the Wicked and their Wickedness 4 CHAP. III. That Original Sin is the spring whence all Evil proceeds 8 CHAP. IV. Of the Occasion and Drift of this Book 10 CHAP. V. The Cause why so many learn the Rules of Christianity and follow them not 12 CHAP. VI. That the Rules of Evangelical Perfection are intended for all Christians 14 CHAP. VII Of the Vsefulness of this Book with an Exhortation to follow after Perfection 17 CHAP. VIII Of the Folly of them that neglect their last End and how necessary it is to consider it seriously 19 CHAP. IX The Reasons why all men are not happy being they all desire it 22 CHAP. X. That with an upright intention we must use all things and refer all our Actions to God 24 CHAP. XI That men trifling about things Eternal and being so earnest about the World is the cause why so many attain not their main end 26 CHAP. XII How men suffer themselves to be deceiv'd by a fair out-side and false appearance of good 29 CHAP. XIII How men spend themselves and their time and abuse all things to their own Ruin 31 CHAP. XIV That the right way to Heaven is every one to remain in the station Providence hath appointed him and therein bear the Crosses which he meets withal 33 CHAP. XV. How man 's last end or supreme happiness is qualified and how so many mistake and miss it 35 CHAP. XVI Another Reason why so many miss of their End their living too much by Sense 38 CHAP. XVII That we being the Children of God ought to be guided by his Spirit and by the example of Christ 41 CHAP. XVIII The Just liveth by faith not by the laws of flesh and bloud 43 CHAP. XIX That Faith works in a Christian self-denyal and contempt of the World 46 CHAP. XX. Of the desperate folly of men who willingly run to ruin by their inconsideration 48 CHAP. XXI The Character of a true Christian 50 CHAP. XXII Several useful cautions how a Christian should undertake and perfect his works 53 CHAP. XXIII That to discharge the Duties of our station is the best thing we can do 56 CHAP. XXIV How Christians are to live and to be sincere 57 CHAP. XXV That a hearty affection is the life of good actions 60 CHAP. XXVI Whence the goodness of our works proceeds 62 CHAP. XXVII How useful and comfortable is the consideration of God being always present 63 CHAP. XXVIII Why the Imitation of Gods Saints appears difficult 66 CHAP. XXIX How we should in all things aim at Gods Glory 68 CHAP. XXX Self-Love is the Root of all Evil. 70 CHAP. XXXI That Self-Love is that Babylon out of which God hath called us 72 CHAP. XXXII How men naturally seek themselves even in their best works 74 CHAP. XXXIII Things which every Christian is bound to know in order to Obedience 77 CHAP. XXXIV The difference betwixt the outward and the inward man 79 CHAP. XXXV How dangerous it is to be governed by Opinion and false apprehension of things 81 CHAP. XXXVI Three things very profitable and necessary to every Christian 84 CHAP. XXXVII That Repentance is necessary to all Christians 86 CHAP. XXXVIII Of the signs and effects of true Repentance 88 CHAP. XXXIX Remedies against ordinary failings and greater sins 90 CHAP. XL. Clergy-men have some special obligations though all are bound to endeavour after perfection 93 CHAP. XLI That Prayer is necessary to all and what dispositions are requisite to make it acceptable 96 CHAP. XLII Why many are not profited by Prayer and that we should study to Pray well and frequently 100 CHAP. XLIII How to Pray and avoid distractions and fix the intention 103 CHAP. XLIV The great advantages of Prayer 106 THE CONTENTS OF THE SECOND PART PART II. Of the moderation of our affections and the study and endeavour after true Virtue CHAP. I. That Voluptiousness and Vanity are to be avoided and Truth sought for in things Eternal after Christ's Example Pag. 1 CHAP. II. That to attain Perfection nothing must be neglected 4 CHAP. III. That Self-denyal and the Cross is absolutely necessary to all Christians 7 CHAP. IV. That Self-denyal is the Character and the principal duty of a Christian 10 CHAP. V. How we must fight our corrupt nature and depraved affections 13 CHAP. VI. Of the right use and moderation of our outward senses 16 CHAP. VII Of denying our Sensual appetites especially Intemperance 19 CHAP. VIII Of Talkativeness and Silence 22 CHAP. IX Of true and false delights and of self-complacency in virtue 25 CHAP. X. That we are led too much by Opinion 27 CHAP. XI That the Doctrine of Salvation is much slighted even by some who pretend to it 30 CHAP. XII That Self-will is a great Evil and must be renounc'd 32 CHAP. XIII Of the advantages of Solitariness and Retirement 34 CHAP. XIV Of the Danger of Riches and that the desire of them is to be mortified 36 CHAP. XV. Of the use of Riches and how to know we love them not 39 CHAP. XVI Of Poverty in Spirit and the contempt of the World 41 CHAP. XVII Of the Necessity and the Measures of Alms-giving 44 CHAP XVIII Of Patience in Bearing and Forbearing 48 CHAP. XIX Adversities are occasions of Virtue and must be Patiently indur'd 51 CHAP. XX. That we must bear patiently the little Vexations that happen daily 53 CHAP. XXI That we should Rejoyce in Triublations 56 CHAP. XXII That Detractions and Derisions must be indur'd and derided 59 CHAP. XXIII Remedies against Discontent and Anger for what abuses we receive 61 CHAP. XXIV Remedies against Impatience 64 CHAP. XXV Of Humility the proper Vertue of Christians 66 CHAP. XXVI From God we turn'd away by Pride to him we must return by humility 69 CHAP. XXVII The Character of a proud man 72 CHAP. XXVIII Motives and Reasons for Humility 75 CHAP. XXIX That the Humble man judgeth himself and not others with a Character of him 79 CHAP. XXX Of the Conformity of our Will to Gods 83 CHAP. XXXI Of the Resignation of our selves to God in all things 87 CHAP. XXXII That the Hope of our Salvation must rest upon God 91 CHAP. XXXIII That Love is the Spirit of Christian Religion 93 CHAP. XXXIV Of the right Placing and Ordering of Love 96 CHAP. XXXV Of the Necessity and Measures of Loving our Neighbour 98 CHAP. XXXVI True Friendship and the true Offices of it 101 CHAP. XXXVII Of the several Acts of Charity to our Neighbours 105 CHAP. XXXVIII Charity is also due to our Enemies 107 CHAP. XXXIX That the love of the Supreme Good comprehends all goodness 109 CHAP. XL. Wherein consists the Love of God 112 CHAP. XLI That there is more of Love in Practical Knowledge than in Speculation 115 CHAP. XLII That by Love Holiness is to be perfected 117 CHAP. XLIII That the Consideration of the fewness of the Chosen ought to make us very wary and diligent 120 PRECEPTS AND Practical Rules FOR A truly
without Works is dead and except our conversation be suitable to our Profession the most glorious Names and Titles shall avail nothing Life and manners as well as Faith make a difference betwixt a Heathen and a Believer by Works the distinction is made betwixt the true Religion and the false For what manner of Faith is theirs who so believe in God that they despise and reject his Commands are they not like the Devil who believes and trembles or rather it were to be wisht that they were no worse for his Faith begets an awe and terror but these boast of Faith and yet do not so much as fear God CHAP. III. That original sin is the spring whence all evil proceeds 1. NOW of the cause of all this wickedness none can be ignorant that hath but heard of the transgression of our first Parents For by their fall original Righteousness being lost human nature utterly depraved and shut up under condemnation their off-spring fell into evils of all sorts so great and so many that they can be neither exprest nor numbred Hence that deep and dreadful ignorance which like a black cloud darkens the mind and lies upon it hence that brutish and untamable Lust which like a heavy weight sinks the soul to the ground and there keeps it fast hence that aversion from God and conversion to things perishing hence those anxious cares and foolish joys those dissensions quarrels and enmities those perverse Heresies greedy Sacrileges and unsatiable Lusts and hence the Eternal ruin and damnation of all Mankind For this was the just vengeance of Man's impious Disobedience and Rebellion that God should forsake him who by Pride lift up himself against God that he that would not when he could make a good use of his free will should be depriv'd of it and become uncapable of doing what was infinitely his duty and his interest to perform except he be prevented and assisted by the divine grace and mercy 2. Thus Man left to himself in the state of Nature is by self-love drawn to himself seeks himself onely and in his wretched self alone sets his rest and his satisfaction This is a sad truth and 't is much to be wisht all Christians did well consider and understand it for if they were sensible of their weakness and impotency how uncapable they are of themselves to do any good then 't is like they would daily by fervent prayer beg his gracious help that works in us to will and to do from whom comes all our light our strength and our sufficiency But alas too many in a deep death-like sleep rest in carnal security and unhappily abused by vain delusions love their blindness and their disease too dreaming that they are safe and sound because they have no sense of their distemper CHAP. IV. Of the occasion and drift of this Book 1. WHilest I often thought of these things and in the bitterness of my Soul call'd to mind the lost years of my life I was griev'd and perplext both upon the account of the time which is past and of that which shall follow hereafter Looking backward on those days which are gone and examining seriously how I have spent them I was seiz'd upon with horror at the sight of my many soul prevarications against the laws of my gracious God and my great unfaithulness to Christ my Saviour in the breach of those sacred vows I made when I gave up my name to him in holy Baptism I was asham'd and confounded to have thus requited my God and abused his Grace And when I turn'd my self to the future to those things that are coming upon me I could not but dread the dreadful judgments of my offended God and tremble exceedingly at the greatness of my danger and the uncertainty of that pardon I want and am so much unworthy of In these straights I resolved by God's help first to help my self and then others that are in the same case to prescribe what might easily be had and yet be effectual things ready at hand which being often read and considered might be remembred and follow'd that they that seriously design to be happy and to take the safest way that leads to Heaven might find it here without the trouble of a long and laborious search 2. Now because Physicians have their Aphorisms and Philosophers their Axioms or sentences and in all inquiries after truth we must begin at certain principles which are short and comprehensive and as it were the seed and marrow of the whole discipline therefore I purpose in this little book to lay down briefly and clearly those chiefest Rules and instructions for to lead a holy and a religious life which more at large are scattered in the sacred books of Divine Scripture and in the works of the Holy Fathers and other good Authors For when all is done this is our first and our greatest concern that one necessary thing on which all depends to know how to live well to live like Christians For what shall a man be profited if he shall gain the whole world and lose his own soul and what shall a man give in exchange for his soul Mat. 16.26 Nothing more perverse and unreasonable can be imagined than to own our selves Christ's disciples and live quite contrary to the example and the precepts of Christ The name of a Christian will avail nothing where the life is Antichristian CHAP. V. The Cause why so many learn the Rules of Christianity and follow them not 1. MAny without difficulty can read and learn the Gospel-precepts and even often think of them but 't is much to be lamented that few understand well their force and their full importance We easily grant that the only way to heaven lies through self-denyal fasting watching and praying keeping under the body and going patiently through many tribulations but when it comes to the proof of action we seem to be of another mind We can readily say and affirm that it is a Christian's duty chearfully to endure reproaches and persecutions torments and even death it self but when these evils are at hand and our life comes to be in danger then things appear not as they did before we cannot see that we are oblig'd to resignation and sufferance what before was a very clear case is now at the best but very doubtful We can be humble when no body reviles us and when wee meet with no vexation then we are patient We assent to the doctrine of Christ and his severest injunctions when we are not concern'd but when they come to regard us and press upon us a present duty then the inticements of lust and worldly vanities alter our resolutions and disturb our minds and by a corrupt gloss or lazy interpretation we elude the unpleasing precept 2. Truth is as it were wrapt up in a cloud and men hate it because it reproves them their sinful depraved nature cannot abide its rigour and austerity They find in virtue something
with shame and confusion of face to be ready to make all satisfaction and amends possible for past offences to restrain and mortify all sinful appetites carefully to avoid all the ways and allurements to sin to humble our selves and willingly to bear contempt frequently to examine our conscience and search the secrets of our hearts to root out as much as is possible all vicious desires and inclinations and to set in their stead all virtuous and holy affections 2. They that make this their serious and constant employment have their own sins before their eyes but have no eyes for the sins of others they grieve for their own offences and punish their own follies but they pass by or excuse the faults of others they see their own danger and are always afraid of falling and always watchful not to fall For our necessary converse with the World our ill customs and our dwelling with baits and temptations exposeth us to sin and yet takes the sense of it from us especially our evil inclinations which being born with us have a strong party in our hearts and begin by times to deprave or harden Conscience that it shall hardly have any feeling of sins daily committed And then this is the unhappiness of contracting ill habits that the oftner we act by them the more we confirm them and the less we observe our faults and errors CHAP. XXXIX Remedies against ordinary failings and greater sins 1. TO fall into those sins which some call Venial or sins of daily incursion is hardly to be avoided and yet even those sins cannot be said to be little that are committed against a great God and for which we must suffer Eternal Torments if we our selves were to make expiation for them But though there is pardon for those unavoidable errors which without a special grace we cannot but commit at some time yet ought we to endeavour with all our power daily to lessen the number of them and to prevent them by acts of contrary virtues one by one To that end we should be as careful as men are in contagious times who not only avoid infected persons but also all that hath toucht and been about them so should we in the case of those sins that are counted light avoid and stop all the ways and avenues that lead to them Lest we falling frequently at last fall into the pit of death 2. Every moment almost we have some temptation to vain talk or vain inquisitiveness to anger or unseemly jesting to contention or impatience to idle thoughts and distraction or to such like sins which are the more difficult to be avoided that being mixt with all our worldly affairs they are hardly to be discern'd Therefore we must at least secure this that however our nature stands affected to any of those lesser sins yet our hearts may not entertain any love for them lest our own affections hinder us carefully to watch and strive against them Without this our after-Repentance and our Sacramental vow will signifie little to obtain remission of them or victory against them I know that 't is said of these failings that the just man falls seven times a day but yet certain it is that the just man endeavours against it and that he never falls but by frailty or by sudden surprise 3. Likewise for vices or greater sins to conquer them you must stifle them in the birth suppress the first motion to them and meet the temptation with an act of virtue contrary to it As for example if you be abused and provok'd refrain the first stirring of Anger and then busie your mind with some act of Patience and Humility considering that you suffer that and less than that you deserve praying for him that doth you wrong and resolving to do him any kindness you can For thus we best avoid evil by studying to do that which is good and the last is as much our duty as the first and that servant deserves no great reward who doth not strike and revile his master if he doth not withal faithfully serve and obey him In this many deceive themselves who think to have made sure work of their Salvation because they have not been wicked when yet they have neglected positive duties and have not done those good works which God requir'd from them Cease to do evil learn to do good both are equally commanded not to transgress by omission no more than commission CHAP. XL. Clergy-men have some especial obligations though all are bound to endeavour after perfection 1. THough the same institutes of Christian perfection be delivered to all and all are to walk by the same rule as has been shew'd before Chap. 7. Yet it cannot be denyed but that Clergy-mens obligations to a strict devout life are much inforced upon them by their particular calling For they are not only oblig'd to be holy themselves but also by their life and doctrine to set forth the glory of God and set forward the Salvation of all men In order to which they must be very careful so to follow after virtue and all things that are honest and of good report so to live and so to converse with men that their words and actions may speak them and others may acknowledge them to be indeed the sons of God and ministers of Christ and to this the least neglect and remissness will be very prejudicial because they are observ'd by all and men generally are apt to judge and to follow the worst 2. They must remember that as all Christians are but Stewards and have nothing of their own and must use the World as not possessing it and as being ready to part with it so they more especially are to count nothing their own and that little they have as well as themselves must be subservient to the design of their function They must remember that they are not only as others oblig'd to live by the Gospel-Rules but that besides they have devoted themselves to the service of the Church and have vow'd obedience to its constitutions and so far are barr'd from their own will which must comply with that order and commission they have taken And most of all let them remember that Christ himself whose servant they are humbled himself came in the form of a servant became of no reputation became poor for us though he were Lord of all and became obedient to the death Professing he was not come do his own will but the will of him that sent him 3. What will it avail to read the instructions and examples of Christ and his Saints if we follow them not those things were written for our learning and are set before us for our imitation It hath been said by some that no Christian comes to Heaven that is not a Martyr we must all be prepar'd for it and indeed that mortification and self-denyal which all Christians especially spiritual guides are oblig'd to use is a kind of Martyrdom without bloud is
in us Our labour is but short but our promised reward is infinite and eternal CHAP. VIII Of the folly of them that neglect their last end and how necessary it is to consider it seriously 1. IT is not to be thought nor exprest how ignorant and careless many Christians remain about their great and last end if there were no Eternity and if nothing after this life were to be fear'd or hoped for they could not live more loosely than they do Few they are that seriously consider that their great interest and their chiefest business which should take place of all other is to attain their proper end that end which is desired for it self and beyond which we shall wish for nothing of which S. Philip saith Joh. 14.8 Lord shew us the Father and it sufficeth us For this end which is God the beatifical vision of him will be al-sufficient because that it will have no end all other things are meer trifles vanities and vexation of spirit 2. The very shape of our bodies doth admonish us of the end for which we were born for God made us with our face upwards that looking up to heaven we might know that thence is our origine and that there is our rest and countrey And yet for all this many like brutes look down and grovel upon the ground and can relish nothing nor desire nothing but what is earthly nay more like men in a deep lethargy they can hardly be waked by the loudest clamours and the fear of a rageing approaching fire and what is worst of all if they somewhat lift up their head and speak imperfectly two or three words of sense they soon fall again into their slumber and no longer will hear or mind what concerns their life and safety 3. It is the counsel of our Blessed Saviour Mat. 6.33 Seek ye first the Kingdom of God and his Righteousness and all other things shall be added unto you but we slighting and neglecting that blessed Kingdom seek for mony pleasures and preferments and mind nothing else Christ tells us that one thing is necessary Luke 10.42 but we cumber our selves about many things which for the most part are only hindrances to our salvation He commands us Mat. 7.12 To do that to others which we would they should do unto us But we generally do those things to them which we would think most grievous to suffer our selves He forbids us to judge Mat. 7.1 But we love to censure others and to condemn them very severely we take notice of motes in their eyes and perceive not beams in our own and to sum up all in this he requires we would love him above all things with all our heart and soul Mat. 22.37 But we dote on pelf and riches we are lovers of pleasures more than lovers of God to him we prefer any thing that gratifies our lusts and our sinful affections Thus in as much as in us lies we make the preaching of the Cross to be of none effect the Incarnation of the Son of God to be to no purpose and sacraments to be vain and insignificant because we will live as if we had no knowledge of God no thoughts of heaven nor hell no remembrance of our latter end The life of every creature consisteth in acting sutable to its own nature now that which we are to do as men wherein properly consists our duty and our dignity is to know God and to love him therefore to be imployed in this is our proper work our life and happiness to do any thing else is vain and useless and to do any thing contrary is infinitely pernicious CHAP. IX The reasons why all men are not happy being they all desire it 1. IT is the constant sense and design of all men that can use their reason to aspire after happiness but what that is there are and have been many opinions and disputes and Philosophers have spent much time and industry to find out the way to Blessedness the desire whereof is natural and common to all of what parts or persuasions soever Yet Christians alone know it they being taught by the doctrine of Faith that God is the fountain of all felicity the fulfilling of all rational desires that Summum Bonum or last end which is to be prefer'd and lov'd and sought before all other things as that wherein alone we can find perfect rest and satisfaction Notwithstanding 't is to be confest and sadly bewailed that multitudes of Christians are so wilfully blind and perverse that though they passionately wish for happiness yet they do nothing whereby to obtain it They are so grosly cheated by a false appearance of Bliss the deceit and illusions of things present that they aspire to nothing above sense and therefore they would and yet cannot be happy because they aim not at the right end their actions and pursuits have a tendency to misery and thither necessarily lead them though it be much against their will 2. As in a circle though never so ample there is but one center which being alone in the middle seems to have dominion over all the lines that can be drawn from the circumference and to be their proper place of rest thus is God the one onely center and rest of our souls and if they turn from him they may wander eternally other objects being finite and altogether unsatisfying Therefore God requires only that we should seek after him because that alone is absolutely required to our well-being Whatever else is wanting we may be well without it life it self is not necessary and if not life much less lesser enjoyments And so he that lives as he should aiming at his right end must live to God alone to serve and to glorifie him For this is the nature of man and a law appointed to him which cannot be changed that he that desires and pursues after that supreme eternal uncreated good thereby becomes happy whereas he that any ways turns from it becomes necessarily miserable CHAP. X. That with an upright intention we must use all things and refer all our actions to God 1. IN that we are pilgrims and travellers going to our countrey it is altogether necessary we should always advance thitherward and seriously inquire whether we follow the right way whither we are going what end we propound to our selves in all our labours and what it is we now aim at by our present studies and endeavours for man undertakes nothing but to a certain end and purpose which the better it is the better also is the undertaking it is a good intention that makes a good work and that good intention is that which is directed by the rule of faith It is the voice of the wicked Wisd 2.6 Come on therefore let us enjoy the good things that are present Whereas the best of creatures are only for use and God alone for enjoyment The Creatures are as so many steps or rounds of a ladder whereby we might ascend
the cause why so many are not so perfect and holy as their Christian faith requires and would enable them to be that they are not sincere but want truth in the inward parts The false opinions of the World are of greater power with them than the precepts and the examples of Christ and those moral virtues which nature it self recommends are commonly made sin or subservient to it by the depraved judgments and customs of men We therefore that live in a crooked and perverse generation among corrupt and deceived persons ought seriously and often to make this inquiry whether we our selves do know the right way and whether we truly follow it Now that way which is the way of truth is one and altogether unchangeable and they that will keep it without change must not look to the World but up to Heaven must not follow the example of men but must directly follow God who alone is the way the truth and the life CHAP. XXV That a hearty affection is the life of good actions 1. WE must have a special care that the sensitive part of us have not the principal concern in our good works and that we be not led by sense in our actions for sense is the great deceiver the fountain of error therefore 't is said that the mortification of sense is the life of truth And hence it is that we cannot be confident ever to have done any thing perfectly good and without defect because that we bear a part in our best works and as far as they proceed from us they are stain'd with imperfection although they be done upon Gods account and by the impulse and assistance of divine Grace Thus it was said to the Angel or Bishop of Sardis Rev. 3.2 I have not found thy works perfect before God and thus it might be said to any other For our Prayers Fastings and Alms and such like good works though they may appear complete before men who see nothing but the outside yet before God who searcheth the heart they are defective and cannot be acceptable in the least except they be done with a pure and sincere intention to please him 2. Of ten Virgins mentioned in the Gospel five foolish were excluded from the wedding not but that they were Virgins and had lamps that is works but because they wanted the oil of good intentions and holy affections This may well be the case of every one of us our works will be dead before God and unpleasing to him except we breath life into them by our inward sanctified spirit and fervent love to God In outward acts and appearance all Christians are almost alike but as the hand of a watch is mov'd by the hidden springs and as the colour of the face depends on the secret constitution of the body so the good are distinguisht from the bad by their inward spirit or the hidden man of the heart for the Kingdom of God is within us CHAP. XXVI Whence the goodness of our works proceeds 1. AS many that eat much yet are feeble and infirm and lean because they overcharge their stomach so that their nourishment is not well concocted and as many that eat very moderately yet because they digest well are strong and healthy and long-liv'd So likewise some Christians there are that do many good things and yet themselves become little better because they go not the right way to work They think that by doing much they must become great proficients though they do it remisly and incuriously whereas to do our duty every day with greater fervency and exactness is the right way to perfection a few things well done profit more than heaps of works done negligently 2. For so there are others that compared to these first do but little and yet increase much in the love of God because they endeavour always to work with greater affection and a more upright intention so that at the end of every good action they may in some manner use that expression of Christ on the Cross Joh. 19.30 It is finished I have in this as far as was possible done what God required of me as perfectly as my infirmity would allow and his free grace enabled me who gives us to will and to do and without whom we can do nothing They so spend each day that at night they can say It is finished and they so spend their whole life that when 't is ended they can say with an holy and humble confidence I have now perfected that work which God had appointed me to do He that lives so lives like a Christian and he shall not fear in the evil day CHAP. XXVII How useful and comfortable is the consideration of God being always present 1. NOthing will more prevail to make perfect our works as much as is possible than to consider that God is present every where and that from him and in him all things have their being power and motion This is the most pressing Argument why we should always act with the greatest circumspection that God sees the things that are in secret and we can never be hid from his eyes that in him we live and move and have our being and that he never forsakes us till we forsake him to turn our affections upon the creatures For this is the unhappy effect of our original corruption that our senses are so affected and pleased with material things present that our mind is drawn from the contemplation of Gods presence and things as yet invisible whereas if the love of this world did not bear too great a sway in our heart we could see God in every place holy affections would always see him who is the Author of all holiness according to the saying of our Blessed Saviour Mat. 5.8 Blessed are the pure in heart for they shall see God 2. For indeed 't is not to be exprest how sweet and comfortable is the goodness of God which he hath laid up for them that fear him but laid up it is none have a sense of it but they that love God they alone taste and see how gracious the Lord is For 't is not enough to have a treasure we must know we have it before we can be rich and we must know the use and the worth of it Now such a treasure we have within us as is of an inestimable infinite value and yet we seem not to know it for we run after motes and shadows and catch at painted drops that cannot quench our thirst as the Psalmist saith O ye sons of men how long will ye love vanities and seek after lies Thus we are cheated and understand not our own happiness for God is present to us every moment and we could always enjoy him we are rich and we know it not 3. We could if we would anticipate the joys of Heaven we could now have a taste of the felicity of beatified Saints but that we indulge Sense to the prejudice of the Soul we
Christian Life PART I. Of the Christian Life and of its end and offices CHAP. I. Of the distribution of all Christians into three ranks good middle-sort and bad 1. WHen in my meditation as from a watch-tower I consider the whole multitude of Christians in the universal Church with their manners and principles they appear to me as divided into three distinct bands or orders The first contains them who following the doctrin of Christ and his blessed example with a sincere and hearty affection and daily reaching forward towards the highest pitch of Evangelical perfection thereby approve themselves to be Christians indeed constantly serving God and meditating in his Law they crucifie the flesh with the affections and lusts and are not cast down by adversity nor puft up by a prosperous fortune Now among these some are more eminent in virtue than the rest and seem to be even more than men abstaining from all delicious fare and being temperate even to a perpetual fast keeping themselves pure and unspotted even to the refusing of lawful pleasures exercising themselves in patience so as to go manfully through fire and the worst of pains mortifying and denying themselves as being their own enemies despising wealth and riches so as freely to bestow in charity all that they possess being filled with the love of God as much as is possible in this life and possessing all virtues in the highest degree so as to be the admiration rather than the example of others who with shame acknowledge their own weakness when they consider how far short they fall of these Heroick Christians But the number of these is not great and they are commonly unknown being dead and crucified to themselves and the world their conversation being in Heaven and their life hid with Christ in God 2. In the next rank are they who rest in the profession of the true faith and think that all Christian duties consist in outward acts they fear God and yet retain and worship their secret Idols they often come to the Sacrament but with so much unpreparedness and indevotion that their frequent receiving profits them not they abstain from great and crying sins and neglect lesser outward Acts of Religion they omit not but their affections are immerst in the World they are acted by Self-love and Self-interest and they are unacquainted with the inward peace and beauty of a Spiritual life they know not what it is to indeavour after Christian perfection they are and will be strangers to that Heavenly mindedness and renouncing of all things without which Christ declares none can be his Disciple and so sadly deluded they are so unhappily besotted with inconsideration that if you exhort them to a stricter and more holy life they will bid you go and preach to Monks and Hermits and remain unconcern'd and the same as before 3. In the last order come all such as are called Christians onely because born of Christian Parents and Baptized their Lives and Actions being scandalous and they themselves wicked and abominable worse than infidels of these the number is great and innumerable CHAP. II. A further Description of the Wicked and their Wickedness 1. THese are they that confess God with their mouth and constantly deny him with their deeds who so study to gratifie their appetites and so resolvedly live after the flesh and the sinful customs of the World that the revelations and laws of the Gospel can make no impression on them they being rather asham'd and almost sorry that they are Christians They daily indulge to their Lusts and their vilanies growing customary deprive them of all sense of human modesty They relish nothing but the Earth they take their account of good and evil by carnal pleasures and they so order the course of their lives that like brutes they follow nothing but their bodily senses Riches they value at a mighty rate and right or wrong seek to obtain them they esteem nothing base and unworthy that advanceth their profit or their preferment and as one said of some Greeks they build as though they were never to die and live as if they were weary of their life 2. This they do because they believe not what our blessed Lord hath reveal'd and because being unmindful of the uncertainty of our condition they promise themselves many years to live They rest satisfied with the injoyment of transitory things which soon shall be possest by others and things that abide for ever they slight and neglect because they think not of Eternity They are tormented by ambition and weakned by lust swel'd with pride and rack'd by Envy Passions and unsatiable desires toss them to and fro and they are so averse to all righteousness that they not only neglect but even hate the just laws of God Christ pronounceth them Blessed that are poor and mourn and suffer persecution they contrarywise esteem them blessed that are rich great and prosperous and generally honoured by men Christ declares that none can be his Disciple who is not ready chearfully to forsake all that he hath for him but these men place their affections on their wealth keep it nigardly part with it sorrowfully and are ever greedy of more ever ready to invade others right and to get what they can from them 3. Even some Professors that have chosen Christ for their portion and pretend to be devoted to him even some of these there be who unmindful of their Sacred Promises indeavour nothing more than to increase their wealth and oftentimes enjoy greater riches under Christ the great Exemplar of Poverty than they could have done in a civil Calling under the greatest Monarch of this World Neither are some of these more careful to obey than to imitate for instead of loving their Enemies and rendring good for evil to them that hate them as our Blessed Lord hath commanded us they return hatred for ill will and are ever ready and desire to revenge the least injuries Who is there that obeys Christ's counsel or injunction of turning the cheek to him that smites us and suffering him that strives for our Coat to take our Cloak also or rather who is there that doth not slight and deride it Let who will take an exact account of the Evangelical precepts and of the observers of them he shall find that they are very few that live by the Rules of the Gospel few that regard and esteem it as they should Nay few there be that care to read or hear it Fables Romances and Idle Discourses are generally prefer'd to the Word of God whereby the vain World make it appear that they belong not to him whose voice they care not to hear that they hear not God's Words because they are not of God 4. 'T is the Duty of every Christian faithfully to believe what God hath revealed to follow his Counsels and sincerely obey his Commands whence it clearly follows that he is no Christian who neglects or scorns this Duty for Faith