  accord- 
 ing as  the  earneft  Intention  of  the  mufing  Heart  is 
 taken  up  and  flrongly  affe&ed. 
 
 ;.  The  End  now  why  all  this  Pains  is  taken,  and 
 why  the  Heart  is  fo  bufied  in  Meditating  and  Pon- 
 dering upon  thefe  Things,  is  that  it  may  thereby  at- 
 tract the  faid  Objects,'  which  }(  is  delighted  with, 
 more  clearly,  diftin&ly,  and  firmly  into  the  Affe- 
 ction. 
 
 4.  Now  at  length  the  Soul  will  arrive  hereby  to 
 fuch  a  Facility,  acquir'd  by  a  long  Habit  of  Medita- 
 tion, as  it  will  be  as  eafy  for  her  to  recolkft  and  fa- 
 vour what  flie  fhail  have  habituated  herfelf  to,  as  it 
 will  be  ev£n  to  Think  at  all.  Meditation  on  God, 
 and  Divine  Objeds,  will  be  as  familiar  to  her,  as  any 
 fimpie  and  common  Thought  flie  can  have.    She  will 
 
 fucceed 
 
Part  IV.        tol)tie  toe  are  in  it. 265 
 
 fucceed  in  it  as  happily,  as  (he  herfelf  can  defire  ; 
 and  the  Facility  will  be  fuch,  that  all  the  Difficulty 
 will  now  lye  in  the  other  Hand. 
 
 5".  If  we  doubt  at  all  of  this,  the  aforefaid  Exam* 
 pies  may  ferve  to  convince  us  that  it  is  fo.  For  an 
 experienc'd  Writer,  Painter,  or  Mufician,  in  per- 
 forming well  what  they  have  learn'd  to  Perfection, 
 have  no  more  Labour  therein;  than  an  unexperienc'd 
 Wanderer  that  knows  nothing  at  all  of  the  Art  in 
 making  his  random  Strokes,  without  Art,  without 
 Rule,  without  Order,  running  here  and  there  ac- 
 cording to  his  own  Vagaries,  over  the  Lines  of  the 
 Picture,  or  Writing,  or  over  the  Strings  of  the  Harp 
 or  Cittern. 
 
 CHAP.    XXIV. 
 
 Of  the  Trogrefs  in  Meditation,  and  fucceeding  Spiritual 
 
 Births. 
 
 CONSIDERATION    XV. 
 
 That  there  is  an  Infinite  YrogreJJion  to  he  made  in  this 
 Divine  Art. 
 
 1.  npO  what  hath  been  now  faid  it  mud  further 
 X  be  added,  That  yet  there  is  hardly  ever  one 
 fo  perfect  in  his  Art,  but  that  he  may  continually 
 make  fome  further  Progrefs  therein ;  and  this  both 
 as  to  the  Theory,  and  as  to  the  Practice  too. 
 
 2.  Which  alfb  it  is  neceffary  he  arrive  not  to,with- 
 out  all  fort  of  Labour ;  but  that  he  Purchafe  it  with 
 fome  Pains.  This  is  not  doubted  to  be  true,  in  the 
 Inftances  of  thofe  Arts  which  have  been  juft  men- 
 tioned. "~-        ^ 
 
 2.  But 
 
2 66  EtllCS  fO  ILfV^C  ahofrf  tbt  WiOllft  Part  IV- 
 
 3.  But  much  truer  is  this  in  the  Art  which  we  are 
 here  treating  of;  namely,  The  Art  of  Divine  Medi- 
 tation ;  which  is  perpetually  advancing  forward,  and 
 labouring  to  bring  forth  evermore  new  Births  of 
 Truth,  and  Births  of  Devotion. 
 
 4.  In  bringing  of  which  Births  forth,  there  is  yet  a 
 Neceflity  of  undergoing  ftill  fome  Pain  and  Sorrow, 
 according  to  that  old  Curfe  Spiritually  underftood ; 
 In  Sorrow  thou  Jhah  bring- forth.  But  notwithstanding 
 this,  the  Soul  when  fhe  is  delivered  remembers  no 
 more  the  Pangs  of  her  Labour,  for  the  Joy  that  there 
 is  Born  to  her,  and  come  forth  as  into  the  World  of 
 her  Mind,  the  new  and  mafculine  Birrh  of  Divine 
 Knowledge  and  Divine  Love.  Whereupon  Glory  is 
 given  to  God  in  the  Higheft,  andPe^c^is  proclaim- 
 ed to  that  Soul,  which  being  upon  Earth  a  Stranger 
 and  a  Pilgrim,  hath  her  Converfation  now  by  this 
 means  fixed  in  Heaven  with  God. 
 
 CHAP.    XXV. 
 
 Of  the  necejfary  Purification  before  ive  ought  to  enter  into 
 Meditation* 
 
 CONSIDERATION    XVI. 
 
 J%ey  that  would  Meditate,  not  being  fir  If  purged,  -will,  w- 
 fiead  of  Meditation,  have  grievous  Temptations  in  their 
 Mind\  to  which  the  Fear  of  God  is  necejfary, 
 
 ».  ,^TO  w  in  the  Beginning  it  very  frequently 
 }^^  happens,  if  any  one  be  not  gone  thro'  the 
 Work  of  Purification  in  fome  good  Degree,  and  he 
 attempt  to  Meditate  as  a  Dove,  while  he  is  yet  un- 
 purged  from  his  Vices ;  he  mall  inftead  thereof,  Me- 
 ditate as  an  old  Aje9  or  as  a  Monkey  that  is  accu- 
 
 ftomed 
 
Part  iv.         tpliile  tee  m  in  w  767 
 
 ftomed  to  his  Tricks,  upon  fome  mifchievcusDefigns; 
 fome  fubtile  Devices,  or  fome  malicious  Fetches.  Or 
 he  fhall  Meditate  as  a  mad  Dog,  biting  his  own 
 Tongue,  or,  according  to  the  Words  of  the  Satyrift, 
 
 ►  *— Silentia  rodent, 
 
 that  is,  fecretly  gnawing  what  he  refrains  from  nt* 
 tering,  and  eating,  as  it  were  filently,  down  the  Poi- 
 fon  of  his  own  Madnefs.*  Or  elfe  he  fhall  Meditate 
 as  a  filthy  and  fordid  Swine\  while  he  turns  up  and 
 down  in  his  Mind  impure  Imaginations,  and  gives 
 Entertainment  to  the  fouleft  Thoughts  j  and  thereby 
 Entrance  to  unclean  Spirits. 
 
 2.  And  what  might  there  be  yet  further  faid  ofthe 
 Spirit  of  Blafphemy,  which  will  here  alfo  be  apt  to  in- 
 trude itfelf,  and  claim  the  Heart  which  is  unpurift- 
 ed!  O  how  abominable,  how  horrid  is  this!  Some- 
 times it  rifes  up,  as  if  it  had  gotten  new  Life,  provo- 
 king and  irritating  him  that  is  in  Meditation,  fpeak- 
 ing  againft  God  and  againft  his  Saints,  fuch  things  as 
 it  is  not  even  Lawful  to  utter  with  Words. 
 
 3.  The  Darts  of  Infidelity  are  alfo  caft  into  him ; 
 the  Dungeon  of  Defpair  is  open'd  againft  him  •>  and 
 Hell  feems  to  open  her  Mouth  to  receive  him.  This 
 is  the  true  Cafe  with  many  at  firft. 
 
 4.  And  the  Experiment  hereof  doth  therefore  a- 
 bundantly  manifeft,  how  much  the  Wife  Man  was  in 
 the  right,  when  he  commanded  his  Difciple,  faying, 
 My  Son,  as  thou  approaches!  to  the  Service  of  God,  prepare 
 thy  Soul  for  Temptation, 
 
 $.  Now  what  is  here  the  Remedy !  The  mod  cer- 
 tain Refuge  and  Prefervative  is  this,  Abide  in  Fear. 
 This  is  that  Counfel  which  is  to  follow  the  former. 
 Mark  it  well  5  For  blejfed  u  the  Man  that  feareth  always. 
 
 CHAR 
 
368  jRiJieg  to  iLitog  abobe  tDe  £O0?lD  PartIV, 
 
 CHAP.    XXVI. 
 
 Of  a  Scrupulous  Conference, 
 
 CONSIDERATION    XVII. 
 
 That  from  Temptation  fever al  Scruples  do  arife  in  the  Me- 
 ditation of  the  Heart. 
 
 J'BUT,  how  fhall  he  that  feareth  always,  be 
 JO  Bleffid?  Here  may  any  one  fay.  For  while 
 there  is  Fear  added  upon  Fear3  Scruple  upon  Scru- 
 ple, Difpiritednefs  upon  Difpiritednefs  5  and  cfye- 
 cially  if  there  be  not  at  prefent  a  skilful  and  careful 
 Counfellor,  Guide  and  Leader  of  the  Way,  who 
 may  conftantly  go  before,  and  point  out  to  him  the 
 narrow  and  ftrait  Path  of  Light  and  Life ;  how  can 
 he  that  walketh  in  fuch  a  dark  Shadow  be  Blejf'ed? 
 ;Thou  wilt  fay.  I  anfwer,  Happy  indeed  is  that  Soul 
 which  fo  Feareth,  as  not  to  truft  in  her  own  Wifdom  1 
 but  is  for  feeking  out  and  finding  fuch  a  Counfellor, 
 as  may  guide  her  fafely  in  the  Way. 
 
 2.  Now  if  fuch  a  Friend,  Guide  and  Counfellor 
 as  this  (which  is  very  rare)  be  found,  who  may  at 
 leifure,  and  with  Delight,  Inftrud:  the  Novice  in 
 Meditation,  as  much  as  he  mall  need  or  care  to  be 
 taught;  then  will  this  new  Difciple  be  indeed  truly 
 Bleffed  and  Happy,  if  fo  that  he  be  ready  without  Wa- 
 vering quietly  to  fubmit  to  his  Counfel,  and  to  truft 
 him  as  he  ought. 
 
 3.  But,  O  Jefu!  how  Frail  and  Inconftant  is  the 
 Heart  of  Man !  How  often  and  often  again,  will 
 there  be,as  to  this,  anHefitating!  What  a  Pother  will 
 there  be  in  the  Mind  about  k  !  And  will  he  not  re- 
 peat the  fame  thing,  and  make  the  fame  Scruple  o- 
 yer  and  over  again!  Fearing  to  be  deceived  he  will 
 
 t  hardly 
 
Part  IV.        tolnle  tot  ate  in  it,  269 
 
 hardly  ever  be  Eafy  ;  he  will  be  Queftioning  with- 
 out end ;  and  ftarting  ftill  frefh  Objedions  to  him- 
 felf,  as  the  old  ones  are  anfwer'd,  or  even  counting 
 over  the  fame  again ;  laftly,  he  will  make  little  oc 
 no  ufe  of  the  Doclrine  of  St.  James>  as  apply'd  to 
 the  Minifter  of  God  that  is  fent  to  Counfel  him, 
 which  is  to  Ask  in  Faith,  nothing  Wavering. 
 
 4.  I  have  elfewhere  written  concerning  Scruples,1 
 and  particularly  of  the  cautionary  Rules  that  are  to 
 be  obferved  as  to  Satanicai  Inje&ions,  and  to  the 
 Spirit  of  Blafphemy  in  the  ftrft  Place  :  which  I  need 
 not  now  repeat. 
 
 5*.  The  beft  Remedy,  in  fhort,  againft  the  Devil 
 is  here  to  Contemn  him  j  not  to  Matter  him  at  all, 
 or  mind  whatever  he  may  call  in  ;  but  rather  to 
 Laugh  at  him.  As  he  is  a  proud  Spirit,  this  will  be 
 the  beft  Way  cf  Dealing  with  him.  Much  better  it 
 will  be,  than  to  rake  up  all  the  Filth  and  Ordure, 
 which  he  may  have  inje&ed  into  us,  with  a  Purpofe 
 to  communicate  the  fame  to  fome  One  that  we  think 
 Can  help  us;  except  perhaps  at  the  very  firft  begin- 
 ning of  all,  when  this  poffibly  may  be  of  fome  Ufc, 
 
 CHAP.    XXVII. 
 
 Some  Rules  to  be  obferved  in  this  Devout  Exercife.    •> 
 
 1 .  T? URTHER  it  is  necelTary  that  he  who  will 
 X1  apply  himfelf  to  Meditation,  do  obferve  this 
 Rule  concerning  Scruples  that  may  arife.  Let  him 
 not  lightly  tranfgrefs  the  Counfel  of  a  prudent,  faith- 
 ful, and  experiene'd  Counfellor  ;  but  then  let  him 
 not  aft  againft  his  own  Confcience,  and  the  eleae 
 Convi&ion  of  his  Mind,  to  pleafe  any  Man. 
 
 2.  He  muft  neverthelefs  not  ftand  too  much  in  his 
 ownUnderftanding,but  when  once,  upon  the  Liber- 
 ty of  his  Reafon,  and  full  and  mature  Consideration, 
 
 he 
 
270  Eule0  toiibe  abotoe  tbe  anoxic  Pan  iv. 
 
 he  fhall  have  made  his  Appeal  to  the  Determination 
 of  thofe  that  are  Wifer  than  himfelf ;  he  muft  not 
 then  flinch  from  the  Refolutioft  he  hath  made,  to 
 gratify  his  Inferior  Will,,  or  Appetite,  whatever  Sen  fu- 
 tility may  objeft  againft  fuch  a  Submiffion,  or  how 
 much  foever  it  may  murmur.  For  otherwife  there 
 will  never  be  a  Place  in  the  Heart  for  God,  made 
 ready  for  him  in  Veace. 
 
 3.  Befides  it  is  expedient  that  he  fo  order  all  his 
 Employments  both  for  Time  and  Manner,  as  they  may 
 be  no  hindrance  to  this  mod  noble  Exercife,  or  Di- 
 fturbance  to  this  Bleffed  Peace.  And  if  either  from 
 Secular  or  ReligiousEmployments  taking  him  up,  he 
 cannot  abfolutely  free  his  Mind  fromDiftradion,and 
 bis  Heart  from  Solicitude;  let  him  however  be  coura- 
 geous to  perfue  this  Exercife  of  Exercifes,  after  the 
 belt  manner  that  he  can ;  preferving  as  much  Tran- 
 quility in  the  midft  of  Bufinefs  as  maybe :  Asconfider- 
 ing  and  believing  that  God  is  as  Prefent  to  him  in  his 
 Spirit,  during  his  greateft  Troubles  and  DiftradHons, 
 as  when  he  is  freed  from  them.  And  let  him  not 
 defpair,  but  that  he  may  as  truly  and  effectually  be  li- 
 nked to  the  Supreme  Good,  in  the  midft  of  thefe 
 Outward  Troubles  and  Labours,  as  he  can  in  the 
 greateft  Privacy  and  Solitude. 
 
 4.  However  there  ought  to  be  fome  Stated  Hours 
 or  Times  for  the  more  free  Exercifing  this  Holy  Du- 
 ty, and  better  Advancing  in  this  Art  of  Arts :  And 
 there  is  no  Excufe  to  be  made,  under  pretence  of 
 any  Bufinefs,  for  a  Difpenfation  in  this  Cafe  ;  but 
 what  may  alfo  be  made  for  not  Eating  or  Drinking, 
 in  order  to  Support  the  Bodily  Life.  He  muft  then 
 by  no  means  neglecft  thefe  Spiritual  Refections, 
 which  are  the  Daily  Bread  of  the  Soul,  whereby  the 
 Divine  Life  is  fed  in  her. 
 
 f .  So  he  who  will  ferioulty  apply  himfelf  to  the 
 Medication  and  Recollection  of  the  Heart,  muft  pro- 
 ceed 
 
Part  IV.        frilrile  \nc  are  in  it.  271 
 
 ■   I  ■  ■      I  I   ■  ■  I  H  ■  1  I         M. 
 
 ceed  as  hath  been  faid,  muft  Feed  daily  upon  the 
 Eternal  Word  of  Life  for  his  Spiritual  Nourifhmenc, 
 and  muft  in  the  Strength  thereof  Travel  on  to  the 
 Divine^Mount  of  Contemplation  ;  paffing  from  Vi- 
 fibles  to  Invifibles ;  and  from  thefe  to  the  very  Foun- 
 tain of  them  Both. 
 
 CHAP.    XXVIII. 
 
 Of  the  Scale  of  the  Cregturesl 
 
 j.livTOREOVERas  this  is  a  received  Maxirri 
 JLVjL  in  the  Schools,  That  all  our  Knowledge  proceeds 
 fir  ft  from  the  Senfes ;  as  alfo  this  other.  That  to  every 
 one  thatUnderftandeth  the  Speculation  ofVhantafms  is  need* 
 ful:  Even  fo  the  Meditation  of  our  Heart  takes  its 
 Origin  from  fenfible  Objects,  and  figurative  Ideas ; 
 and  begins  with  fuch  things  as  are  envelop'd  with 
 the  Circumftances  or  Accidents  of  Time  and  Place. 
 
 2.  Hence  our  Meditations  are  circumfcribed. 
 Hence  alfo  it  is  that  Images  both  Painted  and  Gra- 
 ven, came  at  flrft  to  be  introduced.  Hence  that  of 
 the  Pfalmift,  I  Meditated  on  all  thy  Works ;  even  on  the 
 Works  of  thy  Hands  did  I  Meditate.  By  which  handy 
 Works  of  God  it  is  plain,  that  here  muft  be  under- 
 ftood  the  vifible  Creation;  and  confequently  that  the 
 Objects  pitched  on  for  his  Meditation,  were  Senfible 
 and  Corporeal;  and  therefore  Circumfcribed. 
 
 3.  Neverthelefs  he  that  would  give  himfelf  to  Me- 
 ditation muft  not  fail  to  rife  higher,  and  to  get  be- 
 yond ail  thefe,  by  a  continual  Afcenfion  of  his  Mind. 
 For  from  things  Vifible  he  muft  be  afcending  perpe- 
 tually to  thofe  that  are  InviGble,  as  by  a  fort  of 
 Ladder. 
 
 4.  And  this  is  what  the  Apoftle  teaches  us,  when 
 he  fays,  For  the  Invifible  Things  of  God 2  from  the  Creation 
 
 t  of 
 
272  Eules  to  Wot  abotoe  t&e  oaojlt)  Part  IV 
 
 ,        -        ■  ■ —  a 
 
 of  the  World,  are  clearly  feeny  being  under fiood  by  the  Things 
 that  are  made,  even  his  Eternal  Power  and  Godhead, 
 Rom.  i.  20. 
 
 ?.  Wherefore  alfo  in  another  Place,  inftru&ingus 
 to  pafs  from  Things  Bodily  to  Spiritual,  he  fafcl,  Tea, 
 though  we  have  known  Christ  after  the  Flefli,  yet  now 
 henceforth  we  know  him  no  more  fo,  2  Cor.  iii.  16. 
 
 CHAP.    XXIX. 
 
 The  two  principal  Snares  that  are  laid  to  catch  thofe$ 
 that  give  themf elves  to  MEDITATION,  and  to  the 
 Comt emulative  Life. 
 
 1.  ^T  O  W  it  is  worthy  of  Notice,  that  they  that 
 JL^  begin  to  Exercife  themfelves  in  Meditation, 
 have  especially  two  Snares  laid  for  them,  that  are 
 likely  to  do  them  more  Mifchief  than  all  the  reft 
 befides.  One  of  thefe  is,  when  they  ask  Advice  a- 
 bout  the  Scruples  that  arife  in  their  Meditation ;  and 
 chiefly  if  it  be  a  Woman  that  inquires  of  a  Man. 
 The  other  is,  while  they  are  in  the  very  Ad  of  Me- 
 ditation itfelf. 
 
 2.  In  the  firft  Cafe,  there  is  more  frequently  and 
 eafily,  than  can  be  believed  by  many,  brought  about 
 a  certain  Adhefion,  and  *  Gluing  together,  as  it  were, 
 of  their  Minds,-  that  is  veil'd  under  the  Cloak  of  ho- 
 ly and  devout  Love.  Which  firft  of  all  begins  to 
 Ihew  itfelf,  by  the  Conferences  and  Difcourfes  they 
 hold  under  the  Pretext  of  asking  Counfel. 
 
 3.  Next  the  Soul,  being  now  pleafantly  as  it  were 
 chafed  hereby,  begins  to  grow  Warm ;  and  fo  by 
 little  and  little,  is  feized  with  the  dark  Fire  of  Car- 
 nal Love,  and  fecretly  burns  with  it,  not  knowing 
 
 for 
 
 £  d*iJ*£*4  aiglHPinathi 
 
.-Tf*l' 
 
 Part  IV.      totjite  toe  are  m  it. 273 
 
 for  fome  time  what  it  means  •>  feeing  darkned  and 
 blinded  in  the  Underftanding. 
 
 4.  Thus  there  is  no  Difcovery  made  at  ftrft,  til!  ae 
 length  the  Matter  comes  to  a  diverting  Conventi- 
 on, to  light  Laughter,  and  to  toying  Geftures.  Front 
 which,  may  God  preferve  all  his  Servants  evermore. 
 
 j.  As  for  what  may  be  beyond  this,  I  am  Silent 
 Yet  I  fear,  with  the  Apoftle,  for  many ;  and  cannot 
 forbear  crying  out  in  like  manner  with  him,  Are  yi 
 fofoolijh  then,  as  having  begun  in  the  Sprit}  to  end  noiit 
 in  the  Fltjli  ?  God  forbid. 
 
 6.  Some  again,  run  into  another  Danger,  and  that 
 a  very  Grievous  one  too,  while  they  give  way  to  their 
 Imagination,  by  taking  up  their  Reft  in  fenfible  Ideas 
 and  Phantafms,  then  when  they  are  exercifed  in 
 Meditation.  For  by  giving  themfelves  thus  up  to 
 Bodily  Images  and  Reprefentations,  while  they  are 
 Meditating,  they  coritrad  and  darken  their  Minds  | 
 and  thereby  do  but  hinder  themfelves  in  their  Spirit 
 tual  Progrefs,  while  they  fancy  at  the  fame  time^ 
 they  are  making  very  confiderahle  Advances. 
 
 7.  Thus  they  being  earneftly  and  vehemently  ex- 
 ercifed, with  the  whole  Heart  about  Images,  do  there* 
 by  utterly  incapacitate  themfelves  for  the  Knowledge* 
 of  the  Heavenly  and  Invifible  Subftances,  And 
 hence  it  is,  that  when  they  would  fain  pafs  from  Me- 
 ditation to  Contemplation,  they  fall  prefently  into 
 Melancholy  j  or  a  difturbed  Phantafy :  So  that  they 
 are  apt  to  Miftake  the  Images,  with  which  they  have 
 been  fo  long  accuftom'd  to  converfe,  and  which  ar© 
 fo  deeply  imprefs'd  on  their  Imaginations,  for  the 
 very  real  Things  themfelves. 
 
 8.  And  even  as  it  happens  to  thofe  that  Dream 
 when  they  are  Alieep,  fo  it  happens  to  thefe  when 
 they  are  Awake  $  by  means  of  thofe  Images  which 
 they  had  receiv'd  into  them,  being  confufedly  jum- 
 bled together,    Hence  neither  their  Words  nor  their 
 
 X  A&i- 
 
o74  Rnlre  to  Lite  abo\)e  fbe  cao?fD  Part  iy. 
 
 Anions  have  any  regular  Connexion ;  nor  do  they 
 obferve  any  Order  ac  all;  there  being  here  neither  Be- 
 ginning nor  End,  or,  as  they  commonly  fay,  Neither 
 Head  nor  Tail  ^  but  they  skip  from  a  Cock  to  a  Bull : 
 For  they  feem  to  be  in  a  Dream  with  their  Eyes  open. 
 Of  which  fort  of  Dreamers,  the  common  People  a* 
 mong  us  are  wont  to  fay,  lis  re-vent,  they  Rave  ;  or, 
 this  is  a  Fit  of  Raving.     [Us  font  en  reverie."] 
 
 9.  They  fear  Things  not  to  be  feared  ;  they  hope 
 for  Things  not  to  be  hoped  for.  Sometimes  they  are 
 tranfported  with  exceffive  Joy ;  and  at  other  times, 
 they  are  as  much  caft  down  of  a  fudden  with  unrea- 
 sonable Sorrow.  There  is  no  good  to  be  done  to  fuch, 
 by  the  Admonition  of  the  Wife:  They  ftand  more  in 
 need  of  a  good  Phyfician,  and  difcreet  Management. 
 
 CHAP.    XXX. 
 
 The  Shelves  of  Pride  on  one,  and  INDISCRETION' 
 on  the  other  Hand. 
 
 1.  ]\  /MOREOVER  we  have  this  ftil.I  to  add,  that 
 JLVjL  they  who  are  carried  to  inward  Waiting^ 
 and  are  defirous  to  attend  upon  Meditation,  if  they 
 do  not  this  difcreetly,  do  thereupon  fall  either  into 
 theTemptations,  and  Illufions  of  the  Devil,  by  reafon 
 of  fome  Arrogancy  ftill  remaining  in  them,  though 
 cover'd  over,  and  therefore  very  poffibly  hidden  from 
 themfelves  ,•  or  elfe  become  Phantaftical  and  Fanati- 
 cal, and  are  foon  over-run'  with  Enthufiafm  and  Me- 
 lancholy ;  *  by  reafon  of  the  Imagination  being  toa 
 much  fixed  upon,  and  rooted  in,  and  funk  deep  into 
 Material  Obje&s  and  Things.  Which  fometimes 
 goes  fo  far,  as  even  to  Madnefs. 
 
 1.  Hence 
 
 .     -  -  •     -  ■    ■  ■    ■     .'.*.-       -     , .  •  - 
 
 *  Propter  fixam  nimis,  <£r  radkatam,  atqne  npfwtiatam  in  rebus 
 Corporalibus  Imaginatknem. 
 
Part  iv.        toinle  toe  are  in  if*  275 
 
 2.  Hence  there  is  to  be  feen,  even  at  this  very  Day, 
 a  certain  Image,  or  Statue  in  Stone,  by  the  frequent 
 earneft  beholding  of  which,  a  certain  Devotee  was 
 fo  *  Love-fmitteny  as  with  the  Eagernefs  of  his  Pafli- 
 on,  to  run  befide  himfelf.  In  like  manner,  as  the 
 Poetical  Fables  do  tell  us  of  Yigmalkny  and  his  Image  | 
 as  alfo  of  NarcijJ'us,  who,  fpeculating  his  own  Image 
 in  a  dear  Fountain,  did  f  flick  fo  in  the  Meditation 
 of  this  his  own  Form,  as  it  coil  him  his  Life. 
 
 3.  Many  Things  could  here  properly  enough  be 
 faid,  both  of  the  Caufes  and  Kinds,  or  different 
 Manners  of  Religious  Melancholy,  and  of  hurting 
 in  this  Way5  the  Imaginative  Power,  and  the  Organ 
 thereof  j  but  we  forbear.  It  is  enough  that  we  ob- 
 ferve,  what  daily  Experience  teacheth  us  as  to  this. 
 
 4.  Now  nothing  is  more  obvious  and  known,  than 
 that  there  are  fome  Perfons,  as  before  was  hinted, 
 who,  through  fome  or  other  Defect  in  the  Imagina- 
 tion, are  a&ed  upon,  when  Waking,  much  after 
 the  fame  manner,  as  others  are  when  Sleeping;  and 
 do  receive  juft  fuch  Impreflions  as  are  receiv'd  by.  the 
 Brain  in  Dreams.  So  that  thefe  imagine  all  thofe 
 Things,  that  are  inwardly  reprefented  to  them  in, 
 their  Phantafy,  and  are  no  where  elfe  but  there,  to 
 be  verily  perceived  and  apprehended  by  their  outward 
 Senfes.  This  is  Notorious  in  all  thofe  that  are  Ma- 
 niacaly  and  have  a  nYd  Madnefs,  from  what  Caufe 
 foever  it  may  proceed. 
 
 p  It  is  alio  obfervable,  no  lefs  in  fome  Melancholic 
 Perfons,  otherwife  well  enough  in  their  Brains,  who 
 would  be  thought  Devout,  and  efleem'd  to  be  well 
 experience  in  Meditation.  But  tho'  they  may  be 
 indeed  Devout,  yet  while  they  give  thernfelves  up 
 to  a  deep  fettled  Mufing  upon  fenfibh  Images,  their 
 
 X  2  *  Power 
 
 *  Philocaptus* 
 
 t  Sic  in  ejus  forma  Stultjts  hsfity  ut  occ  umber  ah 
 
yj6  Rules  to  lvdc  abotoe  tt e  £ao?t;p  Part  IV. 
 
 *  Power  of  creating  and  raifing  up  of  Phantafms, 
 doth  run  them  into  a  World  of  Errors  and  Miftakes, 
 by  reafon  of  the  f  profound  Intention  of  their  Mind, 
 about  Corporeal  Objects. 
 
 6.  This  hath  in  fome,  gone  ||  fo  far,  as  that  during 
 the  Elevation  of  the  Hoft,  or  fome  other  Exercife 
 of  Recolle&ion,  or  Meditation,  they  have  been  per- 
 fuaded,  that  they  did  really  fee  the  Crucified  God,  or 
 Chrift  as  hanging  on  the  Crofs ;  or  elfe,  as  under 
 fome  other  Phantaftical  and  Bodily  Form. 
 
 7.  There  are  others  again  of  thefe  Melancholifts, 
 that  think  they  hear  the  Voices  outwardly,  either  of 
 Chrift  himfelf,  or  of  fome  or  other  of  the  Saints* 
 But  this  is  from  the  fame  Miftake  as  the  former. 
 
 Of  diftinguiftmg  true  INSPIRATION  from  Falfe. 
 
 8.  T~^  O  R  the  affigning  of  the  natural  Caufe  of  all 
 Jj  which,  there  have  been  divers  Volumes  writ- 
 ten by  feveral  Authors ;  concerning  which,  we  can- 
 not now  particularly  fpeak.  The  chiefeft  Difficulty 
 which  hence  arifes,  will  be  this,  how  we  fhall  be 
 able  to  diftinguifh  betwixt  True  Revelations,  and 
 Falfe  ones.  But  this  Difficulty  ought  not  to  make  us 
 Defpair. 
 
 9.  The  dlfceming  of  Sprits,  is  for  certain,  none  of 
 the  lead,  or  leaft  ufeful  Gifts  of  the  Holy  Spirit-  but 
 is  highly  neceffary  for  the  Edification  and  Prefer  va- 
 tion  of  the  Church.  And  next  to  that,  is  an  Habit  of 
 Bifcretion,  which  is  acquir'd  by  long  Exercife,  and 
 affifted  with  holy  Humility,  and  Patient  Difcuflion ; 
 
 fled- 
 
 *  Phantafiatio. 
 •j*  Profundata  circa  Corporalia. 
 
 ||  Eoufque  Mt  in  Elevatione  Corporis  Cirtfi,  vel  in  alia  reeogitatfy 
 one  fuat  exiftimentfe  videre  realiter  Deuin  Crueifixum,  ant  [nb  ali& 
 
 quavis  Phantaftic*  Forma  Corporal*- 
 
Part  IV.         totjlie  toe  are  in  it* 277 
 
 ftedfaftly  looking  to,  and  duly  Meditating  upon,  the 
 Sacred  Scriptures. 
 
 10.  This  is  the  Method,  by  which  we  may  hope 
 to  arrive  in  Time,  at  fuch  a  Knowledge,  as  to  un- 
 derftand  clearly,  the  Diftinction  between  True  and 
 Falfe  Revelations;  and  to  be  able  to  fay,  whether 
 they  are  from  the  Angels  of  Light,  or  of  Darknefs ; 
 that  is,  whether  they  are  the  Work  in  the  Soul  of 
 good  Spirits,  or  of  Devils.  Which  Jaft  fort  of  Re- 
 velations, we  cannot  verily  deny  fometimes  to  take, 
 yet  their  firft  Rife  from  diforder'd  or  erroneous  Phan- 
 tafms  or  Images;  or,  at  leaft,  greatly  to  be  promo- 
 ted thereby.  And  by  the  rectifying  of  thefe,  an  En- 
 trance may  be  made  into  true  Divine  Meditation^ 
 whereby  the  Mind  will  be  fitted  for  the  Contempla- 
 tion and  Vifion  of  God. 
 
 11.  Bleffed  and  Happy  therefore  is  the  Man,  who 
 in  the  Law  of  the  Lord  doth  Meditate  Day  and  Night ; 
 provided  ftill,  that  Difcretion  be  his  Companion. 
 
 12.  Which  Difcretion  is  prepared  by  Humility: 
 That  only  can  give  it,  by  captivating  every  Under- 
 Handing  to  the  Obedience  of  Faith,  and  teaching  us 
 not  to  truft  too  much  in  our  own  Judgment;  but  to 
 hear  what  others  alfo  can  fay,  and  efpecially  what 
 hath  been  faid  by  the  Wife  and  the  Good,  in  all  the 
 Ages  of  the  Church. 
 
 Thus  endeth  happily  the  moft  Ufefui  and  Excel- 
 lent Treatife  of  the  Perfect  Imitation  of  Christ,  and  of 
 the  true  Contempt  of  the  World;  with  that  of  the 
 Meditation  of  the  Heart,    Glory  be  to  God.    Amen* 
 
 9T 
 
 2* 
 
278  Rgftg  tO  UfeeabDl3£tl3e  USQIIXI  Part  IV, 
 A    SOLILOQUY, 
 
 « 
 
 According  to  St.  Auguftin. 
 
 WALK  now  my  Soul  in  the  Valley  of  the  Liftes] 
 with  the  Companions  and  Followers  of  thy 
 Beloved,  being  fweetly  atcra&ed  by  the  Odours  which 
 flow  from  his  Un&ion,  moft  richly  Perfuming  both 
 Heaven  and  fiarth  :  O  walk  thou  here,  and  wait 
 thou  here,  not  only  till  the  Day-Star  appear  in  thy 
 Heart  j  but  alio  till  the  Eternal  Word,  that  Glori- 
 ous Sun  of  R'ighteouinefs  arife  unto  thee,  with  full 
 -Healing  in  his  Wings,  and  caufe  thee  to  afcend  the 
 Mount  of  (Sod/  in  .his  Light,  catching  thee  up  in  a 
 moft  gracious  Beam  to  the  Vlfion  and  Contemplation 
 of  what  is  there  poffefTed  by  pure  Minds,  redeemed 
 from  the  Earthly  Life. 
 
 i\.nd  Thou,  O  Lord,  my  Light,  arife,  enlighten 
 mine  Eyes  at  this  Time,  that  I  may  fee  the  Lights, 
 the  Light  of  the  Righteous :  and  may  walk  in  thy 
 Light,  and  not  ftumble  into  any  of  the  Snares  of 
 Melancholy,  or  EnthuMafm,  or  Prefumption,  or  any 
 other  befides  which  may  be  laid  for  me  by  the  fubtile 
 Hunter,  in  my  Way  to  thy  Holy  Mountain.  For 
 who  can  efcape  thefe  fo  many  Snares  and  Traps 
 which  our  Enemy  hath  laid,  wherewith  to  catch 
 fuch  as  are  called  by  thee  out  of  the  World,  except 
 he  may  fee  them  ?  And  who  can  fee  them  except  he 
 be  enlightned  with  thy  Light  ?  For  the  Father  of 
 Darknefs  hath  hidden  his  Snares  in  his  own 
 Darknefs,  to  catch  all  fuch  in  them,  as  are  not  yet 
 afcended  above  his  Orb  of  Darknefs  y  and  fee  not 
 therefore  thy  Light,  O  my  Sun  and  my  Shield, 
 wherein  whofo  walketh  (hall  not  be  afraid.  For  he 
 that  walketh  in  the  Day,  ftumbleth  not;  but  he  that 
 
 .walk- 
 
Part  IV.       taluk  tee  are  in  it  279 
 
 walketh  in  the  Night  ftumbleth;  becaufe  there  is  no 
 Light  in  him.  Thou  art  Light,  OGod  the  Wo  r  d  ; 
 Thou  art  Light  of  Light,  and  Light  of  Life;  Thou 
 art  the  Light  of  the  Children  of  Light;  Thou  art  the 
 Day  which  hath  no  Evening,  wherein  thy  Children 
 walk  without  {tumbling,  and  out  of  whfch  whofo- 
 ever  walketh,  is  in  Darknefs,  becaufe  he  hath  not 
 Thee,  the  Light  of  the  World. 
 
 Lo,  I  fee  daily,  that  the  farther  off  that  any  Man 
 wandreth  from  Thee,  fo  much  the  more  is  he  wrap- 
 ped in  the  Darknefs  of  Sin  and  Error:  And  the  more 
 he  is  in  Darknefs,  fo  much  the  lefs  doth  he  fee  the 
 Snares  in  his  Way  ;  and  fo  much  the  lefs  knoweth 
 them,  by  reafon  whereof  he  is  oftentimes  caught 
 and  falleth  into  them,  and  even  knoweth  not  that  he 
 is  fallen  into  them.  Now  he  that  knoweth  not  his 
 own  Fall,  careth  fo  much  the  lefs  to  rife  again,  in 
 as  much  as  he  imagineth  that  he  is  ftill  upon  his  Feet: 
 And  he  that  deemeth  himfelf  to  walk  in  the  Light, 
 when  he  is  neverthelefs  in  Darknefs,  and  calleth  the 
 Darknefs  itfelf  Light:  O  how  deplorable  is  the  Cafe 
 of  fuch  an  one !  But  thou  who  art  the  Light  of  Minds 
 fiiait  enlighten  now  my  Mind,  that  I  m^y  both  fee 
 and  know,  fo  as  I  fall  not  in  the  fight  of  mine  Ad- 
 verfaries ;  for  as  much  I  have  chofen  to  walk  in  this 
 humble  Valley,  which  thou  delighteft  to  Vifit. 
 
 O  true  Light !  O  holy  Light!  O  pleafant  Light ! 
 O  wonderful,  moft  wonderful  Light !  O  Light  fu« 
 perexcellent,  exceeding  all  Praife !  O  Light  which 
 enlightneft  all  Men  that  come  into  this  World,  yea, 
 and  even  the  Eyes  of  the  Angels.  Behold,  I  f  e,  I 
 thank  Thee  for  ir.  Behold,  I  fee  the  Light  of  Hea- 
 ven, the  Light:  of  Jcnif.km  above,  the  Light  of  thy 
 Countenance,  and  the  Light  of  my  Life  :  But  I  fe3 
 it  very  imperfectly;  I  behold  only  a  fmall  glimme  - 
 sng  thereof,  which  cheareth  up  my  Sou  ,and  my  Sp- 
 rit, and  maketh  even  my  Face  to  lhine  .  O  that  thy 
 
 X  4  Light 
 
ggo  RllMtOLt\)gabDtrtl)fCaortD  Partl¥« 
 
 Light  were  perfe&ed  in  me  !  Let  it  be  enlarged  I 
 befeech  Thee!  Yea,  for  thine  Honour's  fake,  let  ii 
 be  enlarged  by  Thee  ! 
 
 Oh!  Oh!  What  is  this  that  I  feel  >  What  Fire  is  it 
 that  sow  warmeth  my  Heart  ?  What  Light  is  it  that 
 fpreadeth  now  its  Beams  into  my  Heart  ?  O  Fire 
 which  evermore  burneft  and  never  art  quenched, 
 kindle  thou  me.  O  Light  which  evermore  fhineft, 
 and  never  art  dimned,  enlighten  thou  me.  O  would 
 to  God  that  I  were  fet  on  iFire  by  Thee!  O  would 
 to  God  that  my  Lamp  might  burn  bright  !  O  holy 
 Fire,  how  fweetly  thou  burneft!  How  feeretly  thou 
 fhineft !  How  amiably  thou  warmeft!  Wo  be  to  them 
 thar  burn  riot  thro'  Thee  :  Wo  be  to  them  that  are 
 no?  enlightened  by  Thee, 
 
 O  Light  Eternal,  Light  Invariable,  Light  Omni- 
 prefent;  who  enlighte'neft-  the  whole  Intellectual 
 World,  and  whofe  Brightnefs  filleth  the  Univerfe  ! 
 Wo  to  the  blind  Eyes  that  lee  not  Thee,  the  Sun  that 
 ifluminateth  Heaven  arid  Earth.  Wo  to  the  dazzling 
 Eyes  that  cannot  away  with  the  Sight  of  Thee.  Wo 
 to  them  :f hat  turn  nqt  off  their  Eyes  from  looking  on 
 Vanity,  and  from  beholding  Corporeal  Images.  For 
 £he  Eyes  that  are  accuftomed  to  Parknefs,  are  not 
 able  to  abide  the  Beams  of  the  Sovereign  Truth ; 
 neither  can  they  that  dwell  in  fenfible  Images  under- 
 stand how  to  make  Account  of  the  Light,  which  is 
 without  and  above  all  Images;  : 
 
 O  moft  blefied  Lightj  which  canft  not  be  feen  but 
 of  exceeding  well  purged  Eyes  !  Bleffed  are  the 
 clean  in  Heart,  for  they  (hall  fee  Thee.  O  cleanfing 
 Power,  cleanfe  thou  me,  and  heal  mine  Eyefight, 
 that  I  may  behoid'Thee,  whom  honebut  found  Eves 
 may  behold.  O  cleanfe  thou  my  Heart,  ^nd  it  fhall 
 be  cleanfed  :  Purify  it,  and  it  fhall  be  Pure  •  Pure 
 from  the  Contagion  of  the  Earthly  Life*  "Pure  from 
 grofs  and  fem'ibie  Images,  which  diftraet  the  Mind 
 
 •that 
 
Part  IV.        tobtie  toe  are  in  it.  281 
 
 that  is  feeking  after  Thee,  of  whom  no  Image  can 
 be  formed.     O  unapproachable  Brightnefs,  take  a- 
 way  the  Scales  of  my  dimfighted  Spirit,  the  Scales 
 grown  over  the  Eyes  of  my  Mind :  O  take  them 
 away  by  thy  illuminating  Rays,  by  the  Beams  of  thy 
 Countenance  mining  upon  me,  by  a  Vital  Light  of 
 thine  own  enkindling  in  me;  that  I  may  look  upon 
 Thee  without  dazzling,  and  behold  Thee,  while  I 
 walk  thro*  this  Valley,  by  the  Refkclion  of  thine 
 own  Brightnefs.     O  the  excellent  Glory  !    I  thank 
 Thee,  my  Light !  Lo,  I  See.  But  yet,  Lord,  I  befeech 
 Thee,  let  my  fpirituai  Eye-fight  be  farther  enlarged  by 
 Thee :  And  never  let  my  Mind  be  fatisfied  with  vain 
 Conceits  and  Speculations,  without  Fruit;  nor  let  me 
 utter  falfe  Knowledge;  neither  let  me  darken  Coun- 
 fel  by  Words  without  Knowledge,  pr  prefs  into,  and 
 utter  Things  too  hard  for  me,  fondly  amufing  both 
 myfelf  and  others;  but  teach  me  thy  Ways,  O  God 
 my  Light,  that  I  may  walk  in  thy  Truth;  and  unite 
 my  Heart  unto  Thee,  that  I  may  never  more  be  fe- 
 parated  from  Thee.    Open  mine  Eyes,   that  I  may 
 confider  the  wonderful  Myfteries  of  thy  Law,  and 
 the  Oracles  of  thy  Glory,  through  thy  Servants  the 
 Prophets,  with  all  the  Plenitude  of  Grace. and  Truth 
 in  thy  bleffed  Gofpel :    And  behold  thy  Beauty  in 
 Holinefs,  O  thou  Author  and  Fountain,  and  Exem- 
 plar of  Beauty,  who  art  not  only  beyond  all  Expref- 
 fion,  but  even  beyond  all  Imagination  Beautiful ;  and 
 for  the  exceeding  Beauty  of  thy  Holinefs,  moft  won- 
 derful among  thy  Saints :   O  thou  Holieft  of  all  Ho- 
 lies, Light  of  Light, '  and  Beauty  of  Beauty!  I  thank 
 Thee,  O  my  Light ;  for  lo  I  See. 
 
 Howeveras  yet  I  fee  but  thro*  a  Glafs,  and  as  in 
 a  Riddle.  O  when  wilt  thou  rend  away  the  Veil  of 
 this  Flefh,  which  interpofeth  betwixt  Thee  and  me, 
 and  hindreth  me  from  the  Sight  of  thy  Molt  Holy 
 Jlace  -within  me  ?  Thou  haft  begun  indeed ^  blefled 
 
 be 
 
282  Rules  to  lite  aliobe  fbe  g£l02lti  Partiv. 
 
 be  thy  Name,  to  draw  away  the  Veil  from  before 
 :me :  But  when  (hall  I  fee  Thee  Face  to  Face,  O  Lord 
 my  Sun  and  my  Glory  ?  When  fliall  perfect  Healing 
 come  unto  me  from  thy  Prefence  ?  When  (hall  the 
 Joyful  Day  come,  that  I,  being  purified  from  ail  I- 
 mages  by  a  Life  which  is  Superfenfual,  may  enter 
 into  the  Place  of  thy  wonderful  Tabernacle,  even 
 the  Hottfe  cf-God,  the  Heavenly  Bethel,  there  to  have 
 my  Longing  to  the  full,  by  feeing  Thee  without  a 
 Veil,  Face  to  Face  ?  Arife,  arife,  O  Glory  of  the 
 Lord;  and  Shine  upon  thy  Servant,  O  Shine  upon 
 him  more  and  more,  that  thy  Name  may  be  migh- 
 tily Hallowed  in  him,  even  as  in  thy  deareft  Saints; 
 and  thy  Kingdom,  O  Lord,  may  come  to  one  that 
 deferveth  not  to  be  numbred  among  the  leaft  of  thy 
 little  Ones,  but  who  waitech  in  Faith  for  thy  Ap? 
 pearance.    Amen. 
 
 The 
 
Part  IV.        tattle  toe  are  in  it*  283 
 
 1      ■'- IUl     ill    ■  ■       I  I  •  1 
 
 ***********  **********  *  *T*   *  *  *  *  *  *"*% 
 
 The  IntelleSual  SUN. 
 
 Unto  you  fall  the  Sun  of  Righteoufnefs  arife. 
 
 WITHIN  this  Muddy  Houfe  a  Captive  lay, 
 Whofe  Eyes  could  not  difcern  one  Gleam  of 
 Day. 
 But  yet  the  Sun,  unfeen,  did  fhine  moll  clear ; 
 And  bright  the  Day  to  others  did  appear. 
 
 Not  fo  to  me,  who  was  to  Night  confin'd  : 
 And  whom  low  Senfe  did  to  the  Earth  clofe  bind. 
 This  Body's  Life,  of  which  I  muft  complain, 
 To  Sleep  and  Darknefs  did  a  Wretch  conftrain, 
 
 The  Light  was  near  •  but  I,  alas,  was  blind. 
 That  Light  which  was  Jo  near  I  cou'd  not  find  5 
 Till  I  was  got  above  the  Earth's  foul  Steam. 
 Foul  Steam  of  Earthly  Life!  And  Huddled  Dream ! 
 
 This  foggy  Atmofphere  of  cloudy  Senfe 
 
 Thus  left  behind/ the  Word  did  then  difpenfe 
 
 New  Life  and  Vigour  freely  to  my  Mind; 
 
 And  I  to  Him  was  totally  Rcfign  d. 
 
 When 
 
afy  Rffieg  to, ute  afaotie  rtie  <hjo4o  Pan  iv. 
 
 When  thus  the  InteUeBual  San  did  rife 
 On  me  forlorn,  how  great  was  the  Surprife  ! 
 Then  into  me  he  (hot  a  Radiant' Beam, 
 And  ftrait  his  Glory  forth  did  richly  ftream. 
 
 In  this  his  own  bright  Beam  I  Light  could  fee  $ 
 And  in  this  Light  fain  wou'd  I  ever  be. 
 
 0  that  I  never  may  from  Hence  depart ! 
 Here  is  my  Reft :  Here  fixed  is  my  Heart. 
 
 No  troubled  Thoughts  my  fettled  Mind  invades 
 Nor  Death,  nor  Sleep,  nor  any  difmal  Shade 
 Of  low  contra&ing  Life,  I  now  do  fear. 
 The  Root  itfelf  of  Life  to  me  is  near. 
 
 Immortal  Root  of  Life !  From  Thee  I  grow  j 
 And  for  thy  Sake  flight  ev'ry  Life  Below. 
 Hail  Tree  ef  Life  and  Love  I    O  that  on  Thee 
 
 1  may  for  ever  henceforth  Grafted  be  ! 
 
 In  this  high  Life  the  Heavenly  Fruits  appear. 
 Thro'  ey'ry  Month  of  the  revolving  Year : 
 Immortal  Fruits  of  Life  and  Love  Divine, 
 To  gather  which  Ten  Thoufand  Loves  combine. 
 
 The 
 
Part  IV.        totrile  toe  ate  in  it,  285 
 
 The  Heavenly  Loves  upon  thy  Branches  play, 
 Singing,  Hallelujah,  Hallelujah! 
 They  all  in  One  grand  Chorus  thus  do  join : 
 And  all  pure  Minds  with  them  in  One  do  dine. 
 
 In  perfe&  Unity  they  all  accord 
 To  fing  the  Praifes  of  their  King  and  Lord. 
 But  what  do  I  amidft  this  Glorious  Throng  ? 
 And  what  is  mortal  Wight's  poor  humble  Song? 
 
 O  that  I  cou'd  with  them  thy  Praifes  fing : 
 And  cou'd  but  join  in  that  Seraphick  Ring; 
 With  them  to  make  one  Soul,  one  Heart,  one  Mind, 
 In  one  Eternal  Wreath  of  Love  combin'd. 
 
 Chorus.     Hallelujah!  HaMujah !  Hallelujah! 
 
 And  let  all  fay  ;  Amenl  Amen!  Amen! 
 
 Hallelujah  !  Hallelujah  !  Hallelujah  ! 
 We  all  will  fay;  Amen!  Amen!  Amen! 
 Hallelu-jAH!  Jesus  is  the  AMEN. 
 
 The  End  of  the  Fourth  Part. 
 
COLLECTION 
 
 O    F 
 
 Several  Small  Pieces, 
 
 BOTH    IN 
 
 PROSEandVERSE- 
 
 For  the  Advancement  of 
 
 True  and  Undefiled 'Religion, 
 
 According  to  the 
 
 Moft  Perfeft  PATTERN. 
 
 By  Way  of 
 
 APPENDIX 
 
 T  O    THE 
 
 Christians  Exercise; 
 
 o  R, 
 
 RULES  to  Live  above  the  WORLD 
 while  we  are  in  it. 
 
 Therefore  they  gathered  them  together  y  and  filled  Twelve 
 Baskets  with  the  Fragments.     Jo  H.  vi.  15. 
 
 LONDON:  Printed  for   Richard  Smith,  at  Bilhop 
 Beveridge's  Head,  in  Fater-Nojler-Row.    M  DCC  XVI. 
 
j6"i~' 
 
 ccixxnix 
 
 ^^g^^S^^^IIS^^^:^^^^*^ 
 
 INTRODUCTION, 
 
 Gather  up  the  Fragments  that  remain^  that  nti* 
 thing  be  lost. 
 
 This  is  the  Word  of  Chrift  to  his  Difciple& 
 
 OR  when  with  Five  Loaves  and 
 Two  Fifties,  the  Almighty  and 
 moft  Merciful  Lord  had  fatisfied 
 five  Thoufand  Perfbns,  he  com- 
 manded the  Remainder  to  be 
 carefully  gathered  up,  that  fo  no- 
 thing  thereof  might  be  Loft.  To  fpleak  ntw 
 Myftically*  the  Fragments  of  Foqd;  may  be  un- 
 derftood  to  be  the  Sayings  of  the  Wife,  and  the 
 Examples  of  the  Godly,  with  the  Parables  of 
 the  Prudent.  Which  ought  by  the  Devout 
 Brethren  to  be  frequently  eonfldered  and  p>on* 
 dered  upon ^  and  for  that  end  diligently  alfo 
 to  be  gathered  tip  •  that  is,  inferted  and  collefted 
 into  their  Table-Books,  or  other  Books,  as  into 
 Certain  Repofifories  [or  Bajkets"}  for  the  Ufe 
 
 X  and 
 
 5s^?ii!^^ 
 
 ill 
 
 F 
 
 ^«1 
 
 USt* 
 
ccxc        INTRODUCTION. 
 
 and  Benefit  of  themfelves,  and  of  fuch  as  may 
 come  to  Read  the  fame,  and  to  Feed  on  what  is 
 therein  Noted  down*  And  by  this  Confideration 
 having  been  wrought  upon,  I  [T.  a  Kempis  the 
 Poor  Pilgrim^  have  for  the  Excitement  of  the 
 Novices  and  younger  Chriftians,  Colleded  and 
 Inferted  into  this  little  Book,  the  Counfels  and 
 Examples  of  fome  of  my  Predeceflbrs  5  that  fo,  by 
 the  bringing  of  fuch  good  Mememtos  before  the 
 Mind,  the  mod  High  God  may  be  praifed,  from 
 whom  all  good  Gifts  do  proceed^  and  Many  read- 
 ing and  pondering  thefe  Things  may  be  more 
 and  more  inflamed  hereby,  to  the  Contempt  of 
 the  World,  and  the  Following  of  JESUS 
 CHRIST. 
 
 STRAN- 
 
ccxci 
 
 Stm  Brni  f7»rr  irm:;  ffn-r  Era  SSrr  Pttttj 
 
 Strangers  and  Pilgrims 
 on  the  Earth. 
 
 Pll^i^^175  the  Poor  P^gnni  Traveled  thro  the 
 
 m  nr  m     World  \ 
 
 |^rgv|^  fpJ/&  &$fi  W  Taunts  -were  at  him  ruddy 
 
 hurVd  : 
 Tracing  with  Care  the  Step  of  his  dear  L  O  R  D, 
 Who  is  the  Living  and  Eternal  WO  R  D. 
 
 r And  as  with  fome  he  Traveled  on  the  Waji 
 Who  to  Complain  began,  and  fain  woud  Play  ; 
 He  thus  to  them  in  Love  did  Speak^  and  Write  : 
 That  they  fiould  always  Walk  as  in  Chrifl's  Sight, 
 
 c  Tell  me,  faid  he,  pray  -whither  dojou  go  ? 
 And  -what  it  is  that  you  intend  to  do  I 
 Whom  -will  you  Follow,  fay  $  and  whom  Forfakel 
 
 *  Will  you  with  ChriR,  or  with  the  World  Partake  ? 
 
 s  Tell  me,  O  why  did  ye  the  World  defy^ 
 
 e  And  bind  yourfehes  with  Sacramental  Tye  ? 
 
 Have  you  the  f acred  Bond  fo  foon  forgot  ? 
 .  Why  now  fo  Cold,   who  lately  were  fo  Hot  ? 
 
 Y  z  Their 
 
cexcii 
 
 €  O  Let  us  not  for  Jhame,  my  Brethren  dear, 
 *  Flinch  back  from  Duty ;  or  but  feem  to  Fear* 
 €  lis  better  far  to  die  upon  the  Spot ; 
 '  Did  we  confider  fairly  what  is  Got. 
 
 Thus  [pake  our  Pilgrim  j  and  with  a  noble  Fife 
 Did  fear  lefs  Courage  into  them  infpire. 
 So  that  with  Him  they  Traveled  on  apace, 
 'Andy  flighting  Danger s,  ran  a  glorious  Race. 
 
 Their  Race  k  run ;   and  now  they  are  at  Reft. 
 But  how  an  we  poor  Travellers  difirefs'd! 
 By  Doubts  and  Fears  how  tojjed  too  and  fro  I 
 What  Thorns  and  Brambles  in  our  Way  do  grow  i 
 
 0  what  did  they,  when  they  were  Pilgrims  here, 
 Here  fee,  obfervc,  mark  well ;  and  do  not  fear. 
 Here  we  foali  learn,  like  them,  to  win  the  ?rize3 
 If  we}  like  them,  can  but  the  World  defpife. 
 
Append, 
 
 a.93 
 
 Mioimm 
 
 ix 
 
 rrrrmr 
 
 COLLECTION 
 
 Q     F 
 
 Several  Small  Pieces, 
 
 BOTH    IN 
 
 PROSEandVERSE, 
 
 NUMBER    L 
 
 Of  the  Contempt  of  the  World, 
 
 A  Dialogue  between  a  Senior  and  ^Novice 
 in   C  H  R  1 3  T?i   School 
 
 Novice."]  fPlllllliSB  O  S  T  dear  Father,  I  beg  and 
 
 befeech  you,  Thar,  for  the 
 Love  of  Chrift  Jefus,  having 
 a  diligent  Regard  to  me,  you 
 would  be  pleafed  now  to 
 Teach  me  thofe  Doctrines 
 and  Practices,  that  are  neceffary  for  my  eter- 
 nal Salvation  ;  that  you  would  alio  with  a  ftrit^:  and 
 fcvere  Eye,  corredt  my  Exceffes  and  Wandfings ; 
 would  feafofiably  apply  Remedies  to  my  Paffions, 
 
 Y  3  an(* 
 
394  RultS  tO  Liteabcto  tllC  EJUcult)  Append- 
 
 and  inward  Difeafes;  and  if  you  know  of  any  good 
 Examples,  would  not  refufe  to  propound  them  to  me 
 for  my  Imitation.     Seeing  that  for  this  End,  I  have 
 refolved  to  forfake  the  World,  and  the  Things  that  are 
 In  the  World  ;  that  fo  living  as  one  that  is  dead  to  the  , 
 World,  I  mavy  more  fully  know  and  perform  the  Will 
 of  God  \  may  live  more  fecureiy,  in  holy  SequeilratW 
 on,  from  the  Perils  of  Temptations ;  and  finally,  the 
 Race  of  this  Life  being  ended,  may  with  all  Chrifl's 
 Faithful  Ones,  come  to  receive  the  promifed  Reward 
 pf  everlafting  Happinefs,  according  to  the  Riches  of 
 his  infinite  Mercy.     For  I  intend  for  the  future,  to 
 order  my  whole  Life  to  the  Service  of  God  3  and  to 
 finim  the  fmall  Remainder  of  my  Time,  in  a  con- 
 ftant  Attendance  on  the  great  Things  that  make  for 
 Peace.     W7herefore  I  am  ready  to  undergo  every  La- 
 bour, and  to  acquiefce  in  your  Admonitions,  as  alfo 
 to  be  Obedient  to  the  Ordinances  of  the  Elders,  for 
 my  Welfare  and  Spiritual  Progrefs  fet  forth,  as  it  be- 
 comes a  Novice,  and  as  the  State  of  my  holy  Pro- 
 feffion  requires. 
 
 Senior.']  I  gladly  hear  what  you  fay  :  And  if  I  can 
 be  any  wife  Serviceable  to  Aflift  you,  be  afTured,  I 
 will  do  what  you  ask.  May  the  Grace  of  the  Ho- 
 ly Spirit  be  now  with  me,  that  my  Lips  may  utter 
 forth  fuch  Things  as  are  worthy  and  fir,  fo  as  our 
 Difcourfes  together  may  be  both  pleafing  to  God, 
 and  profitable  to  our  Neighbours.  For  as  much-  as 
 the  greateft  Art  of  Teaching,  is  duly  and  in  a  right 
 Manner  to  bring  forth  fuch  Doctrines  as  are  right, 
 and  to  confirm  the  fame  with  Sacred  Teftimonies. 
 And  now  I  long  to  be  talking  with  You  fome  Things 
 about  God,  and  God's  Servants;  that  fo  you  may 
 receive  Refremment,  and  the  Increafe  of  Gmce,  by 
 this  manner  of  devout  Conference.  I  trull  alfo  in 
 the  Lord  Jefus,  that  his  Compaffion  will  not  be  want- 
 ing to  us,  who  now  call  upon  him,  forafmuch  as  he 
 
 hath 
 
Append.        toljile  toe  ate  in  if.     «  -     295' 
 
 hath  gracioufly  promis'd  his  Prefence  to  thofe  that  fhall 
 confer  together  concerning  him,  faying,  Where  two 
 or  three  are  met  together  in  my  Name,  there  am  I  in  the 
 midsl  of  them,  Matt,  xviii.  2.  .And  hence  it  was,  that 
 when  Two  of  his  Difciples  were  once  walking  toge- 
 ther on  the  Way,  and  were  fpeaking  of  him,  he  ap- 
 pear^ to  them  in  the  Form  of  a  Stranger,  and 'faid, 
 What  manner  of  Communications  are  thefe,  which  ye  have 
 pne  to  another,  as  ye  Walk,  and  are  Sad.  And  they  faid 
 Unto  him,  Concerning  Jefus  of  Na&areth. 
 
 See  here  after  what  manner,  the  Gracious  Lord 
 prefented  himfelf,  to  thofe  that  were  Sorrowful  for 
 his  Sake.  And  becaufe  they  were  not  difcourfing 
 pf  Worldly  Matters,  but  of  Qbtlft,  and  of  the  Fads 
 relating  to  him;  therefore  obtain'd  they  to  be  Com- 
 forted, and  to  be  inftru&ed  likewife  in  the  Scrip- 
 tures of  God.  And  prefently  we  find,  that  they 
 are  fo  vehemently  Enkindled  and  Enflamed,  with 
 the  Love  of  the  dear  Saviour  Chrift ;  that  being 
 with  his  fweet  delicious  Difcourfe  wonderfully  En- 
 lightened, they  faid,  Did  not  our  Heart  Burn  within 
 us,  whilti  he  was  freaking  with  us  on  the  Way  I 
 
 For  Good  Difcourfe  doth  Warm  the  Soul,  and 
 Godly  Conferences  fet  on  Fire  the  Hearts  of  devout 
 Chriftians,  with  the  Love  of  the  Heavenly  Things, 
 and  caufe  the  Fruits  pf  Divine  Grace.,  to  fprout  forth 
 in  Virtuous  Deeds :'  But  vain  Difcourfes  corrupt 
 good  Manners,  lofe  the.  Grace  of  God,  quench  De- 
 votion, defile  the  Confcience,  and  fcandalize  the 
 Brethren.  Let  us  therefore  pray  God,  that  he  may 
 lift  up  the  Light  of  his  Countenance  upon  us,  and 
 keep  us  from  every  evil  Work,  and  every  idle  Word. 
 And  let  us  fit  now,  with  Mary  MagdaUn]  at  the  Feet 
 of  Jefus,  to  hear  his  Word,  which  is  able  to  fitve  our 
 Souls:  And  in  all  our  A6b,  let  us  henceforth  tend 
 always  to  God's  Will  and  Pleafure. 
 
 Y  4  Novice^] 
 
296'  Rules 'to  lite  abok  \\\?  aaiorto  Append. 
 
 Novice.']    You  have   Eftablifh'd   and    Comforted 
 *ne,  and  have  Instructed  me  with  Excellent  Sayings 
 and  Examples.     Would  to  God,  that  I  could  keep 
 my  Ways,  fo  that  I  might  not  offend  in  my  Tongue! 
 Would  to  God,  that  all  my  Ways  were  directed  al- 
 ways, as  in  the  Sight  of  my  God.     But  pray,  dear 
 Sir,  let  it  not  be  troublefome  to  you,  to  Anfwer  to 
 my  Queries.    Tell  me,  I  pray,  in  the  firft  Place, 
 How  may  any  one  arrive  ac  the  perfect  Contempt 
 pf  the  World,  and  become  a  true  Difciple  of  Chrift  * 
 For  I  obferve,  there  are  many  who  pretend  to  quit 
 the  World,  and  yet  are  ftill  as  much  in  it  as  ever; 
 and  forne  alfo,  that  really  quit  it,  who  yet  return 
 kack  into  it  again.    Some  grow  Faint  and  Cold  after 
 a  little  while;  yet  itill  continue  on  in  the  Form, 
 without  the  Spirit  or  Life  of  Religion;     Thefe  go 
 to  Church  with  others,  and  make  there  the  fame 
 (if  not  even  a  greater)  Appearance  ;•  but  they  tafte 
 yjot  the  Grace  of  Devotion.    Their  firft  Fervour  is 
 worn  out,  and  they  are  fallen  as  it  were  afleep,  ha-*. 
 ving  little  or  no  Senfibility  of  the  Divine  Life  rer 
 maining  in  them.     Some  moreover,'  I  behold,  that 
 have  been  much  retired  and  drawn  Inwards,  who; 
 have  afterwards  fuffer'd  themfelves  to  wander  Out- 
 wards, and  by  Degrees,  to  Aide  even  into  Licenti- 
 ous fnefs.    I  befeech  you  therefore^  of  all  Pity,  not  to 
 faffer  me  to  go  aft  ray  out  of  the  Way  of  Chriftian 
 Perfection  $  but  to  teach  me  clearly,  what  I  am  to 
 Avoid,  and  what  I  am  to  Hold  to. 
 
 Senior.']  A  good  Difciple,  is  ready  always  to  reft  in 
 the  Counfel  of  his  Mafter ;  nor  will  he  raftily  pre* 
 fume  to  do  any  thing  againft  his  Advice,  Or  Senti- 
 ment. Thus  he  preferyes  .Humility,  fulfils  Obedi- 
 ence, obtains  Grace,  holds  fail  Peace;  guards  Gonfci- 
 ence,  and  increafes  to  himfeif  Glory.  For  he  that 
 3  i  Jdeth  his  Ear  to  Wifdom  in  the  beginning,  and  so 
 Dofuine  in  th*  Years  pf  his  Youth,  lhafi  not  eafily 
 
 *  :  i      gO 
 
Append.        totjile  tue  are  in  it 297 
 
 go  aftray ;  but  fhall  rejoice  in  the  End,  after  a  fhort 
 Labour  concluded ;  yea,  in  a  Bleffed  End  fhall  his 
 Joy  be  crown'd.  And  fo  much  greater  (hall  his  Pro- 
 ficience  be  in  the  Chriftian  Virtues,  and  fo  much  Wi- 
 fe r  fhall  he  become,  as  he  fhall  more  humbly  Sub- 
 mit himfelf  to  his  Superiors,  for  God's  fake.  For  the 
 Tree  which  is  to  grow  upwards,  muft  fhoot  its  R  oot 
 downwards,  that  it  fall  not.  Be  not  therefore  dif- 
 mayed,  O  young  Man,  with  a  fudden  Fear,  but  in 
 God  place  thy  firm  Truft,  relinquifli  thine  own  Will, 
 and  fubjed  thy felf  in  true  Humility.  The  Lord  will 
 be  at  thy  Side,  even  the  Lord  will  be  near  untti 
 thee,  and  compafs  thee  about ;  He  who  protected! 
 fuch  as  walk  id  Simplicity,  and  revealeth  his  Secrets 
 to  the  Humble  and  the  Meek. 
 ;  Novice.]  O  that  it  were  thus  with  me !  Well,  I 
 have  begun. 
 
 «    Senior.']  But  that  you  may  the  better  perfevere  in 
 Good;  refufe  not  from  your  Betters  to  take   In- 
 struction ;   from  good  Livers  receive  the  Rule  of 
 Living  ;  from  the  moft  Learned  in  the  School  of 
 Chrift  fearch  out  Wifdom  y  from  the  Experience 
 feek  for  Counfel ;    and  with  the  Devout  be  Conver- 
 fant,  and  entertain  with  them  Difcourfes  concerning 
 Heaven  and  heavenly  Matters.     And  if  you  mall  fee 
 any  err  from  the  Way  of  Truth,  and  go  back  after 
 Satan,  and  the  World,  do  not  Imitate  them  who 
 perifh  in  their  own  Wills-  but  let  there  be  in  you  a 
 continual  Emulation  of  the  Godly  and  the  Devout. 
 Crowd  not  after  a  Multitude  ;   but  feek  to  be  faved 
 with  a  Few,  who  enter  in  by  the  narrow  Gate  to 
 Life :  For  broad  and  fpacious  is  the  Way  which  leads 
 to  Deftrn&ion*   and  according  to  the  Teftimony  of 
 Chrift  himfelf,- they  are  many  that  go  in  thereat. 
 Wo  unro  them  that  depart  from  the  Lord  Qqd,  and 
 /eturri  back  into  Egypt ;  that  is,  into  the  World  which 
 is  Darkne'd  with  Sin,  that  th^y  may  there  feed,  and 
 4  \A  ,; :.i  f'lfti'to  pamper 
 
3  9§  R*Ueg  tolibe  abobe  the  ffltolti  Append, 
 
 pamper  their  Flefh,  which  is  foon  to  Perifh.  But 
 bleffed  is  the  Man  who  feareth  the  Lord,  and  in  his 
 Law  Meditateth  both  Day  and  Night,  that  he  may 
 walk  in  his  Ways,  and  tread  his  Paths. 
 
 And  moreover,  our  Gracious  Lord  doth  not  for- 
 f  ike  his  Own,  but  even  as  a  good  Shepherd,  fo  Com- 
 forteth  he  his  Sheep,  which  hear  his  Voice,  and  fol- 
 low him  even  unto  the  Death;  choofing  rather  to  die 
 In  the  Battle  of  Temptation,  than  to  Confent  unto 
 Sin,  or  fhamefully  to  turn  back  to  the  World  again. 
 For  unto  fuch  he  hath  faid,  Fear  not,  little  Flock ;  for 
 it  is  your  Father  s  pood  Pleafure  to  give  ym  a  Kingdom. 
 What  Reafon  of  bear  is  there,  if  we  are  under  fuch 
 a  Shepherd,  and  Fight  for  an  eternal  Kingdom,  which 
 he  hath  promifed  to  give  :  Since  what  he  hath  pro- 
 mis'd,  he  doubtlefs  will  perform.  Neither  hath  he 
 promis'd  only  the  Donation  of  future  Joys,  in  Con- 
 sideration of  the  Contempt  of  this  World  ;  but  even 
 in  this  prefent  Time  iikewife,  doch  he  give  to  fuch 
 as  ferve  him,  the  Comfort  of  the  Holy  Ghoft ;  which 
 is  much  better  and  fweeter,  than  all  the  Joy  and 
 Mirth  of  the  World.  For  oftentimes  into  them  that 
 Pray,  this  Spirit,  fent  of  him,  infufes  the  Grace  of 
 Devotion ;  and  to  them  that  Medirate  on  God's  Law, 
 he  opens  the  Light  of  Underftanding  :  That  the 
 Sweetnefs  of  the  Spirit  being  once  tailed,  the  Flefri 
 and  the  World  may  grow  Vile,  and  of  no  Account. 
 Whence  to  them  who  perfe&ly  renounce  the  world- 
 ly Life,  the  Lord  faithf  Ev,ery  one  who  flail  leave  Houfe, 
 or  Brethren,  or  Sifitr,.  or  Father,  or  Mother,  or  Fields,  for 
 my  Name 's  fake;  flail  receive  an  Hundredfold,  and  flail 
 fojfcfi  Life  everlajling. 
 
 But  forafmuch  as  there  are  many,  even  among 
 thofewho  have  morefolemniy  Renounced,  the  World, 
 that  feek  after  vain  Confolations,  and  run  out  into 
 thofe  Things  that  are  Wifhmt,  by  a  Converfion  of 
 their  Wills  inoft  ftrange  and  abiiird  \  therefore  they 
 
 '■  '  do. 
 
Append.        tnliiie  tee  are  in  if*  299 
 
 do  not  inwardly  feel  the  Grace  of  Devotion,  nor 
 are  they  fitted  to  receive  the  Heavenly  Illumina- 
 tion.   It  is  then  the  fafeft  State  wherein  to  pleafe 
 God,   and  preparatory  of  greater  Grace  and  Glo- 
 ry, to  fhun  the  World,'  to  leave  ones  Friends,  to  de- 
 fpife  Temporals,  to  take  up  a  more  ft  rid  Life  •  to 
 Renounce  Self-propriety,  to  live  under  Obedience, 
 to  be  diligent  in  Labours,  and  to  mortifte  the  Flefti 
 with  Watching  and  with  Failing;  to  give  ones  felf 
 up  to  Reading  and  Prayer,   to  wreftle  daily  againft 
 Temptations  and  Vices;  to  loath  the  Things  Prefenr, 
 to  long  after  the  Eternal ;  inftantly  to  feek  the  Grace 
 of  God,  and  having  found  it,  to  keep  it  with  all  Di- 
 ligence and  Vigilance;  to  think  meanly  of  ones  felf, 
 readily  and  gladly  to  lay  out  ones  Service  upon  others, 
 and  yet  at  the  fame  time,  to  ftudy  to  pleafe  God  on- 
 ly ;  to  do  all  that  is  poffible  to  make  ones  Converfad- 
 on  both  ]Eafy  and  Edifying  among  Chriftian  Friends, 
 that  there  be  no  manner  of  Complainings  or  Stri- 
 vings, and  firmly  to  perfevire  unto  the  End  in  ones 
 Holy  Purpofe,  and  in  the  longing  Defire  and  Refo- 
 lution,  of  preffing  aft^r  the  Prize  of  our  moft  High 
 Calling. 
 
 Thefe  are  the  Counfels  of  the  Elders  that  are 
 gone  before  us;  and  thefe  are  the  Paths  wherein 
 they  have  walked.  Thefe  are  the  Things,  my  good 
 Child,  that  belong  to  a  true  pifciple  of  Chrift  jefus: 
 Thefe  lead  the  Servant  of  God  infallibly  to  the  Ce- 
 leftial  Kingdom.  Whence  the  moft  kind  and  graci- 
 ous Mafter  did  thus  Addrefs  himfelf  to  his  ElecF  Dif- 
 ciples,  at  his  Laft  Supper,  faying,  Ye  are  they  which 
 have  C  G  NT  I N  U  E  D  with  me  in  my  Temptations  : 
 And  I  appoint  unto  you  a  Kingdom,  even  as  mj>  Father 
 hath  appointed  unto  me^  that  ye  may  Eat  and  Drink  at  my 
 Table  in  my  Kingdom. 
 
 Novice.']  I  am  mightily  pleas'd  with  the  Words  I 
 have  at  this  Time  heard.    For  with  thefe  I  am  Com- 
 forted 
 
3oo  Ernes  to  JLitir  aiicme  tU  mo;\b  Append. 
 
 forted  and  made  Strong,  through  your  means  in  the 
 X^ord  ;  And  with  Joy  do  I  look  unto  the  Hope  of 
 Eternal  Life,  for  which  I  am  labouring.  Since  the 
 Sufferings  of  this  prefent  Life,  are  no  wife  worthy 
 to  be  compared  with  the  future  Glory,  which  fhali 
 be  revealed  in  us.  And  verily  they  that  ferve  God, 
 have  not  only  a  Profpe6t  of  future  Happinefs,  but 
 are  really  Happy  already  ;  it  is  even  now  well  with 
 them  ;  but  the  greater  Things  that  are  laid  up  for 
 them  in  the  World  to  come,  none  is  able  to  exprefs. 
 For  unto  the  Faithful  of  God,  all  Things  work  to- 
 gether for  Good  :  Things  prefent,  and  Things  to 
 come,  confpire  to  com  pleat  their  Bieffednefs. 
 
 Which  being  fo,  1  earneftly  beg  the  Favour  of 
 you,  my  good  Father,  that  you  with  the  Holy  Scrip- 
 tures, would  pleafe  to  Confirm  my  wavering  Soul ; 
 And  if  that  you  are  acquainted  a'fo  with  any  good 
 Examples,  of  thefe  latter  Times,  you  cannot  better 
 Gratifie  rne,  than  to  impart  the  fame  to  me.  For 
 though  I  have  heard  a  great  many  famous  Deeds 
 of  the  Ancient  Saints,  fain  would  I  yet  hear  Tome- 
 good  Things  of  the  Modem  ones.  But  neverthe- 
 lefs,  I  am  defirous  in  the  firft  Place,  to  be  inftrucV 
 ed  of  you  concerning  the  Lets  and  Obftacles  which 
 hinder  or  retard  the  Spiritual  Progrefs :  That  fo  I 
 may  be  able  to  {land  againft  the  Deceits  of  the  Ene- 
 my, and  with  an  inoffenfive  Foot  to  tread  the  Paths 
 of  the  Juft. 
 
 Senior.']  The  State  of  Christians  is  Great  and  Ho- 
 ly, if  it  be  well  kept ;  that  is,  Would  every  one; 
 fo  Live,  as  the  Rule  teaches,  and  as  the  Pattern  de- 
 monftrates.  None  yet  is  fecure,  none  is  to  be  ac- 
 counted of  as  a  Spiritual  Perfon,  becaufe  hjs  Con- 
 versation is  with  the  Godly  and  Spiritual,  or  becaufq 
 he  diligently  attends  the  Service  of  the  Church,  ancj 
 is  a  frequent  Hearer  of  God's  Word ;  but  becaufe 
 lie  endeavours  whk  al!  his  H?art  tq  fulfil  w,hat  he 
 
 has 
 
Append.        Volute  tirt  ate  in  it,  301 
 
 has  promis'd,  and  fails  not  to  do  what  he  ought. 
 But  if"  at  any  time  it  happen,  that  he  flips  through 
 Frailty,  or  is  overcome  with  any  Temptation,  or  is 
 mov'd  with  any  Paffion;  prefently  let  him  ftudy  how 
 he  may  be  fet  Right  again,  let  him  Grieve  heartily, 
 acknwoledge  his  Guilt  unfeignedly,  and  not  by  ex- 
 cufing,  increafe  his  Fault ;  but  in  craving  Pardon, 
 let  him  Humble  himfelf  fweetly,  and  of  his  own  Ac- 
 Cord,  that  fo  God  may  have  Mercy  upon  him.  For 
 the  moft  Gracious  Lord,  let  him  be  never  fo  much 
 offended  and  flighted,  yet  is  prefently  appeas'd  with 
 the  Mournings  and  Prayers  of  confefling  Penitents  j 
 according  to  what  Holy  David  witneffes,  he  being 
 then  himfelf  fueh  a  Penitent,  faying,  A  broken  and 
 contrite  Hearty  O  God,  fo  alt  thou  not  deffife.  Pfal.  li.  17. 
 
 With  all  thy  Might  therefore,  ftretch  out  thyfelf 
 to  the  Interiour  and  Spiritual  Things;    forgeting 
 thofe  that  are  behind,  and  that  are  of  this  World.  Do 
 hot  look  to  weak  Chriftians  -y  nor  draw  a  Standard 
 from  the  Remifs,  the  Slothful  and  the  Infirm :  But  at- 
 tend to  what  thou  earned  for,  and  to  what  thou  art 
 obliged  to.    I  fay,  be  Attentive  to  this  continually; 
 and  be  fure  always  both  to  look  and  prefs  Forwards. 
 For  he  who  is  willing  to  make  a  good  Progrefs, 
 rnuft  begin  every  Day  anew,  and  muft  not  fiart  from 
 any  Labour,  or  fufFer  any  Time  idly  to  pafs  away, 
 there  is  not  a  more  ridiculous  Abfurdity,  than  for 
 one  to  count  a  great  many  Years  of  his  Converfi* 
 on  ;  or  to  Glory  in  poifeffing  the  Light  of  the  Go- 
 fpel ;    or  to  boaft  in  being  of  a  purer  Society  and 
 Profeffion  than  others.     Be  not  carry 'd  away  with 
 the  Thoughts  hereof,  or  delighted  with  any  Pre- 
 rogatives,   or  peculiar  Favours,    which  you  may 
 think  yourfelf-  to  Enjoy  :    But  ponder,  and  ponder 
 again,  how  far  you  are  ftill  from  the  true  Virtues 
 of  Chrift  ;  and  diligently  examine  your  own  Heart, 
 to  make  a  thorough  Difcovery  of  all  that  Superfluity 
 
go3  Bales  to  Lite  abofre  tl?e  2Ho?lD  Append 
 
 of  Naugrinefs  and  Filth,  which  is  there  ftill  remain- 
 ing. For  whoever  thinketh  well  of  himfelf,  decei- 
 ved! his  own  felf :  Since  by  Haughtinefs  the  Grace 
 of  Chrift  is  loft  \  and  the  good  Things  which  have 
 been  a  long  while  in  Gaining,  are  frequently  fnatch'd 
 away,  as  in  a  Moment. 
 
 Fear  therefore  the  hidden  Judgments  of  God,  fe- 
 verely  difcufs  all  thy  Works,  feek  not  after  too  high 
 Things,  neither  pry  thou  into  fuch  as  are  Curious 
 or  Secret*  but  think  conftantlyon  thofe  which  God 
 hath  commanded  thee.  And  fo  long  as  thou  art  in 
 this  Body  of  Sin,  fee  thou  prefume  not  to  promife 
 thyfelf  either  Security  from  Temptations,  or  Reft 
 from  Labours,  but  like  a  Valiant  Soldier,  fight  a- 
 gainft  thy  Ghoftly  Enemies,  till  thou  (halt  receive 
 a  Crown  of  Glory.  Hold  faft  the  Shield  of  Pati- 
 ence, in  every  Temptation  and  Tribulation,  with 
 an  Heart  unmovable  ;  that  fo  with  the  Apoftle 
 Paul,  thou  mayeft  in  the  Hour  of  Death  be  able  to 
 fay,  I  have  Fought  a  good  Fight,  I  have  Finijhed  my 
 Courfe,  I  have  kept  the  Faith  ;  henceforth  there  is  laid  up 
 for  me  a  Crown  of  Right eoufnefs,  which  the  LO  R  D,  the 
 righteous  Judge,  Jhall  give  at  that  Day. 
 
 And  indeed  our  Lord  Jefus  Chrift,  fent  not  forth 
 his  Apoftles  to  feek  Temporal  Honours,  and  Con- 
 veniences for  the  Body,  but  to  bear  the  Crofs,  and 
 to  thwart  the  Inclination  of  their  own  Will.  Whence 
 he  exhorteth  his  Followers  in  this  Manner,  If  any 
 Man  will  come  after  me,  let  him  deny  himfelf  and  take 
 Up  his  Crofs,  and  FO  LLOW  ME. 
 
 Put  on  therefore  the  Armour  of  God,  and  be  in 
 a  conftant  Readinefs  for  the  Battle ;  forafmuch  as 
 they  are  many  and  mighty,  which  War  againft  thee^ 
 by  the  Triple  League  of  the  Flefh,  the  World  and 
 the  Devil,  againft  the  Servants  of  Chrift  ;  that  ceafe 
 not,  either  by  Night  or  by  Day,  to  Attack  the  Faith- 
 ful, and  fuch  as  are  willing  to  ferve  the  Lord  who 
 
 hath 
 
Append*        toliile  toe  ate  ...in- it* 
 
 303 
 
 hath  Redeemed  them.  But  be  not  thou  afraid  of 
 them,  my  Son,  neither  do  thou  liften  to  them  •  nor 
 do  thou  believe  them  at  all,  whatever  they  fay.  Let 
 them  make  never  fo  fine  Pretences,  let  them  fuggeft 
 to  thee  nothing,  but  what  feems  moft  Plaufible  and 
 Fair;  mind  them  not  at  ail,  give  them  not  the  leaft 
 Encouragement^  nor  confent  to  them  in  any  Thing 
 whatfoever;  but  Hand  upon  thy  Guard,  for  they 
 Parley  with  thee  Deceitfully,  that  they  may  Enfnare 
 thee,  and  Catch  thee  unawares,  to  the  End  they 
 may  but  fet  thee  at  a  Diftance  from  God,  and  fo 
 bring  upon  thee,  at  la  ft,  all  manner  of  Mifchief. 
 
 Wherefore  Watch  thou  in  Prayer,  and  humbly  be- 
 feech  the  Aid  of  God,  againft  the  Devil's  Snares, 
 and  follow  the  Advice  of  good  experiencd  Chri- 
 ftians,  that  the  Temptation  may  not  be  too  hard 
 for  thee,  and  that  the  World  may  not  again  Allure 
 and  Entangle  thee.  .  Have  therefore  in  thy  Mind, 
 that  which  is  written  in  the  Revelation  of  Jefus 
 Chrift,  for  the  Confolation  of  his  Soldiers  fighting 
 in  the  World  :  Him  that  over  com  eth,  'will  I  make  a  Pil- 
 lar in  the  Temple  ef  my  God ;  and  l^iU  give  him  to  Eat 
 of  the  Tree  of  Life,  which  is  in  the  midff  of  the  ParaJife  of 
 God, 
 
 THE 
 
_ 
 
 go4  foules  to  Hfoe  abctoe  tfre  SBozio  Append 
 
 HIDDEN  MANNA; 
 
 BEING    AN 
 ENCOURAGEMENT 
 
 T  O    T  H  E 
 
 SPIRITUAL  PROGRESS; 
 
 I  N    A 
 
 Letter  to  a  well-difpofed  Friend. 
 
 NUMBER    II. 
 
 Dearest  Brother, 
 
 .^jbfSsSfSJpM  Willingly  Divide  with  thee,  whatever 
 j|e*  t  *!?  Good  c^e  Lord  may  impart  at  any  time 
 1*  I  ?&  to  his  poor  Servant.  I  am  Poor  and  a 
 l&&&ii t  BeSSar  5  but  I  hope  that  the  Lord  will 
 f>w*rty&v-  be  Careful  of  me,  and  ot  thee  too. 
 Whence  I  befeech  his  Clemency,  that  there  may  be 
 to  us  one  common  Alms  from  the  Beunty  of  his 
 Table. 
 
 To 
 
Append.       •  fajtrfle  toe  are  in  it.  305 
 
 To  Day  the  Lord  came  to  meet  his  Beggar,  with 
 the  molt  fweet  Bread  of  Heaven.  Into  my  Ears  a 
 Speech  exceeding  Savoury  and  Gracious  was  poured 
 in.  The  Leffon  out  of  the  holy  Revelation  was  found- 
 ed forth:  But  of  a  Multitude  of  fo  great  Myfteries 
 as  I  heard,  I  have  been  only  able  to  keep  one  fhort 
 Verficie.  More  I  am  not  fufficient  to  comprehend  : 
 neither  are  the  Words  few  which  remain  obfcure  and 
 uncomprehended. 
 
 It  was  the  Lord's  Gift,  that  fomething  both  Con- 
 cife  and  Savoury  fhould  be  communicated,  whereby 
 the  Affection  might  be  attracted:  O  that  he  would 
 like  wife  give  Light  and  Grace,  whereby  this  may  be 
 opened  to  the  Underftanding.  For  however  Plain 
 and  Manifeft  it  may  appear  to  them  that  are  Spiritu- 
 al, yet  to  them  that  are  Carnal  it  abides  hid. 
 
 I  will  therefore  that  you  participate  with  me  of 
 this  Gift.  For  then  are  we  truly  infeparable  Com- 
 panions, when  the  AfFe&ions,  Defires  and  Aims  of 
 both  are  in  Chrift  united ;  fo  that  we  affect  and  re- 
 Hfh  one  Thing,  defire  and  feek  for  one  Thing,  aim 
 and  tend  to  one  Thing  only. 
 
 Lay  clofe  now  your  Ear,  and  liften  diligently  to 
 what  founds  with  men  admirable  Sweet nefs.  It  faith; 
 He  that  hath  an  Ear  let  him  hear  what  the  Sprit  faith  un- 
 to the  Churches ,  To  htm  that  overcometh,  will  I  give  to  eat 
 of  the  Hidden  Manna;  and  I  will  give  him  a 
 white  Stone,  and  in  the  Stone  a  new  Name  written, 
 which  no  Man  knoweth,  faving  he  that  receiveth  it. 
 
 II.  Heareft  thou  now,  my  Brother,  the  Heavenly 
 
 Voice?  O  that  it  might  reach  alfo  the  Internal  hear- 
 ing of  our  Hearts,  that  we  might  feel  the  Might  of 
 its  Virtue.  It  is  a  Living  Saying,  and  worthy  of  all 
 Acceptation.  O  how  Heavenly  is  the  Voice  which 
 titters  nothing  Earthly  !  Which  if  the  Flefh  receive 
 not.  let  the  Spirit  receive  ;  and  if  the  Flefh  under- 
 
 Z  ftand 
 
go6  Riiieg  to  Litie  afaofre  tin  aao^ip  Append, 
 
 ftand  not,  let  the  Spirit  underftand ;  for  as  much  as 
 this  whole  Saying  is  full  altogether  of  Spirit.  The 
 Words ,  faith  Chrift,  which  I  [peak  are  Spirit  and  Life. 
 Now  it  is  Spirit  which  vivifies  and  quickens  •  Flefh 
 profits  nought. 
 
 He  that  is  Outward,  Carnal,  Wandring,  and  is  in 
 himfeif  lifted  up,  being  without  the  Sprit ,  is  no  wife 
 capable  hence  of  having  a  Senfe  of  the  Secrets  of 
 Divine  Revelation ;  if  we  may  at  leafl:  credit  the  At- 
 teftation  of  St.  ?aul3  who  faith  ;  The  Natural  or  A- 
 nimal  Man  receiveth  not  the  Things  of  the  Spirit  of 
 God  3  for  they  are  Foolifhnefs  unto  him:  neither  can 
 he  know  them3  becaufe  they  are  Spiritually  difcerned. 
 
 Chrift  therefore  fpeaketh  here  to  Spiritual  Perfons, 
 who  by  the  Spirit  mortify  the  Deeds  of  the  Flefh, 
 who  have  a  perfe&  Hatred  for  the  World,  and  who 
 reject  with  difdain  the  malignant  Counfels  of  the  De- 
 vil. For  fuch  of  thefe  having  received  the  firft  Fruits 
 of  the  Spirit,  cannot  be  ignorant  what  this  Hidden 
 Manna  is  •  for  by  Tafting  rather  than  by  Reading  or 
 Hearing,  have  they  learnt  it. 
 
 This  Manna  now  is  given  to  the  Beloved  Children, 
 who  ferving  the  Father  out  of  a  Filial  Love,  ftudy 
 to  be  always  doing  his  Will,  and  advancing  his  Glo- 
 ry. And  if  you  be  not  averfe  to  receive  what  I  of- 
 fer, know  that  by  the  Manna  here  Promifed,  is  noe 
 meant  only  Somewhat  to  be  given  to  the  Overcome 
 ers  Hereafter  ;  but  that  it  expreffeth  alfo  the  Interi- 
 our  Sweetnefs  of  the  Mind,  or  the  Confolation  of 
 the  Saints  in  This  Life. 
 
 A  very  fit  and  congruous  Senfe  may  therefore  be 
 given  to  thefe  Words:  viz*  To  him  that  overcometh  will 
 I  give  the  Hidden  Manna:  As  thus,  To  him  that  flight- 
 eth  Carnal  Confolation  will  I  give  the  Spiritual :  To 
 him  that  reje&eth  the  Earthly  and  Outward  Goods 
 will  I  give  the  Heavenly  and  Inward,  even  the  Gifts 
 and  Graces  of  my  Spirit;  which  by  their  intrinflck 
 
 Meris 
 
Append.       totjite  tue  are  m  u*  307 
 
 Merit  do  infinitely  exceed  all  other  Delights  and 
 Enjoyments.  Which  are  alfo  both  by  Quality  and 
 Quantity  fuch,  as  no  Man  is  ever  worthy  of  knowing* 
 unlefs  he  firft  have  learnt  to  Contemn  all  vain  and 
 fordid  Solacements.  For  it  is  written :  A  Bnttijh  (or 
 Animal)  Man  knovjeth  nots  neither  doth  a  Fool  under-* 
 ft  and  thife  Things. 
 
 III.  Now  as  in  the  Typical  Defart  God  rained 
 down  ^Manna  from  Heaven  on  the  Children  otlfrael} 
 fo  in  like  manner  doth  he  now  pour  down  on  his 
 Spiritual  Children,  the  true  Myftical  Ifrael,  the 
 Grace  of  Internal  Confolation,  thereby  to  fortify 
 them  againft  Temptations. 
 
 The  jjraelties  were  nourifhed  with  this  Food  as 
 long  as  they  were  in  the  Wildernefs,  even  till  they 
 arrived  to  the  Land  of  Promife  *  and  as  long  as  the 
 Eled:  are  Sojourners  in  the  World,  lb  long  are  they 
 cherifhed  with  the  Bread  of  Life  and  Underftanding;. 
 till  the  Body  being  depofked  they  enter  the  Land  of 
 the  Living. 
 
 And  when  they  began  to  eat  of  the  Fruits  of  that 
 Land,  prefently  the  Manna  failed  :  And  when  the 
 Saints  ftall  be  taken  up  into  the  Glory  of  Bleffednefs, 
 from  thence  forward  they  fhall  not  want  to  be  re- 
 frefhed,  after  our  manner,  with  Spiritual  Aliment. 
 
 Yet  neverthelefs  it  is  One  Bread  which  feeds  An- 
 gels and  Men :  The  Saints  in  Glory,  and  the  Travel- 
 lers in  Grace. 
 
 But  that  which  moveth  me  not  a  little,  isthat  ma- 
 ny Complain  that  this  Manna  doth  fail  them :  And 
 alfo  that  many  who  have  been  accuftomed  to  be  re- 
 freflied  therewith,  have  loft  the  Savour  of  it.  What 
 other  Caufe  is  there  of  this  Aridity,  and  of  this  Infi- 
 pidnefs  of  yours,  but  that  you  are  returned  again  to 
 the  beggarly  and  weak  Solacements  of  the  World  ? 
 
 • 
 
 Z  z  Re- 
 
go3  -luicg  tQlibe  abQte  tl)egflO?tt)  Append, 
 
 Remember  your  going  forth  out  of  the  World,  and 
 your  molt  folemn  Renunciation  of  all  its  Pomps  and 
 Vanities.  Let  this  Day  of  your  going  forth  out  of  My- 
 ftical  Egypt  be  unto  you  for  a  Memorial  of  the  Lord's 
 Name^and  let  it  be  had  in  everlafting  Remembrance, 
 for  the  fake  of  your  first  Love;  Be  watchful,  and  ftreng- 
 then  the  Things  that  remain,  that  are  ready  to  Die. 
 
 There  is  no  doubt  but  the  Hand  of  the  Lord  was 
 with  you  at  the  firft,  when  he  brought  you  forth  out 
 of  the  Houfe  of  Spiritual  Bondage ;  otherwife  yott 
 had  been  yet  in  the  World,  and  of  the  World. 
 
 Where  is  then  that  firft  Spirit,  that  primitial  Zeal, 
 that  firm  Intention,  that  unmoveabie  Refolution, 
 that  Love  ftrong  as  Death? 
 
 How  is  it  that  you  are  now  weary  of  your  Jour- 
 ney ?  Why  fit  you  down  fo  heavy  and  full  of  Com- 
 plaint, as  finking  under  your  Burthen  ?  And  whereas 
 you  ought  for  the  Time  and  Years  that  you  have 
 been  Travelling,  to  have  been  able  to  prefent  to  o- 
 thers  of  the  Fruits  of  the  Land  of  Promife,  and  to 
 give  them  a  Tafte  of  the  Grapes  and  the  Pomegranates ; 
 Behold,  even  unto  you  there  is  Manna  wanting. 
 
 IV.  Turn  again,  ye  backfliding  Children :  Turn 
 again,  O  ye  Returners  to  the  World  ,•  whofe  Heart 
 having  been  once  fet  free,  is  again  entangled  with 
 the  fundry  Defires  of  earthly  Things. 
 
 Alas!  there  are  many  that  go  forth  Spiritually  out 
 of  Egyvt,  pafs  the  Red  Sea,  walk  through  the  Defert, 
 carry  the  Tabernacle  and  its  VeiTels  j  yec  enter  not 
 into  the  Land  of  Promife. 
 
 Almoft  all  thofe  Things  happen  to  them,  which 
 happened  heretofore  to  the  Children  of  Ifrael,  who 
 murmuring  againft  Mo[es,  lamented  that  they  were 
 led  from  out  of  Egypt.  For  fo  in  like  manner  there 
 are  very  many  found  at  this  Day,  who  leave  the 
 World  forfake  Parents  and  Friends,  bewail  their  paft 
 
 Sins 
 
Append.         turtle  toe  are  in  it.  309 
 
 Sins,  abominate  Carnal Defires,  and  propofe  to  them- 
 felvesthe  perfed  Rule  of  Riglueoufnefs  ;  beholding 
 the  Life  of  a  Crucified  Chrift,  and  bearing  the  Yoak 
 of  the  Lord  in  Obedience  and  Selfdenial ;  fo  that 
 they  are  for  a  Time  fervent  with  refpe<5t  to  Labours 
 and  Mortifications ;  Meek  with  refpecl  to  Reproofs, 
 Humble  with  refpe<5l  to  Contempts  and  Affronts,  Pa- 
 tient  with  refpecl:  to  Corrections,  and  Conftant  and 
 Refolute  with  refped  to  all  kind  of  Adverfities  and 
 Indignities ;  but  thefe  do  not  all  hold  out  to  the  end 
 in  the  fame  Fervour  and  Zeal. 
 
 For  after  fome  time  of  their  Exodus,  or  Departure, 
 that  is  of  their  Converfion  from  the  World  to  God, 
 they  grow  lefs  Cautious  and  Sollicitous  concerning 
 their  Progrefs,  are  more  indifferent  as  to  their  Ad- 
 vancement in  the  Spiritual  Life,  and  fall  into  various 
 Temptations,  and  into  Sickneffes  of  the  Paffions ;  fo 
 as  that  fome  of  them  are  troubled  for  having  ever 
 begun  to  walk  in  this  narrow  Way  of  the  Crofs; 
 and  others  even  deliberate  and  contrive  how  they 
 may  turn  back  again. 
 
 Others  yet  there  are  who  would  (till  appear  Out-  . 
 wardly  to  abide  in  their  firft  Refolution,  without 
 wavering  ;  but  then  they  are  fure  to  fpoil  all  by  an 
 internal  Tepidnefs,  which  gradually  feizes  them  ; 
 and  fo  by  Time  and  Cuftom  they  come  to  run  round 
 at  laft  like  Affes  in  a  Mill,  never  advancing  one  ftep 
 forward.  For  they  have  but  fmall  Devotion  and  Af- 
 fection in  any  of  thofe  Things  which  they  have  learn'd 
 to  be  performed ;  and  all  Things  they  feel  to  be  Hard 
 and  Laborious,  becaufe  they  have  no  Manna. 
 
 The  Heaven  feems  to  them  to  be  of  Brafs,  and  the 
 Earth  of  Iron  3  becaufe  they  neither  know  how  to 
 Contemplate  Celeftial  Objedfo,  or  how  to  Till  the 
 Field  of  their  Heart  with  Virtues  and  Devout  Exer- 
 cifes. 
 
 Z  3  V.  Yet 
 
bio  Eules  to  Litoeabote  ttie  allodia  Appends 
 
 y.  Yet  they  fay,  that  they  would  gladly  be  De- 
 yout,  that  they  would  be  pleafed  to  have  theChrifti- 
 an  Virtues,  that  they  would  fain  overcome  their  Paf- 
 fions  and  Carnal  Defires :  But  it  is  not  enough  only  to 
 wiil  well,  if  the  Hand  and  Endeavour  be  wanting. 
 
 It  behoyeth  that  ye  Labour,  that  ye  force  Nature, 
 and  that  ye  offer  even  Violence  to  its  corrupt  Affecti- 
 ons, according  as  the  Lord  hathfaid;  The  Kingdom 
 of  Heaven  fuffereth  Violence,  and  the  Violent  feize 
 it.  Now  Violence  is  Work;  yea,  it  is  a  Work  of 
 Difficulty  :  And  ye  knovy  that  the  Saints  have  not 
 with  Idlenefs  and  Sleep  obtained  to  enter  into  the 
 Kingdom  of  God. 
 
 How  long  loiter  ye  then,  and  why  are  ye  not  ar- 
 med againft  the  Pa  (lions ;  that  ye  may  obtain  the 
 Heavenly  Virtues,  and  be  found  worthy  to  receive 
 Spiritual  Confolations  ? 
 
 So  much  the  longer  as  ye  loiter,  fo  much  the 
 wo  rib  will  it  be  with  you  :  And  without  Labour  and 
 Pains  ye  mail  not  ever  arrive  at  the  wifhed  for  Reft. 
 Ask,  &nd  it  foall  be  given  unto  you  ;  Seek,  and  ye  pall 
 jind  ;   Knrcky  and  it  jhall  be  opened  unto  you. 
 
 Sloathfulnefs  and  Negligence  hold  you  fa  ft  5  a- 
 gainft  thefe  in  the  firft  Place  now  gird  up,  and  fight 
 the  Ba;tels  of  the  Lord. 
 
 Why  negleft  ye  fo  your  own  Advancement  and 
 Proficiency  ?  Good  certainly,  for  you,  good  for  yout 
 Peace,  good  for  your  Reft,  will  be  your  Labour.  It- 
 Is  written,  I  Laboured  a  lit tie 3  and  have  found  much 
 Reft.  ' 
 
 But  perhaps  ye  will  anfwer,  To  be  always  Com- 
 bating the  Vices  and  Paffions,  who  is  there  that  is 
 able  ?  Many  are  the  Confli&s,  and  aim  oft  Infupera- 
 ble,  as  they  feem  to  us.  Who  can  endure  fo  greac 
 Vexation  ?  Wrho  can  hold  out  to  be  continually  up- 
 on Duty? 
 
 VI.  Hear 
 
Append.       fojlrile  tee  are  in  it  31 1 
 
 VI.  Hear  O  ye  Incredulous,  and  ye  Rebellious  ! 
 Ye  effeminate  Soldiers,  and  floathful  Servants !  Ye 
 mind  the  Labour,  ye  confider  the  Fight ;  but  why  do 
 ye  not  think  on  the  Reward  and  the  Vi&ory  ?  And 
 what  is  all  Labour  in  confideration  of  Eternal  Reft  ? 
 And  what  is  a  fhort  Exercife,  in  confideration  of  the 
 lading  Confolation  of  a  good  Confcience  ? 
 
 O!  if  ye  did  but  begin  in  earneft,  and  manfully 
 and  entirely  Propofe,  without  any  Referve  whatever 
 either  to  Conquer  or  Die  •  affuredly  ye  would  feel 
 that,  by  the  Help  of  God,  to  be  Eafy  to  you  which 
 now  ye  think  to  be  Infuperable. 
 
 Hardly  is  there  found  any  one  fo  Vicious,  to  whom 
 Diligence  with  Perfeverance,  under  the  Condu&of 
 God's  ordinary  Grace,  hath  denied  Virtue. 
 
 It  feems  Painful  and  Labourious  to  you,  to  over- 
 come your  Paffions ;  but  unlefs  thefe  be  fubdued, 
 never  mail  ye  have  the  true  Reft  of  Heart. 
 
 But  when  others  are  with  God  in  Devotion  and 
 Peace ;  then  mail  ye  have  Sadnefs,  Dulnefs  and  Te- 
 dioufnefs,  from  within  and  without.  Never  i(hall  ye 
 be  Secure,  never  have  true  Joy,  unlefs  ye  mortifie 
 your  Flefhlinefs. 
 
 And  if  the  Examples  of  the  Saints  be  for  this,  but 
 of  little  Effetf:  to  you  5  let  at  leaft  the  Fear  of  the 
 Divine  Vengeance  be  of  fome,  to  awaken  you  to 
 more  Diligence  and  Fervour. 
 
 And  for  this  End,  confider  thefe  very  terrifying 
 Words,  I  will  heap  Mifcbkfs  upon  them  5  that  is  to  fay, 
 upon  them  that  are  waxen  Fat,  and  are  grown  'Thick, 
 and  kick  againft  Difcipline,  forfaking  the  God  who 
 Made  and  Redeemed  them,  and  lightly  efteeming 
 the  Rock  of  their  Salvation  :  I  will  jp end  mine  Arrows 
 upon  them,  they  fhall  be  burnt  with  Hunger,  and  devoured, 
 with  burning  Coals,  and  with  bitter  Defiruftion, 
 
 Z  4  o 
 
?i2  Rules  to  i  im  afaotie  tlbe  gBoilB  Append. 
 
 O  chat  the  Goniideration  hereof  might  then  pow- 
 erfully Excite  you  to  lay  afide  all  that  would  bring 
 thefe  Evils  upon  you,  even  all  the  Oldnefs  of  Na- 
 ture, and  to  put  off  the  Old  Man;  that  fo  being 
 renewed  in  the  Inward  Man,  ye  may,  by  lay ng hold 
 on  the  Promife  of  the  Holy  Ghoft,  grow  every  Day 
 more  Ghearful  as  well  as  more  Religious ;  and,  by 
 Overcoming  the  Evil  One,  as  much  Happier  as  you 
 are  Better. 
 
 To  him  that  overcometh,  will  I  give,  faith  he, 
 the  hidden  Manna.  If  ye  Will,  and  if  ye  Hear  me, 
 ye  mall  Eat  the  Good  of  the  Land.  There  fhall 
 lpring  up  unro  you,  inftead  of  the  Thorn,  a  molt 
 beautiful  Rofe;  and  inftead  of  the  Thiftie,  a  moil 
 fair  white  Lily.  Thefe  are  Great  Things :  And  as 
 they  are  Great,  fo  alfo  are  they  mod  Sweet  and  Com- 
 fortable, to  fuch  as  have  a  mind  to  be  Proficients. 
 
 VII.  Be  not  therefore  difiieartned,  O  Soldier  of 
 Chrift:  Let  not  the  Multitude,  or  Strength  of  the 
 Enemy  difturb  thee;  neither  let  it  call:  thee  down. 
 Believe  God,  and  Hope  in  him  ;  and  thou  fnalt  be  a 
 better  Overcower  than  hitherto  thou  haft  been  :  The 
 Lord  (Jo  all  fight  for  thee,  and  thou  JJ)  alt  bold  thy  Peace. 
 
 Underfunded  thou  this?  The  Lord  himfelf  (hall 
 give  Fortitude,  yea,  he  fhall  give  StrengLh  to  refill 
 Wrath,  to  fhake  off  Sloath,  and  to  refrain  Confent 
 to  the  Lufting  Mind.  And  thou  flialt  hold  thy  Peace ; 
 in  as  much  as  thou  (halt  not  afcribe  this  Power  to  thy 
 felf,  neither  flialt  thou  by  reafon  thereof  at  all  Ele- 
 vate thyfelf ;  but  flialt  attribute  all  purely  to  Go  d, 
 who  ftandeth  at  the  Poor  Man's  Right-Hand. 
 
 Abide  thou  with  him  :  And  as  much  as  shou  art 
 able,  hide  thyfelf  from  Men;  neither  confefs  thou 
 b-fore  them  what  thou  art  pofteffed  of,  nor  let  them 
 hear  fiom  thee  any  thing,  but  what  may  exprefs 
 thee  to  be  Infirm  and  Needy  ;  as  indeed  thou  art. 
 
 And 
 
Append.        tofoe  tee  -te  hi  it,  313 
 
 And  if  any  one  mould  arife  up  againft  thee,  and  fay 
 what  thou  art  not  willing  to  hear  ;  be  Patient,  and 
 hold  thy  Peace ;  God  will  Anfwer  for  thee.  For  the 
 Righteous  Lord  will  not  fuffer  any  hurful  Word  to 
 pafs  unpuniflied. 
 
 What  can  the  Malice  of  another  hurt  thee,  if  he 
 be  puffed  up  againft  thee,  if  he  detratf:  from  thee, 
 or  if  he  rail  at  thee  ?  He  doth  but  the  more  by  this 
 betray  himfelf,  and  difcover  to  others,  that  he,  what- 
 ever he  may  pretend,  is,in  the  ground,no  good  Man. 
 Since  if  thou  art  Godly,  and  fhak  abide  in  Pa- 
 tience ;  he  hath  done  thee  no  Mifchief,  but  Good 
 rather,  and  hath  increafed  thy  Reward  in  Heaven. 
 In  the  Sight  of  the  Wife,  thou  art  the  Brighter  for 
 Reproach  •  and  for  thy  Patience,  more  Tried  and 
 Excellent. 
 
 For  anothers  ill  Nature  none  is  the  Worfe :  A  Con- 
 tumelious Word  hurts  none,  fo  long  as  the  Injur'd 
 is  a  Perfon  truly  Pious,  and  confequently  not  fhock- 
 ed  or  moved  at  it. 
 
 Every  Man  fuch  as  he  is  Inwardly,  fuch  will  his 
 outward  Adverfity  be  to  him.  For  if  thou  art  good, 
 (impie,  and  upright;  and  art  by  Trials  approved  to 
 be  a  Perfon  fearing  God,  none  can  ever  take  away 
 from  thee  thy  Goodnefs,  Righteoufnefs  and  Peace, 
 unlefs  thou  thyfelf  voluntarily  quit  the  fime. 
 
 VIII.  That  Patience  is  not  great,  which  a  little 
 •Matter  can  diforder.  Learn  at  lead,  to  hold  thy 
 Peace  when  injured  ;  for  it  is  the  Part  of  a  prudent 
 Perfon  to  hold  hi?  Peace  in  an  evil  Time.  He  who 
 defireth  to  overcome,  let  him  deliver  up  himfelf  as 
 one  that  is  overcome. 
 
 Think  of  the  Crown,  not  of  the  Injury:  And  con~ 
 ilder  rather  how  thou  canft  Heal  fuch  one  as  with- 
 ftandeth  thee  unjuftly  ;  than  how  on  the  contrary 
 thou  canft,  as  being  moved  with  a  Zeal  of  Juftice,  re- 
 turn him  an  Anfwer,  fuch  as  he  may  deferve.  If 
 
314  RtUeg  to  Ito  ahotoe  the  gflodti  Append. 
 
 If  he  will  not  Forgive,  do  thou  yet  Forgive  ;  for 
 he  mod  commonly  commits  the  greateft  Fault,  who 
 is  Angry  with  another  $  not  he  who  meekly  bears 
 him  being  Angry. 
 
 The  Property  of  the  Miferable  it  is  to  be  frequent- 
 ly Complaining;  and  of  the  Impatient,  to  be  foon 
 Difturbed,  and  to  fling  the  Caufe  upon  others. 
 
 Be  thou  willingly  Guilty  in  the  Sight  of  Men, 
 that  thou  mayeft  be  Innocent  before  God. 
 
 Begin  firft  with  thyfelf,  fo  (halt  thou  be  able  to 
 Heal  another. 
 
 Let  him  who  hath  a  Zeal  againft  the  Faults  of  o- 
 triers,  and  is  moved  with  Indignation,  if  any  Thing 
 be  done  againft  Righteoufnefs ;  attend,  and  give 
 Ear,  learn  Moderation,  and  Temper  his  Words  with 
 the  Meeknefs  of  Wifdom. 
 
 How  rightly  and  how  prudently  wouldeft  thou  do, 
 to  Exercife  thy  Zeal  againft  thy  own  Mifdoings; 
 and  if  what  thou  reprehended  in  another,  thou  didft 
 but  firft  amend  in  thy  own  felf. 
 
 When  therefore  thou  art  Angry  at  others  Faults, 
 what  profiteth  it  thee  to  take  out  the  Mote  from  thy 
 Brother's  Eye,  and  not  to  reftrain  the  Motions  of 
 /thy  own  Impatience  ?    - 
 
 Seemeth  to  thee  his  Fault  not  a  Mote,  but  a  Beam 
 rather  2  See  left  peradventure  thou  out  of  thy  own 
 Judgment,  fufpicioufly  takeft  that  for  a  Beam,  which 
 in  God's  Sight,  perhaps,  is  hardly  accounted  fo  much 
 as  a  Mote.  Truft  not  too  much  herein  to  thine  own 
 Judgment ;  becaufe  thou  art  Man,  and  not  God. 
 
 However,  whether  it  be  Great,  or  whether  it  be 
 Small,  it  will  always  be  moftufeful  for  thee,  to  con- 
 sider here  thy  own  felf ;  becaufe  thou  alfo  art  a  Sin- 
 ner, and  haft  as  much  need  of  a  Cure,  Wherein  thou 
 judgeft  another,  thou  condemneft  thyfelf,  fince  thou 
 doeit  the  fame  Things.  •• 
 
 IX-  More- 
 
Tap  jjj. 
 
 tfo-r  tke.£<rrd  God  u  a  SlUsf.PJ. 
 
 JttJOybZrP^adp 
 
 LXXXIV.il. 
 
Append.        tebile  w  are  in  in  315 
 
 IX.  Moreover  what  doth  it  Profit  me,  if  I  fhall 
 Heal  any  one  by  my  Words,  and  fhall  my felf  ftill  a- 
 bide  in  my  Paffions  ?  Well  is  it  indeed  for  him,  to 
 whom  my  Evil  Conftru&ion  thus  turneth  for  Good* 
 but  woe  to  me,  the  Deftroyer  hereby  of  my  own 
 Salvation. 
 
 It  is  no  Sign  of  a  meek  and  gentle  Heart,  but  on 
 the  contrary,  either  inconfiderately  to  Reprove  any 
 one,  or  in  Reproving  to  exceed  the  due  Meafure. 
 And  it  is  a  very  bad  Indication  in  any  not  to  be  able 
 to  refrain  his  Spirit,  nor  to  defer  Cenfuring,  till 
 Wrath  cool  by  degrees  into  Mildnefs,  and  bitter 
 Zeal  in  thee  return  back  to  Gentlenefs. 
 
 Perhaps  thou  fhalt  then  find  him  not  to  have 
 been  guilty  of  fo  great  a  Fault,  as  thou  didft  ima- 
 gine, when  thou  didft  firft  reprehend  him  :  And  al- 
 io thou  wilt  fo  much  the  rather  be  apt  to  Excufe,  as 
 thou  wait  at  firft  furprized  into  Indignation  againft 
 him. 
 
 Alfo  thou  wilt  not  unfitly  impute  it  to  thy  own 
 Malice,  or  thy  ill  Nature,  that  thou  waft  not  able  to 
 endure  fuch  a  flight  Matter  of  Injury:  Likewife 
 thou  wilt  more  bewail  thy  unjuft  Reproof,  than  his 
 Fault. 
 
 Be  afhamed  thou  haft  not  yet  learnt  to  Tolerate 
 the  fmall  Defers  of  a  Brother ;  who  daily  defireft 
 thy  own  Infirmity  to  be  overlooked  by  others.  Why 
 therefore  fheweft  thou  not  forth  the  fame  Mercy  to 
 another,  which  thou  wifheft  to  be  done  to  thyfelf? 
 
 Return  to  thyfelf :  And  fear  greatly,  left  thou  do 
 more  grievoufiy  offend,  by  being  Paflionate,  and  thy 
 taking  fuch  a  fmall  Matter  in  ill  Part  •  than  thy  Bro- 
 ther by  what  he  hath  done  amifs. 
 
 It  may  be,  that  he  fo  fben  as  he  knew  his  Fall, 
 bewailed  the  fame,  and  for  the  future  purpofed  to 
 sake  heed;  but  thou  being  Impatient,  and  Uncom* 
 
 paflionate, 
 
gig  &uteg  to  iitoe  abotpe  tfle  <uiio;tD  Append. 
 
 paffionate,  haft  neither  bewailed,  nor  fo  much  as 
 looked  into  thy  Sin. 
 
 Hitherto  alfo  perhaps,  he  may  ftand  well  enough 
 with  thee,  through  the  Love  which  is  in  his  Heart ; 
 and  may  think  no  ill  of  thee;  but  rather  humble 
 himfelf,  and  juftifie  thee  before  himfelf. 
 
 Take  heed  therefore,  left  he  who  feemeth  to  thee 
 an  open  Sinner,  go  before  thee  into  the  Kingdom  of 
 God  $  and  thou  with  the  Prefumption  of  Righteouf- 
 nefs,  become  like  to  the  proud  Pharifee,  who  was 
 Reprobated  of  the  Lord  for  his  Pride,  as  he  flood 
 oppofed  to  the  Humility  of  the  Publican. 
 
 X.  Thus  you  have  heard,  in  fome  Meafure,  my 
 deareft  Friend,  how  you  are  to  overcome  yourfelf, 
 and  how  to  Exercife  your  Zeal  againft  your  own 
 Vices.  Study  now  more  and  more,  to  proceed  on, 
 and  to  be  continually  a  lopping  ofFfomewhat  of  Vi- 
 cious Cuftom  and  Evil  Habit. 
 
 Confider,  that  as  Negligence  is  wont  to  Nourifh 
 Vice,  and  to  lofe  Virtue ;  fo  Diligence,  (affifted  with 
 Divine  Grace)  doth  baffle  and  defeat  the  moft  inve- 
 terate Evils. 
 
 For  though  much  Labour  be  in  the  beginning  of 
 the  Battel,  yet  when  you  fhall  fee  by  little  and  little, 
 the  Enemies  fali'before  you,  you  fhall  be  comforted 
 greatly,  and?  fhall  be  encouraged  concerning  a  pro- 
 sperous End. 
 
 It  hindreth  us  mightily,  that  we  are  fo  much  a- 
 fraid  to  offer  Violence  to  Nature. 
 
 O  what  great  Labours  do  Men  undergo  for  gain- 
 ing but  the  Earthly,  and  fhall  we  flag  in  the  Perfaic 
 of  the  Eternal,  Goods!  The  Mariner  goeth  to  Sea, 
 the  Merchant  compafleth  feveral  Countries,  the  Sol- 
 dier beareth  Arms,  the  Countryman  ploweth  his 
 Ground;  and  without  Labour  and  Pains  thefecan  ne- 
 ver acquire  either  Riches  or  Honour.   And  why  then 
 
 fliould 
 
Append.        toinle  \vt  ate  in  it,  317 
 
 fhould  we  think,  that  the  Virtues  are  to  be  gotten 
 with  little  or  no  Pains  and  Care. 
 
 To  begin  fomething  to  Day,  and  to  Morrow  to 
 add  a  little  to  it,  and  fo  every  Day  fucceffively  to 
 add  Virtue  to  Virtue,  and  to  join  Refoiution  to  Re- 
 solution, will  in  the  end  make  a  Man  thoroughly 
 Virtuous,  Devout,  Pure,  Holy,  and  Spiritual  ->  dear 
 to  God,  and  grateful  to  Men. 
 
 By  this  Method,  a  Man  may  come  to  obtain  the 
 new  Name,  which  is  included  in  the  white  Stone ;  for 
 that  by  trampling  the  Vices  under  Foot,  he  is  ren- 
 dred  Pure  and  -white  Internally  :  And  fo  is  admit- 
 ted to  enjoy  the  Confolations  of  fupernal  Sweetnefs  • 
 wfaich  remain  unknown  to  the  Carnal,  and  to  the 
 Lukewarm. 
 
 Let  us  therefore,  with  a  diligent  Mind,  ponder  and 
 ruminate  upon  the  prefent  Text,  thereby  to  fire  our 
 felves  and  our  Brethren  with  the  Love  of  the  Spiri- 
 tual Life :  That  fo,  by  our  daily  Progrefs  herein,  we 
 all,  overcoming  that  deteftable  Sin  of  Sloathfulnefs, 
 may  be  Healed  of  all  our  Vices ;  and  the  heavenly 
 Virtues  may  be  in  us  continually  encreafed,  and  aug- 
 mented. Which  may  be  depended  on  by  us ;  fince 
 the  Holy  Ghoft  will  not  defraud  Chrift's  Faithful 
 Warriors  of  their  Defire.  Who,  that  they  may  vali- 
 antly contend,  hath,with  an  encouraging  Voice,from 
 Heaven  trumpeted  forth  thefe  Words, 
 
 to  him  that  overcometh,   will  i  give 
 the  Hidden  Manna. 
 
 IN  STRU- 
 
318  Etlles  to  Mot  abOt>E  ttje  JBIlp?lD  Append. 
 
 INSTRUCTIONS 
 
 For  Living  above  the 
 
 WORLD, 
 
 Given  to  a 
 
 Toung  DISCIPLE, 
 
 NUMBER    III. 
 
 Teach  me  thy  Way,  0  Lord,  and  Lead  me  in  a 
 Plain  Path, 
 
 s  $&&£&&$&» E  A CH  me  the  Paths  of  thy  Coun- 
 
 ir^ll  fels,  OLord,  that  I  may  walk  id 
 
 $3«    1     %&  the  Way  of  Perfection.    Take  from 
 
 *A  *  *  *  $f  me  my  Blindnefs:    And  feeing  thac 
 
 s^wmps^  jt  1S  not  enough  barely  to  inew  me5 
 
 do  thou  pour  into  thy  Servant  the  Grace  of  thy  Ho- 
 
 }y  Spirit,  which  may  lead  me  into  the  right  Way. 
 
 L,Mf 
 
Append.        tolrile  toe  are  in  if. 319 
 
 L.  My  Son,  I  will  Inftruft  thee,  and  Teach  thee 
 in  the  Way  which  thou  fhalt  go.  I  will  alfo  Guide 
 thee  in  mine  Eye;  and  my  Right-hand  fhall  lead 
 
 thee. 
 
 I.  Love  to  be  unknown ;  for  if  thou  wilt  enter  in- 
 to Life,  verily,  this  is  more  Profitable  for  thee,  than 
 to  have  the  Efteem  and  Applaufe  of  Men. 
 
 II.  Be  a  Lover  of  Mankind;  and  do  Good  unto 
 all,  according  to  thy  Power,  and  without  Refped 
 of  Perfons. 
 
 III.  Never  be  Burdenfome  to  any ;  but  bear  rather 
 the  Burdens  of  others :  So  fhall  the  Comforter  come 
 unto  thee;  and  as  thou  Supported,  fo  fhalt  thou  al- 
 fo be  Supported. 
 
 IV.  Keep  thy  Heart  from  wandring  Thoughts ; 
 keep  thy  Mouth  from  vain  Speech,  and  all  thy  Sen- 
 fes  under  the  Reins  of  Chriftian  Difcipline. 
 
 V.  Love  Silence  and  Retirement ;  and  thou  fhak 
 find  thereby  great  Reft  unto  thy  Soul,  and  fhall  pre- 
 ferve  a  Confcience  unblameable.  For  where  there  is 
 a  Multitude,  there  is  ordinarily  a  great  Diftradion 
 of  Heart. 
 
 VI.  Chufe  Poverty  and  Simplicity  before  Superflu- 
 ity and  Multiplicity  :  And  be  contented  with  a  few 
 Things,  fo  fhalt  thou  not  be  eafily  difquieted. 
 
 VII.  Shun  as  much  as  poffible  the  Conversation 
 with  the  Men  of  the  World;  for  as  much  as  thou  art 
 not  fufficient  for  God  and  for  Men,  for  Things  E- 
 ternal,  and  Things  Tranfitory ;  but  muft  leave  one 
 of  them  and  adhere  to  the  other. 
 
 VIII.  Howfoever  it  may  fare  with  thee,  as  to  the 
 World,  and  whatfoever  Trouble  or  Weight  thou  art 
 under,  give  God  Thanks  heartily;  for  as  much  as  he 
 difpenfeth  all  Things  Providently  in  this  World, 
 with  a  true  and  righteous  Judgment,  after  the  Coun- 
 fel  of  his  Eternal  Wifdom. 
 
 IX.  Humhls 
 
g2o  Bt*Ug  to  live  a:oue  tre^o^lD  Append". 
 
 IX.  Humble  thyfelf  under  All,  and  thou  fhak  be. 
 Honoured  by  All.  Humble  thyfelf  in  all  Things, 
 and  thou  fhak  obtain  Favour  in  all:  And  fhak  be  ac- 
 cepted by  God,  and  loved  by  Men*  and  thy  Adver- 
 farv  the  Devil  will  be  made  with  all  fpeed  to  run 
 away  from  thee,  as  who  hateth  nothing  fo  much  as 
 Humility. 
 
 X.  Such  asT;  I  "cute  thee,  and  fpeak  all  manner 
 of  Evil  againfl:  thee,  do  thou  efteern  as  thy  very 
 Friends  and  Benefa&ors ;  for  if  thou  rightly  consi- 
 dered the  Matter,  thou  fhak  by  them  reap  no  fmall 
 Advantage 
 
 XI.  By  Labour  and  Pain,  with  Weeping  and 
 Mourning,  is  the  Kingdom  of  Heaven  obtained  -y 
 but  by  Honour  and  Eafc  is  Paradife  loft. 
 
 XII.  A  great  Gift  of  God  it  is  to  be  Poor  in  this 
 World  for  the  fake  of  Chrift,  and  to  be  well  content- 
 ed with  the  lowed  Place. 
 
 XIII.  It  is  great  Pride  and  Folly  to  be  always 
 climbing  higher  and  higher  in  this  World  :  The  God 
 of  this  World  is  continually  Tempting  thee  to  high 
 Things,  and  perfuading  thee  to  hunt  after  Honours, 
 and  to  avoid  Reproach.  This  now  he  doth,  That 
 fo  the  Climber  may  fall  down  backward,  after  that 
 he  fhall  for  a  little  while  have  had  Dominion  over 
 the  Poor. 
 
 XIV.  Let  the  lean: Gifts  of  God  be  efteemed  great: 
 and  thou  fhak  be  accounted  worthy  to  receive 
 greater. 
 
 XV.  Defpife  no  Body.  Hurt  no  Body.  Condole 
 with  every  one  that  is  in  AfBi&ion :  And  Affift,  fo 
 far  as  thou  canft,  every  one  that  is  in  Need ;  yet  for 
 fo  doing  never  Extol  thyfelf. 
 
 XVI.  Let  thy  whole  Time  be  fpent  upon  God. 
 And  fince  nothing  is  more  precious  than  Time,  as  in 
 which  a  Kingdom  may  be  gained  for  Perpetuity, 
 thou  canft  not  be  at  too  much  Pains  to  redeem  it. 
 
 XVII.  Every 
 
Append.        ftThMe  W  are  in  it. %rt 
 
 XVII.  Every  good  Thing  refer  to  the  Praife  of 
 God  only  ;  and  fee  thou  do  nothing  without  Coun- 
 fel  and  Deliberation. 
 
 XVI:  I.  Carry  a  friendly,  courteous  and  affable 
 Behaviour  to  all  Men;  yet  without  running  into  Af- 
 fectation or  Excefs. 
 
 XIX  As  to  every  Work  and  Undertaking  of 
 thin-:  always  inquire  in  the  ftrft  Place  whether  it  be 
 Pleating  or  Difpleafing  to  Almighty  God.  And  par- 
 ticularly in  every  Work  of  Charity,  fee  thou  have  a 
 pure  Intention  of  pieaiing  Him  only5  who  is  the  Be- 
 holder of  the  Heart. 
 
 XX.  Do  nothing  againd  thy  Ccrifcience  either  for 
 Fear  or  Love-  In  Matters  that  are  Doubtful,  have 
 recourfe  to  the  Holy  scripture,  and  to  fuch  as  are 
 fet  over  thee  by  God  for  thy  Soul's  good. 
 
 XXI.  Be  more  willing  to  be  Taught,  thari  to 
 Teach  :  And  learn  to  be  Silent  before  thou  Speak  » 
 and  rely  not  too  much  on  thine  own  Underdand- 
 ing. 
 
 XXII.  If  thou  wouldeft  have  always  Peace,  then 
 never  give  thy  Judgment  of  Things  that  belong  noe 
 to  thee:  Neirher  fhalt  thou  intermeddle  with  them 
 at  all,  as  thou  valued  thy  own  Happinefs. 
 
 XXIII.  Remember  that  it  is  fafer  to  be  Hid,  than 
 to  Appear  :  Neverthelefs  thou  (halt  the  fooner  ob- 
 tain thy  End,  and  be  the  more  alfo  Beloved,  if  thou 
 avoid  Singularity  in  thy  Life,  and  earnedly  follow 
 the  ordinary  Duties  of  the  common  Chriftianity. 
 
 XXIV.  Learn  to  do  every  Thing  in  Time  and  Sea- 
 fon:  So  fhalt  thou  Rejoice  much,  in  reaping  the 
 Fruits  of  fo  doing. 
 
 XXV.  Return  prefently  into  thy  Interiour,  after 
 thou  had  looked  out.  And  if  the  Devil  mould  en- 
 tice thee  to  go  forth,  but  never  fo  little,  into  the  va- 
 rious Defires  of  the  World,  keep  thy  Heart  fad,  and 
 fhuc  the  Door  of  thy  Lips. 
 
 A  a  XXVI. 
 
322  ftuks  foliar  abotoe  tlieeMojlD  Append. 
 
 XXVI.  Confider  that  the  Multiplicity  of  Things 
 heard  are  hurtful  to  the  Soul  :  That  the  Beauty  of 
 Things  feen  are  apt  to  bewitch  thee  ;  and  Revilings 
 caft  out  againft  thee  to  difturb  thee :  And  therefore 
 retire  into  thyfelf;  and  watch  thy  Interiour. 
 
 XXVII.  From  a  Paflionate  Man,  from  an  Undi- 
 fciplin'dMan,  and  from  an  Unguarded  Man,  depart 
 thou  :  And  abide  alone  with  God  in  Silence. 
 
 XXVIII.  Be  Temperate  in  thy  Diet,  Modeft  in 
 thy  Apparel,  Prudent  in  thy  Speech,  Honeft  in  thy 
 Manners,  Deliberate  in  Counfel,  Strong  in  Adver- 
 iity,  Humble  in  Profperity,  Grateful  for  Benefits, 
 Chearful  under  Contempt,  Patient  under  Pain,  and 
 Difcreet  in  every  Aclion. 
 
 XXIX.  Be  fearful  of  offending  God,  even  in  the 
 very  lead  Neglects  or  Defects  of  Duty. 
 
 XXX.  Neither  prefume  at  Succefs,  nor  defpair  at 
 Disappointment. 
 
 XXXI.  The  Fear  of  the  Lord  will  make  thee  de- 
 part from  all  Sin ;  and  will  be  thy  continual  Solici- 
 tor in  every  good  Work,  that  That  which  is  Good 
 may  be  Well  done. 
 
 XXXII.  Caft  thyfelf  wholly  upon  God ;  and  that 
 which  is  now  grievous  to  thee,  will  foon  be  made 
 eafy  for  thee  to  bear. 
 
 XXXIII.  Be  a  good  Merchant,  and  all  the  good 
 Things  which  thou  haft  fell  unto  God ;  and  thou 
 fiialt  of  Him  hav.e  certainly  better  for  them.  Yea, 
 even  as  he  himfelf  pleafeth,  fo  let  him  take  all  thy 
 Commodities  ;  and  thou  malt,  by  his  Grace  coming 
 upon  thee  in  one  Hour,  receive  for  them  more  than 
 an  Hundredfold. 
 
 XXXIV.  There  is  no  Man  fo  Free,  as  he  who 
 hath  Sold  himfelf,  and  therewith  made  over  all  that 
 he  hath,  to  God ;  and  who,  only  by  Lov'wg,  hath  Pur- 
 chafed  Christ,  who,  by  Dying,  hath  Purchafed  the 
 World*  Redeeming  ic  by  the  Crofs ! 
 
 XXXV. 
 
Append.         tDOUe  tOf  dtt  III  it*  323 
 
 XXXV.  Let  Chrift  be  thy  Life;  let  him  be  thy 
 Study  and  thy  Leffon ;  let  him  be-thy  Meditation 
 and  thy  Difcourfe.  Let  Chrift  be  the  Salt  of  thy 
 ConVerfation,  and  the  Pleafantnefs  of  thy  Friend- 
 fliip  :  Let  him  be  thy  whole  befire,  thy  whole  Gains 
 Let  him  be  thy  Hope  and  exceeding  great  Reward. 
 
 XXXVI.  When  thou  feekeft  any  other  thing  but 
 God,  thou  fhak  furely  fuffer  Lofs;  and  if  thou  feek- 
 eft  not  alfo  God  purely,  thou  (halt  fuffer  Lofs  in  like, 
 manner.  So  long  as  he  is  riot  fought;  with 'Purity  of 
 Intention,  thou  (halt  Labour,  and  lhalc  find  no  Reft 
 to  thy  Soul. 
 
 XXXVII.  There  is  no  Tribulation  but  Which,-  be- 
 ing  compared  with  an  Eternal  Life  of  Glory,  is  Lights 
 The  Yoak  of  Chrift  will  be  Light  to  thee  if  thou 
 Loveft;  and  in  much  Patience  thou  (halt  poflefi 
 Peace,  even  fuch  as  the  World  giveth  not. 
 
 XXXVIII.  The  finging  of  Pfalms  and  Hymns  id 
 God,  is  a  moft  pleafant  Service,  wherein  the  ..Holy 
 Angels,  and  Bleffed  Spiritsof  the  Righteous  made  Per- 
 fect, do  join  with  thee,  praifing  God  and  the  Lamb 
 eternally  in  the  Kingdom  of  Heaven:  And  to  this 
 Service,  know  that  thou  ftandeft  peculiarly  obliged. 
 
 XXXIX.  He  who  praifeth  God  always  in  Tribu- 
 lation, doth  fing  fweet  Hymns  to  Gcd :  And  by  the 
 Songs  of  the  Night,  flowing  from  a  Devout  Soul 
 under  the  Crofs,  may  Heaven  be  opened  with  the 
 Melody. 
 
 XL.  The  Service  of  God  is  the  Happinefs  of  Man : 
 It  is  Health  to  the  Mind,  Undemanding  to  the  Spi- 
 rit, and  the  Life  of  the  Heavenly  Court. 
 
 XLL  The  Service  of  the  World  is  the  Mifery  of 
 Man:  It  is  the  Bondage  of  the  Soul,  the  Diftnu^ion 
 of  the  Mind,  the  Hurry  of  Spirits,  the  Hunting  of. 
 Shadows;  and  the  Lofs  of  Life,  Liberty  and  Honour. 
 
 XLIL  The  Service  of  the  Flefh  is  the  Slavery  of 
 the  Soul;  it  is  the  Deftru&ion  of  all  that  is  Good;  it" 
 
 A  a  t  *s 
 
324  Rtlleg  to  liftf  abOte  tfae  BBbjtH)  Append. 
 
 is  the  Fuel  of  Difeafes,  the  Corruption  of  Bodies, 
 and  the  Pollution  of  Minds ;  it  is  the  Food  of  Worms, 
 the  Neft  of  Devils,  and  the  Life  of  Brutes. 
 
 XLIII.  The  Beginning  and  the  End  of  every  Dif- 
 ciple  of  Jefus  Chrift,  is  to  Love  God  with  the  Heart, 
 to  Glorify  him  with  the  Mouth,  and  to  Edify  others 
 by  his  good  Example.  His  firft  fetting  ouc  is  the 
 Contempt  of  the  World,  his  Progrefs  the  Imitation 
 of  Chrift,  and  his  End  the  Vifion  of  God. 
 
 Bleffed  is  that  Difciple  who  followeth  his  Matter 
 in  the  Way  of  Humility,  Meeknefs  and  Patience, 
 bearing  daily  the  Crofi  for  his  Sake,  that  he  may  ob- 
 tain Glory  and  Immortality.  Which  God  of  his  In- 
 finite Mercy  grant.     Amen. 
 
 Christ^  Crofs  for  Staff  take  thou ;  and  on  it  lean. 
 To  Travel  on  with  Christ  no  other  Mean 
 There  is.    O  Follow  Christ,  at  his  Command  ; 
 So  fhak  thou  reach  the  Promis'd  Blifsful  Land, 
 
 A  N 
 
Append.         tofriU  toe  are  in  it  325 
 
 A    N 
 
 ABSTRACT 
 
 O  F    T  H  E 
 
 RULE 
 
 O  F    T  H  E 
 
 Holy  Father  AUGUST  IN. 
 
 ■ 
 With  the  Maxiais  of  Christ's  School. 
 
 NUMBER    IV. 
 
 J.  ||ffw||0  obferve  the  Fundamental  Law  o  f 
 a^    _    ^|  Love:  Firft^  Towards  G  o  d,  then 
 $fr     1     *&&  towards  our  Neighbour,  according 
 
 W&&&&  J&  t0  its  Juft  Exten^ ;  and  *°  Imitate  the 
 *$~*&*&'Wi&*&  Example  of  the  Mother-Church  of 
 
 Jerufakmy  in  the  Unanimity  of  Heart,  and  in  Com- 
 
 ruimicarivenefs  of  Charity. 
 
 A  a  2  II.  To 
 
^6  Rules  to  itbcabote  tlie  aaojlD  Append, 
 
 s> 
 
 II.  To  learn  the  Leffon  of  Humility,  accord- 
 in  to  the  molt  perfed  Pattern  of  it  in  Ghrift,  and 
 his  neareft  Followers  \  and  that  the  greateft  be  as  he 
 that  ferveth. 
 
 III.  To  obferve  carefully  the  ftated  Hours  and 
 Times  of  Prayer  ;  and  to  prepare"  both  Body  and 
 Soul  for  it,  by  due  Abftinence  and  Fading. 
 
 IV.  To  take  Care  that  the  Soul  and  Body  be  both 
 fed  at  the  very  fame  time,  by  a  prudent  Appoint- 
 ment of  fome  Spiritual  Entertainment  at  Meals,  as 
 either  by  Reading,  or  by  Conference,  or  by  Sing- 
 ing of  Hymns  and  Devout  Songs. 
 
 V.  To  take  the  Charge  of  the  Sick  and  Jnfirm2 
 fo  far  as  we  are  capable  ;  and  to  do  them  all  the  Ser- 
 vice, both  Bodily  and  Ghoftly ,  that  is  in  our 
 Power. 
 
 VI.  To  be  without  all  Affectation  in  Habit,  a? 
 alfo  in  all  the  other  Externals  of  Life  :  And  to  re- 
 gard above  all,  the  Internal  Purity,  and  Difpoficion 
 of  the  Spirit. 
 
 VII.  Properly  to  apply  Fraternal  Correction  and 
 Admonition  ;  and  to  keep  up  the  true  Difcipline  of 
 the  Gofpel. 
 
 VIII.  To  do  all  what  may  be,  for  the  Good  and 
 Intereft  of  the  Community  j  and  to  be  Content  wi:h 
 the  Diftribution  of  the  common  Fund,  though  not 
 altogether  fo  favourable  as  might  be  expected. 
 
 IX.  Not  to  negled:  outward  Neatnefs  and  De- 
 cency ;  but  to  look  to  the  outward  Things,  for  the 
 fake  of  the  inward,  and  to  the  Body,  for  the  fake  of 
 the  Soul,  by  all  due  Care  for  it,  both  in  Health  and 
 Sickncfs. 
 
 X.  To  be  ready  to  ask  Pardon,  and  to  forgive  Of- 
 fences in  the  Spirit  of  Jefus ;  but  fo  as  not  to  weaken 
 Authority. 
 
 XL  To 
 
Append.       tolnlt  toe  are  in  iu  327 
 
 Xr.  To  be  Obedient  to  Superiors,  for  God's  Sake; 
 and  to  be  exa&  in  the  Difcharge  of  all  Relative  Du- 
 des, betwixt  the  Members  of  the  Society. 
 
 XII.  To  Obferve  all  thefe  Inftru&ions,  not  from 
 &  Legal,  but  from  an  Evangelical  Principle  ;  and  to 
 Read  this  Rule  frequently  over;  as  once  every  Week. 
 
 The  Fundamental  Maxims  of 
 the  School  of  Christ. 
 
 1. 
 
 WHofcever  he  be  of  you,  that  for faketh  not  all  that  he 
 hath,  he  cannot  be  my  Difciple.  Luke  xiv. 
 Behold  the  firft  Fundamental  Rule  Preparatory  to 
 Chriflianity !  One  mu'ft  hazard  ones  Goods  and  ones 
 Life,  ones  Honour  and  ones  Reputation,  and  all 
 whatever  Nature  is  afraid  of  iofzng,  if  one  would  be 
 3  true  Chriftian. 
 
 II. 
 
 7  am  the  Way,  the  Truth  i  and-  the  Life  \  no  Man  cometh 
 unto  the  Father,  but  by  me.     John  xiv. 
 
 Behold  the  fecond  Capital  and  Fundamental 
 Rule !  Hereby  is  Taught,  that  the  Heart  of  iMan 
 muft  be  difengaged  from  the  Creature,  to  feek  in 
 Christ  his  Holinefs,  his  Salvation,  his  Peace, 
 his  joy,  his  Pleafures,  his  Honours,  his  Riches,  h\% 
 All:  And  that  he  muft  endeavour  to  come  to  God, 
 through  Christ  alone. 
 
 III. 
 
 He  that  believeth  on  me,  as  the  Scripture  hath  fai4* 
 cut  of  his  Belly  Jhajl'  flow  Rivers  of  Living  V/at^s. 
 John  vii. 
 
 A  a.  4  Bg« 
 
328  Rulfg  10  kite  abQfre  tllf  moilt}  Append. 
 
 Behold  the  third  Capital  and  Fundamental  Rule! 
 This  is  as  much  as  to  fay,  that  whofoever  receiveth 
 thus  Jesus  Christ  in  the  true  Faith,  [according 
 to  the  fecond  Maxim,]  is  in  fuch  a  Manner  reple- 
 nifhed  with  th^  Gifcs  and  Graces  of  the  Holy  GboB ; 
 as  from  this  Fulnefs  of  the  Holy  Ghoft  in  the  Heart, 
 there  will  flow  forth  thro'  him  all  manner  of  Fruits 
 of  the  Spirit  of  God:  And  a  Man  thus  filled  with 
 a  Divine  Spirit,  liveth  to  [or  in]  the  Kingdom  of 
 God;  which  Kingdom  is  Righteoufnefs,  Peace,  an4 
 Joy  in  the  Holy  Ghoft 
 
 IV. 
 
 He  that  jhall  endure  unto,  the  End,  the  fame  fratt 
 he  Sa-v-d.     Matt.  xxiv. 
 
 Behold  the  fourth  Chief  and  Fundamental  Rule  ; 
 not  to  be  of  the  Number  of  them  who  draw  them- 
 felves  back,  and  fo  fall  into  Perdition  ;  but  of  them 
 who  believe,  and  who  preferve  their  Soul.  And  it 
 is  he  who  overcometh,  and  keepeth  the  Words  and 
 Works  of  Chriil  to  the  End,  by  following  him  to 
 the  Death,  that  mall  receive  the  Gift  of  the  Mora- 
 ing  Star,  and  be  fixed  in  the  Temple  of  God. 
 
 V. 
 
 He  that  taketh  not  his,  Crofsx  and  follow  eth  after  me,  ts 
 not  ivorihy  of  me.     Matth.  x. 
 
 This  is  the  fifth  Capital  and  Fundamental  Rule; 
 which  iignifieth,  That  he  who  doth  not  willingly 
 and  joyfully  Renounce  all,  whatever  is  pleafing  to 
 Flefh  and  Blood,  when  it  corneth  in  Competition 
 with  the  Divine  Will;  and  who  would  not  rather 
 fufFer  Difgrace  in  the  World,  and  lofe  his  Temporal 
 Goods  than  offend  God;  but,  who  would  though 
 a  Chriftian,  live  in  Reputation  in  the  World,  have 
 all  his  Conveniences,  and  retain  his  Criminal  Ha- 
 bits, is  but  a  Verbal  Chriftian,  who  ought  not  to 
 
 have 
 
Append.        tofrue  toe  are  in  if, 329 
 
 have  the  Boldnefs  to  fay,  that  he  belongs  to  Chrift; 
 who  took  on  himfelf  for  our  Sakes  the  Form  of  a 
 Servant,  and  even  then  too  when  we  were  his  Ene- 
 mies ;    and  who  was  the  moft  Abjed  of  all  Men ; 
 inafmuch,  as  he  was  more  marred  and  deformed  than 
 any  one.     But  he  who  feeketh  not  but  to  pleafe  on- 
 ly the  Lord  Jesus  Christ,  as  the  fok  Foundatin, 
 on  of  his  Salvation,  and  the  Rock  of  his  Happi- 
 nefs,  fhali  be  Honoured  by  him,  and  having  for  his 
 Sake  renounced  all  Things,  hath  in  him  found  all 
 Things.    This  is  the  true  Difciple  and  Follower  of 
 Chkist, 
 
 VL 
 
 Be  ye  therefore  VerfeB,  even  as  your  Father  which  is  in 
 Heaven  is  Perfect.     Matth.  V. 
 
 This  is  the  Lail  and  Fundamental  Rule  given  by 
 our  Lord ;  mewing  us,  That  we  ought  not  to  flick 
 in  any  Degree  of  Virtue  and  Piety,  but  to  be  conti- 
 nually preffing  forward  to  the  ntmoH  Verfetlion,  by  an 
 habitual  Imitation  of  Gody  more  efpecially  of  Love; 
 and  Beneficence.  And  in  this  One  are  con-' 
 tained  all  the  Reft 
 
 Christ's Crofs for  Book  take  thou ;  and  in  it ReaL 
 Here  all  the  Learning  is  which  thou  canft  need. 
 With  VAUL,  its  Leffons  Print  within  thy  Heart : 
 That  Christ  to  thee  his  Wifdom  may  imparr. 
 
 THE 
 
go  Rttleg  foltVif  abobr  theano?^  Append. 
 
 ********    *    *   *    *    *   -k    *    *   *    ********    -fc 
 
 THE 
 
 Single  COMBAT: 
 
 WITH 
 
 Union  at  Home  Reftor'd. 
 
 NUMBER    V. 
 
 The  Flejk  hjleth  again  ft  the  Spirit ,  and  the  Spi- 
 rit againft  the  Flejb. 
 
 SOUL. 
 
 ■  CSS 
 
 3S  Y  Wings  are  clip'd  ;  I  cannot  Fly : 
 
 M  11  But  ftiH  I  fain  would  Mount  on  High 
 IS  O  what  a  Weight  is  this  I  feel ! 
 
 O  what  is  this  that  makes  me  Reel  I 
 
 A  Mortal  Body  weighs  me  down : 
 
 So  that  I  cannot  win  the  Crown. 
 
 O  who 
 
Append.        tofoile  toe  are  in  in  331 
 
 O  who  will  me  Releafemenc  give 
 
 From  this  dead  Weight,  that  I  may  Live  ? 
 
 0  who  will  me  my  Wings  Reftore; 
 That  I  may  Upward,  Upward,  Soar  ? 
 
 BODY. 
 
 Alas !  Why  wouldft  thou  upward  Soar  ? 
 Hear  me :  Amufe  thyfelf  no  more. 
 Stay  here j  with  me  take  thy  Delight; 
 And  pleafe  thyfelf  with  what's  in  Sight, 
 My  Senfes  are  at  thy   Command: 
 And  numerous  Pleafures  are  at  Hand. 
 Chufe  which  thou  wilt ;  and  take  thy  Fill 
 
 1  cannot  bear  thee  Moaning  ftill. 
 
 Chufe   which   thou  wilt ;  and  take   thy   Eafe : 
 Study  thyfelf  and  me  to  Pleafe. 
 
 SOUL. 
 
 No,   God  forbid,  I  better  know: 
 And  this  my  Life,  I  hope,  fhall  fliow. 
 Fond  Tempter  !  do  not  me   decoy  ; 
 To  what  will  me,  and  thee,  deftroy. 
 Thy  Pleafures  nought  but  Poyfon  are : 
 And  ev'ry  Benefit  a  Snare. 
 
 Body 
 
332  £UUf0  tO  JUttf  abObC  tl)e  CfilO?lD  Append. 
 
 Body  of  Death!   I  thee  defpifej 
 For  what  I  feek's  above  the  Skies. 
 O  who  (hall  me,  from  thee,  up  raife : 
 That  I  may  learn  th'  Angelick  Lays  ? 
 
 BODY. 
 
 Some  Madnefs  fure  has  thee  poffeft, 
 That  thou  doft  feek  to  make  thy  Neft 
 There,  where  no  Birds  cou'd.  ever  fly : 
 As  if  thou  coudft  afcend  more  High. 
 Poor  filly  Soul,  what  doft  thou  mean, 
 Thyfelf  from  Earth,  and  Me,  to  wean  ? 
 Muft  I  be  made  a  Sacrifice? 
 Pray,  what  is  This  thou  doft  Defpife? 
 Come,  freely  fpeak  out  all  thy  Mind. 
 O  how  canft  thou  be  fo  Unkind  ! 
 
 S  O  U  L. 
 
 Too  Kind,  alas !  to  Thee  I've  been : 
 Elfe  Evil  I  had  never  feen. 
 Thou  Temptor  and  Tormentor  art; 
 Spreading  thy  Snares  thro'  ev'ry  Part. 
 With  Thee  I  fell  into  the  Pit. 
 O  who  mail  bring  me  out  of  it  ? 
 
 From 
 
Append.        totrile  ftie  ate  in  it,  333 
 
 From  fuch  a  Body  who  fliall  fave, 
 And  me  deliver  from  This  Grave? 
 In  Thee   I'm  Buryd  while  Alive. 
 O  how  canft  thou  then  with  me  ftrive? 
 
 BODY. 
 
 Thou  Author  art  of  all  my  Wo:  7/ 
 
 The  Caufe  of  all  I  undergo. 
 
 And  in  the  Center  of  my  Life 
 
 Begotten  haft  a  furious  Strife, 
 
 This  fcorching  Fire,  by  thy  fierce  Rage 
 
 Kindled  in  me,  who  fliall  affwage? 
 
 Or   who  fliall  this  benumning  Cold, 
 
 From  freezing  me  to  Death,  with-hold? 
 
 Oh!  Who  fliall  me  from  Dangers  keep, 
 
 By  laying  Thee,  with  Me,  to  Sleep? 
 
 SOUL. 
 
 Sluggard !    I  cannot  Sleep ;  but  Wake 
 Nor  will  I  lofe  for  thee  my    Stake. 
 Some  Reft  indeed  I  fain  wou'd  have : 
 But  will  not  be  for  this  thy  Slave. 
 Thy  Slave  I  were,  in  Chains  bound  faff, 
 Cou'd  I  with  thee  to  Sleep  be  caft. 
 
 But 
 
334  &tti£3  tO  lite  abOfte  tto  SHQ?10  Append, 
 But  never  this  (halt  thou  effeft. 
 Sfet  all  thy  Witchcrafts  I  exped. 
 For  thou  haft  been  to  me  a  Witch : 
 ^Whence  I  was  flung  into  This  Ditch. 
 
 B  O  D  T. 
 
 Why  didft  thou  fall   into  the  Ditch? 
 And  why  muft  I  be  call'd  a  Witch  ? 
 'Tis   true,  with  me,  thou  hadft  a  Falh 
 A  Fall  it  was  not  very  fmall. 
 And  thou  fome  Hurt  by  it  didft  take* 
 Becaufe  thou  waft  not  full  Awake. 
 But  do  not  thou  the  Guiitiefs  blame: 
 While  thou  thyfelf  deferv'ft  the  Name. 
 Then  why  muft  I  thus  PunifrYd  be? 
 Or  why  fuch  Name,  and  Guilt,  to  meJ 
 
 SOUL 
 
 In  truth  thou  art  a  w;  Witch  ? 
 
 To  Satisfie   thy   craving  Itch, 
 
 Thou  didft  the  Cunning  Devil  raife  ° 
 
 To  bring  on  me  Death,  and  Difgrace. 
 
 Down  to  the  Earth  thou  haft  me  bound 
 
 By  Spells,  and  Charms,  which  me  furrountf. 
 
 AM 
 
Append.  toftile  tee  are  *n  ^ 335 
 
 And  all  the  Ills  which  me  attend 
 5Tis  thou,  'tis  thou,  doft  on  me  fend. 
 And  where  fhall  I  now  find  a  Cure 
 Of  all  that  I   by  Thee  endure  ? 
 
 B  O  D  r. 
 
 My  firft-thou  art,  and  grand,  Difeafe. 
 O  who  fhall  me  frooi  Thee  Releafe  ? 
 Thy  Paffions  wretched  me  Confound: 
 Thy  Reafon  ftupid  me  has  Bound. 
 With  Love  thou  caufeft  me  to  Pine. 
 With  Grief  thou  makeft  me  to  Whine. 
 With  Dread  from  Thee  how  do  I  quake! 
 'Twixt  Fears  and  Hopes  of  Thine,  how  Shake  ! 
 Oh!  why  mud  I  thy  Burden  bear  ? 
 Why  lend  to  thee  a  Paffive  Ear? 
 
 SOU  L. 
 
 The  Fumes  of  a  Diftemper'd  Brain 
 Do  furely  make  thee  thus  Complain. 
 The  Torments  of  a  Canker'd  Breaft, 
 Which  will  not  fuffer  thee  to  Reft", 
 Have  conjur'd  thee,  a  Corpfe,  to  walk-- 
 Aiid  made  thee  at  this  r.ate  to  Talk. 
 
 Comc^ 
 
,336    KtUeg  tO  tiU  aboteetlieaBO^B  Append- 
 
 Come,  ceafe  thy  Plaints ;   and  hold  thy  Peace  5 
 
 That  I  may  have  a  little  Eafe. 
 
 No  more  I'll  bear:   Be  therefore  Still  - 
 
 And  learn  to  know,  and  do,  my  Will, 
 
 B  O  D  T> 
 
 No  :  Thou  for  this  fliak  dearly  Pay. 
 Know  then,  I  will  not  thee  Obey. 
 Thou  art  the  Caufe  of  all  my  Pains 
 From  further  Teizing  me  Abftairi, 
 Reprifals  from  thee  I  can  make  1 
 And  will  not  therefore  tamely  'take 
 Such  Treatment  longer  at  thy  Hand. 
 Too  much  I  am  at  thy  Command. 
 Too  much  I  fufFer  for  thy  Sake, 
 While  thou  haft  bound  me  to  the  Stake3 
 
 SOUL. 
 
 3Tis  I  who  to  the  Stake  am  Bound  $ 
 By  thee  faft  linked  to  the  Ground. 
 But  what  thou  canft,  make  hafte  to  do  2 
 The  worfl   thou  canfl  I'll  undergo. 
 Tho'  link'd  to  thee  by  Fatal  Knot, 
 Thy  Menaces  I  matter  not, 
 
 The 
 
Append.        toirile  toe  are  in  it.  ^7 
 
 The  Vital  Knot  'tis  call'd  I  know. 
 But  how  cou'd  Death  then  from  it  flow  ? 
 Thou  art  of  Death  the  only  Source : 
 Yet  do  thy  Worft,  and  take  thy  Courfe. 
 
 B  0  D  T. 
 
 0  do  not  fpeak  to  me  of  Death  : 
 O  do  not  rob  trie  of  my  Breath. 
 Thou  know'ft  I  love  thee  ftill  at  Heart. 
 And  why  woud'ft  thou  from  me  depart  ? 
 Come,  let  us  then  together  Live : 
 
 And  I  Content  to  thee  will  give. 
 Nor  will  I  more  of  thee  fiomplain ; 
 But  thou  flialt  all  from  me  Obtain, 
 If  to  Pleafe  me  thou  be'ft  fieady, 
 
 1  to  Serve  thee  will  be  ready. 
 
 SOUL. 
 
 Thou  doft  not  love  of  Death  to  hear : 
 In  Death  what  is't  that  thou  doft  fear  J 
 
 Fear'ft  thou  I  mould  from  thee  depart  ? 
 
 » 
 Or  fhunneft  thou  the  Pain  and  Smart? 
 
 Bb  But 
 
338  Riileg  toLitie  abofre  tI?egHo?lt)  Append, 
 
 But  now  if  Death  fo  frightful  feem  • 
 Tell,  who  fhall  thee  from  Death  redeem. 
 And  if  that  thou  wilt  me  Obey, 
 And  not  my  Life  again  betray  ; 
 Content  I  am  with  thee  to  Live  : 
 And  fo  each  other  we  Forgive* 
 
 ioj)r. 
 
 ©  why  ffiou  d  I  thy  Life  betray  ? 
 Or  why  fiiould  I  thy  Will  gain-fay  ? 
 For  fure  my  Life  in  thine  is  hid : 
 And  that  I  do  which  I  am  bid. 
 If  thou  Command,  I  rhuft  Submit  2 
 No  Wifdom  is  in  me  $  no  Wit. 
 In  Thee  I  Live ;  and  in  Thee  Move : 
 In  Thee  1  Hate ;  and  in  Thee  Love, 
 To  Thee  myfelf  I  do  commit. 
 Do  thou  with  me  as  feems  mod  fit. 
 
 j£Bk 
 
 BOTH 
 
Append.         \D\)\\t  tOC  atT  HI  tf*  339 
 
 -  -   ■ ,      . ..  .     ,-■  .■ 
 
 BOTH. 
 
 To  Go £>  be  this  Submiffion  made. 
 To  Gon  be  all  our  Homage  paid* 
 ToGod  let  us  our  Tribute  bring i 
 And  let  us  Both  God's  Praifes  Sing* 
 In  Heart  and  Voice  then  let  us  join^ 
 Join  with  all  the  Heavenly  *  Nine ; 
 With  all  the  SaCred  Choirs  Above  * 
 With  all  the  Mighty  Hofis  of  Love  j . 
 With  all  the  f  Orders  of  fair  Light ; 
 And  all  the  ||  Courfes  in  God's  Sight 
 Hallelujah  !  &C. 
 
 Now  the  Effe&  of  this  Agreement  thtts  fiiad^ 
 was  the  vigorous  Purfuit  of  Conformity  with  Chrift, 
 and  in  order  to  this  the  immediately  feeking  out  of 
 a  Faithful  and  Able  Guide.  All  Which  is  fet  forth  at 
 large  in  the  Following  manner,  by  an  Holy  and  Ex- 
 perienced Follower  of  Chrift,  a  Cotettiporary  of  our 
 Blefled  Author,  who  thus  defcribeth  a  Spiritual  Til- 
 grim  going  to  Jerufalem,  or  the  Sight  of  God. 
 
 *  Angelical  Kiearchies.    f  Of  Angels. 
 H  Of  Heavenly  Elders,  or  Saints. 
 
 fcb?  THE 
 
34°  Rules  to  Wot  abcfoe  tUeffilio?lti  Append. 
 
 THE 
 
 PILGRIMs  EXERCISE: 
 
 SHEWING 
 
 How  the  Faithful  Soul,  under  the  Para- 
 ble of  a  Pilgrim  Travelling  to  Jeru- 
 salem, ought  to  Behave  herfelf  in  her 
 Afcent  to  GOD,  from  the  firft  Set- 
 ting out,  till  her  Entrance  into  His 
 Kingdom, 
 
 NUMBER    VI. 
 
 This  is  the  Way,  Walk  in  it. 
 
 HERE   was  a  certain  Man  thac 
 Would  go  a  Pilgrimage  to  Jerufalem. 
 And  becaufe  he  knew  not  the  Way 
 |   thither,  he  went  to  another  Man 
 whom  he  had  underftood  to  be  well 
 acquainted  with  the  Way\  and  asked 
 him  whether  he  might  have  any  Hopes  of  being  able 
 toreach  thac  City  which  was  fo  far  off;   and  whe- 
 ther 
 
Append.         tutnte  tue  are  in  it.  341 
 
 ther  it  were  indeed  fo  perillous  a  Journey  as  he  had 
 heard  it  to  be. 
 
 2.  That  other  Man  anfwered  him,  That  he  could 
 not  reach  thither  without  much  Labour,  and  many 
 Sufferings.     c  For  the  Way,  faid  he,  is  long  and  pe- 
 
 *  rillousj  and  full  of  Viflanous  Thieves.    And  many 
 
 *  other  great  Lets  and  Hindrances  there  be  that  fall 
 c  out  to  a  Man  in  his  travelling  thitherwards;  as  al- 
 c  fo  in  the  Way,  which  in  many  Places  is  very  crag- 
 c  gy  and  painful,  and  fometimes  hard  to  find.  And 
 €  many  Perfons  in  travelling  thither  are  oftentimes 
 c  killed :  Others  are  maimed,  or  robbed  of  all  they 
 €  have  j  and  in  Conclusion,  are  hindred  and  difabled 
 €  from  ever  reaching  the  Place,  whither  they  fo 
 
 *  much  defire  to  reach. 
 
 5.  c  Neverthelefs  (continued  he)  there  is  on?  Way; 
 e  the  which  whofoever  taketh,  I  will  undertake  that 
 c  he  fhall  come  to  that  City  of  Jerufakw;  and  fhall 
 c  never  be  Slain,  or  Dye  in  the  Way  thro"  Wane,  or 
 c  otherwife  lofe  his  Life.  He  may  indeed  be  robbed, 
 €  or  be  well  beaten,  and  (ball  fuffer  probably  much 
 €  Scarcity,  and  many  Difficulties  in  the  Journey  ; 
 €  but  for  all  that  his  Life  mall  be  fafe. 
 
 4.  Then  faid  the  Pilgrim:  So  that  I  may  but  fore 
 my  Life  fafe,  and  may  at  length  arrive  at  the  Place 
 that  I  defire  to  arrive  unto  ;  I  care  not  what  Pain, 
 Trouble,  or  Mifchief  I  fuffer  in  the  going  thither, 
 And  therefore  tell  me  plainly,  and  Advife  me  v  hat 
 you  think  neceffary  for  me  to  do  or  ft/fly*  in  -the  jour- 
 ney ;  and  I  promife  you  for  certain,  that  1.  will  fol- 
 low your  Counfel. 
 
 5-.  That  other  Man  anfwered,  and  faid  :  c  Lo,  I 
 c  will  fet  thee  in  the  Right  Way  :  But  fee  that  thru 
 €  well  bear  in  Mind,  and  fulfil  in  Deed,  whir  I 
 *  c  fhall  now  tell  thee.  Whatfoever  thou  feefti,  h  jr- 
 c  eft,  or  feeleft,  that  would  Hay  thee,  let  these,  or 
 i  hinder  thee  in  thy  Way;   do  not  thou  by  ar.y 
 
 Bb   5  ■  niw  n 
 
342  ftlllCS  tO  LitjeabOtattje  £2l0?lD  Append, 
 
 *  means  Confenc  unto.  Abide  not  willingly  with  it ; 
 c  tarry  net  with  it  at  all ;  behold  it  not ;  fee  at  leaft- 
 
 *  wife  that  thou  gaze  not  at  it  :    And  take  heed  nei- 
 
 *  ther  to  love,  or  like  it ;  nor  to  fear  it,  or  to  be 
 c  affrighted  by  it ;  but  ftill  go  forward,  holding  on 
 c  thy  Way.     And  ever  think  and  fay  tafthyfelf,  that 
 
 *  thou  wouldeft  fain  be  at  Jerufalem.    For  it  is  that 
 
 *  thou  coveteft,  that  thou  defireft;  and  nought  elfe  but 
 '  that.  And  if  Men  rob  thee,  fcorn  thee,  and  laugh 
 c  at  thee;  if  they  neglect,  vilify,  and  defpife  thee  ; 
 
 *  do  not  thou  ftrive  againft  fuch  their  doing,  if  thou 
 
 *  rneaneft  to  have  thy  Life  fafe  ;  but  Content  thee 
 '  with  the  Harm  thou  haft  had,    and  hold  on  thy 
 
 *  Way,  as  if  all  were  nothing,  left  thou  receive  more; 
 '  Harm.     Alfo  if  Men  feek  to  retard  or  ftop  thee, 
 
 *  by  telling  thee  Tales,  and  feeding  thee  with  Lies, 
 
 *  Inventions,  or  Conceits ;  in  order  to  draw  thee 
 c  out  to  vain  Merriment,  and  to  caufe  thee  to  forfake, 
 f  cr  to  prolong  thy  Pilgrimage ;    give  them  but  a 
 
 *  deaf  Ear,  and  anfwer  not  again.  And  fay  nothing 
 '  elfe,  but  thou  wouldeft  fain  be  at  Jerufalem.  More- 
 €  over,  if  Men  proffer  thee  Gifts,  and  would  make 
 ■  thee  Rich  with  worldly  Subftance ;  do  not  regard 
 €  their  Proffers,  or  liften  to  their  Perfuafions,  but 
 c  ever  think  on  Jerufalem.  And  if  thou  wilt  hold 
 £  this  Courfe,  and  this  Way,  and  do  as  I  have  faid  • 
 
 *  I  undertake  for  thy  Life,  that  thou  fhalt  not  be 
 '  SJaiflK,  but  that  thou  fhak  come  to  the  Place  which 
 '  thou  defireft. 
 
 6.  Now  to  apply  this  Spiritually  to  the  Purpofe. 
 J  E  RUSA  LEMis  as  much  as  to  fay,  A  Sight  of  Peaces 
 and  doth  thence  betoken  Con'templatio  n  ia 
 the  Perfect  Love  of  God.  For  Contemf  lotion  is  no- 
 thing elfe  but  a  Sight  of  God,  by  the  Spiritual  Eye 
 opened  in  the  Soul;  which  Divine  Sight,  or  \if\on, 
 is  Very  Peace,  even  the  Peace  of  God.  If  therefore  thou 
 haft  a  longing  to  come  to  the  bleffed  Sight  of  Peace, 
 
 and 
 
Append.       totnle  toe  are  in  it  34.5 
 
 and  /woulddl  be  a  true  Pilgrim  to  the  Jerufalem 
 which  is  Above,  though  it  be  fo  that  I  was  never 
 there  myfelf,  nevertheless,  as  far  forth  as  I  am  able, 
 1  fhall  endeavour  to  fet  thee  in  the  Right  Way  to- 
 wards it, 
 
 7.  The  Beginning  of  the  Way  in  which  thou  fhalt 
 go,  is  the  Reformation  of  the  Mind,  in  Faith,  ground- 
 ed upon  the  Revelation  of  Jefus  Chrift,  and  upon 
 his  moft  holy  Laws  delivered  to  the  Church.  And 
 though  thou  fhouldeft  have  heretofore  gone  never  fo 
 much  aftray,  as  a  Sheep  that  is  loft  in  the  Wildernefs  $ 
 yec  if  thou  be  now  inwardly  Reformed,  by  Faith  and 
 Repentance,  after  the  Law  of  the  Spirit,  truft  affu- 
 redly  that  thou  art  in  the  Right  Way. 
 
 8.  Now  then,  fince  thou  art  thus,  by  the  Grace  of 
 God,  brought  into  the  Safe  Way,  if  thou  wilt  fpeed 
 in  thy  going,  and  make  a  good  Journey  of  if  J  it  be- 
 hoveth  thee,  my  Friend,  to  hold  thefe  Two  Things 
 in  thy  Mind,  Humility  and  Love:  And  fre- 
 quently thereupon  to  fay  to  thy  Self,  lam  Nothing  j 
 I  have  Nothing  ;  I  covet  Nothing  but  O  N  e.  The  Mean- 
 ing of  thefe  Words  thou  muft  always  have  in  thine 
 Intention;  and  keep  them  at  lead  in  the  Habit  of  thy 
 Soul  perpetually,  though  thou  have  them  not  at  all 
 times  exprefiy  in  thy  Thought ;  which  is  not  requi- 
 red of  thee.  Humility  faith,  I  am  Nothing ;  I  have 
 Nothing.  Love  faith,  I  covet  Nothing  hut  One;  and 
 that  One  is  Jesus.  Thefe  two  Strings  being  well 
 faftned,  with  the  Mind  of  J  e  s  u  s,  make  good  *  Mu- 
 fick  on  the  Harp  of  the  SoUl,  when  they  be  cunning- 
 ly "ft  ruck  upon  by  the  Finger  of  tVifdom ;  for  the  low- 
 
 Bb  4  ec 
 
 \  Hence  the  Three  Pjrft  Bools  of  that-  mo&  Excellent  Treatife,  Of 
 the  Imitation  of  Chrift,  which  have  been  attributed^  both  tn  a  Kern- 
 els, and  to  our' Country-man  Hilton,  do  in  fever al  Manufcnpts,  bear 
 the  Infcriptkn  of  Mufica  Ecckfiaftica. 
 
$44  fonles  to  Wot  afaoiie  tfte  moiln  Append, 
 
 er  thou  fmiteft  upon  the  One,  the  higher  always 
 foundeth  the  Other.  And  the  lefs  thou  feeleft  that 
 thou  Art,  or  that  thou  Haft  of  thy  Self,  through  Hu- 
 mility,- fo  much  the  more  flialt  thou  covet  and  long 
 to  have  of  J  e  s  u  s,  through  the  Defire  of  Love. 
 Underftand  me:  I  mean  not  here  that  Humility  only, 
 which  is  felt  by  the  Soul,  from  the  Sight  of  her  own 
 Guil',  or  from  the  Senfe  of  the  Frailty  and  Mifery 
 of  this  Life,  or  from  a  View  of  the  Calamity  and 
 Wretchednefs  of  our  Neighbour;  for  though  this  kind 
 of  Humility,  be  indeed  True  and  Salutary  •  neverthe- 
 lefs  it  is  Boifterous  and  Carnal,  in  comparifon  of 
 that  other  Humility,  which  I  do  here  principally 
 aim  at.  It  is  not  fo  clean,  nor  fo  foft,  nor  fo  lovely, 
 as  this  other  which  teacheth  me  to  fay  in  very 
 Truth  and  Spirit,  lam  Nothing,  and  I  have  Nothing. 
 I  mean,  that  Humility  which  a  Soul  doth  feel, 
 through  Divine  Grace,  in  the  Contemplation  of  the 
 Infinite  Being,  in  the  Beholding  of  God,  and 
 the  wonderful  Goodnefs  of  Jesus,  and  in  the  Sight 
 and  Fruition  of  very  Peace.  If  therefore  thou  long 
 to  come  to  this  Bleffed  Humility,  fee  that  thou  bear 
 in  Mind  that  which  I  tell  .thee,  and  draw  nigh  by 
 Faith  to  the  Endlefs  Being:  And  if  thou  canftnot  fee 
 it  with  thy  Spiritual  Eye,  yet  it  is  fit  that  thon  believe 
 it;  waiting  till  the  Cloud  of  Faith  fliall  break  away 
 in  Open  Vifion.  For  through  this  Sight  and  Per- 
 ception of  the  Divine  Being,  either  in  Faith  or  in 
 Senfation,  thou  malt  be  made  to  efteem  of  thyfelf, 
 not  only  as  of  the  mod  wretched  Creature  that  is 
 in  the  World,  feut  alfo  as  very  Nothing  in  the  Sub- 
 itance  of  thy  Soul;  and  that  even  though  thou 
 fbouldeft  never  have  committed  any  Sin.  And 
 this  is  Lovely  Humility.  For  in  refpeft  of  Js  s  u  s 
 who  is  truly  A  l  l,  thou  art  juft  N  o  t  h  i  n  g  :  And 
 fo  muft  thou  think  that  thou  baft  juit  Nothing  ;  but 
 art  as  a  Veffel  that  ftands  ever  Empty,  and  as  if  no- 
 thing 
 
Append.  tpfoit  tt)f  are  til  \U 345 
 
 thing  were  therein,  that  is  of  itfelf.  Since  do  thou 
 never  fo  many  Good  Deeds,  both  Outward  and  In- 
 ward;  until  thou  have  (and  feel  that  thou  had)  the 
 Love  of  J  e  s  u  s  in  thee,  thou  haft  juft  Nothing.  Be- 
 caufe  with  that  precious  Liquor  only  of  Divine  Cha- 
 rity can  thy  Soul  be  filled  ;  and  with  no  other. 
 
 9.  And  for  as  much  as  that  alone  is  fo  Precious 
 and  Noble ,    therefore  whatever  elfe  thou  docft, 
 hold  and  efteem  it  as  Nothings  without  the  Sight  and 
 the  Love  of  thy  Jesus.     Count  it  all  as  Nothing  to 
 reft  in,  without  Him :    Caft  it  all  behind  thee,  and 
 forget  it  utterly ;   fo  that  thou  mayeft  have  this, 
 which  thou  longeft  for,  and  which  is  the  heft  of  all. 
 In  like  manner  as  a  true  Pilgrim,  travelling  towards 
 Jerufalem,  doth  leave  behind  him  Houfe  and  Land, 
 Wife  and  Children,   and  make  himfelf  Poor  and 
 bare  of  all  Things  that  ever  he  hath,  to  the  End, 
 that  he  may  go  lightly  on  without  any  Lett  or  Incum- 
 brance :  Even  fo  if  thou  wilt  be  a  Spiritual  Pilgrim, 
 thou  muft  ft  rip  thyfelf  Naked  of  all  that  thou  haft  ; 
 diveft  thyfelf  of  all  thy  Deeds,  whether  they  be 
 Good,  or  whether  they  be  Evil ; '  and  caft  them  all 
 behind  thee,  as  if  thou  hadft  no  part  in  them  at  all. 
 And  thou  muft  be  fo  Poor  in  thine  own  Feeling  and 
 Apprehenfion,  as  if  there  were  nothing  of  thine  own 
 Working,  for  thee  to  be  pleafed  with:  And  nothing 
 fhalt  thou  find  to  reft  in,  or  to  lean  on,  of  all  that 
 thou  canft  think  to  work  out ;   but  (hale  be  ever  de- 
 firing  more  Grace  and  Love,   and  be  ever  feeking 
 the  Spiritual  Prefence  of  thy  Jefus.     And  if  thou 
 doft  thus,  then  (halt  thou  refolve  in  thine  Heart  fully 
 and  wholly,  that  thou  wilt  be  at  Jeruflem,  and  ac 
 no  other  Place  but  there:    That  is,  thou  fhalt  pur- 
 pofe  in  thy  Heart  moft  ftedfaftly,  that  thou  wilt 
 have  nothing  but  the  Love  of  Chrift,  and  the  Spiri- 
 tual Sight  of  Him,  in  fuch  a  manner  as  he  fhall  be 
 gracioufly  plealed,  to  fhew  himfelf  to  thee,  and -in 
 
 thee. 
 
34^  fttileg  toUtoe  ahotoe  tbe  gfflozlo  Append, 
 
 thee.  For  as  much  as  to  that  very  End  only,  art 
 thou  Created  and  Redeemed :  And  he  is  thy  Begin- 
 ning and  thy  End,  thy  Joy  and  thy  Blifs,  and  he  who 
 only  can  fatfsfy  fchy  hungry  Soul.  And  therefore 
 whatfoever  thou  hail,  and  be  thou  never  fo  Rich  in 
 Good  Deeds,  both  Spiritual  and  Corporal ;  hold 
 that  thou  haft  as  Nothing,  yea,  efteem  all  that  thou 
 hall  juft  Nothing;  unlefs  thou  haft  this  Love  of 
 Jesus  in  thee,  and  doft  know  and  feel  that  it  is  fried 
 abroad  in  thy  Heart.  Imprint  this  well  in  the  De- 
 fire  of  thy  Soul,  and  cleave  faft  thereto :  And  it  fhall 
 fave  thee  from  all  Perils  in  thy  Going,  fo  that  thou 
 fiialt  never  Perifh  :  And  it  fhall  fave  thee  from  the 
 Thieves  and  Robbers,  lying  in  the  Way,  which  are 
 the  Unclean  Spirits ;  that  tho'  t.hey  fpoil  thee,  and 
 beat  thee  by  divers  Temptations,  neverthelefs  thy 
 Life  fhall  be  ever  fafe  :  And  in  brief,  if  thou  keep  it, 
 as  I  have  faid,  thou  fhalt  certainly  efcape  all  Perils 
 and  Mifchiefs,  and  come  to  the  City  Jerufalem  in 
 a  fliort  Time. 
 
 10.  And  if  thou  thus  hold  on  thy  Way,  as  I  ad- 
 vife,  thou  fhalt  efcape  all  Perils  and  Mifchiefs ;  and 
 {halt  in  a  fliort  Time,  come  to  the  City  of  Jerufalew. 
 This  Jerufalem>  this  Contemplation,  this  Sight  of 
 God,  this  Vifion  of  Peace,  is  the  fame  Thing, 
 which  by  fome,  is  called  the  Sabbath  of  the  Soul,  or 
 the  Holy  Reft,  in  which  the  Soul  feemeth  to  do  no- 
 thing, God  working  all  in  all  by  his  Spirit.  This  \s 
 the  Senfation  of  God,  by  pure  Love  and  perfect 
 Prayer,  in  the  Spirit.  This  Sight  of  God  thou  muft 
 difpofe  thyfelf  to  ;  but  have  it  thou  canft  not,  but 
 how  and  when  he  pleafeth  ;  and  if  thou  thinkeft  CO 
 do  it  by  thine  own  force  of  Wit,  Learning,  and  Un- 
 derftanding,  thou  deludeft  thyfelf  by  a  vain  Faricya 
 and  taken:  the  Shadow  for  the  Subftance.  This  is 
 that  which  none  can  know,  but  they  that  receive  it: 
 It  is  to  thee  at  prefect,  as  the  hidden  Manna  $  but 
 
 thou 
 
Append.        htfule  toe  are  in  in  '        347 
 
 thou  art  called  to  tafte  and  fee  how  good  it  is :  To 
 the  End,  thou  mayeft  be  ftrengthned  in  this  thy  Pil- 
 grimage, till  thou  at  laft  Arrive  at  the  Mount  and 
 City  of  God. 
 
 ir.  Now  then,  (ince  thou  art  in  the  Way,  and 
 knoweft  the  Name  of  the  Place,  and  whither  thou 
 art  to  tend,  make  hafte  in  the  Name  cf  God  to  pro- 
 ceed, and  go  on  in  thy  Journey  :  Thy  going  forth, 
 and  thy  proceeding,  in  thy  Journey,  is  nothing  elfe 
 but  a  Spiritual  Working:    And  when  it  mail  be  ex- 
 pedient, a  Bodily  alfo,  in  Conjunction  with  the  fame. 
 Which  thou  (halt  ufe  according  to  Difcretion  in  this 
 wife :    Look  what  Work  foever  it  be,  which  thou 
 fhaltdo,  according  to  thy  Degree,  and  to  the  State  of 
 Life  which  thou  art  in,  Corporally  or  Spiritually ; 
 if  it  but  Help,  Increafe  andCherifh  within  thee,  this 
 gracious  Defire  that  thou  haft  to  love  Jefus ;   or  do 
 make  thy  Soul  more  ftrong,  more  ready,  and  mors 
 able  for  the  Practice  of  all  Virtues  and  Godlinefs ; 
 That  Work,   or  Exefcife,  hold  I  to  be   bed  fof 
 thee,  be  it  Praying,  be  it  Meditating,  be  it  Reading, 
 or  be  it  Working  with  the  Body.     And  as  long  as 
 the  faid  Work,  or  Exercife,  ftrengthneth  moft  thy 
 Heart  and  Will  to  the  Love  of  Jesus,  and  draweth 
 thy  Affections  and  thy  Thoughts  farther!:  off  from 
 the  Vanities  of  the  World,  it  is  good  for  the.e  to 
 ufe  it.     And  if  fo  be,  that  through  ufe,   the  Savour 
 thereof  groweth  lefs,   and  thou  thinkeft  of  iomc 
 other  that  favoureth  more ;  take  the  other,  and  leave 
 that,  if  thou  feeleft  more  Grace  in  that  other.     For 
 though  indeed,   thy  Affection,  and  the  Yearning  of 
 thy  Heart  toward  Jesus,  ought  ever  to  be  U»- 
 change  ;blei  neverthelefs  thv  fpintual  Exercifes  which 
 thou  art  to  ufe,  in  Praying  and  Meditating,  for  the 
 Nourifhing  of  this  Affe&ion  in  thee,  may  be  Di- 
 vers;  and  fo  may  very  well  be  Changed,  according 
 gs  thou  percdveit  thyfelf  through  Grace,  difpofed 
 
 feve- 
 
343  h\ilii&  tO  iLttoe  moU  ll)t  dkioM  Append 
 
 feverally  to  apply  thy  Heart  to  one  or  other  of  them. 
 That  which  thou  feeieft  thy  Spirit  moil  to  require^, 
 or  relifh,  for  the  feeding  hereof,  that  ufe  thou  free- 
 ly: I  mean,  what  thou  findeft  to  be  moft  comforta- 
 ble, mod  agreeable,  and  moft  profitable  to  thy  Tra- 
 velling Spirit.  For  the  more  Fuel  there  is  laid  to 
 the  Fire,  fo  much  greater  is  the  Fire.  And  even  fo 
 the  more  Spiritual  Fuel,  and  the  more  of  thefe  fe- 
 veral  Spiritual  Works,  that  a  Chriftian  hath  in  his 
 Defign,  for  the  feeding  and  keeping  up  this  Heaven^- 
 )y  Defire,  or  Divine  Affe&icn  ;  fo  much  the  Migh- 
 tier, and  more  Burning,  fh^ll  his  Defire  be  to  God, 
 and  his  Affe&ion  to  Jefus  fo  much  the  more  Flaming 
 and  Perfevering. 
 
 12.  And  therefore  confider  now  Wifely,  I  pray, 
 what  Work  it  is  that  thou  canft  beft  do;  and  which 
 may  beft  help  thee,  to  keep  whole  this  Defire  and 
 Aft e&ion  to  thy  J  e  s  u  s.  And  if  thou  be  Free,  that 
 do  thou.  And  bind  not  thyfelf  to  certain  Voluntary 
 Cuftoms,  and  Exercifes,  unchangeably;  which  may 
 hinder  the  Liberty  of  thy  Heart  from  correfponding 
 with  the  Invitation  of  J  esus,  or  the  Motion  of  his 
 Free  Spirit ;  if  that  his  Grace  at  any  Time  fhould 
 Jpecijlly  Vifit  thee, 
 
 13.  Now  I  will  tell  thee  what  Cuftoms  are  ever 
 Good,  and  needful  to  be  Kept  by  thee;  and  what 
 are  not.  Lo,  fuch  Cuftoms  are  good  always  to  hold 
 to,  which  confift  in  the  hind  ring  of  Sin,  and  in  the 
 getting  of  the  Virtues.  Such  a  Cuftom  thou  rnuft 
 never  leave  on  any  Account ;  for,  if  thou  do  well, 
 thou  fhalt  be  ever  Humble,  Meek,  Patient,  Sober, 
 Chafte  and  Righteous ;  and  fo  of  the  other  Virtues. 
 But  as  for  other  Cuftoms,  though  fometimes  good 
 and  proper,  if  they  hinder  a  greater  Good,  they  are 
 gocd  ;o  be  laid  afide ;  giving  Place  to  that  which 
 would  be  Better  for  thee :  So  neverthelefs  that  when 
 the  Time  is  for  fuch  laying  afide,  and  that  thou  canft 
 
 do 
 
Append.        tolnle  Voe  ate  in  it,  349 
 
 do  it,  this  be  without  Breach  of  thy  Obligation  o- 
 therwife.  As  for  Example,  if  thou  haft  a  Guftom  to 
 fay/0  many  Prayers ;  to  Meditate  on  fuch  or  fuch  a  Sub- 
 jed,  and  for  fo  long  a  Time  •  to  Fall  voluntarily,  ac 
 fuch  certain  Times ;  to  Watch  ;  to  Kneel  thus  long, 
 or  any  other  fuch  bodily  Deed :  Thefe  Cuftoms  are, 
 1  fay,  to  be  let  alone  fometimes,  when  reafonable 
 Caufe  requireth  that  we  mould  leave  them,  or  that 
 we  find  more  Grace  and  Devotion  fome  other  Way, 
 or  in  fome  other  Exercife. 
 
 14.  And  now  fince  that  thou  art  in  the  Way,  and 
 knoweft  how  thou  fhouldeft  walk  therein ;  beware 
 of  thine  Enemies,  who  (hall  be  diligent  and  bufy 
 to  lett  thee  if  they  can.  For  their  manifeft  Intent  is, 
 to  put  out  of  thy  Heart  that  Ardent  Defire  which 
 thou  haft  to  the  Love  of  Jssus,  and  to  drivethee 
 Home  again,  to  the  Love  of  the  World.  There  is  no- 
 thing that  grieveth  them  fo  much,  as  to  fee  thee  feek 
 after,  and  Labour  for  this  Love  of  thy  Jesus,  and 
 to  be  with  him  in  JERUSALEM.  Thefe 
 Enemies  now  are  principally  Carnal  Vefires,  and  Vain 
 Fears,  which  arife  out  of  the  Heart,  through  the 
 Corruption  of  thy  Flefhly  Nature,  and  would  hin- 
 der thy  Defire  of  the  Love  of  God;  that  fo  tbey 
 may  fully  and  quietly  poffefs  thy  Heart.  And  thefe 
 are  thy  neareft  Enemies.  But  there  are  alfo  other 
 Enemies,  which  are  the  wicked  Spirits,  who  are 
 ever  bufy  with  their  Slights  and  Wiles  to  deceive  thee : 
 But  one  Remedy  haft  thou  againft  them  all ;  and 
 that  is,  that  whatfoever  they  fay,  believe  them  not; 
 but  hold  on  thy  Way,  and  only  defire  the  Love  of 
 Jesus.  Anfwer  them  then  on  this  Wife,  as  I  have 
 told  thee,  I  am  Nothing,  I  have  Nothing,  and  I  covet 
 Nothing,  but  only  the  Love  of  our  Lord  J  E  S  U  S 
 CHRIST.  This  verily  is  the  beft,  fecureft,  and 
 eafieft  Way  of  overcoming  all  Temptations  and 
 
 Scru- 
 
550  Eults  to  iLilie  abofce  tin  moxiX)  Append. 
 
 ■  ■■■imia-i    i,i-.m..-       ... -. -    .... 
 
 Scruples  whatfoever:  Anfwer  nothing  to  them ;  but 
 Hill  go  on  thy  Way,  and  prefs  forward  to  the  Love 
 of  thy  God ;  which  Love  will  overcome  all,  and 
 make  all  right  with  thee. 
 
 if.  Now  if  thine  Enemies  fay  unto  thee,  That 
 thou  haft  not  rightly  performed  thy  Repentance ;  that 
 there  is  yet  fome  old  lurking  Sin  hid  in  thy  Heart, 
 mrepented  of ,  which  thou  perhaps  knoweft  not  of  3 
 and  that  thou  haft  not  Ccnfcffed  thy  Sins  with  that 
 Sincerity  and  Abhorrence,  and  Contrition,  which 
 thou  oughteft,  or  Particularly  and  Circumftantially 
 enough ;  and  that  therefore,  thou  rnuft  even  turn 
 Home  again,  and  leave  off  thine  earned  Deftre  after 
 J  e  s  v  s,  and  go  and  Confefs  thy  felf  better.  Believe 
 riot  this  their  Saying;  for  it  is  falfe.  For  thy  Con- 
 feflion  is  Right,  and  thy  Repentance  accepted :  And 
 Fo  do  thou  furely  Hope  and  Truft ;  and  know  thou  ait 
 in  the  right  Way,  and  that  thou  needeft  no  farther 
 to  Ranfack  thy  Soul,  for  Confeffion  of  that  which 
 is  paft.  Hold  on  thy  Way ;  and  think  only  on  Je* 
 ttifalem. 
 
 16.  Alfo  if  thefe  Enemies,  by  Suggeftions  in  thy 
 Soul,  fay  unto  thee,  That  thou  art  not  Worthy  to  have 
 theLoveof  God;  and  therefore  why  fhouldeft  thou 
 covet  that  which  thou  wilt  not  be  able  to  attain,  or 
 zn  unworthy  to  have.  Believe  them  not;  but  goon  thy 
 Way,  and  fay  thus ;  *  Not  becaufe  I  am  Worthy,  but 
 6  becaufe  I  am  Unworthy,  therefore  would  I  Love  G  o  d. 
 €  For  had  I  his  Love,  that  would  make  me  Worthy, 
 tf  And  fince  I  was  created  to  that  very  End,  though 
 '  I  fhould  never  have  it,  yet  will  I  covet  it :    And 
 
 *  therefore  will  FPray,  and  Think,  and  Labour,  how 
 
 *  I  may  attain  it.  "  And  then  if  thy  Enemies  fee  that 
 thou  beginner!  to  wax  Bold,  and  art  Refolute  at  thy 
 Work,  they  will  begin  prefently  to  be  afraid  of  thee. 
 However  they  will  not  ceafe  to  ttTe  their  Endeavours 
 to  flop  arid  hinder  thee,  as  much  as  they  can,  as  long 
 
 sss 
 
Append.        toirile  toe  are  in  in 351 
 
 as  thou  art  travelling  in  the  Way  to  Jerufalem;  what 
 With  Affrightning  and  Threatning  thee  on  one  Hand, 
 and  what  with  Flattering  and  Cajoling  thee  on  the 
 other  Hand,  to  make  thee  break  thy  Purpofe  and 
 turn  Home  again. 
 
 17.  And  for  that  End  they  will  fay  thus  to  thee  : 
 c  If  thou  hold  on  this  thy  Defire  to  J  e  s  u  s,  travel- 
 r  ling  fo  fervently,  as  now  thou  Beginneft,  thou  wilt 
 c  certainly  by  this  means  fall  into  fome  Bodily  Sicknefi; 
 €  or  thou  wilt  craze  thy  Head,  and  fall  into  Fancies  or 
 c  Melancholy,  as  thou  feeft  fome  do  ;  or  thou  wile 
 €  fall  into  Poverty  or  Bodily  Mifchkf,  and  none  will  be 
 c  able  to  help  thee ;  or  thou  wilt  fall  into  fecrec 
 c  Temptations  and  Illufions  of  the  Devil,  that  thou. 
 
 *  (hale  not  be  able  to  help  thyfelf.  For  it  is  very 
 €  dangerous  for  any  one  to  give  himfelf  over  to  the 
 €  Love  of  GOD,  fo  as  to  leave  all  the  World ,  and 
 c  covet  nothing  but  only  the  Love  of  HIM.  Since 
 c  fo  many  Perils  may  here  fall  out  that  a  Man  knows 
 
 *  not  of:  Thou  canft  not  fo  much  as  imagin  them  be- 
 
 *  forehand.  And  therefore,  if  thou  art  Wile,  now  turn 
 c  thee  Home  again,  and  leave  off  this  Defire;  for  thou 
 c  (halt  never  bring  it  to  pafs.  And  do  thou  as 
 c  other  worldly  Men  do,  or  as  the  common  Sort  of 
 €  good  Chriftians  do. "  Thus  will  thine  Enemies  fay ; 
 but  believe  them  not ;  but  hold  on  thy  Defire,  and 
 fay  nought  elfe,  but  that  thou  wouldefi  have  J  ESUST 
 and  be  at  JERUSALEM.  And  if  they  perceive 
 that  thy  Will  is  fo  ftrong,  that  thou  wilt  not  give 
 over,  either  for  fear  of  Sin,  or  of  Sicknefs ;  either  for 
 Fancies  or  Phrenfies ;  either  for  Doubts  or  Dreads  of 
 Spiritual  Temptations  and  Delufionsj  either  for  Bo- 
 dily Mifchiefs  or  for  Poverty ;  either  for  Life  or  for 
 Death;  but  ever  feekeft  and  longeft  after  the  One 
 Thing,  and  nothing  elfe  but  that  One  Thing :  And 
 that  thou  turneft  a  deaf  Ear  to  them,  as  tho'  thou 
 heardeft  them  not,  and  holdeft  thee  on  ftifly  and 
 
 con- 
 
3$2  Elites  to  like  abctoe  tUmotlD  Append. 
 
 conftantly  in  thy  Courfe  cf  Prayer,  and  in  thy  other 
 Spiritual  Exercifes,  without  ftinting  the  fame ,•  but  yet 
 with  Difcretion,  after  the  Counfel  and  Direftion  of 
 thy  Spiritual  Paftor  and  Father  •  then  begin  they  to 
 be  Wroth,  and  to  come  a  little  nearer  to  thee. 
 
 1 8.  Then  begin  they  to  rob  thee,  and  to  beat  thee, 
 and  to  do  thee  all  the  Shame  they  can.  And  this  they 
 do,  when  they  make  that  all  the  Deeds  which  thou 
 doft,  be  they  really  never  fo  well  done,  are  judged 
 by  others  to  be  Evil,  and  turned  into  the  worft  Part. 
 And  whatfoever  thou  wouldeft  do,  or  have  done,  for 
 the  Help  or  Comfort  either  of  the  Body  or  Soul, 
 it  fhall  certainly  hence  be  letted  or  hindred  by  other 
 People  •  fo  as  thou  (halt  be  put  from  thy  Will  in  every 
 thing  which  thou  reafonably  defireft.  And  all  this  they 
 do,  that  thou  may  eft  be  ftirred  up  to  Anger,  or  Me- 
 lancholy, or  Impatience,  or  evil  Will  towards  thy 
 Neighbour.  But  againft  all  thefe  Difeafes,  and  all 
 other  tjiat  thou  mayeft  feel,  ufe  this  Remedy  :  Take 
 Jesus  into  thy  Mind,  and  trouble  not  thyfelf  with 
 them :  Neither  be  Angry  or  Impatient  ;  tarry  not  with 
 them,  but  think  always  on  thy  Leflbn :  viz.  That  thou 
 art  Nothing ,  that  thou  haft  Nothing,  that  thou  canH  Ni?- 
 thing  lofe  of  Earthly  Goods,  that  thou  coveteft  Nothing 
 but  the  Love  of  J  e  s  us;  and  fo  hold  on  thy  Way, 
 with  thy  Exercifes,  to  Jerufakm. 
 
 19.  And  tho'  thou  be  fometimes  flopped  and  letted 
 in  the  Way,  thro*  thy  Frailty,  with  fuch  Inconveni- 
 ences as  befal  thy  Bodily  Life;  or  thro'  the  evil  Will 
 of  Man,  or  the  Malice  of  the  Enemy:  As  foon  as 
 thou  canft  come  again  to  thyfelf,  leave  off  thinking 
 on  what  hath  paffed,  and  go  on  with  thy  Exercife, 
 not  regarding  thofe  Inconveniencies,or  UneafineiTes. 
 For  in  this  thy  Way  to  Jerafiilem,  if  thou  happen  to 
 ftay  or  flop,  thro'  any  Sin  or  Defed,  thou  muft  pre- 
 fently  get  into  the  Way  again,  or  get  up,  and  go 
 on,  as  if  thou  hadft  never  flayed  or  flopped  at  all- 
 Abide 
 
Append. 
 
 .teltrile  Vox  orr  m  it.  353 
 
 — 
 
 Abide  not  long  upon  the  chinking  of  thofe  thy  for- 
 mer Defers  or  Difficulties,  for  fear  of  thy  Enemies* 
 ivho  would- ftill  hold  thee  in  them,  and  in  the  Exami- 
 nation of  them,  thereby  to  hinder  thee  frorri  thy  go- 
 ing forwards  in  thy  Way.  This  is  the  only  Mean  to 
 get  cledr  of  the  Defeats  themfelves,  and  to  rid  thee 
 of  all  Scruples. 
 
 I  20.  Now  after  this,  when  thy  Enemies  fee  that  chbu 
 art  fo  well  eftablim'd  in  thy  Will,  that  thou  art  not 
 Angry,  nor  Heavy,  nor  Melarlcholy,  nor  Wroth; 
 not  ihcenfed,  nor  mbved  againft  any  Creature;  but 
 fetteft  thy  Heart  fully  to  fuffer  arid  undergo  all  that 
 may  fall  out,  be  it  Eafy  or  Uneafy  \  be  it  Sowre  or 
 Sweet;  be  it  Pfaife  or  Difpraife  ;  be  it  Penury  or 
 Plenty  :  And  that  thou  doft  efteem  or  regard  no- 
 thing,- fo  as  thou  mayeft  but  keep  thy  Thought  up- 
 on Jerufcflem  entirely,  and  thy  Defire  whoJfc  to  the 
 Love  of  Jesus;  then  are  they  much  aba  died  and 
 daunted.  Neverthelef^s  they  will  continue  to  kt  up- 
 on thee  wiih  Flattery  and  vain  Contplacency  ;  and 
 they  will  how  let  before  thee  all  thy  Good  Deeds ; 
 and  will  tell  thee  that  all  Men  Praife  thee,  and  fpeak 
 well  of  thy  Holiriefs ;  and  how  that  all  Mel*  Love 
 thee,  and  Reverence  thee  for  thy  virtuous  and  holy 
 Living :  To  the  end  that  they  may  perfuade  xHt'e  to 
 be  follicitous  of  thy  good  Name  and  Eftimation  with 
 Men.  Thus  will  thy  Enemies  do;  and  will  leave 
 nothing  unturned,  fo  they  may  make  thee  believe 
 them,  and  take  Delight  in  this  vain  Joy,  and  there- 
 in reft.  But  if  thou  do  well,  thou  (halt  efteem  all 
 fuch  Suggeftlohs  to  be  falfe  Flattering^  of  thy  Ene- 
 my, who  would  give  chee  to  drink  Poyfon  tempered 
 with  Honey.  And  therefore  refufe  thou  it,  and  fay. 
 Thou  vllt  have  no?ie  of  it  ••  but  thou  wduldil  fain  be  at 
 jerufakrn. 
 
 21.  ^ueh  Letts'  in  thy  \Vay  malt  thou  feel,  wh?t 
 from  thy  ffc/fey  and  what  from  the  Witty  and  to&lt 
 
 Cc  from 
 
354  ^ults  toiibe  abate  t&Cfflo?iB  Append. 
 
 from  the  Fiend,  with  others  more  than  I  can  here  re 
 hearfe.  For  mark  this.  That  fo  long  as  any  one  doth 
 differ  his  Thoughts  without  Reftraint  to  run  about 
 the  World,  or  to*  be  occupied,  in  the  beholding  and 
 confidering  many  Things,  he  {hall  perceive  but  few 
 Letts  or  Obftacles:  But  as  foon  as  ever  he  doth  draw 
 all  his  Thoughts,  and  all  his  Denres,  and  all  his 
 Yearning,  to  One  Tiring  only,  to  Have  it,  to  Know 
 it,  and  to  Love  it,  which  is  Jesus  ;  then  will  he  be 
 fure  to  find  many  painful  Lettings,  and  grievous  Ob- 
 ftruftions.  For  whatfoever  Thing  he  feeleth,  which 
 is  not  that  which  is  coveted  by  him,  or  at  lead  an 
 Help  for  the  Attainment  of  it,  the  fame  is  a  Lett  and 
 -a  Bar  to  him.  And  hence  I  have  fet  down  fome  of 
 them  for  Examples  to  thee  in  particular ;  and  for  thy 
 Caution. 
 
 22.  And  moreover  in  general,  I  fhall  now  tell  thee, 
 That  every  Stirring  in  thy  Soul  which  thou  feeleft, 
 either  from  the  Flefb  or  the  Devil,  whether  Plea- 
 fant  or  Painful,  Sweet  or  Bitter,  Lovely  or  Dread- 
 ful, that  would  drag  down  thy  Thoughts  from  God, 
 or  remove  thy  Delires  from  the  Love  of  J  e  s  u  s  to 
 worldly  Vanities ;  and  that  would  hinder,  or  cool, 
 the  Driving  that  thou  haft  to  the  Love  of  Him,  and 
 to  the  Poifeffing  Him  in  the  City  of  Peace ;  muft  moil 
 carefully  be  avoided  by  thee,  that  thy  Heart  be  not 
 therewith  entangled.  See  thou  reft  not  upon  it;  but 
 fet  it  at  nought,  and  give  it  no  Entertainment.  But 
 if  it  be  any  worldly  Affair  that  is  neceffary  to  be 
 done,  either  for  thy  Self,  or  for  thy  Neighbour, 
 di (patch  it,  and  quit  thee  of  it;  bringing  it  to  an 
 End,  that  it  hang  not  on  thy  Heart  or  Hands.  But 
 if  it  be  another  Matter  that  may  be  fpared,  or  at  leafl: 
 is  not  very  needful,  or  elfe  concerneth  thee  not;  do 
 not  thou  heed  it,  nor  trouble  and  vex  thyfelf  about  ic. 
 Hearken  not  after  it ;  for  ic  belongeth  not  to  thea  ; 
 Neither  be  thou  difpleafed  at  it,  nor  angry  for  it, 
 
 nor 
 
Append.         XoMt  iPf  aiC  Ih  t„ 355 
 
 nor  ?.  lid  of  ir.  nor  in  love  with  it.  But  caft  it  out 
 of  thy  Heart  fpeedily  :  and  fay  thus,  I  am  Nothing  ; 
 I  have  J  ^thlngy  and  I  neither  fee k  or  covtt  any  thivg  but 
 the  Love    f  JESUS. 
 
 23.  ' ;  .  len  thy  Mind  to  this  Defire,  and  fortify  it 
 and  mair  n  i:  with  Praver  and  other  Spiritual  Ex- 
 ercifes:  at  thou  forget  it  not  ;  and  it  fhall  lead 
 and  guide  tl  ee  in  tnz  right  Wav,  and  lave  thee  from 
 ail  Perils  :  And  I  hope  that  it  (hall  bring  thee  to  the 
 Perfect  L  ove  of  J  s  s  v  s. 
 
 24.  N^verthelefs,  on  the  other  fide,  I  advife  thee, 
 Look  what  Work  or  Motion  it  is,  that  can  help  or 
 further  this  thy  Defire  to  the  Love  of  Jksus,  that 
 can  ftrengrhen  and  nourifh  it,  that  am  draw  thy 
 Thoughts  fartheft  from  the  Minding  of  the  World  ; 
 and  that  can  make  them  more  entire,  more  he  rty, 
 more  efficacious,  and  more  burning  to  the  Love  of 
 G  o  d;  whether  it  be  Prayer,  or  Meditation ;  Read- 
 ing, or  Hearing  •  Solitude,  or  Company ;  Silence,  on 
 Converfation ;  talking,  orSitting;  hold  to  ir  for  the 
 Time,  and  exercife  thyfelf  in  it,  ^as  long  as  any  Sa- 
 vour or  Relifh  doth  remain.  This  Difcretion,  and 
 Liberty  to  do  any  thing  that  feedeth  this  holy  De- 
 fire  to  God  in  the  Soul,  is  moil  neceffary;  and  with- 
 out this  Freedom  thou  canft  make  no  Progefs.  There 
 is  no  heed  for  thee  tofcruple  at  any  thing  that  is  not 
 Evil  in  ttfelfy  or  contrary  to  the  evident  external 
 Will  of  God.  Slight  not  any  Stirring  that  may  help 
 thee,  or  any  Work  (tho'  never  fo  mean)  that  may 
 but  ferve  to  attrad  thee  nearer  to  God. 
 
 2^ .  And  if  it  be  fo  that  thou  take  therewith  Meat, 
 and  Drink,  and  Sleep,  as  doth  a  Pilgrim;  and  ufe  Dif- 
 cretion in  fuch  thy  Workings;  thou  mak  do  very  well. 
 For  a  Pilgrim  and  Traveller,  tho*  he  be  in  never  fo 
 great  hafte  in  his  Journey;  yet  willheEat,  and  Drink, 
 vind  Sleep.  Do  thou  fo  iikewife;  for  tho'"it  lett  thae 
 for  a  Time,  yet  ic  will  further  thee  afterwards. 
 
 Bci  26.  The 
 
35<5  Rules  to  Lite  atofoe  tl)e  MlojiD  Append. 
 
 26.  The  Pilgrim  therefpre  having  refted  a  little 
 while,  and  refefhed  himfelf,  rofe  up  to  proceed  on 
 his  Way,  with  a  ftronger  Defire  y  and  more  vigorous 
 Refoluthn.  The  Earneflnefs  of.  his  Defire  fo  pufhed 
 him  on,  as  nothing  could  withftand  him  in  his  Pro- 
 grefs.  If  thou  wouldeft  know  then  what  this  Defire 
 is,  which  fo  mightily  prevailed  ;  Verily  it  is  J  ESUS; 
 for  as  much  as  He  worketh  this  Defire  in  thee,  and  giveth 
 it  thee  ;  and  He  it  is  that  Dsfireth  in  theey  and  He  it  is 
 that  is  Defired  5  He  is  Ally  and  He  doth  All,  if' thou  could- 
 eft  fee  Him. 
 
 27.  Thou  doft  Nothings  but  fuffereft  Him  to 
 work  in  thy  Soul,  aflenting  to  Him  with  great  glad- 
 nefs  of  Heart,  that  he  will  vouchfafe  to  work  fo  in 
 thee.  Thou  art  nothing  but  Raeafonable  Inftrumenr, 
 by  which  he  worketh:  And  therefore  when  thou  feel- 
 eft  thy  Mind,  by  the  touching  of  Grace,  taken  up 
 with  the  Defire  after  Jesus,  and  with  a  devout  Affe* 
 chqn  to  pleafe  Him  •  Then  think  "that  thou  haft 
 Jesus,  forHe  it  is  whom  thouDefireft.  BeholdHim 
 well;,  for  he  goeth  before  thee>  not  in  Bodily  Shape, 
 but  Invif;b!y,  by  the  fecret  Prefence  of  his  Power  ; 
 therefore  fee  Him  Spiritually,  and  fallen  all  thy 
 Thoughts  and  Aife{ffions;to  Him3  and  follow  Him 
 wherefoevcr  he  goeth ;  for  he  will  lead  thee  the 
 right  Way  to  jerufaeJwi  that  is,  To  the  Sight  of 
 Peace,  arid  Divine  Contemplation, 
 
 I  Nothing  Am  \  I  Nothing  Have ; 
 I  Nothing  C,n  ;  I  Nothing  Crave, 
 But  that  my  Jesus  I  may  See, 
 And  that  HE  may  be  AL  L  to  me; 
 
 O 
 
tol)iU'toca«inu*         357 
 
 Mg^^^mmmtim^msmm^mMs 
 
 %  %k$s>  %m&s>  ates*  @k$s>  <skS»  <skA»  % 
 i  *-^psv»    «■#%«    «^ca*    *o*    *ci*    <?yi3r*  ? 
 
 O     F 
 
 Chriftian  Refolution 
 
 AND    THE 
 
 Conftant  Following  of  Chris 
 
 A  Dialogue. 
 
 1  in 
 
 NUMBER    VII. 
 
 . r_ 
 
 I, 
 
 -Novhe.}  $^$$^  S.you  have  been  pleafed  lately 
 *X*  *  J-?  3$$  'to Encourage  me,  my  dear  Fa- 
 ll   A.   ||  ther  in  Chnft,  to  the  $##*« 
 1^4^11  Combat,  and  to  the  Agony  of 
 ^frW*2%$£  perfed  Mortification,  that  io  I 
 might  not  mis  of  obtaining  the  Mark  of  the  Refer- 
 rettion;   I  rmift  farther  needs  entreat  the  Favour  of 
 you^  that  you  would  now  more  dimndly  and  plain- 
 iy  difcpver  to  me  thofe  Snares  that  are  laid  for  me  in 
 the  Waj%  and  lay  open  thofe  Perils  and  Temptations 
 which  either  from  the  World,  or  from  my  own  Flefh 
 
353  auies  to  lvde  abotoe  tl)e  cao?io  Append. 
 
 m^y  fet  upon  me  ;   that  fo  I  may  be  preferved  from 
 drao  ing  back  unto  Perdition.     For  it  is  truly  a  la- 
 mentable Cafe,  when  being  tired  out  with  the  La- 
 bour and  Suffering  of  a  little  Time,  one  flideth  by 
 decrees  into  Lukewarmnefs  and  Indifference:    But 
 much  more  l?mentable  is  the  State  of  fuch  an  one, 
 who  returned!  back  to  the  World,  quite  caftingaway 
 the  Fear  of  God,  and  following  the  Inftinct  of  the 
 Devil,  as  did  the  unhappy  Juries,  who  for  the  filthy 
 Lucre  of  Money,  forfook  Chriit,  and  took  Counfel 
 with  his  Enemies;  by  which  means,  he  was  brought 
 to  that  deplorable  End  which  is  recorded.     Where- 
 fore be  free  with  me  in  opening  your  Mind,  and  ex- 
 pofe  the  Cheats  of  the  old  Serpent,  who  under  the 
 Appearance  of  Good,  hath  deceived  many,  as  you 
 have  often  proved  in  my  Hearing. 
 
 The  Elder.']  There  are  a  great  many  Things  which 
 hinder  Beginmrs;  there  are  many  more  Things  which 
 flop  Proficients,  or  which  even  draw  them  back  :  And 
 they  are  few,  exceeding  few  indeed,  who  by  a  noble 
 Faith,  can  get  overall  the  Blocks  and  Hindrances  ia 
 the  Way,  and  fo  at  length  arrive  at  the  ?erfeBio?tt 
 which  in  the  Gofpel  is  propofed.    For  there  are  fome, 
 who  begin  with  no  fmal!  Fervour  and  Zeal;  but  who 
 when  Temptation  arifeth,  do  flinch  back  prefently 
 from  their  holy  Purpofe,  and  relapfe  into  their  for- 
 mer worldly  and  wicked  Courfe  of  Living.    And  be- 
 ca-jfe  they  feek  not  God  purely,  and  for  him / elf,  and 
 Rehgn  not  rhemfelves  fo  entirely  in  theNakednefsof 
 Faith;  therefore  they  meet  with  fo  many  Obftacles, 
 and  have  as  many  Letts  or  Draw-backs  as  they  have 
 tempting  Objects  prefented  to  them.     For  thefe  are 
 either  Ignorant  or  Forgetful  of  what  they  have  cho- 
 f:n,  and  in  what  manner  they  have  obliged  them- 
 f  Ives  to  Fight  for  God,  and  for  their  own  Souls, 
 and  to  fufFer  all  Adverftties  for  his  Sake,  according 
 as  he  hath  moil  plainly  both  cemmanded  and  pre- 
 dicted 
 
Append. ~     toljilr Ware  in  in      _    359 
 
 di<5ted,  faying,  c  In  the-Wprid  ye  (hall  have  Tribu- 
 *  lation  j  buc.be  of  good  Gbear,  armed  with  an  ho- 
 c  ly  Confidence,  for  I  have  overcome  the  World.  * 
 But  did  he  then  overcome  the  World  ?  And  how  muft 
 thou  overcome  it  alfo,  after  his  Example?  Thou  wilt 
 perhaps  fay,  Why,  it  muft  be  by  the  patient  Suffer- 
 ing of  other  People's  Wickednefs,  and  by  conftant 
 Perfeverance  in  a  State  of  Jjughteoufnefs  and  Holi- 
 nefs.  There  are  a  great  marry  People,  who  are  wil- 
 ling enough  to  ferve  God>  and  follow  Chrift,  if  this 
 could  be  without  fuffe.ring  any  Thing  grievous  to 
 Flefh  and  Blood,  and  they  *w ere  to  live  here  with  all 
 PJeafantnefs  and  Mirth.  Put  they  who  can  enter- 
 tain fuch  crude  Imaginations;,  have  yet  no-Relifh  but 
 for  earthly  Things,  and  are  Strangers  to  the  Cqmbats 
 of  the  Followers  of  Chrift.  Would  to  God  they  mk  ht 
 rekindle  their  firft  Fervour  of  Love,  and  £xercife 
 themfelves  by  the  Fruits  of  good  Living;  tharfo  not 
 being  deceived  by  Selfifhnefs,  and  a  Shew  of  Good, 
 they  lofe  not  the  everlafting  Rewards. 
 
 Let  it  then  be  thy  earneft  Care  and  Study,  to  pre- 
 pare thy  Soul  for  the  patient  bearing  of  Labours, 
 and  of  Afflictions,  fo  as  thou  mayeft  be  fit  to  re- 
 joice everlaftingly  with  Chrift  in  the  World  to  come, 
 and  to-be  Crowned  in  Heaven,  with  them  who  have 
 here  Triumphed  over  the  World.  For  thy  -Caution 
 therefore,  take  Notice  of  the  Things  which  I  fay. 
 If  thou  art  not  willing  to  be  deceived  in  the  Way  of 
 the  Lord ;  if  thou  intended  to.  go  forward,  and  make 
 fome  good  Progrefs  therein  ;  and  if  thou  art  deter- 
 mined to  perfevere  in  that  which  is  Good;  then  flee 
 the  near  Acquaintance  of  Worldly  Perfons,  take 
 heed  of  the  Occafions  of  Temptations,  and  be  not 
 forward  either  to  fee  or  hear  fuch  Things  as  are  of 
 the  World,  left  being  Bodily .  affociated  to  them, 
 thou  beeft  alfo  thereby,  in  Mind  defiled.  Make  tl  ou 
 no  Account  of  Honours,  .Riches,  and  Fhafiirej,.  wh  ch 
 
 Cc  4  feduce 
 
ggp'Ruieg  to  fcitoe  aftcfoe  tlie  mmib  Append. 
 
 feduce~their  Lovers,-  and  never  do  fatisfy  the  PoiTef- 
 fors.  Since  they  that  would  be  Rich  in  rriis  World, 
 do  fall  into  the  Snare  of  the  Devil,  and  into  many 
 Lufts  and  fond  De-fires,-  out  of  which  they  cannot 
 be  delivered,  without  the  great  Grace  of  Almighty 
 God. 
 
 Now  thofe  three  aforementioned  Baits  of  the 
 World,  muft  carefully- be  watched  againft.  Thefe 
 three,  my  "Brother,-  are  the  Pit- falls,  and  the  Roots, 
 ofallSins-.  Gbfervet hern  well:  This  if  you  do,  you 
 will  not  fail  to  be  an  Gvercomer. 
 
 That  you  may  the  better  overcome  your  ghoftly 
 Enemies,  and  live  mere  Tecurely  under  the  Shadow 
 of  the  Almighty,  that. the  fubtie  Serperit,  who  hath 
 a  Thoufend  Ways  of  enfnaring  the  Soul^  may  not 
 be  able  to  over-reach  yon,  and  draw  you  into  Per- 
 dition j '  my  Advice  is,  that  you  Flee,  and  have  no 
 Fellow'fliip  Or  Communication  with  this  old  Sophi- 
 fter,  or  with  them  that  are  of  his  Train. 
 
 Fiee,  O  young  Mm,  for  thy  Life;  hold  thy 
 Peace;  be  Quiet;  hide  thyfelf  from  the  Storm; 
 Eftrange  thyfllf  frbm'Worldly  Company  ;  Covet  to 
 be  Unknown  ;  Learn  to  Mortify  thyfelf;  Lament 
 the  Things  that  are  paft ;  Slight  thole  tl^t  are  pre- 
 fent ;  and  look  to  thofe  that  are  to  come.  Keep  but 
 this  fbort  Rule  in  thy  Memory,  and  it  mall  teach 
 thee  to  be  a  Conqueror  of  the  Earth,  and  to  put  un- 
 d€t  .'•    iJC.  ail  the  Things  of  this  Earthly  Globe. 
 
 If  by  leaving  now  thy  Friends  and  Acquaintance, 
 thou  fmdeft  Chrift,  and  art  made  a  Companion  of 
 the  Angels,  thou  haft  no  Reafon  furely  to  be  con- 
 cerned for  thy  Lofs.  It  is  a  more  bleffed  Thing  to 
 live  Innocently,  though  it  be  in  Solitude;  than  by 
 Feafring  and  Rioting,  and  making  Merry  with  many 
 Wolves  and  Dragons  which  are  in  the  World,  \  to 
 expose  on'es  felf  to  continual  Perils.  Affect  not  there- 
 fore the  Familiarity  of  them  that  are  Strangers  so 
 '  the 
 
Apgend.        tukile  toe  are  in  it*  361 
 
 the  Crofs  of  Chrifi,  if  thy  Poffefjion  be  to  be  Cru- 
 cified to  the  World  for'Love  of  hip  ;  and  learn  thou 
 by  the  Contempt  of  the  Worldly  'Minded,,  the  fordid 
 Inhabitants  of  Earth,  to  mount  up  to  the  Society 
 and  Communion  of  the  heavenly  Citizens. 
 
 What  is  it  to  thee  to  fcnow  the  State  of  the  World, 
 to  inquire  after  News,  and  to  hear  fuch  frivolous 
 Things,  as  do  fluff  thy  Imagination  with  Fancies, 
 which  it  will  be  extreamly  difficult  for  thee  to  get 
 rid  of  again  \  and  which  thou  wilt  find  very  hard, 
 when  thou  art  Reading,  or  Meditating,  or  Praying, 
 to  drive  away  out  of  thy  Heart. 
 
 ThSre  are  fome,  who  under  a  Pretence  of  God- 
 linefs,  have  been  prevailed  on  to  labour  in  the  Re- 
 formation of  others,  and  feek  particularly  to  Con^- 
 vert  their  Friends  and  Relations;  but  while  they 
 have  been  bufied  about  Reforming  tne  Manners  ot 
 others,  and  have  not  been  afraid  to  continue  with 
 thofe  whofe  Converfion  they  had  propofed,  it  hath 
 jo  fell  out,  that  they  have  been  over-reached  by  the 
 cunning  Devices  of  the  Adverfary,  and  fo  have 
 broken  their  own  Refolution,  and  turned  back  to  the 
 World.  For  he  ought  to  be  Strong  indeed,  and  well 
 grounded  in  the  Chriftian  Virtues,  and  one  that  in 
 all  his  Addons  and  Difcourfes^  can  proceed  with  the 
 utmbft  Circumfpe6non ;  who  is  fit  to  Edify  others, 
 and  to  be  able  to  Converfe  in  the  World,  without 
 Peril  of  his  Conference. 
 
 And  truly  a  Zeal  for  the  Good  of  Souls  is  Praife- 
 worthy,  if  it  be  difcreet,  upright,  pure,  and.tainted 
 with  no  manner  of  Vanity;  which  Thing  is  very 
 feldorn  found  in  young  Plants,  or  in  fuch  as  are  not 
 yet  fully  mortified  to  the  World.  And  what  (hall  it 
 profit  a  Man,,  if  he  could  convert  the  whole  World, 
 and  yet  lofe  his  own  Soul  ?  Love  and  feek  the  Sal- 
 vation of  Others;  but  take  heed  of  endangering  thine 
 Own.     Be  fearfulof  not  being  thyfelf  a  Caft-away, 
 
 after 
 
ggjTKnleg  fo.Lifte  ahntoe  t  >f  flao^n  Append, 
 
 after  having  laboured  in  the  Converfion  of  thy 
 Neighbour;  and  for  this  end  keep  a  ft: ict  Watch, 
 left  thou  be  exalted,  and  think  of  thy felf  more  than 
 thou  art  in  Truth.  Better  to  be  without  the  left 
 Preferment,  with  the  Cure  of  Souls  annexed  to  it, 
 t^an  to  negled  the  Care  of  thine  own  Vineyard, 
 and  too  dangeroufly  expofe  thine  own  Soul,  before 
 thou  be  fufficiently  ftrengthned. 
 
 For  the  weak  and  the  defencelefs,  Places  of  Secu- 
 rity are  to  be  chofen:  To  live  in  the  World,  and 
 to  be  preferved  from  the  Evil  of  it,  without  having 
 a  very  good  Guard,  is  not  to  be  expected.  Confider 
 how  David,  when  he  was  under  Perfecution  from 
 Saul,  though  a  Man  of  true  Valour,  and  alfo  Armed, 
 did  retire  nevertheiefs,  with  his  Soldiers  into  the 
 Wildernefsfor  Security,  till  the  Enemy's  Fury  was  at 
 an  End.  And  do  thou  therefore  Retire  from  the  pro- 
 mifcuous  ponverfation  of  Worldly  Perfpns,  that 
 thou  be  not  involved  with  them  in  their  Sins  una- 
 wares, and  have  caufe  to  lament  afterwards  thy  be- 
 ing made  a  Captive  by  Surprise,  for  not  having 
 given  heed  in  time,  to  the  good  Counfels  which 
 were  given  thee. 
 
 Since  if  thou  findeft  it  fo  hard  to  refift  Temptati- 
 on, even  there  where  Occaiion  is  not  prefent;  what 
 wilt  thou  do,  thinkeft  thou,  in  the  midft  of  Snares  ? 
 Behold,  fome  will  be  fetting  upon  thee  with  Intreaties 
 and  Promifes,  and  with  all  the  Enticements  of  Hu- 
 man Wifdom,  to  perfuade  thee  to  Accommodate  thy- 
 felf  to  the  Times ;  and  to  ferve  the  World  as  others 
 do,  without  forfeiting  thy  Intereft  and  Reputation 
 in  it.  Others  again,  on  the  contrary,  will  fpeak  ail 
 the  hard  and  mocking  Things  that  are  poffible  againft 
 thee ;  they  will  revile  and  reproach  thee  with  the 
 worft  of  Names;  they  will  laugh  at  thee  for  a  Fool 
 and  a  Madman;  they  will  call  thee  an  Hypocrite,  or 
 in  Derifion,  a  Saint.    f  What  do  you  pretend  to, 
 
 Jthey 
 
Append.         ftfoi*?  fa*;  are  in  iu  36$ 
 
 c  they  will  lay,  thus  to  defert  your  Friends  and  old 
 c  Acquaintance,  and  to  defpife  in  fuch  a  Manner, - 
 f  goad  Days?  Are  you  infatuated  thus  to  undo  your-- 
 c  felf  in  the  World  ?  Will  you  alone  be  Righteous, 
 
 *  and  go  to  Heaven  by  yourfelf  ?  What  do  you. 
 c  think,  no  body  elfe  hath  any  Confcience  but  your 
 c-  felf;  and  that  none  of  us  can  pleafe  God,  but  by 
 c  going  juft  your  Way,  and  doing  in  all  things  as 
 c  you  do?  What,  would  you  have  us  all  turn  Her- 
 c  mits,  or  Monks;  or  Jive  as  if  we  were  out  of  the 
 c  World  when  we  are  in  it?  Come,  come-:  Be  Wi- 
 ci  fer,  and  be  not  Over- righteous:  for  you  are  not 
 c  able  to  undergo  what  you  have  undertaken.  Do 
 c  you  not  obferve,  how  many  have  given  over  this 
 c  ftri<5t  Courfe,  who  begun  as  you  have  done ;  and 
 e  how  few  there  are  that  have  been  able  to  endure 
 
 *  to  the  End?  Stay  therefore  with  us,  return  to  your 
 c  old  Friends,  be  a  good  Companion,  enjoy  the' 
 c  good  Creatures  of  God,  and  God  will  be  Gracious 
 
 *  to  you/ 
 
 This,  and  much  more  to  this  Effe£  do  the  Wife 
 of  the  World,    who   are  Enemies  to  the  Crofs  of 
 Chrift,  urge,  that  they  may  deceive  the  fimpleOnes, 
 and  lead  them  out  of  the  right  Way,  who  are  willing 
 to  follow  Chrift.    Againft  whom  lay, c  But  it  is  good 
 1  for  me  to  cleave  unto  God  fall ;   and  to  put  my 
 *  Trull  in  the  Lord,  who  will  care  for  me.  "     And 
 call  to  mind  hereupon  that  which  is  Written  :  The 
 Troud  have  digged  Pits  for  me,  -which  are  not  after  thy 
 Law.     For  thefe  are  the  Pits  which  are  laid  in  the 
 World  to  catch  thee  ;  and  whom  Satan  by  himfelf 
 cannot  overcome,  or  defraud,  or  beguile,  thefe  he 
 feeketh  to  pervert  by  the  means  of  his  chofe'n  In* 
 flruments,  and  to  enfnaie  by  fuch  Communications 
 as  thefe,  that  they  may  not  forfake  the  Ser/ice  of 
 the  World,  and  refufe  Conformity  to  the  Fafhions 
 thereof.    For  the  World  hath  fo  many  Cheats  and 
 
 cunning 
 
364  &litgg  tO  fit)e  abOtie  ti)fUXo;lQ  Append. 
 
 cunning  Fetches,  and  finds  th.  out  fo  many  pretty 
 Devices  and  Inventions,  to  entrap  the  Unwary;  that 
 riot  to  be  caught  by  them,  while  in  the  midft  of  them, 
 is  fo  hard  a  Matter,  as  can  fcarce  be  imagined  by  the 
 Unexperienced.  Scarce  fo  much  as  one  can  efcape 
 Unhurt,  and  preferve  his  Peace  with  God,  and  the 
 Anrwer  of  a  found  Confcience,  unlefs  by  leaving 
 the  Croud  of  Men,  he  feek  Jesus  in  defart  Places, 
 and  there  receive  the  Word  of  the  Kingdom  from 
 his  Mouth. 
 
 Wherefore  go  thou  forth  with  Abraham  out  of 
 thy  own  Country,  when  called  cf  God,  and  from 
 thy  kindred  after,  the  Flefh;  and  as  a  Pilgrim  come 
 thou  into  the  J>nd  of  Fromife,  and  let  thy  Sojourn- 
 ing be  as  in  Tabernacles,  with  the  Holy  Congre- 
 gation the  Heirs  of  Faith  ;  that  thou  may  eft  hear 
 the  Law  of  Life,  and  of  Evangelic*!  Difcipline  ; 
 and  ferve  the  Lord  thy  God  faithfully  all  the  days  of 
 thy  Life,  till  having  fmifhed  thy  Warfare  and  Pilgri- 
 mage, thou  fliah  receive  theEverlafting  Inheritance, 
 wherein  thcu  fhalt  for  ever  moft  glorioufly  triumph 
 in  the  Prefence  of  God  and  his  Saints,  with  all  the 
 Holy  Angels. 
 
 Remember  alfo  Lot's  Wife:  And  Lock  not  back  with 
 her,  but  prefs  continually  forward,  till  thou  haft 
 fcund  where  to  hide  thyfelf  from  the  Storm  which 
 is  poured  forth  againft  the  Ungodly  from  Heaven. 
 Tarry  not  In  S :-Uw>  or  in  the  Service  of  the  Flefh; 
 but  make  thy  efcape,  and  fave  thyfelf  in  the  Moun- 
 tains, by  feeking  after  thofe  things  which  are  Above, 
 at  Gca's  Right  Hand.  And  do  thou  meekly  and 
 humbly  follow  the  Angelical  Leading,  by  the  Way  of 
 Obedience,  mortifying  all  and  every  oqe  of  the  Aft 
 fe&ions  of  thy  own  proper  Will  for  the  fake  of 
 God. 
 
 Flee  with  Ellas  from  the  face  of  that  Wicke4 
 Womari  Jcwfol,    that    faife  Prophetefs,   contain?- 
 
 '  ~     v       ing 
 
Append.        totnle  Vog  are  in  it,  36s 
 
 ing  in  her  a  whole  Myftery  of  Iniquity  and  Abo- 
 mination :  And  go  thou  with  him  into  the  Wilder-* 
 iiefs,  in  the  Solitude  of  thy  Spirit,  and  hide  thyfelf 
 as  in  the  Cave  of  the  Mountain,  till  the  Lord 
 call  thee  by  Name,  and  anoint  thee  with  his  Power 
 and  Spirit.  Nor  be  thou  afraid  to  imitate  his  Life  ; 
 but  continue  in  that  holy  Difcipline,  and  Angelical 
 manner  of  Living,  whereof  he  was  fo  eminent  a 
 Pattern;  till  at  laft,  after  the  Whirlwind  of  this 
 World  ihall  be  paffed,  thou  be  carried  up  in  a 
 Fiery  Chariot  into  Heaven. 
 
 See  alfo  that  thou  perfevere  with  bleffed  Samuel  m 
 the  Tabernacle  of  the  Teftimony,  before  the  Ark 
 of  God,  devoutly  and  reverently  Miniftring  to  the 
 Lord  in  thy  Holy  Calling  :  That  thou  mayft  hear 
 the  Voice  of  God  calling  to  thee  from  on  high,  and 
 tafte  beforehand  the  Firft-Fruits  of  the  Heavenly 
 Confolations;  till  thou  be  at  laft  moft  fully  comfort- 
 ed with  thofe  Words  of  thy  Lord,  s  Well  done  good 
 c  and  faithful  Servant,  for  as  much  as  thou  haft  been 
 c  faithful  in  a  few  things,  I  will  make  thee  a  Lord 
 c  over  many :  Enter  thou  into  the  Joy  of  me  thy 
 '  Lord. '  Be  thou  therefore  Faithful  unto  the  Death, 
 and  thou  (halt  receive  a  Crown  of  Life ;  which  none 
 deferveth  to  have,  but  he  who  ihall  lawfully  fight  for 
 it,  and  who  mall  hold  out  to  the  End  in  the  Warfare 
 of  Faith,  and  in  the  Courfe  of.  Righteoufnefs.  and 
 Holinefs. 
 
 II. 
 
 Novice.']  I  am  mightily  pleafed  with  what  you 
 have  (aid,  and  am  heattily  thankful  for  the  Cautions 
 given  me,  that  I  may  be  armed  againft  the  Crafts 
 and  Affaultsof  the  Enemy:  And  fo  may  obtain  the 
 End,  which  I  have  propofed,  by  turning  my  Back 
 againft  the  World,  and  entring  into  This  Service, 
 which  is  both  fo  Honourable  and  fo  Advantageous, 
 
 ou:d 
 
$66  Euif*  tD  Lite  abObe  tl)C  gSP02tD  Append- 
 
 Would  to  God  I  may  remember  the  Examples  which 
 you  have  fet  before  me,  and  may  diligently  keep  my 
 Heart  and  Mind,  till  my  fhort  Pilgrimage  Dial  be  ac 
 an  end,  and  my  Warfare  be.accomplifhed  ;  .':fer- 
 ving  the  Inftru&ions  and  Rules  v/hich  you  have  gi- 
 ven me  for  Living  above  the  World,  and  taking 
 heed  to  all  thofe  Leflbns  and  Maxims  of  v.h  "\  i^;ef_ 
 fed  School,  which  I  have  heard  f re i, i  your  nth. 
 But  becaufe  I  am  yet  herein  Unexpe  .  need,  and 
 am  as  to  the  Heavenly  Divine  Wifdom  rfeirly  a 
 Novice,  I  muft  therefore  farther  bef^ee  ou  to 
 take  the  trouble  upon  you,  to  fixrm  now  in  .'::  ■  righc 
 Way  and  Method,  that  I  hiaj  arr-ve  at  what  we 
 have  been  dirccurfing  about,  a::d  r>ay  by  an  Hea- 
 venly Conversion  abide  in  the  Tabernacle  of  the 
 Covenant  all  my  days,  vvajttiqg  r^fc>je  the  Ark  of  the 
 Lord,  and  miniftring  to  him  b  j  :h  by  Day  and  by 
 Nighc,  in  the  Station  which  his  v  ace  hath  appoint- 
 ed me.  ' 
 
 ThcElcL.r']  Well,  do  not  defps-i-  ac  all  •  but  be 
 of  good  Courage,  for  God  is  with  :ee.  And  tho' 
 the  Sra^cs  are  k\  -.:/  which  are  laid  :,.  fhyWay5,  and 
 though  me  Difficulties  which  furroc  i  thee  on  all 
 bancs  be  truly  very  great ;  yet  his  Grace  will  be 
 fufficient  for  thee  to "make  thee  an  Over  .omer,  if  thou 
 fix  but  thine  Eye  ftedfaftiy  upon  it,  a  d  hold  thee 
 faft  to  thy  Jefus,  whom  thou  ha^  foferttriiy  promifed 
 to  follow  to  the  End.  Take  thou  a  ^ood  Heart: 
 And  faint  not,  becnufethou  arr  cried  $  greater  is  He 
 that  is  for  thee,  than  all  they  that  are  againft  thee. 
 Trull  Him  ;  and.ftir  up  his  Gift  in  thee.  By  doing 
 this,  thou  (halt  receive  more  and  more  at  his  hand. 
 
 There  are  many  things  that  may  deferve  to  be 
 confidered  by  thee,  and  many  Rules  are  given  to  Be- 
 ginners :  But  there  is  one  thing  moft  of  all  neceffary, 
 and  which  muft  be  chiefly  thought  upon,  and  thac 
 is,  in  what  manner  an  Union  may  be  obtained  with 
 
 God, 
 
Append.        Wbile  toe  arc  in  in  367 
 
 : 
 
 God,  who  feeketh  for  his  Habition  aa humble  and 
 peaceable  Heart  to  abide  in.  Wherefore  whofoever 
 would  have  God  dwell  in  him,  and  poffefs  him,  muft 
 be  unchained  from  the  Earth  and  all  £arthly  Cares : 
 And  his  Heart,  which  hath  been  accuuomed  to  wan- 
 der out  into  the  World,  muft  be  recoUe&ed  Inwards, 
 and  by  flaming  A.fpirations  and  fregujjni;  Ejaculations 
 elevated  to  Him:  So  that  he  m&y  be  able  to  fay, 
 Mine  Eyes  are  always  unto  the  Lord.  And  as  often  as 
 he  is  hindred  in  fuch  Elevation  of  his  Heart  to  the 
 Sovereign  Good,  either  through  human  Frailty  or 
 Neceffity,  let  him  begin  again:  And  let  him  "rife 
 again  with  all  fpeed  by  Prayer,  repenting  that  he  hath 
 neglected  even  for  a  Moment  the  Creator  for  the 
 Creature,  and  loft  the  View  of  Him  whom  he  ought 
 always  to  have  kept  in  his  Intention,  and  conftantly 
 to  have  adhered  to  with  his  whole  Heart. 
 
 From  Holy  Reading  there  is  extracted  good  Midi* 
 tation,  concerning  God;  from  good  Meditation  there 
 proceedeth  devout  Jffattion'y  and  from  devout  Affe- 
 ction a  ready  Elevation  of  the  Mind  into  God  :  Hence 
 arifeth  that  fervent  and  Internal  Frayer,  which  pier- 
 ceth  the  Heavens, leaveth  behind  every  Creature,and 
 adhereth  to  God  Alone,  in  whom  are  all  the  Good 
 Things  which  can  be  defired.  For  it  is  God  Alone, 
 who  filleth  the  whole  Defire  of  the  Soul  ,•  who  fatif- 
 fieth,  quieteth,  and  bleffeth  it :  Whom  every  Chri- 
 ftian  therefore  ought  earneftly  to  breathe  after,  and 
 fecretly  apply  himfelf  to  with  his  utmoft  Diligence, 
 avoiding  all  Occafions  that  may  hinder  or  divert  this 
 Application.  For  whofoever  feeketh  his  Diverfion  in 
 the  Things  that  are  Without,  and  negle&eth  the 
 Guard  of  his  Interiour,  either  he  hath  no  Relifh  at 
 all  of  Communion  and  Union  with  God  in  Chrift, 
 or  elfe  having  rafted  thereof  a  little  he  hath  foon 
 loft  it.  And,  alas,  it  will  be  no  eafy  Matter  for  fuch 
 an  one  to  recover  again  theSweetneis  of  Devotion; 
 
 for 
 
g68  Ruieg  to  Litie  abotjc  ttse  aaoflp  Append* 
 
 for  as  much  as  he  hath  not  been  careful  enough  in 
 preferving  it  when  he  had  it. 
 
 Wherefore  omitting  all  the  triflttg  Things,  which 
 itiay  be  apt  to  divert  thee  from  thy  End,  it  remaineth 
 that  thou  diligently  betake  thyfelf  to  Chrift,  and  en- 
 ter forthwith  into  a  Spiritual  Alliance  and  Friendfhip 
 •with  Him,  moft  firmly  Joyning  thyfelf  to  Him,  and 
 cafting  away  with  Scorn  and  Contempt,  all  what- 
 foever  terideth, to  withdraw  thee  from  the  Love  of 
 Him.  All  thefe  pretended  Goods,  ho  wfoever  called 
 or  admired*,  which  are  not  able  to  make  a  good 
 Confcience,  nor  are  capable  either  of  giving  or  in- 
 creafing  the  Fervour  of  the  Love  of  God,  are  alto- 
 gether to  be  avoided  and  reje&ed  with  Indignation 
 by  every  true  Chriftian,  whofe  Heart  ought  to  be  in 
 Heaven,  and  not  to  be  wandrnVg  in  the  World. 
 
 Hear  then,  my  Brother,,  who  haft  taken  upon  thee 
 that  Vow,  and  art  called  by, that  Name;  being  made 
 a  iMember  of  Chrift  incorporated  in  his  Living  Body, 
 and  Animated  by  his  Spirit,  whence  thou  art  in  truth 
 a  Child  of  God  and  an  Inheritor  of  the  Promifes : 
 And  now  open  the  Door  of  thy  Heart  to  Chrift  the 
 Lord  of  Glory,  the  moft  loving  Comforter,  and  moft 
 faithful  Guardian  of  thy  Life.  That  thus  he  whom 
 thy  Soul  loveth,  the  Beloved  above  all  that  is  in 
 Heaven  and  Earth,  and  whom  thou  haft  long  defired 
 and  expe&ed,  may  vouchfafe  to  come  in  unto  thee, 
 and  take  up  his  Refidence  with  thee.  And  I  do  moft 
 earneftly  befeech  him  from  my  Heart,  that  he  may 
 frequently  Vifit  thee,  and  Illuminate  thee,  i'nftrucffc 
 thy  Ignorance,  ftrengthen  thy  Weaknefs,  encourage 
 thy  Faint-heartednefs,  raife  up  thy  Hope,  drive  away 
 Diffidence,  confirm  Faith,  infufe  Charity,  and  aug- 
 ment and  enflame  Devotion. 
 
 O  how  well  is  he  guarded  and  armed  againft  the 
 Snares  of  the  Devil,  and  the  Evil  Imaginations 
 which  are  raifed  in  him,  who  hath  the  lively  Image 
 
 •     of 
 
Append*        volrile  toe  are  in  it. 569 
 
 of  the  Crucified  Jefus  flxedih  his  Heart,  penetrating 
 all  that  is  within  him  •  and  always  and  every  where 
 inciting  him  ftrongly,  bojh  to  think  and  do  all  thac 
 is  Good,  and  that  is  we  1 1-  plea  fin  g  in  his  fight!  Then; 
 may  he  be  able,  with  wonderful  Sweetnefs  of  Heart, 
 as  being  comforted  with  the  intimate  Prefence  of 
 Chrift,  to  fmg  joyfully  unto  God,  /  will  run  the  Way 
 of  thy  Ccmwjndments,.{?ecaufe  my  Heart  thouhatt  enlarged* 
 
 Let  nothing  therefore  come  betwixt  thee  and  Je- 
 fus, the  Lover  of  Innocence  and  Purity ;  nor  let  any 
 Thing  lurk  within  thee,  or  abide  there  with  thy  good 
 Will,  or  but  never  fo  little  Touch  thee,  or  Flatter, 
 thee,  or  any  Ways  In-fed:  and  Taint  thee,  which 
 may  intercept  this  high  and  holy  Communion  with 
 him ;  forafmuch  as  the  Heart  which  is  offered  up  un- 
 to God  fincerely,  in  pure  Dedication,  doth  not  fuf- 
 fer  any  other  but  Jefus  only,  to  be  joined  with  it. 
 For  all  that  is  comfortable  or  beautiful  in  the  Crea- 
 tures, will  by  no  means  fuffice  to  the  full  Joy  of  the 
 Soul,  and  Contentment  of  Heart;  it  is  Jefus  only, 
 that  is  able  to  Anfwer  every  Defire  to  the  full.  All 
 Things  befides,  beget  a  Loathing  with  the  Ufe,  and 
 have  fome  Deficience  or  other ;  yea,  as  Wormwood 
 and  Gall,  they  moll  bitterly  oftentimes  grieve  the 
 Soul,  that  with  fundry  Lufts  and  Defires  is  toffed  to 
 and  fro.  The  Fountain  of  all  Good,  and  of  all  Con- 
 folation,  is  Jefus  Chrift,  the  true  Comforter  of  Souls. 
 
 If  any  one  would  be  comforted  of  God,  let  him 
 make  Choice  of  Jefus  for  his  Companion,  to  Com- 
 mune with  him,  and  Travel  with  him,  till  he  Arrive 
 at  the  heavenly  Jerufalem. 
 
 Study  to  live  in  the  Love  of  Jefus,  and  to  be  dead 
 to  ail  the  World  ;  and  if  thou  boafteft,  let  thy  boaft- 
 ing  be  in  the  Crofs  of  Jefus;  not  in  thyfelf,  nor  in 
 Men,  nor  in  any  Creature.  And  fhouldeft  thou  be 
 deprived  of  all  earthly  Goods  and  Friends,  yet  haft 
 thou  an  heavenly  Treafure  in  the  Ark  of  thine  Heart 
 
 D  d  laid 
 
$7o  ftuk0  to  li'oc  abo\se  ttje  aaiotfT)  Append. 
 
 laid  up,  even  Chrift  and  him  Crucified.  Thou  haft 
 alfo  a  moft  faithful  Friend  of  thy  Soul,  and  a  moft 
 wife  Guide  of  thy  Life,  even  the  King  of  Angels, 
 and  the  Maker  and  Governor  of  all  Things. 
 
 Wouldft  thou  then,  rny  Friend,  have  Peace  and 
 Tranquility  of  Heart,  and  be  promoted  to  the  fpe- 
 cial  Favour  of  the  Lord  Chrift,  and  Friendfhip  of 
 Angels ;  fee  thou  contemn  thyfelf  for  his  Sake,  and, 
 as  much  as  is  poffible,  endeavour  thou  to  have  a  pure 
 Heart,  alienated  from  the  World,  enflamed  towards 
 God  and  Chrift,  and  elevated  to  divine  Objects,  and 
 to  heavenly  Confolations. 
 
 For  whofoever  feeketh  not  any  earthly  Comfort, 
 and  loveth  nothing  in  the  Creatures  inordinately, 
 the  fame  fhall  foon  perceive  the  internal  Quiet  of  the 
 Soul,  and  feel  that  deep  Love  of  God  which  paffeth 
 Knowledge ;  and  all  manner  of  Oppreffions  and 
 Grievances  he  fhall  moft  eafily  and  comfortably  bear, 
 from  what  Quarter  foever  they  may  come,  fo  long  as 
 he  hath  Chrift  within,  ftrengthning  and  helping  him. 
 
 For  he  cutteth  off  a  great  many  troublefome  Mat- 
 ters, preventeth  many  Occafions  of  Difpute,  efcapeth 
 many  Snares  of  Temptation,  and  overcometh  many 
 Affaults  and  Storms ;  who  for  the  Sake  of  Chrift, 
 doth  perfedly  evacuate  himfelf  of  all  earthly  Defires, 
 flee  away  far  from  them,  and  entirely  Strip  himfelf 
 of  all  Affe&ions  for  this  vile  World. 
 
 Such  a  one  as  this  being  Redeemed  from  the 
 Earth,  and  therefore  depreifed  by  no  Weight  of 
 Terreftrial  Affections,  may  freely  flee  away  inr  Spi- 
 rit, up  into  the  heavenly  Man&ojns,  into  the  City 
 of  Peace,  into  the  Affembly  of  the  Firft-born  ;  even 
 as  often  as  he  fhall  call  to  mind  his  beloved  Jeftts  who 
 is  there,  or  fhall  either  hear  or  read  his  Words,  of 
 folace  himfelf  with  the  Confidera  ion  of  the  Beauty 
 and  Excellency  of  this  unparallel'd  Lover,  in  the 
 Celeftial  JmtfaUm* 
 
Append.       tuQue  ttie  are  in  if.  37* 
 
 Grief  For  the  Abfenei  6f  Jefus,  doth  vehemently 
 Afflict  arid  Diftblve  an  enamour'd  Soul  ;.but  the  Love 
 proceeding  from  his  dear  Prefence,  and  rafted  in  it, 
 cauftth  to  flow  forth  the  mod:  precious  Unction  of 
 his  Grace,  anointeth  the  Heart  with  the  Oil  of  Glad- 
 nefs,  comforteth  the  Sorrowful,  wingeth  and  en- 
 flameth  the  Sluggifh  and  the  heavy  Laden. 
 
 Now  if  any  one,  after  all,  mould  not  be  able  td 
 reach  prefently  this  State  of  Devotion^  or  Arrive  it 
 this  Pitch  of  Contemplation  and  Enjoyment  of  the 
 Prefence  of  J  t  s  tf  s  ,♦  let  him  not  yet  Defpair^  nor 
 give  over  his  Endeavours :  But  let  him  Sigh;  Pray* 
 fit  Solitary,  wait  in  Silence,  and  Recoiled:  himfelf 
 inwardly  ,•  then  let  him  expect  patiently,  and  hope 
 confidently,  and  he  (hall  be  comforted  abundantly^ 
 beyond  ail  that  can  be  believed  or  conceived.  Foi: 
 unto  all  his  Followers  and  Lovers,  exceeding  great 
 is  the  Loving  Kindnefs  of  J  e  s  u  s  j  and  never  doth 
 he  forfake  any  that  truft  in  him. 
 
 He  trieth  frequently  ;  he  reproveth  lovingly;  he 
 inftru&eth  wifely ;  he  calleth  inceffantly  $  he  knock- 
 eth  ftrongly  ;  he  openeth  willingly  ;  he  reeeiveth 
 joyfully  ;  he  indulgeth  gracioufly  ;  he  giveth  rich- 
 ly >  he  crowneth  excellently,  or  with  the  Excellen- 
 cy of  Glory.  Let  not  therefore  the  loving  Stripes 
 which  thou  received:  from  Jefus,  be  any  Difcourage- 
 ment  to  thee:  Nor  let  it  be  tirefome  to  thee,  or 
 grievous  to  hear  his  mod  holy  Words;  by  whomsoever 
 or  whefefoever  read  or  pronounced.  Let  hot  the  In- 
 conftancy  of  thy  Heart,  nor  the  Infirmity  of  thy 
 Body,  nor  the  Pain  of  thy  Head,  which  thou  haft 
 got  in  his  Service,  deject  thee,  or  difpirit  thee. 
 
 He  who  hath  created  thee,  and  redeemed  thee^ 
 and  called  thee  to  his  Service,  will  not  be  wanting 
 to  thee,  who  art  a  Sufferer  for  his  Names  fake. 
 For  all  the  Evils  which  thou  (halt  fuffer  for  him,  and 
 ill  the  Good  which  thou  (halt  do  for  the  Honour  of 
 
 Dd  2  God 
 
372  Elllfg  tO  Lite  afaote  tl)e  galoot)  Append, 
 
 God  in  his  Holy  Church,  perfevering'in  the  Dodrine 
 and  Difcipline  of  Jefus,  fhall  be  writcen  in  the  Book 
 of  Life  Eternal,  and  fhall  be  accounted  unto  thee 
 for  a  very  great  Reward,  flowing  over  in  the  King- 
 dom of  Heaven.    Amen. 
 
 HI- 
 
 Novice."]  O  how  Sweet  are  thefe  Words  to  my 
 Ears!  They  have  the  Savour  in  them  of  Life  unto 
 Life.  O  what  fhall  I  now  do  to  Praife  and  Magnify 
 my  God  and  Saviour,  for  having  been  pleafed  to 
 fend  me  fuch  a  Guide  in  my  Way  unto  him,  and  to 
 the  City  where  his  Glory  refteth  !  Verily,  I  can  ne- 
 ver do  enough. 
 
 Ibe  Elder.]  Give  thyfelf  up  to  Him  wholly ;  and 
 that  will  do.  Endeavour  to  follow  Jefus  always, 
 and  learn  by  him  how  to  Converfe  in  this  World, 
 without  being  denied  by  it.  Depart  from  the  vain 
 Shadow  of  it,  and  withdraw  thy  Heart  from  all  the 
 Images  of  the  Things  that  are  feen  :  Enter  into  thy 
 Heart,  then  fhut  the  Door  thereof,  admitting  none 
 in,  but  Jefus  only ;  and  being  with  Him  alone, 
 there  fweetly  Commune  together  with  Him  in  the 
 Spirit :  Meditate  upon  the  Benefits  and  Mercies  of 
 thy  deareft  Lover,  which  thou  haft  frequently  recei- 
 ved, and  thofe  greater  ones  which  are  hereafter  to 
 be  Revealed.  To  Meditate  on  J  e  s  u  s  is  very  Plea- 
 fant;  to  Jubilate  forth  his  Praifes,  ftill  more  Plea- 
 fant  *  but  to  Contemplate  Jefus,  and  to  behold  him 
 with  the  Eye  of  a  pure  Heart,  mod  abundantly  Plea- 
 fant,  beyond  all  Conception  of  the  Natural  Man. 
 Whence  thou  wilt  defire  nothing  but  Him  ;  and 
 wilt  thenceforwards  fay  in  thine  Heart,  c  Lo,  I  am 
 4'  Nothing,  and  I  have  Nothing,  and  there  is  Nothing 
 c  in  Heaven  and  Earth  that  I  covet  but  Jesus, 
 c  and  to  be  with  Him. 
 
 Let 
 
Append.         fo&iu  toe  are  in  fl>  5#£ 
 
 _ *  —  ,  .  *.....  — 
 
 Let  boundlefs  Affec/tion  then  draw  thee  to  this 
 pkafant  Attendance  on  thy  moil  Affectionate  Savi- 
 our; let  his  Immenfe  "Pity  prevail  on  thee  to  ferve 
 him  gladly,  his  Infinite  Bounty  to  love  him  ardently, 
 his  Eternal  Chanty  to  truft  in  him  fully,  for  his 
 Mercy,  which  endureth  for  ever.  This  is  that  which 
 abideth,  when  all  other  Things  pafs  away :  Charity 
 never  falteth  •  but  all  Things  befides  the  Love  of  Go<J 
 vanifli  away.  All  Things  Perifii  without  Chrift  : 
 and  without  God  Incarnated,  for  the  Solvation  of 
 the  World,  every  Thing  is  Bitten 
 
 Before  all  other  Studies,  let  this  therefore  be  thy 
 Study,  to  Meditate  both  by  Night  and  Day,  on 
 Jesus  Crucified,  and  offered  upon  the  Crofs  for  the 
 Sins  of  the  World,  and  after  his  triumphant  Refur- 
 redion  carried  up  into  Heaven,  that  all  our  Hope 
 may  be  ever  tending  upwards  unto  him,  who  is  in- 
 finitely by  us  to  be  loved  and  praifed.  Hence  to  fuf- 
 fer  for  him,  and  to  be  worn  out  in  his  Service,  ought 
 to  be  efteemed  as  a  very  great  Treafure,  found  in 
 the  Field  of  the  Sacred  Crofs, 
 
 The  Meditation  on  the  Works  and  the  Sayings  of 
 Chrift,  Hringeth  forth  Joy  and  Sweetnefs,  ftrength- 
 neth  Faith,  quickneth  Hope,  and  enkindleth  Chari*- 
 ty  in  the  Heart,  which  precious  Gift  he  hath  pro- 
 mifed  to  beftow  on  the  Faithful. 
 
 The  Enemy  of  Mankind,  who  prefumed  to  tempt 
 even  Chrift  himfelf,  and  who  hath  raifed  continual- 
 ly Perfecution  againft  the  Saints,  doth  not  however 
 ceafe  to  Moleft,  and  grievously  Tempt  thofe  that  be 
 "devoted  to  the  Service  of  Chrift.  And  many  hath 
 he  deceived  by  his  fawning  and  flattering  Arts  ;  as 
 he  hath  frightned  others  by  the  Terrors  and  Difficul- 
 ties which  he  hath  prefented  before  them  Never- 
 thelefs  if  Chrift  be  for  thee,  thou  needeft  not  fear 
 what  he  can  do  againft  thee  :  Chrift  aflifting  thee, 
 his  Weapons  will  not  be  able  to  hurt  thee  in  the 
 
 Dd;  leait; 
 
S74  Eules  to  LVoeabctot  tl)e  cso?lo  Append, 
 
 leaft ;  yea,  rather  they  will  be  for  thy  Praife  and 
 Glory,  and  for  his  Confufion  and  Punifhment ;  if 
 thou  but  manfully  refill,  as  a  good  Soldier  of  Jeius 
 Chrift.  Which  that  thou  mayeft,  I  do  heartily 
 Wifli,  and  befeech  Him  to  be  prefent  with  thee 
 by  his  Grace,  to  Guard  thee  always  againft  the 
 Snares  and  Frauds  of  the  old  Serpent :  And  may 
 He  in  Mercy  fatisfy  all  the  Longings  of  thy  ear- 
 neft  and  panting  Soul,  and  raife  up  thy  Heart  ta 
 be  where  He  is;  who  fitteth  at  the  Right-hadd 
 of  the  Father,  Gog  over  all,  Bleffed  for  ever* 
 
 The 
 
Append.       toirile  toe  are  in  it 37s 
 
 53SH3W5 
 
 The  Afpiration. 
 
 By  a  Thirfty  Soul 
 Ountain  of  Life,  and  all-difcerning  Light! 
 Who  doft  endue  me  with  Internal  Sight, 
 And  haft  above  this  Body's  Atmofphere 
 Me  rais'd  in  Spirit,  and  doft  to  me  Appear ; 
 
 O  raife  me  higher  yet,  and  to  Thee  bring, 
 O  that  I  had  an  Eagle's  Eye  and  Wing ! 
 For  then  wou'd  I  the  Skies  moft  fvvift  afcend  ? 
 And  wou'd  to  Thee  in  fweeteft  Rapture  tend. 
 
 O  let  me  thus  ftiil  higher  raifed  be 
 By  that  Attractive  Love  which  leads  to  Thee." 
 For  Thee,  dear  Lord,  I  triirft  and  pant  all  Day : 
 0  that  Thou  wou'dft  rny  Thirft,  Now,  Now,  allay  ! 
 
 0  fatisfy  at  length  my  eager  Thirft ! 
 
 Love  preffes  hard  •  Love  fain  wou  d  be  the  Firft. 
 
 1  thhfl  $  I  thlrfl ;  Love  bids  me  boldly  fay. 
 
 Love  adds,  Thpu  wilt  not,  canft  not,  fay  me  N*y, 
 
 Dd  4  THE 
 
376  Enles  toiitic  'abbYte tliegfficnlt?  Append 
 
 ??  Ti'^ir  ^aJr  ^55/r  ^ir  ^2&r  $Jr  g 
 
 T  HE;. 
 
 Beggar  and  no  Beggar: 
 
 o  R, 
 
 Every  Man  a  King  if  he  will 
 
 A     PARABLE, 
 
 Containing  an  Example  of  aPerfeB  Man  in  ChruL 
 
 NUMBER    VIH. 
 
 j]HERE  was  in  Times  paft  a  Perfon 
 of  a  very  great  Name  both  for  Learn- 
 ing and  Piety,  and  who  was  gene- 
 rally efteemed  a  Guide  of  muchUt> 
 derftanding  in  the  Way  to  J  E  R  U- 
 h  SALEM;  the  Reputation  whereof 
 made  him  to  be  confulted  by  a  multitude  of  Travel- 
 lers thither,  coming  from  all  Parts,    He  had  indeed 
 
 been 
 
Append.        toliiie  toe  arc  in  it.  377 
 
 been  himfelf  a  Traveller  for  many  Years,  but  had 
 lpd  his  Way  abundance  of  times,  and  had  been  fre- 
 quently alfo  ftripped  and  beaten  by  Thieves  and 
 Robbers  fetting  upon  him  unawares.  This  neverthe^ 
 lefs  did  not  difcourage  him,  bur  quickly  recovering 
 himfelf  he  perfued  his  Intention,  hoping  to  attain 
 at  length  the  End  of  his  Journey,  which  would  make 
 amends  for  all  that  he  had  differed :  And  as  many  as 
 Same  to  him  he  encouraged  to  go  along  with  him  ; 
 telling  them  what  great  things  they  might  exped, 
 and  fliewing  them  withal  a  Map  of  the  City,  with 
 a  Defcription  of  the  Roads  leading  unto  it. 
 
 2.  For  he  had  made  it  his  Bufinefs  to  pick  up  all 
 the  Accounts,  that  it  was  poffible  for  him,  concern- 
 ing this  Place.  And  having  as  well  informed  himfelf 
 both  from  the  Relations  of  all  forts  of  Travellers 
 thitherwards,  and  from  ajl  the  Books  and  Charts 
 which  he  could  meet  with,  that  had  any  relation 
 thereto,  as  he  was  able  to  do,-  no  wonder  if  he  was 
 almoft  ready  to  conclude  that  there  was  little  or  no- 
 thing further  to  be  done  by  him,  for  acquiring  the 
 Knowledge  which  was  needful,  both  for  himfelf  and 
 others,  to  bring  them  fafe  thither. 
 
 3.  However  this  was  not  very  long  Satisfactory  to 
 him  And  it  was  much  more  eafy  for  him  to  Satisfy 
 others  who  had  a  great  Value  for  him,  than  to  give 
 Reft  to  himfelf;  as  who  clearly  faw  that  there  was 
 Something  yet  wanting,  without  which  it  would  be 
 impoffible  for  his  Mind  to  be  ever  Quiet.  The  Re- 
 lations of  Pilgrims  and  Travellers  were  fo  difagree- 
 ing,  and  the  very  bed  Accounts  to  be  found  in  Books 
 and  Maps  fo  imperfetf;  as  he  now  difcerned  himfelf 
 after  all  the  Pains  he  had  taken,  and  all  the  Fame  he 
 had  gotten,  to  be  very  much  ftill  at  a  lofs.  Fain 
 would  he  be  at  Jerusalem:  But  he  had  not  yet  learn- 
 ed to  covet  but  One  Thing  y  for  his  Head  was  filled  with 
 many  Schemes^  from  what  he  had  read,  or  what  had 
 
 other- 
 
g7^  Rf|Ifg  to  tfoe  ahofro  the  flllo^  / 
 
 other  wife  occurred  to  him.  This  made  him  to  ap- 
 pear  Somebody ',  and  to  have  Something  in  him,  deftrving 
 to  be  efteem'd.  And  hence  he  could  not  be  brought 
 to  fay  in  his  Heart,  that  he  was  Nothing,  and  had 
 Nothing,  and  coveted  Nothing  but  O  n  e. 
 
 4.  He  was  now  grown  grey  with  Years,  an 
 Fame  of  his  great  Wifdom  and  Experience  made  him 
 to  be  flocked  to  by  vaft  numbers  of  People  of 
 Degree,  looking  upon  him  as  an  Oracle^  when 
 Diffatisfadion  with  himfelf  iricreafing,  a  Thought  a- 
 rofe  in  him,  that  he  would  do  well  to  retire  wholly 
 from  the  World,  if  this  could  be  effected,  and  to  give 
 himfelf  up  to  Medication  and  Prayer-  whatioever 
 might  be  the  Confequence  hereof  as  to  his  Worldly 
 Reputation.  This  he  endeavoured  prefcntly  to  put 
 in  Execution  accordingly;  but  the  Lot  in  which  he 
 was  placed,  and  the  Charge  which  was  laid  tupojri 
 him,  would  not  fuffer  him  to  diffentanglc  rJelf  all 
 at  once,  and  to  retire  into  the  Wildernefs,  through 
 which  there  were  feveral  Pilgrims  Travelling,  as  he 
 heard,  to  Jeruf&km,  under  a  fafe  Conduct. 
 
 5-  But  he  retired  as  much  as  was  poffible  for  him  * 
 and  bitterly  lamented  the  State  which  he  had  taken 
 upon  him,  and  the  Character  which  he  bore  with  fo 
 great  Applaufe  of  Men  \  fearing  that  he  might  not 
 only  fall  himfelf  into  the  Ditch,  or  a  Snare,  but  might 
 lead  alfo  others  unadvifedly  into  it,  whom  he  had 
 undertaken  to  guide.  This  was  indeed  his  greateft 
 Concern :  and  this  made  him  cry  Night  and  Day 
 for  Succour ;  and  to  feek  with  all  Earneftnefs  anc{ 
 Diligence  for  a  better  Guide  than  himfelf  that  he 
 might  be  led  in  the  Way  of  Truth. 
 
 6.  in  the  mean  time  his  Reputation  by  this,  means 
 began  to  decreafe:  And  fo  his  Character  linking 
 from  what  it  was,  he  was  mightily  humbled  in  his 
 Soul,  and  had  alfo  greater  Leifure  and  Opportunity 
 thereby,  than  ever  he  had  before,  for  obtaining  the 
 
Append.        fortrile  toe  ore  in  in  379 
 
 end  which  he  had  propofed,  thz  Fifan  of  Peace.  Which 
 is  the  Paradife  of  the  Soul  in  the  Contemplation  and 
 Love  of  God,  as  in  the  Face  of  Jesus.  And  to 
 find  the  Entrances  of  this  Paradife  his  Mind  was  now 
 wholly  bent ;  fo  that  for  the  fake  hereof  he  forfook 
 all  things,  and  made  himfelf  Poor  and  Naked  both 
 in  his  own  fight,  and  in  the  fight  of  God.  The  Effeci 
 of  which  was  this  which  here  followeth. 
 
 7.  As  it  had  been  his  principal  Study  for  the  great- 
 eft  Part  of  his  Life,  to  find  out  where  the  Paradife  of 
 Souls  is  Seated,  and  confequently  how  it  might  be 
 rocovered  again  by  thofe  who  had  loft  it ;  and  the 
 Land  and  City  of  Peace  might  fegurely  be  arrived 
 to  :  And  as  he  now  experienced  all  his  Toil  and 
 Learning  herein  to  be  Vain,  and  rather  to  confound 
 than  help  him;  he  was  therefore  content  to  be  ftrip- 
 ped  of  all  that  he  had,  for  the  Love  of  Jefus;  and 
 to  be  emptied  of  all  that  he  had  ever  learned,  thac 
 fo  he  might  be  filled  with  the  Knowledge  of  His 
 Crofs,  as  the  only  Staff  and  Support  of  hira  in  ths 
 Way  which  he  was  now  entred  into, 
 
 8.  As  he  was  now  under  this  State  of  the  Crofs,  he 
 importuned  God  with  ftrong  Cries  and  Supplications, 
 and  continued  the  fpace  of  feven  Years  and  upwards 
 in  much  Anxiety,  feeling  and  reaching  after  God  as 
 in  the  dark  Cloud  of  Faith.  And  in  the  eighth  Year 
 fome  Light  began  to  fpring  up  in  his  Soul,  by  which 
 he  was  fecretly  encouraged  to  prefs  ftill  on  more  ear- 
 neftly,  not  doubting  but  that  he  fhould  at  laft  obtain? 
 his  Petition.  For  conceiving,  and  lamenting,  that 
 he  wanted  the  right  Knowledge  of  the  Truth,  not- 
 withftanding  all  his  Academical  Learning,  he  fpent 
 whole  Nights  in  Prayer,  begging  of  God  with  Tears, 
 to  let  him  both  Know  HIM  and  Know  himfelf :  And 
 that  he  would  be  pleafed  for  this  End  to  jfhew  him 
 fome  Man  or  other  that  might  from  Him  confer  with, 
 and  infUuft  him  in  the  IVay  of  Truth j  and  lead  him 
 
 by 
 
38o  jEimeg  to  Lite  ahotoe  ttie  cao?lD  Append. 
 
 by  the  moft  compendious  Path  to  the  City  of.  Peace, 
 where  he  longed  mightily  to  be. 
 
 9.  And  it  came  to  pafs  upon  a  certain  time  when 
 he  was  inflamed  with  a  moft  vehement  Defire  of  the 
 Truth,  after  he  had  watched  and  wreftled  with  God 
 all  the  Night  in  ftrong  Prayer,  a  foft  Voice  came 
 unto  him  from  Heaven,  faying,  Arife,  go  thou  forth 
 to  the  Threfiold  of  the  Church  •  and  there  thou  (lialt  find  # 
 Man  who  ft  all  teach  thee  the  Way  of  TRUTH. 
 
 II. 
 
 io.  So  he  arofe,  and  went  forth  accordingly  to  the 
 Church- Porch,  k  being  now  Morning  j  but  was 
 greatly  furprized  to  find*  there  a  certain  i  Beggar,  ly- 
 ing in  a  condition r  which  appeared  to  him  moft 
 defpicable  and  moft  deplorable.  This  feemed  at  firft 
 to  him  no  fmail  Difappointment :  but  it  only  feem- 
 ed fo.  For  he  was  moved  much  to  Companion  by 
 the  (feeming)  miferable  Staze  of  this  Beggar ;  whom 
 he  would  willingly  have  relieved,  thinking  he  had 
 never  feen  a  greater  Object  of  Pity  in  all  his  Life ; 
 feeing  one  that  had  not  an  Hole  where  to  lay  his 
 Head,  and  could  find  therefore  no  better  Place  than 
 to  lye  without  at  the  Church  Doors ;  one  who  had  a 
 Stone  to  his  Pillow,  and  had  net  fo  much  as  Sandals 
 to  his  Feet;  one  who  had  not  either  Staff  or  Scrip 
 to  travel  wi:h,  and  all  whofe  Apparel  was'icarce 
 worth  Three  Half-Pence  ;  one  whofe  Legs  were  co- 
 vered with  Sores,  from  which  iffued  a  filthy  Matter, 
 and  whofe  Looks  were  altogether  marred,  fo  as  to 
 be  very  gaftly  to  behold.  Now  the  Scholar  earneft- 
 3y  beholding  the  Beggar,  greeted  him  in  this  man- 
 ner :  Good  Morning  to  you.  The  Beggar  aniwered  him 
 very  chearfully, I  never  bad  ab^  one-that  lean  remember* 
 
 f  Colloquium  D.  Joannis  Tbauleri,  p.  833.  i5i$9 
 
 II.  What 
 
Append.        tobile  W  ate  in  it. 381 
 
 11.  What!  Saith  the  Scholar,  fcarce  believing  his 
 own  Ears:  c  What  is  it  you  fay  ?  Friend,  I  bad  you 
 c  good  Morrow:  This  I  repeat  to  you  again  very 
 €  heartily.  And  if  this  be  not  thought  yet  compre- 
 *  henfive  enough,  becaufe  a  fair  Morning  may  have 
 f  a  foul  Afternoon,  1  therefore  further  add,  God 
 '  grant  to  you  a  good  Day.  '  God  be  thanked,  faith  the 
 Beggar,  every  Day  is  to  me  a  good  Day  :  Sir,  I  know 
 not  what  an  evil  Day  meaneth.  The  Scholar  was  not  a 
 little  furprized  at  fuch  fort  of  Anfwers:  But  the  Beg- 
 gar infifted,  that  he  could  never  remember  that  he 
 had  once  had  a  bad  Day  in  all  his  Life ;  and  that 
 the  Evening  and  the  Morning  were  to  him  as  one  Day, 
 which  G  od  had  Blejjed  from  the  Beginning. 
 
 12.  Here  the  Scholor  going  to  corred  his  manner 
 of  Salutation,  faid,  Veace  be  with  thee,  Brother.  To 
 which  the  Beggar  made  Anfwer  5  And  with  thy  Spirit 
 alfo  ;  for  with  me  it  is  already. 
 
 15.  After  fome  fmall  Paufe  the  Scholar  proceed- 
 ed •  , '  Then  give  me  leave  to  wifh  you  good  Luck  in 
 ■  the  Name  of  the  Lord. '  And  why  Jo*  faid  the  Beg- 
 gar fmiling,  for  1  never  had  any  ill  Luck. 
 
 14.  This  appeared  very  Strange  to  the  Scholar, 
 who  could  not  comprehend  how  any  Man  in  the 
 World  could  be  exempted  from  it ;  and  much  lefs 
 how  he  could  be  fo,  as  he  viewed  him  from  Head  to 
 Foot.  And  tho'  he  admired  the  Sprightlinefs  of  the 
 poor  Mans  Wit  (as  he  thought)  and  the  Peculiarity 
 of  his  Anfwers  3  he  could  not  but  have  ftill  very 
 great  Yearnings  of  Pity  for  him,  to  fee  fuch  an  one 
 lye  thus  expofed  in  Rags,  and  without  any  of 
 the  Outward  Conveniences  of  Life.  And  therefore 
 the  Scholar  was  not  able  to  refrain  at  leaft  his  good 
 Wifhes  for  him,  notwithftanding  all  the  Remon- 
 flrances  which  the  Beggar  had  made  :  But,  pitying 
 the  Misfortunes  of  Body  and  Eftate,  continued  to 
 reprefent  that  he  could  be  glad  to  fee  him  in  a  more 
 
 Fortunate 
 
§§2  Rales  to  tite  abofte  tfte  aBo;to  Append 
 
 Fortunate  Condition  of  Life  ;   as  on  the  other  Hand 
 the  Beggar  to  deny,  that  he  was  at  all  Unfortunate. 
 
 ij.  Hereupon  the  Scholar.  How!  Thou  not  E7»- 
 fortunate !  Why  doft  thou  fpeak  in  this  manner?  How 
 is  this  ?  May  I  not  wifh  thee  good  Luck  from  a  right 
 Ground;  and  better  Succefs  than  hitherto  thou  haft 
 had  in  the  World,  fo  it  be  in  the  Name  of  the  LORD? 
 Why  then  anfwereft  thou  me  thus?  To  whom  the 
 Beggar  again:  Wifh  me  not.  Good  Sir,  more  Fortunate 
 than  I  am  $  for  truly  I  cannot  complain  at  all  of  Fortune. 
 I  have  heard  indeed  what  the  World  commonly  meaneth  by 
 theft  Words  Fortunate  and  Unfortunate;  But  lamntt 
 concerned  for  one  or  the  other  of  them.  Fortunate  I  would 
 not  he  in  ihe  Common  Senfe  ;  and  I  know  not  what  it  is 
 to  be  Unfortunate  in  any.  Well^  then  Jaid  he,  The 
 Lo  rd  make  thee  Frofpercus.  But  I,  faid  the  other,  was 
 never  UnprofperouS. 
 
 1 6.  At  this  laft  Word  the  Scholar  flood  amazed^ 
 and  viewed  him  again  and  again  throughout,  and 
 confidered  all  the  Circumftances  wherein  he  had  ap- 
 peared to  him.  And  left  he  ftiould  haply  have  mi-, 
 itaken  him  in  the  Hearing,  or  not  have  comprehends 
 ed  his  Senfe  fully,  he  was  willing  to  repeat  again 
 nis  Prayer  for  him;  tho'  in  Words  a  little  differing t 
 that  fo  his  Anfwer  might  be  the  more  diftinct.  €  Be 
 €  Happy,  faid  he,  Be  as  Happy  as  thott  canft  wifh  forf 
 €  Sure  thou  haft  nothing  to  object  againft  this;  Hap- 
 €  pinefs  being  that  which  all  muft  defire.  Let  me 
 e  therefore  wifh  thee  Happy.  Wlfi  me,  Sir,  Happy  / 
 cried  the  Beggar,  Why,  I  never  was  LTnhappy. 
 
 17.  The  Scholar  was  more  and  more  afionifned  ae 
 the  Anfwers  of  the  Beggar,  who  as  to  all  that  Out- 
 wardly appeared  of  him,  was  a  moft  Unfortunate 
 and  Unprofperous  Man,  Unhappy  even  to  the  laft 
 Degree:  But  who  ftill  perfifted  to  maintain  the  con- 
 trary of  what  appeared  to  the  Eye.  So  that  he  was" 
 greatly  puzzled  whsc  to  think  of  him;  and  had  fotnd 
 
Append,        topile  toe  are  in  in 3§5 
 
 Sufpicion  that  all  this  might  be  perhaps  only  for  a 
 Trial  of  Wit.  c  What  mean,  faid  he,  thefe  Words 
 *  of  yours  ?  Again  I  wifh  you  Happy,  and  the  beft 
 c  Fortune  in  all  your  Undertakings.  In  a  Word,  may 
 c  every  thing  happen  to  you  as  you  dtfire:  May  you 
 c  have  all  you  wifh  to  have. '  I  have  no  reafrn,  faith 
 the  Beggar,  for  Complaint.  Becaufe  all  things  happen  as 
 I  will,  tho  I  never  fo  much  as  fet  my  Mind  upon  For- 
 tune. 
 
 1 8.  At  which  the  Scholar,  as  if  he  were  about  to 
 take  his  leave  of  him,  faid  to  him:  GOD  keep  you, 
 Honeft  Friend,  fince  you  care  not  for  Fortune*  But 
 tell  me  now,  I  pray  you,  Are  you  thQ  only  Happy 
 Perfon  among  Miferable  Mortals?  Job  then  is 
 out,  who  affirmeth,  That  Man  born  of  a  Woman  i* 
 of  fhortTime  and  full  of  Miferies:  And  how  have 
 you  alone  efcaped  all  evil  Days  ?  Whom  make  you 
 yourfelf  to  be?  1  do  not  fufficiently  underftand  your 
 Meaning.  God  fave  you.  Now  at  laft  fpeak  to  me 
 more  plainly. 
 
 19.  To  whom  the  Beggar:  That  I  will  do  very 
 willingly.  You  did  wifh  me  at  rlrft  a  good  Morning: 
 And  after  that  you  wifhed  me  alfo  a  good  Day.  And  I 
 anfwered  you,  that  I  never  had  to  my  remembrance 
 and  evil  Morning,  or  a  bad  Day.  And  it  is  even  fo  in 
 truth,  as  I  faid.  Fqr  every  Morning  is  to  me  a  good 
 Morning,  being  given  me  by  my  Father  in  Heaven  : 
 And  every  Day  is  to  me  a  good  Day,  He  having  gra- 
 cioufly  vouchfafed  his  Word  to  be  the  Light  thereof. 
 Therefore  I  Praife  him  every  M01  ning :  And  Day 
 unto  Day  fheweth  more  and  more  of  His  Good- 
 nefs.  Hence  it  is  that  I  never  have  had  one  Unpro- 
 fperous  Day ;  but  all  things  have  fucceeded  for  the 
 Beft,  ever  fince  I  firft  entred  into  this  Courfe  where- 
 in you  now  fee  me;  notwithstanding  any  appearances 
 to  the  contrary, 
 
 m  For 
 
384  K"lfg  to  litoe  abate  ti  e  mmti)  Append, 
 
 20.  For  what  the  World  doth  generally  cal!  Mis- 
 fortunes are  no  rhor£  than  appearances.  Thefe  there- 
 fore hurt  me  not  at  all,  nor  caufe  me  an  evil  Time: 
 But  I  am  made  to  continue  under  them,  by  the  Grace 
 of  God,  always  the  Same.  The  Lot  which  is  aflign- 
 ed  me  of  God,  whatfoever  it  be,  or  howfoever  it  ap^ 
 pear,  I  am  certain  mult  be  Good :  And  therefore  I 
 thank  God  for  it.  If  it  appear  an  Evil,  I  am  fure 
 it  will  be  Good  for  me,  yea  very  Good,  unlefs  it  be  my 
 own  Fault:  And  therefore  for  all  that  falleth  upon 
 me,  I  fay,  Bhjfed  be  the  Name  of  the  Lord,  In  every 
 Seafon,  in  every  Weather,  in  every  Change  of  the 
 Times,  thus  have  I  (till  a  bleffed  Morning,  and  a 
 good  Time.  Whether  I  be  full  or  Empty,  I  praife 
 God.  When  I  am  pinched  with  Hunger,  I  praife 
 Him ;  or  if  with  Cold,  I  praife  him  alfo.  If  it  Hail, 
 if  it  Snow,  if  it  Rain,  if  it  Thunder,  if  the  Heaven 
 be  Fair  or  Foul  •  I  praife  God.  In  a  Word,  if  I  be 
 never  fo  wretched  in  the  Eye  of  the  World  ;  and 
 Defpifed  and  Reproached  of  Men,  as  the  very  Ofi> 
 fcouring  of  the  Earth,  I  likewife  praife  God  :  And 
 therefore  there  hath  never  happened  any  fad  Morn- 
 ing unto  me,  nor  hath  any  evil  Day  overtaken  me; 
 But  I  have  ever  had  a  good  Time  of  it,  and  Teace  in 
 God. 
 
 21.  Wherefore  when  you  wifhed  me  Veace>  I  an- 
 fwered  that  it  was  with  me  already:  And  I  heartily 
 wifh  that  it  may  be  with  you  likewife,  as  it  is  wirh 
 me;  whence  I  faid,  And  with  thy  Spirit.  This  Inward 
 Peace  of  Mind  under  all  Events,  is  that  which  hath 
 Supported  me  fo  very  wonderfully;  for  it  hath  a 
 certain  tranfmuting  Power,  by  which  the  Bitter  is 
 made  Sweet,  and  which  can  change  even  Curfes  in- 
 to Bleflings  as  Experience  hath  taught  me.  Where- 
 fore profeffing  this  Gift  of  God,  I  fear  not  either  the 
 Terror  by  Night,  nor  the  Arrow  by  Day  ;  knowing 
 no  Evil  can  happen  unto  me,  nor  any  Plague  come 
 
 nigh 
 
Append.         faiijjp  yor  are  in  ir.  585 
 
 nigh  me^  to  annoy  me,  who  by  Ea>th  abide  under  the 
 Shadow  of  the  Almighty. 
 
 22.  You  did  iikewife  wifh  that  I  might  be  Frm- 
 nate:  And  I  anfwered  you,  that  I  n^ver  had  been 
 Unfortunate.  Yea,  you  wifhed  me  in  the  Name  of  the 
 Lord  good Luck  :  And  I  told  you,  thac  I  nekrcr  had 
 any  Bad,  neither  feared  any.  Becaufe  I  knew  to 
 live  with  God,  and  to  reft  under  his  De  ence  :  And 
 am  certain  that  whatfoever  he  doth  cannot  but  be 
 well  done  ;  yea,  th.u  i  cannot  but  be  the  BeH  thac 
 can  be,  all  things  confidered.  And  hence  whatfoever 
 he  beftow-th  upon  me,  or  permitteth  to  happen  un- 
 to me,  whether  it  be  Agreeable  to  me  or  not,  whe- 
 ther it  be  Sweet  r  r  Bitter,  I  gladly  receive  iz  as  at 
 His  Hands ;  1  am  fatisfied  that  nothing  could  be  Bet- 
 ter for  me  ;  And  therefore  I  am  never  Unfortunate. 
 
 23.  Wherefore  when  you  wifhed  me  tnfperity,  I 
 anfwered,  that  I  was  never  Unprofterom.  Becaufe  all 
 that  God  doeth,  ordifpofeth,  doth  Profper  with  me: 
 and  I  am  fully  therein  Satisfied.  For  I  know  thac 
 my  Lot  is  caff  by  Him  :  And  I  commit  myfelf  fully 
 to  his  good  FrovUence,  not  doubting  of  the  Succefs. 
 Thofe  Mongers,  Fortune  and  Misfortune  hurt  no  body 
 but  him  that  is  Willing,  or  at  lean:  Fearful,  to  be 
 Hurt  j  therefore  I  am  not  at  all  concerned  for  them. 
 Nor  do  I  ever  once  call  upon  Fortune,  that  I  may 
 Trojper  :  I  pray  not  to  her  •  but  i  pray  to  my  Hea- 
 venly Father,  by  whom  the  Events  of  all  things  are 
 Ordered.  And  He  having  the  Ordering  of  them, 
 I  have  all  the  Reafon  in  the  World  to  be  Contented, 
 yea,  to  Rejoice  5  fince  I  know  that  He  careth  for 
 me. 
 
 24..  You  defired  moreover,  That  God  would  be 
 pleafed  to  make  me  Happy :  Whereunto  I  did  anfvvet 
 in  like  manner,  That  I  had  never  been  Unhappy.  For 
 I  have  purpofed  and  determined  to  adhere  only  to  the 
 Will  of  God,  or  rather  to  inhere  in  it:  into  which  I 
 
 E  e  have 
 
^86  Rulcg  totitoe  abofre  tfte  azgozlt)  Append. 
 
 have  To  wholly  transfus  d  mine  own  Will,  as  whatfo- 
 ever  God  TVilUth,  that  I  WiU  alfo.  And  for  this 
 Caufe,  as  I  (aid,  I  have  never  been  Unhaffy\  feeing 
 that,  as  I  mentioned,  my  Determination  hath  been 
 to  cleave  perfectly  to  the  Divine  Will  alone,  and  I 
 have  refigned  up  entirely  my  own  proper  Will  to 
 GoPj  that  He  may  difpofe  of  me  in  every  thing  as 
 to  Him  feemeth  good. 
 
 25.  When  the  Beggar  had  fpoken  thefe  Things, 
 this  Learned  Man  was  filled  with  exceeding  great 
 Wonder;  and  ferioufly  reflected  upon  the  Heavenly 
 Voice  which  had  dire&ed  him  hither.  However  he 
 could  hardly  yet  believe  the  Words  which  he  heard  : 
 And  therefore  he  addreffed  the  Beggar  again,  and 
 fpake  to  him  25  followeth.      c  Strange  indeed  .'    But 
 
 *  if  your  Will  be  fo  wholly  refigned  up  to  God,  and 
 \  transfufed  into  His  Will,  that  you  can  be  content 
 
 *  to  be  Difpofed  of  by  Him  in  every  thing,  without 
 ■  Referve  ;  pray  wfiat  would  you  do,  fhould  it  feem 
 €  good  to  him,  for  the  Manifeftation  of  his  Omni- 
 
 *  potent  Majefty,  to  caft  you  down  into  the  Abyfs 
 '  of  Hell  ?  What  would  you  then  do?  Could  you  be 
 
 *  content,  think  you,  with  his  WiU  audr-JMeafure  i 
 €  Speak  out  plainly. 
 
 26.  Ha  caH  me  into  the  Jbyfs  »f '  Hell  I  Said  the  Beg- 
 gar, with  a  chearful  Smile,  his  Countenance  here 
 beginning  to  fhine  like  an  Angel.  But  let  even  this 
 be  fuppofed  ;  feeing  that  we  may  Suppofe  as  well 
 what  cannot;  as  what  can  be.  Why  certainly  if  He 
 fhould;  I  have  two  Arms,  whereby  I  would  embrace 
 Him  (till,  and  not  let  Him  go.  The  one  is  True 
 HUMILITY;  and  that  I  lay  unier  Him  ;  and  by 
 it  am  United  to  his  moil  Sacred  HUMANITY. 
 The  other  is  Diw'wCHARITY;  which  is  the 
 Right-Arm  :  And  that  I  caft  about  Him  ;  and  by  it 
 am  United  to  his  DIVINITY.  And  by  this  Arm 
 I  would  hold  Him  fo  faft,  and  fo  clafp  about  Him, 
 
 as 
 
j  -  .  ,  ■    -  ._l    ~ — -          -■-  ,  , 
 
 Append.         XOQV.t  tD'f  ait  ill  IU  %%? 
 
 as  he  would  be  forced  to  tttf&nd  into  tfeft  with  me. 
 And  I  cannot  but  think,  it  is  much  more  to  be  wifti- 
 ed  to  be  in  Hell  with  God,  than  to  be  in  Heaven 
 without  God.  Heaven  without  HIM  would  be  an 
 Hell  to  me:  And  Hell  with  HIM  an' Heaven.  For 
 wherever  Be  is,  there  muft.  Heaven  be  alfo. 
 
 27.  By  all  this  the  Dodlor  was  convinced,  That 
 the  moil  Compendious  Way  to  God  doth  confifl:  in 
 true  and  perfect  KeQffnatton  of  tije  mi\l  tottt)  pjo* 
 fount!  ^umih't?*  And  he  praifed  God,  that  he  had 
 found  one  to  fiiew  him  this  fhort  Way  :  and  deter- 
 mined to  walk  therein  ever  afterwards. 
 
 III. 
 
 28.  And  hereupon  he  enquired  earnettly  of  the 
 fieggar,  Whence  he  came ;  as  defirbus  of  being  more 
 nearly  Acquainted  with  him,  from  whom  he  had 
 learnt  fo  much  already  :  And  the  Beggar  anfwered 
 him,  That  he  came  from  GOD.  And  when  he  ask- 
 cd  him,  where  he  found  GOD?  After  a  little  Paufe, 
 There,  faid  he,  where  1  left  all  Creatures.  Then  he 
 proceeded  to  queftion  him,  where  he  had  left  GOD? 
 The  poor  Man  anfwered  :  In  clean  Hearts,  and  in  Men 
 bf  good  WilL 
 
 29.  Then  the  Doctor,  as  one  ravifhed  with  his 
 Anfwers,  cried  out,  Good  God  I  What  art  Thou  ?  Up- 
 on which  he  faid,  That  he  was  a  King.  Art  thou  then 
 a  King  ?  faid  the  Do&or.  To  whom  he  again  : 
 Marvel  not  5  I  am  vcri'y  a  King:  Now  upon  his  fay- 
 ing that  he  was  a  King*,  and  his  perfifting  thus  in  it, 
 the  other's  Inquifitivenefs„ was  the  greater;  and  he 
 preifed  him  to  let  him  know,  where  his  Kingdom  was. 
 Whereto  he  anfwered  :  My  Kingdom  is  in  the  Soul, 
 And  farther  he  added  :  I  Reign,  by  the  Grace  of  GOD, 
 over  my. Outward  and  Inward  Senfes:  And  canfo  Govern 
 
 E.ei  tbtm* 
 
WEiiles  toltiae  abctoe  tlje  aaio?lo  Append. 
 
 them  as  all  the  AjfttJions  and  Powers  of  my  Soul  are  in 
 perfeB  Subje&ion  to  me.  Now  this  Kingdom  is  cer- 
 tainly Preferable  to  all  ,the  Kingdoms  of  the  World. 
 
 Thus  he. 
 
 20.  The  Do&or  here  readily  contented,  that  it 
 was  indeed  far  better  than  all  the  Kingdoms,  Scep- 
 ters Crowns  and  Glories  of  this  World  :  But,  faid 
 he  what  brought  thee  to  fuch  a  Perfection  ?  What  made, 
 thee  a  King  ?  He  anfwered :  It  was  my  SILENCE, 
 CONTEMPLATION  and  UNION  WITH 
 GOD.  I  could  Reft  in  Nothing  which  was  Lefs  than 
 GOD.  And  now  I  have  found  My  GOD:  and  in 
 HIM  I  have  Everlafting  Peace  and  Reft ;  having 
 reached  the  Crown. 
 
 Here  then  my  Anchor  I  do  reft, 
 That  God  do's  all  things  for  the  JBeft. 
 
 ABRA* 
 
Append.         tutiiU  toe  are  in  it.  389 
 
 ABRAHAM'S  BAY: 
 
 OR,    THE 
 
 Haven  of  Blifs 
 
 A     PARABLE. 
 
 NUMBER     IX. 
 
 ?-||$$$$||HERE  was  a  certain  poor  Man, 
 $|*   ^—^    ^  of  a  very  ancient  and  noble  Stock, 
 $fr     1     $&  who  was  named  Eleaz&rs  as  thereby 
 !^*^&1&   fignifying,  that  God  was  to  be  his 
 3&&^3ffJ&   Helper,  and  po  other.     This  Poor 
 TJea&ar,  called  by  the  Greeks,  -Lazarus,  was  an  i/ra- 
 «7*7e  indeed,  being  of  an  upright  and  faithful  Heart, 
 and  walking  in  all  the  Commandments  and  Ordi- 
 nances of  the  Lord  blamelefs ;  but  being  ft  ripped  of 
 his  Inheritance  which  he  had  in  this  World,  by  the 
 Violence  of  the  Wicked,  his  extreme  Poverty  made 
 
 E  e  3  him 
 
39°  Rules  to  Ltoeabote  tlie  aaojia  Append, 
 
 him  to  be  generally  defpifed  ;  none  of  his  Relations 
 knowing  him,  but  counting  him  an  Abjed  of  the 
 People,  and  a  Man  curfed  and  forfaken  of  God. 
 Neverthelefs,  this  poor  Man  looked  up  to  Heaven" 
 and  blefTed  God  ;  and  had  this  Saying  very  much  in 
 his  Mouth  and  Heart,  I  am  Poor  and  Needy,  yet  the 
 Lord  careth  fur  me  j  whereby  he  comforted  himfelf  in 
 every  Diftrefs. 
 
 2.  However  it  pteafed  God  abundantly  frill,,  to 
 Exer-cife  his  Faith;  and  in  this  Day  of  his  fore  Vifi- 
 tation,  to  hedge  him  as  it  were  about,  that  no  Suc- 
 cour might  come  to  him  foifDeliverance;  and  to  feerr* 
 even  to  iliac  out  his  Prayer,  and  to  give  Satan  full 
 Commiflion  againft  him,  to  vex  him  in  every  Thing 
 that  he  had,  and  to  add  Calamity  to  Calamity,  by 
 affli&ing  him  in  all  the  Affairs  and  Correspondences 
 of  human  Life,  and  enclofing  his  Ways  by  all  means, 
 that  he  coujd  not  get  out.     In  this  helplefs  and  for! 
 lorn  Condition,  the  faithful  Elea^ar  cried  to  the  Lord 
 mightily,  arid  fainted  not,  making  Supplication  by 
 the  Spirit,  without  ceallng.    And  it  came  to  pafs, 
 that  having  wrefded  one  Night  in  Prayer,  till  the 
 Break  of  Day,  he  was  cad  as  it  were  into  a  fort  of 
 Slumber  :    And  in  this  a  black  Cloud  pafled  before 
 him,  which  was  very   Terrible ;    and  out  of  the 
 Cloud  there  brake  forth  a  Fire,  with  which  he  was 
 extremely  fcorched  in  his  Body,  fo  that  he  feemed 
 to  himfelf,  to  have  burning  Coals  within  him,  and 
 to  be  covered  over  as  with  Ulcers  and  Boils  \  and 
 after  the  Fire  there  dropped  from  the  Cloud,  which 
 was  now  of  the  Colour  of  Amber,  a  moft  renaming 
 Silver  Mi  ft,  by  which  the  undue  Ferment  of  his 
 Flefh  was  wholly  affwaged,  and  he  was  as  one  cloath- 
 ed  again  with  a  new  Body,  which  had  none  of  the 
 Infirmities  or  Deformities  of  the  former  Body.    And 
 the  Cloud   and  the  Fire  having   thus  pafled  away, 
 with  this  defcending  Mitt,  there  feemed  to  be  a  clear 
 
 Light 
 
Append.       Mbile  toe  arc  in  it  39  * 
 
 Light  now.  round  about  him  ;  and  (landing  in  this 
 Light,  he  heard  a  Voice,  faying  to  him,  Faint  not 
 Eleazar,  hut  remember  my  Servant  Job.  He  awaked 
 inftantly5  and  found  himfelf  before  the  Doo?  of  a 
 great  Rich  Man  of  that  Country  )  and  that  his  Body 
 was  indeed  covered  over  with  Sores  and  Boils>  and 
 his  Condicion  every  Way  fuch,  as  the  very  Scum  of 
 the  People  defpifed  him,  as  if  he  were  not  Company 
 for  Men,  but  for  the  Dogs  only. 
 
 f.  The  Name  of  this  great  Rich  Man  was  NabaJ9 
 which  is  by  Interpretation,  a  Fool  $  and  he  was  cf 
 the  Kindred  of  this  poor  Eleaz>ar ;  but  had  no  Re- 
 gard for  him,  no  not  fb  much  as  for  the  very  Hounds 
 which  he  kept  :  For  Ekaz.cir  would  have  been  glad 
 but  of  the  Crumbs  and  Offals  which  were  given  to 
 thefe;  but  could  hardly  obtain  fo  much  as  to  par- 
 take thereof  with  them ;  and  if  at  any  time  he  did, 
 jit  was  more  from  the  Tendernefs  of  thefe  poor 
 Brutes,  than  of  their  Mafter,  who  was  truly  more 
 Churlim  and  Currifh  than  any  of  them  towards  him. 
 This  Strangenefs  did  not  proceed  from  the  Cruelty 
 of ^  his  Temper,  but  chiefly  from  an  evil  root  of 
 Pride  :  For  the  Fool  thought  there  could  be  no 
 greater  Difparagernent  to  him,  than  to  own  a  Relati- 
 on to  that  Poor  Man  :  And  therefore  his  chief  Un- 
 eahnefs  was,  to  fee  fuch  an  one  lie  at  his  Gate,  when 
 he  entred  his  Houfe;  and  fain  would  he  have  been 
 rid  of  the  fight  of  him,  this  being  a  conftant  Eyefore, 
 and  a  Reproach  to  his  Nobility.  All  Things  befides 
 went  perfectly  according  to  his  Wifh,  in  thiSrWorld  : 
 As  he  had  no:  only  a  very  plentiful  Eftate,  and  an 
 honourable  Character  from  his  Manner  of  Living, 
 but  great  .Dependencies  aifo,  and  Relations,  which 
 i-iade  him  considerable  in  the  Eyes  of  all  ;  he  took 
 up  his  licit  here,  and  faid  to  his  Soul.  f  Sou!  be  at 
 ufe,  and  take  thy  Pleaiiire,  for  thou  haft  abun- 
 2nce  of  all  Things.     And  why  fhouidil  thou  not 
 
 ;  4  c  rejoice 
 
393  RitUg  tO  tltit  abOtf  tlie  gap-tn  Append. 
 
 c  rejoice  in  them,  and  chear  thee  in  the  Days  of  thy 
 c  Health,  and  walk  in  the  Ways  of  thy  Heart,  and 
 €  in  the  Sight  of  thine  Eyes  ?  Soul  take  thine  E.afe, 
 c  and  be  Merry, 
 
 4.  But  as  on   a  certain  Day,  this  Rich  Jew  had 
 been  Feafting  and  Caroufing  with  his  Friends,  while 
 the  Good  poor  Man  at   his  Gate,  was  refufed  to 
 partake  of  the  Scraps  which  came  from  his  Table, 
 tho'  they  were  given  to  the  Dogs ;  the  Prayers  and 
 Sighs  of  this  poor  Man,  left  deftitute  of  all  earthly 
 Succour,  aicended  up  before  the  Majefty  of  God  : 
 And  an  Angel  was  fent  down  unto  him,  with  this 
 Meffage  ;    Eleaz,ar  Rejoice  ;  there  is  help  for  thee  from 
 the  LORD.      Behold,  now  thy  Warfare  is  accompliflnd x 
 and  I  am  fent   to   wipe  away,  the  Tears  from  thine  Eyes% 
 end  to  Tranflate  thee  htnee,  into  the  happy  Region  of  the 
 holy  Patriarchs  and  Prophets,     thy   progenitors  \     where 
 thou  Jh alt  fit  down  with  Abraham,  and  the  res'f  cf  thrm% 
 at  a  Feast  which   is  prepared  for  all  the  true   Ifraelhes. 
 Enter  thou  therefore  into  the  Reft   of  thy  Lord,        So  he 
 immediately  refigned  up  his  Soul  into  the  Hands  of 
 God,  and  of  the   heavenly  Meffenger;    and  was 
 tranfponed  with  great  Joy  by  Angels,  through  the 
 Gulph  of  Death,  into  the  Haven  of  bleffed  Souls. 
 Where  he  was  prefently  met,  and  embraced  by  Abra- 
 ham, and  received  into  his  very  Bofom,  as  a  moll:  dear 
 and  faiehful  Son,  whofe  Faith  had  been  tried  in  the 
 World  exceedingly,  and  who  had  by  Sufferings  been 
 made  thus  Perfect. 
 
 y.  At  the  fame  time,  the  other  who  had  taken  up 
 his  Reft  here,  as  he  was  wallowing  in  his  Wealth 
 and  Pleafures,  and  even  as  the  Cups  were  going 
 about  the  Table,  was  Thunder- (truck  from  Heaver.; 
 for  all  of  a  fudden,  a  Voice  came  to  him,  wfch  a 
 fhrill  harfh  Sound,  faying,  Nahil,  Nahl,  this  <ve*y 
 Nigh-  Jliall  thy  Soul  he  taken  from  thee.  When  his  Coun- 
 tenance immediately  changing,  and  his  Knees  fmi- 
 
 ting 
 
end,        Mile  toe  are  iu  it 393 
 
 one  againft  another  for  Dread  and  Horror,  he 
 up  from  the  Company  in  the  greateftConfuficn  ; 
 and  in  that  very  Momen;,  News  was  brought  him  , 
 .,  t  Lapirus  was  juft  then  Dead.     This  lb  ftruck 
 i  irn,  that  his  Heart  quite  funk  ;  fo  th it,  notwith- 
 idifig  all  the  He'p  that  could  be  given  him,  he 
 died  that  very  Night.    He  could  fay  nothing  to  them 
 abour  him;  hut  perceiving  himfelf    o  be  irrecove- 
 rably Gone,  he  fetched  two  or  three  deep  Groans, 
 crying,  O  Lazarus!  Lazarus!  and  fo  departed  to  hit 
 Tlact  ;  a  Magnificent  Funeral  being  afterward  made 
 foe   him   by  his  Brethren,    who   Succeeded  to  the 
 Eftate. 
 
 6.  Thus  died  NcbaJ,  as  a  Fool,  and  with  a  Curfe 
 upon  his  Name;  even  in  themidft  of  his  Days,  and 
 in  the  Vigour  and  Strength  of  Body.     Finding  him- 
 felf now  Naked,   being  ftripped  of  all  the  Things 
 which  he  had  poifeffed  in  the  Flefh,  he  was  exceed- 
 ingly furprifed ,-  and  remembring  perfectly  his  for- 
 mer Eftate  in  the  Body,  he  was  going  to  perfuade 
 himfelf.  that  it  might  perhaps  be  all  but  a  Dream ; 
 and  thereupon  laboured  and  wreftled  hard  to  awaken 
 himfelf,  but  in  vain,  ail  tending  but  the  more  to  con- 
 firm him,  that  it  was  no  Dream  which  he  felt,  and 
 that  he  had  been  never  truly  Awake  till  now.     It  is 
 jmpoflible  to  conceive  the  Confufion  he  was  in,  or 
 the   fiery  Anguidi  of    his   Soul  which  continually 
 tormented  him  with  moil  bitter  and  cutting  Reflecti- 
 ons, but  efpecialiy  with  refpeel:  to  his  poor  Kinfman 
 after  the  Flefh,  who  had  been  fo  inhumanly  treated 
 by  him,  as  who  plainly  wanred  the  common  Necef- 
 faries  of  Life,  and  lying  at  his  Door  had  not  had  fq 
 much  Care  taken  of  him,  as  of  the  very  Dogs,  when 
 yet  his  Table  wichin  was  fo  richly  (yea,   fo  magnifi- 
 cently) fpread.      Then    cafting  his  Eye   upward, 
 with  a  deep  Sigh,  to  try  if  he  could  obrain  but  any 
 prop  of  Mercy,  to  qualify  the  violent  and  raging 
 
 Fever 
 
394  &'Ues  to  Libe  aboto?  tbe££l02?ti  Append, 
 
 lmJ 
 
 Fever  of  his  Spirit,  which  he  had  caft  himfelf  into 
 through  his  Folly,  he  efpied  as  at  a  great  Diftance 
 oft  from  him,  a  Royal  Table,  prepared  with  all  the 
 Variety  of  Delicacies,  Infinitely  furpaffing  all  that  he 
 had  e'er  enjoyed  or  tailed  of  in  his  Life-time,  or  ever 
 feen  or  heard  of :  And  a"t  this  Table  there  appeared 
 to  him  to  be  fitting,'  the  fpecial  Friend  of  God,  and 
 Father  of  the  Faithful,  in  the  chief  Place,  with  all 
 the  holy  Patriarchs  and  Prophets  about  him  ;  but: 
 what  was  moft  of  all  amazing  was,  to  fee  the  poor 
 Beggar  Laz,irus  fo  highly  honoured  as  to  lean  on 
 the  Bofom  of  this  Prince  of  God,  and  to  be  careffed 
 and  entertained,  after  a  Manner  inexpreffibly  Greae 
 and  Glorious. 
 
 7.  As  this  mean  wretched  Caitive  had  in  his  Life- 
 time, valued  himfelf  not  a  little  upon  the  Preroga^ 
 tive  of  his  Birth,  and  other  External  Advantages, 
 as  particularly  upon  his  being  of  fuch  a  Nation,  and 
 in  fuch  a  Communion,  he  ftill  retained  the  fame 
 Sentiments  after  Death,  as  he  had  before.  And  in 
 Confequence  thereof,  he  addreffed  himfelf  to  Abra- 
 ham as  to  his  Father,  whofe  Son  he  had  fo  ofcea 
 boafted  himfelf  to  be,  befeeching  him,  that  if  he 
 would  not  receive  him  into  Favour,  he  would  at 
 leaft  take  fome  fmall  Pity  of  him,  as  of  one  of  his 
 Kindred,  and  one  who  according  to  the  Flefb,  had 
 actually  defcended  from  him.  And  upon  this  Car- 
 nal Confideration,  he  chofe  rather  to  addrefs  him- 
 felf to  this  his  holy  Progenitor,  as  an  eminent  Saint, 
 in  high  Favour  with  God  ;  than  to  go  immediately^ 
 and  againlt  the  Fafhion  of  Courts,  wherein  he  had 
 been  too  much  Converfanr,  to  the  Sovereign  Maje- 
 fty  of  God  himfelf.  And  befides  this,  having  ftill 
 a  nearer  Knowledge  of  the  newly  advanced  Gueft, 
 who  was  placed  next  to  this  great  Patriarch,  he  was 
 willing  to  hope  and  believe,  that  fuch  a  one  had  Cha- 
 rley enough,  nctwithftanding  all  the  illUfage  from 
 
 jxira 
 
 - 
 
Append.         feliile  toe  are  in  if,  385 
 
 Jiim  received,  to  be  ready  to  be  employ  M  in  a  Mini- 
 stry' of  that  Nature,  wherefore  he  earneftly  befou<>ht 
 him,  that  he  would  be  pleafed  to  fend  this  his  old 
 Acquaintance  to  him,  with  fome  fmall  Refrefhment 
 in  his  extreme  Mifery.  Which  could  by  no  means 
 be  obtained. 
 
 8.  And  the  reafon  hereof  was  this-  he  had  re- 
 ceived already  his  good  Things,  and  had  not  with 
 them  laid  up  any  Treafure  againft  the  Time  of  Ne- 
 ceffity,  or  made  the  leaft  Provifion  for  himfelf,  when 
 his  Earthly  Tabernacle  mould  fail;  though  he  had 
 all  the  while  pretended  to  be  a  Member  of  the 
 true  and  orthodox  Church,  and  had  boafted,  that  he 
 was  an  Heir  of  the  Promifes,  as  made  to  him  in 
 Abraham.     And  farther  he  was  told,  that  what  he 
 asked  was  altogether  Impracticable,  and  in  the  very 
 Nature  of   the  Thing  itfelf  Impoffible ;   fince  that 
 betwixt  the  %  wo  Worlds  of  Light  and  Darknefs,   and 
 the  two  Societies  belonging  to  each  of  thefe,  there 
 was  fixed  a  great  Chafm  or  Gulph,  which  no  Crea- 
 ture was  able  to  pafs,  or  to  go  over  from  one  to  the 
 other.     Now  this  Chafm  in  Nature,  the  poor  Naked 
 Soul  feeleth  within  her,  after  that  fhe  is  feparated 
 from  her  beloved  Body:  And  this  unpayable  Gulph, 
 js  in  the  very  Conftitution  of  the  Soul,  and  in  the 
 Nature  of  the  two  different  Kingdoms  and  Societies, 
 which  foever  of  them  be  chofen;  the  which  is  ex- 
 cellently expreffed  by  an  Apoftie,  who  had  been  ta- 
 ken up  into  one  of  thefe,  in  fuch  Terms  as  thefe, 
 What  Communion  'hath  Light   -with  Darknefs?     So    thac 
 La^anfSy  who  had  made  the  wife  Choice,  continued 
 Feafting  with  Abraham,  ifac  and  Jacob,  in  the  King- 
 dom of  Light;  he  being  now  fixed  therein,  as  a  true 
 Son  oi  Abruham,  and  Heir  and  Succefior  of  his  Faith, 
 While   his  other   degenerate   Son,    having  made  a 
 wrong  Choice,    and  voluntarily   degraded   himfelf 
 from  his   high  Original  and  Pedigree,  was  by  Ne- 
 
 ceflity 
 
59^  antes  to  iitoe  abone  tlie  mo;\t)  Append 
 
 ceffity  call  out  of  the  Kingdom,  with  as  many 
 others  as  have  here  fold  their  Birthright,  for  what  is 
 no  more  comparatively,  than  a  Mefs  of  courfe  Pot- 
 tage; and  thus  being  exclude*}  by  himfelf,  and  call 
 down  by  the  Weight  and  Biafs  of  his  Confti:ution5 
 which  ftrongly  inclined  towards  the  Earth,  he  was 
 chained  with  the  Chains  of  his  own  Darknefs,  and 
 tormented  with  the  Fire  of  his  own  Kindling  •  fo 
 that  he  could  have  no  Hopes  of  being  ever  Releafed 
 thence. 
 
 9.  However,  though  his  Sufferings  where  fo  very 
 extreme,  and  though  he  now  defpaired  for  himfelf, 
 yet  this  muft  needs  be  faid  for  him,  that  there  was 
 fomewhat  of  Generofity  and  good  Nature  ftill  abi- 
 ding within  him,  and  that  he  feemed  to  be  free  from 
 thofe  Diabolical  Paifions  of  Envy  and  Malice  •  for 
 he  could  not  forbear  expreffing  a  tender  Regard  for 
 others,  and  his  moft  hearty  Wifhes  that  they  might 
 be  Reformed,  and  fo  prevent  that  Ruin  which 
 threatned  them.  More  particularly  he  had  Bowels 
 of  CompafTion  for  his  near  Relations  in  the  Flefh, 
 living  in  an  unconverted  State ;  and  was  not  con- 
 cerned at  all  about  their  Temporal  Jffairs>  but  only 
 for  their  Eternal  Welfare  after  this  Life,  and  that  they 
 might  not  undo  themfelves  as  he  had  done.  Where- 
 fore he  would  fain  have  had  one  fent  to  them  from 
 the  Dead;  and  he  one  that  was Perfonally  known  tq 
 them  alfo;  thit  fo  the  Melfage  might  have  the  ftron- 
 ger  Effcd.  And  there  is  no  doubt  but  the  good  Elea- 
 z,ir,  or  hakims,  would  have  been  willing  enough  to 
 have  been  fent  forth  in  a  Melfage  of  that  Nature, 
 had  there  been  but  any  Manner  of  Profpeft  of  Good 
 to  be  done  by  it.  But  it  was  Anfwer'd,  c  That  this 
 4  was  not  to  be  expe&ed  at  all;  that  they  had  alrea- 
 €  dy  fufficient  Provifion,  in  order  to  reclaim  them, 
 c  from  the  Folly  of  their  Ways ;  and  that  where  the 
 Q  Words  of  God  authentically  delivered  and  arteft- 
 -  -    I  ed, 
 
Append.        fertile  ftte  ate  in  it, 
 
 c  ed,  could  not  make  any  Entrance,  there  would 
 c  be  but  little  Regard  had  to  the  Words  of  a  Man 
 '  fent  from  the  Dead. 
 
 *o.  Upon  the  whole  Matter  it  was  concluded } 
 That  after  the  fepararion  of  the  Soul  from  the  Body 
 there  is  a  certain  Determinarion  of  the  Soul  accord- 
 ing to  the  Propeniion  thereof  in  this  Life  acquired  - 
 and  an  exad  Proportion  of  Rewards  and  Punifli* 
 ments,  according  to  the  Nature  of  the  A&ions  done 
 in  the  Flefh,  whether  they  be  Good,  or  whether 
 they  be  Evil,  as  likewife  to  what  hath  been  before 
 received  in  this  Life,  be  it  Good  or  Evil.  Accord- 
 ingly the  true  Son  oi  Abraham,  by  theftrong  Propen- 
 fion  which  he  had  to  be  with  his  Father,  whom  he 
 always  endeavoured  to  imitate,  was  at  the  End  of  his 
 very  troublefom  Pilgrimage,  tranflated  into  his  So- 
 ciety, and  that  of  all  Saints,  and  therein  for  ever 
 fixed.  From  whence,  having  obtained  now  the  Ha- 
 *vew  of  ReB  Eternal,  we  may  fuppofe  him  looking 
 down  upon  us  poor  Pilgrims,  that  are  travelling 
 through  this  Valley  of  Tears,  and  thus  addrcffing 
 hjmfelf  to  us ; 
 
 St.   LAZARUS. 
 
 Suppofed  to  be  fpoken  by  Him  in  Abra- 
 ham's Bofom,  to  the  Followers  of 
 JESUS  CHRIST  on  Earth. 
 
 I. 
 
 Hither  am  I  arriv'd  at  laft. 
 All  Storms  and  Dangers  now  are  pafL 
 To  this  fair  Haven  of  Eternal  Reft  ; 
 
 Where  me  no  more  the  Hellifh  Winds  infeft; 
 
 Where 
 
§98  3auleg  to  iLibe  abdbe  tljt  mo;ln  Append, 
 
 Where  no  Tartarean  Fumes  can  bind  the  Soul  ; 
 Nor  Foreign  Force  a  Captive  Will  controul : 
 To  this  mod  Safe,  molt  Bright,  moft  Glorious  Bay* 
 Where  there  is  boundlefs  Life,  and  endlefs  Day. 
 Hither  from  Earth  by  Angels  I  was  brought. 
 And  That  is  now  obtain'd  for  which  I  fought; 
 
 Chorus.  Hallelujah!  Hallelujah! 
 
 O  Reft  Divine !  O  Glorious  Day  J 
 
 Hallelujah !  Hallelujah  ! 
 
 O  how  doth  Love  Himfelf  difplay  ! 
 
 a 
 
 What  I  by  having  Suffer'd,  Gain; 
 
 And  what,  by  Lofing,  I  have  Got,- 
 Did  you  but  think,  my  Friends,  did  you  but  know  * 
 O  ye  who  fojourn  now  on  Earth  Below  I 
 You  never  wou'd  of  Suffering  complain: 
 Nor  wifli  your  felves  than  Mine  a  Better  Lot. 
 O  what  Charms!  O  what  Wonders  Here  appear* 
 What  is  it  in  the  Way  ye  then  €0  fear? 
 O  let  not  Fears  your  Hearts  moleft,  or  vex: 
 Nor  any  Doubts  your  troubled  Minds  perplex. 
 But  hither  Travel  on,  from  Earth,  apace ; 
 Beholding  all  things  with  a  fmiiing  Face* 
 
 Chorus.  Hallelujah  !  Hallelujah  ! 
 
 O  Reft  Divine !  O  Glorious  Day ! 
 Hallelujah  !  Hallelujah ! 
 O  how  doth  Love  Himfelf  difplay! 
 Hallelujah  !  Hallelujah  I  Two 
 
Append.        tolnle  toe  are  in  if. 399 
 
 \m®mmmm&@  wmmwmr?<w^ 
 
 Two  LETTERS  of  Thomas  aKempui 
 
 NUMBER     X. 
 The  First  Letter  to  a 
 
 Young    Gentleman,' 
 
 UPON    HIS 
 
 Leaving  the  Pleafures  and  Pomps  of  the  W  o  r  l  m 
 and  his  Retirement  from  it,  in  order  to  an 
 Holy  and  Evangelical  Life. 
 
 Dear  Brother, 
 
 1.  ©12^?c3  Moft  heartily  congratulate  you  upon 
 ||    y    ||  having  found  a  Place  whereinyou  may 
 fig!    1    Wi  truly  ferve  God.     Bleffed  be  our  Lord 
 t^l^lf^  henceforth  and  for  ever,  who  hathgra- 
 cioufly  vouchfafed  to  call  you  to  his  Ser- 
 vice.   I  acknowledge  that  this  Call  is  the  Gift  of  God 
 to  you ;  becaufe  not  for  your  own  Merits,  but  for  his 
 Mercies  fake,  he  hath  fnatched  you  away  from  the 
 Vanities  of  the  World,  and  hath  brought  you  into  a 
 Chofen  Society,  where  you  may  both  hear  and  fee 
 with  your  Eyes  in  what  manner  he  is  to  be  Served. 
 
 2.  How  many  Rich,  how  many  Noble,  how  many 
 Mighty,  how  many  Wife,  how  many  Learned  and 
 Famous  Men  are,  in  the  Vigour  of  their  Years,  mi- 
 ferably  tofied  to  and  fro  in  the  World !  and  yet  are  not 
 able  to  caft  off  the  Dwil's  Twk  from  their  Necks.;  nor 
 
 can 
 
4oo  Rules  to  libe  ahott  tm  mollis  Append, 
 
 can  be  prevailed  upon  by  the  Spirit  of  God  to  re- 
 nounce utterly  the  World,  as  you  rwe  been  moved 
 to  do. 
 
 3.  O  Vanity  of  Vanities  to  be  in  love  with  the 
 World;  and  not  to  rake  care  of  the  Things  of  God! 
 The  Time  will  come,  yea,  it  will  foon  come,  when 
 all  Woridly  and  Carnal  Pleafures  (hall  have  an  end 
 together:  And  then  fhall  thev  be  forced  unwillingly 
 to  leave  that  World_,  the  vain  Pomps  whereof  they 
 -could  not  before  be  made  willing  to  part  with. 
 
 4.  But  you,  my  dear  Brother,  have  received  greater 
 Grace  from  the  Lord  ;  for  as  much  as  you,  among  fo 
 many  of  your  Companions,  who  ftill  are  fluctuating 
 in  the  Pleafures  and  the  Vanities  of  the  World,  are 
 now  delivered  from  many  Perils  both  of  Body  and 
 Soul,  and  preferved  out  of  the  Devil's  Snares,  by  being 
 fo  Happy  as  to  be  Planted  by  God  in  a  Place  which 
 hath  many  Advantages  for  the  Saving  of  your  Sou!. 
 O  how  Thankful  ought  you  to  be  to  God,  who  hath 
 here  offered  unto  you  a  Kingdom  $  which  by  the 
 Rich  of  the  World  cannot  be  obtained,  or  pofTefled, 
 with  all  their  Money.  And  how  wonderful  is  the 
 Grace  of  God,  that  the  Weak  and  the  Unkarned 
 fhould  be  enabled  valiantly  to  tread  in  the  Way  of 
 Chrift,  and  of  his  Apoftles,  where  the  Strong  and 
 the  Learned  are  often  fcarce  able  to  follow  at  a  di- 
 fiance ! 
 
 f.  Call  to  Mind  where  now  Tome  of  thy  old 
 School-Fellows  and  Collegiates  are;  think  what  is 
 (or  may)  become  of  thofe  with  whom  in  the  Uni- 
 verfity  thou  waft  fo  intimately  acquainted  5  O  con- 
 fider  where  now  are  thofe  thy  Companions  and  thy 
 Familiar  Friends,  with  whom  it  was  lately  fo  very 
 fweet  to  live,  and  to  take  your  Sport  together  after  the 
 Fleih;  and  with  them  travelling  into  Foreign  Coun- 
 tries, (not  for  the  fake  of  Chrift,  or  any  Spiritual  Ad- 
 vancement, but)  for  the  feke  of  Temporal  Acquire- 
 ments 
 
Append.        tortile  toe  are  in  if.  401 
 
 ment*  and  Accomplifhments,  ic  feemed  very  f  leafant ! 
 How  many  of  them  are  dead  ;  and  how  many  others 
 remain  in  the  Vanity  of  the  World,  as  wholly  dtgd 
 fcnto  God!  Concerning  whom,  with  Holy  Mofes  yoti 
 may  fay,  conficjering  their  Ends:  O  that  they  wete 
 Wife,  that  they  underftood  this,  that  they  would  eunfider 
 their  latter  End ! 
 
 6.  You  have  heard  of  fome  of  them  gcing  tORcme$ 
 and  making  there  their  Court  for  Benefices  ;  of  o- 
 thers  refiding  at  Paris,  that  there  they  may  be  crea- 
 ted Dolors ;  and  others  of  them  you  have  heard  of} 
 who  having  arrived  to  Dignities  and  Preferments,  id 
 the  Church  or  State,  are  now  Exalted  in  the  mid(i 
 of  the  People.  But  what  are  You  ?  Or  what  is  done 
 for  poor  You?  Thanks  be  to  God  that  you  have  no> 
 fuch  Thoughts  as  thefe ;  that  you  have  not  a:tempted 
 to  arrive  atGreatnefs  by  this  Way;  that  your  Mind  is 
 taken  up  with  nothing  of  all  this :  But  that  on  the 
 contrary  you  now  accounting  all  thefe  Worldly  Ho- 
 nours and  Enjoyments  to  be  no  better  than  Dung,} 
 and  fo  trampling  upon  them  for  the  fake  of  Chrirtj 
 have  moreover  added  this,  even  the  Contempt  ofyottr- 
 felf,  faying  with  bleflfed  David,   c  I  would  rather  be 
 
 *  an  Abject  in  the  Hotrfe  of  my  God,  than  to  dwell  in 
 c  theTents  of  Wkkednefs :  Or,  I  would  ehoofe  rather 
 
 *  to  fie  at  the  Threfhdld  of  his  Houfe,  as  one  unwor- 
 €  thy  to  enter  into  it,  than  to  Inhabit  the  Courts  of 
 c  Princes,  where  Wiekednefs  doth  fo  reign  and  over- 
 €  flow. 
 
 7.  For  you  have  this  day  chofen  the  Lord  God  to  be' 
 your  Father  :  Whom  to  Serve,  is  to  Reign;  and  for 
 ivhom  to  be  Humbled  in  this  Prefent  World,  is  to  be 
 Exalted  for  ever  in  the  World  to  come.  Labour  for 
 Him  is  Reft;  Poverty  is  Riches;  Contempt  is  Ho- 
 nour ;  Tribulation  is  Confolatiori  ;  Weaknefs  is 
 Strength;  Mourning  is  joy,  even  joy  Everlafting. 
 And  the  more  uprightly,  purely,  and  fervently  you 
 
 F  f  fhall 
 
402  Elites  to  Lite  abOte  tlie  fflflJojU)  Append. 
 
 — —  ■  ■    '  I  I  I  .  I  IJ 
 
 fnall  love  Him,  even  fo  in  Proportion  (hall  all  the 
 Things  upon  Earth  grow  more  vile  and  defpicahle  in 
 your  Eye. 
 
 8.  However  you  need  to  be  very  Watchful,  my 
 dear  Friend,  not  to  give  Permiffion  at  any  time  for 
 the  Counfel  of  an  envious  Spirit  to  enter  your  Heart, 
 xior  to  fuffer  the  melancholy  and  difcontented  Devil, 
 to  infinuate  himfelf  into  you,  by  perfuading  you  to 
 look  back  again  towards  the  World  which  you  have 
 now  left,  and  to  refled:  what  Friends  and  Acquain- 
 tance you  have  loft  by  your  Non-compliance  with 
 the  Faflrions  and  Cuftoms  thereof;  and  how  fuch  and 
 fuch  whom  you  know  are  highly  Preferred  and  Ad- 
 vanced, fome  in  the  Church,  and  others  in  the  State, 
 who  might  not  have  perhaps  near  fo  good  Pretenti- 
 ons as  yourfelf  *  and  that  fome  of  them  are  made 
 great  Lords,  while  you  remain  all  the  while  neglect- 
 ed and  forgotten.  Be  not  at  all  concerned  when 
 you  hear  any  fuch  like  News;  but  rather  rejoice  in 
 this,  that  God  hath  regarded  you  in  your  low  State, 
 and  that  by  his  Grace  you  have  been  enabled  to  pre- 
 ferve  your  Integrity. 
 
 9.  And  I  befeech  you  do  not  hearken  to  any  who 
 would  endeavour  to  draw  you"  into  another  way  of 
 Living:  And  who  will  doubtlefs  be  faying  to  you, 
 c  Sir,  Why  will  you  let  your  Life  thus  run  away, 
 c  without  making  yourfelf  to  be  taken  Notice  of, 
 i  as  ycu  deferve  ?  Why  do  you  not  pufh  on  in  God's 
 '  Name,  to  fome  higher  Degree  and  State,  than 
 ,f  this  which  you  now  are  in  ?  And  why  do  you  not 
 
 *  fet  about  fome  Work,  that  may  get  you  Fame  in 
 c  the  World,  and  that  may  be  at  once  helpful  to  your- 
 
 *  felf,  and  ferviceable  to  others?   What  will  you  re- 
 
 *  fufe  to  do  Good  in  the  World,  and  to  ferve  your 
 €  Neighbours  and  your  Brethren,  by  being  in  this 
 J  or  thatPoft,  when  you  are  every  Way  fo  well  qua- 
 
 iifred  for  it,  and  have  alio  fuch  or  fuch  Friends  ro 
 
 «  affift 
 
Append.       tppile  mt  are  m  in 403 
 
 €  affift  you  ?  Away  with  your  filly  Scruples,  and  do 
 f  not  render  yourfelf  Unfervieeable. '  For  after: 
 this  Manner  doth  the  Devil  ufe  to  Tempt  the  Ser- 
 vant of  God,  who  hath  Renounced  and  Defpifed  the 
 World-  that  is,  by  bringing  to  his  Remembrance  fuch 
 Things  as  palTed  with  him  in  his  unconverted  State, 
 as  his  former  Entertainments  and  Merriments,  the 
 Vifits  of  Friends,  the  Vain  Difcourfes  and  Converfa- 
 tions  of  his  Companions,  and  the  like  ;  to  the  cnd^ 
 he  may  either  draw  him  back  by  the  Means  hereof, 
 into  the  World  again,  and  into  the  Service  of  ir;  or 
 elfe  may  hinder  at  leaft  his  Progrefs,  and  be  a  confi- 
 derable  Retardment  to  him,  in  the  Way  and  Life  c£ 
 Chrift,  which  he  is  by  Grace  entred  into. 
 
 1  o.  Let  not  therefore  any  fuch  Suggefi ions  as  thefe 
 prevail  upon  you ;  you  are  to  flight  them  altogether, 
 and  to  caft  them  behind  you.  For  believe  them  that 
 are  experienced,  and  they  will  tell  you  enough  of  this 
 Matter,  and  of  the  cunning  Infinuations  of  the  Tem- 
 pter in  this  Way,  Believe  me,  I  tell  you  that  the  cal- 
 ling only  to  Mind  of  the  worldly  Life,  and  the  dif- 
 courfing  it  but  a  little  over,  may  be  very  hurtful  to 
 God's  Servant,  who  fhould  be  fully  Mortified,  both 
 as  to  the  World  and  to  himfelf.  Nor  is  any  Thing 
 generally  more  prejudicial,  than  the  pleafmg  Incite- 
 ment of  many  Perfons  of  ones  Acquaintance,  encou- 
 raging one  to  prefs  forward  into  fome  higher  Degree 
 and  better  Place;  as  who  being  Wife  Men  after  the 
 World,  are  willing  prudently  to  confult,  and  there- 
 upon to  concert  Meafures  for  obtaining  the  fame, 
 This.is  indeed  accounted  Wifdom,  and  they  are  held 
 the  greateft  Mailers  of  Human  Prudence,  who  are 
 thus  able  to  attain  their  End,  and  Advance  them- 
 felves:  But  thefe  have  not  the  Mind  of  Ghrift,  in 
 Poverty  of  Spirit  and  Flumility,  in  the  Contempt 
 and  Foffaking  of  the  World,  and  in  the  Tenour  of 
 a  Life  of  ftricl:  Rightsoufnefs  and  Kolinefs. 
 
 Ff  2  11.  For 
 
404  ftlllfe  to  litoe  abcfoe  tl)E  gao?iO  Append, 
 
 ii.  For  either  they  utterly  refufe  to  follow  a  Na- 
 ked Ghrift,  or  they  are  not  forward  to  fet  about  it 
 in  good  Earned;  but  grow  pretty  indifferent  in  the 
 Matter,  for  fear  of  difobliging  their  Friends,  or  that 
 they  may  not  feem  to  withdraw  the  AfTiftance  and 
 Comfort  of  their  Converiation,  from  fuch  as  were 
 Near  to  them.  For  becaufe  they  have  not  a  Feeling 
 of  that  Grace,  with  which  God  doth  Seafon  and  For- 
 tifie  them,  who  for  his  Service  quit  all  Things;  thence 
 they  think  this  to  be  an  hard  Saying,  c  That  they 
 tf  mult  for  Chrift  Jefus  Renounce  all  their  Friends, 
 €  and  all  Things  that,  they  have  a  Right  or  Title  to. ' 
 And  as  rhey  are  themfelves  perfuaded  in  their  Minds, 
 ib  do  they  endeavour  aifo  to  perfuade  others.  But 
 againft  all  fuch  is  exprefsM  the  Judgment  of  our  blef- 
 11  d  Saviour  :  Beware,  faith  he,  of  Men. 
 
 12.  For  many  Men  with  their  fair  Speeches,  and 
 with  their  plaufible  Reafonings,  know  very  well 
 how  to  recommend  an  Eafy  and  Plain  Way  :  And 
 one  that  is  Unskilful  in  the  Way  of  the  Lord,  and 
 Unexperienced  therein,  they  fometimes  juftify,  and 
 extol  *  and  by  fuch  fort  of  Difcourfes  they  caufe 
 even  the  good  Proficients,  and  fome  of  them  that 
 have  made  a  brave  Stand  againft  the  World,  and  the 
 Evil  cf  the  Times,  now  and  then  to  fhake.  But 
 God  (hall  break  their  Teeth  in  their  Mouth ;  becaufe 
 they  walk  not  in  the  Way  of  the  Saints,  neither. do 
 they  fpeak  according  to  it.  Come  not  thou,  O  my 
 Soul,  into  their  Council ;  and  let  their  Habitation 
 be  far  from  me,  and  to  their  Affembly  let  me  never 
 be  united. 
 
 13.  Now  therefore,  my  beloved  Brother,  let  me 
 beg  you  to  have  no  Pleafure  in  hearing  fuch  Mat- 
 ters talked  of;  but  if  you  cannot  help  hearing,  at 
 kail  do  not  believe  them.  For  I  befeech  you  to  a- 
 bide  Stedfaft  in  what  you  have  now  by  God's  Grace 
 undertaken,  let  the  Devil  fugged  what  he  will,  or 
 
Append.  tutjile  tuc  ate  in  If.  4° 5 
 
 lee  Men  talk  what  they  pleafe.  And  when  you  are 
 Tempted  after  this  Manner,  be  ftire  to  have  then  Re- 
 course to  the  bleffed  Gofpel ;  and  there  you  will  rind 
 the  beft  Remedy  that  can  be  wifhed  for.  The  Re- 
 medy is  this,  Whet  is  a  Man  profited,  if  he  fo all  gain  the 
 whole  World,  and  lofe  his  own  Soul?  [Matth.  XV i.  26.] 
 Keep  this  Saying  always  in  a  Readinefs  with  thee  ; 
 and  whofe  Hand  foever  mail  Fight  agakift  thee,  fell 
 not  to  make  ufe  of  this  Evangelical  Shield. 
 
 14.  But  fome  Men,  who  are  without  the  Spiri:  and 
 Knowledge  of  God,  are  ever  now  and  then  ready  to 
 Object  againft  us,  who  have  forfaken  the  World  : 
 6  What  fhall  all  then  be  Damned,  who  will  noc  go 
 f  out  of  the  World  ;  and  mall  you  alone,  think  you, 
 €  be  Saved  ?  Can  none  go  to  Heaven,  except  they 
 '  live  even  as  you  Live  ? '  But  not  fo  Hafty,  I  pray. 
 Let  them  not  charge  God,  or  the  Servants  of  God, 
 thus  unjuftly :  Since  neither  hath  Chrift  faid  fo  in 
 his  Gofpel  •  neither  have  his  Servants  fpoken  after 
 this  Manner.  Ye  that  continue  in  the  World,  and 
 have  Dealings  wich  the  World,  Live  but  Righteouf- 
 ]y,  and  keep  the  Commandments  of  God,  accord- 
 ing to  his  Covenant  in  Chrift,  doing  as  much  Good 
 as  ye  are  capable  of  in  your  Lot  and  Standing  •  and 
 ye  need  not  fear  but  ye  may  attain  Salvation.  Do 
 what  God  requireth  of  you ;  and  none  will  deny  but' 
 ye  may  be  Saved. 
 
 if.  But  to  this  they  Reply  again;  (  We  would 
 *  wiiiingly  keep  the  Commandments,  but  we  are  nop 
 c  able.  For  while  we  mult  get  Food  and  the  Necef- 
 f  faries  of  Life,  we  are  frequently  obliged  to  do  fome 
 c  Things  contrary  to  them.  W2  who  Converfe  in 
 '  the  World,  how  mail  we  avoid  it?  And  how  fhall 
 (  we  that  are  in  Buiinefs,  be  kept  from  the  Snares 
 {  of  the  World  ? '  And  we  may  Anfwer  them  again, 
 thus  :  Wby$  if  it  he  indetd  fc,  and  if  ye  perfectly  cpnjfder 
 theft  Things  as  ye  ought,  end  art  not  Ignorant  of  the,  Ptriis 
 
 V  f  %  »vd 
 
4c6  Eults  to  Like  abofce  tlie  oaojtU)  Append. 
 
 #nd  Deceits  of  the  World ;  what  ha<ve  ye  then  to  ObjeB 
 figainH  the  Servants  of  Chrisl,  for  their  Fcrfaking  the 
 World ,  and  Retiring  with  the  Church  into  the  Wilderness , 
 that  they  may  feme  God  without  thofe  Impediments  and 
 Hindrances,  which  all  ye  that  ere  In  the  World,  and  In  the 
 Biifi>icfs  thereof  must  ha've.  If  ye  are  not  willing  to  Imi- 
 tate thofe  that  are  called  out  of  the  World,  or  are  not  fir  on g 
 enough  to  do  it  ;  yet  at  leaH  ye  ought  not  to  mole  ft  them, 
 but  rather  to  Congratulate  their  Choice,  and  be  Afftfta?7t  to 
 them  for  your  own  Eternal  Good.  Thus  you  may  Charge 
 thefe  Worldlings  boldly,  if  at  any  Time  you  happen 
 to  be  attacked  by  them.  But  I  need  fay  no  more  to 
 you,  I  think,  of  fuch  as  thefe;  forafmuch  as  even 
 after  all  they  can  fay  for  themfelves,  they  are  whol- 
 ly without  all  Excufe  for  the  Sins  which  they  com- 
 mit in  the  World. 
 
 1 6.  Hold  out  therefore  conftantly,  my  Brother, 
 and  k£t  confittently  :  Jefus  Chrift,  who  hath  given 
 you  Power  to  begin,  will  himfelf  Perfect  that  which 
 is  thus  begun   by  him;  and   will  Corroborate  and 
 Confolidate  your  Purpofe  to  the  End.    Confide r  that 
 Life  is  fhort,  D^ath   uncertain,  all  Things  in  the 
 World  Frail  and  Vain  j   and  that  many  are  now  in 
 their  Graves,  who  thought  themfelves  as  likely  to 
 Live,  as  any  of  their  Acquaintance.    They  who  were 
 lately  in  every  ones  Mouth,  are  now  forgotten  by  all. 
 By  the  World  the  Prefent  are  honou:ed,  the  Abfent 
 r  re  negle&etJ,  the  Dead  are  deferred  quire,  and  for- 
 &ken      h  is  lure  a  more  bleifed  Thing  therefore  to' 
 for'fake  the  World,  and  to  follow  the  Truth,  as  which 
 wil!  fureiy  lead  to  Life  everlafling.     Which  is  mof> 
 heartily  wifliecj  ycu, 
 
 By,  &c. 
 
 LET- 
 
Append. 
 
 tol)ile  toe  are  in  it 
 
 407 
 
 ■v'!f^^Sr->*f5Sf'5Sr'5$f?*C7Sr^c-*f'-*-r  '*-3$c-j$c 
 
 •j§CT&r&c-$x'$r&:  *r-*f *£r*n$c 
 
 v*r-\*,j  -#r-v*jf 
 
 Hss&sgi 
 
 mm%%m 
 
 i§&@S$ggg$S3%; 
 
 *i&3 
 
 Letter     II, 
 
 t  o 
 
 An  Intimate  FRIEND, 
 
 Member  of  the  fame  Society,  who  had 
 committed  fome  Imprudencies ;  Shew* 
 ing  how  he  ought  to  Manage  Himfelf. 
 
 Beloved  Brother  in  Christ, 
 
 x.  t $$$ $ |||OU  fee  how  cautioufly  you  ought 
 4&  *gfr  to  walk,  fince  the  Days  are  Evil. 
 
 HI*     Y"     %%  There  is  great  Caution  to  be  obfer- 
 $%  $&  ved  by  a  Servant  of  God  in  all  his 
 
 1%  *  *  *  *  M  Words  and  Works.  For  whofoever 
 *&*&3&®j$-'&'$-*&  hath  not  a  Fore  fight  with  him  in 
 his  Affairs,  either  doeth  or  receiveth  Mifchief  very 
 foon.  And  whofoever  in  the  Beginning  fhall  have 
 fhewed  himfelf  either  Negligent  or  Ram,  fhall  feel 
 great  Lofs  thereby  in  the  End.  That  a  Man  be  not 
 without  Counfel,  it  is  required  of  'him,  that  every 
 Matter  which  is  undertaken,  be  for  a  good  while 
 thoroughly  weighed,  before  ever  he  fet  about  it : 
 And  he  mud'  have  frequent  recourfe  to  the  fecret 
 Manfion  of  his  Heart,  that  nothing  be  done  Impru- 
 dently 5  and  he  be  not  as  one  of  thofe  foolifli  OnesA 
 
 Ff  4  whQ 
 
4Qg  Elites  fd  iLlibc  aboV^e  tfrf  U\0  It;  Append, 
 
 who  Ccnfuk  not  Gjod  in  their  Ways,  neither  direct 
 their  Heart  rp  him  for  Wifdom. 
 
 2.  Wherefore  let  your  Eye  go  always  before  all 
 your  Anions:   And  do  every  thing  with  Difcretion 
 and  Fpre(ight»     Neither  go  after  other  Mens  Pradi- 
 ces,  nor  tread  in  their  Steps,  to  the  Neglect  of  your 
 pwn  SeU'f  But  learn  to  poffefs  your  own  Soul;  for- 
 afmuch  as  no  Man  isWiter* than  he,  whofe  Soul  is 
 always  in  his  own  Hands.     For  fure  a  Man  hath, 
 nor  a  dearer  Treafure,  or  a  better  Subftance,  if  he 
 confider  it  well,  to  take  care  of,  than  his  Soul :  He 
 ought  therefore  for  certain  to  VVaxh,  and   to  be 
 always  taking  Care  of  this  moft  precious  Tjeafure5 
 his  Soul;  becaufe  nothing  can  be  compared  with  the 
 Salvation  of  it.     Now  the  Salvation  thereof  confift- 
 eth  in  true  Righteoufnefs :    And  true  PJglueoufnefi, 
 hath  in  Abomination  every   kind  of   Wickcdnefs. 
 That  Virtue  which  is  Genuine  will  bear  no  manner 
 of  Vice,     The  mpre  you  ftrive  againft  the  Vices,  the 
 nearer"  you  approach  to  the  Virtues  :    The  more 
 plealant  Virtue  doth  appear  to  you,  (o  much  the 
 more  will  you  diilike  and  deteft  ics  Contrary.     Nov/ 
 a  Knowledge  of  the  Vices  doth  doubtlefs  conduce 
 much  to  the  Overcoming  them,     Many  there  are 
 who  know  not  in  truth  their  pwn  Faults;  and  Some 
 though  they  do  know,  yQt  they  do  not  enough  Con« 
 fider  •  and  if  they  do  Confider,  they  foon  turn  away 
 the  Eyes  .of  their  Mind,  and  fo  forget  what  they  to* 
 lerate  in  themfelves. 
 
 3.  You  muft  not  dofo,  my  deareft  Brother,  but 
 mud  be  continually  refilling  aliUnrighteoufnefs  Lind 
 Iniquiry/  be  ever  feeking  after  the  proper  Remedy, 
 and  begging  earneftly  Ailiftance  from  God,  againft 
 the  fame.  But  chiefly  you  fhould  ftudy  to  obviate; 
 the  very  nVft  Motions  of  the  I^affions,  and  in  the 
 Beginning  of  the  Combat  ro  give  a  Check  to  what 
 dual  ftir  in  you,  becaufe  if  the  Battel  wax  hotter^ 
 
 alasj 
 
Append.        ti)l)iie  toe  are  in  it. 409 
 
 alas,  whac  wik  thou  then  do,  Poor  Frail  Man  ? 
 Where  wilt  thou  then  be  ?  Out  of  a  trifling  matter 
 you  know  there  doth  very  often  arife  great  Difqui- 
 etude  :  And  from  one  Word  many  Words  do  fpring* 
 alfo  from  a  little  Laughter,  oftentimes  great  DifTo- 
 lutenefs  of  Mirth  doth  break  forth.  Writh  Fools  and 
 Inconfiderate  Perfons,  a  flight  Jeft  doth  many  times 
 beget  a  difficult  Ending,  and  leave  a  grievous  Wound, 
 He  then  doth  well  and  wifely,  who  not  regarding 
 other  People,  Keepeth  himfelf,  Judgeth  himfelf, 
 and  Ordereth  himfelf,  as  he  ought.  For  the  more 
 ready  any  one  is  to  look  to  others,  he  is  the  more 
 indifpofed  by  it  to  look  to  himfelf. 
 
 4.  Would  you  have  Peace,  then  my  Advice  is ' 
 that  you  have  as  little  to  do  with  the  World,  as  it  is 
 poffible  for  you.  For  a  Perfon  who  cannot  find 
 Reft  in  this  World,  there  is  no  other  Way  but  to  re- 
 tire from  the  World,  to  flee  unto  God,  and  to  defire 
 to-be  Alone  withChrift;  forafmuch  as  there  is  none 
 befides  Him  that  fighteth  for  us,  or  that  can  give  us 
 true  Peace.     Be  fure  then  to  Adhere  to  Him. 
 
 j.  When  you  feel  an  Infurre&ion  in  you,  or  are 
 tempted  to  any  Evil,  be  fure  to  oppofe  thereto  thofe 
 Remedies  which  you  know  to  be  proper  and  ufeful 
 in  fuch  a  Cafe  :  And  what  elfe  you  have  heard  of 
 from  others  who  have  been  tried  in  like  manner  with 
 you,  you  ought  well  to  think  upon,  and  to  examine 
 whether  they  may  be  of  Service  alfo  to  you. 
 
 6.  But  it  is  not  a  fingle  Vi&ory  that  can  here  give 
 Reft :  The  Battel  mult  be  renewed  every  Day,  as 
 the  Temptation  is.  He  is  not  however  overcome, 
 who  is  fenfible  of  the  Rebellion  of  a  Paffion  :  Nor 
 is  he  vanquifhed  who  groaneth  under  the  Attack  of 
 fome  vicious  Habit  repented  of.  Neverthelefs  here- 
 in he  ought  to  be  Grieved  ;  forafmuch  as  Evil  yet 
 liveth  in  him,  and  he  is  not  yet  perfectly  Dead  unto 
 himfelf, 
 
 7.  Tho* 
 
4io  RUlfS  fOLtbe  ahofrf  thtUlOrlT)  Append, 
 
 7.  Tho'  you  may  be  ofcen  Worfted,  you  muft  al- 
 ways take  frefh  Courage :  and  efpecially  muft  pro- 
 pofe  to  ad  with  a  greater  Vigour  againft  thofe  Vices, 
 or  Infirmities,  which  do  mod  moleft  you,  and  moft 
 frequently  fet  upon  you.  For  fometimes  with  Anger, 
 fometimes  again  with  Pride,  and  other  times  with 
 Luft  the  Heart  is  grievoufly  troubled,  and  vehement- 
 ly inflamed.  But  when  this  is  fo,  you  muft  take  heed 
 to  guard  yourfelf  with  the  Shield  of  Prayer,  with 
 fighing  of  the  Heart  in  the  Spirit,  and  by  calling  in 
 Faith  upon  the  Holy  Name  Jesus  :  And  you  muft 
 look  up  ftedfaftly  unto  Heaven,  whence  all  Help 
 cometh. 
 
 8.  And  you  may  Pray  afrer  this  or  the  like  man- 
 ner, when  you  are  Affaulted  :  *  O  Gracious  Jefu, 
 *  help  me  at  this  Time.  Ah  !  Lord  God  help  me. 
 €  Lord,  what  fhall  poor  I  do  without  Thee  ?  Lord, 
 €  What  fhall  I  begin  ?  How  fhall  I  begin  ?  And, 
 i  How  mall  I  finifli  this  Work,  O  my  God  ? 
 
 9.  You  indeed  know  what  is  needful  for  you,  be- 
 caufe  by  daily  Experience  you  fee  the  Neceflity  of 
 being  herein  Affifted  :  but  how  you  fhall  efcape  you 
 know  not ;  becaufe  that  the  Un&ion  of  the  Holy 
 Ghoft  muft  teach  you.  Here  therefore,  and  here 
 only,  feek  for  Help  and  Counfel  :  And  hence  ex- 
 pert and  defire  the  Refrefhment  of  your  Heart. 
 
 10.  Confider  yourfelf,  and  examine  well  what  it  is 
 you  feek  for  in  your  Works ;  what  it  is  you  love, 
 and  what  you  love  not.  For  according  to  ones  De- 
 fires  or  Affections,  fo  is  a  Man  either  Stable  or  Un- 
 liable. He  who  coveteth  much,  and  defireth  to  have 
 many  Things,  is  an  Unliable  Man  ;  for  how  is  ic 
 poffible  fuch  an  one  can  Abide  in  himfelf  ?  Lo,  he  is 
 moved  hither  and  thither  :  He  is  difperfed  as  it  were 
 to  every  Wind  of  the  Heaven;  and  caught  with  the 
 Snare  of  his  Earthly  Defire,  and  u  casl  into  a  Net  by 
 his  own  Feet* 
 
 11.  ft 
 
Append.         toliiie  toe  are  in  in  411* 
 
 11.  It  is  frequently  but  a  fmall  thing,  for  the  ob- 
 taining of  which  we  caufe  to  ourfelves  great  Pain 
 and  Perplexity.  But  whofoever  doth  expel  all  things 
 from  himfelf,  fuffering  every  thing  to  ftand  in  its 
 Place  as  he  findeth  it ;  the  fame  mail  be  in  Peace 
 and  pafs  Undifturbed.  But  if  any  one  intermeddle 
 in  many  things,  and  is  for  ordering  and  governing 
 much  Bufinefs,  fuch  an  one  is  certainly  in  danger  of 
 Hurting  and  even  Deftroying  himfelf.  And  becaufe 
 he  would  be  a  Mafter  in  other  People's  BuHnefs,  no 
 wonder  if  he  be  hardly  fo  much  as  a  Scholar  in  his 
 own.  O  how  many  things  hath  he  yet  to  Learn 
 which  he  feeth  not  ?  How  much  is  wanting  to  him 
 yet ;  and  O  how  far  is  he  from  the  Mark !  What 
 therefore  is  his  Meaning  to  meddle  fo  with  other  Per- 
 fons,  and  with  Things  which  belong  not  to  him,  and 
 which  he  cannot  Mend  ?  Or  why  doth  he  entangle 
 himfelf  in  fuch  things  as  concern  him  not  at  all  ? 
 
 12.  But  you  will  foy,What  then  is  that  which  Con- 
 cerned me?  I  anfwer,  It  is  to  Think  upon  your -J elf \  and 
 confider  your  own  Eftate,  and  to  caft  every  thing 
 elfe  far  from  you.  By  this  way  of  Thinking  you  will 
 both  Find  and  Keep  your  Self-  and  will  be  able  to 
 make  in  a  fmall  time  a  very  great  Progrefs.  Here- 
 by you  will  be  fet  free  very  much  from  Sufpicion 
 and  from  Difpleafure.  And  you  will  be  lefs  folici- 
 tous  about  the  Management  of  the  Things  Without 
 and  lefs  troubled  about  the  Government  of  thofe 
 Matters  which  relate  to  the  Company,  or  Society, 
 whereof  you  are  a  Member.  May  the  Almighty 
 keep  you,  my  Dear  Brother,  under  his  Holy  Prote- 
 ction :  May  the  Lord  keep  your  Soul  from  all  Evil. 
 1  am,  c?Jc. 
 
 Watch,  O  Chrlfti.:n  ;  and  fee  thou  grovj  not  Cold: 
 But  C  HKIS T  thy  Pattern  confiantly  Behold. 
 
 The 
 
4i2  &du$  to  jmD£  aboue  tUe  caio^o  Append, 
 
 The  Name  of  JESUS. 
 
 On  reading  the  Hymn,  .4w  Domine  Jeju. 
 
 NUMBER    XI. 
 
 u&  f&*  AW<?  0/JES  US  ?i><?>7  Knee  jhall  bow* 
 
 eEhold  the  Foor3  Blind,  Naked,  Sick  and  Lame, 
 All  Rais'd,  in  me,  to  Glorify  thy  Name. 
 To  this  dear  Name,  I  joyful  bow  the  Knee : 
 And  humble  Adoration  pay  to  Thee, 
 
 To  Thee  all  Glory,  Honour,  Thanks  and  Praife 
 Be  now  afcrib'd,  by  thefe  my  homely  Lays, 
 From  one  whom  Thou  to  Life  and  Health  haft  brought 
 And  with  a  more  than  Royal  Ranfom  Bought. 
 
 While  Angels  with  me  join  to  do  the  fame, 
 
 And  fpread  from  Pole  to  Pole  thy  Glorious  Fame. 
 
 And  let  all  Worlds  harmonioufly  refound 
 
 Jesus,  with  tuneful Eccho's  fweet  Rebound. 
 
 By 
 
Append.        tohile  tot  are  in  it. 413 
 
 By  Jesu  s  all  thefe  Worlds  fupported  ftand  : 
 The  Keys  of  All  He  holds  within  his  Hand. 
 Upon  This  Jestjs  I  will  therefore  call. 
 I  know,  My  JESUS  is  to  me  my  ALL. 
 
 Glory  to  Thee  my  Heart  do's  leap  to  give  : 
 My  Heart,  which  fain  in  Thee  wou'd  ever  live* 
 Now  let  thy  Kingdom  come,  dear  Lord,  to  me, 
 And  in  my  Heart  thy  Throne  ere&ed  be. 
 
 O  let  thy  Will  in  me  always  he  done : 
 And  let  my  Spirit  with  thy  Chariots  rait.' 
 Needs  run  I  muft,  when  Thou  in  me  doll  Ad* 
 O  how  do  thy  fweet  Odours  me  Atcra<ft!* 
 
 And  O  how  fragrant  is  thy  Name  pour'd  Out 
 Within  my  Heart,  and  fcenting  me  throughout ! 
 Sweet  Jesu!  Thou  haft  charm'd  me  with  thy  Sweets 
 All  charm'd  I  am :  when  me  a  Cherub  meets; 
 
 A  lovely  Cherub,  flattering  Coals  of  Fire, 
 Which  with  their  Touch  the  eager  Heart  infpire. 
 But  O  what  wondrous  Wheels  of  Flame  Divine 
 Are  thefe  !  How  do  they  Run !  How  do  they  Shine  I 
 
 Within  thefe  Wheels  thy  Wonder-working  Name 
 I  written  Spy ;  And  this  I  muft  Proclaim 
 
 A  Nam? 
 
4i4  RhI**  to  Lite  abotoe  tfre  mo?lo  Append* 
 
 A  Name  in  which  the  deepeft  Secrets  lie, 
 Which  God  and  Nature  do  together  tie  ! 
 O  that  I  cou'd  This  Name  be  rightly  Taught, 
 By  which  all  Wonders  may  on  Earth  be  wrought! 
 
 Jesus  All  is  that  I  defne  to  know  : 
 
 To  J  e  s  u  s  I  all  Love,  all  Homage,  owe. 
 
 My  J  s  s  u  s  is  the  W  o  R  d  which  made  all  Things^ 
 
 Proclaim'd  the  Lord  of  Lords,  and  King  of  Kings. 
 
 €  Dread  Lord !  to  thy  Great  Name,  with  Knee  and 
 
 (Heart, 
 c  Thus  low  I  bow ;  furrendring  ev'ry  Part. 
 
 '  Nought  to  myfelf  from  thee  wou'd  I  referve ; 
 
 c  For  more  than  All  Thou  doft  from  me  deferve* 
 
 My  Bean  now  faith,  9?p  %zt\x*  W  m£  31L 
 And  on  my  Jefm  I  -will  Always  call 
 All  Love,  all  Vraife,  all  Glory  hence  to  Thee 
 Bj  me  fiall  now,  and  ever  given  be. 
 AMEN; 
 
 f 
 
 THE 
 
Append.        tiiirile  toe  are  in  if. 
 
 41$ 
 
 1  j&&J&&JB&JEbJB&&&b 
 
 % 
 
 mi^ssmsmmmm^&^sis^\smsm^^^a 
 
 THE 
 
 FAITHFUL  STEWARD. 
 
 Addrefs'd  to  a  Perfon    employ 'd  about 
 Works  of  Charity. 
 
 NUMBER    XII. 
 
 EC  A  USE  you  have  now,  my  dear 
 Friend,  undertaken  the  Office  of 
 Martha,  (which  is,  I  confefs,  a  good 
 I  Office,)  you  rauft  fee  to  perform  it, 
 I  not  floathfully  or  carelefly  ;  but  di- 
 ligently and  faithfully,  as  for  Chrift, 
 who  miniftreth  all  Things  to  us;  and  to  exercife  this 
 Miniftration  and  Service,  as  to  the  Good  of  Others, 
 fo  for  your  own  Eternal  Salvation.  Concerning 
 the  due  Performance  whereof  there  are  fome  Necef- 
 fary  Confederations,  which  are  not  to  be  negleded 
 by  you.  Forafmuch  as  the  Apoftl:  Paul  faith,  Mon~ 
 ever  it  is  required  in  Stewards,  that  a  Man  be  found 
 Faithful 
 
 2.  Whence 
 
4*6  Ruieg  to  libe  ahotee  tte Mo^  Append 
 
 1.  Whence  it  behoveth  him  to  be  Faithful,  to 
 whom  fuch  a  Stewardfhip  as  Yours  is  committed  t 
 And  as  Faithful,  fo  alfo  Prudent,  that  he  may  not 
 fall  into  fundry  Miftakes,  which  may  be  of  Bad 
 Confequence  both  to  himfelf  and  others.  Faithful 
 he  muff,  be  in  what  is  Entrufted  to  him,  that  he 
 Negled  nothing  put  under  his  Gare,  that  he  be  not 
 an  ill  Husband  of  Matters,  nor  fuffer  any  Thing  ta 
 be  through  Carelefnefs  loft,  or  fpoiled,  which  may 
 be  of  any  Ufe  or  Advantage  to  the  Community 
 ■which  he  ferveth.  Vrudent  he  muft  be  in  the  Diftri- 
 bution  of  Things  and  Affairs,  with  refpe&  both  ta 
 Time  and  Terfotu  For  at  one  Time  it  is  convenient 
 to  give,  which  at  another  Time  it  may  be  proper  to 
 refufe.  And  to  fome  Perfbns  it  is  both  Profitable 
 and  Charitable  to  yield,  and  to  grant  their  Petitions- 
 whereas  others  it  behoveth  you  much  rather  to 
 refift,  than  £t  all  to  condefcend  to.  And  the  Ne- 
 eeffities  of  fome  Worthy  Perfons  are  by  your  good 
 Offices  of  Charity  to  be  prevented,  and  taken  care 
 of  even  before  any  Application  jo  you  be  made  oft 
 their  Behalf.  If  therefore  you  Ad  here  difcreetly^ 
 and  weigh  the  Occafions  and  Needs  of  Perfons,  you 
 cannot  be  faid  to  be  without  Chriftian  Prudence. 
 And  if  you  be  companionate  towards  the  Sick  and 
 Infirm,  and  take  pity  on  the  Helplefs  and  Neceffi- 
 tous,  as  making  their  Eftate  to  be  your  Own,  doing 
 all  that  is  in  your  Power  to  affifl:  them,  then  have  you 
 put  on  Chanty*  And  fuch  an  one  as  this  I  wtfh 
 you  to  be,  that  is,  Faithful  in  Deed  and  True  in 
 Counfel.  And  doth  not  our  Lord  require  fuch  a 
 Servant  as  this  ?  Who  then  (faith  he)  //^Faithful. 
 and  Wise  Servant  i  whom  his  Lord  hath  made  Ruler  o<ver 
 his  Hotiftjold,  to  give  them  Meat  in  due  Seafon  ?  This  IS 
 fpoken  unto  you,  my  Friend.  For  you  are  that 
 BLJJ'ed  Servant,  fo  you  be  but  Faithful  j  though  you 
 ought  not  to  efteem  yourfelf  Wife,  or  co  have  an 
 
 Opi- 
 
Append        tnbile  toe  are  in  it,  417 
 
 Opinion  of  your  own  Prudence,  but  to  remember 
 always  the  Admonition :  Be  not  Wife  in  your  own  conceits: 
 As  alfo  what  is  elfewhere  written,  Make  not  tbyfelf 
 vver-wife  :  And  again,  Mind  not  high  Things,  [of,  be 
 not  elevated  in  thy  own  Wifdom]  but  condefcend  to 
 Men  of  low  Eft  ate,  [or,  think  with  the  Humble.] 
 For  they  that  are  thus  Minded  have  a  right  Mind  £ 
 And  being  herein  Wife,  they  become  Wifer. 
 
 f.  Now  Who  is  that  Faithful  Servant,  unlefs  it  b& 
 he  who  feeketh  not  his  own  Things,  but  the  Things 
 that  are  Chrift's :  And  who,  whatfoever  he  dotri^ 
 doth  all  for  the  Love  of  Chrift,  defiring  and  expect- 
 ing nothing  thence  but  his  Glory  only  :  Who  alfo 
 followeth  the  Will  of  his  Lord  rather  than  his  Own, 
 and  faith  from  the  Heart,  Father,  not  my  Will,  but 
 thine  he  done.  Of  the  two  Servants,  yet  the  Faithful 
 is  to  be  chofen  always  before  the  Wife,  and  is  to  be 
 inftruded  for  Bufinefs :  As  who,  if  he  be  but  of  an 
 Ordinary  Capacity,  may,  in  time,  by  Diligence  and 
 Fidelity,  become  a  Wife  Servant.  Since  nothing  is 
 more  valuable  in  an  Houfe  than  a  Faithful  Servant : 
 And  againft  a  Faithful  Friend  nothing  can  be  put  in 
 the  Ballance;  efpecially  in  giving  Counfel.  Buc 
 what  is  it,  you  will  fay,  which  maketh  fuch  a  Faith- 
 ful Friend  or  Servant,  or  a  Man  whofe  Heart  is  ac- 
 cording to  God's  Heart,  and  who  may  therefore 
 fafely  be  trufted  and  depended  upon  ?  I  anfwer  : 
 Firft,  the  Fear  of  the  Lord ;  then,  Love  wkhout 
 Diffimulation ;  and  Iaftly,  Difintereftednefs,  not 
 having  an  Eye  to  private  Lucre,  but  feeking  firft 
 the  Kingdom  of  God  before  all  that  the  Eanh  can 
 afford.  Thefe  three  Qualifications  conftirute  a 
 Faithful  Servant.  And  fuch  an  one  Was  that  chofen 
 Veffel  Paul :  To  whom  fo  many  precious  and  mag- 
 nificent Secrets  were  by  his  Lord  entrufted*  For  he 
 was  found  Faithful  in  the  Houfe  of  God  :  And  beha- 
 ved  himfelf  wifely  and  prudently  in  all  Things. 
 
 G  g  Whence 
 
4i8  laulcg  toLitoe  abotie  tfte  gHcgU).  Append, 
 
 Whence  he  faith :  Even  as  I  pleafe  all  Men  in  all  things, 
 not  fe eking  mine  own  Profit,  but  that  of  many :  And  again, 
 Ifeek  not  yours ,  but  You  :  And  alfo,  I  dejire  not  a  Gift  $ 
 tut  I  dejire  the  Fruit,  that  may  abound  to  your  Account. 
 
 4.  Wherefore  if  Fidelity  be  found  in  a  Man,  it 
 rendreth  him  dear  and  precious  to   his  Superiors, 
 Lovely  to  his  Equals  and  Companions,  and  giveth 
 him  Favour  and  Honour  with  all  others  ;  fo  as  .not 
 any  one  can  have  a  juft  Complaint  againft  him, 
 but  all  are  pleafed  with  his  Integrity  and  Honefty. 
 There  are  fome  fuch  in  Our  Society,  whom  you 
 know  full  well,  that   are  worthy  of  all  Praife  on 
 this  Account:  Ineed  not  tell  you  what  a  Reputation 
 they  have  got,  by  their  great  Exa&nefs  and  Faith- 
 fulnefs  ih  the  Truft  to  them  committed.     You  not 
 only  frequently  hear  of  it,  and  of  the  particular  Re- 
 commendations given  them  3    but  you  alfo  yourfelf 
 do  often  mention  them  with  much  Pleafure  and  Sa- 
 tisfaction.   You  exprefs  likewife  a  Defire  to  imitate 
 them,  that  you  may  yourfelf  poflefs  the  Good  which 
 is  in  them,  and  which  in  others  you  fo  greatly  com- 
 mend.   Now  herein  you  certainly  do  well;  but 
 much  better  will  you  do,  if  you  flop  not  till  you  ar- 
 rive at  that  Perfection,  of  doing  the  Duty  now  laid 
 tipoa  you,  which  in  them  is  fo  juftly  praifed.   When* 
 ever  therefore  you  are  fenfible  of  any  Mifcarriage, 
 you  mud  not  fail  to  make  due  Reflection  upon  it ; 
 And  to  do  all  that  is  poilible  to  correct  yourfelf, 
 and  to  fet  matters  fo  to  rights  again,  that  no  body 
 may  complain  of,  but  every  one  rejoice'in,  your  Ser- 
 vice.    You  minifter  unto  the  Servants  of  God  •  and 
 God  himfelf  will  therefore  confider  you,  according 
 to  all  that  you  do  for  them,  in  his  Name.    Take  heed 
 that  you  be  not  unworthy  of  this  Service,  or  unprofi- 
 table in  it;    That  you  be  neither  Negligent  nor 
 Slothful  \  and  that  you  be  neither  too   Profufe  on 
 one  Hand,  nor  too  Sparing  on  the  other.    Neverthe- 
 
 lefs 
 
Append.       wWt  tpe  are  in  it. 419 
 
 Jefs  mould  you  fail  now  and  then,  if  you  ftrive  to 
 
 difcharge  your  Duty  according  to  the  utmoft  of 
 
 your  Power,  by  looking  always  in  the  firft  Place  to 
 
 the  Will  of  God,  and  then  to  the  Neceflity  of  your 
 
 Neighbour,  the  Lord  will  be  Gracious  unto   you, 
 
 and  take  pity  on  your  Infufficiency  ;   provided  that 
 
 you  take  in  a  deeper  Senfe  thereof  yourfelf,  than  o- 
 
 thers  do.      Forafmuch  as  every  one  ought  to  be 
 
 more  fenfible  of  his  own  Imperfection,  than  any  o- 
 
 ther  is,  or  can  be  :  And  none  is  more  to  be  Excufed, 
 
 than  he  whoacknowledgeth  his  Fault,  and  humbleth 
 
 himfelf  for  it.     And  though  others  out  of  Charity, 
 
 or  good  Nature,  may  Excufe  you  ;  yet  you  ought  to 
 
 impute  this  rather  to  their  Goodnefs,  than  to  your 
 
 own  Innocence. 
 
 5-.  If  you  have"  but  a  little,  be  not  ftreightned  in 
 your  Mind,   nor  diftruft  the   good  Providence  of 
 God  at  all ;  But  out  of  that  little  diftribute  in  Faith, 
 and  with  Thankfgiving,  letting  it  go  as  far  as  it 
 can.     Remember  what  is  written  in  the  Gofpel,  I 
 have  Comfajjion  on  the  Multitude  (faith  the  Lord  jefus) 
 becaufe  they  have  now  been  with  me  three  Days,  and  ha- 
 ving nothing  to  Eat :  And  if  I  fend  them  away  Fafting  to 
 their  own  Hotifes,   they  will  Faint  by  the  Way.     Now  his 
 Difciples  were  for  fending  them  away,  that  they 
 might  go  into  the  Towns,  and  Buy  for  themfelves 
 what  they  needed,  crying  out,  Whence  can  one  fuisfy 
 thefe  Men  with  Bread  here  in  the  Wildemefs  ?  But  our 
 Lord  anfvvered  them  faying,  Give  ye  them  to  Eat.  They 
 defpairing  that  there  could  be  Enough,  confidering 
 the  very  fcanty  Provifion  of  Bread  and  a  few  Fifnes, 
 infifted,  But  what  are  they  amcngfo  many  ?    Hear  now 
 what  the  moft  gracious  Lord  faid  to  all  the  Difficulties 
 and  Doubts  raifed  by  them  :    Make  the  Men  fit  down, 
 Then  he  took  the  Loaves,  bleffed  them,  and  ordered 
 his  Difciples  to  make  Diftribution  of  them,  when 
 broken,  among  the  Multitude  :  And  it  is  faid,  They 
 
 Ggi  did 
 
42Q  Euies  to  Lite,  abcfoe  ttje  SBo?U)  Append* 
 
 *//W  *//  Zwf,  and  were  filled  •  #W  ft&erc  remained  of  the 
 Fragments  Twelve  Baskets  Fulh  From  this  Lcflbn 
 confider  what  Faith  is  able  to  do :  And  that  you  may 
 not  defpair,  but  patiently  wait,  if  yoa  have  not 
 wherewith  to  fpread  the  Table  for  God's  Poor.  Give 
 what  you  can ;  and  the  Lord  will  provide  for  the 
 Future.  The  Faith  of  the  Godly,  in  Cafes  of  Necefc 
 fity,  is  very  prevalent  with  God.  Neither  are  they 
 difappointed,  unlefs  when  they  happen  to  caft  great- 
 er Confidence  on  Man's  than  on  God's  Help.  You 
 have  from  others  heard  Inftances  of  Faith  Anfwered: 
 But  have  you  never  in  yourfelf  experienced  alfo  this? 
 I  will  tell  you  what  I  had  lately  from  a  Perfon  of 
 undoubted  Credit :  There  were  a  great  many  Poor 
 to  be  entertained  in  the  Houfe  to  which  he  belonged, 
 and  feveral  Guefts  came  alfo  unexpectedly  upon 
 them  one  Day,  when  they  were  left  without  Provift* 
 on :  Whereupon  they  agreed  all  to  go  out  a  Fiftiing, 
 and  calling  a  Net,  they  caught  as  many  Fiflies  in  the 
 Draught,  as  there  were  Guefts  to  be  Fed ;  fo  that 
 every  one  had  enough.  Whereupon  they  bleffed 
 God,  who  had  fo  mercifully  provided  for  them. 
 
 6.  So  that  thy  Will  then  be  but  ready,  according 
 to  that  which  thou  haft,  the  fame  is  accepted  of 
 God;  not  according  to  that  which  thou  haft  not, 
 but  according  to  that  which  thou  haft.  Give,  faith 
 the  Giver  of  all  Things,  and  it  fhall  be  given  unto 
 you.  So  long  as  thou  haft  but  one  Loaf,  thou  malt 
 part  it  therefore  with  Chrift,  that  is,  with  a  Mem- 
 ber of  Chrift,  coming  unto  thee  in  His  Name:  For 
 he  fhall  return  it  to  thee  again  both  here  and  here- 
 after, with  high  Intereft.  A  good  Man  hath  dif- 
 peifed,  and  given  to  the  Poor ;  his  Righteoufnefs 
 therefore  remaineth  for  ever,  and  he  fhall  be  exalted 
 with  Honour.  Let  then  your  Liberality  and  Hofpi- 
 t-arity  be  made  known  in  the  Fear  of  the  Lord, 
 with  Love  and  Good  Will  towards  Men  f  and  with 
 
 the 
 
Append,         xoDiit  toe  are  in  it»  4.2 1. 
 
 the  Hatred  of  Covetoufhefs,  Prodigality,  Sordidnefs, 
 Intemperance,  and  all  othsr  Vices  attending  Tables. 
 And  much  .rather  feek  you  to  be  doing  Good  wirh 
 that  which  you  have  at-  prefent,  than  to  keep  for 
 the  Morrow.  He  that  giveth  to  Day,  fhall  give  al- 
 fo  to  Morrow.  Neither  is  that  which  is  given  to 
 Chrift,  given  (if  I  may  ufe  fuch  an  Expreffion)  to  a 
 Covetous  Mifer,  or  an  Hold- fad,  or  to  an  Ungrateful 
 Perfon,  or  to  one  that  knoweth  it  not,  or  to  one  of  a 
 fiippery  Memory,  who  may  forget  what  he  hath 
 received ;  that  you  need  be  much  follicitous,  con- 
 cerning the  feveral  Disburfements  or  Expences  on 
 his  Account-  or  be  thoughtful,  and  fay  in  your 
 Heart,  Who  Jljall  give  us  again  when  this  is  gone  ?  Let 
 your  Eyes  be  looking  always  towards  the  Lord  ; 
 becaufe  there  is  no  Want  to  them  that  fear  Him, 
 and  truft  upon  Him.  The  Rich  have  wanted:  And 
 though  ravenous  an4  griping  as  the  young  Lions,  yet 
 hath  not  their  Food  fatisfied  them.  They  'do  lack,  and 
 fuffer  Hunger  :  But  they  who  feek  the  Lord,  fiall  want  no 
 manner  of  Thing  that  is  Good.  Truft  thou  in  the  Lord ; 
 And  do  as  much  Good  as  is  poffible  ;  be  liberally 
 minded,  taking  no  Sollicitude  for  the  Morrow,  nor 
 flipping  any  Occafion  to  exprefs  the  Bountifulnefs 
 and  Mercifulnefs  of  thy  Heart,  turned  towards 
 Chrift,  And  fpeak  thou  confidently  unto  the  Lord, 
 with  the  Prophet  after  this  Manner :  The  Eyes_  of  all 
 wait  upon  theey  O  Lord,  and  thou  give  ft  them  their  Meat 
 in  due  Seafon  :  Thou  openesl  thine  Hand,  and  flleH  all 
 Things  living  with  Plentepufnefs. 
 
 7.  Have  you  then  a  great  many  to  provide  for, 
 and  your  Provifion  for  the  prefent  but  very  Scanty  ? 
 Come  boldly  unto  the  Lord  in  this  manner,  not 
 Doubting,  but  ftedfaftly  Believing  :  Then  give,  in 
 Faith,  out  of  your  fmall  Store.  Thus  your  Good 
 Will  may,  in  a  few  Things,  whereof  you  are  Mafter, 
 perfectly  fulfil  all  that  which  you  could  wifh  to  do, 
 
 Gg  1  is 
 
422  Eules  toli\)eabo\3etl)e  c&ojiU)  Append. 
 
 in  great  Riches :  Nay  you  will  be  able  to  all  intents 
 to  anfwer  the  Defign  of^your  Stewardfhip,  as  if  you 
 had  all  the  Riches  of  the  World  to  difpofe  of;  and 
 accordingly  you  fhall  doubtlefs  be  Accepted.  Be 
 but  Faithful  then  in  that  Little  which  you  have  re- 
 ceived; and  fear  not,  diftruft  not,  doubt  not.  Who- 
 foever  is  ready  to  give  a  fmail  Matter,  when  he  hath 
 but  a  little  for  himfelf,  will  not  be  backward  to  give 
 what  is  greater,  as  it  fhall  pleafe  God  to  increafe  his 
 Store.  From  a  Little  you  may  be  able  to  calculate 
 what  you  would  do,  had  you  a  great  Deal. 
 
 8.  To  be  Caring  for  to  Morrow  is  the  part  of 
 Human  Frailty  :   But  not  freely  to  ufe  thofe  Things 
 which  God  hath  fent,  doth  fhew  the  Mifer.     There 
 is  always  Want  to  the  Covetous :   But  to  him  who 
 trufteth  in  God  the  whole  World  is  full  of  Riches, 
 and  fuch  an  one  can  never  want.     Take  heed  there- 
 fore, my  good  Friend,  that  no  Lofles  in  Temporals, 
 which  may  be  for  your  Trial,  make  ynu  lofe  your 
 Confidence  in  God,  as  which  will  be  highly  detri- 
 mental both  in  Temporals  and  Spirituals.    If  there 
 may  be  Want  Without,  fee  that  there  be  no  Want 
 Within  :  And  the  Riches  of  this  World  failing  you, 
 let  not  your  Faith  fail :  But  Believe  magnificentiy,and 
 glorioufly,  concerning  the  Providence  of  Gc  d.    He 
 that  hath  promifed  Heavenly  and  Eternal  Things, 
 furely  will  not  refufe  the  Earthly  and  Temporal, 
 where  needed.    Neverthelefs  he  giveth  not  always 
 as,  and  when,  we  could  wifh;  that  v/e  may  not  A- 
 bound  in  the  World,  and  fo  be  drawn  not  to  look  fo 
 carneftly  after  thofe  Things  which  are  above  in  the 
 Heavens.     It  muft  be  confefied,  that  for  one  who  is 
 placed  in  Bufinefs,  and  hath  the  Charge  of  Tempo- 
 ral Concerns,  it  is  hardly  poffible  to  be  without  this 
 Imperfedion,  fo  as  to  be  void  of  all  Prcpenfion  and 
 Adhefion  to  the  Goods  of  this  Life  :   Or  not  to  be 
 captivated  a  in'part^  with  fome  covetous  Defire  of  earth- 
 
Append.       toljiie  toe  are  in  in  423 
 
 ly  Things,  that  is,  either  with  the  Love  of  pof- 
 fefling  them,  or  with  the  Fear  of  lofing  them. 
 Whence  it  is  my  Opinion,  that  no  Man  can  fully 
 know  himfelf,  or  underftand  the  Affection  of  his  own 
 Heart,  unlefs  he  hath  begun  to  tranfacl:  Temporal 
 Matters,  and  hath  fome  outward  Cares  upon  him. 
 Notwithftanding  which,  thofe  who  are  occupied  here- 
 in,  and  have  fixed  in  their  Heart  the  Love  of  the 
 Creator  before  all  Creatures,  do  no:  eafily  fall  into 
 a  Fault.  And  if  it  happen  that  they  perceive  them- 
 felves  to  have  failed  fometimes  in  a  fmail  Marter, 
 they  make  hafte  to  cleanfe  their  Confcience,  and  to 
 return  to  their  Beloved. 
 
 9.  As  for  your  Inftru&ion  now  how  you  ought  to 
 Behave  in  Bufinefs,  my  Advice  is,  that  you  habitu- 
 ate yourfelf  to  a  prudent  Premeditation,  concerning 
 thofe  Things  and  Affairs  which  you  are  to  tranfacl. 
 Some  there  are  more  Tardy  and  Heavy  in  Bufinefs; 
 others  again  more  Hot  and  Precipitate.  The  Hea- 
 vy do  often  omit  doing  the  Good,  which  they  v^ry 
 well  might  do  ;  or  elfe  having  made  fome  fmall  Be- 
 ginning of  their  Work,  they  give  it  over,  and  leave 
 it  imperfect.  But  fuch  as  are  on  the  contrary  more 
 Sprightly  and  Aclive,  do  frequently  run  on  very  in- 
 considerately ;  and  fo  do  eafily  fail  into  Miftakes, 
 and  even  ruin  many  times  that  which  was  well  be- 
 gun. Hence  it  is  that  all  Virtue  doth  confift  in  the 
 Middle.  Wherefore  you  ought  to  weigh  well  your 
 own  Ability,  and  to  keep  fteadily  to  the  Meafure  cf 
 jt,  avoiding  both  Extremes,  as  being  mindful  of  the 
 Proverb,  which  faith,  He  doth  much,  -who  doth  well 
 what  he  doth, 
 
 10.  Moreover  it  is  neceffary,  for  the  well  difchar- 
 ging  of  your  Stewardfhip,  that  there  be  found  in  ycu 
 fome  Prud.nce,  or  Skill  in  Management;  and  withal, 
 that  this  be  Humble,  Religious,  and  Modeft  ;  rffac 
 fo  no  Offence  be  given  by  your  Way  of  Managing, 
 
 Gg  4  aj 
 
434  Rtileg  toaipe  abofte  tfte  afflortt)  Append 
 
 as  if  thereby  you  effected  an  Authority  or  Superio- 
 rity over  others.  It  is  much  better  that  you  mildly 
 recommend,  than  that  you  imperioufly  prefs,  tfaoffe 
 Things  which  you  have  a  Mind  to  have  done.  No 
 fmail  part  of  Prudence  it  is  to  avoid  feeming  to  be 
 Prudent :  For  if  thou  haft  a  Defire  to  appear  Prudent, 
 it  will  be  neceffary  for  thee  to  fhew  this  outwardly, 
 cither  by  Word  or  by  Deed.  Which  when  thou  (halt 
 do,  it  cannot  otherwife  be  but  that  thou  muft  fome- 
 times  exceed  the  Meafure  of  thy  Prudence ;  fo  as  to 
 fay  more  to  thine  own  or  other  People's  Doings  than 
 is  Expedient,  or  to  Excufe  thy  Negligence  more 
 than  is  fit  and  juft ;  and,  by  this  Oftentation,  to  lofe 
 the  Way  of  Prudence,  which  confifteth  chiefly  in 
 Humility.  i 
 
 ii.  So  order  your  Actions,  all  your  outward  La- 
 bours and  Occupations,  as  to  fecure  a  certain  Por- 
 tion of  the  Day  for  Prayer,  both  Mental  and  Vo- 
 cal, for  Reading  and  Study,  and  for  Meditation 
 upon  the  Holy  Scriptures.  If  it  be  poffible,  fall  not 
 ihort  of  the  Example  of  the  Pfalmift,  who  vowed 
 unto  God  in  this  Manner,  In  the  Evening  and' Morn- 
 ing, and  Noon  Day,  witt  I  fray,  and  that  Infiantly  :  And 
 he  fkail  hear  my  Voice,  [Pfal.  lv.]  Confider  alfo  the 
 following  Verfes  of  the  fame  Tfalm,  and  they  will 
 reach  you  to  apply  yourfelf  to  your  true  BufinefiA 
 and  to  caft  your  Burden  upon  God,  that  you  may 
 be  Nouriihed  and  Supported  of  him.  There  are 
 Many  that  are  running  about  many  Things',  but  there 
 is  one  only  that  fo  runneth,  as  to  receive  the  Prize. 
 The  Mind  is  often  diftra&ed  and  diffipated  in  Bufi- 
 nefs,  and  therefore  muft  after  Bulinefs,  return  to  its 
 Onenefs;  which  Onenefs  teacheth  abundance  of  ufe^ 
 ful  Things:  And  this  is  that  which  is  faid,  One 
 receiveth  the  Vriz,e.  You  can  never  have  fo  much 
 Bufinefs,  but  you  may  find  Time  for  Retirement 
 and  Recolle&ion,  that  you  may  .-obtain  this  One- 
 ness* 
 
Append.        Vo\)Ue  toe  are  in  it.  42  S 
 
 •Ness.  ,You  will  have  fpare  Minutes  enough  to 
 yourfelf  for  this,  if  you  husband  well  your  Time  ; 
 and  throw  not  any  Part  of  it  away  idly,  by  yield- 
 ing to  the  trifling  Importunities  of  the  World. 
 Blefled  is  the  Man  who  watcheth  conftantly,  and 
 recolle&eth  himfelf  diligently,  that  he  may  not 
 through  Carelefnefs,  Hide  from  Darknefs  to  Dark- 
 nefs. 
 
 \%.  Keep  a  diligent  Watch  upon  the  Words  of 
 your  Mouth,  that  you  may  not  afterwards  repent 
 that  you  have  faid  fo  or  fo  ;  for  as  by  your  Office 
 you  are  obliged  to  Converfe  among  Many ,  fo  much 
 greater  need  have  you  of  keeping  a  good  Guard, 
 as  to  this  Quarter,  forafmuch  as  your  Converfatipn 
 will  be  liable  to  be  examined  and  canvaffed  by  every 
 one.    With  Perfons  that  are  of  a  Childlike  and  de- 
 vout Spirit,  and  who  have  a  true  Relifli  for  Religi- 
 on, you  may  be  more  free  in  your  Converfation. 
 With  fuch  as  thefe,  I  fay,  having  a  Savour  of  Hea- 
 ven, and  of  Divine  Objects  and  Communications ; 
 and  agreeing  with  you,  for  the  fake  of  God,  in  all 
 that  is  Good,  whether  it  be  of  a  more  Publick  or  a 
 more  private  Nature,  you  will  do  well  to  AfTociate. 
 And  whofoever  they  be,  among  the  fincere  Followers 
 of  our  Lord,  who  do  not  altogether  agree  with  your 
 Spirit,  I  would  have  you  yield  to  them,  for  your  own 
 Peace  and  theirs,  in  Matters  not  too  Important ;  but 
 cfpecially,  in  fuch  as  chiefly,  or  only,  Concern  your 
 Self;   forafmuch  as  our  Defender  and  our  Judge, 
 Chrift,   before  whom'  Mens  Judgments  are  moil 
 commonly  Erroneous,  knoweth  us  inwardly  with  all 
 Clearnefs.    If  you  have  it  at  Heart  to  Edify  any  one, 
 jit  is  beft  to  fpeak  to  one  Alone ;  becaufe  that  is  fomfc- 
 times  difpleafing  to  a  Company,  whicrv  by  one  or 
 two  will  be  gladly  received. 
 
 13.  The  devout  Conference  of  two  Perfons  that 
 
 agree  in  Qne,  as  teing  thoroughly  United  together 
 
 i  .»••    •  in 
 
426  &tttes  to  ttbe  ahofrr  fbe  mm*  Append, 
 
 in  the  Spirit  of  Chrift,  may  be  of  vaft  Advantage 
 to  each  other;  and  therefore  not  to  be  negieded 
 by  you.  Hence  our  Saviour  faith,  Where  Two  or 
 Three  are  gathered  together  in  my  Name,  there  am 
 I  in  the  midil  of  them.  And  again  it  is  written, 
 While  they  Communed  together  and  -Reafoned,  J  f- 
 STJS  himfelf  drew  near,  and  went  with  them.  And 
 alfo  when  hisDifciples  were  met  privately,  and  were 
 Communing  about  him,  came  Jesus  and  fiood  in  the 
 TnidH,  and [aid unto  them ?,  Peace  be  unto  you.  Con- 
 ferences therefore  upon  the  Holy  Scriptures,  are 
 much  to  be  commended  ;  and  the  Study  of  them  in 
 others,  as  well  as  in  yourfelf,  ought  to  be  promoted 
 by  you.  You  (hall  perceive  a  better  EfFed  of  your 
 Labours,  as  you  are  an  honeft  Searcher  of  Divine 
 Knowledge,  and  a  diligent  Follower  of  what  in  thofe 
 facred  Oracles  is  revealed  to  you.  In  the  Common 
 Audience,  I  advife  you  however,  not  to  be  moving 
 Queftions  about  the  Scripture:  Neither  muft  you 
 be  too  free  in  difcourilng  about  high  and  curious 
 Matters.  But  whatsoever  Things  are  Humble,  what- 
 foever Things  are  Virtuous,  whatfoever  Things  are 
 Lovely,  and  whatfoever  Things  are  Excitatives  to 
 the  Love  of  Chrift  ;  whatfoever  alfo  are  Peaceable, 
 Modeft  and  Honourable,  before  God  and  Men;  thofe 
 Things  Speak  and  Exhort.  But  if  you  (hould  hear 
 fuch  as  are  Difficult  and  Obfcure  to  be  moved  by 
 others,  be  fare  to  hold  your  Peace  at  firft  ;  and  con- 
 sider that  you  are  Chrift's  Difciple,  whom  it  beho- 
 veth  not  to  Teach,  but  to  Learn  ;  not  to  be  mini- 
 fired  unto,  but  to  Minifter. 
 
 14.  Though  now  the  Part  of  Mary,  who  is  an 
 Image  of  the  Contemplative  Life,  be  indeed  the 
 more  Eligible  and  Pleafant  ;  yet  the  laborious  Part 
 of  her  Sifter  was  accepted  of  God;  as  well  as  hers, 
 even  as  the  Lord  himfelf,  after  fhe  had  been  ferving 
 Jiiay,  teftifiethj  faying,  If  any  one  ferve  me>  him  will  my 
 
 Fa* 
 
Append.        toMe  toe  are  in  in 427 
 
 Father  Honour.     To  ferve,  fpecially  belongeth  to  Mar- 
 tha ;  to  be  Stilly  to  Mary ;  but  then  thefe  two  Sifters 
 are  not  to  be  feparated  one  from  the  other,  neither 
 ought  they  to  Contend  about  their  State  ;  but  ra- 
 ther let  them  both  Study  to  entertain  Chrift  toge- 
 ther, fo  as  they  may  be  abb  perfectly  to  ftand  in  all 
 Things,  and  to  make  daily  Advances  in  the  Exercifc 
 of  all  the  Virtues,  and  in  the  Soul's  Progrefs  to  the 
 Vifion  of  Peace. '  Let  Martha  therefore  Serve,  La- 
 bour, and  provide  good  Things,  before  God  and  Man, 
 fuch  as  are  Ads  of  Charity  and  Hofpitality;   that 
 fo  her  Sifter  Mary  may  be  the  more  difengaged  to 
 wait  purely  upon  Divine  Matters,  and  undifturbed  to 
 fit  as  at  the  Lord's  Feet.    Nor  let  her  Murmur  againft 
 her  Sifter,  that  fhe  hath  left  her  to  Serve  alone:  But  ra- 
 ther let  her  Encourage  and  Aflift  her,  that  flie  may 
 keep    herfelf  in  Quietnefs  and    Silence,   without 
 being  cumbred  with  worldly  Bufinefs ;   that  fo  fhe 
 may  have  the  Lord  always  before  her  Eyes,  ever 
 contemplating  her  Beloved,  whom  the  Angels  are 
 defirous  to  behold.     But  hear  thou,  who  with  Mar- 
 tha, art  cumbred  about  much  Serving.     Take  heed,  my 
 Brother,  that  thou  be  not  difturbed  in  thy  Work,  and 
 that  thou  faint  not  in  Tribulation;   forafmuch  as 
 in  thy  Stewardfliip  there  will  be  abundance  of  Oc 
 cafions  of  Difturbance  :   Nor  will  there  be  wanting 
 Variety  of  Adverfities  and  Difficulties,  with  Refpeet 
 to  them  whom  thou  haft  to  deal  with.     Bleffed  arc 
 thou,  if  thou  takeft  all  Patiently ;  and  receiveft  both 
 the  Evil  and  the  Good  from  God,  with  Thankfgi- 
 ying,  and  with  Edification. 
 
 if.  A  good  Steward  muft  be  Patient,  as  v/ell  as 
 Difcreet  and  Honeft,  that  his  Lord's  Bufinels  be  not 
 neglected,  nor  laid  afide  when  Difficulties  arife.  You 
 will  always  then  have  need  of  Vatience  as  well  as 
 YrutJtnce ;  that  fo  by  Patience,  you  may  overcome  all 
 manner  of  Evils,  and  by  Vrudence,  may  wifely  difpofe 
 
 the 
 
4^8  jUUu3  U  iLitie  al30He  "tfy  (JiflioriD  Append, 
 
 the  Goods  of  this  Life  to  others,  according  to  their 
 Neceffity,  and  your  Power,  even  be  they  never  fo 
 Ungrateful.  For  you  are  not  Ignorant  whom  you 
 Serve,  and  for  what  Hire  you  Serve.  Is  it  not 
 Christ,  to  whofe  Service  you  have  offered  up 
 yourfelf?  You  are  his  Servant,  his  Steward,  his 
 Jloufe-keeper,  whom  he  hath  fet  over  the  Poor ; 
 ^nd  hi;  Will  you  ought  in  all  Things  to  fulfil,  that 
 you  offend  not  by  any  means,  in*  the  Difcharge  of 
 this  Truft.  Mighty  is  the  Lord  to  give  you  yet 
 greater  Grace  for  this,  and  to  (hew  you  his  Glory  ; 
 *hat  fo  you,  who  fo  diligently  and  devoutly  Serve  him, 
 here,  by  miniftring  to  his  Saints,  may  be  called 
 to  fit  down  with  him  in  his  Kingdom  hereafter. 
 Wherefore  be  of  good  Chear,  for  great  fhall  be 
 your  Reward  in  Heaven,  only  continue  you  Faithful 
 in  Serving,  and  whatfoeyer  you  lay  out  in  the  Ser- 
 vice of  the  Servants  of  Chrift,  he  will  undoubtedly 
 reftore  to  you  again  in  the  World  to  come,  with 
 abundant  Increafe.  He  faith  to  you,  Where  I  am, 
 there  flwll  alfo  my  Servant  be.  And  what  can  you  more 
 defire?  Set  yourfelf  then  with  all  your  Might  to 
 fulfil  your  Lord's  Work.  O  what  a  World  of  Good 
 :may  you  do,  let  but  your  Heart  be  duly  prepared 
 and  fixed  !  Doubt  nothing,  be  but  Ready  and  Wil- 
 ling. 
 
 1 6.  The  Servants  of  Chrift  ftand  in  need  of  your 
 Service  and  Miniftry ;  and  without  your  Care,  his 
 Service  may  be  negle&ed  by  many.  What  you  do, 
 do  then  with  a  good  Heart,  for  this  End ;  and  not 
 grudgingly,  or  as  tired  out  with  giving,  and  Mini- 
 ftring to  their  Neceffities.  God  hath  now  put  it  in 
 your  Power  to  Exercife  a  great  Piece  of  Charity 
 towards  the  diftreifed  Brethren,  and  to  bring  Joy 
 to  the  Members  of  Chrift  that  Hunger  and  Thirft, 
 and  are  deftitute  of  Provifion  for  the  Body :  And 
 O  how  great  will  be  your  inward  Joy,  to  Succour 
 
 their 
 
429 
 
 Append.       totiile  toe  ate  in  it. 
 
 their  Neceffities,  by  diftributing  to  them  from  the 
 Lord,  what  he  hath  gracioufly  entrusted  with  you 
 for  that  very  End ;  that  fo  they  faint  not  in  their 
 Pilgrimage,  but  may  walk  forward  with  Joy,  and 
 bkfs  the  Inftrument  of  his  Providence.    Remember 
 what  the  Patriach  Ifaac  faid  to  his  Son,  Make  me 
 favoury  Meat,  fucb  as  I  Love,  and  bring  it  to  me,  that  I 
 may  Eat  \  that  my  Soul  may  bkfs  thee.     For  even  fo  in 
 like  manner  fliali  every  one,  who  fliall  in  the  Name 
 of  Chrift  be  refrefhed  with  Food  and  Drink,  through 
 your  Miniftry,  be  thereby  difpofed  to  Bkfs  you 
 with  hearty  prayers  to  God  on  your  Behalf:  neither 
 fhall  tftisBkffing  of  theirs  be  only  fome  temporal  Re- 
 tribution, but  rather  a  fure  Pledge  and  Perception  of 
 the  Eternal  Inheritance.    To  which  that  you  may 
 Arrive,  I  fhall,  together  with  them,  Pray,  &c* 
 
 Religion  Jfrrung  from   God  Move, 
 
 Is  like  its  Fountain,  full  of  LO  VEl 
 
43P  fitt^S  to.  Ltt>C  abOtie  tl?e  Cao?tD  Append. 
 
 PRAYER 
 
 By  Mr.  Nelson. 
 
 For  a  True  Senfe  of  Eternal  Happinefs. 
 
 |P$|$|| RANT,  OGod,  that  I  may 
 **  r*  I*  wot  ^w  ^  Random,  without 
 «&•  3*  ^«y  ^/w  or  i>/fc«  <*£  a// ;  but 
 www?  ^j  j  may  propoje  juch  Ends  at 
 are  Important  and  Material,  and  proporti- 
 on my  Care  to  the  Weight  of  Things  ;  that 
 fince  thou  hatt  endowed  me  with  an  im- 
 mortal Soul,  I  may  apply  my  mott  ferious 
 Thoughts  to  work  out  my  Salvation  with 
 
 Fear  and  Trembling. 
 
 Make 
 
Append. toUile  toe  are  in  if,  43* 
 
 Make  me  fenfible,    0  thou  Chief eUGood^ 
 of  the  fmall  Moment  of  dny  Interest,  that 
 relates  purely  to  this  World,  byreafon  of  the 
 Jbortnefs  and  uncertainty  of  my  Abode  here 
 upon  Earth  ;  our  Life  is  but  a  Shadow,  and 
 no  Man  can  lengthen  out  his  Days  beyond 
 that  natural  Term,  which  it  fet  him  by  hit 
 Conftitution  j    but  how  far,  and  how  many 
 ways  he  may  fall  (hort  of  that  Compdfi,  de- 
 pends upon  fo  many  hidden  Caufes,  and  fa 
 many  little  Accidents,  that  it  may  b&  rec+ 
 honed  among  the  greatest  of  Uncertainties. 
 
 Grant  therefore  that  thit  Confederation  may 
 
 depretiate  andvilifie  all  the  Entertainments 
 
 of  this  Animal  Life,  and  may  call  off  my 
 
 Care  from  the  Objefts  of  Secular  Happinefi  j 
 
 that  fince  I  walk  in  a  vain  Shadow ►,  I  may 
 
 not  Difquiet  my  felf  alfo  in  vain,  nor  be 
 
 greedy  in  heaping  up  Riches,  fince  I  cannot 
 
 tell  who  fh all  gather  them  ;  that  I  may  not 
 
 trouble  my  felf  by  aiming  at  Greatnefi,  fince 
 
 the  Scene  of  Life  will  be  quickly  patt,  and 
 
 the  Attors  mufb  all  retire  into  a  State  of 
 
 Equality ;   that  I  may  not  be  earnett  in  the 
 
 purfuit  of  Fame,  fince  I  muftjbortly  Die,  and 
 
 thofe  that  mofi  Admire  me  \  that  I  may  not 
 
 drudre 
 
433  Eules  to  iibt  abofce  tfo  &ao?Ib  Append 
 
 drudge  too  laborioufly  in  the  profecution  of 
 Learning,  fince  Death  makes  no  difference^, 
 and  we  know  not  of  what  Importance  it 
 nay  be  to  the  Happineft  of  another  Life  J 
 that  I  may  life  this  World  as  not  abufing  it, 
 fince  the  Fafhion  of  it  pajfes  away. 
 
 Grant  that  I  may  employ  my  Faculties  in 
 that  Work  thou  hatt  ajjigned  them,  that 
 I  may  fight  the  good  Fight,  and  deflroy 
 the  whole  Body  of  Sin  j  that  I  may  mor» 
 tifie  my  Pajfwns,  and  purifie  my  Affefti- 
 ons ;  acquire  virtuous  and  holy  Dijpofiti- 
 ens,  obtain  Heaven,  and  avoid  Hell.  Let 
 thu  be  my  great  Concern,  and  let  my  prin- 
 cipal Care  and  Diligence  be  employed  a* 
 bout  it ^ 
 
 Make  me  fenfible,  0  God,  of  the  vaU 
 land  infinite  Moment  of  it  j  no  lefi  than 
 eternal  HappinefS,  or  eternal  Mifery  de- 
 pends upon  it.  Let  me  often  confider  how 
 bitter  it  will  be,  to  be  for  ever  excluded 
 from  the  Beatifick  Prefente  of  God5  and 
 to  be  full  oj  Defre,  and  full  of  Dejpair, 
 without  other  Relief  than  lamenting  my 
 Folly  and  Mifery  to  eternal  Ages ;  and  who 
 is  able  to  dwell  with  the  everlafting  Burn- 
 ings ?  Teach 
 
Append.  teHle  toe  -rp  jy  »<.  433 
 
 Teach  me  to  remember,  that  more  than, 
 ordinary  Care  is  neceffary  to  fecure  eternal 
 Happinefi ;  and  though  we  are  inflated 
 into  a  Capacity  of  Pardon  and  Reconci- 
 liation, by  the  Death  of  Christ,  [tit 
 not  our  immediate  and  a£kual.  Dif charge 
 from  Sin,  makes  me  careful  to  perform  the 
 Conditions  he  requires,  the  Neglett  of  which 
 will  make  my  Condemnation  more  intoler- 
 able:  Let  me  remember  that  fir  ait  is.  the 
 Gate,  and  narrow  is  the  Way,  that  leadeth 
 to  Life  -,  and  that  Flejh  and  Blond  cannot 
 inherit  the  Kingdom  of  G  o  p. 
 
 Let  me  always  be  upon  my  Guard  a- 
 gainfl  thoje  potent  and  malicious  Enemies, 
 that  are  Confederates  againfl  me:  Make 
 me  Sober  and  Vigilant,  becaufe  our  Ad- 
 verfary,  the  Devil,  walks  about  as  a 
 roaring  Lyon,  feeking  whom  he  may  de- 
 vour. 
 
 Let  me  be  mindful  that  I  have  but  & 
 little  Time  for  this  great  Work,  'which  is 
 very  precarious  and  uncertain ;  make  me 
 therefore  extreamly  concerned  to  improve 
 this  floort,  this  uncertain  Opportunity,  this 
 only  Time  of  Probation,  to  work  with  all 
 
 H  h  my 
 
434  EUICS  tOLitof  abO^oe  tlK  flg(»U)  Append.- 
 
 my  Might ,  while  'tis  Day,  before  the  Night 
 comes,  when  no  Man  can  Work. 
 
 Deliver  me,  mo  ft  gracious  God,  from 
 the  folly  of  NegleBing  this  gr and  Concern, 
 of  being  more  intent  upon  this  World  than 
 the  next  ;  bat  that  I  may  wifely  and  pru- 
 dently withdraw  my  felf  as  much  cu  pojfi- 
 ble,  from  the  Noife,  Hurry,  and  Bufineft  of 
 this  World,  and  apply  my  felf  more  intire- 
 ly  to  a  Life  of  Devotion  and  Religion ;  to 
 lay  afide  every  Weight,  that  I  may  be  fu- 
 rer  to  win  the  great  Pri^e,  and  fo  to  run 
 <ts  to  obtain  :  Grant  this  for  the  Merits  of 
 thy  dear  Son  Jesus,  my  only  Mediator 
 md  Advocate. 
 
 Amen,  Amen,  Amen* 
 
Append. 
 
 tolnle  to  are  in  it           435 
 
 •&&&■&&$ 
 
 r&&&&&&&&&&&&&&  &■&&&&  &&^&&C 
 
 \wwmm$mm\-:  wmm<mm:& 
 
 L 
 
 A  Copy  of  a 
 
 E  T  T  E  R 
 
 F  k  O  M 
 
 The  Dean  of  Canterliiry^  Di\ 
 
 Til  lots  on  [afterwards  Archbiiliop] 
 to  a  Friend  of  his,  who  laid  very  III  of 
 a  languilhing  Diftemper,  whereof  he 
 died  j  which  was  Tranfcrib'd  by  Mr, 
 Nelson  with  his  own  Hand,  being 
 communicated  to  him  by  the  Author, 
 his  very  particular  Friend  and  Cor- 
 refpondent. 
 
 S  I  R> 
 
 }  WWi$M  A  M  forry  to  underftand  by  Mr. 
 
 y  ff  T  m  '  J — — *s  Letter  to  my  Son,  that 
 p  ^  '  y°UT  DiftemPer  grows  upon  you, 
 ssdriSSIS  <  and  that  you  feem  to  Decline  fo 
 
 f  faft :   I  am  very  fenfible  how  much  eafier  it 
 
 *  is  to  give  Advice  againft  Trouble,  in  the  Cafe 
 
 *  of  another,  than  to  take  it  in  our  own.     It 
 
 Hh  2  'hath 
 
436  Rules  fO  Ww  abQfte  tfr  ffi(gO?lb  'Append* 
 
 hath  pleafed  G  O  D  to  Exercife  me  of  late 
 '  with  a  very  fore  Trial,  in  the  Lofs  of  my 
 dear  and  only  Child  $  in  which  I  do  perfed- 
 ly  fubmit  to  His  good  Pleafure,  firmly  be- 
 lieving that  He  always  does  what  is  Beft  :  And 
 yet,  tho'  Reafon  be  fatisfied,  our  Paffion  is 
 not  fo  foon  appeafed :,  and  when  Nature  has 
 recei'v  d  a  Wound,  Time  muft  be  allowed  for 
 the  healing  of  it.  Since  that,  GOD  hath 
 thought  fit  to  give  me  a  nearer  Summons, 
 and  a  clofer  Warning  of  my  Mortality,  in 
 the  Danger  of  an  Apoplexy  ^  which  yet,  I 
 thank  GOD  for  it,  hath  occafion  d  no  ve- 
 ry melancholy  Refledions  $  but  this  perhaps 
 is  more  owing  to  natural  Temper,  then  Phi- 
 lofophy  and  wife  Confideration,     Your  Cafe, 
 
 *  I  know,  is  very  different,  who  are  of  a  Tem- 
 c  per  naturally  Melancholy,    and  under  a  Di- 
 
 *  ftemper  apt  to  encreafe  it  5  for  both  which, 
 
 *  great  Allowances  are  to  be  made. 
 
 •  And  yet,  methinks,  both  Reafon  and  Re- 
 
 *  ligion  do  offer  to  us  Confiderations  of  that 
 
 *  Solidity  and  Strength,  as  may  very  well  fup- 
 4  port  our  Spirits  under  all  the  Frailties  and 
 f  Infirmities  of  the  FJefh  5  fuch  as  thefe,  that 
 
 *  GOD  is  perfed  Love  and  Goodnefs$  that 
 4  we  are  not  only  His  Creatures,  but  His  Chil- 
 
 *  dren,  and  as  dear  to  Him  as  to  our  felves  $  that 
 
 *  He  does  not  Afflid  willingly,  or  Grieve  the 
 t  Children  of  Men  5  and  that  all  Evils  and  Af- 
 4  flidions  which  befall  us,  are  intended  for  the 
 4  Cure  and  Prevention  of  greater  Evils,  of  Sin 
 
 4  and 
 
Append,        tsljiie  toe  are  in  it.  437 
 
 *  and  Punifhraent  5  and  therefore  we  ought  not 
 c  only  to  fubuit  to  them  with  Patience,  as 
 c  being  deferved  by  us,  but  to  receive  then* 
 1  with  Thankfulnefs,  as  being  defigned  by  Hint 
 
 *  to  do  us  that  Good,  and  to  bring  us  to  that 
 
 *  Senfe  of  Him  and  our  felves,  which  perhaps 
 
 *  nothing   elfe   would  have  done  :    That   th£ 
 
 *  Sufferings  of  this  prefent  Life  are  but  ihort 
 J  and  flight,  compared  with  that  extreme  and 
 f  endlefs  Mifery,  which  we  have  deferved,  and 
 
 *  with  that  exceeding  and  eternal  Weight  o£ 
 c  Glory,  which  we  hope  for  in  the  other  World 5 
 c  that  if  we  be  careful  to  make  the  beft  Prepa- 
 c  ration  we  qan  for  Death  and  Eternity,  what- 
 c  ever  brings  us  nearer  to  our  End,   brings  us 
 
 *  nearer  to  our  Happinefs,  and  how  rugged  fo- 
 
 *  ever  the  Way  be,    the  Comfort  is,    that  it 
 
 *  leads  to  our  Father's  Houfe,   where  we  fhall 
 
 *  want  nothing  that  we  can  wifh.  When  we 
 c  labour  under  a  dangerous  Diftemper  that  threa- 
 f  tens  our  Life  ^  what  would  we  not  be  content 
 c  to  bear  in  order  to  a  perfed  Recovery,  could 
 c  we  be  affured  of  it  >  And  fhould  we  not  be 
 5  willing  to  endure  much  more  in  order  to  Hap- 
 '  pinefs,  and  that  eternal  Life,  which  G  O  D; 
 c  that  cannot  lye,  hath  promifed?  Nature,  L 
 €  know,  is  fond  of  Life,  and  apt  to  be  ftill  lin- 
 c  gering  after  a  longer  Continuance  here  ^  and 
 
 *  yet  a  long  Life,  with  the  ufual  Burdens  and 
 
 *  Infirmities  of  it,  is  feldom  defirable^  it  is  but 
 c  the  fame  Thing  over  again,  or  worfe,  fo  many 
 
 *  more  Days  and  Nights,  Summers  and  Win- 
 
 '  tersj 
 
438  Rims  toLfoe  ahotoe  the  Sfflculti  Append, 
 
 !  ters  |  a  repetition  of  the  fame  Pleafures,  but 
 
 *  with  lefs  pleafure  and  relifh  every  Day  3   a  re- 
 
 *  turn  of  the  fame-or  greater  PainS  and  Troubles^ 
 c  but  with  lefs  Pltience  and  Strength  to  bear 
 5  them. 
 
 f  Thefe,  and  the  like  Confederations,  I  afc 
 I  to  entertain  myfelf  withal,  and  not  only  with 
 c  Contentment,  but  Comfort  \  tho'  with  great 
 4  inequality  of  Temper  at  feveral  times,  and  with 
 c  much  mixture  of  Human  Frailty,  which  will 
 
 *  always  ftick  to  us  while  we  are  in  this  World'. 
 f\  However,  by  thefe  kind  of  Thoughts  Death 
 c  becomes  more  familiar  to  us,  and  we  fhall  be 
 '  able  by  degrees  to  bring  our  Minds  clofe  up 
 
 *  to  it,  without  ftartling  at  it.  The  greateft 
 i  Tendernefs  I  find  in  myfelf,  is  with  regard 
 f\  to  fome  near  Relations,   efpecially  the   dear 
 
 *  and  conftant  Companion  of  my  Life,  which, 
 
 *  I  muft  confefs,  doth  very  fenfibly  touch  me  5 
 c  but  when  I  conlider,  and  fo  I  hope  will  they 
 
 *  alfo,  that  this  Separation  will  be  but  for  a 
 I  little  while ^  and  that  tho*  I  fhall  leave  them 
 
 *  in  a  bad  World,  yet  under  the  Care  andrPro- 
 
 *  te&ion  of  a  good  GOD,   who  can  be  more 
 
 *  and  better  to  them  than  all  other  Relations, 
 
 *  and  will  certainly  be  fo  to  them  that  love 
 
 *  Him,  and  hope  in  His  Mercy. 
 
 4  I  fhall  not  need  to  Advife  you  what  to  do, 
 f  and  what  Ufe  to  make  of  this  Time  of  your 
 
 *  Vifitation.  I  have  reafon  to  believe  that  you 
 c  have  been  careful,  in  the  time  of  your  Health, 
 
 *  to  prepare  for  this  evil  Day,  and  have  been 
 
 4  Con- 
 
Append.      tuptie  toe  are  in  it.    43 9 
 
 1  Converfant  in  thofe  Books  which  give  the  beft 
 «  Directions  to  this  Purpofe,  and  have  not,  as 
 €  too  many  do,  put  off  the  great  Work  of  your 
 '  Life  to  the  end  of  it :    And  then  you  have 
 
 *  nothing  now  to  do,   but  as  well  as  you  can, 
 
 *  under  youf  prefent  Weaknefs  and  Pains,  to 
 
 *  renew  your  Repentance,  for  all  the  Errors  and 
 e  Mifcarriages  of  your  Life,   and  earneflly  to 
 
 *  beg  G  O  D's  Pardon  and  Forgjvenefs  of  them, 
 
 *  for  His  Sake  who  is  the  Propitiation  for  our 
 '  Sins  ^  to  Comfort  yourfelf  in  the  Goodnefs 
 c  and  Promifes  of  G  O  J},  and  tiie  Hopes  of 
 
 *  that  Happinefs  you  are  ready  to  enter  into^ 
 
 *  and  in  the  mean  time'  to  exercife  Faith  and 
 c  Patience  for  a  little  while:   And  be  of  good 
 
 *  Courage  fince  you  fee  Land,    the  Storm  you 
 
 *  are  in  will  quickly  be  over,   and  then  it  will 
 
 *  be  as  if  it  never  had  been,  or  rather  the  Re- 
 
 *  membrance  of  it  will  be  a  pleafure. 
 
 .f  I  do  not  ufe  to  write  fuch  Jong  Letters, 
 c  but  1  do  heartily  compaflionate  your  Cafe,  and 
 ■  mould  be  glad  if  I  could  fugged  any  thing 
 
 *  that  might  help  to   mitigate  your  Trouble^ 
 
 *  and  make  that  (harp  and  rough  Way,  through 
 
 *  which  you  are  to  pafs  into  a  better  World,    a 
 
 *  little  more  fmooth  and  eafie.     I  pray  GOD 
 
 *  to  fit  us  both  for  that  great  Change,  which 
 
 *  we  mufr  once  undergo  5  and  if  we  be  but  in  any 
 
 *  good  meafure  fit  for  it,.,  fooaer  or.  later  makes 
 
 *  no  great  Difference.  I  commend  um  to  the 
 1  Father  of  Mercies,    and  GOD  of  all  Confo- 
 
 *  iation^  befeeching  Him  to  encreaie  your  Faith 
 
 4  and 
 
44Q  ftiwb  to  Lifre  anotoe  tlie&llo?lt)  Append- 
 
 *  and  Patience,  and  to  ftand  by  you  in  your 
 €  laft  and  great  Conflid  ^  and  that  when  yon 
 
 *  walk  through  the  Valley  of  the  Shadow  of 
 
 *  Death,  you  may  fear  no  Evil ;  and  when  your 
 €  Heart  fails,  and  your  Strength  fails,  you  may 
 c  find  Him  the  Strength  of  your  Heart,  and 
 c  your  Portion  for  even  Farewel,  my  good 
 c  Friend,  and  while  we  are  here,  let  us  pray 
 c  for  one  another,  that  we  may  have  a  joyful 
 
 *  Meeting  in  another  World* 
 
 Irefl,  SIR, 
 
 Tour  truly  JffeBtonau 
 
 friend  and  Servant ± 
 
 Jo.    TlLLOTSONj 
 
 FINIS. 
 
in 
 
 [pyjfii 
 
 •  »