11 -i^ Si ^ ,^ »s :' «tKK1 ^ ii Ph s 'J ® \ lJ (J CO III ujZ w o o z lA 1-1 . r *^ ! ^ s 2 k 1 0) Oh i ■ t ^ h • ^^ Sx ■?lttt1 1* • THE CHRISI'IAN PAiiERN, ' O R* T H E , IMITATION . OF JESUS CHRIST, C BEING AN ABRIDGEMENT OF THE WORKS OF i: HO MAS a KEMP IS. By a FEMALE HAND, ^ n ^ ^- i LONDON Printed M.D C C, X L I V, GERMANTOWN: Re-Prinred, hj Christophor Sowr 1749 OF THE IMITATION OP JESUS CHRIST. The Firft Book GHAP. I. Of the Contempt of the Vanities cf the Worli. HE that follomth me, fhaU not rodJ^ j^^ ^.^ ^ ^^^ in Darknefi, but fkall have the ._ Light of Life, fays that Chrift who de- clares himielf 7he Light of the World, The true Imporcance and Deiign of which Words is doiibt- iefs tjo inftrud us, that the Way to be truly Enlighten- ed, and to deliver ourfclves from a Blindnefs of Heart, ns to make his Holy Life the Objed of our Imitation, and to form our Difpofitions and Adrions upon the perfed Model of that bright Example. But how (hall we follow a Pattern, which we but Httle think of? The firft Step therefore towards thus Copying after him, is the employing our Thoughts, with great Pre* quency and ferious Attention, upon the Perfcdions of this Divine Original^ ^ I Z. The of the Imitation book 2. The Dodrine taught by Chrift, excels all the Inftrudions deliver'd to Mankmd, by all the Holy Men that ever lived. And every Man, endued with a true Chriftian Spirit, will not fail there to find a hid- den Manna, like that ^of old, fitted both to nourilh, and minifter DcHght to his Soul. The true Account then why Men hear the Gofpel without any fenfiblc Relifn, or eager Defire, is, that they are not^ endued with the Spitit of ChriH. This is a Treafure found of them only who defire to find it 5 and a Man mud refoh'e and endeavour to form his whole Converfation upon the Principles of that Dodlrine. before he can at- tain to a full Underllanding of its Excellence, and feel an inward Satisfaction in the Study of it, J. And here indeed lies the true Benefit of Medita- tion arid Knowledge, For, without this, how poor and unprofitable a thing is Speculation ? What is a Man the bettet, for entering iiito the fublime Myfteries of the Trinity, and being able to difpute nicely upon that adorable Union; if i» the meanwhile he want that Meeknefs and Humility, without which he mull needs \iQ under the Diipleafure of the Trinity ? Certain it is. that Diflindions and Notions,, tho' never fo fubtle or ferviceable to the Truth, do not make a Man Juft and Holy : Bat a careful and confcientbus Life recom- mends us to the Favour and Love of God» I had ra- ther be affcded with a true penirent Sorrow for Sm, than be able to refolve the moft difficult Cafes about it, Suppofe you had all the Bible faU-Ally treafured up in your Memory, and a perfed Comprehenfion of all the Moral Philofophy in the World 5 To what purpofe ferves this mighty Stock of Rules, if not drawn out in- to Ufe by Charity, and feconded by Divine Grace? Z^- nity o£ Canities, all is Famtjf, faid the Ecclef, i, 2, Preacher ; and his Obfervation admits of that fingle Exception, taken notice ot in the Conclufi- ®ii of hil Book. Lqvc God, (md %^p his Cmmmdmms; BOOK I, of]e(us Chrift 5 /or //7;> is the ivhole of Adm^ He, who ^, ^ .. ,^ would approve kimfelt wile m good ear- neft, muft firft, by a juft Contempt of this World, raife himfelf up to the Defires and Endeavours after the Kingdom of Heaven. 4. Vanity moft certainly it is, with great Solicitude to feek, and place our Hope and Confidence in Riches, which are fure to periili. Vanity, to cherifh our Am- bition, and ftrive, by all polllbie Means, to attain x high and honourable Station, Vanity, to indulge the Defires of the Flefn, and court thofe Pieafures, which draw after them grievous and lafting Pains. Vanity moft exquifite, to be iniiftitely concerned for living long, and perfectly indifierenr, or but coldly aflfected, concerning living well. Vanity moft fatal «nd ftupid, to determme our Thoughts and Cares to this Life pre- fent, and never look forward to that which is to come t To doatapon Things that fly fwifcly from us, and cling faft about^ imaginary and tranfitory DeUghts ; while we fuffer our felvcs by thefe to be detained ani diverted from the Purfuit of fubftantial and eternal Joys^ f^ Oh turn this Vehemence of Defire upon the right Objed, and remember, to how Utle purpofe it is^placed on that wliich cannot give Content ; fince moft true is that Obfervation, which ought ro make us wifer. The Eje ts not fatisfied roith See- ^^.^^^y; ^.^ ^ ing, nor the Ear filled with Hearing, Ule then thy utmoft Diligence, to wean thy Soul from the Love of the Things that are Jeen, md fit tly/ Affecitons on Thtnns thAt are not fieen. For, be allured, that they, wo follow their own fenfual Appetites, to lofe, not only their Labour and Expectation, but alfo their In- nocence and Purity, the Peace of their own Ccnfci- cnce, and the Favour of Almight)'' God^ CHAP- 4 Of the Imitation book l^. C H A p. IL Modefiy^ I I ^HE Defire of Kn<)wle(ige is natural to every I Man, but what Advantage is it to be knowing, "■^ if that Knowledge be not feafoned with Virtue and Religion ? The vileft Peafant, and he, whom we in fcorn think lead removed from a Brute, if he ferve God according to the beft of his mean Capacity, is yet a better and more valuable Man, than the proudeft Philofopher, who buiies himfelf in confidering the Motions of the Heavens, but beftows no Refledion at all upon thofe of his own Mind. The certain Con- fequence of knowing a Man s (t\£ truly, \% a mean Opinion of himfelf, and not being exalted with the Com- Mendations of other People^ And fuppofing my Knowledge fo vafi: and Extenfive, that nothing this World contains were hid from it ; yet what would all this avail me in the Sight of God, who, when he comes to Judgment will try me upon the Ifliie, not of what I have known, but what I have done ? 2. Reftrain that extreme Defire of increaiing Learn- ing, which at the fame Time does but increafe Sorrow* by involving the Mind in much Perplexity and falfe Delufion* For fuch are fond of being thaught Men of Wifdom, and refpeded as fuch : And yet this boafted Learning of theirs coniifts in many Things, which s. Man's Mind is very lirde^ if at all, the better for the Knowledge of. And fiire, whatever they may think of the Matter, he who beftows his Time and Pains upon Things, that are of no Service for promoting the Hap- pinefs of his Soul, ought by no means to be efteemed a wife Man. Words and Notions give no inward Satif- fadion ; but a Virtuous Life never fails to comfort and refreih the Mind, and to minifler the belt Antidote A $ againft BOOK I. of Jwdis Chrift 5 againft all manner of Difficulties ; for (vc\\ , ^> •.• ., IS a good Conlcience, and a well ground- ed Confidencf towards God, which is its infeparable At- tendant^ J. The more a Man knows, and the better thofc Subje<5ts arc, upon which his Studies have been em« ployed ; the heavier fhall his Account be, unlefs his Piety and Virtue be proportionably eminent and exem- plary. So little Reafon have we to be exalted with our Attainments ; and not rather to fear more, as we improve more in Knowledge. And what Improve* ments indeed can poffibly be Co great, as to juftify our being proud of them? For no Man can ever want this Mortification of his Vanity, Thac what he knows is but a very little, in comparifon of what he ftill conti- nues ignorant of. Confider this, and, inftead of boafting of thy Knowledge of a few Things, confefs and be out of Countenance for the many more which thou doft not underftand. And why fo forward to prefer thyfelf before others, when there are fo many Perfons whofe Learning, and Skill in the Rules of living, give them an undoubted Right to be preferred before you ? if you would attain to ufeful Learning indeed, learn to conceal your Attainments, and be content that the World fhould think meanly of you. For Lowlinefs of Mind, and not thinking of a Man's Cclfmore higljly than he ought to thinks is the moft difficult, but wichal the moft profitable LefTon ; and the preferring others be- fore ourfelves, is a Point of true Wifdom and high Perfection. Nor ought our Opinions of this Kind to be changed, though we (hould fee anoLher guilty, of fome egregious Folly, or very grievous Wiclcednefs ; fince we our felycs are Men of like Pafiions and Frail- ties; nor can we tell hovv^ long our own Virtue may con- tinue unfhaken. Remember then, that Infirmities are common to all Mankind ; and fo remember it, as to yerfuade yourfelf, or at leail to fuiped, that thefe arc A 4 dealt 6 Of the Imitatwn book !• dealt to Thee in as plentiful a Meafure, as to any other Perfbn whatfbever. CHAP. IIL The DoElrine 9f Truths ELefTed is the Man, whom Truth condefcends t« ' Teach ; not by dark Figures, and Words quick- Pri xci 13 ^y forgotten, but by a full and familiar •^ ' * ' Communication of itfelf. Happy fhould we be, could we but fee Things as they ai^, free from the Errors of our fond Opinions, and mt falfe Efti- mares we form from thence. How liigh a Value do wc fet upon the Knack of DifJi-'.guiihing and Difputing nicelv, in Matters hid from common Apprehenfions ; but Matters toO:, which to know nothing of will not render a Man's Cafe one whit the worfe at the Dc.y of Judgment ? Egregious and Elaborate Folly 1 which overlooks ufeful and neceflary Points, as Things not worthy our Regard ; and bends our Induftry to find out thofe, which either turn to no Account, or what is Tyr 7 worfe then none. Thus takin^j Pains to rjalm, cxv. , . , n i • r • • be Ignorant at lalt, and venrying m our own felves, the Prophet's Defcripcion of the Heathen Idols, which have Ejes, and yet fee not. Why fhould we then, with fuch eager Toil, ftrivc to be Mafters of Logical Definitions ? Or what do our abftradted Speculations profit us ? He, whom the Divine Word inftruds, takes a much fhorter Cut to Truth: For from this W^ord alone all faving Knowledge is derived, and without this no Man underftands or judges aright. But he, who reduces all his Stu- dies to, and governs himfelf by this Rule, may efta- blifh his Mind in perfcd Peace, and reft himfelf fjcuicly upoa God^ O thpu wiiofe very Eflcnce is Trutk BOOK I. o/'Jefus Chrifl 7 Truch, unite me to thyfelf in perfeenfe with all the refl ; if Thou would'ft vouchsafe thy own Information, and teach us by thySelf^ The better acquainted any Man is with himfcif, the more he converics with, and retues into his own Bread ; and the lefs he wanders abroad, and dwells up- on things without him, the more extenfive and fublime is his Knowledge, and the more eafiiy attained^ Becaufe rhis Man^ceives, and is directed by, a Ray darted from Heaven into his SouL A Mind fincerc, and pure, and firm, is not diverted by Multiplicity ofObjeds^ For the Honour of God is its conftant Aim ; and, having but one End to purdie, it is in perfect Peace and Unity with itfelf, and does not divide its Thoughts in Va- nity and Self-love^ For what can be a greater Hin- drance, then our own ambitious and ungovern'd Paili- on ? A truly good and pious Man firft orders and di- ipofes all his Bufinefs regularly, before he enters upon the Execution of any Defign : He fufFers no vicious In- clination to divert him, but makes every Undertaking fubmit to the Dictates of Realbn and Religion* The fharpcfl; as well as nobleft Conflid is that, wherein we labour to gain a Conquefl over our felves ; and this ihould be our principal and conftant Care, to get ground every Day, by bringing our Paflions more and more under, and becoming more mafterly Proficients in Vir- tue and Goodncfs. Nor may we fuppofe any Degree of Virtue Co ex- alted, that it fhould ceafe to be a State of Proficiency ; for fuch is the Condition of Mortals, that their ucmoft poiUble Perfection in this Life, is ever embafed with m Allay of Imperfedion 5 and thek brighteft Noti- A f ons 8 Of tbe Imttauun book ^. — ■■ " 'I I III . 1 1 I ■ I I .1 , — — —— ons are clouded with (bme Confufion and ObfcunLy^ Bur in the Srudy of ourfelves we are beft capable of avoiding Mift^kes, Therefore a true Senfe of what we are;, and that H^'milirv, which cannot but pro^ ceed from fuch a Senfe, is a furer Way of bringing us to God, then the moft laborious and profound Enqui* ries after Knowledge. Not that Learning is in its own Nature blameable ; for the Underftanding of any thing whatfoever, confidered (imply, and as it really is, ought to be acknowledged commen.^able and good; the Gift and Ordinance of God. But the Danger is^ when we give this the Precedence in our Efteem, be-- fore things abundandy better : I mean a good Confci-* ence, and a virtuous Converfation^ The true Reafbtt then why, in an Age where Learning is had in nni- verfal Admiration, fo little Profit is made ; and both Error and Vice do, notwithftanding, fo wretchedly ^ abound ; is, in Truth, no other, than that Men gene-' rally miftake their main Bufinefs and proper Excellence* They had rather cultivate their Parts than their Man- ners, and account is a greater Accomplifhment, to know much, than to Live well. Oh ! would Men but beftow half the Pains in root-* ing out Vice and planting Virtue in jts ftead, which they arc content to throw away upon captious and . unprofitable Queftions, and the Oppof-' tion of Science-, fallly fo called ; what a bleffcd Rcformacion fhould we fee ? Then would not the Vulgar, and Meaner Sort, abandon themfelves to fuch fcandalous, brudfh, and abominable Wickednefs.. Nor would the Men of Senfe and Learning, and Qua- lity, continue fo profligate and diflolute in their Man- ners, and biemiih, as they do, their Honour and At- tainments, with fliamelefs and licentious Impurities* Surely this could not be, did Men but eonlider at all, that a Day of Judgment there will come, wherein Meafiircs wiil be t^en very different from ours ; when the «ooK I. of Jelus Chriffc. 9 the Enquiry, upon which our Affairs muft all turiv \v5i be, not how much we have Heard or Read, but how much we have Done ; not how Eloquent our Expreffions, bur how Pure and Devout our Lives ; how much our Manners, not our Capacity or Breeding* our Wit or Rhetorick, diftinguillied us from common Men* But, if the Credit and Honour of the thing were the only Confideration ; yet even thus. Where is the Fruit of all this mighty Toil? What is become of all the Eminent Divines, Philofbphers, Lawyers* Orators, Perlons celebrated far and near juft at the Time when they lived and flourifhed ? but now (bmc- body elfe enjoys the Gains of all that Learning and Fatigue ; and 'tis oddsi whether he that lives upon their Labours, ever fo much as fends one Thought after them^ Thefe Men, fo eminent in their re^pedivc Profeflions, no doubt, thought themfelves confiderabic in their own Time ; but now that Time is gone, and they art loft in univerfal Silence^ Their very Names are buried a« deep as their Bodies ; and the one was fcarcc fboner out of Sight, then the other out of all Mention and Remembrance. Ah wretched Men J How have you been deluded ? How fhort and withering a Good does that Fame and Reputation prove, which you vainly promifed your fclves would be eternal ; always frefh and flourifliing, always, precious in the Mouths and Memories of Po~ fterity ; But this, and no better, is the Condition of all jg^rldly Honour* Oh | had you but been equally careful to improve in Piety, and rendered your Vir- tues as eminent as your Learning, your Studies then had not been fruitlefs ; but followed with a Recompence^ which would not thus have forfaken you. But this is the fatal Error of our Agt^ that infinite Numbers arc deftroyed by unprofitable Knowledge, They lay them felves out upon Subtilties and Curiofities, which turn to no Account > and the only Thing which can make lo Of the Imitation bookI. make them amends at lafl:, Religion and the Service of God.y that they give themfelves no manner of Troii* ble about, but flight, as not worth their Care or Thought. The great Occa/ion of the fantaftical Opi- nions and dangerous Corruptions, with which the World is pcfter'd, is certainly this, that Men propofe no End of their Studies but to be great, and to have crher People think as highly of them as they do of themfelves. Andjbecaufe of all things, they deteft Hu- mility, and a Submillion to Truth ; God gives them the due Reward of their Vanity, and fuffers them to , be feduced by their own Abfurdities and o?n,t. 21. Imaginations^ If then we would be Great, let us take the proper Courfe for it : For none is tm- ly fo, but he that abounds in the Love of God, and in Good Works .• None is truly (b, but he, who thinks modeftly of himfelfi and is got above the Temptations of Ambition and Vain-glory. The Man, who is wile to purpofe, counts all that this World can boaft of, Ph'l '" ^ ^^^^ T>r»[s and Dung, that he may fptn Chrtft. And he is an expert and learned Man indeed, who hath learnt to give the Preference- to God's Will, before his own ; who refolutely com- plies with His Commands* and as refolutely denies his own Inchnations. CHAP. IV. Prudence in 9Hr Behaviour^ BE not too hafly in believing every Word, nor the Sug- geftions of every Spirit ; but conlider coolly and leifurely, and make a Confcience of gi- py^^^ xiv. i^. vingyour Credit with due Caution. Men j y^/,. iv. i. arc much more prone (the greater is the Pity) both to fpeaJc and believe 111, than Well, of their EooK I. of Jelus Chrift. ii their Neighbours. Thi'^ is oar Infirmity and Unhap- pinefs : But a good Man will confidcr and make Al- lowances for ir. And rlie Effedt of this r>^/-/- •„ - Conliderati'on wili be, the fiiipending his "^ ''* Affent, and neither believing all he hears, nor offici- ©ufly reporting all he believes, \i is an Argument of great WiClom, to do nothing raflily ; nor to be obftinate and inflexible in our Opi- nions, And the Caution fnefs I juft now recommended, in crediting and fpreading Reports, is a neeefiary Branch of the fame Perfection. Advife in your Affairs with wife and good Men ; and think it more for your Reputation, to be inil:rud:ed by thofe who underftand better, than to acl: upon your own Head. A Virtuous Life makes a Man prudent in God's Efteem» and gives true Conduct and Experience. The more ^^^^ y\^ , . humble and obferrant we are to His Di- * * ^' redions, tlie better we fhall behave our felves, and the greater Satisfaction and Peace of Mind we (hall findl refultingfrom all we do* CHAP, V. Of Reading the Htly Scripwrts, 'j HE End we fhonld propofe to ourfelves in this JL Study, is the difccrning and difcovery of Truth, not the obferving (^uaintneis and Propriety of Ex- prefTion, That Book of God indeed fliould be perufed with the fame Spirit and Temper by which it was di- lated. And as the Holy Ghoft intended the Profit of Mankind more than Nicenefs of Words Rom.xy.j,. ^^^ Phrafes, fo Ihould we aim at grow- I Cor. U.I. 4. . , '_ . 1 L T mg better Livers, rather than wiici, or more accurate Speakers, by what he hath delivered. To Perfons thus difpofcd, the pliincil and mod pious Parts 12 Of the Imitation book i . Parts of Scripture will minifter a Delight equal to thofe which are more myfterious and fublime* The Authority and Skill of the Penman fhould be of Htle weight with us. Nor Matters ity wether he were one of great or mean Atjainmenrs ; for the Love and Defire of Truth is the proper Motive to Study ; and the Subftance of what is fpoken, not the Pcrfon who . fpeaks, ought principally to be con/i* tFet^UZ^,!^. dered. All Flejlis Grafs, hut the Word of the Lord abidcth for ever : and this Word fpeaks to us in different Manners, without any partial Re/pcd of Perfons, One great Inconvenience in Reading the Scriptures, is our own vain Curiofity. We lofe much of the Be- nefit which might otherwife be gathered from them> by pretending to nice Difquihtions of dilncult Points, and labouring to bring to the Standard of our ©wn im~ perfed Reafon, what we ihould be content to rcceire with the SimpHcity of an humble Obedience, and place to the Account of divine Faith, If you would Read them, and profit by. that Reading ; you muft do it with a fubmillive and humble, a fincerc and teachable Difpofirion of Mind ; and account it a greater Excellence to believe what God hath faid, than to affed the Reputation of Learning, by Singularity of Opinions, and a bold Attempt to bring down all he fays to your own Comprtiienfion. If in fome things you find Occafion to doubt or diftruft your own Judg- ment, confult wife and holy Perfons, and fa bmit Pati- ently to hear and be informed by them. Ecdef.sm^ Nor let a vain Conceit of your own Abi- %\/ lities produce Contempt of the Aphorilms and Parables of the Ancients. For, be wtllafliired, they were not uttered at all Adventures > but they, who delivered thefe proverbial Senuentes, knew them to be the Refiiit of long and judicious Qbfervacion, CHAP, bogkU of ]c(us Chrift. 13 C H A p. VI. Of Inordinate Ajfe^iions, ^ HE Moment a Man cherifhes any immoderate * Dcfire, he feels a Tempeft rifmg in his Soul. Pride and Covetoufnefs never fufler us to reft; but the Poor and Lowly in Heart, the Humble and, the con- tented, enjoy themftlves in a profound and perpetual Calm, He that is ftill in Conflid with his Paffion, and hath not yet attained a compleat Vidory over them, is eafily tempred, and of.en finds himftif over- born by things not worth his Conctrn, For the Kco mains of a carnal Spirit, and the ftiong Tendencies to Fleafures of Senfe, will not fuffer a Man, without great Difficulty, to draw his Mind off from worldly AfFedions. And therefore, while he is endeavouring to do this, he endeavours it with fore Travail and Pain ; commits a Violence upon himfelf, and is pro- voked to Anger and Indignation agamft all that op* pofcs h'm in fo laborious an Undertaking. But if he indulge thofe Defires, and fucceed in them; the Confequencc is wprfe this way, then the other^ For then he is ftung with Remorfe for his guilty Com- pliance, and difcontented to find, that the Gratifying his Inclination does not yield the Satisfadion he pro- mifed himfelf from it. This convinces him by fad Ex- perience, that true Peace and Content is never to be had by obeying his Appetites, but by an obftinate Re- fiftance of them, Andfuch Peace cannot be expcded in the Breaft of any Senfual Man ; for ir is the peculiar Portion and Happinefs of a Soul raiftd above the Worlds a zealous and aevout, a mortified and refined, and hea- venly Dilpolitiou of Spirit. CHAP. 14 Of the Imitation bookI. CHAP, VII. JDireHioHS for avoiding Fride^ and vain Confidences^ TO put our Truft in Man, or in any other Crea- ture, is moft egregious Vanity. Think it not r, .. below you, tofubmit to the meaneft good fer.xNihS- Offices for the Service of your Brethren^ and the fake of Jefus Chrift ; nor count it any Shame to be thougt Poor and Mean in this World* Do your own Endeavour honeftly, and faithfully ; and never doubt of God's Afliftance* Depend not upon your own Wifdom, and place not any Confidence in the greatcft Man living ; but let yojr whole I ret. iv. 5. jruf]; fe{^ entirely upon the Favour of y^lyii^ ' God, who bringeth down and refifieth the Proud, hut giveth Grace .'0 tl^e Ituryi^ bte, and exaheth thofe who are content to abnfe them'^ [elves, Boaft not of Riches, becaufe ther are in your prefent Pc/j'ellion ; nor of Friends, becaufe they have Power and IntertH: ; but if you will glory, glory in God, ^'ao is able to give all Things, and willing to give that which is better then all, even Himfelf* And v/hy fhould xx\t Strength and Beauty of your Perfon puff you up with Pride, when it is in the Power Ox^ .] very liL-de Sicknefs, to bring upon you extreme Weaknefs and odious Deformity ? If you be inclined to value your Wit and Addrefs above due meafure, remember from what Fiand thefc come, and do not provoke the Giver, by abuiing the Gift, Fancy Bot your felf better then your Neighbours, for fear that God, who knows what is in. every Man^ think the worfc of you upon that Account, Nay, va- lue not your felf even for what you have done well, for God judgeth not as Man judgeth; ^d what we often arc feooK I. ofjdus Chrift. 15; are highly farisficd with, he fomedmes thinks not fit lb mich as to approve* If )oii be confcious of any thing good in your (elf, think that the fame 01 better Qiiahties may Ukewife be found in others : For while you allow Their Exellencies, it will be' no difficuk mattcx to preferve a modefl Opinion of your own* There can come no harm of fuppo/ing every other Man better then your felf ; but the fuppohng any Man worfe than your (elf, may be attended with very ill Confequences. 7'he Aleek^ (ays the Scripture, is refrefljed in the MultitHcie of Pftl. xxxvii^ Pe^ice ; but the Proud in Spirit is //% a Ifa^ Ivii, tronbled Seay perpetually toft and driven by the fierce Commotions of Anger, and Emulation and Envy, and Difdain, which never fuflfer him to be ca(y and compoied^ CHAP; VIIL AgAirifi t09 general an y^ajHaintance, and mconvemertt Freedoms in Converjation^ (\pen not thine Heart to every Man-, but make ^ choice of prudent and religious Perfbns to dif- ~ , ... clofe thv Affairs to. Frequent not the ^ Company or young Men and Strangers ; Flatter not the Rich, neither efFed to be feen in the Prcfcnce of great Men : But aflbciate theyfelf with the Devout, the Virtuous, the Humble ; and contrive that rliy Difcoutfe be profitable. Defire not the intimate Acquaintance of Women ; but, inftead of thy Conver- farion, let them have thy Prayers ,' and recommend the Prefervation and the Reward of their Virtue to God» Converfe as much as may be with God, with his holy Angels, with rhy own Confcicnce ; and con:plain not for wane of Company, 1 q. chiftk it an Unliappinefs to ^ have i6 Of the Imitation book i. Lave but few Acquaintance, when thou haft fo good Company as this always at hand. Our Charity indeed ihould be univerfal, and extend to all Mankind ; but it is by no means convenient^ our Friendfliips and Familiarities fliould do fo too. We often find, that a Perfon altogether unknown to usj comes recommended by a good Charader, which makes us paflionately fond of his Acquaintance ; and yet this very Man, when better known, lofes the great Opinioawe conceived of him before, and grows palled and flat upon our Hands^ And this we may be furc is no lefs likely to prove our own Cafe : For the Per- fons, with whom we hope to ingratiate ourfelves by a freer Acquaintance, frequently difcover fome ill quality in us, which makes us lefs acceptable. And therefore, in Prudence and tendcrnefs to ourfelves and others both, we fhould be (paring in our Intima- cies ; becaufe it fo very often happens, that the more perfectly Men are underftood, the lefs they are cfteemed. CHAP, IX. Obedience and a State of SubjeUion^ IT is a very valuable Advantage to live under the Diredtion of a Superior ; and whatever the Ge- nerality of Men think of the Matter, more difficult and hazardous to Command than to Obey. Many fubmitmore out of NecefTity, then out of any Prin- ciple of I>uty or Choice; and, to fuch as thefe, this is a State of continual Torment, All they do isagainft the Grain, attended with conftant Murmurings and Complaints ; the Life of Slaves and Brutes, and not of Men, who (hould a6t with a Spirit of Freedom, And this Native Liberty no Inferior attains to, till he have BOOK I. of ]dus Chrill. 17 jhave learnt to obey heartily, for God's, and Confci- encc fake. Whatever Poil you form an Idea of, none Will give you Quiet and Inward Content, equal with that of a State of Subje6t:on : Many have fed them* Telves with fond Imaginariions, hotv bappy they fhould bci if they could change their Condition for a higher; but few, if any, who have adtually made the Experi- ment, have found dicmfdves at all the happier or eafier for it, . Tis true indeed, every Man's own Judgment is the proper Rule and Mcafure of his Ad:ions ; and hence it comes to pafs, rha: we are all beft afled:ed to them who are ot the faipe Opinions with ourfelves. But 'tis as true, that if God rule in our Hearts, we fhall not think much to recede from our own Senfe in fome Cafes, when Peace and the PubHck Good may be pro- morcd by fuch Conceffions, Por who isfoabfolutely and complcatly Wife, that nothing efcapes his Know- ledge ? If then our Knowledge be but parcial and im- perft6t, 'tis but reafonable we Ihould not abound too much in our own Stnle, but allow a fair Hearing at ieaft to thofe who differ from us. And in fuch Cafes a Man gains a great Point, when he knows himfelf in the right, and yet in Tendernefs and Charity, can comply with the Infirmities or Miftakes of others, ra- ther then offend God, by being too tenacious of hi» own better Judgment* I have frequendy been told. That it is much {afer to take Advice, than to give it. For a Man may have confidercd and determined well; and yet there may be fome Cafes, which may make it reafonable to depart from that determination, and give ourfelves up to be determined by other Perfbns, And when thefe Cafes Iiappen, To refufe fuch Compliances, manifeftly be- trays our own Sclf-Conceit, and is not Couftaiicy but ObftiGiicy of Spirit^ 3z GHAP.- i8 Of the Imitation book i. G H A P, X, Ferp Words are hefi, rVEcline Crowds and Company as much as convc- niencly you may. For frequent Difcourfe, even- of News or inditferent Things, which happens upon' fuch Occafions, is {bmetim^es an Obftrudtion to Virtue, when leaft mtended orfufpedcd fo to be. The World and its Vanities eafily talce hold of us, and our Minds are enfnared and captivated, before we are aware^ How often have I found Reafon to wifh, that I had not been in Company, or that I had faid nothiiag, when I w^as there ^ If we examine, how it comes to pafs, that Mutual Conversation gives fo great Delight, not- withftandmg we fb feldom enjoy that Plealure with perfe6l Innoceitce; the true Account, I think is this. That we hnd our felves diverte^i by Difcourfe, and un- bend our Thoughts from feverer Studies : Thar what we defire and are maft fond of, or what we have the grcaceft Aversion to, lies nppermoft in our Minds; and therefore we propofe fome Eafe in difcharging our fclvcs upon thefe Subjects. But how very feldom do we find that Eafe we pro- pofe by doing fb ? For this outward Confolation migh- tily takes off from that inward and Spiritual Satif faction, in which true Happinefs conhfts. Therefore ic is our Duty to \\^atch and Pray, and to fill up the empty Spaces of Life, with thefe holy and retired Lxercifes. And if at any time the Refrefhments of Company be chofen, and convenient ; a ftri^ Guard fliould be fct upon our Tongues, that they utter no- thing amifs ; but improve i\\t(^ very Diver/ions to the Edification of our felves, and them that hear us* Im- pertinent and lavilh Talidng is in it fclf a very vicious Habit, and a wretched Hindrance to our Spiritual proficiency^ Aiid thefe cwq Confideratioas ought t<» make BOOK T. of J^fus Chrill 19 *-^- ^^ — ^ -^-^ —- make us extremely caiuious in our Converl'arion* But it is the Privilege of Virtuous and Religious Difcourfe that Piety and Goodnefs are wonderfully promoted by fuch Conferences. And then efpecially, when Perfons of the like Heavenly Spirit nnd Temper frequent one another's Company^with a Delign of improving byit» CHAP. XJ. Of Peace §fMindy and a Dejlre sf Improvemefit^ EN might live quiet and eafy enough, if they ?*- would be careful not to give themfelves T4-0U- ble, and forbear meddling with what other People do and fay, in which they are no way concerned. Bur liowfhould he be eafy, who makes other Men's dres his own? Who induftrioufly fecks Difquier, and when he might reft in Peace wirhin Door?, goes abroad ro invite and fetch Difturbanct home to his Houfe ; who takes fuch Pains, and fpends fo much Time to enquire into the Affairs of Neighbours and Strangers altoge- ther foreign to him ; and fcldom or never defcends in- to his own Freaft, that he may examine and undcrfland himfelf. Bleffed ar.€ the Meek^ fays the Scripture, /or they jh all inherit the Earth ''rr -'^^ fe ace ably, and increafe their foj in the Lord^ Whence is it, think you, that fome holy Perfons can fo perfecftly abftrad: themfelves from the Concerns of this World, and find fuch Satisfaction in their di- vine Retirements and folitary Contemplations ? From hence, no doubt ; that they have made it their Bufi- nefs to mortify all earthly and (enfual Affedions, and fo have devoted themfelves entirely to God, and are at Liberty to attend upon Him without Diftradtion* But we find the Cafe much othcrwife with us, becaufc pur PafHons intermpt our Piety, and the tranfitory B j -Things 20 Of the Imitation book l^ Things of this World continue tenderly to affc6t us. We feldom gain an entire Conqueft over any one ill Habit ; nor are we zealous to make every Day we live a Step to higher Degrees of Virtue. This is the Reafon ^hy we are fo cold and infcnlible, or at bef?: lukewarm and indiiFerent, in the Exercifes of Piety and private Meditation* Were we but, as we ought to be, dead to the World and our own Lufts, difentangled from thofe Chains and Snares within that hamper and keep our Souls down to Matter and Senfe ; then fhould we alfo re~ lifh Ads of Devotion, and be raviflied with marvel lous Joy, when our Thoughts are fixed on God and Heaven, The only, or the greatcfl: Bar to thefe Spi-- ritual Delights, proceeds from Pallions unfubdued ; and from our own Sk>rh, which cares- not to encoun- ter Difficulties, nor afpires to the Perfection of ihe SaintSj Hence is that Tamenefs andDejeClJpn of Spi- rit, (o vifible, fo fcandalous, when any little Misfor- tune comes acrofs us .• Hence our vain Confidence, and anxious Care, which fceks and depends upon human Helps, and Remedies ; and negiedls God our only iufficient Refuge and Deliverer. Would we but quit our felves like Men, and refo- lutely ftand our Ground, we fhould not fail of Suc- cours from above* God is always ready to ftrengthen thofe who ftrive lawfully, and place their Hope in the Affiftance of his heavenly Grace : He means our very Hardfhips and Dangers for our Good ; and engages us in new Conflidts and Temptations, that he may make our Vidlories more glorious, and qualify us for a brighter Crown. If we content ourfelves with the Obfervance of the outward Duties only, and fuppofe this is the utmoft Perfcdtion neccfiary for us ; we bring Religion into a very narrow Compafs, and may quick- ly get to the End of it. But alas 1 the main of our Bufi- «ie|s lies within : The Axe muil be laid to the Root of the ' ' " ' ' . I m ill .. J . i^ BOOK I. o/'Jelus Chrilt 21 the Tree, anrl our Scnfuel Aj-petites quire cut down, before we can arrain ro true Pieafure in Holinefs, and a Peaceful Sereniry of Mind. Would we but impofe upon ourfelves the Tafk of xnorrifying a frefh Lull, and conquering a vicious Habit every Year; even thus in a little time we might attain to fome Peufsjdlion^ But alas 1 we often take the «lire6l: contrary Courfe ; and are generally more wary, more devout, more zealous to do well, and to avoid Evil, when we firfl: enter upon a Religious Life, than after we have fpcnt fome time in it* Tli€ Fervor of our Affedtion, which ought in Reafon to grow every Day ftronger and brighter, cools aiid goes .oitt again 5 and we reckon it a great Matter^ if our Zeal can be kept up to the fame Warmth, which w^ felt at its 'firft kindlings We are too tender :of our Eafe, and Joth to put ourfelves upon the ftrerch : Whereas, would we but ufe a little Severity, and fubmit to fome Violence at firft, that Trouble would quickly wear off ; and all our Progrefs in Virtue would prove, not €a{y and tolerable only, hut even a Delight, and won- 4icrful Satisfadt^on to us, 'Tis hard, I own, to part with our old Friends, and to unlearn Habits to which we have been long accu- ftomed^ And harder yet it is, to enter into a formal War with our own Inclinations, and obftinately to deny what we eagerly delire* But if we do not con- quer fmaller Difficulties, what v/ill become of us when aflaulted by greater ? If we do not reiift our natural Propendons at firft, before Inchnation is ftrengthencd by Cuftom, the Enemy will gather Strength. Every Day's Pradice is a frelh reinforcemerw:, and the longer the Delay, the greater will be the Difficulty, O think of this in time, and confider the happy Effeds of an early and ferious Piety : What Peace, wiiat Triumphs to yourfelves ; what Joy to others^ to God and Chrift, to Angels and good Men, you will certainly procure, B 4 by J22 Of the Imitation book I by behaving yourfclves gallanrly in tins Spiritual War- fare. This lure will balance all the Hardlhips of Vir- tue; reproach your Cowardice and Sloth, provoke and iniiame your Diligence and Courage ; and make ■you zealous, refolute, impatient to grow in Grace, and advance every Day in Spiritual Perfedion. CHAP. XII. The Advantage ofAffllEiions^, IT is good for me that I have been in Trouble, fays David. Nor is it David's Cafe ^- pr j lone ; for many M en have reafon to -^ ' *' *" blefs that Providence, which fends CrolTes and Calami- ties upon them. Thefe bring a ^tan's Thoughts home, put him upon Refledrion, and help him to underllrand himfelf and his Condition. They fhew him, that he is in a State of Exile and Pilgrimage, and forbid him to (txi up his Hope and Reft in a ftrange Country, where he is no better than a Sojourner. Nor is it th'is with rhofe Sufferings alone, which the immediate Hand of Heaven i^^-flids ; but even tho(e whereof Men are the Inftruments, The Inju- ries and contumelious Ufage, the Calumnies and Cen- fures of them- who fpeak and think 111 of w^-^ bring their Profit with them too, even when moft wrongfiii, moft undeferved. For thefe oftentimes are an occa- fion of red fying 'Our Meafures, as bringing us to a jufter and more modeft Opinion of ourfelves. They cure our Ambition and Vain-glory, and convince us how vain a thing it is, to thirft after Reputation and the Praife of Men, when even Innocence and Good- nefs cannot procect us from Slander and Reproaches. Th v ccach us to i^t a due Value upon the Teftimony of our own Confciences, and the righteous Approba- tion ^.bookI. of Jcfiis Chrift. 23 tion of God, the Searcher of Hearts ; when Thar, which he will not fail to commend and reward, can- not cfcape the Contempt and Condemnation of the. Woi Id, nor prevail for Co much as fair Quarter, from our miilaiven and injurious Brethren. It is thetefore both our Duty and our Wifdom, fo entirely to place our Happintfs and Expccftations in God alone ; that we ihali not need to be extremely foliicitous for many outward Comforts, or feel our- fclves dcflirutc, or much dejedted, when anv of thefc happen to fail or forfike u*^. For when a well-difpo- fed Man is oppreffed with Sufferings and Temptations, or Perplexed with evil Thoughts, he then feels expe- nmentallv* how neceflary the divine AiliO-ance is, and how little he is able to do or endure without it: Then he is touched w^ith inward Remorfe, then does he groan in fecret, and in the Anguifh of his Heart, pour out his Requefts for Relief and Deliverance : Then even Life itfelf becomes a Burrhen, and Death de/ira- ble ; at that which will tranilate him from this Valley of Tears and Corruption, to a Life of hnmortality with his God and Redeemer^ In a word. Such Cir- cumftances as thefe are more effedual then ten thou- fand Arguments, to convince him, by his own ien/iblc Experience, that perfea, nd this will be more manifeft, if we ob- Cum ma'a per ^'^.j.^^^ ^ ^^j^^j. Methods and Degrees loneas invaluere ^ • ^\ c n, ^ ^ Temptations grow upon us, Ihe ndt moras. ^, . , ^r • /'ir 1 •**• 1 Thing that prelents itlelr to the Mmd, is a plain iingle Thought ; This ftraight is improved inro a llrong Imagination ; That again enforced by a knlible Dehght ; then follow evil Motions ; And when th::fp are once ftirred, there rem.ains nothing but the Afknt of the Will, and then the Work is finiihed- I^Jow the firft fteps of this are feldom thought worth CM Care / fomedmcs not taken notice of; fo that the I r,v frequmtly is got clofe up to us, and even v.: am our Trenches, before we obferve him ; and wc liave loft the Day, for want of defending ourfelves, while he was in a Condition of being relifted. For the longer we defer the Engagement, the weaker we grow, and the more our Adverfary gathers Strength. The Seafon of thcfe Tnals is various and uncertain* Upon /bme they are feverer prefently after their Con- veriion, upon others towards the latter End of their Days, Atti 600K I. of Jcfiis CHrift. 27 Days. Some have them fo thick repeated, that their whole Life is one continued Ccnflitt ; snci fome again' have but very few and gentle Trials. All wli'ch dif^ ferent Cafes arc ordered by a Juft and wife God, wha knows what each Man defervcs, and what he is * TUrn your Eyes inward upon your felf ; for you can very hardly exceed in judging your own Anions, nor be too cautious and fparing in cen- furing thofe of others^ And Cenfurmg indeed this deferves to be called in the word Senfe of the Word, rather than fudging ; if we confider, not only how unprofitable to any good End, but how liable to infinite Miflakes, and very often how exceeding finnful, all fuch Judg- ments are. Whereas the Examining and Judging our own felves is a Work very proper for us 5 Such as we are qualified to undertake, and always turns to good Account. W^e generally determine and give Sentence, jiifl as we ftand affeded to Perfons and Things; Our cwn Paflionsand Private Prenolfellions blind our Minds, tmd either hinder us from difccrning the Truth, or from letting it have its due Weight with us, Where- iiS, if we proceed from bo other Principle but the Love of God ; thofe Matters, which difagree with our own Senfe of Things, wou d be allow'd fairer Confideration* iuid be lefs uneafy to us. But now fomething foreign to the Cafe in Handr cither lurking privately in cur own Breaft, or happen- ing from without, engages and draws our Minds after ir. Many People a(^ upon private Refpeds and per- fonal Intercfts, even when leaft feriible that they do fo. ,lhcu Men cojutitiue well l^asfitd^ fo long as Things agree fcooK !• o/* Jefus Chrifl. 29 agree with their own Inclination ; but arc out of all Piicience, upon the kaft Diifcrence and Conrradidion. And hence it comes to pafs, that good Correfpondcnce is Co often broke, and Quarrels commenced between Friends and Neighbours, even Men of P'e y and the moft Sacred ProftlUons, upon no other Ground, than that they do not think and adalike. The Rcafon of this fcems to be that niigltty Afccn- dant, which Ufe and inveterare Habits naturally gain upon us. We can very hardly be perfuaded to change a Pradice or. Opinion, which wc have been educated in, and long accuftomed to ; or to (iippofe that other Men fee farther into things than ourfelves. The Man therefore, who leans more to his own Underftanding and Study, than to that Principle of Virtue, which fhoidd difpofe him to an entire Submiihon to Chrift and his Dodrine, is by no means in a Condition of Iiaving his Mind enlightned by God. For God ex- peds that we fhould be fubjed to Him without any Refervcs, and thinks it fit, that a Religious Love and Obedience Ihould take place of our own Reafon- ings. C H A P. XV, Of Works of Charity i ^y HIS is a conftant and univerfal Rule, That no \ Confideration of any Advantage, no Regard of any Perfon whatibevcr, muft ever prevail with us to do an 111 Thing. But the Benefit or a Perfon, who {lands in need of our Relief, is oftentimes a fuflicient Warrant for leaving a Good Thing undone ; or for changing our Mcafures, and chiifing to • do one Good .Thing radiei: than iuiotiier* Tor iiidecd^ properly i^'cajiing. go Of the Imitation book I* T il' .,11 , j fpeaking, this is not fo much an omitting to do wdi^ as a prudent Contrivance to do better. But, let the Thing we do be what it will, it is the Principle upon which we do it, that muft recommend it : And, as without Charity, both all we are, and all we do, iig- nify nothing ; fo, where this is at the Bottom, every thmg we do, how mean fbever in itfelf, is of very va- luable Confideration» For God obferves by what Springs we are moved ; meafures our Defert, by the Difpoii- tion of the Heart, and not by the Worth of the Gift* or the Quality of the Adtion^ The Man then, that loves a great deal, does a great deal ; the Man that does any thing well, in that one thing does a great deal : And He does well, who pre- fers the Good of others before his own private Pica- fure or Profit^ That which frequently pailes for Cha- rity, is really no better then a felliih and carnal Prin- ciple. For how very feldom do Men a6fc upon other Motives, than the gratifying their own Inclinations, the doing their own Will the Proiped: of their own Advantage, the Expedation of Return or Reward ; fo confulting the Convenience, not fo much of others, as themfeives ? Now true and perfed Charity feeks not its own Ad- vantage ; and if God, in his Bounty, be pleafed to recompence it, yet this Rccompence is not the thing principally invew, but its great Aim and End is the Glory of God. For the fame Reafon C6^- ^ ... rity enviethnot; bccacifeEnvy is a Pallion proceeding from" Sclfifhnefs and Pride. And there- fore the Man, who ads upon a Principle fo generous, as neither to feek his own private Intereft, nor to take Satisfadion in himfelf^ but places all his Content and Blifs in God alone, is got above Envy, and incapable of fo mean a Pallion. Charity looks upon God as the Sole Beginning and End of all Good ; the Source, fcom whence it fiows/ tu^d the liumeufe Ocean, in wliic^ ^amam^i I I ..... , , . IIS feooKl. ofjcfus Chrift. 31 tvhich it is fwallowed up ; the Perfon from whom all the Saints derive their Righteoufhefs, and in the Frui- tion of whom the Reward of their Righteoufnefs con^^^ iifls^ And therefore the Man poflefs'd of this Principle, fets no undue Value upon himfelf or © hers ; He takes no part of the Merit or Honour to himfelf; He is not profufe in the Commendatioh of others ; buc afcribes the whole Glory of every Virtuous Action to Him, whofe originally and in truth it is. Little need be faid, to fhew, that one thus difpofed, thus perfua^ dcd ofGcd, as the Only, the Univerfal Good, muft Jiave fet his Heart upon things above* For fare the leaft Spark of his Holy Fire will ferve to kmdle in our Breafts the Love of Heaven and Spiritual Joys ; and fuificc to convince us that all here belcw is full of Vanity, and bj no means anObjtdt worthy our Affi» €tionSi CHAP. XVL Of Bearing with other Me^s Faultt^ ^J^ HEN yoii obferve in yourfelf or others any ▼ T thing ami{s, which you wculd fain, but can- not cure, your Duty in fuch Cafes is to endure it, till God kts ^t to order Matters otherwife. AndaDutjr that is highly reafcnable:, if you ccniider, that pcfliWy it is much wifcr and better, that thefe Faults (houlcf not be am.'ended, than that they fiiould. It may be, God permits them for the Trial and Increafe of yctn: Patience and Humility, without which all our Vir- tues are of no great regard in his Sight. But at the fame time that you ctjght to bear, you are no left obliged to pray againft them > to beg that the ill Ex* ^ple cf chcm may be no hindrance to yen in your C Chriftiaa 32 of the Imitation book i* Chriftian Courfe; and to implore the AfUflance of his Grace, for the bearing them in fuch a manner, that the Provocations arifing thence mav never (hake your f emper, or betray you to any iinfuL or k much as indecent, f^ccCs of Paflion. If a Man refufe 10 comply with good Advice, or to reform upon Admonitions and Reproofs ; you arc not, after thefe Offers of doing him Service have been made and repeated, obliged to contend with him any longet, Tis better to commit the whole Affair to God, and endeavour to effe(5t that by your Prayers, which your Difcourfes could not do^ Befeech Him therefore, whofe Infinite Wifdom knov/s how to bring Good out of Evil, that his Will may be done, and Ris Name glorified ; and that all who Serve and Wor» fl>ip him, may be led into fuch Acftlons, as moft con- tribute to thefe Ends, and are wellpleafing in his Sight, ^nd when you have thus difcharged Your Part, fct yourfelf refclutely to bear the greateft Infirmities and Faults of your Brethren without any Diflurbance^ And, for confirming this Refolution, remember, that You alfo have many Failings of your own, by which the Patience of other People will have its turn of being ej^ercifed. And if you do {dS certainly you canot but) fee this ; think how unrefonable it is, to expert you fliould make others in all Particulars, what you would have Them to be; when you cannot fb much as m:i!:e yourfelf what you are feniiblcyou ought to be*. And, indeed, nothing is meie common, than to ex- prefs exceeding^icnl in amending our Neighbours, and mighty Indignation aga'nfl: their Vices or Imperfedi- ons ; while ar the faniC time v,'e uegle6t the beginning at Home, and either quite overlook,- or feem highly contented VvAth our own» We take a Pleafure in being fevere upon others, bnt cannot endure to hear of our own Faults* We are fur- prized and uneafy at the Liberties they take with us, 5 and bookI» e/' Jefiis Chrift 33 and wonder with what Confidence they can ptetend fiich Intereft in us ; and yer there is nothing (b extra- vagant, which we do not think How fierce and ftequent their Confli(fl:s with the Enemy of Souls ? How conftant and fervent their Prayers ? How rigorous their Abftinence, how unblemifhed their Chaftity ? How eager their Defires, how indefatigable their Endeavours after higher Degrees of Pcrfedtion ? How vigorous and gallant the War they waged agairift their Vices and rebellious Appetites ? How pure and uncorrupt all their Intentions, how free from any Mix- ture of worldly Profpeds, and finccrely fixed upon God and his Glory ? The whole Day they employ e4 in hard Labour, the whole Night in Devotion* From wliich tlieir very Labours did not hinder them ; for even ihefe were confecrated too, by the frequent inter- mingling of Prayers and holy Ejaculations^ Their great Care, in a Word, was. That no Portion of the Time God gave them in the Body, might be ipent unprofitable : And what they laboured co make an Improvement, their Zeal made a Delight, Eoir Time in their Efteem was much too fwift ; and their Devotions fb fir from creating Wearinefs, that every Hour Teemed fhort, and fnatched away thofe joys to» Haftily, which they felt in converfing with him whom their Soul loved. Their Thoughts were (o intent, their Raptures fo entertaining, fo ravifhingly {!wqqu thau they became almoft all Spirit, and quite forgot their Bodies, and the Care neceflary for fupporting them in tife. Riches, and Honours, and greatnefs, and Friends» and Relations, were now no longer their Concern. How ftiould they ? when even a Part of their own perfons ceafed to be fo ; and providing thofe things' without which Mortals cannot fubfift, was now grown a Trou- ble, and to Perfons fo abftradted from Fleih and fen{c,, a painful and unfeafonable Interruption Qf better and inuch moreinpoitancBulinefs^ Jhefc BOOK I. of Jeius Chriftr. 37 *- ^ Thefe Men, it is true, had no earthly PofTc/Hons ; but they who were Poor in that refpefb, were exceed- ing Wealthy in another, rich in the Favour of God, and abounding in excellent Virtues^ What they wanted of outward Comforts, was much better fupphed by the plentifiil Communications of divine Graces, the inward Refrefhments and unfpeakable Confolations of the blefled Spirit. Thefe Strangers to the World wereiii- timately acquainted with its Maker and Lord ; and, how meanly foever tl>ey might think of themfelvesj» or how defpicable they might appear in the Eyes of othersj'yet in the fight of God they %vere Particularly when fo many bright Example^ cannot prevail with us ro fhake off our Sloth and Slum- ber, nor awaken our Souls into any tolerable Concern for banifh'd Piety and negleded Virtue ! C H A P. XIX The Exenife #f a trulj nUgims Perfi?i^ THE Life of a Chriftian, who hath dedicated him- feif to the Service of God, fhould abound witl\ eminent Virtues of all kinds, that he may be really the fame Perfon, which he is by outward Appearance and Profeffion^ Indeed he ought not only to be thefamca but much more, in his inward Difpoiition ofSoul; be- caufe he profefTes to ferve a God, who (tcs the inward Parts, a Searcher of the Heart and Reins, a God and Father of Spirits : And therefore, iince we are always in his Sight, we (hould be exceeding careful to avoid all Impurity, all that may give Offence to him, whofe Eyes cannot behold Iniquity^ We fhould in a Word, fo im as mortal and frail Nature eauj imitate the blefTed fooKi. o/JqGxs Chrift. 39 Angels in all Manner of Holinefs, fince we, as well as they, are always in his Prcfence* To this pur-^ pofe it would be eM|f dient, daily to renew our Refb- lutions of living welir^nd every morning to refrefh and qui^'ken that Zial> with which they were made at firft. To beg of God that he would help us, and enable us that Day to begin well : To ^^^/«, I fay ; for all that we have done hitherto ought in Lowlinefs of Mind to feem, and to be acknowledged by us, ats nothing. Great Diligence and Watchfiilnefs is neceflary, in order to difcharging faithfiilly what we have intended, and refolved zealoufly* For if they, who are moft fincere and vigorous in their Purpofes, are yet too often weary, and remifs in their Performance, What do we think mull needs become of thofe who purpofe but very feldom, or very coldly ? It is true, indeed, the Occafions of our falling off, or fainting in our Minds, are various and many; and feldom do we allow our fclves in any Omiffion of ReHgious Duties, without even thus perceiving a very fenfible Abatement and Decay of ZeaU The Perfeverance of good Men, in the midft of fo many Difficulties and Avocations, muft be afcribet to God's Favour and Afliftance, more than to any Care and Wifdom of their own. And good Men have always this Notion of the Thing. For they depend upon God for the Succefs of all they do, even of their befl and wifeft Undertakings^ j. A Mans Heart devifeth his Wa^, hut the ' '"' Lord direUeth his ftepSy {ays Salomon, Wc may con* trive and a6t as feems moft advifcable ; jl-j- but, as the very Preparations §fthe Hearty by which we do fo, are from the Lord ; fo is the Event of our having done it, entirely in his Difpofal. If at any time a Religious Exercite be omitted, up- on the Account of fome other A6t of Piety or fomc jrVprk of Charley dc that time inconiiftcnt with it : C f itus 40 Of the Imitation book i this does us no Difler vice, and the Omiilionis eaiily repaired^ But if thro' any Lothnefs or Indifpofition of Mindjifthro'Lazinefs or an^Jfluntary Negled of our own, our cuftomary Dev^Rbns be pafTed over / this is from a wicked Caufe, and will not fail to have a very ill EiFed upon us» When we keep our Zeal with aH our might, and do our very beft, yet even then we {hall find our felves often defedlive. But tho' we cannot arrive at abfolute Perfedion, nor conquer all our Frailties, nor prevent all our Hindrances m Goodne(s ; yet ought not this to difcourage us from ftriving and refolving^ And when we do lb, we fhali do well nor to content ourfelves with general Inten- tions, but bend our Forces againft fcme particular Thing : And chiefly againft fuch, as we have found by Experience to be the greateft and moft troublcfome Obftrudiontoour doing well. The Condition of our i^ffairs without, and that of our own Souls within, muft be diligently confidered, and reduced into the beft Order we can ; becaufe both the Circumftances of the One, and the Difpo/itions of the Other^ contribute greatly to our Furtherance in Piety* It may be, you cannot at all Times reco]le(5t and caH yourfeif to Account, but certainly you canno: wanr Opportunities of doing fo once every Day at leaft* The Morning or the Evening are proper for it. In the Morning you may lay out your Bu/inefs for the DayfoL- lowing ; and at the return of Night again you may reflcd what hath pafTcd in the Day-time ; how your Thoughts, and Words, and Actions, have agreed with the Scheme of Behaviour you laid before yourfelE Where you have tranfgrclTed, how far exceeded or fal- len fhort, and ia what Instances (for alas J it is but too likely that you have in many Inftances) offended God' and Man* In this Scheme you form of living well, quit yourfelf like a Man, in reiifting the AlTauIts of ihe Devils To this End begin vvich keeping a ftri(5i hand BOOK Ip of Jefus Chrift 41 Jiand over your Appetite ; for when you have once at- tained to a rigid and maftcrly Sobriety, aH other flelhly Dclires and Tempta:B||^ will be vanquifhcd and kcpc under with much lefsHpculry. To the fame putpofe, beware of Idlencfs ; |Bl:onftanrly in Adion, le: Read- ing, or Writing, or T*raying, or Medicating, or Con- triving fomewhar fofthe good of Others, employ your leifure Hours. Some bodily Exercifes are very fit to be ufed, but thefe will require Prudence in the Choice of them; for all are not equally convenient; and there- fore the Nature and Degrees of them muft be confl- dered, as well as the Temper and Conftitution of the Perfon confulted, to render them profitable^ Some religious Exercifes the Community is concern- ed in, and they muft be attended to in Publick. Others ate Perfonal, and thefe will be befl: performed in pri- yaet. This Diftindtion is of great Ufe> to keep Mea from acting improperly ; for even a good thing may lofe much of its Gracefulnefs and Commendation, hf bemg done out of due place and time^ Another nece{^ fary Caution, which many good People ftand in need p^, is. That you ihould not be fb zealoufly bent upon any privat Devotions or Duties, as for their fakes to flight or difufe the Publick ; for thefe require at leaft an equal degree of your Efteem, and Care in the At- tendance of them. But when you have difcharged your Duty in that Point, and done all that your particular Station, or the Commands of your Superiors, require from you ; Then is the proper Seafon, and then you will do well, to return into your own Breaft, and em- ploy the remainder of your Time, as Piety and Reli- gious Purpofes (hall dired* And here again a prudent Choice is needful ; For all forts, even of Religious Entertainments, are not fuited alike to our Spiritual Advantage. Some Difference arife from theConfide- ra'ionof the Perfons, and anoiher very vifible one from $Jic different Tiines and Seafons of uiing them» Some are 42 Of the Imitation ^^^ i. are more proper for Holy- days, others for Common Days ; fome for Feftivals, others for Fafts, ; fome for ^ rime of Temptation and Affli<5^«, others for a peace* fill and ferene State of Mind ; S)|HI to Persons inGriefi er under calamitous Circumftances ; others for Profpo rity, when the Spirits flow gayly, and our Hearts re^ |oice and fing for the Goodnefs of the Lord* Particu* larly it will be convenient in an efpecial manner to re- new and raife our Souls, by very frequent and folemn hth of Piety and Devotion, at the conftant Returns of ath xh^ Chriftian Feftivals^ For thefe fhould repre- fent to our Minds the eternal uninterrupted Feftival of Joy and Thanks, celebrated by the Saints in Heaven. And this fhould put our Souls upon the Wings, inflame cur Devotion, mount us up thither, and make us ad: even beyond ourfelves ; more chearfiilly, more vigors* oufly ; as if we were juft then going to receive that Glorious Reward of our Labour, which thefe glad Seafons bring fo lively Ideas of, to our Thoughts. And, if the Time of our receiving that Reward be ilill delayed. Jet us be fo thankftd for a longer Time given us here, as at the fame time to be humbled by that very length of Life, which the generality of the World arc apt to efteem the greatcft happinefs that can befall them* Let us endeavour to do God ftill better Service, but let us fufpedb, that we have not ferved him yet as we oughts For, if. we had, he would not have put off our Recompence to a farther Day ; and proba- ble it is, that he does not tranflate us to Heaven as yet, becaufe we are not fit for it. And Itt us therefore dou» Lie our Care to qualify ourfelves for that Glory which in his own appointed time fhal! not fail to be manifefl> Luc xii. 17. ^^ ^" ^^' ^^""^^ ^^ "^o^ affuredly will, Matth. xxiv. ^tid hleffed is that Servant rvhom his Lord 47. rvheft he cometh jhallfind watching. Ferity J j^y untoyoHy he mil make him Ruler over all his Goods, and Partaker of the foy of bis Lfrd^ CHAP- eooK I. of JeCm Chrift. 43 C H A p. XX, Love SfSolirude and Silence. ' REfcrve a convenient Proportion of your Time foi* privacy and Converfing with yourfelf ; and let this be {pent in frequent and thankful Refledtions upoii the Mercies of God ; and in reading good Books, Among which I advife you by all means to let alone nice Disputes and unprofitable Speculations ; and keep to fuch Subjects, as may be proper for the exciting your Zeal and quickning your Affedions, rather then fuch as may employ the Subtilty of your Wit, Never fear that you fhall want Leifurefor thefe good Purpofes, For if you will prevail with your felf to abate the mere Impertinences of Life, the unneceffary Conver- fations, the Time fpentin hearing and telling of News, in enquiring after, and fpreading about idle Reports, and fuch as are either faulty or frivolous Waftings of your Time, you cannot want fufficient Leifure, and great Opportunities, for cherifhing and improving holy and heavenly Meditations, Thus did the moll: eminent Saints induftrioufly avoid Company and Bufinefs, and chufe to converfe with God in private, as much, and as often, as poilibly they could, Tis a good Reflexion, which the Philofopher made of hmifelf ; That he never was in other Mens Com- pany, but he came out of itlefs a Man than he went m. And this is what we may frequently confirm by our ovvn Experience, after a great deal ofDifcourfe hath pals d, Tis certainly much eafier for a Man to re- ftrain himfelf from Talking at all, than to enter int# Difcourfe, and not fay more then becomes him : In- nmtely ea/ier to live at home -and ^to: no Body,thait to go abroad into Company, and return innocent. A sm Uicreforg, who make? inward and fpiritual Per^ »' . — — — — — — _.^-^__^__^__»_™J 44 Of the Imitation book I* "-^ — ' ■ ' — m fedion his great End, muft imitate the Blefleci Jeflis, and often withdraw himfclf from the Multitude. Nc> one is qualified to converfe in publick, who is not* highly contented without fuch Converfations ; nor to entertain, or receive Entertainment from others, who cannot entertain himfelf alone with Satisfaction. No Man is fir to govern, who hath not learned how to obey : No Man can enjoy Mirth with Safety, who is not at the feme time in a Condition of rejoycingin a good Confcience : None is fit to fpcak freely, but he who can, without any Violence to. himfelf refrain his Tongue, or keep Silence altogether.- Accordingly we may obferve that the Pleafiires and inward Security of the beft Men have always been tem- pered with the Fear of God^ Nor was their Humility or their Care one whit abated, in Confideration of thofe extraordinary Virtues, and abondant Meafures of Divine Grace, in which they exell'd common Chriftians* But the Security of Wicked Men, and that Satisfaction they take in thenfelves, fpring from Pride and Hanghtinefs-' of Temper ; and therefore the conftant Effects of it are an undue Contempt of others, and a falie Opinion ofthemfclves^ ,. Never flatter yourfelf with an Expectation or abfo- lute Safety in this Life, whatever your Condition, how farfo ever retired from tut World, or out of the way of Temptation, it may feem to be. For it ofcen hap- pens, thatthofe, whom the World efteems in Strength and Virtue above common Men, have been involved in Dangers proporrionably greater than Theirs ; merely upon the Account of the too confident Opinion they had of their own Abilities. And this Confideration makes the being tempted fometimes a BlefiTmg, greater than of living altogether eafy and free from Temp- ration^ For the oftner we are attacked, the greater Check this gives to our Self-conceit and Spiritual Se- curity; and the more we are afflided^ the lefs apt we ihaS T— - ^ ■ -^ BOOK I. of jefiis CHrift. 4.$ fhali be to love or ufe the external Advantiiges of this World , beyond the Bounds of Decency and Modera- tion. And if a Man could fo perfedly draw off his Mind from thefc, as never to purfue any tranfirory Pleafure ; never to engage himielf with the World ^ O what bleffed, what perpetual Peace of Confciencc would that Man feel, and even be ravifhed with 1 Nay» could v^e but cut off all our unprofitable and ground- lefs Fears and Cares> and employ our Thougts upon fuchObje(flsonIy,as are weighty and ufefol ; fuch as promote the Honour and Service of God, our own Sal- vation, and the Good of others ; How eafy and quiet, how free from all Reproach, would fuch a one's Brcaffc be to him ! No Man deferves inward and heavenly Comforts, who does not diligently examine, and willingly afflict himfelf. To be qualify'd for this Solitude, it is abfo- lutely needful toobferve that Method recommended by Pfalm i ^^^ Pfalmift, Commune with your om» Matth, yi Heart in your Chamber , and befliH. Enter into thy Clofet^ and fl.ut they Door about thee, {ays our Saviour^ Advice, which can never be more feafonable, than upon thefe Occafions : For the Clofet will give you the Satisfaction, which it \s fcarce pofiible not to lofein a more pubhck Place* And if the Clofet be not pleafant, the only Reafon is. That it hath been lefs frequented than it ought. To thofe who at firft ufe this Retirement carefiiUy, it miniflets a Pleafure and fecret Confolation, above what any Company or Diverfion in the World can pretend to. It is by filent and folitary Study, that the Soul gets acquainted with the hidden Myfteries of Scripture. Mere fhe finds thofe Floods of pious Tears, by which holy Men wafh themfelves Day and Night ; here fhe contracts a Familiarity and free Intercourfe with God, fo much the clofcr and more intimate, as fhe removes t^ a greater J^Ut^nce from the Noife aiad Hurry of the . . WoU 4-6 Of the Imitation book i* Worlds Think not then, that the Man who withdraws from his Friends and Acquaintance is perfedly alone* No, he only changes that for better Company, and is vifitcd in his quiet Retreats by God and his holy An- gels. A wife Man would rather chufe to live thus un- obferved, and to profeeute the Bufinefs of his Soulwithr- out Interruption, than even to work Miracles, and at-^ trad univerfal Admiration and Applaufe, at the cxpence of neglecting his own Safety^ It is highly agreeable to the Charader of a Perfon en*- tirely devoted to God, to ftir but feldom abroad, to de- cline being publickly feen of Men, and to be as little fond of feeing the Worlds For to what parpofe indeed, f hould any one be eager to fee that which he muft not a L " enjoy ? The World papth atvay, and all ' * '' the dejires thereof^ fays the Apoftle^ Our fenfual AfFedlions invite and entice us, but when the moment ofgratifying that Inclination is once over, what have you got by the Bargain, but ferious Remorfe, and an unfettled Temper ofMind ? He that goes out full of Satisfa(5kion, often returns as full of Melancholy and Dif- guft ; and many a Merry Evening occafions a Sad Morn- ings Thus all the Pieafures of Senfe carefs and court usatthefirft meeting, but at their parting leave a Sting behind, and gall our Hearts with fharp and killing Pains. What can you fee in any other Place, which the moft retired Grove or Defart will not prefent to your Eye? Here you furvey the Heavens, here view the Earth, here fee tbe feveral Elements, which are the SQt^s and firft Ingredients, of which the whole World and every Creature in it are compounded^ But what can you fee either here or any where elfc which is of long Continuance ? You expedt perhaps, that Variety v/ill fatisfy you : Alas J it cannot be. For, fiippofe you could at one Vitw have all things under the Sun ict before you ; what is there even in this, fave only the beholding che«i wirfiyovif f^^esj Turn then ^off BOOK I. of Jefiis Chrifl. 47 tho('e Eyes where rhcy may gaze with Profit Look up to God on high ; fix them upon the Throne of Grace in Prayer, and continue fledfaft and fervent in this, till you obtain Pardon for your Sins and Errors. Leave the Vanities of the World to the vain Men of the World; But confiderthat you are a Child of God, and therefore bend your Thoughts and Labours entirely to thofe Things, which your Heavenly Father requires at your Hands, Invite that Jefus, in whom your Soul delights, into your Apartment ; there folace yourfelf with his Love ; for in that Convcrfation only true Peace and fohd Joy are to be found. If this feem a Paradox, I muft inform you what is the true Occafion of its do- ing fo. Had you never mingled yourfelf with the World, nor imbibed any ofits vain Nations, your Mind fead been more fettled andcompofed, Butnow the Itch of Novelty hath taken hold of you. and it muft coft fome Uneaiinefs to cure this Evil, And till that Cure be effeded. Peace and perfedi: Evennefs of Temper you cannot have, nor be reconciled to Sgditude, aiid the fubftantial Pleafures that attend it. CHAP. XXI. Com^HnEHon of Hearty HE that would grow in Virtue and Grace, muft ^ be fure to preferve a conftapt awful Senfe of the Divine Majefty upon his Mind; Checking by this ho- ly Fear all his indecent Liberties, keeping his Appe- tites and AfFediofis under ftrid Difcipline ; and not let- ting himfclf loofe to light or extravagant Mirth. Em- ploy yourfelf therefore in humbling and affljding your own Mind, and this will certainly lead you to a devout aad truly Chriftiiin Temper. For infimte Advantage D is 48 Qf ^^^ Imitatmi book i. is to be had by thefe zealousExercifes, which Folly and Inconlideracioiii|uickIy lofe again. One would wonder indeed, how Men can indulge their Mirth to (b extra- vagant a Degree; when the Miferies of this Life, and the Sins we have to account for* are fo many and fo great, that a Man who ferioufly coniiders the Danger his Sou! is in, can very hardly be merry at all, with- \ out fome fudden Damp upon his Spirits* It is from the Levity of our own unthinking Minds, aftupidFor- getfulnefs of our finful Condition, and a continuing in- fenfible of thofe Sorro'Ws which ought moft tenderly to afFe6t us, that we fo often indulge the Excefles of Laughter and Gaiety, when Sigl#^ and Tears would much better become us. Aflfurc yourfelf, there can be no true Liberty, no in- jfiocent Merriment, without the Fear of God, and a good Confcience^ Happy therefore is the Man, who can difengage himfelf from all thofe Hindrances, which the Bufinefs and Diverfions of the World caft in his way; | and can give his Tfiougts up entirely to that godly Sorrow, which worketh Repentance and Salvation* Happy He, that abandon every thing by which his Confcieilce is defiled or burthened 5 and fet himielf at Liberty from treacherous and enfnaring Pleafures, And this may be compafl'cd by Refolution and Conftancyv For, how difficult and contrary foevcr it may feem to the general Way of the World, and our own former Pradice; yet no Habit is fo ftrong, but by frequent and Manly Attempts, the dircd contrary Habit may be acquired and confirmed. If you will firmly fet yourfelf to let other Peoples Affairs alone, they will follow the Example, and not concern themfelves with yours* Do not therefore create unneceflary Trouble to yourfelf^ by making other Mens Bufinefs your own, and involve your Thoughts and Cares in Matters of Perfons above you* Leave th? great ones of the World to manage xhdz. own laimmmtm t ill i ■ ii ■ ii i i i ^ 1 600K I. of Jefus Chrifi. 49 k I i I own Concerns, and keep your Eyes and Obfervarion at home. Youi: own Soul is the Thing you ought to look after. This requires your niceft Infpedtion, and ^iitmoft Dihgence > and the Cenfuring and Correcting yourfelf is a Duty, which fhould take place above the Advifing or Reproving the deareft Friend you have* h may be, this Referve may be interpreted Sullennefs* Ipnd lofe you the Favour and good Efteeih of Men ; but let not that Lofs afflid: you. There can be no Co )uft Ground of Diflatisfadion aftd Rcmorfe, as the tiot behaviiig yourfelf with all the ftridfc Virtue and Circumfpedion, which becomes a Perfon who hath renounced the World, and devoted himfelf to the Service of God. 'Tis true, an honourable Opinion of us is a Comfort : But it is fftmetimes better to wane Variety of Comforts, than to have them* This is o& ten the Cafe with Advahtages merely human, the Ex- ternal, and the Worldly : And, as for thofe which are Spiritual, and derived from God, if we be cither de- prived of thefe, or not fenfible of their (wect Refrefh^ ment 5 the Fault is our own, who negledt to put our- felves into a fit Difpofition for them, by gedlv Sorrow for our Sins, and abandoning thofc vain and outward Comforts, which fhould make Room for the Subftan- tial arid Heavenly. Get therefore a true and perfcd Knowledge of your- felf; fee and confefs, that you dcferve not any Divine Confblation, nay, that you do really defervc Defertion, and Sorrow, and much Mifery* When a Man's Mind is inflam'd with a truly religious Zeal, this World ap- pears not only flat and infipid, but very bitter and loath- fome to him» A good Man can never fail of difcover- ing juft Matter of Grief, and many Occafions that pro- voke his Tears. For, whether he confider his own Cir- cumftances, or rhofe of other Men, he will find that no ?vlan here is exempted from Calamities* And the more clofely hcconfiders his own Condition, the greater (till D z will 50 Of the Imitatwn book I will be his Concern. But die Misfortunes from with- out might be born with better Temper, were there not much more grievous from within. Forj of all the Mi- feries that humble our Souls with Sadnefs, noiie are fb juftly lamented as our Sins, and Infirmities ; the whretch- cd Load and Incumbrance thefe are to our Confcience r and the Indiipofition, the Difability they bring us un- which way fo- cver thou turneft thyfelf : Befet on all fides with Mi- feries without Remedy, without any pollibility of Efcape by Human Helps ; and only to be avoided by taking San6luary in God. Why then art thou difqui- cted at Crolles and Difappointments ; when thefe arc the Portion of all Mankind ? It is not yours and mine alone, but the gr«ateft, the beft Men drink of the bitter Cup : And no Man ever lived in uninter- rupted Happinefs : None ever fucceeded in all his; Wifhes and Attempts ; None ever was above Calami- ties, or free from Vexation of Spirit, Since there- fore fo ordained it is, that all muft fuffer and be mi- ferable, are all equally fo ? No, there are different Conditions and Degrees of Suffering ; and His is cer- tainly the beft and moft comfortable, who is called ^nd difpofed to fuffer for the fake of Ggdand a good €onfcience» D ^ £ $2 Of the Imitation book i» It is ufiial f©r Men, who know no better, to envy •nd admire the Rich, the Great, the Honourable ; to imagine, that Princes and Perfons of plentif.il For- tunes are compleatly happy. But this is the EfFed of great Weaknefs and Inconfideration. If therefore we would redify fuch Miftaken Appreheniions, let us get a right Notion of Spiritual and Heavenly Advantages, Thefe will convince us, of what poor account all worldly Enjoyments fhould be in our Eileem : Ho\y very little, how mere a nothing they are ; how hard and hazardous to be attamed; liow; uncertain the Pre- fervation of them, and how full of Trouble and an- xious Care, even while we have them^ And who would fce fond of that, which can neither be got, nor lofts no, nor kept neither, without Fear, and Sorrow, and perpetual Solicitude ? Surely then the Happinefs of ^ .. Man does not conftflin the abundance of the ^ '"^ Things whifh he poJfeJJeth/TisfcnCclcCs and abfiird to think it can^ And if no proportion of world- ly Goods, tho* never fo large, can exempt us from Mi fery ; then a competent Meafure of them ought to fa^ tisfy us. For Miferable we mufl: be with lefs or more. The very living here upon Earth, without any addi- tional Calamity, would make us inevitably fo. The iTioreaMandefires and labours to be like God, the lefs agreeable Rcliih he hath of Life ; becaufe he is fo much more CenfMe, more throughly convinced, of the Frail- ty and Corruption of Human Nature. For, what is this Viciflitude, this daily Round of Eating and Drink- ing, Sleeping and Waking, Wearincfs and Reft, and the many other Neceilities, which the Condition of Mortality enflaves us to ? Doubtlcfs it is a mighty Bur- then and Affliction, to Men whofe Minds are wholly fixed upon higher Things, and whofe only Ambition it is to get above Sin and Infirmity. For the Diftreftes and Wants of the Outward Man ;are a fore Hindrjuice and great Ofpreffion to the In- ward; < *m I* I ■ I ■■ I ■ I ■ i^»^^^ ■ ■ ^ BOOK I. o /" Jefus Chfift ^3 ward, and we fliall not perhaps injure David's Scnfe» by fuppoiing even thefe included in that Petition, where he begs of God to deliver him out ^r^ of his Tronhles^ But wretched are They ^ *^^^* '* indeed, who are not fenfible of their Wretchednefs ; And yet more Co ftill are thofe vain People, who are even in Love with it ; Who dote upon this Mortal Life, which expofes them to it; and cannot think of parting with it at any rate, even when in fuch uncom- fortable Circumftances, that all their Time and Care is fcarce fufficient to furnifli them with Provifions ne- ceflary for the Support of it* And yet thefe infatuated Creatures are content to lay themfelves out upon Toil and Trouble ; and, might they but be fuffered to con- tinue here for ever, could difpenfe with any Concern for God and Goodnefs, and willingly forego the Hopes and Everlafting Happinefs of a Heavenly King- dom* O foolifli and flow of Heart to underftand and be- lieve your true Intereft; How deep are you immerfed inFlefh and Senfe? Howfottifhly deluded withDrofs, and fond of Vanities which cannot profit? Have you' no Notion left of any Thing but Body ?No Regard for a future enduring Subftance ? Raife your Affe how fhamefially little is the Good they have done ! If Dying now be terrible, yet remember that Living longer may be dangerous ; and many, many aManfindiJ too great Occafion to wifh, that it had pleaded God to rake him away (boner^ Happy therefore is He who keeps the Hour of Death conftantly in View ? and from rhis Profped of what muft come, talves care to recon- cile himfelf to it, and to put his Soul into a proper Temper for it, when it does come* If ouy attend at any Time upon a Death-Bed, and fee another in his Parting Agonies ; coiafider that this Friend is gone the fame Way where you muft fhortly follow him* In the Morning, queftion wether yoa may live till Night ; and when Night comes, do not too confidently promife yourfelf another Motning. Thus fhall you be in a conftant Expedlation, and in a good Difpofition to die* And be fure fb to live al-» ways, that Death may never overtake you unprovi- ded, nor its fuddeneft Approach be fudden and fur- prizing, in refpedb of You* Many are fnatched away in an Inftanr, aud die when they were not in the leafi: aware SS Of the Imitation book !• Matth xxiv ^^^^^ ^^ i^' fo^ ^^ 7^^^ ^^ ^'^^ ^^ ^^ ^-. ' /Ax«y^ fjot, the Son of Man cometh Lee not the Preparation I am advifing, be neg- ledbed, as a melancholy unpleafant Thing ; fuch as em- bitters Life, and damps Mens prefent Enjoyment ; for be allured, whatever Satisfadtion you may take now, when that laft Hour draws on, it will 'give you quite other Notions of the Matter. And the Reflections upon your paft Improvidence and Negled: will be more bitter and afflidting then, than any the moft follicitous Forecaft for Dying well, can poflible be in the meao rime. O how wife, how happy is that Man, who makes it bis daily Care to be fuch while he liveth, as he deiires to' be found when he comes to die ! We may cherifh a good Hope and great Affurance of leaving the World to our Comfort and infinite Advantage, if^ while we continue in it, we can bring ourfelves to negledt and my Friend, and Fellow-Chriflian* eonfider what a Rifque you run by your Delays: Think, what Mifery and Danger, what Confufion and Defpair it is now in your Power to prevent, by living like a Man that remembers he muft die* And there* forefo fpend every Hour, that when your laft draws on, you may receive it with Joy and Hope, inftead of Fear and Aftonifhment. Learn ?jorv to Die daily, to Die to Sin and the World, that you may then be- gin to Live with Chrift. Learn ^orv to defpife all here below, that you may then be difengaged, and at par- fed Liberty to leave all and follow Chrift* Subdue your Body rtorv by Mortification and Self-denial, and you fhall then luve great Boldnefs in the Day of Tri- bulation, * > Does 60 Of the Imttatton ^^^^ !• Does any Conficience of long Life encourage you fo defer putting this Good Advice in Execution fpee- dily ? Nay, but refleA, fond h4an, how httle you can promife yourfelf one poor fingle Day^ How many inftances have you before your Eyes, or frefh in your Remembrance, of Pcrfons miferable deluded and dif^ appointed in this Hope, and hurried out of the Body *vithout any warning at all ? How often have you been furprized with the News of this Friend being run thro # another drowned in crolhngthe Water, a Third break- ing his Neck by a Fall, a Fourth fallen down dead at Table, or choaked with his Meat, a Fifth fcized with an Apoplex at Play, a SiJ^th burnt in his Bed, a Se- venth murthered, an Eighth killed by Thieves, a Ninth ftruck with Lightning, or Blading, or Pefti-* lence, a Tenth fwallowed up in an Earthquake* Such yaft Variety of Deaths furrouhd us, and fo fleeting a Shadow is the Life of a Man* And if any of thefe happens to be your Cafe, Whd fliall help. Who can five you, when the precious Op- portunity is fled and loft?Efe doing then betimes ;fori tho'you cannot fo much as guefs at the Hour and Mnn- nerof your own Death, yet fafe you are, or may be, if you will provide ^^gainfl; it* Ufc Time then while yoti have it; make hafte to be rich toward God, and let Hdigion and your own Salvation be your Chief, your J . Only Concern, Adake purfilf Friends * ^* while you may, rvho when jou fail may receive yon into everUfling habttattons* Behave yourfelf as a Stranger and Pilgrim Upon Earth, and entangle not your Thoughts in Matters which do iBt belong to you* For Sojourners ate noC proprietors, and ^erefore fuch fhould keep their Minds loofe and free, and not fettle their Affections upon things, vvhicli they are leaving very (hortly : ^^ , ... Raife your Soul to God, and let it not c \ xiij,i4, ^^^^jj ^j^^^^^ where you hn^vc ^ cont inning BOOK I. of Jefus Chrifl: 6l jCitjf, Look up to that which is fo, and {end your Pnivers, and Tears, and earncft Dcfires before yoo -thither ; that when God calls, you may readily fbllov in Perfon, and make a happy Exchange of this weiStr* •rable World for a better* C H A P. XXIV. . K>f theLaft fnclgmmt, and the Eternd PunijIoTJient if Ungodly Men^ Hatfoever thou takefl in Hmd^ rememhcr the Ett^ and thoti jhah never do amifs, fays the Wife Son of Sirach ^ And certainly this would ^ , ,. ^ prove a moft ufeful Diredion, if we by ^-viuj • the End underftand that laft great Account, which will one Day be required of all our Adtions, For how powerful, how happy a Reftraint (hould We live under* did we but ferioufly refled, and conftantly atk our felves, how wc (liall dare to ftand before that ftrid: and righteous Judge, to whom aJl Hearts are o^en, a& De^ Jires known i and from whom no Secrets are hid ? One» Vv^ho cannot, like other Judges, be diverted from the fleddy Courfe of Juftice, blinded by Bribes ifnd Prcfents, or foftned by fubde Extenuations* or impofed upon by- feigned Excufes, and Studied Eva/ions ; but who weighs all Per(bns and Caufes by the Eternal Standard of E- quity and Truth, Ah* wretched Guilty Creature > Ah, ftupid Unthinking Sinner J that trembleft at the Frown of a Man like thyfelf, and canfl: mm fear that Bar, where nothing can turn to th^y Prejudice, but open and notorious Faults ♦ How wilt thou appear at this Tribunal, or what Plea canft thou urge in Bar of Sentence, to Him who needs no Evidence, but is himfelf privy to thy indft concealed impieties ? Doft - thou 62 Of the Imitation book !♦ thou know this, and yet go on unconcerned how thou Ihalt efcape the Terrors of that dreadful Day ? With- out thy own Care, efcape thou canft not : For thia Judgment is univerfal ; All Mankind mufi: ftand upon their Deliverance ; every one muft bear his own Bur- that this fhort Anxiety may deliver thee from eternal Defpair, and A^nguifh unconceivable ; and thofe few Tears of Repentance, may fecure to thee a Portion of Everlafi- ing Joy with the BlelTed. O happy Reverfe of all their Griefs and Sufferings, which the Righteous fhallfind in that Day ! when they ihall ftand full of Hope and humble Confidence before that Judgment-Seat, from which their Haughty and MercSefs Opprellbrs, confounded with Fear, and a- mazed with Guilt, ihall flrive and wifli in vain to hide tlieir trembling Heads. \Vhen he, who now ftands tamely at the Barof Men, and innocently fuffers, (hall t:hea be advanced to a Throne, and placed among the Saints and Martyrs, to affift at the Tryal of his, once infuking. Judges^ When the Poor and Meek fhall have great Boldnefs, while the Proud and great Sinner c[uakes atthePrefence of God and the Lam b^ When tbat Piety and godly Fear, that Abftinence and fevcre Virtue, that patient Enduring for Chrift's fake, which is now thought juft Matter of Derifion and Contempt, and counted Folly and religious Madnefs, fhall then be acknowledged by its moll fatirical Scorners, to be in- deed the True, the Only Wifdom^ When the Re- inembrance of pafl Miferies fhall be fwcet, and They, whole , ^ooKlV g/]efus Cbrift. 6$ whole wicked Malice exercifed fiich Patience, fnall be toick dumb with lad Remorfe and Bitternefsof SouL When all who devoted themfelves to God and his Service, fhall be rranfpoitcd with Raptures of Joy ; and all thofe who dilrcgarded or dcfpifed them, fhall wecj? and lament. When the Afflided and Pcrfecuted fhall blefs his bitter Cup, and feel more refined, more lub- "ftantial Delights from it, than fenliial Pleafures, or uninterrupted Profperity could ever bring rothe mofl 'voluptuous and Fortunate. When the plam Drefs ot the Humble, and Sackcloth of the Penitent, fhall fhme dorious as the Sun ; and all the giiy Pomp and glifter- ine Jewels of the Proud and gaudy Smner fhall be trambled under Foot like Dung, When the Cottage fhall take place of the Court, Patience appear more di^ible than the mod boundlefs and arbitrary Powers the honeft Obedience of an humble Faith, more wife> than the niceft Cavils of the fubtleO: Wit ; and a good Confcience more ufeful Learning, than the moil ela- borate Syftems of Philofophy. When the Contempt of Riches fhall approve itlelf the greateft Treaiiire ; devout Prayer the mod delicious Entcrtamment ; Si- lence and Caution the beft Converfation, When good Works fhall plead better than the moil: accurate Eio- «uence ; Alms prove the moll prevailing Advocated Self-denial the mofl exalted Pleafure ; and the Con- quell of ill Habits the mofl glorious Triumph. If then this be. (and this mofl alliiredly is) a true Reprefentation of that decilive Day : if this the diffe- rent Fare and Effed: of thefe fo very diiferent Perlons and Pradlices; Confider,.! conjure thee, the Circum- fiances of thofe Damned. And harden thyfelf from this Reflec1:ion, to endure a LittU now, when that Little will fecure theeagainfl enduring infinitely more hereafter. Make tryaf of thy felf, and if the flight Difficulties of a Religious Life feem tedious and tire- fomcj tur» the Argument againfl thy fenfuallnchna- E A tica 66 Of the Imitation book ir tion, and think, how one who finks under thefe, will be able to dwell with exquifite and everkfting Tor- ments. Nor is this a trifling needlefs Enquiry, but abfblutely neccflary, and of mighty Moment* For Matters are fo ordered, that perfed Eafe can be na Man's Portion in both Worlds* They who chufe their good Things here, cannot have them hereafter too |^ nor (hall any Man, who indulges Senfe and Pleafure upon Earth, Rejoice ^nd Reign with Chrift in thp Kingdom of Heaven. Suppofe then, that, from your Entrance into the Body to this very Day, you had enjoyed the utmoft your Heart could poflibly defire, ©f all which this World calls Happinefs ; Honours, Riches Pleafures, without Check, or Stint, or Interruption : Yet what Good would all this do to you, if it fhould pleafe God fuft now to ftrike you wich Death ? Do nor you plain- ly fee, without my profecuting this Argument any fcrther, that all below is Vanity and mere Nothings and that the Love of God and a Religious Life is the only Thing which can (land you in any (lead ? This will flick by you,^'hen all the reft fbrfake you. This is neither deftroyed by Death, nor afraid of Punifh- mcnt, but Triumohs over both ; fills the Man with Confidence and joyfiil Expectation at the dreadfiil Day of Judgment; and fets him above all the Ter- rors and difmal Apprehenfions of Hell and its Tor- tures. But then, This is the peculiar Privilege of the Servants of God ; for how is it poflible for the Man who pradifeand delight in Wickednefs, to think of Death and Judgment, without Fear and Perplexity of Heart ? How fhould they enjoy Quiet, and be cafy in their Minds, if they think at all what is coming apace upon them ? Let then the Love of God prevail over that of Sin^ But if thou art not yet perfed enough to be aded by this noble Principle > Let at leaft fhe Love of thj/felf reclaim thee^ and the Fear of Hell reftrain ■- ' ' ... I BOOK I. of Jefus Chrift 67 reftrain and deter thee from a Courfe, which muft end at laft in thy utter and inevitable Ruin, This, fays the Scripture, // r/jf beginning Pfal.cn.iO of Wtfdom ; for he who is Proof againft the Fear of God, cannot perfevere in any thing tiaat is good; as having no manner of Principle that can fave him, no Curb upon his Mind that can awe, or hold him in, fiom running headlong into the Snares of the Devil, CHAP, XXV. Of Zeal tH tshe Reformation ofeurLivesy BE fervent in Prayer i ferving the Lor d, fays the Apo*^ file. And fiich indeed it higly concerns every one to be in his Service. For what is the „ End we propofe, by dedicating ourfeives ^^'^"^ ^l» in folemh Vows to Chrift f Or to what purpole do we renounce the World and its Vanities ; but thatthefe facred Ties may engage our utmoft Watchfuhiefs and Diligence, to confecratc our Perfons and A6fcions, to conform ourfeives to the Image of God, by living to him, and like him, and much above the Rate of com- mon Men ? Let not therefore thefe good Refolutions cool upon your Hands ; but be zealous in Piety and Virtue, Confider that you (hall fhortiy receive an am- ple Recompence for all your holy Labours, and fee a nappy End of Grief, and Fear, and Hardfhip. Be con- tent with Trafvel and Pain for a very little while, and you [hall be fnre to find Reft, a^d Peace, j^^^^^^^^^^^^ and'foy to your Souls ^ The Toke ts eafy and .^^ the Burthen is tight ; but the Weight of Glory zCor. iv. 1 6. is far more exceeding and eternal. Be but you careful to difcharge your part, and tlien you need E J never m ^ friMn—irii» 'ftn il 1 1 68 Of the Imitation bookI* never dcubt G^A's making good his. Support and tlicoUrage yourfelf with the full Afliirance of obtain- ing the Crown ; biit take heed, that Affurarice do not degenerate into Prcfumption I nor the Profpcd of Blifs, which fhoiild excrte a more adive arid chearful Obedience, become an Oecalion of Spititual Securitjr ■ and Slothi I remember an Inftance of a Perfon irrefolute and wavering in the Concerns of his Soul, divided betweeri Hope and Fearj who in liis Prayers was earneftly in- treating, to be afTured of his own Perfeverance ; and eixprelling, hov/ happy he fhould think himfeif, could he but be fatisHed in this Pointy Whereupon he was immediately anfwTred from within, Weil, and fu^fojing yoH could be ajfm-edofthisy horo tvouldyoH proceed then ? Do but aQ nonVy as yoh rponld think^ y out [elf obliged to do in that cafe, and never qnefiion your Perfevering. This cdmfortable Reply fettled his Mind ; and, inftead of indulging aiiy curious Enquiries into Events, or anxi- ous Doubts concerning the Succefs of his Endeavours 5 he immediately applied himfeif to confider what God expected from him, aiid to fet about the Performance of That, without more to do* Ti-nfi in PfdL y:xxi]i. the- Lor dy and be doing goody fays the PfaK ^* ^* mift s commit thy way to hlm^ and he JhaH. bring it topafsi The ei'^^t and common Obftacle to vigorous Vir- tueis the dreadful Notion Men Form to themfclves o£ tiie Difficulties attending it, and how laborious a thing Religion is. And true it is. Exalted Piety will cod many a fore Conflict* But even this Conlidera- tlonmay be feme Encouragement too ; when we con- fider, that, the Hardihip o^ the Undertaking, and the Violence of the Oppc/ition, add to the Glory of the t'ight ; and entide the Conqueror to a Crown (o much brighter, as the Toil and Hazard of the Day he won> was greatcrt F©rthe more a Man fubducs him- feif • :" ' i ■ "• ■■ - ■ ■ ; ■ isooKli ^ jefus Ch rifl: 6g fdf, and does Honour to the divine Grace, by rcn- drinq it victorious over Flelli and Blood ; the larger Mcafurcs of that Grace he ihall obtain from God, and fcecomc more exemplary in the World. There are nor, 'tis cortfefs'd, in every Man, the fame PaHion, or not the fai7ie degrees of them, to mailer ^and mortify. But tho' a Man, whofe Affedions arc vehement, and his Difpofition by Nature or Cuftom, more ftubborn and averfeto Virtue, hath more to make his way thro' : Yet if this Man's Refolurions be firmer, and his Vigor be proportionably greaten he fhall be able to advance farther, than others of a quieter Tem- per, and lefs rebellious PafTions, if that Sed^tenefs at the fame timedilpofe them to Eafe and Inadiviry^ NovV in this Undertaking, Two things there are, of mighty Moment for promoting it^ The Firfi is. To obfervethe Tendencies of one's Teiiiper andCon- ftitution 5 and rake care to bend Nrlture the Contrary way, by keeping aloof off from all thofe Temptations andOccafions of imni^^g, with ^vhich we feel ourfelves hioft eafily befer, and ftrongly inclined to comply. The Other, to difcover your peculiar Defe(5ts> and Labour Vith all our Might td attain thofe Virtues, which we chiefly want^ And as this Knowledge of our 6wh Frailties and Neceffities is greatly inftrumental to our Improve- ment, fo we fhall fio well to profit by w^har we fee hi Others, and to be particularly concerned for avoiding and fubduing thofe Habits, which we find moft ufual and offenfivc, in them with whom we converfc. For theCommonncfsof any ill Thing is fo far from exte- nuating the Blame of thofe who copy after it, that it is the dired contrary ; and fuch Examples fliould be look'd upon, as Marks which difcover to us where the Rocks and Sands lie ; fuch as are fee to warn us off, JTiOtto invite us in. Indeed a wife and good Man will turn Examples of all forts, to hfe own Advantage^. E4 The yo Of the Imitation book i» The Good he will make his Patterns, and drive to equal or excel them^ The l^ad. he will by all Means avoid. Gr if by ReHedicin the Dt- formiiy of his Neigh- bour's Adions happen to reprefent tlui- of his own, he will be fure to do fo no more ; and think it a happy Occaiion, that he is thus grown wifer by the Folly of others* For we often fee and judge that in the De- portment of thofe we converfe with, which too near a Light will hot let us difcerh, or PartiaHty let us condemns in 6ur oWn* And this fhould make us cau- tiousi when we remember, thit the Eyes of others are as fharp, as critical Obfervers, as fevere Juges of Us^ and all we doi as ours cah poilibly be of Them, Froni this univerfal Difpodtion to obferve and judge, pro- ceedsi no doubti that pleafing Approbation, or vehe- ment Diflike of Good and Bad Examples. For whac indeed gives us a more ferifible Satisfaction, than the {eeing Men in every Point agreeable to their Chara- der? When They, who call tllemfelves by the Name ©f Chrifl and pretend in a pecuHar manner to belong and be reiignedup to him, are eminent in good Works and heavenly Difpofition ; wheii they fubmit entirely to his Yoke, and ti ink nothing too much to do or fuf- fer in Obedience to his Will > how charming, how- delighrRil a Sight is this ? And again, how ofl'eniive. how very lliocking, when They, who make the fame outward Profcilion, ihall difhonour and defile it by a' fcandalous and profligate Converfarion ; and, ihflead of that fevere, that Spiritual and Heavenly Life, to which their very Name, and the Pattern of their Ma- ftei obliges them, abandon thcmfelves to all manner of Excefs, and v/allow in the mod brutifh and detefla- ble Pollutions ^ But, even where Men do not degene- rate into all this Beaftlincfs ; where Cares and Bull- nefs of the World divert and draw them of from bet- ter Employments, 'tis luifeemly to others, aiid of ill Con^ fequence to diemfelves^ to negledl their proper Gon- ccrn. m«-f (m BOOK I* o/" Jefus Chrift 71 cern, and engage their Thoughts and TiiHc in Matters fortign CO rheir main Deiign. Quicken therefore yourfeifup to Duty, by the Re- membrance of your Station, who you are, and what you have obHged yourfelf to he. Bear conftantly about you a Uvcly Idea of Chrift crucified* Copfider care- hilly his Life, and let the PerfeAion of That ihamc you into the reforlning your own : Your own, I fay, whofe very Baptifin refrefents your Profeffwn, which is, tofolloyv the Example of onr SaruioHYi and to he made like unto him; and yet, after (o many Years being called a Chriftian, you are ftill too far from being one, \£ Dj^ ingto Sin-i and Living to Righteoufnefs, as your fefits died androfe againforyouy be that which makes a Chriftian* and diftjnguiihes hiln from other Men, If Perfons de- dicated to Piety and Virtue^ would but with due At- renrion fix their Thoughts iipotl the A<5i:ions an Suf- ferings of Chrift^ this fitlgle Subjedl; would furniih them with Inftrudions and Motives abundantly fuffi- cient for their Purpofe* St* PmU wc fee, determined to know nothing but 'Jefus Chrifl, and ^ him crucified ; and this indeed, truly * known, is the beftj the moil ufeful, and moft com- prehensive Learning* This fires Men with an eager holy Zeal, and ren- ders them not only exa6t, but chearful in their Dury ; it makes them perform what he commands with Dili- gence ; and fuffer ail that he ordains with Patience and Contentednefs, Whereas a negligent and lukewarm Ciuiftianconfpires againfthimfclf > his Life is one per- petual Torment, for want of entire Refignation and fervent Love, The Trials and Afflidions bear hard upon his Spirit, and the Good he attempts is flrained, and agaiuft the Grain. He feels not the Sup- port of Spiritual Comforts ; he knows he mud not have recourfeto W'orldly ones ; Or, if he might, they will not d^o his i3iUincfs ; and fo he is left deftitucc of all* For E f by 72 Of the Imitation book l^ by transgrefling the Rules of Chriftian Difcipline, he hazards the So.ktf of his Soul ; and by feeking Rdief in inconvenient Liberties^, he creates frefh Torments tohimfelf; becaufe thefe cannot fatisfy his Confcicncei but will be fure- to leave fome Difpleafure and Bitter- laefs behind them. And who can ever be eafy, who is reproached with his own ill Condudl, and ehufes a Remedy worfe than the Diftemper ? To this Pattern fetus by Chrill himfelf, it will b^e ©f great ufe to add thofe of the Apoftles, and other eminent Lights in the Church heretofore. Thefe will convince us, what Excellencies mere Men are capable of; and if we heartily afpire after their perfedtionsi we ought not to diftruft God's Affiftance 3 but may confidently promffe ourfelves, that an equal degree of Zeal will be fupported by an equal Meafure of Grace and Strength, Obferve then their Aufterities*. their fervent Prayers and heavenly Meditations ; ob- ferve the great and happy EHicacy of them, in railing thofe holy Perfons aLov,- ^he World and its Temp- tations, and rendring tkeir Converfatioia all heaven- ly and divine, even whilft upon Eurth. It were indeed a dc/irable Thing, that we could fo wholly abftra(5l curfelves from Fiefli and Senfe, that the Praifes of God, and Attendance upon his Commands, the Contemplation of his Glories, and the ravifh- ing Satisfadion of devout Minds^ miglit be our conftant and only Employjnent. And happy fhould we be, if the nccedaiy Cares of Life gave no Diftra- <^bon to our Tht>ughts, no Interruption to thofe holy Excrcifes, But thefe are Charms and Joys referved for a fjture and better State : We cannot here be [o refined, we cannot be excufed from the Incumbran- ces of the Body, and its infeparable Frailties and Ne- ceffitics. And therefore the Virtue proper to our prefent Condition is of another Nature. Ufe thefe worldly Comforts we may, but we mufl not place ^• ■ » " ■ '" ' ' I " ' '!■ Il l I II i t ,|, I. 1,1, .1 I ,i.. „uj .. Mt BOOK I* of Jems Chrifi. j% l' |ii« I \ I I — Cur Happinefs in them ; live upon them onr Bodies iniin:, but our Sbuls fliould rehlh nothing but God* Whatever his Providence thinks fit for us, we are to receive with Mecknefs and Conteiitednefs ; as being well afTuredj that His Wifdom can, and His Goodnefs Toill chufe and Ordain wkat is bed. In the Da)i ofPro^ fperity yve may rejoice, but that Joy muft be (b temper- ed with Gratitude and Moderation, as neither to iwcll into Irifoleiice and Pride, nor to engage our AfFedticns in the Love of the World. In the Day of Adverfityxcs Are to eonfider^ and entertain the moft calamitous Acci- dents, without Murmuring or Difcontent, In every change of Circuinftances, Our Minds muft be entirely refigned to God ; For he is all in dl. Eternal and Un- changeable 5 Perfe6t arid Happy in himfelf, Abfolute and lole Lord of the Univerfe ; and every Creature is^ and ought to bej entirely at his DifpoiaL But tho' He be aKvays the jfame. and can at any time do what i$ good in his fight, yet this is by no means our Cafe; Frail, and of fiiort Continuance is our Character 5 and this Ihotild excite our Diligence, to vpork^ while it is Daji hecanfe our Night commeth on apace i ■ n , . Tf^herein m Mm cah vporl^ Confider ' * * therefore, you muft die/ die you know not howfb'onS and be afraid left that fitalHour overtake you, before the Bufinefs of Life be finiihed^ Remember that the Tiiiie once yours, can never be fo again 5 The Wealth of both the I??.dies cannot redeem one fingle Opportu-^ nity, which you have once ht (lip ; and therefore lar faft hold on all that oflen and fufter no Hour to llidc bvj withoutits due Improvement^ Virtue can fievcr be attained without great Pains snd Diligence ; and if you cool and finger in tliis Purfuit, the Moment that you gain not Ground, yoii lofe it» For the Aftairs of our Souls can never ftand zt one ftay; but, as oft as we favour ourftlvcs inP \'nt of Duty, we decline and fall bade agarin toward Sin, or 74 Of the Imitation book i»- or ar leaft into an Indi{pofition toward Goodnefs : But if we cherifh our Zeal, and conftantly blowup its ho-» ly Fires, by a vigorous Attendance upon our Buiinefs, weihall foonfeehhe Comfort of this kindly Warmth; and all the Dilficiilties we found or formed to our^ felves, wiB wear of quickly^ God will give more Grace to him that ufes what he gave formerly, and Virtue every Day will difclofe her Charms, and make us more in Love with her* Then it is, that the Wife Man's Defcription is experimentally made good to us. Ho at her to ays are ways of Prov, iii^ Pleafantnefs, and all her Paths are Peace ^ I readily acknowledge the Attempt, I am now advifing, to be exceeding laborious and great : No bodily Toil is to be compared to it ; nor any Conquefl over Tem- poral Enemies fb hazardous and expeniive, as that which we gain upon ourfclves, and the Adversary q^ Souls* But as the Difficulty exceeds, £o does the Benefit and Glory likewifc* This Field muft be fought, and won, or we are loft for ever ; and He, who does not inure himfelf to vanquifhing, by fiibduing lefs Temptations^ will never be able to grapple with more violent and trying Ones; and Infirmities once yielded to, grow in- fenfibly to ftubborn Habits of Vice. This is a daily Vv'ar- fare, and we may daily reap the Fruits of it. For every Nigh: will crown us with frefh Laurels, and the Re- iledlion upon a Day well fpcnt, furnifh us with Joys more pleaiing than Ten thoufand Triumphs* Since therefore every Day's Behaviour is of fuch mighty Confcquence, in giving a turn to our Spiritud Affairs beware left any pais unprofirabjy. Watch continually over thyfelf, and let not this ncceflary Fervout abate, for want of Care to cherifh and excite it* Remember that your own Salvation is the Truft committed to your Charge ; a Truft of Importance greater tl-^m the whole World; and therefore, whatever becomes of the refti do You ftcure ^v\^^ To admoniOx and reprbve your ifeteth^enf BOOK I. of]e{\is Chrift. /f Brethren, while you overlook yourfelf, is a moft pre- pofterous Courfe ; 'tis negleding your own Province, and invading another Man's^ You have no Right to take the Mote out of their Eye, till the Beam be firft caft out of your orvft. If Manh^ vif . then you would e(cape the Cenfure of Hypocrify, begin at Home to reform, and be jfiirc to do that effedually* For the greater Violence you are content to put upon your own Inclinations, and the forer Conflids you undergo, the more meritorious is your Virtue, and the more abuncjaiit will be yoi^ Joy- "^ Ttie End of the Firfi Bto^ OF ^6 Of the Imitation book ii P F T H E IMITATION OF JESUS CHRIST. The Second Book ^ l^■ '■ I ■ ii"i » ■ ' . . . I ■ ■ .■! . II , I II ■■ iiii M !■ n nn C H A p. I. Ttie Life of the Sfiritaal Aian^ THE Kingd§m of God is within you, hys our J r .. ^ blefTed Lord, Betake thy felf ^* **** ' then entirely to God, Iovq him with all thy Heart and all thy Soul, and bid a final adieu to this wretched World, and thou fhalt find fvveet Content, and Comfort unfpeakable^ Learn to dcfpife thefe outward Vanities, and feek pure and {pirirual Satisfadions. Place all thy Hopes, thy Happinefs, thy Thoughts in them, and thou Ihalt feel this Kingdom fprmg up and grow within jp thee* for the KinQdt}m of God is Peace and /(ow.xivaj- and pre- pared an Apartment, clean and fit for fo pure, Co di- vine an Inhabitant. For all his Charms and Glories {hinc inward. They are not like the Gandy Pomps andGHc- rering Oiitiides of Earthly Ornaments, but lie deep irt the Breaft of his Saints* There is his Beauty, there his fwcet Converfation, tTiere his Raviihing Comforts, there the AbundaKce of his Peace, ai^d the Intimacy of his Friendfhip. Come then, believing Soul, to work ; and employ all rhy Diligence, to prepare thy Heart fortb.y Beloved; that Heavenly Spoufe, who will not difdain this poor and homely Man/ion, and only afk thy Love and Care to make it worthy of him. Hear his own gracious VwmiCcy/fa Man love me ^ he roill k^j^ ^^y ^ h * 2.? Words, and my Filth cr tviil love him ^ and * . " ' Tve vpillcome and make car abode with him^ Make room then for this Bkfled Gueft 5 Caft out the Crowd of worldly Cares and Defires 5 adrnic no Partner in thy Breaft, but referve thy whole Heart for this One Inha- bitant. This one is enoughs for he is all the World; and if thou haft Him, thou haft Riches, and lionour, and Plenty of every Thing that is good. He will be thy Mafter, thy Protedor, rhy Counfcllor, thy Agent, thy Friend, will take thy Cares upon himfclf, and manage all thy Concerns to the beft Advantage ; nor {halt thou need any other AfTiftant, or afk Relief from Men For why indeed from Men, whofe Power is fo fhort, and their Affections fo inconftant ? They quickly change and mock the Hops of thofe that depend upon their kindnefs ; but Chrift endureth for ever, is a furc Help in all his Servants Extremi- ties Suppofing all the Sincerity and Zeal for our Service, that Man is capable of ; yet ftill he is but Man, mortal and frail? and cannot alway:, have rhc Abi- ■■I • ' ' '" 78 Of the Imitation book 11. Abiliiry, even when he harh moft the Difpofition, tp reHeve and d© ns good. Since then fo little Confi- dence is due to his Succours, the Concern ought not to be great, if he withdraw or deny them ; if he op-, pofe and grieve, and labour to do us harm. For this is frequently the Cafe, the EfFed of a fickle Temper, that the very (ame Perfons, who to Day are our tleareft Friends, to Morrow fhall be our bittereft Enemies. And they, who now are moft furious Adverfaries, within, a little while come over to our Side* It cannot well be otherwife, in Perfons Co unfettled, fo liable to turn with every Breath of Wind» Place then thy Hope o . and truft in him alone, with whom is no « • • /• 'ifa»'iahlf}2efs) neither jhadow cf Ttirning, Let him be the only Objed: of thy Fear and Love. In him thou art furc to find a conftant and powerful Friend; One who will heartily efpoufe thy Caufe, and order Matters better than thou thyielf, if left to thmc own Choice, could poilibly do. Alas J thou haft here no continuing City, but art a Stranger and Sojourner, and muft exped to find no Setrrement, till pollef^'d ofj and united to Chrift^ Why do thy Anxious Thoughts look out for Eafe and a fixed Happinefs, in a Mace which is not, cannot be thy Reft ? Thy Converfation ought to be in Hea- ven, for there is thy Home; and all Tiungs here fhould be «o otherwife regarded, than as Refrefliments and Conveniencies given to fupport thee in thy Jour- fiey thither : Things in Perpetual Motion, and fuch as pafsaway from thee ; and Things whic ■ thou theyfelf art pafling away from too, as feft as Time and Morta- lity can carry thee. Do not then imagine, that they tan ftick by Thee, or thou by them ; but look upon them with an Eye of Indi&rencc, and keep thy Soul difengaged. For if thou fuffer them to faften upon thy Affections, they will enflave thy Mind, and turn to thy eternal Ruin, Aflirt then and preferve thy Min i " ■ I I ■ ■ feooKll. o f Jefus Ghrift. 79 ^hy Native Lilxrcy by raifing thy Soul above this vain \\'orId, and fixing thy Deiircs and Meditatiojis upon the moft high God. Convcrfe with Chrift in Prayer, and let this be fo conftant, Co intent, as to contrad an intimate Famihariry with Him. It may be. His Glories and divine Excellencies arc Objecas too refined and lofty for thy Contemplations to dwell upon with Relifh and fcnfible DeHght. Buc he hath condefcended to thy mean Capacity; and, by becoming Man, af]^lid:ed Man, hath furnifhed us with Matter of^ Meditation, of a fize with our Minds, while dwelling inFlelh* Confidcr then his Poverty and Suf- ferings. And if thou canft nor fbar up fo high a^ Chrifl: fitting on his Throhe, behold him hanging on his Crofs. Take Sanduary in his Stripes and Wounds, and Death ; thofe Stripes by which the World is healed » that Death, by which Mankind live. And if thefe be well attended to, they will Adminifler marvellous Strength and Comfort, to thy Adverfities; enable thee to bear Wrongs with Eafc, Contempt with Patience* Calumny and Detradion with Content What 1 was the Son of God a Scorn of Man, and an Outcaft of the People ? W^as the King of Heaven reduced to Wants and NecciHties upon Earth, and had not fo much as where to lay his Head ? Was he, who r^^ • -n loved his Enemies fo tenderly as even to 6\Q for them, forfaken by his Friends? Did Chrifl: fiibmit chearfully to endure, and to be difpis'd ? And doft thou, wretched Sinner, m.urmur and complain, when Poverty or Contempt come upon thee ? when thy Friends dcfert, or thy Enemies ilander thee :* Did He undergo the Mah'cc, and Contraclion ^ , .. of Men, and doft thou exped that all * *'* Men fhould favour, and afnil, and fpeak of Thee with Honour ? Nay, wretched Man, entertain not fo vain a Hope, It cannot be; 11 is not fit it fhould. For cbuldft thou be exempted from Injuries and Afflidions, F whsrc So Of the Imitation book it* what Opportunity could there cvtr be for the Excrcife of rhy Patience ? If nothing crofsfhouU happen in the whole Courfe of thy Life, how cpuld'ft thou approve thy Frieiidfhip and Love for Chrift ; How exprels thy Likenefs to himf This the Apofllc tells ^Tlmii ii. us, is the Condition^ This i;he Way, that ,3. leads to Happinefs ; and they, who de- (ire to Reign with Chriftj muft not think much to Suffer witK him, ^nd for him» Oh J had we but, with Thommy put OHir Fingers intd zioe Print of his Nails^ and thrkfl our Hands n l mo ^//.S/Wl?/ Had we biit acquainted our- ' " * fclves with his Sufferings, by deep and ferious Confide- ration ; and tailed indeed the afloniihing Greatnefs of his Love; the Joys and Miferies of this Life would foon become indifferent to us. Or rather, they would no longer be indifferent, but ^e fhould even rejoice in Tribulation, and triumph iii the Oppofition, and Shame;, and wrongful Dealings of Men, which draw us to fo rnuch nearer and more lively Refemblance of the Bleffed ^efus^ for the Love of Chrift teaches us to defpife ourfclves ; and they, who do Co, will bear the Re- proaches arid jDefpi/ings of others with Eafinefs and Teinper. A Mail, \yh6fc Soul is united to Chrifl ill fervent Love, and ^Vho hath freed himfelf from Paili- onsand XVorldly Soliiciriides: This Man, I fay, is as it were fpititualiz'd, c^ii have rccourfe tb Cod without Diftradion, lives iii a inanner by, and Within, himfelf J nay, is raifcd above himfelf, and enjoys Heaven, while yet upon Eartn^ He that hath ihook off the Falacies and Prepofllffions ofSenfe, that lees and judges things, .not after the deceitful Meafiires of Common Opinion, but by the Sraiidard of Truth, and their own Nature; He is the Wife, the truly Learned Man, and he is taught this \\'ifdom, not by Human Methods, but by Inftrudions from above, from God the Fountain and Perfedion of all Wifdom. This kooK II. ^Jefus Chrifl , gi »! I I I I I I I ■ ■ » This Man can never want Opportunities of enjoying and improving his Happineis^ The Intclruptionsi which common Men lament, cannot affcd him^ For hothing can take him from himfclf ; and fo long as he hath his own Brcaft to retire into, he cannot be de- prived of a fit Place, and proper Seafon, for any holy Exercife. If Bufinefs and the World at any Time call him abroad, he always adts and converfes there with cautious Referve, and keeps it in his Power to recoi- led: and retreat again at PJeaflire. Bodily Labour is. ho Hindrance^ for this employs but the Iraft Part or him ; the Cares of Life he never lays himfelf out up- ten; butfuitshis Temper to his prefent Circumftances, and only ftudicsto keep his Mind eafy and compofedj The Unreafohablenefsj and Folly> and unaccountable Perverfenefs of other Mens Humour and Behaviour ^ive him no Difturbahce, for he is taken iip Wkh his ©wn^ In (hort. Every Man finds more or lefs Vex^ tion and Obftrudion in the Affairs of his Soul, as he engages himfelf more or lefs in the World ; and as he chufes or refuies to make thofe things his Care, which are not properly fo, , , A Man, whofe Mind is purify 'd from the Drofs of JEarth, and difpofed as it ought to God and heavenly Things will find that every Accident of Life contri- butes to his Advantage. For the true Rcafon of out Paflion and Difquiet, when Things fall out cc ntrary to our Expedations or Defircs, is the want of that RefignatioM and Temper, which never fails to com - pofe the Spirit of Men, mortify 'd to themfelves and the World, and difengaged from the Vanities and falfe Appearence of Happinefs here below. No- thing fo infcds and defiles, fo entangles and perpios^' a Man's Mind, as a fc^rdid Love of the Crearocsi But when we can once prevail with ourfclves to de- ^ife thefe trifling, thefe deluding Comforts without us, our Retirements into our own Breafts will be frequent^ Fa iiiid mi^ $2 Of the Imitation BOOK ii* and free > our Joys refulting from them undifturbed § and our Contemplations of Heaven and Heavenly Things full of Rapture and Tranfport* C H A P. It. The Advantage hf Ilkmilltj^ BE not extremely follicitous what Friends thou haft to appear in thy Behalf, nor what Foes emplo)^ their Malice in creating thee Difficulty and Trouble ? But let it be thy great Care to keep God thy Friend and Helper, aud be fure topreferve a Good Confcience ; for, (o long as thy own Heart condemns thee nor, God will not fail to plead thy Caufe, and allift and blefs thy Righteous Undertakings. And thofe whom he receives into his pecuHar Protection, no Wickednefs 6r Spite fhall be able to Iiurt. Suffer thou may 'ft in- deed, but provided thou learn to fuffer without Mur-^ muring and Impatience, thou ihalt certainly fee the Salvation of God, And if this feem to tatry, yet wait for it ; for He beft knows the proper Seafon of Deli- verance, and therefore you ought entirely to reft upori his Wife Dilpofal. Deliver no doubt he will: The relieving Men in Diftrefs, dnd wipihg off the 'Shame and Reproach of his Servants, being Ads by which God dehghts tofignalize his Providence^ But there is often Reafon, why the doing it fhould be deferred; fmce the Difcovery of our Failings by other People, and the Reproofs we meet with upon their Account, have frequently a very happy EfFed: upon our Minds, and render them more modcft and humble in their own Efteem of thcmftlves. And Humility is a Virtue of fo general, (o exceed- ing good Influence, i\i2Li we can fcarce purchafe it too dear pooK Il» Of Jelus Chrlft. gg ■*^"^" ' ' ' "' ' ■ " I ..^— ^ 4ear, For he, who is lowly in his own Eyes, ancj feniible of his own Failings, makes no difficulty to ac- knowledge his Offences againft his Neighbour, an4 gives all reafonable Satisfaction to any who have caufe to be angry at him. Nor does this Forwardnefs to Reconciliation expofe him to the Infults of Injurious I^Ien ; for God charges his Providence with a peculiar Protection of the Humble, and delivers fuch as are of a contrite Spirit* He condefcends to dwell with the Humble, and hath engaged to comfort their holy Sor* rows. To thefe he promifes large Portions of hi? Grace, and that, they roho abafe themfelves ^a!l afterwards be exalted : To thefe he ^^^' ^i^- reveals his Secrets, and draws them to ^J^^-'^'^' himfdf ifith the Cords of Love and Kindnefs* The l^inbl^ fuffers no Difturbance of Mind, but receives the Reproaches and Affronts of Men without any great ImprelHon* For he confiders, that God, and not the World, is his Hope ; and if his Favour be but fecured, tlie reft cannot be of any very great Importance* lit ihort, this Virtue is fo neceifary, fo fundamental a one> that no Man ought to efteem himfelf a Proficient in Goodnefs, who is not yet arrived to that Pitch of it, vrhich teaches him to thinly himfelf the leaft of all Saints, andlaftof all Mcn» CHAP, III, The Feace-macker^ SEcure Peac? at Home in the firft Place 5 and, when thy own Breaft is thus compofed, it will then be proper to Reconcile and maKe Peace among thy Neighbours. And this indeed is a very worthy and re-» putable Action > it brings greater and jufter Com- F j mtndatiott 84 Of the Imitation book it. mendation to a Man, and more Benefit to thofe with whom he converfes, than Wit, or Learniag, or any of thofe other fo much admired Accompliftiments* And as every thing is (tt off by its Contrary, To here> the Mifchief ofa contentious Difpoiition is uncon- ceivable* For nothing can be fo innocent, nothing fo well or kindly meant, but fuch a Man will be fure to fix fome ill Interpretatiqn itpon it : But the Good Tem- per will be as carefuL on the other Hand, to t^ce every thing in the beft Senfe it is capable of: For a peace-5 able Man is not apt to fufpedfc 111 of any ; but the Peevifh and Difcpntented are rack-d and tormented with a thoufand jealous Whimfies, and neither are quiet thenifelyes, Xko^ content to let other People be (b. They are very liberal in faying, what they fhould not » and as backward in doing what they fhould* Dili« gent Obfervers of their Neighbour's Duty, and fcan- daloufly negligent of their ovrn^ Whereas, in truth, our Saviours Rule fhould always be our Meafure ; for no Man is fit to Cenfi^ire or Corredt his Brother, by pulling the Motq out of his E^ye^ till he have firft exer- cifed a due Severity upon himfelfi and be efFedually reformed, by cafting the Beam out of his. own Eye, And oh ! how happy fhould we be, how eafed of De- tradlon, and Calumny, and Cenfbrioufiiefs, if nons would take upon them to Condemn or Cenfiire others, till they were firft qualified for the Authority they ufurp, by a thorough Amendment of their own Man- ners, and being Proof againft any juft Reprehenfion themfelves? Who can forbear the obferving, how manifeftly un- equal we are in our Dealings I Every one is ingenious at framing Excufes, and making large Allowances for what he doth himfelf ; and yet fcarce any Body ad- mits the Apologies alledged by others in their own Vindication* How much more juft and reafonablc ]^'ere ou^ Proceedings, would we but |)afs a favoura- BOOK IT. o/" Jeius Chrift. gf tJ ' ; ^ ■'■ ' " ' ' ■ ^ . ' ■> bi^ Conftrudion upon the Adions of others, and turn the Severity of our Cenfure upon our own ? If you ex* ped ro be born with, you muft firft learn to bear with your Brethren, and exercife the Good Nature you ex- ped, as oft as Occafion offers. For Men are beft taught by Examples* and the Meafure we mete gives us a Right to receive the fame again. But is this Charity J Is thjs Humility? Nothing more diftant from ir* For thefe difpofe us to cpndemn, and be angry with no body but ourfelves. To keep up a good Underftand- ing with Men of Goodnefs and Temper, is a but very vulgar Virtue. This is eafy and delightful, for every Man naturally defires (^liet and good Uiage, andcaiv- not help being well affeded to Perfons who love, and pleale, and are like hiin* The Difficulty is, to carry Matters finooth and inoffenfively with Men of rugged, intradable, and fierce Difpo/itions ; with thofe who make httle Confcience ofwhattheydo or fay, andftick at nothing unjuft or unfair in their Dealings. And he who can do this, is a truly great Soul, and fets a noble and commendable Paternor Philofophical, or which is more, of Chriftian Fortitude* There are a fort of Men> who cherifh Peace and Quiet, with them f elves and all the World ; and ano* rher very vile fort of ^Wretches, the very Reverfe of thefe, who delight to fifh in troubled Waters, and are neither eafy, nor will fuffer any body elfe to be fo ; eternaly troublefome to others, but much more tor- menting and vexatious to themfelves. And there are yet a Third fort, who are not fatisfy'd with giving no Offence, but make it their Bufinefs to reconcile others, where it hath been given ; and to reftore that Peace, which they were never inftrumental in difturbing^ But when all is done, our Life here is expofed to perpetual Mifery and Contention ; and the utmoft Degree of Peace we rwuft exped to arrive at, does ijot gonfift in beins free ftpm Injuries and CrofTes* m 86 Of the Imitation BooKiit fcuc in bearing them with Humility, and not being pro- voked to Impatience, and uneafy Refentments, And therefore, the more any Man hath brought himfelf ro liiffer, and the better he entertains Afflidions and Wrongs, the more fcrene his Mind \yil] be» For this Perfon hath gained a Conqueft over himfelf is above the Reach of Fortune, hath the World at his Command, is a Friend of Chrift^ and an Inheritor of the Kingdoix^ fjf Heaven. ' - G H A P, IV, Purttj^ a?fd Sincerity, THere are two Wings by which a Man foars abovg the World, Sincerity and Purity, T^e former regards the Intenrioni the latter the AfFedtions ; That afpires and aims at a Likcne(s to God; This makes us really like him* We fliould find no Difficulty in any good A6tion, were but cur Minds free from all in- temperate Paflion an»d Defire. And this Perfedion of Freedom we fhould not fail tp attain, 6id we, in all ourDe/igns and Undertakings, prop ofe no other Ends than Obedience to the Will of God, and promoting the Good of our Neighbour. Were but our Minds thus fixed, and our Intentions regulated, every thing would ftrangely contribute to our Edification. We fhould fludy the Volume of Natur with Profit, and every Line in that large Book would tend to ourlnftru- <5tion. The very , finallefl:, and, in common Efleem, moft defpicable Creature would reprefent, as in a Glafs, the Goodnefs of God tons. And the Reafon why thefe things are feen with (o ufelefs Speculation, is, becaufe our Minds are not rightly difpofed, to draw thofe Profitable and PraQ;ical Inferences, ' which «»■ bookII. o/Jelus Chrift. 87 which very naturally refiilt from them. For, as Co^ lours appear to our Minds as they are painted in the Ey e> Co the Judgment Men make of all outward Objc<3^, de- pends up on the Condition of the M ind» And we argue and pronounce of them differently, as we happen to be differently affedcd before-hand. If there be fuch a Thing as true Pleafurc in this Wrrld, the Pure in Heart enjoy it. And if there be a Hell upon Earth, it dwells in that Man s Breaft, who harh a guilt)' and polluted Coft{cience. As Iron is fcoured from the Ruft by Fire, and becomes bright and new ; f' that Zeal by which we renounce the World, and turn entirely to God, takes off our Filth, and changes us into new Men^ The lukewarm and indiffe- rent Chriftian grudges every thing he does, boggles at every Difficulty, and feeks his Satisfaction in worldly and outward Comforts^ But if he warmly apply him- felf to fubdue his Paflions, and refolucely attempt the foil owing God in his own Way, the Hardfhips which at firft difcouraged him, grow familiar, and leflen up- on his Hands. All that God appoints Matth, xl 29. him to do or fuffer, becomes fenlibly to ^j. hrnizneAJyToke anda light Burtherii and he finds Peace andRefi to hisSoul^ C H A P. V. KnofO thy Self^ IT is a very ufual thing with us, to have a mighty Confidence in ourfelves ; when alas I the want both of Abilities and Performance reproves our Vani- ty and Folly, For how fmall is the Proportion of our Gifts, in comparifbnof ourownlmaginafions concern- i*)g them J And how defedliv^ our Wifdom and Care F J to ■-■ I ' II I . 88 Of the Imitation bookII? to ufe and improve even that Proportion we have ? The Light that is in us ihines but dimly, and by ©ur Negledt we fufFer it to go quite out. We are often bhnd and not fenfible of our Infirmities ; We ftumble and fall, and ftill pretend we fee > commit horrible Sins; aggravate our Guilt by defending what we have done ; nay, are fbmetimes fo wretchedly deluded, as even to iandify our Wlckednefs by a Pretence of Zeal. The fmallefl: Faults of others feldom efcape our Ccufure ; and the much greater of our own as leldcm fall under our Obfervation* The Burthens and Hard* fhips we put upon them, feem reafbnable, eafy, and light ; but the leaft and mod trivial Uneaiinefs they create to Us, we have a quick and painftil Senfe of> :ind cry out. Who cmkear itt Whereas, would we but take a right Eftimate of ourfelves, and judge cur own Adtions impartially, we fhould find litd^ Leifure and lefs Provocation, to pronounce feverely concerning ous Brethren. Now this is the wife and truly Spiritual Man's Me- thod : He employs his Thoughts at home, confiders that there lies his proper Bufine/s and Care ; and is tender of other People's Failings, from a dueandhum* ble Confcioufhefs of his own.' And whatever fond Opinions we may cherifh of our own Virtue, Rcligi^ ous and Perfed we are not, nor ever can be, till we examine our own, Confciences diligently, and leave all the reft of the World to ftand and fall by the Judg- ment of their own Mafter^ -Cenforioufiiefs and Chri- ftian Piety can never dweR together. For this would work us to a negled of all things without us, and make ws both forbear and defpife all Judging, but thofe of God and our own Confcience^ The Mind,, which does not converfe with itfelf-^ is an idle Wanderer, and all the Learning in the World isfruitlefs and mi{^ employ'd, whilft in the midlt of his boafted Know- ledge, a Man .continues in profound Ignorance of that, ' wliicb ■ff—P— — — "^^ — — — ' ■ ■ ■ ■■ ■I L I mi ll ■■ I i ^ bookH. ofJeCus Chrift 89 which in point both of Duty and Advantage he is moH: concerned to know. True Peace and Satisfadi- on of Mind can only be acquired by doing our own Bufinefs; and Friendfhip and Charity are beft pre- ferved, by leaving off all impertinent and bufy Curi- ofity, concerning the Condu6t and Reputation of our Neighbours* The abandoning all worldly Care, is a true Argu- inenr of greater Proficience in Goodnefs. For, by^ cfteeming highly of any thing here below, our value for God and Heaven is unavoidably lefTened and im* paired^ Let nothing therefore but God, and the things that be of God, feem great or grateful to thee, wor* thy defiring, or rejoicing in* And all that Imaginary Comfort, which the Creatures pretend to adminiften treat with the generous Negledt and Contempt that it deferves. For 3, Soul entirely devoted to the Love of God, will naturally defpife every thing in comparifon of Him^ And Reafon good there is why it flnould do foy when we con(ider# that every thing elfe is frail and of Oiort Continuance, empty and unfatisfadory ; but God alone Eternal, Omniprefent, Infinite in every Excellence ; and therefore ht is the beft, he the only Comfort and trUe Joy of the Soula who alone can fiH and exceed its largeft Defires* J |> ■ I f ——— I I I .III ■ ■■— Wii^W — ll I ■! I ■ CHAP. VL The foy of a good Confcience^ THE Glory and Priviledge of a good Man confifts in the Teftimony of his own Mind > For this is a perpetual Feaft and Triumph* It fets him above the Power of Fortune, and makes the fharpeft Afflidtions Jiot only an Exercifc of his invincible Patience, but a Matter 1 -v.~a.. ■ ,. . i.\ go Of the Imitation book ii* Matter of undifturbed Joy to him. Whereas even Pro- fperity itfelf cannot procure Eafe and Content to a guilty and fclf-condemning Breaft. Would'ft thou then en)oy a Tweet and uninterrupted Tranquility? Keep all at Peace within, and give thy own Thoughts jio Caufe to reproach thee. All the Satisfadtion we take or promife ourfclves, is vaiji and dangerous, ex- cept that only which proceeds from a Senfe of having done our Duty. The Men thou feeft fo gay, fo feem- ingly full of Delight, are galled and ftung within ; they have no inward, no true Contentment ; and not- withftanding their moft induftrious Purfuits of Plea- fiire, that Sentence of God is irreverfible and the fad jr \ '^ Effects of it hang over their Hearts, that •^ * * * there is no Peace to the Wicked, They may perhaps make mighty Boafts of their Enjoyments, put on an Air ofHappinefs, give out, that their Pomp and Greatnefs fecures tkcm from the Adliuits of Mife-? xy ; but thefe are all DeluHons, and ought not to in- cline our Aflent, or provoke our Envy* We fee not Their inward Tortures ; nor are Witneffes of thofe Checks and Terrors, which make Retirement bitter and infupportable, and haunt their Ciofecs and their Beds ; We fee not yet, but there is a Time coming when we fhall fee an angry God breaking out upon them in Fury ; their mighty Projeds quafhcd and baffled, and all the Happinefs they vainly boafted of*, vanifh like a Dream. While therefore thefe Men take a Pride in their Succeffes and oi^nvard Enjoyments, do Thou with equal Satisfaction entertain rhy Afflictions* This is not indeed to Flefh and Blood an eafy Undertaking ; but to a Soul filled with Grace and Love, which knows and propofes to itfelf no other Happinefs but God, nothing is impradlicable , nothing difticult* For what is tliis, but to rejoice in the Fatherly Care and Affc- (^ion of Him, whofe Providence ordered^ thefe Sufr ferings feooK II* of Jefus Chriit 91 ferings for thy Good ? The Glory which we give or receive from one another, is very fickle and peri(hing; it cannot laft longs and while it does, fome Alloy of Sorrows tvill ever attend and damp iu The Good Man*s Glory (lands upon flronger Foimdations ; ic rifes from within, and mud endure fo long as that In- nocence which creates it : Nay, it muft laft as long as God himfelf; for his Will carefully performed, his Favour and Approbation which follows that Perfor- mance, are the folid Bafes on which it ftands : And thefe can never fail, fo long as Truth and Juftice con- tinue impregnable. To him who afpires after Eternal Glory and Honour, that of this World is of very lit- tle Confideration. And thefe are fo very different, fo inconfiftenr, that the Love and fincere Dcfires of the One are beft proved by a Negledt and Difefteeni of the Ocher. Nay, not only the future, but the pre- fent Happinefs is beft fecured, by feeking the Appro- bation of God alone : For nothing contributes more to an eafy and quiet Mind, than a Difregard of the Praife, and defpiiing the Cenfures and Reproaches of Men. A pure and quiet Confcience does above all thifig? difpole a Man to reft contented with his Condition : And particularly, with regard to the Opinion c( the World, it is highly rcafonable hefhoulddo (o^ For what is any one really the better, or the worfe, for what other People fay of him ? Their Commendati- ons add nothing to his Virtue, nor does their Difpraifc and Scandal take one whit from it,.- The Man is ftill the fame ; what his own Adions and the Jugmcnt 06 God make him. This is the Standard of our Worth and Happinels ; neither more nor Iti^s belongs to us> than will be found to do fo at the laft great Account ; and that will depend, not upon what we were faid or fuppofed to be, but upon what in very deed we were in this World, The more Refped therefore we bear to the g2 Of the Imitation book i is the Condition of our own Minds, the lefs Imprellion will the Charaders and Reports of Men make upon us^ For God (ttth not as Mtn fee ; they obferve the Face and outward Appearance, bur he fearcheth and under- ftands the Hearty They look iipon the Adion, and form a Jugdment from rhence:He fees our Intentions, and condemns or acquits us according to our Honefty and Sincerity or corrupt Inchnations and wicked De- igns. And therefore a Modeft Humble Man makes it his conilant Care to be doing Good, and to think meanly of his own Performances* He feeks, nay, he feels .no great Matfer of Comfort, from any of the Ad- vantages which attend Well-doing in this World ; but confiders whom he ferves, and for whofe fake he does it, and chcarfully relies m^onhim alone, for the Praife and Reward of that which beft deferves it* And when we are not anxioufly concerned for the Teflimony and Credit of Men, then may we truly be faid to have re- iigned ourielves to God, and to depend upon Him, with that ftedfaft and holy Confidence whicl} becomes \^ ft us* Not he that commendeth himfelf (jio^ nor he whom others commend neither) ys approvedy bat rohom the Lord commendeth. And therefore a Holy and Spiritual Man indeed lays afide> as much as may be, all Concern with the World. He considers that God is the only Perfon whom he fhould labour to pleafe ; and while he is happy in his Appro- bation, and the Witnefs of a good Confcience, all out- ward Accidents are confidered, as Things remote, and foreign to his main Defign 5 and fuch as ought not much CO oiFed him* C H A I* j i frii" t -" "' ■■^'- feooK 1 1 . of Mus Chrift 93 CHAP. VII. Of Loving fefus above aU Ihingu BLefled is that Man indeed, who feels and relifhes the Love of Jefus > who finds the {^tox of this Love, and can even defpife and hate himfelf for his Saviour's fake. For, tho' the Love of ourfelvcs be the very Voice of Reafon and Nature, yet the fame Voice commands us too, to quit a lefs valuable Friend for a better* And this Exchange he hath made neceflary to our Obedience, who requires us, to love him only, above all Things. And He alone is worthy of our Love, For the Objedls of this World, which are too apt to engage our Affedions, are uncertain and deceit- fid ; but Chrift is Faithful and Eternal, and will not fail to return and reward our Love* He that depends upon any Temporal Comfort, will one Day be con- vinced of its Frailty to his Coft, when He and it both perifh together ; burje&sremaineth for ever. And as rie cannot perifh himfelf, fo neither will he fiiffer any to perifh, who depend upon ioim^ Let him then be your Hope, your Joy, your Love, whofc Friendfliip and whofe Power are everlafting. Tho' all Things forfake you, yet will lior He ; nay, all Things elfe will certainly forfake you, but even then He wiH be AIL and more than all the World to you. Living and dying then, keep clofe and ftedfaft to Him, for he in Life and Death will be to you Advan- tage. But then his Friendfhip and con{l:ant F'r6te<51:ion depends upon this Condition, That you admit: no Rival into Competition with him. He will not accept divi- ded AfFed:idns, but expeds to reign fupremc and fole Lord of your Hearts ; and the only way of inviting him thither, is tocaftoutall other Inmates, ajid let him have the whole Houfe to himfelf. And imK'ed, when \x*e ^ — ^W— — I— — Wi I , (J 94 Of the Imitation book it we come ro confider and compute Matters juftly, whatever Love or Regard we have allowed ro any thmg but him, will be found in a Manner perfediy loft and thrown away. Do not therefore indulge a Paffion, which can turn to no Account, Lean not upon a broken Reed^ wHch will not only let thee fall, but pierce thy Arm too* And fuch a Reed is mortal "1 Pet I liA. ^^^' ^^^ ^^ ^^^f^ ^^ Crafsy and all the * GUry thereof fonrijljeth as a Flower of the Tield ; The Grafs mthereth, and the Florver fadeth ; And they who are cnamour'd with its Beauty, find how poor and tranfitory, how empty and deceitful a Good they fct their Hearts upon, Where-ever elfe we exped Comfort, our Hopes are fbon blafted, or wretch-^ cdly ditappointed : But when our Thoughts and Wiflies center in Jefiis, we are fure to find what we look for, fiire to obtain all that we did, more than we could, cxped^ Think not to find fatisfadion in theyfelf: for thebetccr you underftand yourfelfi the \d% Caufe yoil will find to love yourfelf ; and the more you indulge this Love, the greater and more certain will be your Ruin. Seek then thy Lord and only Saviour; for he who hath Chrift, pofTeflesall Things: And he who negleAs him, does himfelf more Mifchief than all the Enemies^ nay, all this World, and all the l?ow(;rs of iiell, cotld ever bring upon hizn. C H A R . BOOK II. of Jefus Ghrifi: 9f CHAP. vm. Of Intimate Convcrfmon, and Trlendjhi'^ with f E S U S, V WHile Jefus is prefent by his Grace and Comfort, norliingis hard to do, nothing grievous to fuf- fer; but Happinefs and perfect Peace dwell and reign ih my Breaft, But the Moment he withdraws his chear* ing Prefence, all my Supports are loft: and gone, all my faculties difabled, and every Diificuity infuperabic, every Crofs infupportable; The Confblations of this World make no Impreilionj nor give any folid Joy, while he continues filenr > but let him {jjeak one fingle Word of Comfort to the Soul, and fhe is gay in the midft of DiilrefTes. Thus y^^?7 rofe im- n, . mediately, and dried tip her Tears, upon ' the News of his Approach, and the iirft: Call of het dear Mafier. And happy fiire was fhe, happy is every Mortal ih this Vale of Tears, whom Jefus calls. For whom he calls and commands to come to him, he calls from Grief and Mourning to trhe Joy* How flat and iniipid, how harfli and unpleafant is all we are, and all we have, without this Heavenly Comforter ? How empty and deluding all thofe Wifhes and Defires, which are placed upon any other Objedt > They bid us in- finitely to our Lofs, A Lofs greater and more irre- trievable, than if we loft: the whole World, For could t^e gain the whole World with the Lofs of him, it were Si foolifh and moft miferable Exchange. And what in- than this one Friend be provoked to Diipleafure, If therefore Relations and Acquaintance be dear, yet ht none be fo, comparably to thy God and Saviour* Remember, they are dear for his Salce, but he for his own* For this is the peculiar Prerogative of Chrift, that Enemies as well as Friends fhould challenge a fhare in thy Affcd:ions upon his Account* Thou art to forgive and love, to pity and pray for all Mankind, becaufe he loves them all 5 and it ought to be the earneft De- fire of our Hearts, that all may know, and be fenfiblc of his Love, and make fome fuitable Returns for fuch wonderful Goodnefs. But neither we nor any other Perfon have a Right to be loved for our own felves; for the Foundation of Love is Excellence and Good- nefs; and this is all from God* In him alone it dwells originally, inherently, independently ; and what Pro- portion foever any Creature hath, is entirely derived from himj the Emaiiation of that univerfal and inex- i » hauftible ii ■ , . , .1.. ■ . .. , . ^ tooKlb o/J eius Chrift. 97 liaultible Source. And therefore he alone hath right to command our Love for his own Excellence, be- caufe all Excellence is his ; He alone is 10 be loved above all others, becaufe he neither l:ath, nor can have any Equal. Covet nor then the Praife or Love of Mai>, for Praife and Love are God's Pecuhar. Nor laviflily difpenfe thefe toothers, but in thyftlf, and all Perfons of Virtue and Merit, laud, and admire, and love the Graces of Chrift» Bring to thy Lord a clean and upright Spirit, free from the fordid Afte(5i:ions of the World ; thar thou may 'ft be entirely his, and folace thyfclf with the Delights of his Converfation. But leave the \Voild> and come tc/ him, ^thou canft not, without the Preven- tion and Afliflance of his Grace. This only can exalt thy Defires, and draw and charm thy Heart with the Cords of divine Love, For Man can ^0 „, ., . i?// thm^s through Chrifi that firengthens him ihm if that Succour be withdrawn, he is blind and naked, dcfticute an^ weak, full of Confuiion and Tor- ment ;or rather, he is Confufion in theAbftra6t,Weak- nefs and hnpotence itfelf. And if fometime thou feel an inward Scourge, let not thy melancholy Thoughts dejed: or drive thee to Defpair. For Spiritual Com- forts and Joys are fown in Tears; and Patience brings forth plentiful and pcrfedt Fruits of Righteoufnefs and Peace. If thefe Sorrows proceed from a ReHcdion upon thy own Sins and Infirmities, indulge mc holy Grief ; and lament, as becomes a ferious Penifent, thy e»vvn Unworthincfs, and former Mifery^ If Adverlitics fent from the Hand of God afllid thee, fupport thy felf with the Couxolations of a good Confciencc; nnd he affured, that fufFering fo as may advance thy Ma- ker's Honour, will end in Glory and Advantage to thyfclf. Butconfider, thar, in either Cafe, the Ti6u- bjc cannot be long; for thefe black Intervals of Sjid- Jiefs will as certainly, as naturally, be followed with G z inward 98 Of the Imitation book il^ inward Peace and Joy, as Summer fuccceds Winter, ^nd Storms are hiifhed into a profound Calm. CHAP. IX. The 'Difconfelate Start. ^^^Hen all human Comforts forfake us, if God ▼ T vouchfafe to fupply their Place with Spiritual and Heavenly, which are infinitely better; we are not much to wonder, if the Soul preferve its Temper, and bear up manfully under fuch Circumftances. But when the World and God both frown, then to bear fiich De- Tertion with Patience, and be content to be abandoned of all our Hopes for his Glory ; then to acknowledge our Unworthihefs, and not charge God fooliftily, nor be partial to our fuffering felves \ this is Virtue and Refignation indeed, the very Excellence and Perfe- 6tion of an humble and fubmiflivelMihdej Who that confiders, can forbear rejoycing, while the chearful Light of God's Countertance ftiincs bright about him ? "What Wretch is fo unreafbnable to i^rudse his Service, when Bounty and Bleflings reWard his Pains, and con- vince him that he does ilot ferve God for nought ? This is the happy Scafon, which every Man defires and tri- umphs in. Smooth and pleafant is his Paflfage, whom the Grace of God cotlduds and carries thro' this trou- blefome World. For ho^^ can we . think it ftrange, that he fhould not feel the Weight of his Burhen, who is ftrengthened and fupported by Almighty Power, and led thro' Difiiculties and Dangers by the Captain of his Salvation ? It is natural for us to cling fafl: about any thing that may give us Eafe ; and hard for a Man to diveft perfe6l:, but that we deferveto fuffer; and the Good we jKceive, we receive not of Debt, but of LiberaHty and rree Grace. Miftake not, Man, the Devil never fleeps. Fie always watches for an Oportunity to af- {ault, and work thee Mifchief, The Flefh is not utter- ly dead, nor its Appetites and Pailions fo totally extind, but that every frefhObje(5t will awaken them into Luft. Be Thou therefore awake too, and prepare every Day for fome new Confli6fc : Speak not Peace to thyfelfi when befet on every fide with numerous and reftlefs Enemies ; for wretched is thy Cafe, if their Violence be fuffered to bear thee down, or their fubtle and wake- &1 Malice furprize thee into Sin^ CHAP. J l ■ ' BOOK II> g/^Jefi^is ChrifL lO^ C H A p. X. Thankfulness for.Go^s Mercier^ MAN is born to Trouble as the Sf corks fy upward i and doft thou refule the Condition ofNacure* by hoping to be exempted from Labour n , and Suffering ? Confider this, and apply ' * * ' ' thyfcif vigoroufly to Patience, as a moft neceflary Vir- tue ; and learn to bear the Crofs, as the Bufinefs thou art created for* For this will much better become a finful Creature, than to depend upon Comforts, which thou deferveft not, and Pleafures which belong not to thee. Could even the Worldly-Minded be (ecure of Spiritual Joys without Interruption, he could not, in ' agreement with his own Principle, but be paiHonately (fond of them, as yielding more fubftantial Satisfadlion, than all External and fenilial Delight. For what Com- parifon can there be between thofe Pleafures, which are attended with Shame, or Deceit ; and thofe which, are folid and durable, void of Reproach and Indecen- cy, the Fruits of Virtue, and the fpecial Gift of God to chafte and heavenly Souls ? This then where Epicu^ rifm indeed, were this to be attained and preferved by any the moft affiduous Care of ours. But that which- renders even thefe Joys lefs fenfible, and l^fs eagerly defired, is, that they are the Free Gift of God, whey both difpenfes and withdraws them as himfelf (tts fity and frequently fufpends the Flappinefs they bring, by . ftrong and fevere Trials. For we are in a State of con- tinual Difcipline and Warfare, and our Conflidls muft return very thick upon us,fo long as we remain in fuch a State. Nor are thefe Difficulties from the Malice of our Enemies only, but we ourfelves contribute to our own Mifery, ^d obftrudt the more liberal Communi- C ^ caticjtis • ", -rr-- I m ■■ 104 Of the Imitation book 11. cations of Divine Grace and Comfort, by affeding a miftaken Freedom, and extravagant Conceits of our own Strength and Goodnefs^ The Bounty of God is ad-* mirable,who fupports us with the inward Satisfadions ©f his Spirit ; but the Folly of Man is prodigious, who 6.ots not difcern, and thankfully acknowledge, that all his Abihty to do well is imparted by a higher Hand*. If then the G'l^ts of Heaven are diftributed to us more sparingly than we wilh or expedb, we lefTen their Pro- portions, by not being duly qualified to receive them ; And qualify 'd we cannot be, while ingrateful to the Author, and negligent to improve all we receive to the Giver's Praife and Honour. For he who hath and ufeth Grace aright, does by that very A6t incline God to give more^ And firom the Proud unthankful Neg-* ledters of the Favour, even what they had is taken a- way, and added to the Portion of the Humble and Di-= ligent ; thofe who are duly fenfible, from whom* and to what Purpofes, they have it. Might I be allowed to chufe my own Lot, I fhould think it much more eligible to want my Spiritual Com- forts, then to abound in thefe at the Expence of my Humility, No, let a Penitent and Contrite Spirit al- ways be my Portion, and may 1 everfo be the Favou- rite of Heaven, as never ta forget that I am Chief of Sinners. Knowledge in the Sublime and Glorious My- fteries of the Chriftian Faith, and Ravifhing Contem- plations of God and a Future State, are moft deiirable ^ ^... Advantages ; bur ftill I prefer Charity " Kvhich edtfieth, before the highefl; in cell e- d:aal Perfections of that Knoroledge rohich pujfeth uf^ For every thing which is high, is not therefore ho- ly* Many Meats :^re agreeable to the Palate, which are not conducive to Health ; and thofe Gifts, which are firft in our Eflcem, do not always recommend us mod to God* Thofe Spiritual Advantages are certainly bed for us, which increafp our Mpciefty, > and BOOK II. ofjefm Chrift. 105^ m ' ' ■ I .. , , m and awaken our Caution, and difpofe us, to fufpedt, ^nd to deny ourfelves. And therefore it is an Argu- ment of Wifdomin God,t© recal his Gifts fometimes ; as well as of his Goodnefs to impart them at others ; that by the Lo(s of what wc had, we may experimen- tally find our own Impocence ; confefs and feci our Wants ; and know to whom the whole Glory of all that is excellent in us, does of right belong. Deal . juftly then in this Matter : Reader to God the things that are God's, and take to thyfelf what is properly thy own : To himj the Thanks for his Grace, nay, for the very Power of ufing them aright ; To thyfelfi the Shame and Condemnation of having ufed then! no bet- ter : And know, that His is the Hon on r for all thou haft done well. Thine only the Blame and juft Punifh-> mentfor all thou haft doneamifs^ Sit down in the loweft Place, and then fhalt thou with Honour be promoted to the higheft ; j i • for the loftier the Building, the deeper ^ muft the Foundation be Iaid« The higheft in God*s Efteem are meaneft in their own ; and their Excellence confifts in the Meeknefs and Truth, not in the Pomp and Oftentation of Piety, whic affedts to be fcen and admir'd of Men* The repofin^^ our Hop and Truftin God alone is the moft efFeCtual Prevention of Vanity and Infolence ; and afcribing to him all our Virtues and Attainments, is inconliftent with coveting the Praife of Men. ForfuchPerfbns are concerned to approve their Ad-ons to God only ; and labour to advance his Glory, as the chief and only thing, which ought to be magnified in all that is pious and commendable, ia the mfelves and every Good Man^ Receive then a little with due Senfe of Gratitudq, thus thou fhalt obtain more. The Gifts, which others efteem meaneft and moft contemptible, confider a? the Gifts of God, and let this raife their Value in thy ^fteem. For indeed every thing ought to be efteemed, which m: : — - — m io6 Of the Imitation bookIK which is a Mark of his Favour, who is the fupreme Lord of all* Even Stripes and Punifhments from his Hands fhould. be, not only {iibmitred to with Patience* but received with humble Thanks : fince his Rod is intended 'for our Good, and no Difpenfation of his Providence is without its profitable and wife Defign* If then thou value the Grace of God, and defire to keep it, be thankfull when he gives ; be refigned and patient when he takes away ; pray fervently and fre- quently for the Returns of his Favoun and let not thy own Pride or Gareleflhefs provoke him to with'- draw it» C H A P, XL Of Loving Chrift in ABiBion^ MANY wc find polTefs'd with ftrong Deiires of Chrift's Heavenly Kingdom, and eager of reign- ing with him there ; but few, who are in love with his Crofs, and content to fiifTer with him upon Earth. The Grace and fweet Confolations of his Spirit charm and draw us, but Afflidlions drive us away from him. When he invites Men to fit down at his Table, the Gueftscome crowding in apace : but if he call us after him into the Wildernefs, to Faft and Pray with him, he calls in vain, and goes alone. The Breaking of Bread is what all of us like, but the Drinking of his Bitter Cup we are fhamefully averfe to^ We read the Hiftory of his Life, and perufe his Miracles with Re- verence and Delight, for thefe were full of Mercy and Relief to wretched Men ; but when he comes to the Tragical Circumftances of his dolorous Pafiion, and bitter Death, we either fhut our Books, or read the me- lancholy Story with Coldnefs and Indifference. Very hardly 1*— I I I II - I I ■ IW BOOK II. ofjefus Chrift 107 iiardly perfuading ourfelves, that in tl^is p . •• fart he hath left us an Example, that we • ♦ ♦ jhould follorv his Steps, Such was the Behaviour, not of the Multitudes only, but of his own Difciplestoo here- tofore, who throng'd into his Hofanna's and his Preach- ing ; but when he was apprehended, and treated as a Makf^OiOT, all forfook^ him and fied. And j^atth xxi. fuch is the Behaviour of all thofe Chrifti- y^l^ xviii. ans ftiil, who ferve him Chearfully, while Things go well with them, and magnify his Mercy, fo Jong as they tafte his Goodn efs; but draw back, when Afflidtions approach, and if he hide the Brigtnefs of his Face, fall into wretched Dejedions and Deiponden- cy of Mind^ and are provoked to Impatience and Mur- muring, and lad Complaints. Methinks we might find Charms and Engagements, many and powerful, which fhould unite our Souls and Affedions to the Bleffcd fefas, from what he k in Him- felf, not from what he is to Us > without any Refped of our own privat Intereft, and the prefent Advan- tages we receive from him^ This would confirm and toot us faft in Lcve^ and Praife, and Gratitude ; be- yond the Power of outward Calamisies, or inward Anxieties of Mind, to fhake and divert us^ Then fhould we, with thofe Holy Men, even think it good and thank God that we have been in Trouble, and though he fhfild Jla^ us, yet fhould we ftill delight and trujl in him ^ O ! Could we once but get above this mercenary Difpofition ofpropofing Interefl: and Gain in allwcdo, and love our BlelTed Lord for his own fake how noble would be the Fruits of ib generous a Principle ? And indeed, how can we pretend ro love him, when we only love ourfclves ; and pay Obedience to his Com- mands not out of Regard to /?/j Authority and being able, after having renoun- ced all the World befides, to renounce himfclf for the fake o^ his Lord ; to devote al]^f is or can do, fo en- tirely to his Service, as robe contint with every thing ; rt) ftndy his WilL his Pleafure, his Glory in all things, and roconfulthisown in nothirg : And when he harh fairhii.Tlly and diligently perform'd all, which he Ivhew it became, and was expected from 1 im to do, to efteem rJl this of no confideration, and account that he hath dene nothings Others ^« ' ' " ' ' " " '■ II — . bookII* o/" Jelus Chrift. 109 Others, nodoubr, will have quite diifercnt Notions of bim^ They will fee aiid admire, publifh and extol his Virtues, but ftill their Commendations, tho' never Co profufe, never fo juft, will not have any influence upon his Judgment; nor tempt him to fwerveone whit from that Opinion, which Truth itfelf hath directed us to in this Cafe, When ye have done all j^ j that is commanded you^ [ay i We are u»pro- ^ * fit able Servants, He will not think that -p^ , Complaint of the Prophet beneath him, •' * / am poor and de folate ; when yer in truth among mortal Men none is more wealthy, none more happy, none greater and more powerful than he, who in a true Chriftian Humility, thinks himfclf moft hclp- le(s, moft infirm, moft miferable^ In a word, none more honourable in God's Eyes, than he who is vileft and mcft defpicable in his own» C H A P. XII. The ReafonabUnefs of taking up (mr Crofs. \^j Hen Jefus thus deferibes the Condition of oui: ▼ ▼ being owned for his. If any Man roill be mj Difciple, let htm deny himfelf and take up j^^^^f^^^-^ his C'rofii and follow me ; the Generality * of Men are apt fo cry out with thofe in the GofpeJ up- on another Occafi on, T^/j/j^W/s^i'-*;'/;?^, alm- ond who can bear it ? But oh ! that fuch ' w^ould ferioufly confiderjhow infinitely more terrible and confounding that Sentence will be, which their angiy Judge fliall pronounce in Thunder at the laft Day ; and how thofe Ears, which are too foft and tender to bear This, will then be able to endiire,a Go ye ^, aaLyyv utrfed into everUfiing Fire prepared for the Devil no Of the Imitation book iir T>eviland his Angels, Ah J how abfiird, how fenf elefs is ir, not to harden oiirfelves at prefent, and chearfully embrace a Command, which, tho' attended with fome fhortUneafinefs now, fhonld yet be welcome to us, be- caufeit will give us Boldnefs in the great Day of Trial; and by impolmg Tome fhort and very tolerable Pains, be our Security againft Torments infiipporrable and eternal ? For when our Lord Ihall come to judge the World with terrible Pomp, the Crofs fhall bedifplayed and hfred high in Heaven. This thing now fo much abhorred, fo full of Shame, fhal then be a Banner of Triumph ; and they who have fought under \t here, and followed the crucified Captain of their Salvation, in a Life of Humility and Sufferings, fhall ilock to it «s their proper Standard, and enter with their glorious Leader into his Joy and Kingdom^ Why fhould we then boggle at tliat Crofs, which leads diredly to a Crown ? Why thus obftru(a our Happinefs, by rcfu/ing that which heals biit fpiritud Infirmities, guards us againft our worft Enemies, fills us with heavenly Camforts, brightens our Virtues, and fupports us with affured Hopes o( unconceivable and everlafting Blifs ? Remember thy great Mafter and f-xample, bearing his Crofs, dying upon his Crofs^ that thou hereafter mighteft not difdain to bear it for thine own Advantage, when he for thy fake hath born ic before thee. For if rve die with him, rve fhall alfo ^yjirn.ix ^^'^^ with him ; ifweftfffer with him, we Mark viii. {^'^^^ ^^fi reign with him ; hut if we deny himy and are afham'd of this Punifhment, he will alfo deny and be afhamedof us, and fbut us out of his Glory^ Confider that thy all depends upon Suffering and Dying, This is the Sum of thy Duty, this the Source of chy Happinefs, God hath ordained no other way of Gal.v.'ZA. bring'ng us to him felf except that one of d}'i^^ daily ; and crncifying the Flejh with its BOOK II. ofjehs Chrill:. m jrs Aff'eBions and Lufls^ In this all the Difpenfations of Providence confpire; For, what Courfe foever you take, which way foever you turn, how prudently fo- ever you contrive, the Grofs is fure to meet you every ivhere^ And that which, willingly embraced, woultl prove your Safety and Virtue, is fure to be your Por- tion, wether you will or not. Bodily Sicknefs anjd Pain, Difappointments and Loffes in your Fortunes, Anguifh and Perplexity of Heart, Difcomfort and Defertions from God, Injuries and Provocations from Men, and which is worfe than all, Difpleafure and Difcontent at }ourfelf > One or more of thefe will be perpetually exercifmg your Patience ; and fo long as God (^ti fit to continue you iti this State of Mortality and Difcipliney 'tis vain to hope you ihall be exempted from theni^ For God, in his great Wifdom and Goodnefs, ap- points us to Tribulation > and damps, or withdraws our prefent Comforts, that we may learn to love and value Him and Heaven the more, to acknowledge our Depehdarice upori his Bounty, be made fenfible of our own Impotence, and grow wifer and more humble by Afflidtions". By x\iz{t we are taught to' underfland and value the fufferings of Chrift, of which we (houldhave but a very cold ancf irriperfedt Idea, did nor our own Experience teach us what it is to fuffer.- And the greater Conformity to his Image our Trials work us up toy the clearer and more aff ecStirig Senfe we have of his infinite Condefcerition* Avoid the Crofs then we cannot, becaufe we cannot run away from ourfelves* nor ceafe to be Men ; and therefore what we cannot avoids we muft make it our Endeavour patiently to endure and render that which would otherwife be our Tonticnt, an Inftrument of Virtue here, and of Glory hereafter. Now this is flill in your own Power. For They ti^ho^ fuflain thgir Crofs, Ihall lijvewife be fuftaincd by H tt ^ : — ■« 112 Of the Imitation bookII. it in return, and all their Pains largely rewarded in their proper Time and Place^ But this Life is not that Time and Place / and therefore we muft be content to labour now, and expert our Recompence hereafter. But if we bear with Murmuring and Grudging, what bear wc inuft; we do bur gall our Shoulders with the Yoke, and render that a heavy unprofitable Load, which might be fruitful and glorious. Ifwecafl: off one Bur- then, we are imediately purfued and oppreiled by another ; and inftead of Afflidton, full of Hope and Humility, draw upon curfclves that moft intolerable of all Burthens, Guilt and Defpair. Why fhould you entertain an Imagination (o vain, as that of being made an Exception to all Mankind? Pro- duce me, if you can, one lingle Inftance in the whole Catalogue of glorified Saints, who pall'ed this Vale of Tears without his Portion of Mifery. Even Jefus Chrifi: liimfelf, our great Lord, tho' God as well as Man, yen lived a Lii<; of Trouble, and none was ever fo truly a If hV" ^"^^^ ^^ Sorroyvsy cr fo intimately acquaint- i , . * ed ro'th Grief, Himfclf hath told us. That ^ * it behoved him thus to frjfer, and to rife again the third Daj, and fo to enter into his Glory. And if this v»'as the Way neccflary for Chrifi: himfelf to afcend to the Throne of God by, we muft: not pre- fume to hope for a fmooth and eafy Pafiage thither. His whole Life washttk di^ but one continued Crofs, a Chain of Sufferings drawn out to the lenghth of fo many years. And do We, who profefs to tread in his Steps, expcd: a Life ofSoftncfs and Eafe, andPleafure? No, no, fond Man, exped nothing but Trouble. This thou may 'ft depend upon, for it will never difappoint thee. It is not only the Condition of thy Happincfs as a Man. Fpr Mortality is befet on every fide with Crof^ its, and expofed to fufFering every Moment. And thouj^^h chefe be both the Punifhment aiid 'the Remedy fox- BOOK 1 1 . ?f Jf ^ Chrif l I ; 3 for Sin, ver may we nor imagine that they, who arc moft carefiil to prefcrve themfclves from Sinning, are in rhe Came proportion excn fed from Suffering. For frequently the bcft Men undergo the fcvereft Trials; and the better they are, the tenderer and more painful Scnfe they have of them^ For the fervent Love and Defire of a better Country, their proper and eternal Home, renders the prefent Pilgrimage and Banilhment mere tirefbme and affliding. Bur yetthefe Calamities are no juft Reflection upon the Wifdom and Goodnefs of Almighty God ; for as he appoints the Rod in his Mercy, fo does he likewife fiirnifh his Servants with mighty Coniblations and Supports, (iiitable to their Circumftances* And they, uho fubmit to the Crofs as becomes them, reap large and glorious Fruits by {owing in Tears* The Burthen of their Miferies is lightned, by carting their Care, and repoling their Truft> upon one who hatha tender Carp for them* And the more the outward Man is weak- ened and opprefled, the greater Strength and Grace they feel in the inner Man* Nay fuchis their Defire, fuch the Satisfadion of being conformed to the Image of Chrifl ; that good Men oftentimes would not fo much as wifh to be freed from thofe Miferies, in which the lefs difcerning part of the World are apt to think the very Extremity of Unhappinefs to confifl. For thefe better inflrudted Souls have a farther Pro- Iped, and can foften all their DiftrefTes by this Con- lideration / that the more they endure, the purer and more refined they are from Sin, and the more accept- able and dear they become to God* It is true, this Confideration is not the Effcd of any Strength or Wirdom merely human, but the Produd of divine Grace^ • This fometimes gains fo abfolut a Conquefl over natural Inclinations, and exalts Flefh and'Senfc to fo high a degree of Refignation and Pcrfe^ion, that whatj ai Mcii wc cannot but decline^ and have vio- H A lent «•— ■" ...... III! 114 Of the Imitation bookII lenr Avexfions to, as Chriftians we concentedl/ em- brace, and are entirely fatisfied with. When therefore we feel in our Selves, or obferve in others, a Zeal fo powerful, fo noble, as rxot only to bear, but even to love and DeHght in the Crofs ; When we vanquifh and bring into abfolute Subjedfcion thefe Bodies^ and their Appetites, by a long painful Courfe of rigorous, and voluntary Severities ; When we induftrioufly avoid Honours and Wealth* bear In- juries and Infamy contentedly, defpife ourfelves, and even delight to be defpifed by others ; When we en- tertain the fharpeft Misfortunes with Conftancy and Temper, and are fb perfcdtly dead to the World, as no longer fo much as to defire thofe Enjoyments and Advantages, which recoiiimend and fweeten Life to Mankind ; do not fuppofe that this is the Work, or falls within the Compafs of Man : For they who de- pend upon their natural Powers, or their own mod exquifite Philofophy, can never rife fo high, nor thus abftrad their Minds from Matter ahd Senfe. No Prin- ciple, but that of holy Truft and Faith in God, is ca- pable of fuch divine Operations. This Strength and Refolution conies from Heaven^ No Force h(^ thaA Almighty can beat down the Flefh, the World, and the Devil under our Feec ; None defeat and fet us above the Horrors and Affaults of his Malice and Temptations 5 lefs thail Hisi who Vanquifh'd this old Serpent upon the Crofs, and by lb doings fandified our Grofs to us too^ Call up then all thy Powers of Reafbn arid Religion : Remember whom thou haft engaged to follow, and ^ith all the refohite Fidelity due to thy Vows and Obedience, (tt thyfelf manfully to take up his Crofs^ who fubmitted to die upon a Crofs for thy Salvation. Prepate and difpofe thy Heart, that no AfHidiori may (Overbear thee by furprize ; but, confidering what in- finite Variety of Troubles hem dice in, and wait thee cverv ■ -- ' ' " — — n BOOK II. of]efus Chrift. 115' every where, let none have the Advantage of finding thee unprovided : Were there a Poflibihty of efcaping> we might then be allowed to contrive Methods of de- clining our Miferies : but fince they cannot be fhifiied off, the only Remedy we have left againfl: them, is readiness to fuffer. Confider it is thy Lord's Cup, and that he drank the very bittereft Dregs of it; confider it is he who gives it ; and that he therefore gives itj that thou may'ft be Partaker of his Sufferings, in or- der to be made a more worthy Partaker of his Glories^ ^Tis true, he was flrengthen'd in his Ago- j. , *. nies by an AngeL fent from above, nor ^ ^ fhalt thou want Supports proper for thy Condition* But what thefe are, or in what Meafures ^t to be im- parted, our Lord himfelf knows befl ; and to his wife Difpofal we mufl leave it^ But all we have to dp our {elves, is tofecure an humble and patient Difpofition. And this we fhould find lefs Difficulty in, would wc but follow the Pattern our Jefus hath left, g£ enduring the Crofsy and dejpi/tng the Shamey for the „ » .. Glory fet before him^ And what can re- ' * commend our Suffering, what confirm pur Patience more, than to confider, that thefe light _ . j^ffliEiions, which are but for a Moment, fiall * * tvorj^ out for us a far more exceeding and eternal Weight of Glory ? That Glory, in comparifon of which they are not worthy fo much as to be nam'd* A Glory fo exceed- ing, that if all the Tribulations incident to all Mankind were heape4 upon one fingle Perfcn; yec even fo the Recompence is infinitely above what fuch a Suffering could pretend to deferve ; and Heaven would be cheap and wifely bought, even at this vafl Expence. Efleem thyfelf then happy indeed, when thou canfl even enjoy thy Sorrows, and find a fenfible Satisfadion in fuffering for Chrift ; for this is in a Manner to at- tain Heaven upon Earthy A Happinefs, which no Man can ever arrive at, fo long as Advcrfities bring H ^ P^Jn 1 1 6 Of the Imitation book i t. Pain, and Difcontent, and fad Oppreflions of Spirit; for the Soli ciriide, and conftant Labour to avoid Cala- mities, will be fure CO produce perpetual Difquiet, Suffering and Dying are not only neceflary Incum- brances upoii us, but the beftand mod authentick In- ftances of our Virtue and Obedience^ It is the Bufi- tiefs and Perfedtion of a Chriftian to do thus daily ; and they, who in good earneft apply thtmfelves to it, will quickly find their Affedions raifed. their Strength increafed, their Comfort and inward Peace wonderfully advanced* Su Panl^z^ wrapt up into the ^ q^^, ^^j^ third Heaven, yet did not he boaft fb much of this as of his Afflidions* And wherein the uncommon Privileges of this efpecial Fa- vourite confided, we learn from the Mouth of Chnft himfelf, when he fays, ^^s, ix» / nvi-ll Jhew him how great things he mnfl fuffer for my Names fake. Suppofe then, you could be admitted to his Extafies and Revelations, yet even thefe, it is plain from his Example, would not exempt you from Trouble and Sufi:'erings / For the more you are loved, and the more vehemently you love, and are defirous to pleafe your Saviour ; the greater Proofs of this kind you muft exped to give* Confider thofe Apoflles^ who went away from their Perfecutors, rejoicing that they AFts v. were accounted worthy to fuffer for the fake cf Chriji. And learn from thence to covet and valub the Honour and Dignity of enduring Pain and Pover- ty, Perfecution and Reproach* For this would feem no mean Preferment, but a Favour referv'd for thofe whom God is kindeft to ; did we but refied upon the Gain it brings to ourfelves, the Glory to our Maker, the Joy to Saints and Angels, and the Benefit to our Brethren, who fhall obferve, and be encouraged by our Stedfaftnefs, and Patience, and holy Perfeve- tance^ Nay, even the Wicked and carnal will be moved ■ 'II ■ — — ■^^^""■— i* BOOK II. ^/Jefijs Chrift. 117 I i ■ moved by fuch Examples. For there is To manifefl a Congruity and Decency, in fubmirting to any Adver- (ides which ir fhall pleafe God ro hiy upon us, that even they who have not the Heart to imitate, yet wil not be able to forbear commending and admiring, the Pattern we fet them^ Would we indeed weigh things in a jufl: Balance, ic is moft unreafonable we fhould decline fuffering foe Chrifl, when it is fo very vifible, that we are well con- tent 10 undergo much forer Hardfhips for the World, than any he thinks fit to callus to* And fhall Humour, or Paflion, or temporal Intereft, be fuffered to prevai! upon us more powerfully than Duty ? Efpecially when that Duty promotes an infinitely better Intereft ; and the more we are mortified to ourfelves and the World, the nobler Advances we make towards God and Life Eternal ? Thefe are refined Privileges, for which no Man is qualify 'd, till he be firft purified in the Furnace of Adverfiry ; nor can the fpiritual and divine Graces dwell in a Scul, till the Drofs of Earth and fenfual Appetites be firft wrought oC Allure yourfelf> that fiiffering for, and in Obedience to Chrift, is not only the moft acceptable Thing to God, but really advan- tageous foryourfelf, and that which contributes moft to the Soul's Health of any thing that can happen in the prefent Srate^ And, would the Prejudices Flefti and Blood lie under, permit us to difcern and confidcr -Matter impartially, this would be firft in our Wiihes, and preferred before all the outward Pro/perity, or inward Satis fadions this World can give. For who would not be ambitious of refembling our Lord, and his moft eminent Saints ? Who is (o bhnd, as not to fee, t*hat the Thing, in which they fignalized their Merit, was not the larger degree of their Revelations, or the Pleaftires they enjoy'd, but the Number and Extremity of their Aftlidtions ? And we may be very xonfident, that if Chrift had known any better Way H 4 to 1-8 Of the Imitation bookII* to Heaven, than by Crofles and Patience, he woulJ both have chofen it himfelfi and referved it for his faithfulleft Servants, and deareft Friends. But iince J 1 ' his own Example, and his conftant Di- ^ ' regions declare. That if any Man rviii come to him, he mufl deny himfelfy and take up his Crofit andfollotv him, it is but Folly and loft Labour to tliink of any other Method. For when all is done, this wifl ^ri ' be the Sum and Concluiion of the whole * Matter, That thro' much Tribniatim v0 pufi enter into the Kingdom of God^ The End of the Second Book* C)F BOOK III* 119 immmmm. I l l , 1 I I . . ■ I . . , ■ I II I ■ ■ r O F T H E IMI TATION OF JESUS CHRIST. Ttje Third Bool^ Pigefted into Conferences between C H R I S t" and the Soul of his Difciple. C H A P. I. Jhe Happinefs offueh a Converftttlon^ Vtfclple]-^ Will hear rohat the Lord pr^ Ixxxv.g. I God will fay concerning me^ 1 For blefTed is the Soul which hears the Lord {peaJdng, and feels the tranrporc- Jng Comforts of his gracious Words. BlclTed are the Ears, which with a greedy Attention, drink in the foft and gentle Whifpers of his Spirit, while they con- tinue obftinately deaf to the treacherous Infinuations of this deluding World, And doubly blefTed are they who hear the Sound of Truth, not only in the out- ward Adminiftrations of the Word, but by the in- ward aud fainiliar Communications and Motions I20 Of the Imitation book ill. of infufed Grace. Bleffed thofe Eyes, which arc fhut to all the Objeds of the World, and conftantly wake- ful and open to the AfFaits of the Soul, and turned in- ward upon one's felf. BlefTed are they whofe (harper Sight enters deep, and pierces into the fecret and ful>- lime Myfteries of heavenly Truth ; purged and pre- pared by fpirirual Meditations, and daily Exercife of holy Duties. BlefTed indeed are they, who difengage thcmfelves from all worldly Incumbrances, and gain Leifure and Opportunities for attending continuafiy opon God alone*. Coniidcr this, my Soul, and (hake off fenfiial De- fires, which muft be firft abandoned, before thou canft liften with due Reverence and Attention to thbft Things, which the Lord God will fpeak. And O! what comfortable Words are thofe, / am John xlv. thy Peace, thy Life, thy Salvatioriy and ex- Gen, XVII, ceeding great Reward^ Come unto me thott JIM I . that art TD§ary and heavy laden^ and thoj4 (halt find Re fl unto thy SouL Set thy Affe^ Coloffl m. dions on Things above, and not on Things on the Earthy For the Things that are feen 2 Cor. IV. ^j,^ temporal, but the Things that are not feen are eternal. What are all things here below, but dangerous and empty Delufions ? And what could it p'ofit a Man to gain, tho, it were all the Creatures, if he be forfaken and caft off by the Creator ? In him alone is Pleaftire, and Blifs, and Glory. Therefore let go thofe cheating Shadows and embrace the only fubftantial Good ; bid a final Adieu to the Deceits of the World, and place all thy Love and Endeavours upon thy God ; fo*r in his Service and Acceptance thou (halt attain the End of thy Wifhes, the Fruit of thy Labours^ folid Sa* risfadlion and true Happineis. CHAR BOOK III. of jefus Chrift 121 -» ■ «■ ' I I. I ■ I — C H A P. IL > " Cod is in the fmall flill Voice, DilciplejQ/)^^^,^ LW, for thy Servant \^am.m O heareth^ Behold, I a^n thy ^M'^ ^^^i- Servant^ and the Son of thy Handmaid ; O give me f/»« dcrfiandingt that I may learn thy Commandments. In- clint m ' Soul to the Words of ihy Month, ^ which drop doron as the R^in upon the ten- der Herby and diflil gently :> like Dem upon the Grafs The Ifraelites indeed beioiighr Mofes heretofore, Spcak^ thou unto Hs, and we roill hear, but let not Cod jpeak^ unto us, left we die. But let it Exod^w, l^^ noc be fo done unto me, my God* I ra- ther chufe to make my humble Petition in the Prophet Samuel's ¥o\n\ ; Speaks Lord, for thy Servant heareth. Lee not Mofs, nor any of the Prophets, be my only InftrucStot, buc do thou thyfelf alfo vouchfafe to teach me by thy^ei£ For thou art the Source of all their Light and Knowledge, They could not utter Tru'-h without thy Infpiration and heavenly Guidance ; but thou art efl'ential Wifdom and Truth, and canft com- municate thyfelf efFe6tually to my Soul. Their Words, alas, are Air and empty Sound, buc thine alone are Spirit and Life. Their Expreflions- may be proper, their Arguments moving, but unlefs thou break Silence, my Soul will ftill continue deaf and infenfible. They deliver the Words, but thou art the Interpreter, and letteft me into the true and hid- den Senfe of their abftrufe Oracles. Their Books arc fealed, and only thy Hand? can open and explain them. From them we receive the Command, but only from Thee the Difpolition to obey, and the whole Power of performing it. They fhew the Way, bur thou imparteil the Strength to walk in ii > all they con 122 OJ the Imttatwn book iii« can I cove- nant for Eternal and Excellent Rewards ; and the in- fenfible Wretches will not confider, or think them worth their Acceptance. This Folly is univerfal ; For who among the Sons of Men, expreffes half that Zeal and Earneftnefs, that* folicitous Deiire to pleafe, and dutiful Fear to offend, in his Deportment towards me, which he does in Matters relating to this World, or in . Obedience to Maftcrs upon Earth ? Confider this, and blulh for Sharae;for What, but Shame and Confulion of Face, can be the Effed: of thy Refledtion upon this unworthy Ufage, this moft abfurd Folly ? A fmall Preferment is efleemed a valuable Confide- ration for long and painful Journeys^ Men fly for ic eagerly, and haflen all they can to get ground of their Competitors : This is every one's Care, and it is ac- counted a Reproach to be negligent in fuch Purfuits. But, when Advancement to Heaven and Eternal Happinefs is offer'd, they are flothful and una(flive, and fcarce a Man is to be found, who thinks it worth the while to mend his Pace, or fets one Step forward to meet, or to fecure, fo glorious an Advantage^ A little fordid Gain engages all Mens Induftry ; a trifling Sum embroils them in tedious and expenfive Suits; And Promifes of Things fcarce worth their baving> they are concent to drudge for; to lofe the Eafe of their Daysp and the Sleep of their Nights, and thiiik their Toa BOOK 11 1, of JeCus Chrift las' Toil and Anxious Carb well paid, if they can compafs them at lafl::,BiK afubftantial and unchangeable Good, a RecompencCj greater than they know how t ;■ value JLiftly, Immortal Glory, and the Honours of the Saints, are (unk fo low in .wretched Mens Efteeni, that the leaft Pains and Hardfhip are thought too much foe thern^ And art thou not alhamed, lazy, infenfible, grum- bling Wretch, that the Children of this World Ihould purfue Death and Ruin, with a more vigorous Indu- ftry and Zeal, than thou canft find in thy Heart tobe- flow upon Life and Happinefs ? Shall Toys and Vani- ties win more upon their AfFc<51:ions, than folid and true Good can upon thine ? Nay, even thofe Vanities* "whofe very Enjoyments are empty, do often mock their Mopes, and are never enjoyed at all : Their Friends promife and deceive ; They labour but cannot attain : But my promifes are without Repentance ; None tax- cth me with Breach of Faith, or can complain, thac his Dependanceupon my Word hath at any Time dif- appointed him. For I require only Love and Pcrfe- vtjrance ; And, if thefe be nor wanting, I anfwer to the full, nay, I far exceed, my Servants 4argcft Wifhes and longing Expectations. Yet faife and fickle Men can eafily perfuade, and the God, who cannot lye, calls and promifes in vain ! I ani the fure Rcwarder of all that diligently feek me; andif fuch meet with Suf- ferings and iharp Temptations, thefe are not Marks of my Difpleafure, but wifely ordered and kindly inten- ded, to prove the Sincerity of my Servants Zeal, and toilluftrate their Virtues. Write then my Words in thy Heart; Grave them In deep and lading Characters ; Ponder them diligent- ly, for thou (halt find them a fcafonable Relief and neccffary Support in the Day of Trial and Advcrfi- ty. What Reading only hath not taught thee, Atlli- ^ion will interpret and make plain, lor I do not always 126 Of the Imitation book hi. alw^ays vifit my Chofen alike. Sometimes the Com^ fores of my Grace are proper > at others, the with- drawing thofe Comforts, and bringing their Patience and Conftancy to the Touch, by Outward Calamities, and Inward Anguifh of Spirit. Thus I daily train them up m Goodnefs, by chaftifing and making them hare their Sins, and cultivating and encouraging their Advancement in Virtue* The One Difpenfetion en- gages their Love of me, the Other abates their Fond- nefs for the World. But loft and wretched is thatftu-* pid Creature, upon whom thefe Methods make no Im- „ . .. prellion ; For He that rcjeEleth Md and^ jo.on xii, 4 . receiveth not my Wordsy hath One that jnd^ tth him in zhe Ufl Daj^ C H A P^ IV. A prayer for Hecivenk tnftrtiBion arid Devottony I>ifcipk,~]r\ Loj-j: jT^y God, thou art my All, my V-/ only Good > but Who, alas J am h, that I fliould take upon me tofpeak i;o fo Great, fa Glorio'.js a Majefty ? Poor jfinful Duft arid Afhes ; a^ wretched Worm ; Icfs than the leaft of all thy Ser- vants ; much lefsy much viler, and more defpicable^ than I dare to think, or am able to exprefs or con- ceive. And this very Vilenefs^ Lord, I beg thoii wculdft coniider, that fo my helplefs defolate Condi- tion may move thy tender Pity, to i. miferable Crea- ture, who neither is, nor hath, nor can do any thing, wiihoiit thee. For thou only art Good, and Holy, and Powerful ; .^nd that of Power fo boundlefs, of Mercy fo difFufivej that thou filleft all things with thy Goodr-:?^ and none but thofe guilty Souls, who rcfufc to pa.ra.KC pf thy Guce, are fhut out 6om its kindly III- BOOK 1 1 1. 0/ Jefiis Chrift. 127 Influences. Behold me then hungring and thirfting after thy Righteoiifnefs, and let not me be fcnt empty away. Call up thy Bowels, and remember thy Com- panions and old Loving kindnefles, and fill my Soul with thy Grace and Heavenly Difpofitions, that it may be a Dwelling fit to erttertain that blefled Inhabitant, who will not take up his Abode in defiled and defolate Places. But how can I furnifh a Houfe for my Lord, except he vouchfafe to aflift and fupply my Wants? How can I fiiftain the Miferies and Temptations of a Trouble- fbme Dangerous World, except thou gracioufly inter- pofe and fupport my Weaknefs ? Turn not then thy Face away from me; neither delay thy Fatherly Care > for if thou grant not refrefhirig Dews^ and water not my Heart with thy GracCii it will remain a dry and barren Ground* Teach me^ dear God, to know and do thy Will 9 and with lincerc Humiliiy, and indefa- tigable Zeal, enable me to perfevere in my Obedience For Thou art my Wifdom^ and my Righteoufhefs i my Infirmities are not hid fromi Thee; Thou knoweft me perfectly, and underftoodeft all my Defedts, not bnly before I was born, but even long before the World itfelf was made. CHAP. V. tVall^ humbly with thy Cod, md vporjhif Him m Trftth^ '•Z *J T Do indeed, my Son, Know they FrailtiesT;? X and thy Dangers, but let not thefe difcou- t^gt thy Endeavours. Seek and love the Truth, and let thy Heart be right with mc, and all fhall be well ti M« For Truth and Sincerity wjjl be thy Prote- I aiQn> 128 Of the Imitatwn bookIII* • ' ■""' ' I ■ ■ 1 , dtion, and defend thee from the Aflauks of th DeviU and the Attempts of wicked and deceitful Men. Thofe ^ , ... who are thns jet free^fioall he free indeed? * * nor Ihall the Seducements cr, the Difcou- xagcments of Etiemiesto the Truth, be able toenfeare- or divert them from their Duty. Difiiple.'] True, Lord^ And this Perfuafion makes, tne more earneflly implore thy Afliftancc. That thou^ who art Truth itfelf, wouldft in much Mercy conde- fcend to inftrud, and dired me ; to preferve aiid prc- te6l me ; to break the Snares of the ungodly to pieces » to deliver my 5oul, and eftablifh me unto the End ; To purge me from all corrupt and inordinate AfFedi- ons, that my own happy Experience may convince mc of what I already believe, and render thy Service per«- fed Freedom, Chrtfi^ My Children cannot ht more zealoufly difpofed CO afk ihefe DielTingi), than I am ready and pleafed to grant them. Hear therefore the Truth, and kow thou mayeft recommend thyfelf to my Favour and Acceptance, Refled with fad Remorfe upon thy paft Offences; let the Remembrance of thefe render thee vile in thy own Eyes ; and take heed, that n# Confidence in thy beft Adions, fwell thee with vain Conceits of thy own Deferis. JFor fure it is* thou art a Sinner, laden with Guilt and many grievotis in- firmities ; prone in thy own Nature to Vanity, eafily feduced, quickly diverted from good Relblutions, and overcome by very flight Temptations, In fhort ; No Excellence belongs to thee, vhich can in any degtec juftify thy Pride or Boafting ; but infinite Occafions there are to exercife thy Humility and Lamentation, infinirely more in Truths than thou canft be dulv fenfi- ble of. Let not then the miftaken Value of any thing thou art, or doeft, delude thee with falfe Appearances of ■yV'orch and Pcifeftioi? % Lee oot xhy Affedions be. fe- duced .M^ BOOK III. ofjefus Chrift. 129 " .^1 II ■ 1 1 ■■■ I. — — " — ^ duced to follow vain and wretched Objeds, or think Any Advantage can deferve thy Praife or Admiration* thy Love and Pains ; except fuch only as are fix'd and Eternal. Let Truth be thy chief Delight, for This is unchangeable ; let rhy own Unworthinefs be the chief Objtd: of thy Hatred and Contempt, for this is the vileft, the jufteft Thing, upon which thy Difpkaf^.Tre can difcharge itfel£ Fear and dcchne no Calamity, comparably to Sin. For no Lofs, no worldly D»fap- pomtmenr or Difafter can have fo fatal Confecjiienccs* as the Lofs of a good Confcience and God's lavour^ fcy tranfgrdling his Righteous Commands. Some Men are more concerned for Subtllty of Knowledge in Religion, than for an humble and lincere Obedietxe. Thty are ^di:d by a Spirit of j'ride and Gurioiity, and effed to penetrate the Myfteries of Faith; and value th^mfclvcs much more for being able learnedly to difpute for Truth, than for adornmg it by their Lives, and rendring that Knowledge effectual to Salvation. Thefc Men frequendy fall into dangerous Snares. I iet my Face againft their Arrogance, and fuffertliem to perifhtliro' the Vanity of their ownlma* ginations. But do thon employ thy Mind upon other Sorts of Enquiries^ ami account it greater Wiltiom to get a perfed Knowledge of thy own Works, than thofe of Almighty God. His Ways are unjearch' ^^^ . ahUy and fafl findingmt ; but thy own are ueccHary to be nicely examined. And the ConfideratioA of the Evil thou haft done, and the Good thou hall: left undone, will turli to better Account, than thy Scho«- laftick Speculations, concerning the Divine Nature and Counfels, Some place their Religion in Images, fome m Good Books, fome in an oucward Shew and Pomp of Devotion, meafuring their Piety by the Prayers chev fay, the Sermons they hear, the Mca!$ AeyaDftaia from; Others honour me with tneir Lips, Ik ^ 130 Of the Imitation book 11 1» and talk familiarly of me, whofe Hearts I am as utter a Stranger to, as their allowing me no place in their Thoughts and AfFe^tions can make me. But fomc again, without fuch formal Pretences, are Men of true Spiritual Wifdom, and inward Purity ; their Defires and Converfation are in Heaven, and earthly Enter-^ tainments are no longer welcome to them ; they even grudge thofe Hours, which the neceflary Cares forfup- porting thefe Bodies cut off firom the greater Concerns cf their Souls. And thefe are the Men, that lend a willing Ear, and bring a Temper truly teachable to the Inftrudions of my Spirit: In Them he reigns and triumphs^ For, having vanquifhed the Corrupt In- clinations of Flefh, and infpired them with a trueChri- flian Bravery of Soul, they defpife the treacherous Va« nities of this World, and lay out all their Love and Labour upon the Joyj, of tiiat better World, which, till God thinks fit to admit them into it, they ftriveto anticipate, by keeping their Minds Night and Day in- tent upon it. 'chap, vl Ihe Power of the Love of GOD* tfijcife^j T Laud and magnify thy glorious Name,0 X Father of Heaven, Father of our Lord Jefus Chriftjfor all the Gcodnefs and Tender Com- paflions, with which thou haft been pleafed to remem- ber and relieve my Mifery* For unto thy Loving* kindnefs alone, O' Father of Mercies, and God of all Comfort, are owing all the Supports, with which the Soul of thy unworthy Servant hath been at any time refrefhed in the midft of my Trouble. And thereforif to Jhcc alone be the PraiTe* To Thee, Father, with die BOOK Ul. of Jefus Chrifl. 131 the only Begotten Son, and the BlefTed Spirit the Coi-a- forter, will I render Honour and ^ Thankfgiving foe evermore* Defcend then, BlefTed God, into that SoiiU forwliich thou haft exprefTed fo great aTendernefsjand let they Prefence fill me with Gladnefs : For thou arc iny Health, my Joy and my Glory, my Hope and my Refuge in the Day of Diftrefs. I mufl confefs with Sorrow that my Love is weak, and my Virtue im perfect ; nor can the one be fup-' ported without thy Grace, or the other be cherifhed, unlefs thou fan thy Holy Fire, and feed it with thy Heavenly Comforts^ O vific me then with thy Salva- tion, and make me to improve under thy Holy DiC- ciphne^ Deliver and, purify my Heart from all cor- rupt AfFedtions, and irregular PaiHons ; heal my Spi- ritual Difeafes, and take away that Dro fs and Filth, which obflru6l my purer Delights of Divine Love, difcompofe my Patience^ and fliake my Intentions of Perfeverance^ For^ Love is great and pov/erful, an excellent Vir- tue, and mighty Advantage in Well-doing. ,. It lightens the heavieft .'Burthens, makes Difficulties eafy, and fmoorhs the Rugged Ways of Duty ; takes out the Bitternefs of Sufferings, and gives them a delightful Relifh. This is the Principle, which fires us with a vigorous and adive Zeal, infpires brave and noble Attempts, and fpurs us on with an impatient Deiire of dill higher Degrees of Perfed;ion. For Love ever labours to be upperm.od, and difdains to take up with low and vulgar Attainments. It hates Confinemenr, and would fain get loofc from all Worldly Affedions ; that fo Its inward and fj:)iritual Proipeds may not be intercepted, by any Temporal Good or Evil, which darken and block it up. In Love is the Perfedion of Plcafure and Strengch ; it is higher then Heaven; broader than the Sea ; it fills the fpacious Univcrfe, for it is born of God ; The Ml and beit of all his I I Crca- —II ' ' ■' '■■■ " ' ' '■ ■■■■■■ I I ■ < 132 Qf the Imitation bookIII. Creatures^ And as it came from Him, To it never refts till it have go: above all Finite Beings, and center agaim in that Only, .hat Infinite Good> from whence it ori- ginally fprung. The Perfon adled by it flies with eager Hafte, does every thing with Che^rfulnefs and Plealure, and fufferg JDo Impediments to Itop him in his Courfe : He gives all Things liberally, and yet poflelTes All, becaufe his. Soul is united to, that Supreme Good, hi and from whoii^ is all Perfedion^ He looks notfb much at the Gifra^ the Giver ; and be the QuaUty of that what it will ic onlvft^rves to render him more grateful to its Autbor* Love icnows no Founds, no Mcafure ,* but thinks ic can never do enough ; and attempts Things even above its Strength, not confidering (b much wHat it is able^ as what ii is defirous and difpofed to efFe6b ; The Ve- hemence of Defire takes pflFall Senfe of Pifficulty>an4 thinks nothing (o great but that it may and ought t# aim at it^ And hence proceed tliofe mighty and aftonifh^ ing Atchievements^ which Love does daily bring t9 pafs, where the Fire continues ftrong, and is not damp- ed by Sloth and Faint-heartednefs^ Love is eternally awake, never tired with Labour* nor opprefTed with Afflidion, nor difcouraged by Fear > But, like a clear and ftrong Flame, is ever mounting; Upwards, and makes its Way thro' all Oppofition. It cries continually m the Ears, (for fervent Love is that Cry which pierces the Ears; of the moft higheft ;and all the Language of Devout Souls inflamed with it, is to this Effect: My God, My Love, thon art my AlU md I am entirely Thine ^ Enlarge my Heart, and make me capable of yet more Love ; ihat I may feel and feaft upon the Sweetnefs of the delightful Affe6t?on, and even melt away and lofe my felf in the Extafies and Charms of this heavenly Diipoiition, Increafe ^d blow up this divine tlame, diar, not content •doKiII. of ]dus Chrift 133 to excel others, I may daily excel myfelf. Teach me the Song of Love, and receive me up on high, to Him in whom my Soul delighreth; and fill me with fuch Raptures of Joy and Praife, that even Senfe and Life may belwallowedup in Bliis^ Let me love thee much fnorethan myfelf; nay, love myfelf and all good Men, to whom thou art dear, only in and for Thee ; For fa haft thou commanded in that Law of Love, which is but as it were a Beajii and Efflux of thy own Glorious •and Divine Excellence* The Love of God is nimble in its Motions, finccre in its Intentions? ardent and zealous in Devotion, fweet to the Soul, brave in Attempting, patient in Enduring, faithfiil in Executing, prudent in Adlion, flow in Re- fentment, generous and manly, and feeks not to pleafe the Perfon's Mfy but the Perfon beloved* For, where *a Man feeks his own Advantage only, there Intereft, not Love, is the Principle upon which he moves. Love is cautious and circunijfpedl, upright and hum- ble ; not foft and effeminate, not fickle and fanciful k not fond of Vanites ; but fober and grave, chafte and refined, conftant and fedate, fevere and referved^ This difpofes us to Submillion and Refped: towards our Superiors ; to a mean and modeft Opinion of our- felves; to Gratitude and Devotion towards God; it infpires Hope and holy Truft, even in Times of Ca- lamity and Difcomfort* And neceflary it is that it fhoulddofo, fince no Man is fb happy as to love with- out Pain, or always to live under the Light of God's Countenance, fo as that no Clouds fhould ever intercept the cheering Warmth of his Favour, and create fome thy own treacherous Villany ; I am well aware of a» thy deadly Baits ; and fenfible that Hell and Death, BOOK III. of Jdm Chrift nj » are upon the Hook ; Thy fly Deceirs are Joft upofi d> Mc, for I am refblved already, and my Jcfiis, who * vanqiiifhed thee upon the Crofs, will aflift my Wcak- i» nefs, and enable me to overcome thy Temptations, ^ Think not to terrify me with Diffitulcies ; for Dearh » and Sufferings are light Calamities, in compar»ion :» of Guilt and Sin ; and thefe I infinitely rather chufe » than once to comply with thy wicked Morions^ itK Be gone then, and for ever hold thy Peace ; for I *> will flop my Ears, and am from this Minute in- » flexibly deaf to thy mod troublefome Solicitations. ■^ Thou thinkeft to run down a poor weak Mortah but « even that Morral is a Match for thee through Chrlfi * that ftrengthens him^ And ftrengrhen me he will > for Si the Lord is my Light and Salvation^ whom then fhaM Si I fear ? Ttfe Lord is the Strength of my p^ , .. iii Lifey of whom then (hall I he afraid? -^ ' :» Tho an Hoft were banded together againfl me, yet wiH «> I not be difinafd ; for the Lord is my Helper, and nty ^ God isthe Rock^of my Confidence* Fight therefore the good Fight, and follow the Cap- rain of thy Salvation, liice a ftout Soldier. And, if at anytime thoulofe Ground through Human Infirmities, rally thy For<:es dgain quickly, and enter upon a fe- cond Engagement with redoubled Vigor; not doubt- ing feafbnable Recruits from Me. But if at any Time thou prove vi6torious, let not this Succefs exalt thee beyond meafure. For Pride and Arrogance are of firal Confequence, they often end in dangerous Errors, and are juftly punifhed with almofl: incurable Blindneis, Let the frequent Examples of Vain Men, undone by their own Folly and my juft Indignation, be fet before thy Eyes, as fo many Sea-marks, to warn thee from fleering the fame dangerous Courfe : And the grearer Conquefts thou obiaineft over the Devil and thy own Frailty, the more humble and cautious let thefe Advan- Igges make thee in thy Condud ;and the more juft to God, 138 Of the Imitation T^ooKiii. God, in afcribing the whole Succefs and Glory to the |)owerfLil Affiftaace of his Grace, CHAR vin^ Grace mufi be received xohhoHt OJientatton^ It A warmed with Devotion and holy Z.al for my Service^, it will be advifable to decline all thofc Methods of publifhing it to the World, which Vain Men are fo induftrious to rake, and content thyfelf with its being known to God and thy own Confcience, Rather endeavour to moderate andfupprefs thofe pom- pous Expreffions of it, in which fome place the very Perfedion of Zeah Think meanly of thy own Vir-* tues. Boaft not of that Grace, whereby thou art ca- pable of differing from anothet^ But \tz the Remem- brance of thy own Unworthinefs make thee fear the Lofs of Gifts, which ihou didft not deferve ever to have. This is not only an undeferved, it is alfo a ve- ry fliort and uncertain Privilege ; for the brighteft and warmeftZeal is apt to languifh and wax cold ; and un- \t{^s Men could ajflure themfdves of fuch a Degree of Crace, as would alter and ^ thefe variable Natures of theirs, the Fervours of Religious and Holy Deflres can never be conftant and equal* While therefore thou enjoyeft thefe pleafing ^pious Comforts, humble thy Soul with Reflexions upon thy Impotence and Mifery, thy Coldnefs and Deadnefs,. when thou haft them not» And confider withal, that the Improvement and Commendation of a Chriftian*s Virtue confifts, not only in the thankful Ufe of Grace, fcut in a modefta humble and leligued Temper, which e93i "Wi sookIII. of Jefus Chrift. 139 ^^— ^M ■ I i. ■ I ■ ■■ II I I I II 1 M M can bear its being taken away without Murmuring or Delpondency ; ftill exciting and encouraging kiclf, ftill continuing the fame Dihgence in holy Duties, and never fuffering Sloth, or Deipair, or Difcontent, ti» abate one whit of a Man's beft Endeavours, to do the utmoft his Condition is capable of. This is an Excellence which very few come up to ; Idlcnefs and Impatience are the ufual EfFed:s of Spiri- tual Difappointments. Which yet is moft unreafona- ble, if we think at all, in whofe Difpofal thefe, as well as all other Succefles are» For Man cannot com** mand Events ; God is fole Mafter of his own Favours* He gives to whom he pleafes; not will he be limited* «therwife than by his own Wifdom, what or hov*p much, or in what time and manner he (hall give. And even when he is moft hberal, Men may convert his beft Gifts into Occafions of their own Deftrudion^ Thus fome Men of bold ungoverned Zeal a(pire ac things beyond their Strength, and exprefs more Vehe- mence then Condu6fc in their Adions. They are per- fedly carried out of themfclves with Eagerneii ; forger they are ftill poor Infcds upon Earth, and think of nothing kCs than building their Neft in Heaven* Now thefe are often left to themfelves, aiad taught by fad Experience, that the faint Flutterings of Man are weak and ineffedual, and that none foars to Heaven, except I aflift his Flight and mount him upon my own Wings^ It is therefore highly expedient, that Perfons of more Zeal than Experience, fhould not proceed upon their own falfe Meafure of themfelves, but refer theit* Proceedings to the Guidance, and better Judgment ©f fome Perfons, whom long Time, and much Obfer* vation hath taught to temper thofe vain Conceits they are apt to entertain of their own Strength, and to proportion their Undertakings to their Circumftanccs. But this is a Siibiniflion which Humility muft quahfy them ■ I ■■ I ■ i ■ I I ii i 140 Of the Imitation book in. them for. For he who is wife in his own Eyes, feW dom endures robe direded bv another* And this Con?*- fiacrarjon makes a very moderate degree of Know-^ ledge, attended with a modeft and governable Mind^ much more fafe and eligible, than the higheft Attain- ments with Pride ard Self-conceit^ The mighty Transports and great Satisfaction Men frequently feel from their own Improvement in Goodnefs, are of dangerous Confequence, if they be fuffered to deftroy the Remembrance of a Man's former Weaknefs, and his Fears of relap/ing into Sin again* And on the other hand, thefe Fears may run into Excefs, if Dif^ faculties tempt Men to defpair, and beget melancho-^ ly Diftrufts of God's Ability and Readineft to relieve and refcue them by the Succours of that Grace* which knows how to fcatter> and defenc the ftrongeft. Temptations* The Same Difpofition of Soul> which leads to Ser curity in Times of Profperity and Peace, inclines tit Fearfulnefs and Dejedion of Mind in the Day of Ad* ver/ity and Conflidt* For would a Man but guard himfelf againft vain Confidences, and proceed always with Caution and Prudence, when his Graces and his Hopes are at the higheft ; this would preferve him from fhofe Dangers, which unwary Heat ai^d too fan- guine Hopes are apt to involve him in* And there- fore, when you form to yourfelf the faireft and moft- promifmg Expedations, it will be feafonable to con- iider, what may become of you, if God fhould hide his Face and abate or wholly withdraw thofe ch earing; Comforts, which now (o much exalt you* And f« again, when thefe are interrupted, fupport your Spi- rits in thofe dark Intervals, with the Hope that Day may break upon you again, and that this Night of Afflidion is prolonged, to make you more advifedli^ and get the 2i^eaterHonour» •AIM! "I I I H. BOOK III* o/^ Jefus Chrift 141 For fuch Trials as thefe are more for the Advantage ©f my fairhfi.1I Servants, than a condant Succcffion of Profperity and Confolation co^jld poflibly be* They muft needs be (b ; (ince Virtue does not confift ia abundance of Illnmination and Knowledge ; but is Lowiinefs of Mind, in Meeknefs and Charity, in a Mind entirely refigned co God, and lincerely difpofed to ferve and pleafe him; in a jufl: Stnfe of a Man's own Vilenefs, and not only chinking very meanly of One's felf, but being well content to be Co thought of fcy Others^ CHAP. IX. Of achyioroledging our Vnroorthinefs before God^ feifciple^i XXEhold^mro I tahf uponmeto ^ ... ,' ^ *^ If r 1 T J f ^^^* xviii. *--' jpeak^ unto my Lord:, who am but JDufl and Afhes^ vile and finfiil Duft and Afties ! For, (hould I entertain any better Opinion of myfelfi I make my God my Enemy, and ftand convidted by the undeniable Teftimony, and juft Reproaches of my •wn guilty Confcience, But if I humble my Sout €aft off all vain Imaginations of Merit, and think my felf that wretched thing I really am ; thy Grace exalts mC) thy Light cheats and fupports me, and all that groundlefs Arrogance, to which my corrupt Heart is naturally difj^ofed, vanilhes into nothing* O ! give aic then a right Underllanding of my (elf ; help mc truly to difcern what I am now, what I was original- ly, and whence I came^ That I am nothing, and pro- ceeded our of nothing, and if deftitute of thy Grace-i^ have nothing left, but what I had much better be without, even Sin and Infirmity, /jid yet as vile, as ^ful^ as cieje<^ed, ^s I ai» of my felf, as foon as thy bright *J^ II I ._. — " , 14a Of the Imita tion book lit bright Beams of Favour are caft upon me, my Weak^ lids is made ftrong, and my Heavinefs rurncd into Joy I cannot obferve the fudden wondrous Change without Aftonifhment, and am not able to account for the happy Exalrat;ion of my Nature ; which, tho' hy its own Weight inclined to fmk perpetually, and by a fetal Tendency to Sin and Hell, prefs'd down with a Load of Flefh and Frailty, is yet, by the mighty Ope-. rations of Grace, enabled to afpire to fpiritual and re- fined Objeds, and take noble Flights to Thee and Heaven* t./y n c This, I am duly fenfible, is the (Irange Eftea ot thv free Grace alone, preventing my Dcfires, mfpiring noble Thoughts, affifting my WeaknefTes, fupplymg my Wants, refcuing me from Dangers innumerable} which, without tliefe powerful Succours, muft una- voidably deftroy and fwallow me up. For an mordi- liate Love bf myfelf was formerly my Rum, but a fmcere Love of Thee, and an entire Dependance upon thy Goodnefs, recovers and reftorcs me ; and the more I \ow^ and truft in Thee, the lefs Reafon I hnd to value and have any Confidence in any thing ot my own. For Thou, 6 deareft Redeemer, art bountiful and kind, far beyond my Deferts: My Deferts ! Alas, they are none at all, or worfe than none : But IhoM cxceedeft even my largeft Defires, and giveft more. Infinitely more, than I either dare prefume to alJv, or am able to expcefs* i j * . Eternal Thanks and Praife be therefore rendred to my God, for that unfpeakable Goodnefs, which does tiot difdain to beftow the precious Gx^ts of his Grace and Spirit, upon a Wretch unworthy the leaft ot all his Mercies. Yea, bleffed and adored be his Libera- lity and Long-fuffcring, which, in defpight of all our Provocations, continues to engage thofe by Kind- nefs, who, by tl' eir former Ingratitude and Abule ot it, iiad iuftly forfeited all future Favours 5 and by BOOK 1 11. 0/ Jefus Ghrifti 143 many excellent Arts and holy Importunities, invites and draws Men to himfelf and their own Happinefe who have an Averfiori to both. Even fb, fweet ]cCus» extend thy Conipaflion, and continue thy Care of u$ who are tod prone to negled thee, arid ruin ourfelves. Oh J bring us to thyfelf, by thankful, humble, pious Difpolitions ; for we ourfelves are nothing, arid Thou art Hoiincfs and Health, our otily Strength and Sal- vation. C H A P, X, Of doing all to the Glory of GOD^ Chrifl.'] 'T^HE fure and only Way to Happinefs is> X to make Me, my Son, the chief and ul- timate End of all, thy Actions and Defires, By this thy Sincerity will beft be proved; by this thy Mind is refined and purified from all tho(e fordid Interefts and partial Refpedts, which are apt to debauch human Nature, tod much of itfelf addided to private Gain and Selfifhnefs, and. thofe falfe Profpedts of Happinefs which the Love of this World vainly propofes. For as fbon as any Man defcends to thefe, and feeks himfelf in all he does, he finds his own Inability to compafs his Intentions, and grows barren and unprofitable* Keep Me then conflantly in view, and aim at nothing but the Advancement of my Honour ; which is in- deed but ireafonable and juft, fince I am the firfl and perfed: Good, the Source from whence all Things flow, arid therefore all of Right return to> and fliould fcnrer at laft in me again. I afk but of my Own, the Tribute and Acknowledgment of the SuccefTes given by niy. Providence, of the Ad'ons performed Bj^ Vkcue of my Coricureace, of the very Facul- k ties 144 Of the Imitation bookIii* ties and Powers originally infpireci by my creating Spirit. The High and Honourable^ its tvell as Mean and Low, the Rich and Poor, all drink of this common Fountain, and the moft powerful of the Sons of Men can do nothing, till furnifhed with Ability from hence. This Spring is inexhauftible, and they who receive moft, and are greatefal in their Returnsj I water with more liberal Meafures of Grace, Them that horlour me, I never fail to honour and blefs in a vifible and eminent manner ; bur if Men glory in any thing biK the Lord, I blaft their Devices, difappoint their Hopesi make them afhamed of their vain Boaftings. For (o have I ordered Matters by my Provi<^^ence, that no true lafting Satisfadtion (hall ever fill that Heart which 'iets its Affedlions upon private and paltry Advantages- CrolTes from without, and Perplexities from within, are the certain Confequerlce of worldly Defires, arid felfilh Principles* if therefore thou haft received, or done any Good thing, take care of mifplacing the Honour and Thanks due for it, upon thyfelf, or any other Perfon, For this is robing God of his Due, from whom Men re- ceive whatever they h^ve or are, and ftand in Duty and Equity bound, to pay him their Acknolvled^ ments. Since therefore the whole is my Gift, ^'henl demand the whole Thanks and Praife, I demand but the Produdt of my own ; and this is what, as I injure no Man in requiring, fo I refolve never to depart from. This is the true Principle of Juftice, Neceftary to be confidered, and thoroughly fubmitted to; bccaufe it checks and utterly confounds that other moft per- nicious Principle of Pride and Vain-glory, to which Mankitid are fo exceeding prone. Nor is it lefs con- ducive to their Uappinels, than to their Duty, For, wh^re this £enerous Love and Regard of Me takes ^ . •• place BOOK III* of jefm Chrift 145^^ place, ir does not only engage my Favour, but fecures tht Man from Envy and difcontenr. Partiality, and every otFer Paidlon that XjCes to torment little and worldly-minded People, For this refptdful Deference and fervent Love of God enlarges the Soul, and fills it with great and truly noble Thoughts. And there- fore this IS a certain Mark of true and heavenly Wif^ dom, to make Me its only Joy and Hope : For how can he be wife, who dees not fee that God is the Per- fedion and Original of all Good, and that the necefla- ry Confequence of his being fbj is, that he is to be praifed, honoured, admired, in, and for, and above all ; fince all the Good which Men pretend to efteem, is by Communication from him ; an Emanation from his Fulnefs, an Effe how fhail i worthily magnify thee^ how can I forget thee; Thee, wlio in my ioweft Ebb of Mifery. didft con^ defceiid lo gracioufly,f6;efFeaiially,t6 remember me? Whofe kindhefs refciied me frbni Dedth, and far ex- ceeded all my Hopes % reftbred ine to that Favour^ which my Sins had forfeited, and fhewed itfelf a Friend to that Wretch who was becoriie thine, and his own tnemy. What jhall I render to the Lord Pfal.cxvu jr^^^// fhf Benefits he hath done unto me? If I refolve to ferve thee, yet how poor a Tribute is that, to Him whom all created Nature is bound to fHrve ? This is fd far from a fufficient Return, that I ought Vathcr to admire thy Mercy, and efteem it an Honour to myfelf when thou vouchfafeft to accept the Service of fo poor, fo worthlefs a Creature, and doft not difdain to reckon me amongft thofe, whom thdu ^ttffereft to do thee Homage^ , For even in this I pay thee but thy own, fince I ind aB I have are thine. ^ But why do I fpeak of fer- vingthcei wheii by a moft aftonifhing Coiidefceiifion, eVen thou, the inighty God, art pleafed to ferve me^ For this is tlie Effect of that excellently gt)od Provi- dence, which hath contrived and ordered Heaven and £arth, arid all the Crearures in fiich a nianner, that chey (hould beufefuland beneficial to Mankind; which hath appQtaced bkiftd Spirits above for Quard^ and pooKlii. o/Jelus vhnit. 147 Miniders to the Heirs of Salvation ; and, which is mod ferprifing, when Thou thyfelf^ for my fake, hadfl t?i- fcen upon thee the Form of a Servant, and wert made ^ frail, an afllided Man J When thou didft give thy Life for undone Sinners, and ftill doftgive thyfelf in <5race, and haft engaged to give thyfelf, even the full and eternal Fruition of thy glorious Godhead, to every fincere Believer* ^ O 1 that it were in my Power to make a fuitaUe Return, for Love which pafT^s, not my Thanks only, but even my Knowledge 1 O J that my Ways were made fo dired, that my whole Life might be onecoi>- tinued Ad of Gratitude and Obedience 1 Nay, fuchis? my Infirmity, tliat Imuft be content to wifh, that any. one Day of that Life might be employed as it ought in thy Service^ I know, O, Lord, that thou art worthy to receive all Duty, and Honour, and Praifc for ever* lam fenfible that thou art my rightful Lord, and thy poor Servant / that the utmoft I can do is thy juftDue, and that I ought to take un^eakable Delight in thanking and obeying thee ; that nothing elfe but this fhould give me any Satisfadion, and that when I have laid, my felf out entirely upon \.t^ I ftill have done too little^ This is the real Perfuafion, tliis is the earneft, Defire of my. Soul ; and where my Power falls fhort of my In- clination, there do thou, I befeech thee, ftrengthen and fupply w;hat is wanting, by thy Qrace, that my Deeds and Deportment may bear Teftimony and Propprticjn to my pious Di(pofition. To be the meaneft of thy Servants i^ the higheft Advancement ; to defpife and forfake all for thee, \% true Riches an4 Honour. They who thus enter them- felves into thy Family, and ckearfiilly undertake this Taflc, (ball have a glorious Reward; they will feel the Pleafures of this World infinitely paid, infinitely out- done, by the better and larger Amends of Grace and K J divine 148 Of the Imitation bookiii, divine Comforts in exchange. They who thus bind thenifelves to thee, that abandon worldly Cares, and attend to the One Thing neceflary, atrain to true and generous Freedom of Soul. For theftraitWay of thy Commandments is the only perfed: Law of Liberty^ O happy Confinement ! which fers Men at large from the Slavery of Sin, from worldly Cares and Incum- brances, from the infupportable Tyranny of unruly Appetites and domineering Pallions | O blefled De- pendance J which makes us of the moft high God's Re- tinue, raifes us up to a Level with the Angels, renders us dear to the Almighty, a Terror to evil Spirits, Con- querors over our greateft and fierceft Enemy, and re* commends su to the Love, the praife, the Imitation, of all good Men. Who would not greedily embrace fuch a Service, where the very Work is pleafant, the En- couragements paid down in Hand noble and great, and the Waged promifes in Recompence for our Labours* Happinefs exquilite, unfpeakable, and everlafting ? C H|A P, XIL Of regulating our Defires^ Chyijrj \/E T ftill, my Son, there are many things^ A in which thou art not fufficiently in- ftruded. Dlfciple7\ Lord, be thou pleafed to let me know, and enable me to receive, and do them* Chrtfl,'] Thy Defires muft be reduced into Subje- ction, and my Will take place in every thing; Nor mull: thy own private Intereft, but the Zeal and Re- gard for my Honour, and the Obedience due to my. Cpmmauds, be the governing Ppnciple of all thy Adions, «——^WPi——»———^——— —————— I I ■ 'III H I ■»>■ . ■ BOOK 1 1 1. ^ Jefus Chrifl: 149 Adions. You feel Defires,. like inward Springs, put you into motion; an Nor is it fit it fhould be otherwife. For thofe Men haye a wrong Notion of Peace, who, make it confift in Freedom froni Suffer- ing; in either having no Troubles, or being infen/ible ofany^ This i? a S(atc, neither attainable by a Man, nor convenient for a Chriftian^ The Peace I would have thee aipire after, is fuch as confifts very \^ell with AfflicStions* And this is gained, when a Man hath brought himfelf to that equal Compofure, and refigned Temper of Soul, as firmly to periift in his Duty, and tq reft iatisfied in the Difpenfations of GQd, when he thinks fit to try his Virtue by very great and grievous Adverfities. If this appear a hard Saying, think how much harder it will be to endure the Torments of Hell, and the implacable Vengeance of an engry God^ Na- ture, as well as Religion, teaches Men, of two Evils to, chufe the hCs, And this is done, when they Cct themfelves fubmiffively to undergo Tribulation here, for the fake of God and a good Confcience ; that they may, by fuch patient fuffering, deliver themfelves frons the dire Effeds of his Wrath, and never-ceafing Pa- niifamcnc hereafter. k I Now - '» 15*2 Of the Imitation bookIii* "•""■^■"■""^ """"^^ — — ^ — I Now Tribulation is a Portion diftribnted in common to all the Sons of Men ; diftribiited in large Meafures, even to thofe Children of this Generation, which thou perhaps vaijaly imagineft to be moft exempted from it. For even the gayefl: and moft profperous of them all arc not without their many and fore Evils. It is true indeed they take a great deal of Pleafure, indulge their Inclinations without Controul, and fo their Mifery makes a Icfs fenfible Imprcflion upon their Spirits ; butMiferies they have. Or, put the very beft of their Cafe, and fuppofe their Joys to be without any Inters ruption, their Wishes without any Difappointment ; yet, even thus, how long would their Happinefs laft ? Alas, they vanifh like a Dream, and all their Profpe- rity foon {carters like Smoalc : Nay, not only their Enjoyments themfelves, but the very Remembrance of them perifh in a Moment, Their Life is but a Vapour; aud Death will be fure to fwallow up them and their Gayeties in fpeedy and perpetual Oblivion. But this is putting the Cafe more favourably than it ever happens in reality ; for even in this Life their Plenty and Pleafures are chequer'd with Misfortunes,^ and all t.'.eir Sweets allay'd with a bitter Mixture of Cares and Fears, and inward Perplexities of Hearty The very Objcds that minifter Pleafure, bring Pain along with them too. And this is ope great Argu- ment, how wife a Providence the World is governed by, that the very Inordinacy of thofe AfFp6tions, which purfiie the Pieafures of Senfe fo eagerly, fhould prove a Torment to the guilty Mind, and embafe thofe very Pieafures they indulge^ Thefe very Pieafures too are fhort and fleeting, treacherous and deceit- ful, irregular and exorbitant, a Shame and Blemifh to human Nature; and if Men be not (cnfible of this, that Ignorance proceeds from their own Inadver- tency, Their Reafon is intoxicated with prefent De- " ■■■ ' .^ ■ I ■■ I ^ BOOK 1 1 1. of]dus Chrill 1^3 Delights, and their Minds blinded by vicious Habics, by which they degenerate into Brutes, ftupidly aban- don themfelves to the tranlitory Pleafures of Sin and Liiftj at the Expence of everlafting Pains ; and con- fult the Prefent Gratification of a vile mortal Body, with the Ruin of a precious and imniortdl Soul. Go not thou therefore after their Excefles, nor place thy Happinefs in ferving, but rather in commanding, fubduing, denying, mortifying thy own ^^ Inclinations* Delidht thou in the Lord. •'* ^^ * o a,yid he fl) all grant thee thy Hearths Dejire, For this Delight will teach thee, that the Happinefs of Man confifts in inward and fpiritual Satisfactions, in the- Contempt of this World and [ts empty Gayeties. And the lefs tlicfe are efteemed and afFedled, the grearer and more ravifhingly fweet fhall thofe generous and noble , Pleafures prove, which refult from the Experience of God's Favour, and the fubftantial Comforts of a good Confcience. But ftill thefe Comforts are not to be had, without much Labour, many Conflicffcs, and fbarp Sufferings, For the corrupt Inclinations of Flefh and Blood, and the confirm'd Habits of Vice, create great Difficulties andafk Time and Pains to conquer. And conquer'd they may be, by introducing the contrary Habits of Virtue. The Flefh indeed will recoil, and think itfclf ill ufed ; but Reafbn and Religion will filence thofe Grumblings, and refolutely Perfevetance in good Works vanquifh all thy Reludances. The fubtle old Serpent will feduce and importune thee, but Prayer and good Thoughts drive the evil Spirit away ; and Failing and holy Excrcife, or conflant lawfull Bufines, will keep him out. For he never enters fo eafily, (o fuccefsfully, as when Idlenefs (cts open the Door, and an empty Heart niakes room for his wicked Suggeflions* CHAP. 15^4 Of the Imitation book Hit CHAP. XIV, Obedience to Sffperiors ,* enforced by Chris's Example^ Chrifl^ 1\ Now, my Son, that the Man who refufes JL V Obedience, rejeds the Grace, and ex-^ dudes himfelf from the Favour of God; and by ktkr ing his own private Advantage inordinately, breaks the Order, ^nd obftruds the Good of the Publick. Difreiped and Contumacy to Superiors, is an infallible Mark of rebellious Appetites, and of Paflions not re- duced to the Governance of Reafon and Religion. Submiflion therefore is of great Uie for fubduing z^ac Flelh and its Lufts ; and a good Prefervative againft Temptations. For the foreign Enemjr will be more fuccefsfully oppofed, when thy domeftick one is firft- vanquiflied, and all quiet within. And Man himfelf is his own worft Encmy^ Nor are his Circyimftances ever more full of Danger, than when the fenfitive rai- ies Infiiredions, and would dethrone the rational Sou!» And in order to this bringing the inferior Faculties to Reafyn, an humbleOpiqionof yourfelf isnecellary ; for Partiality and Pride are at the bottom of all the Diforders in thy own Breafl:, and all the Difturbance given by unruly Men to Society, and good Govern- ment, of all Kinds. And what fnch mighty Merit is there in this Sub-j; miflion ? What Difparagement can it be thouglit to thee, who art Duft and Vilenefs, when thou remem- breft, that I myfelf, the Almighty Majefty of Fiea- ven, and the Lord of all the Univerfe ; I, who created thee, and the whole World, out of Nothing, did yet condefcend to a State of Subjcdion, and appeared ia the very loweft, moft fervile, and defpicable Form, fot thy fake, who arc Nothing ? And why, but that (o thy \^ feooKlii. of Jcfus Chrift. i$$ thy Pride might have no Pretence to fupport it, after fo eminent a Pattern of Humih'ty ? Learn then, thou Wretch, to humble thyfelf ; and hke that Lirth, of which thou art, be even content to be trampled upon, and trodden under Foot : Lay thyfelf, like the Streets, to the Feet of infulting Men who walk over thee, and never reft till thou haft broken thy own Perverfenefs, and art in a conftant Readinefs to comply with every juft Command of all who have Authority over thee. Till this be done> purfue thy Paftions withremorfe- lefs Indighation, and fpare them not, till the very laft Remains of Pride beabiblutelyfuppreffedand killed in thy Heart* And if thou fometimes find ill Ufage and Tyrannical Barbarity, yet ftill conlideri thou art but a Klan, and ought'ft not to complain ; nay, rather con- fider, that thou art a Sinner, in juftice configned over to Hell and Eternal Fire; and let the Anger of an of- fended God, which ftridlly is thy Portion and Deferr, check thy Refentitients of the Infblence and Injuries, the Reproachful Treatment, and unjuftiiiable Haird- fhips, which Men may fometimes offer to thee. This Wrath of God thou haft provoked, but I iii Mercy 4?ared thee, I had Cdmpaflion on thy Soul, and ran- fomed it from Death by iny own Bloody And canft thou thinki that no Return is due for fuch Mercy ? Yes; know, that I require thou fhouldft be fen/ible of the aftoniihing Greatnefs of my Love, and iheiv that Senfe by Gratitude and Humility ; by a mddeft and refpedfull Obfervance of my Reprefcntatives here be- low ; and by not difdaining to fuffer any Shame and Contempt, any injuftice and Barbarity, when Provi- dence and Duty call thee to ic, which I, thy Maftet> thy God, did not grudge to undergo for thy Sakc» Whilft converfing in human Flcfli upon Earth. CHAP. ^1 , I 1 1 I . I < * 10 Of the Imitation BooKiih CHAP, XV. God's fhdgments are to be confiderd^ for our Humiliation^ Difcipk.-] W/Hen thou. Lord uttereft thy Voice in TT Judgments, my Joints are loofed, my Limbs quake for Fear, my very Soul is cdnfoundedi and trembles atrhy Thunder* In the midft of thefe n , Horrors I begin to refle<51:, that the Hea* ' * vens them [elves are not pure in thy Jight, and that even the u4ngcls xhow hafl charged vpith Folly ^ If then thofe exalted Intelledual Spirits where not able toftand before thee, and kept not their iirft Eftate, W'hat muft become of fuch a Wretch as I am ? If even the Stars fell from the Firmament, howcanDuft and Afhes hope to efcape ? They, who did eat Angels Food, degene- rated from their primitive Excellence, and fed on Hulks with Swine ; how then fhould a Creature preferve its Innocence, whofe very Original is impure ? This, Lord, convinces me, that there is no Holi- riefs but what is derived from thee alone ; no Wifdom without thy Governance ; no Strength a fufficient Defence, if thou withdraw thy Gracious ProtedfcionJ no Continence or Abftemioufnefs eifedual, except rhou guard it ; no Watchfulnefs againft the Enemy, imlefs thy weakeful Eyes keep all our Approaches, and rcpulfe the A(Taults of the Tempter. If thou ceafe to fupportus with thy mighty Hand, the Waves fwollow us up ; we fink and perifh without thee, and with thee walk upon the Sea in Safety ; Weak and unliable are our Refolutions, but thy Grace gives Strength andPer- feverance» Cold and timorous are our Hearts, but ihou warmeft them with Zeal, and infpireft them with Courage. Lift up then. Lord, our Hands that hang down. aittd BOOK I u^ ofJcCus Cbrlft. 15:7 doyvn, dud our feeble Knees, that we faint not in this Spi- ritual Warfar ; and enable thoie who can do notbini^ without thee, to conquer all Difticulties through thy Srrehgth^ I khow, O Lord, that if anj good thing feem to be in itiei yet even this deferves my meaneft Opinion, and will in no degree juftify my thinking orherwife of myfelfi than as a moft vile and worth lefs Wretch. And therefore:! when thy angry Juftice afflidts me, it is my Duty, with the profoundcfl: Humility, to fay my Mouth in theDuft, and irw^ekly fubmit to thycor- reding Hand, For though I cannot difcover all the Reafons of thy Myfterious Judgments ; yet this I find no Difficulty to difcern, that I myfelfam nothing, and that I proceeded oat of nothing. O the dark i\byfsi* in which I cad find nothing relating to myfelf, but Va- nity and Nothing* Where then is the Prefumption, where the Pride, the lofty Conceit of my Worth and Virtue ? Whit-'icr are all my vain Confidences, and towring hnaginations fied ? Tly Judgments, Lord, have fwcpr them away like a Torrent ; and all are funk inthofe unlcarchable Depths. Thefefhcw me to my- felf, and juftify the Prophet's Rcbnke, r. ^^ Shall the Cluy exalt it] elf agamfl the Potter j^j. j^^jjj^ that fafhiomd it f Behold as the Clay is in the Hands of the Potter, Jo is every Mortal Man in thy Hand^ O Lord. And is it pt-fTiblc for that Scul to fwell with Info- lence and' vain Conceit, which is duly fcnfible of thy Majefty, and fubmits to it, wich that Lcwlinefs and refigned Submillion which thy Truth dirctls ? No, no. Not all the Voices of" Mankinds confpiring unani- moufly in his Praife, can blow iim up to fond Con- ceits of his own Excellence, when once lus Hopes and Heart are fixed on God, For he conliders, that all thefc are but fo many Copies of himfclf ; frail ard fee- ble, deccivable and periihing, Empcmcfs and Nothing. : That m 158 Of the Imitation book hi* That they, as well as their Words, are only Air and Sound, and both will quickly vanifh together ; butGcd jrr ^.^ and his Truth remain for evermore. Ceafe therefore from Man, for rohcrein is he to be accounted of f and endeavour to have Praife of Him, X Fet iv ^^° refifieth the Prond, but in his own due * * time exdteth themi t^ho humble themjelves under his mighty Hand, . ' ■ ■ ^ - i Vi -- I, • . If CHAP, XVI. With rvhat Referves we ought to Praj^ chrifl^l T £ Y jJ^Ij^ ^y 5qj^^ i^y fj^g Language and -Li Style of all thy Prayers : Lord if it ht thy Pleafure, grant me this Requefi ; If what I afl^ coh^ duce to thy Glory y do thou be pteajcd to give and profper it: Lord if Thou, to whom all Things and their Confe^ quences are perfeElly known, feefl that this will be for my true Advantage, not only befiovo it^ but, with it» Grace toufett to thy Glory : But if thou feefi it may prove hurt^ ful to me do not only deny my Petitions, which proceed from Ignorance and Mijiake > but remove far from me the very Dejire of that, which cannot hf obtained without n^ Prejudice, This laft is a very reafonable and expedient Re- queft ; becaufe mdny Defires, which feem, not in- nocent only, bur even virtuoOs and wife, profitable and praifc* worthy, in a Man*s own Eyes, are yet nei- ther inspired by God, nor agreeable to his Will : Nor is it eafy to difcern, whether one be aded by a good or evil Spirit ; or whether in the Matter of his Pray- ersi his own Inclination and private Refpcas do non determine him^ And many a one, who hath fancied the Impuife of Divine Grace, and perfiiaded him*- fcif, that he hatb been directed and afted by it all ^- > - — ■■ ■■ . I ^. BOOK 1 11. ofjefm Chrifl. i^0 long, finds the Delufion our at laft: And what he im- puted to the Spirit of God, proves in the End a Sug- geftion of tiie Devil, or the eager Longing of his own vain Mind^ The furefi: Way then ntver to offend God in thy De- iires, and to be accepted in thy Addrefles to him, will be to temper all thy Inclinations with his Fear, and not fo much as indulge a fecret Wiih, without fuch Refer- vations, as may teftify an entire Submiflion to the Di- vine Difpofah And when thofe Wilhes breakout intp W Olds, Men fhall do well to conceive and prefent them in fuch Forms, as may exprefs fome Check upon them- felves,,and mighty Caution in rcftraining their Tongues from alking any Thing in a Percmtory Manner > but leaving the Matter entirely to God's better Choice. As thus : M Lord thou l^orpeft whether the havingp or the V being denied the Mutter of my Petition, bi mofl conve' » nient '; and therefore ail 1 beg is, that what thoft feejl ^ mofi txpedient, may be done ; I afk, indeed^ as is my v> Dury, but I prefunie not to prefcribe to ihy heaven* aa ly W'ifdom; Give therefore> Lord fuch Things, ;» arid in fuch Meafures, and at fuch Times, as thou » feeft ^t. Deal with me as thou Jcnoweft is neceila- • ry : For that I am well affured is beft for me, which a> is mod agreeable to thy WilL and moft conducive « CO thy Glorv, Appoint me any Pofl:, and ufe me is as thy own : turii and change me, and my Fortune, » at Plcafure : I only beg to be qualified for thy Di- r> fpenfation, to ufe them rightly, and greatly to im- 55 prove under them^ For I am thy Servant, devoted « to thee without tliS lead: Referve : I defire nor to s» hve to myfelf, but to thee ; Oh ! that 1 might be n enabled faithfully and worthily to perform that Ho- » mage and Duty, to all which my Heart is moft i> freely and fincercly di{J3ofed, .r *■' i6o Of the Imitation bqqkIII^ CHAP, XVII A Prayer fsr Grace to do the Will of God^ •^e/^'/^J "LjEar me, moft merciful Saviour, 1 JL JL .. humbly befeech thee, and let thy ^ Grace be ever prcfent with thy weak unworthy Ser- a> vant, I am not of myfelf able to do, or think any « Thing that is good, O ! let thy Spirit afiift my poor ^> Endeavours, vanquifh the Temptations that (o thick * befet me > fix my inconftant Mind, and follow mc up all the Days of my Life, that I may perfevere in ^ good Works unto the End. Regulate my Affedti- 3» ons and Defires, and confine them to fuch Objeds 9? only, as are well-pleafing in thy Sight, Let thy V Will be the Guide and Meafure of mine, and let »9 mine fteadily conform to thy Pleafure. Remove •» far from me all Inclinations and Aver/ions but fuch s> as agree with thofe of the Blefl'ed Jefus. Help me 91 to die daily to the World, and to the Things of the « World ; and mortify my Vanity to that degree, tliar »> even Shame and Contempt for thy Sake, may be ♦ not only fupportable, but welcome to me. Let all » my Hopes and Wifhes center in Thee alone ; and no- 3) thing appear defirable, in Comparifon of a pure •» Heart and peaceful Confcience, I or thou, O Lord, *» art my Peace, Thou my only Reft ; in Thee alone V is Pleafure and true Satisfadion, and all without 9 Thee is Mifery and Torment, Oh ] grant me this 39 Blefled Retreat, this Happy Security ; that I may • abandon all ti:e falfe Appearances of Happiness here ^> below, and find foft Eafe and fweet Rcpofe in thy *. Love and Favour, Thou True, Thou Chiefly Thott sj Eternal Goodj of pious Souls, CHAP, ^oQKill. of jdus Chrifl i6i CHAP. XVIII. €oJ is cur entj Comfort in Trouble* ^'f'¥'^ W'Hatever Comforts and Happinefs \ ▼ T propofe. This is not the Time, and Pkce of enjoying them, but I exped that Blefled Fru- ition in another State, For what would it avail, could I attain the utmofl Dchghts the World can afford, when a very fhort Space muft of Neceffity put a Period to them ? Do not then miftake thy Happinefs, my Soul; for tlicfe Things are not, cannot be, thy Reft. The fulnefsofjoy and undifturbed Pleafure is no whereto be found, fave in God only : He h the Comforter of the^^fflided. He the Wealth of the Poor, He the Sup^ port and Strength of the Weak, He the Glory and great Reward of the Humble. Nor let if difturb thy Peace, or difcourage thy Hcpe, that thou canft not yet afpire to thy promifed Felicity. I or God is faithful and cannot Lie. Only wait his own Time patiently, and thou (halt not fail of his Mercy, and an abundant Recompence of thy Faith and patient Truft indue Seafon. But if this De- Jay draw off thy Affedlions to prefent Comforts, and abate thy Zeal for fliture and diftant Rewards, thoa ihalt dehre Earthly Bleflings, and not be filled ; and at the fame Time fhalt lofe thofe heavenly and Eternal Joys, which alone can fatisfy, and make thte happy^ Vfe then thefe Temporal Things, but love none but the Things that are Eternal, The prefent were norde- fign'd for Enjoyment, but for Neceflity and Conveni- ence. Thy Nature is nor cut out for them, nor is irin their Power to make thee perfe(5b ; rho' all this mortal Stare is capable of, were united together for that pur- pofc. For God alore is a Good, hvsic enough to hi; the Celires of an immortal Soul ; He only is proportion'd to L;^ thy I lll*» i I II 1 1 11 I I ■■ ■■ ■ I ■ 162 Of the Imitauon moKiiii thy Wants and noble Faculties : and the Happinefs to be inet with in him, is not tranfitory, imperfect Thing, which the Children of this Generation fondly Covet and Admire ; but that exquilite, that infinite and inward Delight, of which iho. Pure in Heart, and Spi- ritual Perfons receive fome fweet Foretaftes and Pledges, by haviug their Converfation in Heaven, while they themfelves are upon Earth. For Man is vain, and all his Comforts lilce him ; Empty and unfatisfadrory, falfc and fleeting, fwift in decay, and of ihort continuance : Bur thofe from God refemble the Perfedtions of their Author, Spiritual and True, Immutable and Eternal. A truly pious Soul can never be deftirute, becaufe ht conftantly bears his Happinefs about him, even the Blefled Jefus, the Divine Comforter ; and:, when be- reft of all befides, can thiis eonverfe with him in the profoundeft Solitude. Blelfed be thy Mercy, O deareft Jefus J BlelTed be ihy cheering Prefencc ! O let me never be deprived of this incftimable BHfs. While I have this Confolation within, I feel no Want of Earthly Enjoyments : For this fupphes, exceeds them all. Oh J let me thankful- ly rejoice in thy Favour, and the Light of thy Coun- tenance lifted up upon me ! Or> if at any time thoii withdraw thofe bright Beams, and inrerpofe a Cloud of Sorrow ; yet even then preferve me from fad Di- ftruft, and let the Confideration of thy WilL which is always beft, be my Support in my blackeft andmoft Melancholy Circumflances^ Let me not caft away niy Hope and Confidence, becaufe thou hidefl thy Face for a Scafon ; but help ine to difcern the great Wifdom and Benefit of fuch trying Difpenfations, and to fup- port my Fauh with the Profpedl of thatReward, which is laid up in Heaven for thofe, upon whom Patience hath itsperfed Work. For thou, OLord, art Gracious and p. I ... Merciful, and though we perpetually of^ "' * fend and provoke thee, yet wilt //'f'/^^l pofeofl Divine Wiflom fees fit ; for I beft know what is con- Thee and all thy Affairs, as venient for thee^ Thou judged rafhly, and art liable to human Frailties* Senfe and prefent Satisfadtions blind thy Eyes, and byafs thy Realbn ; but Chriftians, who fhould walk by Faith, and not by Sight, mufi: not be govern'd by the fame Meafures, which common Men make ufe of, in diftinguifhmg Good and Evil Accidents^ Difciple^ Lord, I acknowledge my Infirmity ; and am fenlible, that thy Care and Concern for me is more prudent, more tender, than that I have for my own lelf And he hath made but fmall Progrefs in the School of Chrift, whofe weak Faith is ftill to learn that Leflbn, of being fatisfied with all thy Di/penfations, and cafting his Care upon zUqq, All therefore :hat I beg, is the eftabliiliing my Heart in the way ofrhy Commandments ; and, fb lang as I fwcrve not from Truth and Righteoufnefs, fecure my Soul, and, for the reft do thy Pleafure* For thou art Wife, and Juft, and Good ; and fuch, I am fure, are all the Me- thods of thy Providence ; Tho' Human Underfland- ings may not diftindtly perceive, nor be able o ac- count for the Reasons of them. If therefore rhon con- demn me to Darknefs and Affliction, I will praife and L I tliank IN '■ * " I '■■ ■ Mi— Mi— II IIIWIII III" ■! I ■ m' 164. Of the Imitation bookiii* thank thee for thy deferved Corredion, even in the inidft of my Trouble ? Or, if thou {{jare the Rod, and «iake my Darknefs to be Light, I will then thankfully receive the Bleiling, and magnify the Favour which I cannot defene* Chriji^ l|^s is indeed, my Son, the Difpofition and Deporcmentlbefitting the Charader of my Faithful Children* And all, who profefs to walk with me in. Piety and Virtue, muft bring themfelves to a Soul f» even, fo reiign'd, that Suffering and Joy, Poverty pr Riches, may be entertained alike* The One, without Murmuring or Complaint; the Other, without the leaft Pride or Change of Temper. For both are equally the Appointment of My Providence^ and, as fuch, ftiouW be met with Chearfulnefs and perfed: Content, Dlfcifle^ Lord, I am willing to endure whatever thou art pleafed to lay upon me. I do defire to receive Good and Evil, the Sweet and Bitter, the Comforts and the Croflfes of this Life, with the very fame Refent- ments of Mind* Nay, nor only to receive, but to be thankful for both, fince both come from thy own Hand, which cannot err in ordaining all my Events* This only I implore, that in all Changes of Condition, thou would'ft in thy Mercy preferve me from Sin : For, w ile I keep my Innocence, and continue in thy Love, no: Calamity, nor Death, nor Hell itfelf, fhall make tne afraid. However thou may'ft exercife my Pati- ence, or frown upon me at prefent ; yet fb long as thou dofl: not caft me off for ever, not blot my Name out of thy Book of Life, I am above all Danger; and the urmofl Powers, and Malice of Fortune, and Ene- mies, and Devils combined together, can never hurt CHAR '■■ '■' " I p> BOOK 1 1 !• ofjefus Chrift i6$ CHAR XX, Chrlfi our Pattern of Patience in ^ffliEiioft, €hrifl^ \yf Y Son, remember I came down froftj 1? JL Heaven for thy Salvation ; I bore the Punifliment due to Thee, and all the Miferies, to which Human Nature is expofed* I bore them, not by Con- ftraint, but Choice, and urged by no Neceflity, but that which powerful Love impofed upon me. And One great End, for which I condefcended to do foj, was to teach thee Patience by this Example ; and, that my willing Sufferings might difpofe thee to fubmit to the neceflary Incumbrances of thy present Condition, Vithout Reludance and Murmuring, Sorrow became famihar to me 5 My conftant Attendant from the Man- ger to the Crofs ; for every Hour produced fbme frefh Inftance of it* My Circumftanees were low, and I con- tented myfelf with the Want of even the NecefTaries of Life; my Innocence was flandered, and daily Com- plaints and Reproaches were founding in my Ears f Shame and Contempt I entertain'd without Return or angry Refentment ; my good Deeds were repaid witE- Malice and Ingratitude, my Miracles blafphemed, and m/ Doctrine traduced and vilely mi/reprefented. DifcipleJ} Yes, Lord, I read the Story of thy invin- cible Meeknefs with Wonder and Aftonifhment; and cannot but infer from thence, that, fince thou wert pleafed to give fuch amazing Proofs of an entire Obe— d fence to thy Heavenly Father's Will ; L who am a wretched Sinner, and not only fubjed to thefe Mife- ries by the Condition of my Nature, but one, who have deferved them as Chaftifements for my TranfgrefTi-- ons, am much more obliged, with a moft perfed Sub- million, to receive whatever thy Providence ' thinks fit to inflid ; and muft by no means grumble at the L 4 Weight 166 Of the Imitation book i ii^ Weight, or theCondnuanceof any Biimien thouiaalc Jav upon me in the prefent World. If any Thing here feem heavy, yet it is rendred much eader and more fupportable, by the AiTiftance of thy Grace, by th^ Con- templation of thy Example, and by the many Patterns of Conftancy and Virtue, which thy now glorious Samts, but once afflided Servants, who travelled the feme rugged Journey of Life, have in all AgQS fet foe my Imitation and Encouragement. I plainly fee, un- der this Go{pel-ll:ate, a mighty Support, whicfc evei| thy own peculiar People wanted under the Old Law* For then the Way to Heaven was dark, and the Pro- (ped at their Journey,s End \q(s glorious and inviting. Few then apphed themfelves with Zeal to feek a Fu- ture and Spiritual Kingdom ; nor could they do (9 with equal Encouragement, till thy Meritorious DeatJx had opened an Entrance into the High and Holy Placed But how contentedly, how thankfully, ought I to tread in thy Bleffed Steps, fuftained by the Afliirance of E^ ternal Rewards, and direded in the right Way by the ?ohnw Ligbrof thy Doclrine ? For thou art the ' * Way, the Truth and the Life ; Thy k^\"._ d:ipnshave taught Me, and all Bdievers, that Tribu- lation is the Pafla'>e to thy Heavenly Kingdom ; and that the proper Method of attaining thy Grown, is be- ing made a Partaker of thy Crofs, Had'ft thou not gone before us, who would have the Heart to follow I Who could perfevere in a Courfe of Sufferings ? Nay, thoMgh thou had thus fhewed us the Way, yet how loth, how backward are we to follow ftill?' And, if neither thy Miracles, nor they Precepts, thy wondrous Humiliation, nor they glorious Exaltation, can warq us into greater Zeal and Refolution, than by lameiita- ble Experience we daily fee and ^zt\ they do ; Ho\r wretchedly flothfiil, alas \ how cold, and morionlefs, fhould we have flood ; had not thy Grace and marvel- knis Condefcenlion vouchfafed to grant us the Advan- tage gW .li i . BOOK III. 0/ Jefus Chrift. 167 tage of To clear a Light, and the powerful Motive of (o bright an Example ? CHAP, XXL Of hearmg Injuries ; and horo roe may jnd^e of true Patience, ■Chrifl^ /^^£afe thy Complaints, my Son, and, whetr v^' Aftlidlons threaten to attack thee, call to remembrance what I endured for thy Sake ; Nay, not what I endured for thine only, but what fo many brave and generous Saints have iince courageoufly en- dured for mine. Alas ] thy Trials yet are {intall, nol" iiaft thou refifted unto Blood, as I and They have don6 Their Difficulties were greater, their Temptations fhar- per, their Sorrows more piercing, their Exercifes mote fevere; and yet in all thefe they were more thanCon- ijuerors. It will therefore be of great Service to th^ confirming thy Hope and Patience> if thou diligently compare thy very light, with their much heavier Bur- then ; and reproach thyfelf for finking under a Weight, which they wou'd fcarce have felt. But, if thy own Load feem fb unfupportable, and thou canft hardly be brought to thi' k the Cafe of others fo much more de-'lorable ; coiifider, whether this falfe Eftimate do not proceed from partial AfFedion, Tendernefs to thvfelf and a fretful Impatience, rather than from the true Nature and Reafon of the Thing, For Thefe corrupt Men's Judgments, and make them fee their own and other Peoples Circumftances with very diffe- rent Eyes. But be thy Ideas true or miftaken, yet ftill the greater and the lefs Calamities call equally for Submiflion and Conftancy. And it is nor the Degree^ or Meafure, but the Author and the Confequencc^ L $ ^ l68 Of the Imitation bookIII. of Siiffering, which is the proper Motive to Patience, Now the better thou art compofed under any Trou- ble> the more commandable is thy Wifdom, and the larger will be thy Recompence* Nay, not only fo, but the eafier will be thy Lot too^ For Confideration will reconcile thee to it, and Time and Experience make the Thing familiar. Nor matters it much, who arc the immediate Inftruments, or from what next Hand thy Afflidions come. For thofe are very Idle Pre- tences, which Men ufually labour to cover their want ©f Temper withal: >» Had this been done by an Ene- to my or a Stranger, I could have born it ; but from »> a FfTend, a Relation, one whom I have highly 3> obliged, and have a Right to exped better Ufage «> from, what Flefh can brook fuch Bafenefs and In- M Gratitude ? Had I given any juft Occaiion for that «• difparaging Report, it would never have vex d me; V but to be flander'd and abufed, without any Ground, M without the leafl Fault or Provocation of Mine, » methinks Ws very hard t The Thing itfelf I could » away with ; but the Perfon or the particular Cir- ^ cumftances, put me out of all Patience^^, Alasj thefe are nice and frivolous Diftindions ; {iich as arc altogether foreign and impertinent to the Matter in Hand; and what'the Virtue of Patience is no way con- tern d in. For this takes Injuries and Affronts by the great, without entering into any particular Examina- tion of their Nature and Quality, and peculiar Aggra- vations; nor does it at all regard the Perfon by whom it is exercifed > but con/iders that Perfon only by whom it is to be crowned. No Man hath yet arrived to a duePerfedion in this f5race, who is not content with any kind of Trial, fiom any Hand whatfoever. The Differences of Friend Or Foe, of Superior, Inferior, or Equal ; of a good- aatur'dand confcientious, or a wicked, perverfc, vexa- lious Man, are of no conilderation at all. But, let, BOOK III. of ]q{us Chrift 169 the Provocation be what it will, and- come from whom it will, let it be offered but once, or repeated never fo often, 'tis all alike. Becaufe in all the over-ruling Hand of God is attended to ; and every Thing re-^ ceived, as ordained and originally inflided by him; and what proceeds from him is always good and fare to turn to Account, And, as nothing he appoints* tho' feemingly never fo grievous, fhall be to good Mens Di (advantage ; Co nothing tho' never fo flight and defpicable in itfelfi when dutifully and decently- entertained, (hall be pafled over unrewarded. Arm thy felf therefore for Combat, and declme no Occafion e£ engaging that offers, if thou defire the Glory of the Conquefl:* Without Fighting thy Way through, there is no comming at the Crown. And they, who refufe to fuffer with Chrift, do in effed, and by ne- eelTary Confequence refufe to reign with him. Stand up then bravely to Afflidions, and quit thyfelf like a Man ; Repofe and Happinefs is what thou coveteft, butthefc are only to be obtained by Labour* Vidory and Triumph are the Tilings thou aimeft at ; But who was ever yet fo abfurd, as to think of Triumphs with- out Enemies and Hardihips, oc of Conquering with- out a Battels Dlfciple^ I acquiefce, dear Lord, in all thou fay'ft : faor will I indulge fuch vain Imaginations, But fince even where the Spirit is moft willing, the Flelh is mi- ferably weak; affift me, I befeech thee, that by thy Power and Strength I may be able to do, what by my own I cannot accompliih, and Nature is averle ftom fo much as attempting. Thou knoweft full well, how little I can bear ; how every Shock makes my feeble Heart give ground > Lord, do thou fupport and confirm me, that Tribulation may appear, ndt only tolerable, but even defirable, in compliance with ny Will and my Duty, For, what Regret foevcr Humanity may betray in thefe Cafes> when Danger M«, ' .. '. «■ lyo Of the Imitation ^ookIII approaches; In my own better Judgment, which con-? fiders Things in the Chriftian and Spiritual Senfc, I aiii abundantly fatisfied, how much the Harlher Difpenfa- tions of thy Providence conduce to my Soul's Advan-? tage* And, tho' m Chaftifiment for the frefent jcems. pjoHs hm ^ievous^ yet my better Senfe, when I think freely, convinces me of thy Wifdom and M^rcy, and that it is even good for me to be affii^ed^ CHAP, XXII. 7he Infirmmes and Mlferies of (rmr frefent Stat^^ Defcifle^ T y^ill ^onfefs my VnrighteoHfhefs unto the Pfal.xxxn^ J- Lord, and bewail my Infirmities be- fore him* For every trivial Accident cafts Itie down, and I am often overwhelm'd with Sorrow, upon Occafions which my calmer Thoughts abundantly convince me, deferve rather my Contempt, than my ferious Concern* Sometimes I fee and condemn my own Folly ; and mighty Refolutions I make? how bravely I will behave my felf for the Time to come > and yet, upon the next Aflault of fbme llight Misfor- tune, this imaginary Hero is beaten from his Poll, and cannot ftand the Shock of a very common Difficulty, The poorefl: and mod difpicable Things are, I find, capable of becoming great and dangerous Temptati- ons ; And I, who at a diftance defy them, yet, when brought to the Trial, feel, by fad Experience, upon how flippery Ground I ftand. This is indeed the wretched Condition of thy poor tinftable Servant: But, Lord, do Thou, in much Com- paflion, look upon my Frailty, for thou knowefl: it T,r, I . more perfe6i:Iy than I myfcif can* Stretch deep .. .Hi, I '••' bookHI. ^ Jeliis Chrift. 171 a«a— — — Ml I I II —————— ———i—^i—— —i— deep Waters, and our of tf is Mire of Sin and Weak- htfsy that I finknot,in my Corruption^ I cannot ca- illy exprefsthe melancholy Reflections, the Shame ancl Confulion, the Indignation and fad Perplexity o€ Heart, wluch the Corifcioiifnefs of my own InabiHty to refift Temptations, and the Inconftancy of my beft and moft vigorous Pnrpofes create,; and tho* my Will be not always vanqnifhed^ nor do I (blefled be GodJ- yield to every wicked Suggeftion ; yet the repeated Aflaults of the Enemy difturb my Quiet, and I an^ weary of a Life, which confifts of perpetual Hazard, and painful Conflids with myfelf. The Wretchedneis t>f my Condition is but to manifeft : I need no other Argument to prove it, than that eafy AcccCs evil Thoughts find in my BreafI: ; which, in defpight of all my watchful Care, and mofl manful Struggles, are much fboner infinuated and received, than either dri- ven out again, or prevented from entering. Look down then, thou Almighty Rock of fjraef^ and Lover of Souls, and interpofe thy Power and Proredion ; give ftafonable Succour, and happy Suc- cefs to my too fruitlefs Endeavours. Arm and guard me with Strength from above ; and fuffer not the old Man, the corrupt Inclinations of my Flefh, which re* fufes to be entirely (bbdaed and brought to Reafon, to ufurp the Dominion over my better part. For tliis cbflinate Rebel renews its Iniurredions daily, and bids me Battel ; calls me to Combats and hazardous Engagements, which mud never, never end in per- feA Peace and Safety > fo long as this miferable State of Mortalicy endures. Mofl miferable indeed, fince eve- ry Adion and Accident of my Life involves me in frefh Dangers ; fince every Step I take is upon Snares and Precipices ; fince every Time and Place is thick, befet wiih Troubles and Toils, with Treachery and Temptation, and a numerous Hoft of Enemies ready to 172 Of the Imitation book 1 11, to devour and fwallow me up. For fatal uninterrupted SuccciliOns of Trials every Moment renew their At- tacks ; and when I have happily vanquifhed many, and fondly promife myfelf a Truce, as many more. immediately draw down upon me, and make fiercer and more furious Attempts upon fbme other Quarter, which 1 hoped had been fufficiemly cover'd from their Approaches, And can a Life, fubje<5l: to fuch Surprizes and Ha- aards, em.bittered with fo many Troubles and feverc Trials, encumbered with fo much Frailty and Cor- ruption, be valued and mightily coveted ? Nay, can that dcferve the very Name of Life, which naturally breeds Plagues and Difeafes, and expofes us to fuch variety of Deaths ? Yet ftupit Man hugs, and em* braces, and efleems it his only Happinefs ; expe(5b$ Eafe in the midft of Diftradtion, purfues Joys in at Valley of Tears, and vainly fets up for the boafled Perfedion of Pleafure, in a Condition of inevitable Mifery? and lingring, certain Pain. Sometimes in* ^^Qd the tender Senfe of fome Afflidions cuts us to the Quick, and in our melancholy Moods we give the World hard Wordsa call it deceitful, treacherous, and a/ain ; but even they who rail at it moft liberally, dnd profejfs to hate and defpife it, cannot be prevailed with to be content to leave it^ The Flefh and its Af- fedions have ftill a Powerful Influence, and fpur Men on to the Purfuit and Love of thofe very Enjoyments, which Reafon and their own Experience have taught them, cannot be worth their Pains, nor in any degree anfwer their deluded Expedations* For we muft ob- ferve, that our Love and Hatred of this World pro-» for he is the only fure Refuge, rhe eternal Reft of the Saints, Grant me thy Grace, O fweeteft, itindeft Saviour, to value, and love, and truft in thee above all Things. Make me to prize thee far before Health and Beauty, to defire thee more than Honour and Advancement, more than Riches and Power, more than Wit and Learning ; to rejoice in thee more than in Pleafure and Profperity, more than in Repu- tation and Praife, more than in the largeft Promifes, the higheft Deferts, the moft exalted Gifts, the mod tranfporting Joys, which thou canft impart, or my Heart when moft enlarged, is able to receive. Let me admire thee above kngdsy and Arch-Angels, and all the Hoft of Heaven ; above all Things viTible and in- viflble, more than all that is, or can be, which is nor thy own felf. For Thou, my God, art the beft and moft excel- lent Being ; in thee alone is Plenty and Fulnefs, fweet Refrefhment, peaceful Comfort, and ravifhing De- lights ; the Perfection of Beauty and charming Gra- ces; true Honour, and adorable Greatnefs ; in thee, as in its proper Center, all Good meets, and dwells^, and hath, and doth, and will continue to abide, from^ and to all Eternity* Give then thyfel£ my dear- eft Jefus; for all thou giveft, and all thou prom i- feft to give beiides, is poor and little, when com- pared with the Sight and Fruition of thee. AnA I have found, by long Experience, that all thy other Favours, nay, all Nature is to fhort and narrow to facisfy my Soul, whofc unbounded Dciircs exalt and iteetclt fiooKlU. ^Jefus Ghrift. ly^ ilrerch-themfeives far beyynd all prcfent Enjoyments, andean be Rlkdy and reft contented, with nothincr jefs than Thee. ^ O my beloved Lord, King of the Univerfe, knit me to thee with the Bands of an entire and holy Affe- ction. , Set me at Liberty from this Clog of Earth, and give me Wings of ardent Zeal and pure Pevotion, that I may foar aloft, and take my Flight higher than Heaven itfeif, and hnd my Reft in thee. Oh! when will that happy Time come, when I fhall be kt at li- berty from Sin and Corruption, from the Body and the World, and without Interruption, without Allay, and rafte and feaft upon the Swecmefs of my God? When will the neceffary Cares of this Life ceafe to diftradt me, and leave me Power and Leifureto indulge thofe Longings and Pleafures, which refignedand unbodied Spirits feel ; when fwallowed up in the Contemplation of thy divine Excellencies, and even raifed above them- ielves, they know and love, and retire wholly inta thee ? At prefent I am opprefted with a Load of In- firmities and Corruptions, and often groan under the Senie of my heavy Burthen. The inward Jovs, with which thy Grace fupports me, are mingled and emba- led with Pains and Tears ; which cloud, and darken, and dejcd my Mind; diftradmy Thoughts, obftrud: my eagcreft Wiflies and Endeavours, and faften me down to Earth and Mifery, when I would By to thy Embraces. I cannot in this Vale of Sorrow enjoy my Lord, my Love 5 but wait with Hope, and long fore ^or that happy Change, which Hiail tranflate me to the Spirits of juft Men maJe Perfecfl, and render me Par- raivcr of their Blifs.^ But Jet not. Lord, my Sufferings and , rears be loft ;, remember and compa/Iionace my ^^ftcdual Accefs into thy bleflid Prefence. ii^ Thou 176 of the Imitation book ill* Thou, Lord, art the Brightnefs of thy Father's Glo- ry ; dart thy reviving Beams into my Soul ; enlighten its dark Place, and icatter its Difcomforts. To thee the very Thoughts atid inmoft Defires of every Heart are known / by thee the moft Secret and filent Wifhes are thoroughly itnderftood. O hear me, when I {peak in this Language, and pour cut my Supplications in Sighs and Griefs, Which Words cannot utter^ Even when my Tongue lies dill, my Thoughts are in mo- tio»;and my Heart within my Breaft burns with iri^ articulate Ejaculations^ ssHow long (fay I to myfelf) *-hovv long will my Lord, my Bridegroom, delay his ^coming f O 1 that he would vouchfife to enter un- wderthe Roof of his unworthy and afflid:ed Servant J aaO that he would ftretch forth his almighty Hand, 33and deliver this Wretch, juft ready to link, out- of >3all the Mifery and Trouble, which furround, op- ^^prcG, and arc ready to devour him I Come, Lord «>jefus, come quickly. For without thee, no Day> -':*no Hour, is (^oSy or comfortable ; for thou art my »Hope, my Joy, and all my worldly Plenty ; but ^^without thee is the very Extremity of Poverty and wWant^ » See how I \it in tliis Prifdn of the Fleih, fettered and bound up with the Chains of my Sin, till the Piti- fulncfs of thy great Mercy loofe me, and the Light of thy Countenance, breaking into this darkfome Dun- geon, alTure me of thy Favour and Fritndihip, «Let ». others covet and fet their AffecStions upon fuch » wretched Obje6i:s as deluded Scti^o. thinks valuable ; M but as for me, I will love and long for nothing « but thee, my God, alone ; for thou, my God, 37 alone art my Hope and Happinefs ; the only Stay >? of my prelent, and the only Blifs of my future and ♦. eternal State.» Such is, and fuch fliall ever be*' my Addrefs and fervent Prayer. Nor will I Iqi thee go until thou blefs me ; till tliou inipire new Life widi BOOK 1 1 1 * ofjeius Chrift 177 mih thy Favour ; and dwell in, and converfe famili- arly with my Soul, by thy Spirit and gracious Pre- fence* Chrifl,'] Behold rhe here, my Son, always attentive to thy Prayers, allways ready to extelid the Comfort and Relief thou (o zealoufly implored:^ Thy Tears and fervent Defires, the Sorrows of thy perplexed Heart, aftd the ftrong Cries of a wounded Confcience, have pierced the Skies, and brought me down to thy fpeedy Succour and Comfort ; for I am ever nigh to iiich as be of an humble and contrite Spirit, and my Ears arc* always open to the Prayers of my fufFering Servants. Dljapk.) I did indeed prefume, in the anguifh of my Soul, to beg what I am fenfible I cannot deferve, and fiee to thee, my God, for Help^ And lo J I am fincerely difpofed to forfake all and follow thee* Nor will I afcribe to myfelf the Glory of fo zealous, fo re- fign'd a. Temper ; for thou. Lord* didft work this good thing in rne, and by thy preventing Grace,, kindle and excite my very firft Defires, I prayed, but thou preparedft my Heart* I fought thee, but it was by thy hnpulfe and Direction. And for this iirft Difpofition, I return thee my mod humble and unfeigned Thanks ; acknowledging it thy beft, thy fole Gift, that I have been able fo much as to think or intend any good things Since then the whole of what I do or de/ire well is thine, my Part ihall be to cherifli every holy Motion, to improve the early and happy AlUftances of thy Grace, to fubmit myfelf without any Referve to thy holy Guidance, and ill the midft of the very bed: Performances thou qualifi- ed me for, conftanrly and humbly to remember my own Vilenels and iinpotence, For who, O Lord, is like unto thee ? Or what in Heaven or Earth, which harh, or boafts of, any Excellence, can be compared anto my God and Saviour ? Thy Works are juA and . M Zt true* 178 Of the Imitation bookIII. true, thy Precepts right and equitable, thy Providence great and olorioiis, 'and all things are governed by ir, after a moft wife and holy, and good, and wonderful manner. All Honour and Glory, and Praife, be there- fore afcribed to thee, eternal Wifdom of thy eternal Father ; may Heaven and Earth, and ^11 the Greamres, kt forth thy Excellencies, and in this general Confort I will join ; my Mouth fhall fmg thy aftoniihing Works, thy great Glories ; and I will never ceafe to praife and adore my God while I have any Being, G H A P. XXIV. A Thank fgi'virig for Gods Merciel^ DifcipleJ r"\pen thou the Eyes of my Vnderflmding^ \J O Lord, that I may fee and obey the Pfal. cxix. y^Q^dyous things of thy Law, Give me the perfed Knowledge of thy Will* and poilefs me with a reverent and thankful Senfe of all thy Goodnefs and Loving-kindnefs to me and to all Men y that I may Ihew Iforth thy Praife. and publish thy Mercies, i know thefe are fo numerous and great, that I can ne- ver magnify them Worthily ; the Icaft of them exceeds my Power to exprefs J and when I confider them, I am fo far from any vain Pretence of Merit, that all my Thoughts are overpowered . and led in Wonder. for all ou? Advantages of Mind and I am fatisfied, that M I Men iSo Of the Imttatlm book hi, Men ought to be affli6led, and humble their Souls, with the Confideration cf their own Wants and Unworrhi- nefs ; vet fo, as not only not to give way to fad De- {j-jondencies and Diftrufl: of thy Mercy; but even from this very Subject to draw Matter of Comfort and Joy ; becaufc thou haft fo particularly declared thy Affe&on' to xS''^ contrite and humble Squls, and given them Marks of more than ordinary Favour. Such were thofe Apoftles, fo mean in their own and the World's Efteem, whom thou madeft choice of for Witnefles of thy Truth, and Attendants upon thy Perfon^ Thefe very Heroes in the Chriftian Story, whom thou haft appointed Judges and Rulers of the whole World in Matters of Religion, were recoup- mended to that High Promotion, by being Meek and Poor in Spirit, void of Guile, and mortified to the World ; parient in Suffering, content with Infblencc, and barbarous Treatment > and proud of not ing, but being thought worthy to endure Shame and Pain for the Name of Jefus. So diftant from common Men, {b fingular were their Notions, which difpofed them with Joy and Eagernefs to embrace what others dread and deteft, and ihunwith all their Induftryand Mighty The never-failin