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Title: The works of the Rev. John Wesley, Vol. 08 (of 32)
Author: John Wesley
Release date: April 7, 2024 [eBook #73353]
Language: English
Original publication: Bristol: William Pine, 1771
Credits: Richard Hulse and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)
*** START OF THE PROJECT GUTENBERG EBOOK THE WORKS OF THE REV. JOHN WESLEY, VOL. 08 (OF 32) ***
The Works of the
Rev. John Wesley, M.A.
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THE
WORKS
OF THE
Rev. JOHN WESLEY, M.A.
Late Fellow of _Lincoln-College_, OXFORD.
VOLUME VIII.
BRISTOL:
Printed by WILLIAM PINE, in _Wine-Street_.
MDCCLXXII.
THE
CONTENTS
Of the EIGHTH VOLUME.
An Extract from the Christian Pattern.
Book II.
Book III.
Book IV. (_An exhortation to the Holy Communion._)
A Treatise on Christian Prudence.
Chapter I. _Of the end proposed by Christian Prudence, and the
general means of obtaining it._
Chapter II. _How far Christian Prudence is concerned in the
manner of keeping God’s commandments._
Chapter III. _Of the subordinate means that serve to assist us
in keeping the commandments of God._
Chapter IV. _The conduct of a prudent Christian, with regard to
the government of himself._
Chapter V. _A persuasive to the study of Christian Prudence,
with some advices relating to the practice of it._
Nicodemus: Or a Treatise on the Fear of Man.
Chapter I. _Of the nature and causes of the fear of man._
Chapter II. _Of the signs and effects of the fear of man._
Chapter III. _Of the mischiefs caused by the fear of man._
Chapter IV. _Of the excuses that are usually made for the fear
of man._
Chapter V. _Of the means whereby we may be delivered from the
fear of man._
Chapter VI. _Of Christian discretion._
Chapter VII. _Of the good which arises from the boldness of
faith, conquering the fear of man._
Reflections on the Conduct of Human Life; with reference to
Learning and Knowledge.
The Life of God in the Soul of Man.
Illustration: (‡ decoration)
An Extract of the
CHRISTIAN PATTERN:
Or, a treatise on the imitation of Christ.
Written in Latin by _Thomas a Kempis_.
BOOK II.
CHAPTER VI.
_Of the joy of a good conscience._
THE glory of a good man is the testimony of a good conscience.
Have a good conscience, and thou shalt ever have joy.
Thou shalt rest sweetly if thy heart condemn thee not.
Never rejoice but when thou hast done well.
Sinners have never true joy, nor feel inward peace; because _There is
no peace to the wicked_, saith the Lord.
2. To glory in tribulation is no hard thing for him that loveth; for
to glory so, is to glory in the cross of our Lord.
That glory is short which is given and received from men.
Sorrow always accompanieth the glory of the world.
The glory of the good is in their consciences, and not in the tongues
of men. The gladness of the just is of God, and in God; and their joy
is of the truth,
*He enjoyeth great peace of mind, that careth neither for the praise
nor dispraise of men.
3. He will easily be content, whose conscience is pure.
Thou art not the more holy, though thou art praised; nor the less,
though thou art dispraised.
*What thou art, thou art; neither canst thou be said to be greater than
thou art in the sight of God.
If thou considerest what thou art within, thou wilt not care what men
say of thee.
Man seeth the face, but God looketh into the heart.
Man considereth the deeds, but God weigheth the intention.
To do always well, and to dis-esteem himself, is a sign of an humble
soul.
4. He that seeketh no witness for himself from without, doth shew that
he hath wholly committed himself unto God.
_For not he who commendeth himself is approved_, saith St. _Paul_; _but
whom God commendeth_.
*To walk inwardly with God, and not to love any thing without, is the
state of a spiritual man.
CHAPTER VII.
_Of the love of Jesus._
BLESSED is he that understandeth what it is to love _Jesus_, and to
despise himself for _Jesus_.
Thou oughtest to leave what thou hast loved hitherto, for the sake of
Jesus; for he will be loved alone.
The love of things created is deceitful and inconstant: the love of
Jesus is faithful and constant.
*He that cleaveth unto a creature, shall fall when it falls: he that
embraceth Jesus, shall stand firmly for ever.
Love him, and keep him for thy friend, who, when all go away, will not
forsake thee.
*Thou must one day be left of all whether thou wilt or no.
2. Keep close to Jesus, both in life and death, and commit thyself unto
his faithfulness, who, when all fail, can alone help thee.
Thy beloved will not admit of a rival, but will have thy heart alone,
and sit like a king in his own throne.
*Whatsoever affection thou reposest in men out of Jesus, is all no
better than lost.
*Trust not, nor lean upon a broken reed; for all flesh is grass, and
all the glory thereof shall wither away.
3. Thou shalt quickly be deceived if thou regardest only the outward
appearance of men.
If in them thou seekest comfort and profit, thou shalt often feel loss.
If thou seekest Jesus in all things, thou shalt surely find Jesus.
*If thou seekest thyself, thou shalt also find thyself, but to thy own
destruction.
For if a man doth not seek Jesus, he doth more hurt to himself than the
world and all his adversaries could do.
CHAPTER VIII.
_Of familiar friendship with Jesus._
*WHEN Jesus is present, all is well; but when Jesus is absent every
thing is hard.
When Jesus speaketh not inwardly, we have no true comfort: but if Jesus
speak but one word, we feel much consolation.
Did not _Mary_ presently rise from the place where she wept, when
_Martha_ said unto her, _The master is come and calleth for thee_?
Happy the hour when Jesus calleth from tears to spiritual joy!
How dry and cold art thou without Jesus! How foolish and vain if thou
desirest any thing out of Jesus!
*Is not this a greater loss, than if thou shouldest lose the whole
world?
2. What can the world profit thee without Jesus?
To be without Jesus is a grievous hell; and to be with Jesus a sweet
paradise.
If Jesus be with thee, no enemy can hurt thee.
He that findeth Jesus, findeth a good treasure, yea, a good above all
goods:
And he that looseth Jesus, looseth too much, and more than the whole
world.
*He is most poor, that liveth without Jesus: and he is most rich that
is well with Jesus.
3. It is a great skill to know how to converse with Jesus, and great
wisdom to know and keep Jesus.
Be humble and peaceable, and Jesus will be with thee.
Be devout and quiet, and Jesus will stay with thee.
Thou mayest soon drive away Jesus, if thou turnest aside to outward
things.
And if thou shouldest drive him away, unto whom wilt thou fly, and what
friend wilt thou seek?
*Without a friend thou canst not live well, and if Jesus be not above
all friends unto thee, thou shalt be very sorrowful and desolate.
Thou dost therefore foolishly, if thou dost trust or rejoice in any
other.
It is better for thee to have all the world against ♦thee, than Jesus
offended with thee.
♦ “hee” replaced with “thee”
Therefore of all things that are dear to thee, let Jesus alone be
peculiarly thy beloved.
*Love all for Jesus, but Jesus for himself.
Jesus Christ alone is to be beloved; who alone is faithful above all
friends.
For him, and in him, let as well friends as foes be dear unto thee;
pray to him for all these, that all may know and love him.
*Never desire to be commended or beloved; for that appertaineth unto
God.
*Neither do thou desire that the heart of any should be set on thee;
nor do thou set thy heart on any: but let Jesus be in thee, and in
every good man.
*4. Be pure and free within, and entangle not thy heart with any
creature.
And truly, unless thou be prevented and drawn by his grace, thou shalt
never attain to this, to forsake and cast off all, that thou mayst be
united to him alone.
For when the grace of God cometh unto man, then he has power to do all
things; and when that retires, he is poor and weak, and as it were,
left only to affliction.
Yet in this thou oughtest not to dispair; but to resign thyself to the
will of God, and to bear all things that befal thee for the glory of
Christ: for after winter followeth summer, and after a storm a great
calm.
CHAPTER IX.
_Of the want of all comfort._
IT is not hard to despise human comfort, when we have divine.
It is much to be able to want both human and divine comfort; and for
the glory of God to be willing to endure desolation of heart.
What great matter is it, if thou be chearful and devout at the coming
of grace? This hour is to be wished for of all men.
*He rideth easily enough whom the grace of God carrieth.
And what marvel, if he feel no burthen, who is bore up by the Almighty?
2. We are always willing to have something for our comfort: and a man
doth hardly put off himself.
*See thou learn to forsake thy intimate and beloved friend for the love
of God.
*Be not grieved when thou art forsaken by a friend, knowing that we all
at length must be separated from one another.
When a man trusteth in himself, he easily slideth into human comfort:
But a true lover of Christ betakes not himself to human comfort, but
rather sustains hard exercises and great labour for Christ.
*3. When therefore spiritual comfort is given thee from God, receive it
thankfully: but know, it is the gift of God, not thy desert.
*Be not puffed up, neither do thou presume vainly: but be rather more
humble for the gift, and more wary in all thy actions: for that hour
will pass away, and temptation will succeed.
4. _David_, in the presence of the divine grace, said, _I said in my
prosperity, I shall never be removed_.
But in the absence of it, having experienced what he was in himself, he
adds, _Thou didst turn thy face from me, and I was troubled_.
Yet doth he not despair, but more earnestly prayeth unto the Lord, and
saith, _Then cried I unto thee, O Lord, and gat me to my Lord right
humbly_.
Lastly, he receiveth the fruit of his prayer, and witnesseth that he
was heard, saying, _The Lord hath heard me, and taken pity on me: the
Lord is become my helper_.
But wherein? _Thou hast turned_, saith he, _my heaviness into joy: thou
hast compassed me about with gladness._
5. Whereupon therefore can I hope, or wherein ought I to trust, but in
the great mercy of God alone, and in the only hope of heavenly grace?
For whether I enjoy the presence of good men, or religious brethren, or
faithful friends, or holy books, or excellent treatises, or sweet songs
and hymns, all these help little, and have little relish, when grace
forsaketh me, and I am left in my own poverty.
At such a time there is no better remedy than patience, and renouncing
my own will, according to the will of God.
Temptation going before, is wont to be a sign of ensuing comfort.
And to those that are proved by temptations, heavenly comfort is
promised. _He that shall overcome_, saith He, _I will give him to eat
of the tree of life_.
6. Divine comfort is given, that a man may be stronger to bear
adversity.
There followeth temptation lest he should grow proud thereof.
*The devil sleepeth not, neither is the flesh as yet dead; therefore
cease not to prepare thyself to the battle, for on thy right hand and
on thy left are enemies that never rest.
CHAPTER X.
_Of thankfulness for the grace of God._
WHY seekest thou rest, since thou art born to labour?
*Dispose thyself to patience, rather than to comfort; and to the
bearing of the cross, rather than to joy.
What worldly man would not willingly receive spiritual joy and comfort,
if he could always have it?
For spiritual comforts exceed all the delights of the world, and
pleasures of the flesh.
2. False freedom of mind, and trust in ourselves are very contrary to
heavenly visitations.
God doth well in giving his grace of consolation; but man doth evil in
not returning all again unto God with thanksgiving.
And therefore the gifts of grace cannot flow in us, because we are not
thankful to the giver, and return them not wholly to the fountain.
For grace ever attendeth him that is thankful; and from the proud shall
be taken that which is given to the humble.
All that is high is not holy; nor all that is sweet, good; nor every
desire pure; nor every thing that is dear unto us, grateful to God.
*I willingly accept that grace, whereby I may ever become more humble
and careful, and more ready to renounce myself.
He that is taught by the gift of grace, and instructed by the
withdrawing thereof, will not dare to attribute any good to himself,
but will acknowledge himself poor and naked.
Give unto God that which is God’s, and ascribe unto thyself that
which is thine own; that is, give thanks to God for his grace, and
acknowledge that nothing is thine, but only sin, and the punishment
due thereto.
3. Set thyself always in the lowest place, and the highest shall be
given thee; for thou canst not be in the highest, till thou hast been
in the lowest.
The chief saints before God are the least in their own eyes: and how
much the more glorious, so much the more humble.
Those that are firmly settled and grounded in God, can no way be proud.
4. Be therefore thankful for the least gift, so shalt thou receive
greater.
Let the least appear unto thee very great, and the most contemned as an
especial gift.
If thou considerest the worth of the Giver, no gift will seem little,
or of too mean esteem. For that is not little which is given by the
most high God.
Yea, if he should give punishment and stripes, it ought to be grateful;
for he doth it always for our welfare, whatsoever he permitteth to
befal us.
*He that desireth to keep the grace of God, let him be thankful for the
grace given, and patient for the taking away thereof. Let him pray that
it may return. Let him be wary and humble, lest he lose it.
CHAPTER XI.
_That there are few who love the cross of Christ._
JESUS hath many lovers of his heavenly kingdom; but few bearers of his
cross.
He hath many desirous of comfort, but few of tribulation.
He findeth many companions of his table, but few of his abstinence.
All desire to rejoice with him, but few will suffer any thing for him.
Many love Jesus so long as adversity happens not.
Many praise and bless him, as long as they receive comforts from him.
But if Jesus hide himself, and leave them but awhile, they fall either
into complaint, or dejection.
2. But they that love Jesus for Jesus, and not for some comfort of
their own, bless him in all tribulation and anguish of heart, as well
as in the greatest comfort.
And although he should never give them comfort, yet they would ever
praise him and always give him thanks.
3. O how powerful is the pure love of Jesus, which is mixed with no
self-interest!
Do they not shew themselves to be rather lovers of themselves than of
Christ, that always think of their own pleasure?
Where may one be found that is willing to serve God gratis?
4. It is hard to find any one so spiritual, that is stript of the love
of all earthly things.
*For where is any one to be found that is indeed free from all
affection to creatures?
If a man should give all his substance, yet it is as nothing.
And if he should do great penances, yet they are but little.
And if he should attain to all knowledge, he is yet far off.
*And if he should be very fervent in devotion, yet there is wanting one
thing, which is most necessary for him.
*What is that? That having left all, he leave himself, and go wholly
out of himself;
And that when he hath done all which he knew ought to be done, he know
that he hath done nothing.
5. Let him not think that a great thing, which others may think so; but
according to truth let him affirm himself to be an unprofitable servant,
as our Saviour hath said, _When ye have done all things that are
commanded you, say, We are unprofitable servants_.
*Yet no man richer, no man more powerful, no man more free, than he
that can leave himself and all things, and set himself in the lowest
place.
CHAPTER XII.
_Of the royal way of the holy cross._
THIS speech seemeth hard to many, _Renounce thyself, take up thy cross,
and follow Jesus_.
But it will be much harder to hear that last word, _Depart from me ye
cursed, into everlasting fire_.
This sign of the cross shall be in heaven, when our Lord shall come to
judgment.
Then all the servants of the cross shall draw near unto Christ the
Judge with great confidence.
2. Why therefore fearest thou to take up the cross, which leadeth to a
kingdom?
*In the cross is salvation, in the cross is life, in the cross is
protection against our enemies, in the cross is heavenly sweetness,
in the cross is strength of mind, in the cross is joy of spirit, in
the cross is the height of virtue, in the cross is the perfection of
holiness.
There is no salvation of the soul, nor hope of everlasting life, but in
the cross.
Take up therefore thy cross, and follow Jesus, and thou shalt go into
life everlasting.
He is gone before bearing his cross, and is dead for thee on the cross;
that thou mayst also bear thy cross, and desire to die on the cross
with him.
For, if thou diest with him, thou shalt also live with him: and if thou
be his companion in pain, thou shalt be partaker with him in glory.
*3. Behold in the cross all doth consist, and all lieth in our dying
upon it: for there is no other way to life, and to true inward peace,
but the way of the holy cross.
*Go where thou wilt, seek whatsoever thou wilt, thou shalt not find a
higher way above, nor a safer way below, than the way of the holy cross.
*Dispose all things according to thy will and judgment; yet thou shalt
ever find, that thou must suffer somewhat, either willingly, or against
thy will, and so thou shalt ever find the cross.
For either thou shalt feel pain in thy body, or in thy soul tribulation
of spirit.
4. Sometimes thou shalt be tried of God, sometimes thou shalt be
exercised by thy neighbour; and often thou shalt be irksome to thyself.
Neither canst thou be delivered by any other remedy or comfort; but so
long as it pleaseth God, thou must bear it.
For God will have thee learn to suffer tribulation; and to subject
thyself wholly to him.
No man hath so cordial a feeling of the passion of Christ, as he who
hath suffered the like himself.
The cross therefore is always ready, and every where waits for thee.
*Thou canst not escape it, whithersoever thou runnest; for wheresoever
thou goest, thou carriest thyself with thee, and shalt ever find
thyself.
*Both above and below, without and within, which way soever thou dost
turn thee, every where thou shalt find the cross; and every where thou
must have patience, if thou wilt enjoy an everlasting crown.
*5. If thou bear the cross willingly, it will bear thee.
If thou bear it unwillingly thou increasest thy load, and yet thou must
bear it.
If thou cast away one cross, without doubt thou shalt find another, and
that perhaps a more heavy one.
6. Thinkest thou to escape that which no man could ever avoid? Which of
the saints in the world was without crosses and tribulations?
Verily Jesus Christ our Lord was never one hour without suffering so
long as he lived. Christ, saith he, ought to suffer, and rise again
from the dead, and so enter into his glory.
And dost thou seek any other way than this royal way, which is the way
of the holy cross?
The whole life of Christ was a cross and a martyrdom; and dost thou
seek rest and joy?
*7. Indeed it is not of man to bear and love the cross, to keep the
body under, to fly honours, to suffer reproaches gladly, to despise
himself, and to rejoice in being despised, to bear all adversities and
losses, and to desire no prosperity in this world.
If thou considerest thyself, thou art able to perform nothing of this.
But if thou trustest in the Lord, strength shall be given thee from
heaven, and the world and flesh shall be made subject to thy command.
Neither shalt thou fear the devil, if thou art armed with faith, and
bearest the cross of Christ.
8. Set therefore thyself, like a faithful servant of Christ, to bear
manfully the cross of thy Lord.
Prepare thyself to bear many adversities; for so it will be with thee,
wheresoever thou be; and so surely wilt thou find it, wheresoever thou
hidest thyself.
*Drink of the cup of the Lord gladly, if thou wilt be his friend.
As for comforts leave them to God; let him do therein as shall best
please him.
Set thou thyself to suffer tribulations, and account them the greatest
comforts; for the sufferings of this life are not worthy of the glory
which is to come, although thou alone couldst suffer them all.
*9. When thou shalt come to this, that tribulation shall be sweet unto
thee for Christ, then think it well with thee, for thou hast found a
paradise upon earth.
As long as it is grievous to thee to suffer, and thou desirest to fly
it, so long shalt thou be ill at ease, and the tribulation thou fliest
will follow thee every where.
Although thou hadst been wrapt into the third heaven with Paul, thou
wouldst not for this be secure from suffering. _I_ (saith _Jesus_)
_will shew him how great things he must suffer for my name_.
It remaineth, therefore, that thou suffer, if thou wilt love Jesus, and
perpetually serve him.
10. O that thou wert worthy to suffer something for the name of
_Jesus_! How great glory would it be to thee! What joy to all the
saints of God! How great edification also to thy neighbour!
For all commend patience, though few are willing to suffer.
With great reason thou oughtest to be willing to suffer a little for
Christ, since many suffer far greater things for the world.
11. Know for certain that thou art to lead a dying life. And the more
every one dieth to himself, the more he liveth to God.
No man is fit to attain unto heavenly things, unless he submit to
suffer for Christ.
Nothing is more grateful unto God, nothing more wholesome to thee in
this world, than to suffer willingly for Christ.
And if it were thy choice, thou shouldst rather wish to suffer
adversities for Christ, than to enjoy many comforts; because hereby
thou shouldst be more like Christ, and more conformable to all the
saints.
For our proficiency consisteth not in many sweetnesses and comforts,
but rather in suffering great afflictions and tribulations.
12. If any thing had been better and more profitable to the salvation
of man than suffering, Christ surely would have shewn it by word and
example.
But he plainly exhorteth all that follow him, to the bearing of the
cross, and saith, _If any will come after me, let him renounce himself,
and take up the cross, and follow me_.
So that when we have read and searched all, let this be the last
conclusion, that by many tribulations we must enter into the kingdom of
God.
An Extract of the
CHRISTIAN PATTERN:
Or, a treatise on the imitation of Christ.
Written in Latin by _Thomas a Kempis_.
BOOK III.
CHAPTER I.
_Of the inward speech of Christ unto a faithful soul._
_Christian._ I WILL hear what the Lord God will speak in me. Blessed is
the soul that heareth the Lord speaking _in her_, and receiveth from
his mouth the word of comfort.
Blessed are those ears that receive the whispers of the divine voice,
and listen not to the whisperings of the world.
Blessed indeed are those ears that hearken not to the voice which
soundeth outwardly, but unto the truth which teacheth inwardly.
Blessed are the eyes which are shut to outward things, but open to
those that are internal.
Blessed are they that delight to be at leisure for God, and rid
themselves of all worldly impediments.
2. Consider these things, my soul, and shut up the door of thy sensual
desires, that thou mayest hear what the Lord God speaketh in thee.
*_Christ._ I am thy peace, thy life, and thy salvation.
*Keep thyself with me, and thou shalt find peace.
Leave all transitory, and seek everlasting things.
What are all temporal things, but snares? And what do all creatures
avail thee, if thou be forsaken by thy Creator?
Forsake therefore all earthly things, and labour to please thy Creator,
and be faithful unto him, that thou mayst attain true happiness.
CHAPTER II.
_That truth speaketh inwardly, without noise of words._
*_Christian._ SPEAK, Lord, for thy servant heareth.
*I am thy servant, grant me understanding, that I may know thy
testimonies.
*Incline my heart to the words of thy mouth. Let thy speech distil as
the dew.
The children of Israel said unto _Moses_, _Speak thou unto us, and we
will hear thee: let not the Lord speak unto us, lest we die_.
*Not so, Lord, not so, I beseech thee; but rather with the prophet
Samuel, I humbly and earnestly intreat, _Speak Lord, for thy servant
heareth_.
*Let not Moses speak unto me, nor any of the prophets; but do thou
rather speak, O Lord God, the inspirer and enlightner of all the
prophets; for thou alone, without them, canst perfectly instruct me;
but they, without thee can profit nothing.
2. They, indeed, may sound forth words, but they cannot give spirit.
They speak well; but if thou be silent, they inflame not the heart.
They teach the letter, but thou openest the sense.
They bring forth mysteries, but thou unlockest the meaning of them.
They declare thy commandments, but thou helpest to fulfil them.
They shew the way, but thou givest strength to walk in it.
They work only outwardly, but thou instructest and enlightnest the
heart.
They water, but thou givest the increase.
They make a noise with words; but thou givest to understand them.
*3. Let not therefore Moses speak unto me, but thou, my Lord God, the
everlasting truth; lest I die, and prove unfruitful, if I be warned
outwardly only, and not inflamed within.
Let not the word heard and not fulfilled, known and not loved, believed
and not observed, turn to my condemnation.
Speak therefore, Lord, for thy servant heareth; for thou hast the words
of eternal life.
*Speak, unto me, to the comfort of my soul, and to the amendment of my
whole life, and to thy praise and glory, and everlasting honour.
CHAPTER III.
_That the words of God are to be heard with humility,
and that many weigh them not._
_Christ._ SON, hear my words, words of the greatest sweetness,
excelling all the knowledge of the philosophers and wise men of this
world.
My words are spirit and life, not to be weighed by the understanding of
man.
They are to be heard with silence and to be received with all humility
and great affection.
_Christian._ Blessed is the man whom thou shalt instruct, O Lord, and
shalt teach thy law: that thou mayest give him rest from the evil days,
and that he be not destroyed upon earth.
2. _Christ._ I have taught the prophets from the beginning, and cease
not in these days to speak to every one; but many are hardened, and
deaf to my speech:
Most men more willingly listen to the world than to God; and follow
sooner the desires of the flesh, than the will of God.
The world promiseth temporal and small things, and is served with great
eagerness: I promise high and eternal things, and the hearts of men are
unmoved.
Who is he that serveth and obeyeth me, with such care as the world and
the lords therefore are served with?
Blush, therefore, slothful and complaining servant, that they are more
eager for destruction, than thou for life.
They rejoice more in vanity, than thou in the truth.
And yet they are often frustrated of their hope; but my promise
deceiveth none, nor sendeth him away empty that trusteth in me.
What I have promised, I will give; I will fulfil what I have said, to
him that remains faithful in my love to the end.
I am the rewarder of all that are good, and try my servants with strong
trials.
3. Write my words in thy heart and think diligently of them; for they
will be very necessary in the time of temptation.
*What thou understandest not when thou readest, thou shalt know in the
day of visitation.
I am wont to visit my elect two ways; with temptation, and with comfort.
And I daily read two lessons unto them; one reprehending their vices,
another exhorting them to the increase of virtues.
He that hath my words, and despiseth them, hath him that shall judge
him at the last day.
*4. _Christian._ O Lord my God, thou art to me whatsoever is good. Who
am I, that I dare speak unto thee? I am thy poorest servant and a most
vile worm, much more poor and contemptible than I can express.
*Yet remember, O Lord, that I am nothing, have nothing, and can do
nothing.
Thou alone art good, just, and holy: thou canst do all things, thou
fillest all things, only the proud thou sendest empty away.
*Remember thy mercies, and fill my heart with thy grace, thou who
willest not that thy works shall be empty.
5. How can I bear myself, unless thou strengthenest me with thy mercy
and grace?
Turn not thy face from me; delay not thy visitation; take not away thy
comfort, lest my soul become as the thirsty land.
*Lord, teach me to fulfil thy will, teach me to live worthily and
humbly in thy sight; for thou art my wisdom, thou dost truly know me,
and didst know me before the world was made, and before I was born in
the world.
CHAPTER IV.
_That we ought to live in truth and humility before God._
_Christ._ SON, walk before me in truth, and ever seek me in simplicity
of heart.
He that walketh before me in truth, shall be defended from evil; and
the truth shall deliver him from seducers, and from the detractions of
the wicked.
If the truth have made thee free, thou shalt be free indeed.
_Christian._ Lord, it is true. According as thou saidst, so I beseech
thee let it be with me; let thy truth teach me, and keep me and bring
me safe to an happy end.
Let it deliver me from all evil affection and inordinate love: and I
shall walk with thee in great freedom of heart.
2. _Christ._ I will teach thee those things that are right and pleasing
in my sight.
Think of thy sins with great displeasure and grief, and never esteem
thyself any thing for thy good works.
Thou art in very deed a sinner, thou art subject to, and encumbered
with many passions.
Of thyself thou always tendest to nothing: thou art quickly cast down,
quickly overcome, quickly troubled, quickly dissolved.
Thou hast nothing wherein thou canst glory, but many things for which
thou oughtest to despise thyself; for thou art much weaker than thou
art able to comprehend.
3. Make no account therefore of any thing that thou dost.
Let nothing seem great, nothing precious and wonderful; let nothing
seem worthy of estimation, nothing high, nothing truly praise-worthy
and desirable, but that which is everlasting.
Let the eternal truth above all things please thee. Let thy own great
unworthiness always displease thee.
Fear nothing, fly nothing so much as thy vices and sins.
Some walk not sincerely in my sight: but will know my secrets, and
understand the high things of God, neglecting themselves and their own
salvation.
These often, because I resist them, fall into great temptations and
sins.
4. Fear the judgments of God; dread the wrath of the Almighty. But
discuss not the works of the highest. Search thine own iniquities, how
much thou hast offended, and how much good thou hast neglected.
Some place their religion only in books, some in images, some in
outward forms and ceremonies.
Some have me in their mouths, but little in their hearts.
There are others that being illuminated in their understandings, and
purged in their affection, continually pant after things eternal; these
perceive what the spirit of truth speaketh in them.
Because it teacheth them to despise earthly, and love heavenly things;
to neglect the world, and all the day and night to desire heaven.
CHAPTER V.
_Of the wonderful effects of divine love._
*_Christian._ I PRAISE thee, O heavenly Father, Father of my Lord Jesus
Christ, for that thou hast vouchsafed to remember me a poor creature.
O Father of mercies, and God of all comfort, thanks be unto thee, who,
with thy comfort refreshest me, unworthy of all comfort.
I ever bless and glorify thee, with thy only begotten Son, and the Holy
Ghost, for ever and ever.
*O Lord God, the holy lover of my soul, when thou shalt come into my
heart, all that is within me will rejoice.
Thou art my glory and the joy of my heart.
Thou art my hope and refuge in the day of my tribulation.
2. But because I am still weak in love, I have need therefore to be
strengthened and comforted by thee.
Visit me therefore often, and instruct ♦me with thy holy discipline.
♦ “we” replaced with “me”
*Deliver me from evil passions, and heal my heart of all inordinate
affections; that being healed within, I may be made fit to love, strong
to suffer, and constant to persevere.
3. _Christ._ Love is a great thing, which alone maketh every burden
light, and beareth all the vicissitudes of life.
*For it carrieth a burden without a burden, and maketh every thing that
is bitter, sweet and savoury.
The love of Jesus impelleth to do great things, and stirreth up
continually to desire greater perfection.
Love will be aloft, and not kept down with any earthly thing.
Love will be free and loose from all worldly affection, lest its inward
sight be hindered, lest it be entangled by any temporal prosperity, or
subdued by adversity.
*Nothing is sweeter than love, nothing is stronger, nothing higher,
nothing more large, nothing more pleasant, nothing fuller nor better in
heaven or in earth.
Because love is born of God, and cannot rest but in God, above all
creatures.
4. He that loveth, flieth, runneth and rejoiceth; he is free and not
bound.
*He giveth all for all, and hath all in all; for he resteth in the
supreme One, from whom all good proceedeth.
He respecteth not the gifts, but turneth himself above all goods unto
the Giver.
Love often knoweth no measure, but is inflamed above all measure.
*Love feeleth no burden, weigheth no pains, desireth above its strength;
complaineth not of impossibility; for it thinketh all things possible.
*It is therefore able to undertake all things, and performeth and
bringeth many things to pass; whereas he that doth not love, fainteth
and sinketh under them.
*5. Love watcheth, and sleeping sleepeth not.
*Being tired is not weary, straitened is not pressed: frightened is not
disturbed: but like a lively flame, it bursteth out aloft, and securely
passeth through all.
If any one loveth, he knoweth what this meaneth.
The ardent affection of the soul crieth aloud in the ears of God,
when it saith, _My God, my love, thou art wholly mine, and I am wholly
thine_.
*6. _Christian._ Enlarge me in love, that with the inward mouth of my
heart I may taste how sweet it is to love, and to be melted and swim in
thy love.
Let me be possessed by love, mounting above myself with excessive
fervour and admiration.
Let me sing the song of love, let me follow thee on high, my beloved:
let my soul die away in thy praise, rejoicing through love.
*Let me love thee more than myself, and not myself but for thee, and
all in thee that truly love thee, as the law of love commandeth, which
shineth out from thee.
*5. _Christ._ Love is swift, sincere, pious, pleasant, and delightful:
strong, patient, faithful, prudent, long-suffering, manly; and never
seeking itself.
For where one seeketh himself, there he falleth from love.
*Love is circumspect, humble, and upright: not soft, nor light, nor
attending unto vain things; but sober, chaste, constant, quiet, and
guarded in all the senses.
Love is subject and obedient to superiors, vile, and despicable to
itself, devout and thankful unto God, trusting and hoping always in him.
*8. He that is not ready to suffer all things, and to stand to the will
of his beloved, is not worthy to be called a lover.
A lover ought to embrace willingly all that is hard and distasteful for
his beloved.
CHAPTER VI.
_Of a proof of a true lover._
_Christ._ SON, thou art not a valiant and prudent lover.
_Christian._ Wherefore, Lord?
_Christ._ Because thou givest over thy undertakings for a small
difficulty, and too greedily seekest after comfort.
A valiant lover standeth firmly in temptations, and giveth not credit
to the crafty persuasions of the enemy.
2. A prudent lover considereth not so much the gift of his lover, as
the love of the giver.
He regardeth the love more than the value, and valueth his beloved
above all his gifts.
A generous lover resteth not in the gift, but in me above every gift.
3. Know that thy ancient enemy doth ever strive to hinder thy desire
to good, and to divert thee from all religious exercises; to wit, from
the devout memory of my passion, from the profitable remembrance of thy
sins, from the guard of thine own heart, and from the firm purpose of
profiting in virtue.
He injecteth many evil thoughts, that he may cause a weariness in thee,
to drive thee from prayer and holy reading.
Humble prayer is displeasing unto him; and if he could, he would cause
thee to cease from receiving the sacrament.
Care not for him, although he should often set snares for thee.
If he suggest evil thoughts, say unto him,
_Away unclean spirit; blush, miserable wretch; thou art very unclean,
that bringest such things to mine ears._
_Away from me, thou shalt have no part in me; Jesus shall be with me as
a strong warrior, and thou shalt stand confounded._
_The Lord is my light and my salvation, whom shall I fear?_
_Though hosts of men rise up against me, yet shall not my heart be
afraid._
_The Lord is my helper and my Redeemer._
CHAPTER VII.
_That grace is to be guarded by humility._
_Christ._ THINK, when thou art in grace, how miserable thou art wont to
be without grace.
The way of man is not in his power, but it belongeth to God to comfort
when he will, and how much he will, and whom he will; as it shall
please him, and no more.
They that are unacquainted in the way of the Lord, unless they govern
themselves by the counsel of discreet persons, may easily be deceived
and overthrown.
2. And if they will rather follow their own judgment, than give credit
to others that are experienced, the event will be dangerous.
_Christian._ Shall I speak unto my Lord who am dust and ashes?
If I esteem better of myself, behold thou standest against me, and my
iniquities bear true witness against me, neither can I contradict it.
But if I know myself to be nothing, if I renounce all self-esteem, and
account myself to be but dust; thy grace will be favourable unto me,
and thy light will be near my heart.
And all self-esteem, how little soever, shall be swallowed up, and
perish everlastingly.
Thou shewest myself unto me, what I am, and what I have been; for I am
nothing, and I knew it not.
And if I be left to myself, behold I become all weakness.
But if thou lookest upon me, I am made strong.
And it is a great marvel, that I am suddenly lifted up, and so
graciously embraced by thee, who by my own weight always sink downward.
3. Thy love is the cause thereof, freely preventing me, and relieving
me in so many necessities; preserving me also from grievous dangers,
and delivering me from innumerable evils.
For by inordinate loving myself, I lost myself; and by seeking thee
alone, and loving thee, I have found both myself and thee, and by that
love have more deeply brought myself to nothing.
For thou, O most sweet Lord, dealest with me above all desert, above
all that I dare hope or ask.
*4. Blessed be thou, my God; for although I be unworthy of any benefits;
yet thy bounty, and thy infinite goodness, never ceaseth to do good
even to the ungrateful, and them that are far from thee.
*Turn us unto thee, O Lord, that we may be thankful, humble, and holy;
for thou art our power, and our strength, and our salvation.
CHAPTER VIII.
_That all things are to be referred unto God,
as unto their last end._
_Christ._ SON, I ought to be thy last end, if thou desirest to be truly
blessed.
By this intention thy affection shall be purified, which is often
inordinately bent down to itself, and unto creatures.
For if in any thing thou seekest thyself, thou soon fallest into a
langour.
Refer therefore all things unto me, for I am he that hath given all.
*2. Out of me, as out of a living fountain, the little and the great,
the poor and the rich, draw the water of life: and they that willingly
and freely serve me, shall receive grace for grace.
But he that will glory out of me, or be delighted in any good that
tends not to me, shall not be grounded in true joy, nor enlarged in
his heart, but shall be many ways incumbered and straitned.
Thou oughtest therefore to ascribe nothing of good unto thyself, nor
attribute goodness unto any man; but give all unto God, without whom
man hath nothing.
I have bestowed all, and will that all be returned unto me again: and
with great strictness, I require thanks.
3. This is the truth that putteth to flight vain-glory.
And if true love enter in, there shall be no envy, or straitness of
heart, neither shall there be any place for self-love.
If thou art truly wise, in me alone thou wilt rejoice, in me alone thou
wilt hope: for none is good but God alone, who is to be praised above
all things, and to be blessed in all.
CHAPTER IX.
_That it is a sweet thing to despise the world, and serve God._
_Christian._ NOW I will speak again, O Lord, and will not be silent; I
will speak in the ears of my God, my Lord, and my King that is on high.
*O how great is the abundance of thy goodness, O Lord, which thou hast
laid up for those that fear thee!
*But what art thou to them that love thee? What to them that serve thee
with their whole heart?
*Truly, unspeakable is the sweetness of contemplating thee, which thou
bestowest on them that love thee.
In this chiefly thou hast shewed me the sweetness of thy love: in that
when I was not, thou madest me; and when I went astray a far off from
thee, thou broughtest me back again, that I might serve thee.
2. O fountain of everlasting love, what shall I say of thee?
How can I forget thee, that hast vouchsafed to remember me, even after
I had pined away, and perished?
Thou hast shewed mercy to thy servant beyond all my expectation.
Thou hast exhibited thy favour and friendship beyond all my desert.
What shall I return to thee for this favour?
Is it much that I should serve thee, whom all creatures are bound to
serve?
*It ought not to seem much unto me to serve thee: but this rather
seemeth much and marvellous unto me, that thou vouchsafest to receive
into thy service one so poor and unworthy, and to join him with thy
beloved servants.
*3. Behold, all is thine which I have, and whereby I serve thee.
*And yet, contrary-wise, thou rather servest me, than I thee.
*Behold heaven and earth, which thou hast created for the service of
man, are ready at hand, and all daily perform whatsoever thou dost
command.
*And this is little: thou hast also appointed the angels to the service
of man.
*But that which excelleth all this is, that thou thyself hast
vouchsafed to serve man, and hast promised to give thyself unto him.
4. What shall I give thee for all these thousands of benefits?
Would I could serve thee all the days of my life!
Would I were able at least for one day, to do thee worthy service!
Verily, thou art worthy of all service, of all honour, and everlasting
praise.
*Verily, thou art my Lord, and I thy poor servant, that am bound to
serve thee with all my might; neither ought I ever to be weary of
praising thee.
*This I wish to do, this I desire: and whatsoever is wanting unto me,
vouchsafe, I beseech thee to supply.
CHAPTER X.
_That the desires of our hearts are to be examined._
_Christ._ SON, thou must still learn many things, which thou hast not
yet well learned.
_Christian._ What are those, Lord?
_Christ._ That thou frame thy desires wholly according to my pleasure:
and be not a lover of thyself, but a zealous follower of my will.
Thy desires often inflame thee, and that vehemently; but consider,
whether thou art moved rather for my honour, or for thine own profit.
If I be the cause, thou wilt be well content, howsoever I shall ordain:
But if there lurk in thee any self-seeking, behold this is it that
hindereth thee, and weigheth thee down.
2. Beware therefore thou lean not too much upon any desire conceived
without asking my counsel; lest afterward it repent thee, and thou
dislikest what before pleased thee, and which thou zealously desiredst
as the best.
For every affection that seemeth good, is not presently to be followed:
nor every affection that at first seemeth evil to be avoided.
It is expedient to use a restraint even in good desires and endeavours,
lest by importunity of desire thou incur distraction of mind, and by
want of self-government be a scandal to others, or being gainsayed by
others, thou be suddenly troubled and fall.
But thou oughtest to use violence, and resist manfully thy sensual
appetites, and respect not, what the flesh would or would not; but
rather to labour, that even perforce it be subject to the spirit.
*Thou dust, learn to obey.
*Thou earth and clay, learn to humble thyself, to bow down beneath the
feet of all men.
Learn to break thine own will, and to yield thyself to all subjection.
3. Be zealous against thyself, and suffer not pride to live in thee.
*Shew thyself so lowly, such a little child, that every one may go over
thee, and tread thee as dirt under their feet.
*Vain man, what hast thou to complain of?
*Vile sinner, what canst thou answer to them who reproach thee, who
hast so often offended God, and so many times deserved hell?
But mine eye hath spared thee, because thy soul was precious in my
sight:
That thou mightest know my love and always remain thankful for my
benefits.
And that thou mightest continually study true subjection and humility,
and patiently endure to be despiseth.
CHAPTER XI.
_Of the considering the secret judgments of God,
lest we be exalted on account of our good deeds._
_Christian._ THOU thunderest forth thy judgments over me, O Lord;
thou shakest all my bones with fear and trembling, and my soul is sore
afraid.
I stand astonished, when I consider that the heavens are not pure in
thy sight.
If thou hast found wickedness in angels, and hast not pardoned them,
what shall become of me?
Stars fell from heaven; and am I, who am dust, proud?
2. There is therefore no sanctity, if thou, O Lord, withdrawest thy
hand.
No wisdom availeth, if thou ceasest to govern.
No strength helpeth, if thou leavest to defend.
No chastity is secure, if thou dost not protect it.
No vigilance profits, if thy sacred watchfulness be not present.
For if we be left, we sink and perish: but if thou visitest us, we are
raised up and live.
We are inconstant, but by thee we are established; we grow cold, but by
thee we are inflamed.
3. O how meanly ought I to think of myself! How nothing ought I to
esteem it, if I seem to have any good!
O Lord, with what profound humility ought I to submit myself to thy
inscrutable judgments: where I find myself to be a very nothing!
O unmeasurable height! O unpassable sea, where I find myself to be
altogether nothing! Where then is the hiding-place of glory? Where is
the confidence I once conceived of my own virtue?
All glorying is swallowed up in the depths of thy judgments over me.
4. What is all flesh in thy sight?
Shall the clay glory against him that frameth it?
How can he be lifted up with vain words, whose heart is truly subject
to God?
All the world cannot lift him up whom the truth hath subjected unto
itself; neither shall he be moved with the tongues of all his praisers,
that hath set his whole hope upon God.
For as for them that speak, behold they are all nothing; they shall
pass away, as doth the sound of their words: but the truth of the Lord
remaineth for ever.
CHAPTER XII.
_How we are to be affected, and what we are to say,
in every thing which we desire._
_Christ._ SON, say thus, in every thing; Lord if it be pleasing to thee,
let this be thus.
Lord, if it be to thy honour, let this be done in thy name.
Lord, if thou seest it expedient for me, and knowest it to be
profitable, then grant me to use this unto thy honour;
But if thou knowest it will be hurtful unto me, and not profitable to
the health of my soul, take away this desire from me:
For every desire proceedeth not from the Holy Ghost, though it seemeth
unto man right and good.
It is hard to judge rightly, whether a good spirit, or the contrary,
incline thee to desire this or that, or whether thou art not moved by
thine own spirit.
Many are deceived in the end, who at first seemed to be led by a good
spirit.
2. Always therefore, whatsoever seemeth desirable to thee, let it be
desired and prayed for in the fear of God, and with humility of heart.
And above all, thou oughtest to resign thyself, and to commit the whole
unto Me, and say,
“Lord, thou knowest what is best, let this or that be done as thou
pleasest.”
Give what thou wilt, and how much thou wilt, and when thou wilt.
Deal with me as thou thinkest good, and as best pleaseth thee, and is
most for thy honour.
Set me where thou wilt, and deal with me in all things according to thy
will.
I am in thy hand; turn me, and turn me again, which way soever thou
pleasest.
Behold, I am thy servant, prepared for all things; for I desire not to
live unto myself, but unto thee: and O that I could do it worthily and
perfectly!
3. Grant me thy grace, O most gracious Jesus, that it may be with me,
and labour with me, and continue with me unto the end.
Grant me always to desire and will that which is most acceptable unto
thee, and best pleaseth thee.
Let thy will be mine, and let my will ever follow thine, and agree
perfectly with it.
Let my will and nill be all one with thine, and let me not be able to
will or nill any thing else, but what thou willest or nillest.
4. Grant that I may die to all things that are in the world, and for
thy sake love to be contemned, and not be known in this world.
Grant that above all things that can be desired, I may rest in thee,
may quiet my heart in thee.
Thou art the true peace of the heart, thou art the only rest; out of
thee all things are troublesome and unquiet.
In this very peace, that is in thee, the one eternal good, may I sleep
and rest. _Amen._”
CHAPTER XIII.
_That true comfort is to be sought in God alone._
MY soul, thou canst not be fully comforted, but in God, the comforter
of the poor, and the helper of the humble.
Wait ♦awhile, O my soul, wait the divine promise, and thou shalt have
abundance of all good things.
♦ “awile” replaced with “awhile” per Errata
*Use temporal things, desire eternal.
Thou canst not be satisfied with any temporal good, because thou art
not created to enjoy them.
Although thou hadst all created good, yet wouldst thou not be happy or
blessed; but in God, that hath created all things, thy whole happiness
consisteth.
Vain and short is all human comfort.
Blessed and real is that comfort, which is received inwardly from the
truth.
A devout man every where carrieth with him Jesus his comforter, and
saith unto him, “Be present with me, Lord Jesus, in every place and
time.
*Let this be my comfort, to be willing to want all human comfort.
And if thy comfort be wanting, let thy will, and just proving of me,
be unto me as the greatest comfort: for thou wilt not be angry always,
neither wilt thou threaten for ever.”
CHAPTER XIV.
_That all our care is to be cast on God._
_Christ._ SON, suffer me to do with thee what I please: I know what is
expedient for thee.
Thou thinkest like a man; thou judgest in many things as human
affection persuadeth thee.
_Christian._ Lord, what thou sayest is true. Thy care for me is greater
than all the care that I can take for myself.
*For he standeth very totteringly, that casteth not his whole care upon
thee.
Lord, so that my will may remain right and firm towards thee, do with
me whatsoever shall please thee.
For it cannot but be good, whatsoever thou dost with me.
2. If it be thy will I should be in darkness, be thou blessed; and if
it be thy will I should be in light, be thou again blessed.
*If thou vouchsafest to comfort me, be thou blessed; and if thou wilt
afflict me, be thou equally blessed.
_Christ._ Son, such must be thy disposition, if thou wilt walk with me.
Thou must be as ready to suffer as to rejoice.
Thou oughtest to be as willing to be poor and needy, as full and rich.
3. _Christian._ Lord, I willingly suffer for thee whatsoever thy
pleasure is shall befall me.
I will receive indifferently from thy hand good and evil, sweet and
bitter, delightful and sorrowful, and give thee thanks for all that
befalleth me.
*Keep me from all sin, and I will neither fear death nor hell.
So thou dost not for ever cast me from thee, nor blot me out of the
book of life, what tribulation soever befalleth me shall not hurt me.
CHAPTER XV.
_Of suffering injuries; and who is proved to be truly patient._
_Christ._ WHAT is it thou sayest, son? Cease to complain, considering
my passion, and that of my other saints.
Thou hast not yet resisted unto blood.
Do not say, I cannot suffer these things at the hand of such a person,
nor ought I to suffer these things; for he hath done me great wrong,
and upbraided me with those things which I never thought of: but of
another I will willingly suffer.
Such a thought is foolish, it considereth not the virtue of patience,
nor by whom it shall be crowned; but rather weigheth the persons and
the injuries offered.
*2. He is not truly patient, that will not suffer but as much as he
thinketh good, and by whom he listeth.
*But the truly patient man mindeth not by whom he is exercised, whether
by his superior, or his equal, or by his inferior: whether by a good
and holy man, or by a perverse and unworthy person.
*But indifferently from all creatures, how much soever, or how often
soever any adversity befalleth him, he taketh all thankfully from the
hands of God, and esteemeth it great gain;
*Seeing nothing how little soever, so it be suffered for God, shall
pass without its reward.
3. Be thou therefore prepared for the fight, if thou wilt have the
victory.
Without a combat thou canst not attain unto the crown of patience.
If thou wilt not suffer, thou refusest to be crowned;
But if thou desirest to be crowned, fight manfully and endure patiently.
Without labour there is no coming to rest, nor without fighting can
victory be obtained.
4. _Christian._ Lord, let that be made possible to me by thy grace,
which seemeth impossible to me by nature.
Thou knowest, that I can suffer but little, and that I am quickly
dismayed when a small adversity ariseth.
Let every exercise of tribulation be made amiable unto me, and be
welcome for thy name; for to suffer and to be troubled for thy sake
is very profitable for my soul.
I will confess against me my unrighteousness; I will confess unto thee,
O Lord, my infirmities.
It is often a small matter that grieveth and dejecteth me.
I purpose to act with courage; but when a small temptation cometh, it
bringeth me into great straits.
It is sometimes a very trifle, from whence great temptations proceed.
And whilst I think myself safe, when I least expect it, I am overcome
with a small blast.
5. Behold, therefore, Lord, my frailty, every way known unto thee.
Have mercy on me, and deliver me out of the mire, that I stick not fast
therein, and that I may not be cast down altogether.
6. O mighty God of Israel, the zealous lover of faithful souls, let
it please thee to consider the labour and sorrow of thy servant, and
assist him in all whatsoever he undertaketh.
Strengthen me with heavenly strength, lest the old man, the miserable
flesh, not yet fully subject to the Spirit, prevail.
CHAPTER XVI.
_That we are to rest in God above all his gifts and benefits._
_Christian._ ABOVE all things, and in all things, O my soul, rest in
the Lord: for he is the everlasting rest of the saints.
*Grant me, O most sweet and loving Jesus, to rest in thee above all
creatures:
Above all health and beauty, above all glory and honour, above all
power and dignity, above all knowledge and subtilty, above all riches
and arts, above all joy and gladness, above all hope and promise, above
all desert and desire!
Above all gifts and presents that thou canst impart unto us;
Above all joy and triumph, that the mind of man can receive and feel:
Lastly, above the angels and arch-angels, and above all the host of
heaven, above all visible and invisible things, and above all that thou
art not, O my God.
*2. For, thou my Lord God, art best above all, thou alone art most high,
thou alone most powerful, thou alone most full and sufficient, thou
alone most sweet and overflowing with comfort, thou alone most lovely
and loving, thou alone most noble and glorious above all things, in
whom all good things are together, and most perfectly, and ever have
been and shall be:
And therefore it is too little whatsoever thou bestoweth on me besides
thyself, or revealest unto me of thyself, whilst thou are not seen and
fully obtained;
For surely my heart cannot truly rest, unless it rests in thee, and
surmount all gifts and creatures whatsoever.
3. O my beloved bridegroom, Jesus Christ the most pure lover, the
governor of all creatures!
O that I had the wings of true liberty, that I might fly away and rest
in thee!
O when shall it be granted me in quietness of mind, to see how sweet
thou art my Lord God:
*When shall I fully gather up myself into thee, that by reason of my
love to thee, I may not feel myself, but thee alone, above all sense
or measure, in a manner not known unto every one?
4. O Jesus, the brightness of the eternal glory, thou comfort of the
banished soul, with thee is my tongue without a voice, and my silence
speaketh unto thee.
How long doth my Lord delay to come?
Let him come unto me, his poor servant, and make me glad.
Let him put forth his hand, and deliver me from all trouble.
*Come, O come! for without thee I shall have no joyful hour; for thou
art my joy, and without thee my table is empty.
A wretched creature I am, until thou comfortest me with the light of
thy presence, and settest me at liberty.
5. Let others seek what they please instead of thee; but for me nothing
else doth, or shall delight me, but thou only, my God, my hope, my
everlasting salvation.
I will not hold my peace, nor cease to pray, until thy grace returneth,
and thou speakest inwardly unto me.
_Christ._ Behold I am here; behold I come unto thee, because thou hast
called upon me.
Thy tears and the desire of thy soul, thy humiliation and the
contrition of thy heart, have brought me unto thee.
_Christian._ Lord, I have called thee, and have desired to enjoy thee,
being ready to cast away all things for thee.
For thou first hast stirred me up, that I might seek thee.
Blessed be thou, therefore, O Lord, that hast shewed thy goodness to
thy servant, according to the multitude of thy mercies.
*6. What hath thy servant more to say before thee, but greatly to
humble himself in thy sight, always mindful of his own iniquity and
vileness?
For there is none like unto thee in all that is wonderful in heaven and
earth.
Thy works are very good, thy judgments true, and by thy providence all
things are governed.
Praise therefore, and glory, be unto thee, O Wisdom of the Father! Let
my mouth, my soul, and all creatures together praise and bless thee.
CHAPTER XVII.
_Of the remembrance of the manifold benefits of God._
_Christian._ OPEN, O Lord, my heart in thy law, and teach me to walk in
thy commandments.
Grant me to understand thy will, and remember thy benefits; that
henceforward I may be able worthily to give thee thanks.
But I know and confess that I am not able to give thee due thanks for
the least of thy favours.
I am less than the least of all thy benefits; and when I consider thy
bounty, the greatness thereof maketh my spirit to faint.
2. All that we have in our souls and bodies, and whatsoever we possess
outwardly or inwardly, naturally or supernaturally, are thy benefits,
and speak thee bountiful, merciful, and good, from whom we have
received all good things.
Although one have received more, another less, all notwithstanding are
thine, and without thee even the least cannot be had.
He that hath received greater, cannot extol himself above others; for
he is greater and better, that ascribeth least unto himself, and is
more humble and devout in rendering thanks.
And he that esteemeth himself vilest of all men, is fitter to receive
greater blessings.
3. And he that hath received fewer, ought not to repine, nor envy them
that have greater store; but attend rather unto thee, and highly praise
thy goodness, who bestowest thy gifts so bountifully, so freely, and so
willingly, without respect of persons.
All things proceed from thee, and therefore in all things thou art to
be praised.
Thou knowest what is fit to be given to every man, and why one hath
less and another more.
It is not ours, but thine to judge, who dost exactly know what is meet
for every one.
4. Nothing therefore ought so to rejoice him that loveth thee, and
acknowledgeth thy benefits, as thy will in him, and the good pleasure
of thy eternal appointment.
With this he ought to be so contented and comforted, that he would be
as willing to be the least, as another is to be the greatest.
He is as peaceable and contented in the last as in the first place.
*He is as willing to be despised and contemned, and to be of no esteem
or account, as to be preferred in honour above all others, and to be
greater in the world.
For thy will, and the love of thy glory, ought to be preferred above
all things:
And to comfort him more, and please him better than all the benefits
which either he hath received or may receive.
CHAPTER XVIII.
_Of four things that bring much peace._
_Christ._ SON, now will I teach thee the way of peace, and true liberty.
*Endeavour to do rather the will of another than thy own.
*Ever chuse rather to have less than more.
*Always seek the lowest place, and to be beneath every one.
*Continually wish and pray, that the will of God may be wholly
fulfilled in thee.
Behold such a man entereth into the ♦bounds of peace and quietness.
♦ “bonds” replaced with “bounds” per Errata
2. _Christian._ Lord, this thy short speech containeth much perfection.
Thou, who canst do all things, and ever lovest the profiting of my soul,
increase in me thy grace, that I may fulfil thy works, and work out my
own salvation.
My Lord God, be not far from me; my God, consider and help me; for
sundry thoughts have risen up against me, afflicting my soul.
How shall I pass through them without hurt? How shall I utterly break
them?
_Christ._ I will go before thee, and will humble the great ones of the
earth. I will open the doors of the prison, and reveal unto thee hidden
secrets.
_Christian._ Do Lord, as thou sayest, and let all evil thoughts fly
before thy face.
This is my hope, my only comfort to fly unto thee in every tribulation;
to trust in thee, to call upon thee from my heart, and to expect
patiently thy comfort.
*3. Enlighten me, O good Jesus, with a clear shining inward light, and
drive away all darkness from the habitation of my heart.
Repress my wandering thoughts, and drive away those temptations which
violently assault me.
Fight strongly for me, and vanquish those evil beasts, these enticing
lusts, that so peace may be obtained by thy power, and abundance of thy
praise found in the holy court of a pure conscience.
*Command the winds, and the tempests; say unto the sea, Be still, and
to the north wind, Blow not, and there shall be a great calm.
*4. Send forth thy light and thy truth, that they may shine upon the
earth; for I am as the earth, without form, and void, until thou
enlighten me.
*Pour out thy grace from above, let thy heavenly dew distill upon my
heart.
*Supply streams of devotion, to water the face of the earth, that it
may bring forth good and excellent fruit.
Lift up my mind, which is pressed down by the weight of my sins. Draw
up my whole desire to heavenly things; that having tasted the sweetness
of supernatural happiness, it may be irksome to me even to think of
earthly vanities.
5. Snatch me, and deliver me from all the unlasting comfort of
creatures; for no created thing can fully comfort and quiet my desire.
*Join me unto thee with an inseparable band of love; for thou alone
dost satisfy him that loveth thee, and without thee all things are
frivolous.
CHAPTER XIX.
_Of avoiding curious enquiry into the life of others._
_Christ._ SON, be not curious, trouble not thyself with idle cares.
What is this or that to thee? Follow thou me.
For what is it to thee whether that man be such or no? Whether this man
do or speak this or that?
Thou shalt not need to answer for others, but shalt give account of
thyself.
Behold I know every one, and see all things that are under the sun, and
understand how it is with every one; what he thinks, what he desires,
and at what he aims.
All things therefore are to be committed unto me; but do thou keep
thyself in peace, and let him that acts, act as he will.
Whatsoever he shall have done or said shall fall upon himself, for he
cannot deceive me.
2. Be not careful for the shadow of a great name, or for the friendship
of many; nor for the affection of particular men.
For these things distract and greatly darken the heart.
I would willingly utter my words, and reveal my secrets unto thee, if
thou didst diligently observe my coming, and open the door of thy heart
unto me.
Be careful and watch in prayer, and humble thyself in all things.
CHAPTER XX.
_Wherein firm peace of heart and true profiting consisteth._
_Christ._ SON, I have said, _Peace I leave with you, my peace I give
unto you: not as the world giveth, give I unto you_.
All desire peace, but all care not for those things that appertain unto
peace.
My peace is with the humble and meek of heart; thy peace doth consist
in much patience.
If thou wilt hear me, and follow my voice, thou mayest enjoy much peace.
_Christian._ What then shall I do, Lord?
*_Christ._ In every thing attend unto thyself, what thou dost, and what
thou sayest; and direct thy whole intention unto this, that thou mayest
please me alone, and desire to seek nothing besides me.
Of the sayings and doings of others, judge not rashly, neither do thou
entangle thyself with things not committed unto thee: and doing thus,
thou shalt be little or seldom troubled.
Yet do not esteem highly of thyself, or account thyself to be
especially beloved, if thou be in great devotion and sweetness; for
the profiting and perfection of a man consists not in these things.
2. _Christ._ Wherein then Lord?
_Christian._ In offering thyself with thy whole heart unto the will
of God, not seeking thine own, neither in great nor little, neither
in time nor in eternity.
So that thou keepest one and the same even countenance with
thanksgiving, both in prosperity and adversity, weighing all in an
equal balance.
If, when inward comfort is withdrawn from thee, thou preparest thy
heart to suffer greater things; and dost not justify thyself, as tho’
thou oughtest not to suffer these so great afflictions, but justifiest
me in whatsoever I appoint, ♦and praisest my holy name; then thou
walkest in the true and right way of peace.
♦ duplicate word “and” removed
And if thou attainest to the full contempt of thyself, then shalt thou
enjoy abundance of peace.
CHAPTER XXI.
_Of the excellent liberty which humble prayer sooner gaineth
than reading._
_Christian._ LORD, it is the work of a perfect man, never to slacken
his mind from the attentive thought of heavenly things, and to pass
without care among many cares; not like a dull sluggard; but by a free
mind, adhering to no creature with inordinate affection.
2. I beseech thee, my most gracious God, preserve me from the cares of
this life, lest I be entangled thereby; and from the many necessities
of the body, lest I should be caught by pleasure; and from whatsoever
is an obstacle to the soul, lest broken with troubles I should be
overthrown.
3. O my God, who art ineffable sweetness, embitter unto me all carnal
comfort, which draws me away from the love of eternal things, by the
hope of present delight.
Let me not be overcome, O Lord, let me not be overcome by flesh and
blood. Let not the world, and the short glory thereof deceive me. Let
not the devil and his subtilty supplant me.
*Give me strength to resist, patience to suffer, and constancy, to
persevere.
Give me, instead of the comforts of the world, the unction of thy
Spirit; and for carnal love pour into my soul the love of thy name.
Herein, I beseech thee, let thy hand govern me, and teach me, that I
may fall into no extreme.
CHAPTER XXII.
_That self-love most hindereth our attainment of
the supreme love._
_Christ._ SON, thou oughtest to give all for all, and to retain nothing
of thyself.
Know, that the love of thyself doth hurt thee more than any thing in
the world.
According to the love and affection thou bearest to it, every thing
cleaves unto thee more or less.
If thy love be pure, thou shalt not be in bondage to any thing.
Covet not that which thou mayst not have. Be not willing to have that
which may deprive thee of inward liberty.
It is strange that thou committest not thyself wholly unto me, from the
bottom of thy heart, with all things that thou canst desire or have.
2. Why dost thou consume thyself with vain grief? Why art thou tired
with needless cares?
Stand to my will, and thou shalt suffer no detriment.
*If thou seekest this or that, and wouldest be here or there, to enjoy
thy own will and pleasure; thou shalt never be at quiet, nor free from
care:
*For in every thing somewhat will be wanting, and in every place there
will be some that will cross thee.
3. It availeth thee therefore not to multiply outward things, but to
despise them, and utterly root them out of thy heart.
Unless thou standest stedfast in me, thou mayst change, but not better
thyself.
For when occasion of change happens, and is embraced, thou shalt find
not only those things which thou soughtest to fly, but a great deal
more.
4. _Christian._ Strengthen me, O God, by the grace of thy Holy Spirit.
Give me to be strengthened in my inward man, and to empty my heart of
all uncomfortable care.
*Not to be drawn away with the desire of any thing, either mean or
precious; but to look upon all things as passing away, and myself as
passing away together with them.
5. Grant me, O Lord, heavenly wisdom, that I may learn above all things
to seek and find thee, above all things to relish thee, and to love
thee.
And to think of all other things as they are, according to the disposal
of thy wisdom.
CHAPTER XXIII.
_How we ought to call upon God, and bless him in tribulation._
_Christian._ BLESSED, O Lord, be thy name for ever, who art pleased
that this temptation and tribulation should come upon me.
I cannot fly it; but must needs fly to thee, that thou mayst help me,
and turn it to my good.
Lord, I am now afflicted. I am much troubled with this present
suffering.
And now, dear Father, what shall I say? I am in a strait, save me from
this hour.
Yet therefore came I unto this hour, that thou mayst be glorified, when
I shall have been brought very low, and then delivered by thee.
Let it please thee, Lord, to deliver me; for, what can I do, and
whither shall I go without thee?
Grant me patience, Lord, at this time also.
Help me, my God, and then I will not fear, how grievously soever I be
afflicted.
2. And now, in these my troubles, what shall I say? Lord, thy will be
done, I have deserved to be afflicted.
Surely I ought to bear it; and O that I could bear it with patience,
until the tempest be passed over!
But thy hand is able to take even this temptation from me, and to
assuage the violence thereof, that I utterly sink not under it, as
often heretofore thou hast done unto me, O my God, my merciful God.
And the more hard it is to me, the more easy is this change to the
right hand of the Most High.
CHAPTER XXIV.
_Of craving the divine aid, and confidence of recovering grace._
_Christ._ SON, I am the Lord, that giveth strength in the day of
tribulation.
Come unto me when it is not well with thee.
This is that which most of all hindereth heavenly consolation, that
thou art slow in turning thyself unto prayer.
For before thou dost earnestly pray unto me, thou seekest many comforts,
and triest to refresh thyself with outward things.
And hence it comes to pass that all doth little profit thee, until thou
considerest, that I am he that delivers those that trust in me; that
out of me is neither powerful help, nor profitable counsel, nor lasting
remedy.
But now having recovered breath after the tempest, gather strength
again in the light of my mercies, for I am at hand to repair all, not
only entirely, but also abundantly.
2. Is there any thing hard to me? Or am I like unto him that promiseth
and performeth not?
Where is thy faith? Be firm and constant.
Take courage and be patient; comfort will come to thee in due time.
Wait, wait for me, I will come and heal thee.
Let not thy heart be troubled, neither let it fear.
Believe in me, and put thy trust in my mercy.
When thou thinkest thyself farthest off from me, often I am nearest
unto thee.
When thou judgest, almost all is lost, then often is the greatest
opportunity of improvement.
That which I have given I can take away; and restore it again when I
please.
*3. When I give it, it is mine; when I withdraw it, I take not any
thing that is thine; for mine is every good and perfect gift.
If I send any cross, repine not, nor let thy heart fail: I can quickly
succour thee, and turn all thy heaviness into joy.
Nevertheless I am righteous, and greatly to be praised, when I deal
thus with thee.
As my Father hath loved me, I also love you, said I unto my beloved
disciples; whom I sent not to temporal joys, but to great conflicts:
not to honours, but to contempts; not to idleness, but to labours; not
to rest, but to bring forth much fruit with patience.
My son, remember these words.
CHAPTER XXV.
_Of the contempt of all creatures,
in order to find out the Creator._
*_Christian._ LORD, I stand in need of greater grace, to attain that
state wherein no man or creature may be a hindrance to me.
For as long as any thing detains me, I cannot freely take my flight
unto thee.
What is more quiet than a single eye? And what more free than he that
desireth nothing upon earth?
And unless a man be free from the affections of all creatures, he
cannot freely attend unto divine things.
Long shall he be little, and lie groveling below, that esteemeth any
thing great, but the one infinite and eternal good.
For whatsoever is not God, is nothing, and ought to be accounted as
nothing.
_Christ._ Son, thou canst not possess perfect liberty, unless thou
wholly renounce thyself.
All who are lovers of themselves are in bondage, full of desires,
curious wanderers, seeking self-indulgence, and not the things of Jesus
Christ, but often devising and framing that which shall not stand.
For all that is not of God shall perish.
*Keep this short and perfect saying, Forsake all, and thou shalt find
all; leave desire, and thou shalt find rest.
Consider this well, and when thou hast fulfilled it, thou shalt
understand all things.
2. _Christian._ Lord, that is not one day’s work; yea, in this short
word is contained all perfection.
_Christ._ Son, thou must not go back, nor straitways be dejected, when
thou hearest of the ways of the perfect; but rather be stirred up to
higher things, and at least desire and sigh after them.
I would thou wert come to this, that thou wert no longer a lover of
thyself, but didst stand merely at my beck.
Then thou wouldst please me, and all thy life would pass away in joy
and peace.
Thou hast yet many things to forsake; which, unless thou wholly
resignest up unto me, thou shalt not attain that which thou desirest.
I counsel thee to buy of me gold tried in the fire, that thou mayst be
rich: that is, heavenly wisdom, which treadeth under foot all earthly
things.
Cast away earthly wisdom, and all study to please others or thyself.
He that is wise, and well instructed in spirit, standeth fast, not
heeding any thing, but that the whole intention of his mind may tend
to the right end.
For thus he may continue one, and the selfsame, and unshaken in the
midst of so many various events, directing continually the single eye
of his intention unto me.
3. And the purer the eye of the intention is, the more steadily doth he
pass through various storms.
But in many things the eye of a pure intention waxeth dim, for it
quickly looketh upon any delightsome object that occurs.
And it is rare to find one that is wholly free from all blemish of self-
seeking.
So the Jews of old came to Bethany to Martha and Mary, not for Jesus
alone, but to see Lazarus also.
The eye of thy intention therefore is to be purged, that it may be
single and right, directed unto me beyond the manifold earthly objects
that come between.
CHAPTER XXVI.
_That God is sweet above all things, and in all things,
to him that loveth._
_Christian._ MY God and my all. What would I have more, and what
greater happiness can I desire?
O sweet and pleasing word! But to him that loveth the word; not the
world, nor those things that are in the world.
My God and my all! Enough is said to him that understandeth; and to him
that loveth it is pleasant to repeat it often.
For when thou art present, all things please; but when thou art absent,
all things disgust.
Thou givest quiet of heart, and much peace, and pleasant joy.
Thou makest us think well of all things, and praise thee in all things:
neither can any thing please long without thee.
*But that any thing may be pleasant, thy grace must be present, and it
must be seasoned with the sweetness of thy wisdom.
2. What is not tasteful unto him who tasteth thee?
And him who delighteth not in thee, what can delight?
*3. O thou everlasting light, surpassing all created lights, dart the
beams of thy brightness from above, piercing the most inward parts of
my heart.
Purify, rejoice, enlighten, and enliven my spirit, with all the powers
thereof, that I may cleave unto thee with abundance of joy and triumph.
*O when will that blessed hour come, when I shall be filled with thy
presence, and thou be unto me all in all!
As long as this is not granted me, I shall not have full joy.
Alas! the kingdom of my soul is not yet in peace.
4. But thou that rulest the raging of the sea, and stillest the waves
thereof when they arise, arise and help me:
Scatter the people that delight in war, destroy them in thy might.
Display thy greatness, and let thy right hand be glorified; for there
is no other hope nor refuge for me, but in thee, my Lord God.
CHAPTER XXVII.
_Of a pure and entire resignation of ourselves,
for the obtaining freedom of heart._
_Christ._ SON, forsake thyself, and thou shalt find me.
Stand without chusing any thing and without seeking to have any thing
as thy own.
Resign thyself, without resuming thy claim.
_Christian._ Lord, how often shall I resign myself? And wherein shall I
forsake myself?
*_Christ._ Always and every hour, as well in little things as in great;
I except nothing, but require that thou be naked and void of all things.
Otherwise how canst thou be mine, and I thine, unless both within and
without thou art free from all self-will?
2. Some resign themselves, but with some exception; for they put not
their whole trust in God, and therefore they study how to provide for
themselves.
*Some also at first offer all; but afterwards being assaulted with
temptation, return again to that which they had left, and therefore
they go not forward in virtue.
These shall not attain to the true liberty of purity of heart, nor to
the favour of my sweetest familiarity, unless they first make an entire
resignation, and a daily oblation of themselves unto me.
3. I have often said unto thee, and now again I say the same; forsake
thyself, resign thyself, and thou shalt enjoy much inward peace.
* Give all for all; seek nothing, require back nothing, abide purely
and with a firm confidence in me, and then thou shalt enjoy me.
*Thou shalt be free in heart, and darkness shall not have any power
over thee.
*Let this be thy prayer, let this be thy desire; that being stript of
all selfishness, thou mayst follow naked the naked Jesus, and dying to
thyself, mayst live eternally with me.
CHAPTER XXVIII.
_Of the good government of ourselves in outward things,
and of recourse to God in danger._
_Christ._ SON, thou oughtest with all diligence to endeavour, that in
every place and action of business, thou be inwardly free, and master
of thyself, and that things be under thee, and not thou under them.
That thou mayst be lord of thy actions, not a servant or a hireling,
but rather a freeman, and a true Hebrew, enjoying the liberty of the
sons of God:
Who stand above the things that are present, and view the things which
are eternal:
*Who look on transitory things with the left eye, and with the right
behold the things of heaven:
Whom temporal things cannot draw to cleave unto them; but they rather
draw temporal things to serve them, in such a way as they are appointed
by the Creator of all, who hath left nothing in his creatures without
due order.
2. If thou remainest stedfast in all events, and dost not weigh by
the outward appearance, the things which thou seest and hearest; but
presently in every affair dost enter with _Moses_ into the tabernacle,
to ask counsel of the Lord, thou shalt hear the divine oracle, and
return instructed, concerning many things both present and to come.
Always fly to the closet of thy heart, earnestly craving the Divine
favour.
For the scripture testifieth, that therefore were _Joshua_ and the
children of _Israel_ deceived by the _Gibeonites_, because they asked
not counsel at the mouth of the Lord.
Always commit thy cause to me, I will dispose well of it in due time.
Wait for my ordering of it, and thou shalt find it well for thy good.
_Christian._ Lord, I most willingly commit all unto thee, for my care
can avail little.
*O that I cleaved not too much to future events, but offered myself
with all readiness of mind to thy good pleasure!
3. _Christ._ Son, a man often earnestly labours for what he desireth;
and when he hath gotten it, he beginneth to be of another mind.
For men’s affections do not long continue fixed on one thing.
It is therefore no small thing for a man to forsake himself, even in
the smallest things.
4. The true profiting of a man consisteth in the denying of himself.
But the old enemy ceaseth at no time from tempting, but day and night
layeth grievous snares, if haply he may cast the unwary into them.
Therefore watch and pray, that ye enter not into temptation.
CHAPTER XXIX.
_That man hath no good of himself, nor
any thing whereof he can glory._
_Christian._ LORD, what is man, that thou art mindful of him; or the
son of man that thou visitest him?
What hath man deserved, that thou shouldst give him thy grace?
Lord, what cause have I to complain, if thou forsakest me; or if thou
dost not that which I desire?
Surely, Lord, I am nothing, I can do nothing, I have nothing that is
good of myself, but in all things I am defective, and do ever tend to
nothing.
And unless thou help and inwardly instruct me, I become altogether cold
and dissipated.
2. But thou, O Lord, art always the same, and endurest for ever; always
good, just, and holy, doing all things well, justly and holily, and
disposing all things with wisdom.
But I, that am more ready to go backward than forward, do not ever
continue in one estate; for seven times are passed over me:
Yet it is soon better with me, when it so pleaseth thee, and when thou
vouchsafest to stretch forth thy helping hand.
For thou alone canst help me without the aid of man, and so strengthen
me, that my countenance shall be no more changed, but my heart shall be
turned to thee alone, and there shall rest.
3. Thanks be unto thee, from whence all proceedeth, as often as it
goeth well with me:
But I am mere vanity in thy sight, an inconstant and weak man.
Wherefore then can I glory? Or for what do I desire to be esteemed?
For nothing? But this is most vain?
The true glory and holy rejoicing is for a man to glory in thee, and
not in himself:
To rejoice in thy name and not in his own virtue; nor to delight in any
creature but in thee.
Praised be thy name, not mine: magnified be thy work, not mine.
Let thy holy name be blessed; but to me let no part of men’s praise be
given.
Thou art my glory, thou art the joy of my heart.
In thee will I glory and rejoice all the day; but as for myself I will
not glory, but in my infirmities.
4. Let the _Jews_ seek honour one of another; I will desire that which
is from God only.
For all human glory, all temporal honour, all worldly highness is
vanity and folly.
O my truth, my mercy, my God, most blessed Trinity; to thee alone be
praise, honour, power, and glory for evermore.
CHAPTER XXX.
_That our peace is not to be placed in men._
*_Christ._ SON, if thou placest thy peace in any one, because he
thinketh like thee, and liveth with thee, thou shalt be unstable and
entangled,
But if thou hast recourse unto the ever-living and eternal truth, a
friend going from thee or dying shall not grieve thee.
*The love of thy friend ought to be grounded in me; and for me he is to
be beloved, whosoever he be who is dear to thee in this life.
No friendship can avail, or continue without me; neither is that love
true and pure, which is not knit by me.
Thou oughtest to be so dead to such affections toward men, that thou
shouldst wish to be without all friendship purely human.
2. But he that attributeth any good unto himself, hindereth God’s grace
from coming unto him.
For the grace of the Holy Ghost ever seeketh an humble heart.
When thou casteth thine eyes on creatures, the sight of thy Creator is
taken from thee.
Learn to overcome thyself in all things for the love of thy Creator;
and then thou shalt be able to attain to divine knowledge.
How little soever the thing be, if it be loved and regarded
inordinately, it defileth the soul, and hindereth the enjoyment of the
supreme good.
CHAPTER XXXI.
_Against vain knowledge._
_Christ._ SON, let not the fair speeches and subtle sayings of men move
thee: for the kingdom of God consisteth not in word but in power.
Labour to mortify thy sins; for that will profit thee more than the
knowledge of many difficult questions.
2. When thou hast read and knowest many things, thou must ever return
to one principle.
*I am he that teacheth man knowledge, and giveth unto babes a more
clear understanding than can be taught by man.
He to whom I speak, shall quickly be wise, and he shall profit much in
the spirit.
Woe be to them that enquire many curious things of men; and little mind
the way how to serve me.
*The time will come, when the Master of Masters shall appear, Christ
the Lord of angels, to hear the lesson of all, that is, to examine the
conscience of every one.
And then he will search _Jerusalem_ with a candle, and the hidden
things of darkness shall be laid open, and the arguing of men’s tongues
shall be silent.
*3. I am he that teacheth without the noise of words, without the
confusion of opinions.
I am he that teacheth to despise earthly things, to disdain things
present, to seek the everlasting, to relish things eternal, to fly
honours, to suffer injuries, to place all hope in me, to desire nothing
out of me, and above all things ardently to love me.
I am the teacher of truth, the searcher of the heart, the discerner of
the thoughts, the promoter of good actions, distributing to every one
as I judge meet.
CHAPTER XXXII.
_Of putting our trust in God when we are evil spoken of._
_Christ._ SON, stand firm, and put thy trust in me: for what are words
but words? They fly through the air, but hurt not a stone.
If thou be guilty, see that thou be willing to amend: if thou be
innocent, suffer this willingly for God.
It is but a small matter to suffer a few words, if thou hast not yet
the courage to endure hard stripes.
Give diligent ear to my words, and thou shalt little regard ten
thousand words spoken by men.
*2. _Christian._ O Lord God, thou just judge, strong and patient, thou
who knowest the frailty and wickedness of man, be thou my strength, and
my whole trust, for my own conscience sufficeth me not.
Thou knowest that which I know not, and therefore in every reproof, I
ought to have humbled myself, and to have borne meekly.
Vouchsafe mercifully to pardon me as often as I have failed herein, and
give me grace to bear it better hereafter.
For thy abundant mercy is more available to me for the obtaining of
pardon, than my fancied justice for my defence, since I cannot see to
the bottom of my conscience.
Although I know nothing by myself, yet I cannot hereby justify myself:
for without thy mercy no man living shall be justified in thy sight.
CHAPTER XXXIII.
_Of eternity, and the shortness of this life._
_Christian._ O MOST blessed mansion of the heavenly city! O most clear
day of eternity, which night obscureth not, but the highest truth ever
enlighteneth!
A day of continual joy, of perpetual quietness, and never changing into
a contrary state!
O that that day would once appear, and all these temporal things were
at an end!
To the saints above it shineth with everlasting brightness; but to
those that are pilgrims upon earth, it appeareth only afar off, and
through a glass.
O good Jesus, when shall I stand to behold thee! When shall I
contemplate the glory of thy kingdom! When wilt thou be unto me all
in all!
O when shall I be with thee in thy kingdom, which thou hast prepared
for thy beloved from all eternity!
2. Comfort my banishment, assuage my sorrow; for my whole desire
sigheth after thee.
My God, be not far from me, depart not in thy wrath from thy servant.
Cast forth thy lightning and disperse them; shoot out thine arrows, and
consume all the imaginations of the enemy.
Gather in, call home my senses unto thee, make me forget all the things
of this world:
Grant me to cast away speedily the imaginations of wickedness.
*Succour me, O thou, the everlasting truth, that no vanity may move me.
*Come, heavenly sweetness, and let all impurity fly from thee.
Pardon me as often as I think upon any thing besides thee in prayer.
I truly confess, that I am wont to be subject to many distractions.
For oftentimes I am not there, where I stand or sit; but I am rather
there whither my thoughts carry me.
Where my thoughts are, there am I; there are often my thoughts where my
actions are.
But blessed is that man, that for thee, O Lord, dismisseth all
creatures, violently resisteth nature, and through fervour of spirit,
crucifieth the lusts of the flesh: that so with a serene conscience he
may offer pure prayer unto thee, and be meet to be admitted into the
angelical choirs, all earthly things both outwardly and inwardly being
excluded.
CHAPTER XXXIV.
_Of the desire of everlasting life, and how great rewards
are promised to those who fight valiantly._
_Christ._ SON, when thou perceivest the desire of everlasting bliss
given thee from above, open thy heart wide, and receive this holy
inspiration with thy whole soul.
Give most ardent thanks to the heavenly goodness, that dealeth
with thee so favourably, visiteth thee mercifully, stirreth thee up
fervently, sustaineth thee powerfully, lest through thine own weight
thou fall down to the things of earth.
Neither dost thou obtain this by thine own thought or endeavour, but by
the mere condescension of heavenly grace:
To the end that thou mayst make a farther progress in holiness and
humility, and prepare thyself for future battles:
And that thou mayst cleave unto me with the whole affection of thy
heart, and serve me with fervent desire.
2. Ask not that which is delightful and profitable unto thee, but that
which is acceptable to me, and for my honour.
For if thou judgest aright, thou oughtest to prefer and follow my
appointment, rather than thine own desire.
I know thy desire, and have heard thy frequent groans.
Thou wouldst now enjoy the everlasting habitation; and thy heavenly
country, replenished with all joy, now delights thee.
But that hour is not yet come; as yet there is another time, a time of
war, a time of labour and trial.
Thou desirest to be filled with the supreme good, but thou canst not
attain it for the present.
I am the supreme good: patiently wait for me, until the kingdom of God
come.
3. Now therefore be humbly obedient unto all, and regard not who said
or commanded this:
But take great heed, that whether thy superior, inferior, or thine
equal, require any thing of thee, or insinuate their desire, thou take
it all in good part, and endeavour to fulfil it with a sincere will.
Let one seek this, another that; let him glory in this, the other in
that, and be praised a thousand times; but do thou neither rejoice
in this, nor in that, but in the contempt of thyself, and in my good
pleasure and honour alone.
This art thou to wish, that whether it be by thy life or by thy death,
God may be always glorified in thee.
CHAPTER XXXV.
_How a person in heaviness ought to give up himself
into the hands of God._
_Christian._ LORD God, holy Father, be thou blessed both now and for
evermore; because as thou willest, so it is done, and what thou dost
is good.
Let thy servant rejoice in thee, not in himself, nor in any thing else;
for thou alone art the true gladness, thou art my hope and my crown,
thou art my joy and my honour, O Lord.
What hath thy servant, but what he hath received from thee, even
without any merit of his?
Thine is all that thou hast given, and whatsoever thou hast made.
I am poor, and in labour from my youth: and sometimes my soul is
sorrowful even unto tears; sometimes also it is troubled, by reason of
the evils which hang over my head.
2. I long after the joy of peace, I earnestly crave the peace of thy
children, that are led by thee in the light of thy comfort.
If thou givest peace, if thou pourest into my heart holy joy; the soul
of thy servant shall be full of gladness, and shall become devout in
thy praise:
But if thou withdrawest thyself, he will not be able to run the way of
thy commandments, but rather he will bow his knees, and smite his
breast, for it is not with him as it was heretofore, when thy candle
shone upon his head, and he was protected under the shadow of thy wings,
from the temptations which violently assaulted him.
*O righteous Father, and ever to be praised, the hour is come that thy
servant is to be tried.
Behold, dear Father, meet it is that in this hour thy servant suffer
something for thy sake.
O Father, ever more be honoured, the hour is come; that for a short
time thy servant should outwardly be oppressed, but inwardly live with
thee.
That he should be a little despised, humbled, and made abject in the
sight of men, and worn down with heaviness; that he may rise again with
the morning of the new light, and be glorified in heaven.
Holy Father, thou hast so appointed it; and this is fulfilled which
thyself hast commanded.
3. It is a favour to thy friend, that he may suffer and be afflicted
in the world for the love of thee, how often soever, and by whomsoever,
thou permittest it to fall upon him.
Nothing cometh to pass on earth without thy counsel, without thy
providence, or without a cause.
It is good for me, Lord, that thou hast afflicted me, that I may learn
thy righteous judgment, and cast away all haughtiness of heart, and
presumption.
*It is profitable to me, that shame hath covered my face, that I may
rather seek to thee for comfort than to men.
4. I have learned also here to dread thy unsearchable judgments, who
afflictest the just with the wicked, but not without equity and justice.
I give thee thanks, for that thou hast not spared my sins, but hast
worn me away, inflicting sorrows, and sending griefs within and without.
There is none under heaven that can comfort me, but thou my Lord God,
the heavenly physician of souls, that strikest and healest, bringest
down to hell, and bringest back again.
Let thy correction be upon me, and let thy rod instruct me.
5. Behold, dear Father, I am in thy hands, I bow myself under the rod
of thy correction:
Strike my back and my neck, that my perverseness may be conformed to
thy will.
Make me an holy and humble disciple of thine (as thou art wont to do)
that I may be ready at every beck of thy pleasure.
I commend myself and all that is mine unto thee to be corrected.
It is better to be corrected here than hereafter.
Thou knowest every thing, and there is nothing in the conscience of man
hidden from thee.
Before things are done, thou knowest that they will come to pass, and
hast no need that any should teach thee, or admonish thee of those
things which are done on earth.
Thou knowest what is expedient for my profiting, and how fit
tribulation is to scour off the rust of my sins.
Do with me according to thy good pleasure, and disdain me not for my
sinful life; better and more clearly known to none than to thee alone.
6. Grant me, O Lord, to know that which ought to be known, to love that
which ought to be loved;
To praise that which pleaseth thee most, to esteem that which is
precious unto thee, to despise that which is contemptible in thy sight.
Suffer me not to judge according to the sight of the outward eyes, nor
to give sentence according to the hearing of the ears of ignorant men.
But to discern invisible and spiritual things with a true judgment, and,
above all things, ever to search after thy good will and pleasure.
CHAPTER XXXVI.
_That a man ought to esteem himself not worthy of any comfort._
_Christian._ LORD, I am not worthy of any comfort nor of any spiritual
visitation.
And therefore thou dealest justly with me; when thou leavest me poor
and desolate.
For though I could shed a sea of tears, yet I were not worthy of thy
comfort.
For, alas, I deserve nothing but to be punished, in that I have
grievously offended thee in many things.
But thou, O merciful God, who willest not that any should perish, to
shew the riches of thy goodness, vouchsafest to comfort thy servant
above the manner of men:
For thy comforts are not like the words of men.
2. What have I done, O Lord that thou shouldest bestow any heavenly
comforts upon me?
I remember not that I have done any good, but have been always prone to
sin and slow to amendment.
This is true, and I cannot deny it: if I should say otherwise, thou
wouldst stand against me, and there would be none to defend me.
What have I deserved but hell and everlasting fire?
I confess in very truth, that I am worthy of all scorn and contempt,
and it is not fit that I should be numbered among thy saints.
3. What shall I say, guilty as I am, and full of all confusion?
I have nothing to say but this; I have sinned, Lord, I have sinned;
have mercy on me, pardon me;
*Suffer me a little, that I may vent my grief, before I go into the
land of darkness, a land covered with the shadow of death.
What dost thou require of a guilty and miserable sinner, but that he
humble himself for his offences?
Of true contrition and humbling of the heart, ariseth hope of
forgiveness; the troubled conscience is reconciled to God; the favour
of God which was lost, is recovered; man is preserved from the wrath to
come, and God and the penitent soul meet together with an holy kiss.
4. Humble contrition for sin is an acceptable sacrifice unto thee, O
Lord, savouring much sweeter in thy presence than the perfume of
frankincense.
This is also the pleasant ointment which thou wouldst should be poured
upon thy sacred feet.
For thou never despisest a contrite heart.
CHAPTER XXXVII.
_Of the different motions of nature and grace._
_Christ._ SON, mark diligently the motions of nature and grace, for
they move in a very subtle manner, and cannot be discerned but by him
that is spiritually enlightened.
All men pretend some good in their words and deeds; and therefore under
the shew of good many are deceived.
Nature is crafty, and seduceth, entangleth, and deceiveth many, and
always proposeth herself for her end:
But grace walketh in simplicity, useth no deceit, and doth all things
purely for God’s sake, in whom also she finally resteth.
2. Nature will not willingly die, nor be kept down, nor be overcome,
nor be subject to any:
But grace studieth mortification, resisteth sensuality, seeketh to be
subject, is willing to be kept under, and will not use her own liberty.
She loveth to be kept under discipline, and desireth not to rule any,
but always to live and remain wholly subject to God; and for God, is
ready humbly to obey all men.
Nature striveth for her own advantage, and considereth what profit she
may reap by another;
But grace considereth not what is profitable unto herself, but what is
profitable to many.
Nature willingly receiveth honour and respect.
But grace faithfully attributeth all honour and glory unto God.
3. Nature feareth shame and contempt;
But grace rejoiceth to suffer reproach for the name of Jesus.
Nature loveth ease and bodily rest;
But grace cannot be idle, but willingly embraceth labour.
Nature seeketh to have those things that are beautiful, and abhorreth
that which is mean or coarse;
But grace delighteth in plain and humble things, and despiseth not
rough things, that are old and mean.
Nature respecteth temporal things, rejoiceth at earthly gain, sorroweth
for loss, is moved with every little injurious word;
But grace thinketh on that which is everlasting, and cleaveth not to
temporal things; she is not troubled at losses, nor disquieted with
hard words; because she hath placed her treasure and joy in heaven,
where nothing perisheth.
4. Nature is covetous, and doth more willingly receive than give; she
loveth her own things;
But grace is bountiful to all, shunneth private interest, is content
with a little, thinketh it more blessed to give than to receive.
Nature inclines to the creatures, to her own flesh, to vanities and
wanderings;
But grace draweth unto God, and unto goodness, renounceth creatures,
flieth the world, hateth the desires of the flesh, restraineth
wanderings abroad, blusheth to be seen in public.
Nature is willing to have some outward comfort, wherein she may be
sensibly delighted;
But grace seeketh comfort in God alone, and delighteth above all
visible things in the highest good.
5. Nature worketh all for her own profit; she can do nothing but for
benefit she hopeth to obtain, either that which is equal or better,
either praise or favour, and coveteth to have her works and gifts much
esteemed:
But grace requireth no other reward than God alone; nor desireth more
of temporals, than may serve her for the obtaining of things eternal.
6. Nature rejoiceth to have many friends and kinsfolks; glorieth in
noble place and birth; is obsequious to the powerful, fawneth upon the
rich, and applaudeth those that are like herself;
But grace loveth her enemies, and is not puffed up with multitudes of
friends, nor esteemeth place or birth, but where it is joined with
virtue:
She rather favoureth the poor than the rich; hath more tenderness
for the innocent than the powerful; rejoiceth in the true, not in the
deceitful:
Always exhorting good men to labour for more excellent gifts; and by
goodness to resemble the Son of God.
Nature quickly complaineth of want and trouble; grace with constancy
endureth need:
Nature coveteth to know secrets, and to hear news; she will appear
abroad, and make proof of many things by her own senses; she desireth
to be known, and to do those things for which she may be praised and
admired:
But grace careth not for hearing curious matters;
She teacheth to restrain the senses, to avoid vanity and ostentation;
and in every thing and every knowledge to seek the praise and honour of
God.
She will not have praise, but desireth that God should be praised in
his gifts, who of mere love bestoweth all things.
CHAPTER XXXVIII.
_Of the corruption of nature, and efficacy of Divine grace._
_Christian._ O LORD, my God, who ♦hast created me after thy likeness,
grant me this grace which thou hast shewed to be so necessary to
salvation, that I may overcome my wicked nature, which draweth me to
sin and perdition.
♦ “has” replaced with “hast” per Errata
For I feel in my flesh the law of sin contradicting the law of my mind;
neither can I resist, unless thy most holy grace, infused into my heart,
assist me.
2. O Lord, how exceeding needful is thy grace for me to begin any good
work, to go forward, and to accomplish it;
For without it I can do nothing; but in thee I can do all things.
Arts, riches, beauty, strength, wit, eloquence, are of no value with
thee, O Lord, without thy grace.
3. O most blessed grace, that makest the poor in spirit rich in virtue,
and makest the rich in many blessings, to be humble in heart;
Come, come down unto me, replenish me early with thy comfort, lest my
soul should faint for weariness and dryness of mind.
O Lord, thy grace is sufficient for me, though other things that nature
desireth be wanting.
If I be tempted and vexed with many tribulations, I will not fear any
evils, while thy grace is with me:
This is stronger than all enemies, and wiser than all the wise.
Let thy grace, O Lord, always prevent me, and follow me, and make me
ever diligent in good works, through Jesus Christ thy Son. _Amen._
CHAPTER XXXIX.
_That we ought to deny ourselves and imitate Christ._
_Christ._ FOLLOW Me, I am the Way, the Truth, and the Life.
I am the way, which thou oughtest to follow; the truth which thou
oughtest to trust; the life which thou oughtest to hope for.
I am the strait way, the supreme truth, the true life: yea, the blessed
life, the uncreated life.
If thou remainest in my way, thou shalt know the truth, and the truth
shall make thee free, and thou shalt lay hold on everlasting life.
2. _Christian._ Lord Jesus, forasmuch as thy life was poor and
contemptible unto the world, grant me grace to imitate thee in
suffering worldly contempt.
For the servant is not greater than his Lord, nor the disciple above
his Master.
Let thy servant be exercised in thy life, for therein my salvation
consists.
Whatsoever I read or heard besides it, doth not refresh or delight me
fully.
3. _Christ._ Son, now thou knowest these things, happy shalt thou be if
thou do them.
He that hath my commandments, and keepeth them, he it is that loveth me;
And I will love him, and will manifest myself unto him, and make him
sit with me in the kingdom of my Father.
_Christian._ Lord Jesus, as thou hast said and promised, so let it come
to pass.
I have received the cross, I have received it from thy hand; I will
bear it, and bear it till death, as thou hast laid it upon me.
Truly the life of a Christian is the cross; but yet it is a guide to
paradise.
I have begun, I may not go back, neither is it fit to leave that which
I have undertaken.
Behold, our King goeth before us, who also will fight for us.
Let us follow him manfully, let none be dismayed, but be ready to die
valiantly in the battle, and let us not blemish our glory by flying
from the cross.
CHAPTER XL.
_That a man be not too much dejected
when he feeleth some defect._
_Christ._ SON, patience and humility in adversity are more pleasing to
me, than much devotion in prosperity.
Why art thou grieved for every little trifle spoken against thee?
Although it had been much more, thou oughtest not to have been moved.
But now let it pass; it is not the first that hath happened, nor is it
any new thing, neither shall it be the last.
Thou art valiant enough, as long as no adversity happeneth.
Thou canst give good counsel, and strengthen others with thy words; but
when tribulation cometh to thy door, thou art destitute of counsel and
strength.
I yet live, saith the Lord, ready to help thee, and to give thee
greater comfort than before, if thou puttest thy trust in me, and
callest devoutly upon me.
2. Be patient, and prepare thyself to greater sufferings.
All is not lost, if thou feelest thyself afflicted, or grievously
tempted.
I am he, who will strengthen with health them that mourn, and raise up
unto glory those that know their own infirmity.
3. _Christian._ Lord, blessed be thy word, more sweet unto my mouth
than honey, and the honey-comb.
What should I do in tribulations, unless thou didst comfort me with thy
holy words?
What matter is it, how much and what I suffer, so I may at length
attain the port of salvation?
Grant me a good end. Grant me a happy passage out of this world!
Be mindful of me, O my God, and direct me in the right way to thy
kingdom. _Amen._
CHAPTER XLI.
_Of searching the secret judgments of God._
_Christ._ SON, beware thou disputest not of high matters, nor of the
secret judgments of God.
Why this man is left, and that man taken into favour; why this is so
much afflicted, and that so greatly advanced:
These things are beyond the reach of man; neither can reason search out
the judgments of God.
When the enemy therefore suggesteth these things unto thee, answer;
thou art just, O Lord, and thy judgments are right.
And again, the judgments of the Lord are true and righteous altogether.
Thy judgments are to be feared, not to be discussed; they are such as
cannot be comprehended by the understanding of man.
2. Neither enquire or dispute of the merits of saints, which of them is
holier than the other.
3. I know both the first and the last: I embrace all with inestimable
love.
I am to be praised in all my saints; I am to be blessed above all
things, and to be honoured in every one.
CHAPTER XLII.
_That all our hope and trust is to be fixed in God alone._
_Christian._ LORD, what is my trust in this life? Or what is my
greatest comfort of all things under heaven?
Is it thou, my Lord God, whose mercies are without number?
Where hath it been well with me without thee? Or when could it be ill
with me, when thou wert present?
I had rather be poor for thee, than rich without thee.
I had rather chuse to be a pilgrim on earth with thee, than to possess
heaven without thee.
*Where thou art, there is heaven; and there is death and hell, where
thou art not.
Thou art my desire; and therefore I cannot but sigh, and cry, and pray
unto thee.
For I have none to trust in, none that can help me in my necessities,
but thee alone, my God.
*Thou art my hope, thou art my trust, thou art my comfort, and most
faithful unto me in all things.
2. All men seek their own; thou only seekest my salvation, and turnest
all things to my good.
Although thou exposest me to divers temptations and adversities; yet
thou orderest all this to my advantage, who art wont to try thy beloved
a thousand ways.
In which thou oughtest no less to be loved and praised, than if thou
didst fill me with heavenly comforts.
3. In thee therefore, O Lord God, I put my whole hope and refuge:
On thee I rest in all tribulation and anguish.
For I find all to be weak and inconstant, whatsoever I behold out of
thee.
*For neither can my friends avail, nor strong helpers aid, nor wise
counsellors give any profitable answer, nor the books of the learned
comfort, nor any wealth deliver, nor any secret or pleasant place
defend: if thou thyself dost not assist, help, strengthen, comfort,
instruct, and keep us.
4. For all things that seem to make for peace, without thee are nothing,
and bring indeed no felicity at all.
Thou therefore art the end of all that is good, the height of life, the
depth of wisdom:
*And the strongest comfort of thy servants is, to trust in thee above
all things.
To thee therefore do I lift up mine eyes; in thee O my God, the Father
of mercies, I put my trust.
*Bless and sanctify my soul with thy heavenly blessing, that it may be
made thy holy habitation, and the seat of thy eternal glory:
*And that nothing may be found in the temple of thy glory, that may
offend the eyes of thy majesty.
According to the greatness of thy goodness, and the multitude of thy
mercies, look upon me, and hear the prayer of thy poor servant, who is
far exiled from thee in the land of the shadow of death.
*Protect and keep the soul of thy servant, amidst so many dangers of
this corruptible life, and by thy grace accompanying me, direct it by
the way of peace to the country of everlasting light. _Amen._
An Extract of the
CHRISTIAN PATTERN:
Or, a treatise on the imitation of Christ.
Written in Latin by _Thomas a Kempis_.
BOOK IV.
_An_ Exhortation _unto the_ Holy Communion.
_The voice of Christ._
COME unto me, all ye that travail and are heavy laden and I will
refresh you.
The bread which I will give is my flesh, for the life of the world.
Take, eat, this ♦is my body that is given for you: do this in
remembrance of me.
♦ “in” replaced with “is”
He that eateth my flesh, and drinketh my blood, dwelleth in me, and I
in him.
The words which I speak unto you are spirit and life.
CHAPTER I.
_With how great reverence Christ ought to be received._
_The voice of the disciple._
THESE are thy words, O Christ, the everlasting truth.
Because therefore they are thine, and true, they are all thankfully and
faithfully to be received by me.
They are thine, and thou hast spoken them; and they are mine also,
because thou hast spoken them for my salvation.
I willingly receive them from thy mouth, that they may be the deeper
imprinted in my heart.
These gracious words, so full of sweetness and love, encourage me; but
mine own offences drive me back from receiving so great mysteries.
2. Thou commandest me to come confidently unto thee, if I will have
part with thee; to receive the food of immortality, if I desire to
obtain everlasting glory.
Thou sayest, Come unto me, all ye that travail and are heavy laden, and
I will refresh you.
O sweet and friendly words in the ear of sinners, that thou, my Lord
God, shouldst invite the poor and needy to the participation of thy
most holy body?
*But who am I, Lord, that I should presume to approach unto thee?
*Behold, the heaven of heavens cannot contain thee, and thou sayest
come ye all unto me!
3. What meaneth this so gracious condescension, this so friendly
invitation?
How shall I dare to come, that know no good in myself?
How shall I bring thee into my house, that have so often offended thy
most gracious countenance?
*The angels and archangels revere thee, and the saints and just men
fear thee, and thou sayest, come ye all unto me.
Unless thou, O Lord, didst say it, who would believe it to be true?
And unless thou didst command it, who would dare to come unto thee?
*Behold, Noah, a just man, laboured an hundred years in making of
the ark, that he might be saved with a few; and how can I in one hour
prepare myself to receive, with reverence the maker of the world?
4. Moses, thy great servant, and thy special friend, made an ark of
incorruptible wood, which also he covered with most pure gold, to put
the tables of the law therein; and I a corruptible creature, how shall
I dare lightly to receive the maker of the law, and the giver of life?
Solomon, the wisest of the kings of Israel, bestowed seven years in
building a magnificent temple to the praise of thy name.
He celebrated the feast of the dedication thereof eight days together;
he offered a thousand peace-offerings, and he solemnly set the ark on
the place prepared for it, with the sound of trumpets and joy.
*And I the most miserable and poorest of men, how shall I bring thee
into my house, that can scarce spend one half hour devoutly? Yea would
I could once spend near half an hour in a due manner!
5. O my God, how much did they do out of an endeavour to please thee!
And, alas, how little is that which I do! How little time do I spend to
prepare myself to receive!
I am very seldom wholly recollected, very seldom free from all
distraction;
And yet surely no unbecoming thought ought to appear in the presence
of the Deity, nor any creature find any place in me, for I am not to
harbour an angel, but the Lord of angels.
6. And yet there is great difference between the ark of the covenant,
and thy most pure body! Between those legal sacrifices, figures of
future things, and the completion of all antient sacrifices.
Why therefore am I not more inflamed at thy venerable presence?
7. The devout King _David_ danced before the ark of God with all his
might, calling to mind the benefits bestowed upon his fore-fathers.
He often sung to the harp, being inspired with the grace of the Holy
Ghost.
He taught the people of Israel to praise God with their whole heart,
and with joint voices every day to bless and praise him.
If so great devotion was then shewn, and there was such celebrating of
the divine praise before the ark of the testament; what reverence is
now to be performed in receiving the most precious body and blood of
Christ?
8. O God, the invisible creator of the world, how wonderfully dost thou
deal with us!
How sweetly and graciously dost thou dispose of all things for thine
elect, to whom thou offerest thyself to be received in this sacrament!
This exceedeth all understanding! This strongly draweth the hearts of
the devout, and inflameth their affections.
9. O the admirable and hidden grace of this sacrament, which only the
faithful ones of Christ know: but the unbelieving, and such as are
slaves unto sin, cannot experience;
In this sacrament spiritual grace is given, and strength which was lost
restored in the soul, and the beauty disfigured by sin returns again.
This grace is sometimes so great, that not only the mind, but the weak
body also, feeleth great increase of strength.
10. Our coldness and negligence is much to be bewailed, that we are not
drawn with greater affection to receive Christ, in whom all the hope
and merit of those that are to be saved consists.
For he is our sanctification and redemption: he is the comforter of us
travellers, and the everlasting fruition of saints.
O the blindness and hardness of man’s heart, that doth not more deeply
weigh so unspeakable a gift!
11. If the most holy sacrament was celebrated in one place only, and
consecrated by one only person in the world, with how great desire
would men be affected to that place, and to such a priest, that they
might enjoy these divine mysteries!
But now there are many priests, and Christ is offered in many places;
that so the grace and love of God to men may appear greater, the more
this sacred communion is spread through the world.
Thanks be unto thee gracious Jesus, the everlasting shepherd, who hast
vouchsafed to refresh us poor exiles with thy precious body and blood,
and to invite us to the receiving of these mysteries with the words of
thine own mouth, saying, Come unto me all ye that travail and are heavy
laden, and I will refresh you.
CHAPTER II.
_That the great goodness and love of God is
exhibited to man in this sacrament._
_The voice of the disciple._
*IN confidence of thy goodness and mercy, I come, O Lord, a sick man
unto my Saviour, hungry and thirsty to the fountain of life, needy to
the king of heaven, a servant unto my Lord, a creature to my Creator,
disconsolate to thee my merciful comforter.
But whence is this to me, that thou vouchsafest to come unto me? Who am
I, that thou shouldst give thyself unto me?
How dare a sinner appear before thee? And how is it that thou dost
vouchsafe to come unto a sinner?
Thou knowest thy servant, and seest that he hath no good thing in him,
for which thou shouldst bestow this favour upon him.
I confess my unworthiness; I acknowledge thy goodness; I praise thy
mercy, and give thee thanks for thy transcendent love.
For thou dost this for thine own sake, not for any merits of mine:
that thy goodness may be better known unto me, thy love more abundantly
shewn, and thy gracious condescension the more eminently displayed.
Since therefore it is thy pleasure, and thou hast commanded that it
should be so, this thy favour is also pleasing to me, and may my sins
be no hindrance.
2. O most sweet and benign Jesu, how great reverence and thanks ♦are
due unto thee for the receiving of thy sacred body, whose preciousness
no man is able to express!
♦ “is” replaced with “are” per Errata
But what shall I think, now I am to approach unto my Lord, whom I am
not able duly to honour, and yet I desire to receive him with devotion?
What can I think better and more profitable, than to humble myself
wholly before thee, and to exalt thine infinite goodness over me?
I praise thee, my God, and will exalt thee for ever. I despise and
submit myself unto thee, in a deep sense of my own unworthiness.
3. Behold thou art the holy of holies, and I the vilest of sinners!
Behold thou inclinest unto me, who am not worthy so much as to look up
unto thee.
Behold thou comest unto me, it is thy will to be with me, thou invitest
me to thy banquet.
Thou wilt give me the food of heaven, and bread of angels to eat, which
is no other indeed than thyself, the living bread, that descended from
heaven and giveth life unto the world.
4. From whence doth this love proceed! What a gracious condescension
appeareth herein! How great thanks and praises are due unto thee for
these benefits!
O how good and profitable was thy counsel, when thou ordainedst it! How
sweet and pleasant the banquet when thou gavest thyself to be our food!
How wonderful is thy operation, O Lord, how mighty is thy power, how
unspeakable is thy truth!
For thou saidst the word, and all things were made; and this was done
which thou commandedst.
5. A thing of great admiration, that thou my Lord God, shouldst be
exhibited unto us by the elements of bread and wine.
Thou who art the Lord of all things, and standest in need of none, hast
pleased to dwell in us by means of this thy sacrament.
*Preserve my heart and body undefiled, that, with a chearful and pure
conscience, I may celebrate thy mysteries, and receive them to my
everlasting health: which thou hast ordained and instituted for thy
honour and for a perpetual memorial.
6. Rejoice O my soul, and give thanks unto God for so excellent a gift,
so singular a comfort left unto me in this vale of tears.
For as often as thou receivest, so often art thou made partaker of all
the merits of Christ.
For the love of Christ is never diminished, and the greatness of his
propitiation is never exhausted.
Therefore thou oughtest always to weigh with attentive consideration,
this great mystery of thy salvation.
*So great, new, and joyful it ought to seem unto thee, when thou comest
to these holy mysteries; as if the same day Christ first descending
into the womb of the virgin, was become man; or hanging on the cross,
did suffer and die for the salvation of mankind.
CHAPTER III.
_That it is profitable to communicate often._
_The voice of the disciple._
*BEHOLD, O Lord, I come unto thee, that I may be comforted by thy gift,
and delighted in thy holy banquet, which thou, O God, hast prepared in
thy goodness for the poor.
Behold in thee is all I can or ought to desire; thou art my salvation,
and my redemption, my hope and my strength, my honour and my glory!
*Make joyful, therefore, this day, the soul of thy servant, for I have
lifted it up unto thee, O Lord Jesus.
*I desire to receive thee now with devotion and reverence. I long to
bring thee into my house; that with _Zaccheus_ I may be blessed by thee,
and numbered among the children of _Abraham_.
My soul thirsteth to receive thy body and blood, my heart desireth to
be united with thee.
*2. Give me thyself, and it sufficeth; for, besides thee, no comfort is
available.
I cannot be without thee, nor live without thy visitation;
And therefore I must often come unto thee, and receive thee for the
welfare of my soul, lest haply I faint in the way, if I be deprived of
thy heavenly food.
For so most merciful Jesu, thou once didst say, preaching to the people,
and curing sundry diseases, I will not send them home fasting, lest
they faint in the way.
Deal thou therefore in like manner now with me, who hast vouchsafed to
leave thyself in the sacrament for the comfort of the faithful.
For thou art the sweet refection of the soul; and he that eateth thee
worthily, shall be partaker of everlasting glory.
3. O the wonderful condescension of thy mercy towards us, that thou, O
Lord God, the Creator and giver of life to all spirits, dost vouchsafe
to come unto a poor soul, and with thy whole deity to replenish her
hunger!
O happy mind and blessed soul, that receives thee, her Lord God, with
devout affection, and in receiving of thee is filled with spiritual joy!
O how great a Lord doth she entertain! How beloved a guest doth she
harbour! How pleasant a companion doth she receive! How faithful a
friend doth she take in! How lovely and glorious a spouse doth she
embrace!
She embraceth him, who is to be loved above all that is beloved, and
above all things that may be desired.
*Let heaven and earth, and all the hosts of them, be silent in thy
presence; for what praise and beauty soever they have, it is received
from thy bounty, and cannot equal the beauty of thy name, of whose
wisdom there is no number.
CHAPTER IV.
_That many gifts are bestowed upon them
that communicate devoutly._
_The voice of the disciple._
*MY Lord God, prevent thy servant with the blessings of thy sweetness,
that I may approach worthily and devoutly to thy glorious sacrament.
*Stir up my heart unto thee, and deliver me from a heavy numbness of
mind.
*Visit me with thy salvation, that I may taste in spirit thy sweetness,
which plentifully lieth hid in this sacrament as in a fountain.
Enlighten also my eyes to behold so great a mystery, and strengthen me
to believe it with steady faith.
For it is thy work, and not man’s power; thy sacred institution, not
man’s invention.
For no man is of himself able to comprehend these things, which surpass
the understanding even of angels.
What therefore shall I, unworthy sinner, dust and ashes, be able to
comprehend of so high and sacred a mystery?
2. O Lord, in the simplicity of my heart, at thy commandment I come
unto thee, with hope and reverence, and believe thou art present in
this sacrament.
Thy will is, that I receive thee, and that by love I unite myself unto
thee.
*Wherefore I implore thy mercy, and crave thy special grace, that I may
wholly melt and overflow with love unto thee, and hereafter never seek
any comfort out of thee.
For this sacrament is the remedy of all spiritual weakness: hereby
my vices are cured, my passions bridled, temptations overcome, grace
infused, virtue begun increased, faith confirmed, hope strengthened,
and love inflamed.
3. For thou dost bestow many benefits in the sacrament upon thy beloved
ones that communicate devoutly. O my God the protector of my soul, the
repairer of human frailty, and the giver of inward comfort.
Thou impartest unto them much comfort against sundry tribulations.
For who is there, that approaching humbly unto the fountain of
sweetness, doth not carry away from thence at least some little
sweetness?
Or who, standing by a great fire, receiveth not some heat thereby?
Thou art a fountain always full and overflowing, a fire ever burning
and never decaying.
4. Wherefore, if I cannot draw out of the full fountain itself, nor
drink my fill; I will, notwithstanding, set my lips to the mouth of
this heavenly conduit, that I may draw from thence at least some drop
to refresh my thirst; and not be wholly dried up.
And though I be not altogether heavenly; nor so inflamed as the
cherubim and seraphim; I will endeavour after some spark of divine fire,
by humbly receiving of this enlivening sacrament.
And whatsoever is wanting in me, O merciful Jesu, most holy Saviour, do
thou bountifully and graciously supply, who hast vouchsafed to call all
unto thee, Come unto me, all ye that travail and are ♦heavy laden, and
I will refresh you.
♦ “heaven” replaced with “heavy” per Errata
5. I indeed labour in the sweat of my brow, I am vexed with grief of
heart, I am burthened with sin, I am troubled with temptations, I am
entangled and oppressed with many evil passions; and there is none to
help me, none to deliver and save me, but thou O Lord, my Saviour, to
whom I commit myself, and all that is mine, that thou mayst keep me,
and bring me to life everlasting.
CHAPTER V.
_Of the examining our conscience, and purpose of amendment._
_The voice of the Beloved._
ABOVE all things, the minister of God ought to come to celebrate
and receive this sacrament with great humility of heart, and lowly
reverence, and a pious intending the honour of God.
Examine diligently thy conscience; so that there be nothing that may
breed in thee remorse of conscience, and hinder thy free access.
And, if thou hast time, confess unto God in the secret of thy heart,
all the miseries of thy disordered passions.
2. Lament and grieve, that thou art yet so worldly, so unmortified as
to thy passions;
So unwatchful over thy outward senses, so often entangled with vain
imaginations;
So negligent and cold in prayer, so undevout in celebrating, so dry in
receiving;
So quickly distracted, so seldom wholly recollected;
So suddenly moved to anger, so apt to take displeasure against another;
So prone to judge, so severe to reprehend;
*So often purposing much good, and yet performing little.
3. These and other thy defects being confessed, with full resignation,
and with thy whole will, offer up thyself a perpetual sacrifice to the
honour of my name, on the altar of thy heart, faithfully committing thy
body and soul unto me;
That so thou mayst come worthily to celebrate this sacrifice, and to
receive profitably the sacrament of my body.
4. For a man hath no other oblation than to offer himself unto God in
the holy communion.
And whensoever he shall come to Me for pardon and grace, as I live,
saith the Lord, who willeth not the death of a sinner, but rather that
he be converted and live, I will not remember his sins any more, but
they shall all be forgiven him.
CHAPTER VI.
_Of the oblation of Christ on the cross,
and resignation of ourselves._
_The voice of the Beloved._
*AS I willingly offered up myself unto God my Father for thy sins, my
hands being stretched forth on the cross, so that nothing remained in
Me that was not wholly turned into a sacrifice, for the appeasing the
Divine Majesty;
So oughtest thou also to offer up thyself willingly unto me every day,
as a pure and holy oblation, with all thy might and affection, in as
hearty a manner as thou canst.
What do I require of thee more than that thou entirely resign thyself
unto me?
Whatsoever thou givest besides thyself is of no account in my sight;
for I seek not thy gifts but thyself.
2. As it would not suffice thee to have all things besides me; so
neither can it please me, whatsoever thou givest, if thou offerest not
thyself.
Offer up thyself unto me, and give thyself wholly to God, and thy
offering shall be accepted.
Behold I offered up myself wholly unto my Father for thee, that I might
be wholly thine, and thou remain mine.
But if thou dost not offer thyself up freely unto my will, thy oblation
is not entire, neither will the union between us be perfect.
Therefore a free offering up of thyself into the hands of God, ought to
go before all thy actions, if thou wilt obtain freedom and grace.
For this cause so few become inwardly free, because they cannot wholly
deny themselves.
My saying is unalterable, unless a man forsake all, he cannot be my
disciple.
Therefore, if thou desirest to be my disciple, offer up thyself unto me
with thy whole affections.
CHAPTER VII.
_That we ought to offer up ourselves, and all that is ours
unto |God|, and to pray for all_.
_The voice of the disciple._
THINE, O Lord, are all things that are in heaven, and in earth.
I desire to offer up myself unto thee, as a free oblation, and to
remain always thine.
O Lord, in the simplicity of my heart I offer myself unto thee this day,
for a sacrifice of perpetual praise, to be thy servant for ever.
2. I offer unto thee, O Lord, all my sins and offences, which I have
committed before thee and thy holy angels, from the day wherein I first
could sin, to this hour, upon thy merciful altar.
Consume and burn them all with the fire of thy love, and wash out all
the stains of my sins.
O cleanse my conscience from all offences, and restore to me again thy
grace, which I lost by sin, fully forgiving me all my offences, and
receiving me mercifully to the kiss of peace!
3. What can I do for my sins, but humbly confess and bewail them, and
incessantly intreat thy favour?
I beseech thee, hear me graciously, when I stand before thee, O my God!
All my sins are very displeasing unto me. I will never commit them
any more; but I bewail and will bewail them as long as I live, and am
purposed to repent, and according to the utmost of my power to please
thee.
Forgive me, O God, forgive me my sins for thy holy name’s sake.
Save my soul, which thou hast redeemed with thy most precious blood.
Behold, I commit myself to thy mercy, I resign myself over into thy
hands.
Do with me according to thy goodness, not according to my wickedness
and iniquity.
4. I offer up also unto thee all that is good in me, although it be
very little and imperfect, that thou mayst amend and sanctify it:
That thou mayst make it grateful and acceptable unto thee, and always
perfect it more and more.
And bring me also, who am a slothful and unprofitable creature, to a
good and blessed end.
5. I offer up also unto thee all the pious desires of devout persons,
the necessities of my parents, friends, brethren, sisters; and of all
those that are dear unto me, and that have done good either to myself
or others:
And that have desired me to pray for them and theirs; that they all
may receive the help of thy grace and comfort, protection from dangers,
deliverance from pain; and being freed from all evils, may joyfully
give worthy thanks unto thee.
6. I offer up also unto thee my prayers, especially for them who have
in any thing wronged, grieved, or slandered me, or have done me any
damage or displeasure:
And for all those also, whom I have at any time troubled, grieved
or scandalized by words or deeds, wittingly or unawares; that it
may please thee to forgive us all our sins and offences, one against
another.
Take, O Lord, from our hearts all jealousy, indignation, wrath, and
contention, and whatsoever may lessen brotherly love.
Have mercy, O Lord, have mercy on those that crave thy mercy: give
grace unto them that stand in need thereof; and grant that we may be
counted worthy to enjoy thy grace, and so attain life everlasting.
_Amen._
CHAPTER IX.
_That the body of Christ, and the holy scripture,
are most necessary unto a faithful soul._
_The voice of the disciple._
O LORD Jesus, how great sweetness hath an holy soul that feasteth with
thee in thy banquet, where there is set no other food to be eaten but
thyself, her only beloved, and the most to be desired above all desires
of her heart!
And verily it would be a sweet thing unto me to pour out tears from the
very bottom of my heart in thy presence: and with holy _Magdalene_ to
wash thy feet with my tears.
But where is this devotion? Where is this plentiful shedding of holy
tears?
Surely in the sight of thee and thy holy angels my whole heart should
be inflamed, and even weep for joy.
2. For to behold thee in thine own divine brightness, mine eyes would
not be able to endure it.
Neither could the whole world stand in the brightness of the glory of
thy majesty.
I really enjoy and adore him whom the angels adore in heaven.
But I, as yet, by faith; they by sight, ♦and without a veil.
♦ duplicate word “and” removed
I ought to be content with the light of true faith, and to walk therein
until the day of everlasting brightness break forth, and the shadows of
figures pass away.
But when that which is perfect shall come, the use of the sacraments
shall cease.
For the blessed in heavenly glory need not any sacramental remedy, but
rejoice without end in the presence of God.
Beholding his glory face to face, and being transformed from glory to
glory into the image of the incomprehensible Deity, they taste the word
of God made flesh, as he was from the beginning, and as he remaineth
for ever.
3. Thou art my witness, O God, that nothing can comfort me, no creature
can give me rest, but thou my God, whom I desire to behold
everlastingly.
But this is not possible while I remain in this mortal life:
Therefore I must frame myself to much patience, and submit myself to
thee in all my desires.
For thy saints also, O Lord, who now rejoice with thee while they lived,
expected in faith and great patience the coming of thy glory. What they
believed, I believe: what they hoped for, I also hope for: whither they
are come, I trust I shall come by thy grace.
In the mean time I will go forward in faith, strengthened by their
examples.
I have also thy holy book for my comfort and guide, and, above all
these, thy spiritual body for a remedy and refuge.
4. I perceive two things to be especially necessary for me in this life,
without which it would be insupportable, food and light.
Thou hast therefore given unto me a weak creature, thy sacred body and
blood for the nourishment of my soul and body; and thou hast set thy
word as a light unto my feet:
Without these two I could not well live.
For the word of God is the light of the soul, and thy sacrament the
bread of life.
These also may be called the two tables, set on the one side and on the
other, in the store-house of the holy church.
One is the holy altar, having the holy bread, that is the sign of the
precious body of Christ.
The other is of the divine law, containing holy doctrine, teaching the
true faith, and certainly leading to that within the veil, where is the
holy of holies.
Thanks be unto ♦thee, O Lord Jesus, the light of everlasting light, for
the table of holy doctrine, which thou hast offered us by thy servants
the prophets, and apostles, and other teachers.
♦ “tbee” replaced with “thee”
5. Thanks be unto thee, O thou Creator and Redeemer of man, who to
manifest thy love to the whole world, hast prepared a great supper
wherein thou hast set before us to be eaten (not the typical lamb,
but) thy most sacred body and blood.
Rejoicing all the faithful with thy holy banquet, and replenishing them
with the cup of salvation, in which are all the delights of paradise:
and the holy angels feast with us, but yet with a more happy sweetness.
Nothing but what is holy, no word but what is good and profitable ought
to proceed from his mouth, who receiveth the sacrament of Christ.
7. Simple and chaste ought to be the eyes that behold the body of
Christ.
8. Assist us, Almighty God, with thy grace, that we who have undertaken
the office of priesthood, may serve thee worthily and devoutly, in all
purity and good conscience.
And, if we cannot live in so great innocency as we ought, grant us
at least duly to bewail the sins which we have committed; and in the
spirit of humility, and with full purpose of heart, to serve thee
hereafter more fervently.
♦CHAPTER IX.
_How he who is to communicate, ought to prepare himself._
♦ Chapter number duplicated in text
_The voice of the Beloved._
I AM the lover of purity, and the giver of all holiness.
I seek a pure heart, and there is the place of my rest.
Make ready and adorn for me the great chamber, and I will keep with
thee the passover among my disciples.
2. Know thou, notwithstanding, that no merit of any action of thine is
able to make this preparation, altho’ thou shouldst prepare thyself a
whole year together, and think of nothing else.
Thou art of my mere grace and favour suffered to come to my table.
Like a beggar invited to dinner by a rich man, who hath nothing else to
return him for his benefits, but to humble himself, and give him thanks.
Do what lieth in thee, and do it diligently; not for custom, nor for
necessity; but with fear and reverence, and affection, receive thy
beloved Lord God, who vouchsafeth to come unto thee.
*I am he that hath called thee; I have commanded it to be done; I will
supply what is wanting in thee; come and receive me.
3. When I bestow the grace of devotion, give thanks to thy God; for it
is given thee, not for that thou art worthy, but because I have mercy
on thee.
If thou hast it not, but dost feel thyself dry, continue in prayer,
sigh, and knock, and give not over until thou art meet to receive some
crumb or drop of saving grace.
Thou hast need of me, not I of thee.
Neither comest thou to sanctify me, but I come to sanctify and improve
thee.
Thou comest that thou mayst be sanctified by me, and united unto me,
that thou mayst receive new grace, and be enflamed anew to amendment.
CHAPTER X.
_That a devout soul ought to desire with her whole heart
to be united unto Christ in the sacrament._
_The voice of the disciple._
WHO will give me this, O Lord, to find thee alone, and open my whole
heart unto thee, and enjoy thee as my soul desireth?
And that no man may look toward me, nor any creature move or regard me,
but thou alone mayst speak unto me, and I to thee, as the beloved is
wont to speak to his beloved, and a friend to banquet with his friend?
This I pray for, this I desire, that I may be wholly united unto thee,
and may withdraw my heart from all created things.
That I may ♦by often communicating, learn more and more to relish
heavenly and eternal things.
♦ “be” replaced with “by” per Errata
Ah Lord God, when shall I be wholly united to thee, swallowed up in
thee, and altogether forgetful of myself?
Thou in me, and I in thee, and so grant us both to continue in one.
2. Verily, thou art my beloved, the choicest among thousands, in whom
my soul is well pleased to dwell all the days of her life.
Verily, thou art my peace-maker, in whom is great peace and true rest,
without whom is labour and sorrow and infinite misery.
Verily, thou art a God that hidest thyself, ♦and thy counsel is not
with the wicked, but thy speech is with the humble and simple of heart.
♦ duplicate word “and” removed
O Lord, how sweet is thy Spirit, who to shew thy sweetness toward thy
children, vouchsafest to feed them with the bread which descendeth from
heaven, and is full of all sweetness!
Verily, there is no other nation so great that hath God so nigh unto
them, as thou our God art present to all thy faithful ones.
Unto whom, for their daily comfort, and for the raising up of their
hearts to heaven, thou givest thyself to be eaten and enjoyed.
3. For what other nation is there so honoured as the Christian people?
Or what creature under heaven so beloved as a devout soul, to whom God
himself cometh to feed her with his glorious flesh?
O unspeakable grace! O admirable condescension! O infinite love,
singularly bestowed upon man!
But what shall I give unto the Lord in return for his grace, for so
eminent an expression of love?
There is nothing more acceptable, that I am able to give, than to give
my heart wholly to my God, and to unite it close unto him.
Then shall my inward parts rejoice, when my soul shall be perfectly
united unto God.
Then he will say unto me, if thou wilt be with me, I will be with thee.
And I will answer him, Vouchsafe, O Lord, to remain with me, and I will
gladly be with thee.
This is my whole desire, that my heart may be united unto thee.
CHAPTER XI.
_Of the fervent desire of some devout persons,
to receive the body of Christ._
_The voice of the disciple._
O HOW great is thy goodness, O Lord, which thou hast laid up for them
that fear thee!
When I remember some devout persons, who come unto thy sacrament, O
Lord, with the greatest affection, I am confounded, and blush within
myself, that I come so heavily and coldly to thy table.
That I remain so dry and without hearty affection, that I am not wholly
inflamed in thy presence, my God, nor so earnestly drawn in affection,
as many devout persons have been, who with desire both of soul and body,
earnestly longed after thee, O God, the living fountain.
*Be merciful unto me, good Jesu, gracious Lord, and grant me, thy poor
needy creature, to feel sometimes at least, in this holy communion,
somewhat of thy tender, cordial affection!
That my faith may be more strengthened, my hope in thy goodness
increased, and that my love once perfectly inflamed, after the tasting
of heavenly manna, may never decay.
2. Thy mercy, O Lord, is able to give me the grace I desire, and to
visit me most mercifully with the spirit of fervour when it shall
please thee.
For though I burn not with so great desires as those that are so
singularly devoted to thee: yet notwithstanding, by thy grace, I desire
to have this inflamed desire:
Praying and craving that I may partake with all such thy fervent lovers,
and be numbered among them.
CHAPTER XII.
_That the grace of devotion is obtained by humility
and renouncing ourselves._
_The voice of the Beloved._
*THOU oughtest to seek the grace of devotion fervently, to ask it
earnestly, to expect it patiently and with confidence, to receive
it gratefully, to keep it humbly, to work with it diligently, and to
commit the time and manner of this heavenly visitation to God, until
it shall please him to come unto thee.
Thou oughtest chiefly to humble thyself, when thou feelest inwardly
little or no devotion; and yet not be too much dejected.
*God often giveth in a moment that which he hath a long time denied.
He giveth sometimes in the end, that which in the beginning of prayer
he deferred to grant.
*It is sometimes a little thing that hindereth and hideth grace from us;
If it may be called little, and not rather great, that hindereth so
great good.
But if thou removest this, be it great or small, thou shalt have thy
desire.
2. For, as soon as ever thou hast delivered thyself to God with thy
whole heart, and seekest not this or that for thine own pleasure or
will, but fixest thyself wholly upon him, thou shalt find thyself
united and at peace.
For nothing will relish so well, and please thee so much, as what
pleases the divine will.
Then shall he see, and be filled and wonder, and his heart shall be
enlarged within him; because the hand of the Lord is with him, and he
hath put himself wholly into his hands for ever.
Behold, so shall the man be blessed that seeketh God with his whole
heart, and busieth not his soul in vain.
This man obtaineth a high degree of divine union, in receiving the holy
eucharist.
Because he respecteth not his own devotion and comfort; but above all
devotion and comfort, the honour and glory of God.
CHAPTER XIII.
_That we ought to lay open our necessities to Christ,
and crave his grace._
_The voice of the disciple._
*O MOST loving Lord, whom I desire to receive with all devotion, thou
knowest my infirmity, and the necessity which I endure, with how many
evils I am oppressed, how often I am grieved, tempted, troubled and
defiled.
I am come unto thee for remedy, I crave of thee comfort and succour.
I speak to him that knoweth all things, to whom all my inward parts are
open, and who alone can perfectly comfort and help me.
Thou knowest what good things I stand most in need of, and how poor I
am in virtues.
2. Behold, I stand before thee poor and naked, calling for grace, and
craving mercy.
Refresh thy hungry beggar, inflame my coldness with the fire of thy
love, enlighten my blindness with the brightness of thy presence.
Turn all earthly things to me into bitterness, all things grievous into
patience, all created things into contempt and oblivion.
Lift up my heart to thee in heaven, and suffer me not to wander upon
earth.
Be thou only sweet unto me from henceforth for evermore.
For thou only art my meat and my drink, my love and my joy, my
sweetness and all my good.
3. O that with thy presence thou wouldst wholly inflame, burn, and
transform me into thyself;
That I might be made one spirit with thee by the grace of inward union,
and by the meltings of ardent love!
Suffer me not to go from thee hungry and thirsty; but deal mercifully
with me, as thou hast often dealt wonderfully with thy saints.
What marvel is it, if I should be wholly inflamed by thee, and die to
myself!
Since thou art a fire always burning and never decaying, love purifying
the heart and enlightning the understanding!
CHAPTER XIV.
_Of fervent love, and vehement desire to receive Christ._
_The voice of the disciple._
WITH great devotion and ardent love, with the affection and fervour
of my whole heart I desire to receive thee, O Lord, as many saints and
devout persons have desired thee, when they received thy sacrament.
O my God, my everlasting love, my whole good, my never-ending happiness,
I would gladly receive thee with the most vehement desire and most
worthy reverence that any of the saints ever had.
2. And although I be unworthy to have all those feelings of devotion,
yet I offer unto thee the whole affection of my heart, as if I had all
those inflamed desires:
Yea, and whatsoever an holy mind can conceive and desire, all this,
with the greatest reverence, I offer and present unto thee.
I desire to reserve nothing to myself, but freely and most willingly to
sacrifice myself and all mine unto thee.
My Lord God, my Creator and my Redeemer: I desire to receive thee
this day with such affection, reverence, praise and honour, with such
gratitude and love, with such faith, hope and purity, as thy holy
mother received thee, when she humbly and devoutly answered the angel,
“Behold the handmaid of the Lord, let it be unto me according to thy
word.”
I offer and present unto thee, the joys, fervent affections, extasies,
and supernatural illuminations and heavenly visions of all devout
hearts, with all the virtues and praises celebrated by all creatures
in heaven and earth, that by all thou mayst be worthily praised and
glorified for ever.
4. Receive, my Lord God, my wishes and desires of giving thee infinite
praise and immense blessing, which according to the multitude of thy
unspeakable greatness, are most justly due unto thee.
These I yield thee, and desire to yield thee every day and moment; I do
intreat and invite all heavenly minds, and all thy devout servants to
give thanks and praises together with me.
5. Let all people, tribes and tongues, praise thee and magnify thy holy
name, with the highest joy and most fervent devotion;
And let all that reverently celebrate the sacrament, find grace and
mercy at thy hands, and pray humbly for me a sinful creature.
And when they shall have obtained their desired devotion and
joyful union, and depart from thy sacred table, well comforted, and
marvellously refreshed, let them vouchsafe to remember my poor soul.
A Treatise on
CHRISTIAN PRUDENCE.
Extracted from Mr. NORRIS.
CHAPTER I.
_Of the end proposed by |Christian Prudence|,
and the general means of obtaining it_.
1. BY prudence I here mean, the same with wisdom, a practical knowledge
of the best end and the best means to attain it, actually directing us
to the choice of that end, and the use of those means.
2. The end of every reasonable creature is God: for he alone is the
true object of our happiness: all the happiness we desire, or are
capable of, being to be found in him, and him only.
3. That the happiness of man is not to be found in any thing but in
God, is usually proved by shewing that it cannot consist in sensual
pleasure, riches, honour or power. But the shortest way of proving it
is, by shewing at once that it cannot consist in any created good. For
as by happiness we mean a state wherein the mind totally acquiesces,
and takes full rest and satisfaction, so that which is the object
of happiness must be such a good, as perfectly satisfies the mind,
contents all its desires, and gives it an absolute tranquility and
repose. But that no creature does this is plain from experience, from
the vanity which we find in all things, and that restlesness and desire
of change which is consequent upon it. *We try one thing after another,
as the searching bee wanders from flower to flower; but we go off from
every one with disappointment, and a deluded expectation. Almost every
thing promises, but nothing answers, and even the succession of new
enjoyments (the best remedy for the emptiness we find in each) amuses,
but does not satisfy. And as no created good actually does this, so
’tis plain by reason none can. For as none but infinite truth can
satisfy the understanding, so only infinite good can satisfy the will.
But this the creature is not. As its being is, so is its goodness, both
of a limited extent, and so by no means fit to satisfy the capacity of
that mind, which aspires after all good. Every creature therefore must
confess its utter insufficiency to be the object of our happiness: Nay,
the whole collection and amasment of created good, must acknowledge the
same; the very depth and abyss of it must say, _It is not in me_.
4. It is in God alone: he is the fountain of eternal blessedness; all
the springs of our happiness are in him: he is our good, and our end,
as being every way sufficient for our happiness. For he is all goodness;
he is that infinite good which is the entire and adequate object of our
will; and which being the proper object of all its inclinations, must
needs be able to satisfy them. They cannot aspire to any thing beyond
him, and therefore must needs center and acquiesce in him. _When I
awake up after thy likeness_, I shall be satisfied with it. Then, and
not before; which all resolves into that pious saying of St. _Austin_,
_Thou hast made us for thyself, and our heart has no rest till it rests
in thee_.
5. It must therefore be the first office of Christian prudence, to make
God our end. For indeed not to do so, is the greatest folly that any
man can possibly be guilty of. For what can we expect but vanity and
disappointment all over, a fruitless labour, and a deluded and abortive
hope, if we place our happiness any where but in him, who is the true
object of it? ’Tis like leaning with our full force upon what cannot
bear our weight, the consequence of which is, to fall with violence.
And what an imprudence is this, especially for a Christian, since
the clear revelation of the gospel, concerning the true end and final
happiness of man: wherein our Saviour hath plainly declared, _This
is life eternal to know thee, the only true God_! Since God has not
only given us a nature capable of happiness, but has also endued us
with faculties and desires, which nothing but himself can satisfy,
and he both can and will; and above all, since he has been pleased,
lest we should miss the end ♦of our being, to point it out to us, and
to tell us that himself is the good, which we so passionately desire,
and so blindly seek; it must be the very foolishness of folly for any
Christian not to make God his end; much more, so to forget himself
and him, as to place it in any thing of this vain world: whether it be
directly and professedly, according to the language of the rich epicure,
_Soul, take thy ease_; or consequentially, by pursuing the world,
and cleaving to its interests, as if it were his end. And besides the
folly of this conduct, it bespeaks also such a contempt of God, and of
his immense greatness and goodness, as nothing can either parallel or
excuse! Especially since the Son of God hath been pleased to concern
himself so far for our happiness, as to make this great and excellent
end attainable to us, preparing and providing, and procuring an union
and communion of God with man, by uniting them both in his own person.
Whether, therefore we consider the excellency, or the attainableness of
this good, or the manner or price whereby it becomes attainable, God,
by all means, is to be made our end, the end of all our desires, and
the end of all our designs, the end of all our undertakings, all our
actions, and all our hopes, to which we are to refer whatever we think,
whatever we speak, and whatever we act, and in one word, to which our
whole life is to be directed.
♦ duplicate word “of” removed
6. What a thorough concern then ought every Christian to feel, how
hearty a care ought he to take for the obtaining and securing this
his right and only end, the fruition of God? This our Saviour calls
_The one thing needful_, in opposition to the many things that are apt
to trouble and distract us in this busy life, which unless so far as
they fall in with this, are all mere trifle and amusement. Even those
affairs which carry the face of the greatest seriousness, and pretend
to be of the weightiest consequence, if they are not so many parts of
this, are _lighter than vanity and nothing_. For indeed a man has but
one business in the world, and that is, to make sure his everlasting
happiness, and to secure to himself the fruition of that excellent
good, which is the true end of his being. This is the whole of man,
his only considerable interest, and that upon which all depends. ’Tis
not necessary, that he should be born to an estate, or that he should
acquire one. ’Tis not necessary that he should succeed in his attempts,
for this or that dignity or preferment; that he should live long to
enjoy his wealth or greatness, or even that he should live at all.
But it is absolutely necessary that he should arrive at his end, that
he should attain to the fruition of God, whose loving-kindness is
better than life, and without whom he cannot be happy. All the rest
may be spared, but there is no dispensing with this. Should he lose
all besides, and gain this one thing, yet still he would be happy. And
should he gain all besides, and lose this one thing, yet still he would
be miserable: for what gain will ever make amends for such a loss?
Not that of the whole world, if we believe our Saviour: _What shall it
profit a man, if he shall gain the whole world, and lose his own soul?_
Which is then only lost, when it loses God. ’Tis therefore one great
part of the prudence of every Christian, after he has fixed this his
right end, to endeavour, by much consideration, to possess his mind
with a due sense of its moment and importance; and of what consequence
it is, that he should succeed in this affair, whatever he miscarries
in besides: which when he is once thoroughly convinced of, he will
then diligently apply himself to the use of such means as are necessary
thereto.
7. All the particular acts of prudence with regard to these means, may
be summed up in one general one, and that is, to chuse those very means
to this our great end, which God has chosen for us already. To follow
his, is indeed an implicit choice, but at the same time ’tis a very
safe and a very wise one. For he cannot but know what means are most
fit to procure the end for which he made us. And he will not impose
upon our weakness, or do what he hath forbidden us, _Make the blind go
out of his way_. And therefore, without enquiring into its intrinsic
nature, we may securely depend upon this in general, that the way which
he has prescribed, must be the very best, and consequently, that it is
our wisdom to walk in it.
*8. Now the means which God hath chosen for us are no other than his
commandments, which were intended by God for our direction to happiness.
As he made us for himself, so the laws which he prescribes to us are
but a pursuance of the same kind design, namely, to bring us to himself.
For since we cannot suppose him to propose any advantage of his own,
by giving us rules of life; and since we can as little suppose that he
does it for so poor a reason as only to shew his authority, and much
less that he does it for no reason at all, we cannot but conclude,
that the laws of God are given us with this design, to shew us the path
of life, the true way to that great end for which we were made, the
everlasting fruition of God. A consideration which, by the way, ought
greatly to endear the laws of God to us, and invite us to yield a free,
ready, and chearful obedience to them. Especially if we add,
9. That as they were given for our direction to happiness, so they
actually lead to it: _If thou wilt enter into life_, saith our Saviour,
_keep the commandments_. This is the path of life, the way of the
kingdom, the direct road that leads to happiness, described to us
by him who is himself the way, the truth and the ♦life. Men may
employ their wits, consult their ease, and flatter their hopes in the
invention of other ways; but if we will believe our guide, the way of
happiness is the way of obedience.
♦ “life, and men” replaced with “life. Men” per Errata
10. That it is so by the positive order and appointment of God, is
plain from the whole tenor of the gospel. And equally plain it is, that
he therefore appointed these means, because they naturally conduce to
our happiness. For some things are, by the very original constitution
of their being, conducive to our good, as others to our hurt; the
former he commands, and the latter he forbids. That there is this
difference in things with regard to our present happiness, is evident
from experience. Temperance, for instance, is more conducive than
intemperance to the health of the body, and consequently to the health
of the mind too, as depending upon the other. The power which plants
have variously to affect our bodies, either by the way of physic or
poison, is not more plain and certain than the different influence
which different dispositions have upon the well or ill being of our
souls. And God in his laws concerning these things, does but what a
physician does for those, whose health he takes care of; he prescribes
the wholsome diet or physic, and forbids the poison.
11. The same observation will hold as to future happiness; which
resulting (as all happiness does) from a certain proportion and
agreement between the faculty and the object, must depend upon, and
require a certain temper and disposition of the mind, as a natural
qualification for it. We find it is ♦so even in the pleasures of
sense. Let the ear be unmusically disposed, and the sweetest sounds put
together with the greatest art, will give it no entertainment. And if
the organs of taste are indisposed, either naturally or by a disease,
the most delicious food is brought in vain, which, as it finds no
taste, will give no relish. And if it be thus in the lowest pleasures,
can it be otherwise in the highest? If a guest sits idle at a nice and
plentiful table, merely because he wants a stomach to eat, or a palate
to relish what he finds there, shall an indisposed soul enjoy God? Is
there no disposition requisite to make it relish the heavenly banquet?
Are these the _only_ pleasures that are to be enjoyed at any rate,
and however disposed we come to them? No, without doubt there are
dispositions for this, as well as for other enjoyments, a certain
temper of mind, which as the apostle speaks, is to make us _meet
partakers of the inheritance of the saints in light_.
♦ “even so” replaced with “so even” per Errata
12. Now this temper that qualifies us for happiness, must be in general,
to be like him who is the object of it, to have our minds conformable
to his mind, and our wills conformable to his will; to resemble him as
far as he is imitable by us, to have a godlike frame of spirit, or, as
the apostle expresses it, _to be partakers of the divine nature_. And
that for this clear reason, because without being in some measure like
God, ’tis not possible we should enjoy him, or take any delight in
beholding his excellent glory. But _when I awake up after thy likeness,
I shall be satisfied with it_. Lord, what a satisfying likeness is
thine? Our likeness to the world makes us love it, but the love of it
does not satisfy. O make us like unto thee, that we may be satisfied
with thee!
13. More particularly, the temper that qualifies us for happiness,
consists in those virtuous dispositions, which the gospel enjoins to
all Christians, such as truth, justice and mercy: because in these
consists that part of the divine nature, wherein alone we can be like
him: his other perfections being peculiar to himself, and ♦such as no
creature can partake of. And accordingly we are exhorted to _be holy,
as the Lord our God is holy; to be followers of God, as dear children;
to be perfect, as our Father which is in heaven is perfect_. There is
therefore a necessity for us, ♠as to be like God, that we may enjoy him,
so ♣to be endued with virtuous habits, without which we cannot be like
him, nor consequently enjoy him.
♦ extraneous word “as” removed per Errata
♠ “to” replaced with “as to” per Errata
♣ “so as to” replaced with “so to” per Errata
14. But there are two dispositions, which are more particularly
necessary to qualify us for the fruition of God, charity and purity:
that charity, as it signifies the love of our neighbour, is a necessary
qualification is plain, because without this we can’t be like God,
who is all love and goodness, overflowing with kindness to all his
creatures, and continually doing good to them all, as far as they are
capable of receiving it. If ever therefore we mean to be happy with and
in him, we must be of the same good loving spirit. And as to charity,
taken in its primary sense, for the love of God, this is so immediate
a qualification for happiness, that nothing can be more so, since
all enjoyment depends upon the love of what we are possessed of, and
therefore unless we love God, ’tis impossible we should enjoy him. And
for this reason it is, that the love of God is so strictly enjoined,
and in so high a measure, no less than that of our whole heart and soul,
and mind and strength; and that the precept which requires it is called,
the first and great commandment: first and great in many respects,
and particularly in this, that ’tis the fundamental qualification for
happiness, as immediately respecting the object of it, which if we do
not love, we can never enjoy.
*15. The other great qualification for the enjoyment of God is purity;
that part of it especially which relates to the pleasures of sense. Now
the reason why this is such a qualification for our final happiness is
this: God, the object of it is a spiritual being, and the happiness of
heaven which consists in the fruition of him, is all over of a rational
and intellectual nature: being indeed no other than this, the pleasure
of the understanding contemplating the supreme truth, and of the will
transported with the love of the sovereign good. And therefore a love
of sensual pleasure must indispose us for the love of a good so purely
spiritual. And if ever it rises so high as to become the prevailing
and governing affection of the soul (the case and character of those
who are _lovers of pleasure more than lovers of God_) it must utterly
unqualify us for it. For what can a sensualized soul find in heaven,
that will suit with his distempered taste? A _Mahometan_ paradise would
suit with such affections well; but in heaven they would meet with
nothing but disappointment; and therefore St. _Peter_, with a pressing
earnestness, cautions us against them: _Dearly beloved, I beseech
you as strangers and pilgrims, abstain from fleshly desires that war
against the soul_. They war against the soul, not only by betraying us
into sin, either by consenting to them in unlawful circumstances, or by
indulging them in an immoderate degree, but chiefly by indisposing us
for the enjoyment of a far nobler happiness. And accordingly St. _John_,
among all virtuous dispositions, singles out purity as a preparation
for heaven. _Every man_, says he, _that hath this hope, purifieth
himself as he is pure_. And our Saviour applies this purity to the
heart, to shew how that ought to be disposed for happiness. _Blessed
are the pure in heart, for they shall see_ God. O infinite purity, what
heart will be fit to see thee, if thou dost not purge and cleanse it?
O purify us by thy grace, and so fit us for thy glory!
16. By all these considerations it appears, that the commandments of
God are the means that lead us to happiness. And for this reason it
is, that God, who is willing we should be happy, having made us for
that very end, requires them of us, and obliges us to them by all the
authority he has over us. For this reason it is, for instance, that
he commands us to love him. What is our love to him? Nothing at all.
But though it be nothing to him, yet it is to ourselves, as being
a necessary qualification for our happiness. This God knows, and
therefore requires us to love him; nay, to love him with all our heart
and all our strength, because he knows a less degree of love is neither
♦worthy of him, nor will qualify us to be happy in him. And so in every
other instance, God makes those things our duty, which have a close
connection with our happiness; and this is that which makes his laws
so good and so excellent, and his service a truly reasonable service;
for certainly nothing can be more reasonable, than for a man to pursue
his own good, nor consequently than to serve and obey God, since this
is a certain means to that end, and his own good is the natural fruit
of that obedience; and how should this (as was intimated before) endear
the service of God to us? How should it make us in love with our duty
to him, and glad to be subject to his government? How should it incite
us, to yield the most free, ready, chearful and zealous obedience to
his laws? In a word, to do his will on earth as the angels do it in
heaven, since our own advantage is both the reason of his laws, and the
sure consequence of keeping them. *Every prudent Christian therefore
looks upon the commandments of God, not as so many imperious curbs and
retrenchments of his liberty, nor as so many arbitrary impositions,
much less as burthens and grievances (as human laws sometimes are,
for want of wisdom or goodness in those that make them) but as so many
kind provisions for our happiness, and so many merciful instructions
to bring us to our true end: and in this view he yields them obedience,
not such as is forced and violent, servile and extorted by fear,
such as slaves pay to tyrants, but such as is liberal and ingenuous,
and wherein love is the prevailing principle; as becomes one who is
under a government so good and gracious, and so every way directed and
administered for the best advantage of the subject, as that of God is.
♦ added missing word “worthy” per Errata
17. And now since it appears that the means that lead to our end, the
great highway to happiness, are no other than the commandments of God,
it appears with equal clearness, that the one business of every prudent
Christian is, to pay a due obedience to all these commandments. This
is our wisdom, and indeed the only wise thing we can do, not to indulge
our own fancies, not to fulfil our own will, or to follow the devices
and desires of our own hearts, but to apply ourselves to the law of God,
to lay hold of those _paths of life_ which he hath described to us. By
doing this, we shall give a better proof of our wisdom, than by all the
fine-wrought plots, and cunning intrigues of worldly policy, or by the
most acute reasonings of philosophy, or deepest treasures of learning.
These things cast indeed a dazzling light, and make a figure in the
world: but after all, the wisdom of man is, to attain to his end, and
consequently to find and use the true means of attaining it. And since
the commandments of God are those true means, _to keep and do them
is our wisdom and understanding_, or, as _Job_ expresses it: _Behold,
the fear of the Lord, that is wisdom, and to depart from evil is
understanding_.
18. It is not only wisdom, but our wisdom, the wisdom of _man_, the
wisdom that belongs to his _nature_, as being made for happiness; that
belongs to the present _state_ and _condition_ of his nature, as having
capacities to qualify himself fully for this; whereas his faculties
will carry him but a very little way in speculative knowledge: it is
the wisdom that belongs to his present _circumstances_ in this world,
which is wholly in order to the other, and is no farther considerable
than it is a preparation for eternity; and after this I need not
say, it is the wisdom that belongs to his _interest_, nothing being
more evident, than that it is every man’s greatest interest to be
everlastingly happy. Upon all which considerations it appears, that the
study and practice of God’s commandments, the devoting himself to his
service, and to the obedience of all his laws, is the true and proper
wisdom of man, in which alone he is concerned to employ and improve
himself, and to which all his other learning, knowledge and business,
all he thinks, says, or does, is to be referred.
CHAPTER II.
_How far |Christian Prudence| is concerned in the manner of
keeping |God|’s commandments_.
1. AS to the manner of keeping God’s commandments, the main difficulty
is in the _doing_, and not in determining what in prudence ought to
be done. Prudence doubtless (as well as duty) requires, that we should
keep them in as good a manner as we can. For since the commandments of
God are evidently the means that qualify us for happiness, it follows,
that the better they are kept by _us_, the more we shall be qualified
by _them_. Now ’tis unquestionably the part of every prudent man, to
obtain as much happiness as he can: and consequently to do his best to
serve God, and keep his commandments, in the most perfect manner he is
able; because the better he keeps them, the happier he will be; and no
wise man would be less happy when he may be more so.
2. Setting aside therefore all inducements of either love or fear,
all arguments of gratitude or generosity, all the reasonableness
and justice of serving God, and living in obedience to his laws,
all the pleasures of religion, and the present advantage of it both
to our souls and bodies I say, tho’ we should set aside all these
considerations, yet there is a prudential consideration, sufficient to
engage every wise Christian to do his best, and to be as holy as he can,
_viz._ That the better he is, the happier he will be; every addition
to virtue being so much stock laid in for his future happiness. The
question concerning _degrees of glory_, seems to have been put merely
for argument sake, for it cannot be put seriously, but by one that
is as ignorant of the nature of things, as of divine revelation: were
the scripture silent, yet the very nature of the thing infers it; for
since holiness is a natural qualification for happiness, it necessarily
follows, that the more holiness the more happiness; and consequently,
that the best must be the happiest man; and therefore ’tis great
prudence for every Christian, to labour to be excellently good, as good
as he can be, according to the measure of grace imparted to him. To
reduce this to an instance; our Saviour has annexed to purity of heart
a particular blessedness, even that of seeing God: whence we may gather,
that this is a particular qualification for the beatific vision, and
accordingly, that those who have most of this purity, will be most
happy, as either seeing more of God, or as being more delighted with
what they see of him; and therefore every prudent Christian _that hath
this hope_, will study to _purify himself_ as much as he can, that so
he may be a more meet partaker of that happiness, which is promised to
the pure in heart.
*3. Let not therefore any Christian content himself with his present
state, or his past attainments in goodness; much less let him
designedly aim at a slender degree, such as he thinks may just carry
him to heaven. He may be mistaken in his measure, and when laid in
the balance be found wanting: but suppose he be not, yet he stands in
his own light, and is frugal to his own great loss: for, ’tis but an
ill thrift to deal hardly for heaven, and to think to go thither the
cheapest way; since beside the danger of miscarrying, so much as he
abates of his holiness, so much he abates of his own perfection, and
cuts short his own happiness: and where is the gain or the wisdom of
such a thrift? ’Tis folly and loss all over. Let us not therefore rest
satisfied with narrow and scanty measures, much less expresly design
them: for besides, that ’tis not easy to _persevere_ in such a weak
and languishing state of piety (every little blast of temptation being
ready to blow out a lamp that is fed with so little oil:) suppose we
should persevere in it, yet there is no getting over this consideration,
that the more we come short in goodness, the more we shall fall short
in happiness; that every abatement in the former is so much deducted
from the latter, a jewel taken out of their crown. Therefore let no one
who pretends to Christian prudence, sit down with a low infant-state of
goodness, but let him endeavour to grow in grace, and always to abound
in the work of the Lord: not contenting himself with his present state,
but always studying to excel himself, to grow better and better, and
to make a constant progress in religion, correcting what is amiss, and
supplying what is wanting, and aspiring after the largest measures and
fullest degrees of holiness, always remembring, that all the while he
is thus serving God, he is consulting his own interest, and that the
more goodness he brings with him to heaven, the more happiness he will
find there.
4. In consequence of this, a prudent Christian will begin betimes,
and set out early in the ways of piety; not only that he may have
the advantage of the morning, the proper time for travelling, and the
satisfaction of serving God in the prime of his age, and the vigour
of his strength: but also that he may lengthen his day, and have the
more time to serve God in, and to prepare himself for the fruition of
him in glory; that he may have the more time before him, to correct
his disorders, to fill up his deficiencies, to regulate his passions,
to purify his heart, to perfect his habits, to adorn his soul with all
Christian virtues; in a word, to compose the state and frame of his
mind for happiness, and to put himself in a due order for heaven. For
these reasons ’tis Christian prudence to begin betimes, to run the way
of God’s commandments, and not to defer that work to the declining part
of life, which is the one business of the whole.
5. But if it be prudence, as to keep the commandments of God, so to
keep them in the very best manner we can, what shall we think of those
who serve God by halves, who halt between two masters, the almost
Christians? Because this is so common a case, it may be proper to
bestow some reflections upon it. I shall therefore consider more at
large,
First, what it is that hinders their rising any higher than to be
almost Christians. And
Secondly, The imprudence of this lame way of serving God, of being
Christians by halves.
*6. First, The general hindrance to our being more than almost
Christians, is the corrupt perverseness of human nature: this it was
that made the fair inclinations of King _Agrippa_ proceed no farther
than they did: than to extort from him that ingenuous confession,
_Almost thou persuadest me to be a Christian_. Then, it seems, he
was not absolutely persuaded, tho’ he was inclining toward it. Poor
_Agrippa_! He had heard St. _Paul_ giving an account of his manner of
life from his youth, and of his miraculous conversion to Christianity,
with great plainness, modesty and simplicity, and was not a little
affected with the discourse; especially with the conclusion, _King
Agrippa, believest thou the prophets? I know that thou believest._ This
nearly touched him, and left a very sensible impression upon his heart.
And yet there was something more prevalent within him, that would not
suffer him quite to yield. He had a good mind to be a Christian, but
fear, interest and prejudice outweighed that inclination, and after
some uncertain suspenses, the scale turned on the other side. And this
is the case of too many: they have several good thoughts and purposes:
but their thoughts and purposes are too much like the endeavours of
those that are trying to wake out of a deep sleep, into which they
sink back again, overcome by the dead weight that hangs upon them.
There is a weight, an impediment in their will, that stops the wheels
of virtuous action, so that there can be no motion, tho’ the springs
of religion bear ever so hard upon them. Sometimes indeed conscience
works so strongly, that she wants but little of gaining her point. But
even that little, it seems, is too much; she is like a bowl thrown up
against a steep bank, which it nimbly climbs, till it is just about
to lodge and settle at the top: but wanting some degrees of force to
overcome the resistance, it cannot reach it, and rolls back again.
7. _Thou art not far from the kingdom of_ God, was just such a cast as
this: and _yet lackest thou one thing_, was such another. These men’s
religion had carried them a good way, and they were well onward in
their journey to heaven; but it tired, and grew faint in the latter
stages of the road, which was found either too narrow or too long, and
so they stopped short, and made an eternal halt, when a little more
resolution would have carried them through. The same thing we now see
every day; there are many who have a liking to religion, who have had
a good natural disposition, assisted by a religious education. Nor are
they only inclined to religion, but partly practise it; they do many
things, and forbear others. All goes on hopefully toward a thorough
conversion; they are already past the most painful part of it, and are
now upon the critical point; so that a grain or two more would turn the
scale; insomuch, that there begins to be joy in heaven, and the angels
are tuning their harps: yet there wants a little more weight on the
side of religion, for want of which the counter-weight prevails against
it; against reason, religion and divine grace together. They have
indeed the workings of religion upon them; they feel several pangs of
the new-birth; but after all, they want strength to bring forth.
8. The imprudence of this lame way of serving God (which I was to shew
in the second place) appears first from this, that it is insufficient.
Such a half religion can never hold weight in the balance of the
sanctuary. Such men, ’tis true, are almost good; but almost to hit the
mark is really to miss it. For religion consists in an entire love of
God, and an effectual resolution to obey him. Even a bad man may love
what is good in some degree, but not with an effectual, prevailing
love. This therefore is what denominates a man good, when religion
is the commanding ♦bias of his soul. And none but those who are thus
thoroughly good, are so good as to be fit for happiness. To make us
capable of that, there must be a peculiar frame of mind, to affect
which in us is the one business of religion. And if it does this only
almost, and by halves, as it can never bring us to heaven, so neither
if it could, would it be able to make us happy there.
♦ “biass” replaced with “bias”
*9. This imperfect piety is farther condemned by Christian prudence as
very absurd. If we did not intend to go through, why did we set out? If
we did, why do we stop? If we think there is no reason in religion, why
do we any thing? But if we think there is, why don’t we do enough? For
the same reason that we do so much, why don’t we do more? For either
religion has truth on its side, or not. If not, why do we take so much
labour _needlesly_? But if it has, why do we take so much labour _in
vain_? ’Tis, I own, a strange piece of even brutal indifference, to do
nothing in order to our eternal happiness: and, yet, methinks, to do a
part only, has something in it more extravagant than the other. He that
does nothing, whatever he loses besides, has yet no labour to lose. But
to labour by halves, is to lose the same good, and all that we do in
order to it. The atheist and libertine have something to pretend; but
the half-religious has no excuse; since that very religion he has will
condemn him, as an inconsistent, unprincipled fool.
10. The last censure of Christian prudence upon the half-way state
of piety, is, that it is very unhappy, I mean even in this world. The
almost Christian is the _double-minded man_ St. _James_ speaks of, who
has two wills, one for God and another for the world, between which
he variously fluctuates. Such an one is _unstable in all his ways_:
he is a mixed, doubtful, unsettled, wavering creature, never out of
perplexities and intanglements, always disconformable to himself, doing
what he would not, and not doing what he would and should, never long
satisfied with himself. He has indeed a kindness for religion, but he
has a greater kindness for something else; so that his religion just
serves to disturb the enjoyment of his lusts, as his lusts to deprive
him of the comfort of his religion. Nor can he be perfectly at peace
with himself, but by being thoroughly wicked or thoroughly good. So
wicked as to _have his conscience sear’d with a hot iron_, or so good
as to act up to his principles. He must be of a single mind, one way
or the other, before he can be at rest. And yet this double-mindedness
is the state in which most men chuse to live and die, having religion
enough to disturb them in their sins, but not enough to engage them to
part with them.
*11. And now methinks, I hear one saying within himself, _Almost thou
persuadest me to be a Christian_. Alas! why not _quite_? Is it that we
want the art of address, that we do not touch the right spring of your
soul? But sure our cause has weight enough to bear itself out, and to
supply any defect in the management of it. For is there not truth and
reason enough in religion, to gain a reasonable creature? Or can any
motive have a greater force or persuasion, than the joys of heaven and
the pains of hell? Or do you question whether God be able to reward
your entire love and compleat obedience? If you indeed _believe that_
God _is, and that he is a rewarder of them that diligently seek him_,
as even your indifferent way of serving him seems to suppose, then you
must needs think it wisdom, to lift up the hands that hang down, and
strengthen the feeble knees; to be heartily and thoroughly religious,
and not to be guilty of so inconsistent a folly as to take _some_ pains
all your life for heaven, and yet go at last to hell.
12. Considering then the insufficiency, the absurdity, and the
unhappiness of a half religion, let us instantly labour _to fill up
the things that are behind_, that are wanting to the measure of our
righteousness. Let us earnestly endeavour to bring ourselves under the
full power and influence of religion, that it may have its due work
upon our hearts and lives, that we may _be perfect, entire, and wanting
nothing_: always imploring the Holy Spirit of God, by the victorious
sweetness of his divine grace, to give the last finishing to that holy
birth, he is forming in us, that it may _come to a perfect man, to the
measure of the stature of the fulness of_ Christ: that so, according to
the apostle’s wish, we may be both almost, and altogether Christians!
CHAPTER III.
_Of the subordinate means that serve to assist us
in keeping the commandments of God._
1. WE have seen that the immediate means to happiness are the
commandments of God. We come now to consider the subordinate means to
it, which serve to assist us in the keeping of those commandments. And
these are of two sorts: either such as are appointed and commanded by
God, or such as are recommended by human prudence.
2. Of the first sort is prayer. This is a glorious means, to withdraw
our thoughts, and affections from sensible objects, and to fix them
upon God and the things of heaven: to stir up in us a sense of our
wants and infirmities, and to quicken our desires of what we pray for:
to maintain a religious warmth in our minds, and to keep up there a
spirit of devotion, the flame of which would soon be extinct without
the breathings of prayer to fan it, and give it motion: to nourish
our communion with God, and make us continually mindful of him, _in
whom we live, move, and have our being_. It is also a key to open the
store-houses of God’s treasures to us, whereby we may obtain a supply
of all our wants, and particularly _grace to help in time of need_, to
enable us to resist all temptations.
3. A prudent Christian will therefore pray often: for temporal things
conditionally, as not knowing whether, or how far these may be for his
good, or serve as means to his end. But for spiritual, such as pardon
of sin, and grace to leave it, he will pray not only with greater
earnestness, but also absolutely, and without any condition, because
he knows that God _would have all men to be saved_, to attain the
happiness for which he made them; and that those (if he be not wanting
to himself) are certain means to his salvation.
4. Reading of the scriptures is the next means which God has ordained
to assist us in keeping his commandments. And an excellent means it
is, both to enlighten our understanding, and to compose our minds into
a religious temper. _All scripture is profitable for doctrine, for
reproof, for correction, for instruction in righteousness; that the
man of God may be perfect, throughly furnished unto all good works._
And therefore every prudent Christian gives all attendance to reading
it. And that not out of curiosity, or for speculation only, but
with a practical design, to learn and do the whole will of God. And
accordingly he will not lay them aside, when he thinks he understands
them, but will renew and continue his perusal of them, for his constant
and greater edification. His delight will ever be in the law of the
Lord, and in his law will he meditate day and night.
5. A third means of religion appointed by God, is the hearing the
word preached. This is a standing provision which God has made for the
edification of his church; therefore a prudent Christian, who never
thinks himself too wise to learn, or too good to be better, and who
never omits any means that may bring him nearer his end, is careful to
pay his due attendance to it, humbly waiting for the grace and blessing
of God in the use of his own ordinance.
6. Neither will the sacraments, fourthly, be ever undervalued or
neglected by a prudent Christian, who never thinks himself either too
wise or too good for any institution of God. As to the Lord’s _supper_
in particular, he never omits any opportunity of receiving it, knowing
the excellent ends for which it serves, and its great usefulness to
serve them. It serves as a sensible image of the death of Christ, and
of our spiritual communion with him; as a memorial of his atonement
for our sins, actually applying it to ourselves. In short, it serves
as a channel to convey all the blessings of God to us, and as a
pledge to assure us of them. And in all this he admires the wisdom
and goodness of God, in making this merciful provision for his church,
who, considering our frame, and how large a share sense has in our
composition, was pleased, in condescension to our infirmity, to address
himself to us by that weaker side of our nature; and lest, in such
a croud of sensible objects, as we daily converse with, we should
(as we are too apt) be tempted to forget him, was pleased, by those
very objects, to bring us to himself, by making use of some of them
as his _remembrancers_, and as steps whereby we might ascend to the
contemplation of the most spiritual and heavenly mysteries.
7. _Church-communion_, in the last place, is an excellent means for
the mutual edification of Christians; for the preservation of the
Christian faith and doctrine, and for the encouragement of Christian
practice. And since for these and the like reasons, God, by his Son
Jesus Christ, has erected and constituted that spiritual society call’d
_a church_, whereof the same Jesus Christ is the head, as that is his
body, according to the apostle; Christian prudence obliges every man
not to look upon himself only as a private or independent Christian,
that is at liberty to serve God as he pleases, in his own solitary
way, but as a member of this one church, whereof Christ is the head,
and consequently bound to hold communion with it. This therefore, a
prudent Christian will be sure to do, and think it a great happiness
and privilege to have such a help, to enjoy the communion of saints,
and worship God in the assemblies of his people. From these he will
by no means _excommunicate_ himself: but as he is in spirit united
to the whole Christian church, so he actually communicates with that
particular branch of it, whereof he is a member: and hereby he shews
his union with the whole, in which he will be careful to make no schism;
lest, by dividing from that church whereof Christ is the head, he be
divided from Christ, his end as well as his way.
CHAPTER IV.
_The conduct of a prudent Christian,
with regard to the government of himself._
1. HITHERTO we have been conducting our prudent Christian to his end,
by the chief of the ways that lead to it, _viz._ by the direct and
immediate means of happiness, first, the duties of the divine law, and
then by the means to those means, such of them in particular, as are
of divine appointment. For the application of which, it may now be
convenient to draw a little nearer, and consider the conduct which a
prudent Christian uses in the government of himself.
2. And first let us consider ♦how the prudent Christian pursues
improvement by the government of his senses. He does not study the
pleasing of his senses. This indeed many make the great end of their
lives, which are almost wholly devoted to the pursuit, and spent in the
various entertainments of _sensible pleasure_; as if they thought (and
perhaps some of them do) that their supreme happiness consisted in it.
But this a prudent Christian will not do; for he knows we are already
too much in love with sensible pleasure, the great disease of our
nature, and therefore will not by indulging it inflame a passion which
is already too violent. *He finds that as the more we abstain from
these pleasures, the more cold we grow to them, so by indulgence our
appetite acquires a new edge, and grows the more sharp and keen: he
that drinks of this water shall not only thirst again, but the more he
drinks, he shall thirst the more. He considers likewise, how entirely
different from these, are the intellectual pleasures of heaven, and how
apt the love of them is to indispose us for these, and in this sense
_to alienate us from the life of God_. He is therefore so far from
feasting his senses (as the manner of the world is) by all the variety
of studied entertainments, that he endeavours by all manner of ways
to mortify them, and instead of setting up for a soft, voluptuous life
(according to St. _Paul_’s advice to _Timothy_) _inures himself to
hardships, as a good soldier of Jesus Christ_: Not indeed by any such
rigid austerities, as would destroy or impair his health, but by such
a sparing use of, and well-governed abstemiousness from, even those
pleasures which are lawful in themselves, as may deaden his love to
them, and make him more indifferent to the enjoyment of them.
♦ inserted the word “how” per Errata
♦4. He will likewise keep a strict guard over his senses themselves;
as knowing they are the inlets of temptation, the landing ports of our
spiritual enemies, and the feeble parts of our nature, which expose
us to continual danger. Particularly, what can be more dangerous than
an unguarded eye or ear, while there is every day so much to be seen
and to be heard, to provoke to wickedness, and so little to encourage
holiness? Over these therefore he keeps a constant guard, to prevent
invasion and surprize, especially over the eye, the most dangerous of
the two, as being concerned with more objects: praying also to God,
without whose keeping the city the watchman waketh but in vain, _To
turn away his eyes lest they behold vanity, and to quicken him in his
way_; that nothing he sees or hears in this his pilgrimage, may either
turn him out of it, or hinder him in it.
♦ point “3.” skipped in text
*5. We may, secondly observe, how a prudent Christian pursues
improvement by the government of his understanding. Considering,
in the first place, what an excellent faculty and great endowment
understanding is, and for what great ends it was given him by God,
he thinks himself concerned not to let it lie idle, but to employ
and improve it as much as possible, that he may hereafter give a good
account of his talent: but were no account of it to be given, yet
considering himself farther as a traveller in his way to his end, and
his understanding as a torch that is to light him in it, he would think
it very proper to take care of it, and that not only to preserve it
from going out, but to feed it with such supplies of oil, that it might
shine the more brightly and clearly.
*6. But yet as much as he is for improving his understanding, he
does not affect universal knowledge, as well knowing the vanity of
pretending to it, by one whose capacity is no greater and whose life
is no longer. Neither is he for filling his head with little things,
no nor with such great things as do not conduce to his end, and whose
impertinency to his business renders them as very trifles to him as the
other. Nor will he apply himself to the study of vain and unprofitable
sciences, nor yet of such theories as exceed the proportion of his
understanding: but as he must be ignorant of many things, so he will
not so much as endeavour to know such as are not to be comprehended:
indeed if God reveals them, he does not think their being above his
understanding, any reason why they should not be believed. But though
he believes them, yet he can see no cause, to engage his thoughts,
or employ his time in the search and study of such things, only to
lose himself in unfathomable depths, to the neglect of other matters
which he can comprehend, and is more concerned so to do. And for the
same cause he declines prying into the hidden scenes of providence,
those secret things that belong to God, which though not absolutely
incomprehensible in themselves, yet being locked up in the womb of
futurity, are by that wall of partition, as inaccessible to us as the
other.
*7. The same wisdom directs him not to study such things as require
great expence of time and labour to master them, unless they bring him
in an advantage answerable to the time and pains which he bestows upon
them. For he has so little time, and so great an interest depending,
he can’t think it frugal to throw away a moment. Upon the same ground
he does not regard what in reputation, and in the vogue of the world
passes for learning, but what is true and real knowledge, and fit to
perfect the mind of man. And even in pursuing this he is on his guard,
not suffering himself to be transported by an immoderate thirst of
it: but as his enquiries into truth are modest, so he is discreet and
select in making them, applying himself to those most which are of
greatest importance, most serviceable to his moral conduct; especially
to the knowledge of God and of himself, wherein is contained the sum of
human wisdom.
*8. In all his studies he takes care to avoid the two great disorders
incident to studious men, curiosity and vain-glory: curiosity, which
puts them upon useless enquiries, only to please themselves; and
vain-glory, which puts them on many dry and insipid studies, only
to please and procure the admiration of others. Nor does he make any
knowledge an end, but refers all to the great ends of virtue and
happiness: in all his intellectual applications making this his one
care, to love God, and to be loved by him.
9. After the regulation of his understanding, the next work of a
prudent Christian is, the government of his will and affections.
These of themselves are in the utmost disorder, caused by the general
corruption of our nature: and unless this is removed, no man can be
either good, or happy hereafter.
10. His first step towards this, is to teach his will to follow in all
things, not natural inclination, but the will of God revealed to us in
his word: for the will of God sways more with a prudent Christian than
any inclination of his own, which he is ready at all times, and in all
cases, to sacrifice to his duty; and his only care is to conform his
will to the will and word of God, as knowing that God, being infinitely
wise as well as good, cannot possibly command any thing, but what, upon
the whole account, it is best for him to do. Most chearfully therefore
does he depose his own will from the throne, and sets up the will of
God.
*11. Nor is he less obedient to a _providential_ than to the _written_
will of God. Not adhering to any private fancies, opinions or wishes
of his own, he absolutely refers himself to God, to his gracious and
all-wise disposal. He lodges all his concerns in his hands, and is
willing he should chuse for him; and when he does so, concluding it
best that things should be as the Governor of the world would have them,
he thankfully accepts his choice, and humbly acquiesces in the wisdom
of his providence: and accordingly, instead of cherishing any thought,
or using any language of discontent, he is in all things ready to say
with his Lord, _Not as I will, but as thou wilt_. Lord, thy will was
an innocent will, and yet thou didst resign it. How much more should
we resign our perverse and corrupt wills?
CHAPTER V.
_A persuasive to the study of Christian prudence,
with some advices relating to the practice of it._
1. HAVING thus laid down the principles of Christian prudence,
what remains but to persuade men to the study of it? And the first
consideration I shall offer to recommend the study of this wisdom is,
that it is attainable. *Many things employ the search of studious men,
which, after all, they can never master, but must sit down, if not with
a _contented_, yet with an _unavoidable_ ignorance of. But it is not so
with wisdom: the acquisition of this depends not upon great parts, but
upon a willing mind. Speculation indeed is infinite, and the well of
truth has no bottom, and besides, _Many have nothing to draw with_.
But wisdom, like a fountain, lies open, and within common reach. Some
care, and pains, and diligence only it takes to drink of it; an easy
price for so precious a treasure. Now this certainty of success is an
encouraging motive to search after it in good earnest. Men may seek for
silver, and not find it, and search for hid treasures, without being
able to break in upon their dark retirements. And yet they search on:
how much more should we search for wisdom, when we are sure not to be
disappointed in our search?
2. But may we not be so in our _finding_? Many things are attainable by
our labour, which are not worth our labour to attain. But wisdom is not
of those; on the contrary, nothing is so well worth attaining. Wisdom
it is that keeps the world in order, and makes living in it a blessing,
that is the parent of laws, the foundation of government, and the great
upholder and sweetner of all society. Wisdom it is that teaches a man
how to obey, and how to govern even that ungovernable creature himself:
to moderate his passions, to compose his manners, to behave well in all
circumstances of life. In a word, that teaches a man to know God and
himself, and by the shining paths of virtue leads him to everlasting
glory and happiness.
*3. Therefore it is that _Solomon_ exhorts us with so passionate an
earnestness, _with all thy gettings, get wisdom_. As much as to say,
whatever thou gettest, or with the expence of all thou hast gotten, get
wisdom, as being of infinitely more value than all. It is a pearl of
so great price, that the merchant who finds it, will buy it with the
price of all that he has. And a wise merchant he is who buys it even at
this price, for it can never be bought too dear. Honour and greatness
may; nay, and so may the whole world, if the price be a man’s soul. But
wisdom cannot; therefore again, _Get wisdom, and with all thy gettings,
get understanding_. If we get wisdom ’tis no matter what else we lose.
And if we lose it, ’tis no matter what else we get. And indeed it
matters not what we get or lose, so we get that which directs us in the
way to happiness, which giveth _life_ to them that have it, and teaches
them how to _live_.
*4. Another consideration to persuade us to the serious study of
wisdom, is this, that if we do not now apply ourselves to it, we
shall hereafter earnestly wish we had. I know hardly any other study,
the neglect of which we shall finally repent of. He that has not
studied mathematics, suppose, though he may perhaps sometime while he
lives, reflect upon himself with some blame for the neglect of such an
accomplishment, yet when he comes toward the concluding scene of life,
and that of eternity begins to open, I presume he will not then think
this a neglect worth repenting of. And so as to other studies. But he
who has not studied wisdom, will then most certainly wish he had, and
think it the greatest gain, could he exchange all the sciences he is
master of, for this one, the science of life. This is the science that
receives our last and best approbation, when other things that make
a greater shew and noise, and which perhaps we liked better when we
knew less, do not find so great a share in our esteem. Useless notions,
and new systems, and fine-spun theories, will not always please us.
The days will come when we shall say, we have no pleasure in them.
But wisdom will relish with us to the very last, and more at last than
ever. When other things leave us, wisdom will stay behind, and more
than supply their loss: and when we have outlived the pleasures of the
world, then will it be in the greatest esteem with us, as being the
only thing of all our acquirements, whose possession and enjoyment too
is immortal.
5. When the gaities and follies of life are over (for folly will not
always please) when even the more serious entertainments of manhood
appear to us as more solemn titles; when covetousness itself, the
last folly that forsakes us, because it begins so late, that it often
settles upon the dregs of life, as upon a firm and immoveable ground,
when even this cleaving folly, shall uncling and drop from us, when
the world itself shall be a burden to us; then shall the remembrance of
wisdom be sweet unto us, and we shall delight in her conversation, and
every step in her ways will give us more comfort than all the little
things of the world. Those who have been strangers to wisdom before,
will be ready enough to claim acquaintance with her then and to say
unto wisdom, _Thou art my sister, and to call understanding their
kinswoman_. But she will not then be so forward to _own them_. And
therefore happy is he that has contracted a friendship with her in the
days of his youth and strength, that he may not be disowned by her in
that hour wherein he most wants her favour: that he may not have wisdom
then to learn, when he should be actually wise, and have the benefit
and comfort of her light to guide him through the vale of the shadow
of death. In order to which we should always remember that excellent
advice of St. _Bernard_, _To rejoice in those things when we are young,
which we shall not repent of when we are old_.
6. I have now only to add a few prudential advices relating to the
practice of a Christian life. Of which the first shall be that of the
apostle, _To walk circumspectly_, that is warily and heedfully, with
all possible care, caution and exactness. This is such walking as shews
we are duly apprehensive of our condition: the danger of which must be
allowed to be exceeding great, since besides our own corrupt nature,
and the wickedness of the world that surrounds us, we have the prince
of darkness for our profest enemy; _even our adversary the devil, who
as a roaring lion walketh about, seeking whom he may devour_. He does
not tarry ’till the prey comes in his way, but seeks after it, but
walks about seeking who is fit to be made a prey of; whose idleness
or whose business, whose temper or constitution, whose age or whose
carelesness may give him any advantage. He begins with us very early,
laying his siege against us in our very infancy. Then he tempts us with
sensible objects, and easily increases our natural propension to them.
For reason is then in a dead sleep, and sense altogether awake, being
in its greatest perfection, by reason of the fineness of the blood and
spirits, and the tenderness of the parts, which easily yielding to the
impression of sensible objects, endear them more and more to us, and
so confirm that _friendship with the world, which is enmity with_ God.
This thoughtless age is succeeded by childhood and youth; and then
indeed reason begins to awake; but so slowly, that we are all this time,
as it were, between sleeping and waking; the weight still hangs upon
our temples. Our passions are much too strong for our weak reason to
govern, which accordingly our enemy makes his advantage of, and tempts
us with the baits of sensuality, with those _youthful lusts_ which
’tis then hard to fly. This boisterous season also blows over, and
is followed by manhood. And now indeed reason is stronger and passion
cooler, and so the devil changes his former bait for that of pride and
ambition, whereby himself fell, and wherewith he assaulted even the Son
of God. Now he lifts us up to, and shews us the grandeur and glory of
the world, and tries to persuade us what a happiness it would be, could
we make a part of that glittering scene. Well, but neither will this
last always; our sun soon begins to decline, and old age comes on, the
winter of our year, or rather the evening of our short day. And now
our reason grows heavy and sleepy again, and our passions also flag
with it, hang their wings, and make our flight nearer the earth, as not
being able to bear up in the higher regions. We are now no longer fit
for our former entertainments, and having seen what little dependance
there is on the world, having lost some of our friends, and proved
the insincerity of others, this experience, together with the natural
sinking of our spirits, makes us grow timorous, jealous and distrustful,
and sollicitous to secure ourselves in this forlorn state, and so we
stand fairly disposed for covetousness. And accordingly the devil now
draws us into this snare, which reigns the more absolute over us, as
having us almost entirely to itself, without competition from other
vices. Thus our adversary is always intent upon our ruin, meeting us
at every turn of our lives, and suiting his temptations to the several
states and conditions of them. And therefore it highly concerns us to
walk circumspectly, as knowing both the infinite worth of our souls,
and the numberless hazards they are exposed to, from which (next to the
grace of God) nothing but an extraordinary caution can secure them.
7. And because these hazards are chiefly from sensible objects, my
next advice shall be, _To walk by faith, not by sight_; to order your
conversation not by what you see of this world, but by what you believe
of the next. _Not to look at the things which are seen, but at things
that are not seen; because the things that are seen are temporal_, and
so do not affect our final state: _but the things that are not seen
are eternal_, and so the proper objects of an happiness that is never
to expire. A Christian then ought to keep his eye always fixed on
his happiness; to walk continually in view of this his end, and have
it before him as near as he can, in every action and word, in every
deliberate step of his Christian progress: not to content himself with
having referred all he does to it once in general; but to renew and
repeat the proposal of it, as often as conveniently he can. Beside
the habitual reference of his actions to their end, let every prudent
Christian be more and more diligent to have an actual regard to it, as
far as is possible, in every step of his life. For the having before
us that eternal weight of glory, that crown that fadeth not away, must
needs quicken our devotion and inflame our zeal, and inspirit us with
new life and vigour in the running our Christian course, and help us
with ease to overcome all those vain impediments, which the world, the
flesh and the devil throw in our way. Nothing shall be able to separate
us from our end, or turn us out of the right way to it, if we keep
our eye intent upon it, and have it in our view all the way of our
Christian walk. For indeed the excellence of it is so transcendent,
that nothing of this world can stand together with it, or shine in its
light, any more than a feeble star can shine in the presence of the
mid-day sun. The greater light swallows up the less; we must lose the
one before we can be dazzled with the other; we must intermit the view
of our chief good, before any other can appear considerable enough to
tempt us.
♦9. And now we are got into the right way, there is no better means of
fixing ourselves there, than to keep toward the middle of it, pretty
far within the lines, so as not to tread upon the edges: not to go to
the outside of what is lawful, but rather to set ourselves in all our
actions at the greatest distance from sin, by abstaining from all the
appearances and beginnings of it. But chiefly from the beginnings. The
full accomplishments of wickedness we have a horror of. But we have
not the same dread of the beginnings, and of the things that have a
tendency to gross crimes. So we are easily persuaded to begin; and when
we have once made an entrance, the progress grows easier and easier.
For the next degree being but a degree beyond it, carries as little
horror in it as the first; and so the next to that, being a degree
farther, carries the like appearance: and so the rest that follow, we
measuring every degree not (as we should do) by all the preceding ones
which it contains, but only by the last, which it immediately exceeds,
considering it only as a degree farther than that, and so as a small
thing, till by degrees we slide unawares into the commission of those
sins, which looked frightful, and would have _choaked_ us in the lump,
but being thus taken by _piece-meal_ are easily swallowed.
♦ point “8.” skipped in text.
*10. And no wonder, since the first liberties we take, the first
approaches we make to any sin, inflame our passions, raise our
appetites, which were before quiet, and increase our desires of the
forbidden object. So that our talk is now harder than it was at first,
and we might much easier have forborn the whole, beginning and all,
than forbear making a further progress, when we have once begun. And
why should we make our duty more difficult and painful than it is?
Therefore the wisest way is, not to begin; that being true of all sin,
which _Solomon_ observes of strife, _The beginning of it is as when one
letteth out water_, which is easily prevented from running at first,
but being once let out, the passage grows more open, and the stream
more difficult to command. Therefore, says he, _Leave off contention
before it be meddled with_, _i. e._ Do not meddle with it at all,
it being much easier to have nothing to do with it, than to govern
yourself in it. They that once begin, are insensibly carried to do what
at first they never designed, and then vainly complain, that God did
not preserve them from falling, when they placed their own feet on
slippery ground.
11. To conclude: if we will be truly wise, let us set the gospel
and example of Christ before us, and endeavour to be as wise in our
generation, as the men of this world are in theirs, to be as diligent
in pursuing our true and great end, as they are in pursuing their false
and little ones. They are intent upon the _present_, and sollicitous
to provide for the short _future_ of an uncertain life. Let us be
intent upon providing for that future life, which will soon be present,
and never past. For this purpose we should retire as much as we can
conveniently from the world, and have as little to do with it; we
should lay aside every weight, and every incumbrance, and not be
_troubled about many things_, that we may the more quietly and entirely
attend upon the one thing needful. Not that I plead for a hermit’s
solitude, not understanding the agreement of such a state with human
nature, nor what authority men have thus to bury themselves alive, and
to excommunicate themselves from human society. But so much of solitude
as disengages us from the affairs and incumbrances of the world, and
places us out of the noise, hurry and bustle of it, and out of the
way of its temptations, must certainly be of vastly great advantage
to a truly Christian life. Being much abroad may teach us to know _the
world_; but retirement only can teach us to know _ourselves_. For to
know ourselves, we must converse much with ourselves. Let us therefore
_retire_, and when we are alone, let us remember, that we are not alone,
for God is with us. And while we think and act as in his presence,
solitude has all the safety of company, without the temptations and
interruptions. And here let us think much of eternity, and of our
nearness to it, of the future judgment, and the two final sentences of
that day, of the glorious things that are spoken of the city of God,
and the unspeakable misery of being for ever banished from his presence;
and lastly, of the thoughts which we shall have of all these things
when we come to die. Every man is wise _then_, and has a right sense of
things; let us endeavour to have the same _now_, as we shall then wish
we had, which is the sum of all Christian prudence.
NICODEMUS:
Or, A TREATISE on the FEAR of MAN.
Written in _German_ by _Augustus Herman Franck_.
_To all ministers and teachers in churches and schools,
grace, mercy, and peace from God the Father, and our Lord
|Jesus Christ|, in the fellowship of the |Holy Ghost|:_
_Dearly beloved brethren_,
GIVE me leave, who am the least of all the servants of Jesus Christ,
for the love wherewith God hath loved us in his Son, to dedicate to
you the following treatise. For though I be the meanest member in
the spiritual body of Christ, (if so much may be allowed me) yet am I
thereby made partaker of the life, spirit, and power residing in him
as our ever-blessed head. If there be any thing herein conformable
to the mind of our great Shepherd, and proceeding from the energy of
his Spirit, why should it not be readily received; and if, after a
true spiritual trial thereof, you find any thing faulty or imperfect,
commend it to the mercy of our great Shepherd, to correct in me, by the
gracious influence of his Spirit.
I do not offer this as a piece of great learning. Indeed, the plain
truth of my God, set forth in its natural lustre, and the least
communication of his power affecting the heart, is infinitely more
valuable to me, than all the learning of this world. And my only
boasting in the Lord is this, that I have betaken myself to that school
wherein the highest wisdom is; to know Jesus Christ and him crucified.
And though I, who have scarce learned the first elements thereof, have
the boldness to repeat this my lesson in the hearing of all, yet ought
it not to be deemed an effect of pride; but the love of my neighbour
constraineth me.
My soul hath been many times grieved at the apparent corruption, as of
men in general, so of our order in particular; and more especially when
I saw that the fear of man is become the epidemical distemper of our
teachers. When I reflect on the one hand, with what spirit, with what
joy, with what undaunted courage and boldness the antient servants
of God set aside all regard of man, and delivered as the ambassadors
of the Lord, their message fully and plainly, tho’ it exposed them to
the evident hazard of their lives; and on the other, how gently and
softly we go about it now, and how little we manifest the truth to
the conscience of every man: when I, moreover, consider, how much they
suffered with Christ their Lord, for the sake of their testimony; and
how the most of us take care to preach so smoothly, as not to incur the
least shadow of their sufferings, the difference between us and them
♦appears so exceeding great, that I ♠can not but be astonished at it.
♦ “appeared” replaced with “appears” per Errata
♠ “could” replaced with “can” per Errata
Brethren, I speak with plainness and simplicity. When our Lord and
Master was in the world, he was so far from desiring the riches,
honours, or pleasures of it, that he was indeed the poorest and most
despised among men; entirely spending all the days of his humiliation,
in procuring our salvation. And ’tis he that tells us, _Whosoever
doth not bear his cross and come after me, cannot be my disciple_. We
therefore ought to be so many shining lights, by our hearty denial of
all the riches, honours, and pleasures of this world; and by employing
our lives entirely, in the assistance of our neighbours. But, if, on
the contrary, we seek worldly things, then we depart from our glorious
pattern; neither is there any thing that doth more effectually deprive
us of the blessing of God upon our calling. For sure it is, the more
we are concerned for honour, profit, or ease, the less shall we be
concerned to promote the good of our neighbour. And as long as our
minds are not wholly conformable to the mind of our great Shepherd,
it is impossible he should be well pleased with us; for _he trieth the
hearts and reins_. On the contrary, did we desire nothing in the world,
we should not fear it.
*Did we duly consider, that there is a day before us, when we must
give account to the great Bishop of our souls, whether, according to
his example, we have had nothing else in our eye but the salvation of
mankind; should we not apply ourselves to our duty with another kind
of fervour than we have hitherto done? Should we not more effectually
clear ourselves from all suspicion of either fearing or desiring any
thing in this world? Should we not be more earnest to admonish every
one in particular? Should we not wrestle more in our prayers for them?
Should we not, as soon as any good desire appeared in any, more readily
lend him our helping hand, that the spark of grace might be blown up
into a flame? Should not our outward conversation be more holy, and
consequently more edifying? Verily, my brethren, I fear we have reason
to be ashamed, when we read what one saith, “A Christian ought to be
so enkindled and all-flaming with divine love, and, both inwardly and
outwardly, so conformable to God, that whenever any one came to him, he
might hear nothing from him but God: and his heart and mind ought to be
fixed on him by burning love, and so be ready in all things faithfully
to obey his will, that such as visited him, though with cold and
lukewarm hearts, might be heated, and set on fire by him: as we see
cold and dead coals are kindled, when they are put to glowing ones.”
I have opened my mouth, my brethren, and addrest you with the
simplicity of a child, and am very willing to appear mean in your
eyes; only despise not the truth, which is not mine, but my Lord’s
and Saviour’s. I am not ashamed to acknowledge, that _I count not
myself to have apprehended, or to be already perfect_. But this I say,
(my conscience bearing me witness in the Holy Ghost, which also the
righteous Judge will testify for me at the great day) that since I have
found grace in the eyes of my Lord to perceive my own misery, and the
narrow way to escape from it, all my thoughts and endeavours have been
bent, in the faithfulness of my heart, to continue therein, to pursue
it more eagerly day by day, and, as far as possible, to direct all
men to it. I neither despise nor envy any of you that are of the same
function with me. Nay, I know many among you to whom I think myself
unworthy to do the meanest service. But I know many likewise, whose
conversation is not at all conformable to the pattern Christ hath set
us. And for these I heartily pray, that God would shew them the things
that belong to their everlasting peace. Neither is my heart in the
least incensed against them that most unjustly slander and reproach me:
but I compassionate them, since we must all one day appear before the
same judge. For my part, I cannot call black white; nor take him for a
follower of Christ, and a pattern of his flock, in whom I find nothing
of the mind that was in Christ.
If any thing hath been vouchsafed to me, it is this, (wherein I
heartily rejoice) that I have been made, tho’ in a very low degree,
partaker of the sufferings of Christ. And it is the greatest comfort to
me, that the men of this world speak all manner of evil of me falsly,
loading me with censures and accusations, the groundlessness whereof
the Lord will discover at that day.
*Let us all, my brethren, think of this great day, and so even our
accounts against it, that we may then appear with joy and confidence:
let us cast away all care, but this only. Let us drop all unprofitable
contest; and, with united hands, carry on the work of the Lord, being
heartily glad to see his glory advanced, be it by ourselves or others.
And I beseech God, from the bottom of my heart, to influence you all
with a rich measure of his holy Spirit, to sanctify you to himself, and
to pour his transcendent blessing upon all your planting and watering.
The spirit of love and of truth keep all your hearts, and lead them
into the fellowship of Jesus Christ, who alone is able to give that
true peace, which the world cannot give.
AUGUST. HERM. FRANCK.
_October 26, 1731._
CHAPTER I.
_Of the nature and causes of the fear of man._
1. THE fear of man, in things pertaining to God, is a most heinous
vice, and a kind of idolatry, whereby we think, speak, or do some evil,
or decline thinking, speaking, or doing some good, out of some sort
of consideration of men, or apprehension of their displeasure. Now
the more there is of this fear still cleaving to believers, the more
dangerous is the condition of their souls.
The causes hereof are either internal or external. The internal are
chiefly these:
1. Unbelief, which is the root of all vices.
2. The love of the world, and the things of the world, and the want
of self-denial; which makes us fear men would prejudice us in our
reputation, estate, or ease, if we simply followed the word of God.
3. False humility, which is swayed more by the authority of men, than
by the word of God, and prompts us to refer all things to the judgment
of others, as understanding them better than ourselves.
4. An eager desire of visible success in all our undertakings; whereas
we ought to rest satisfied with an inward victory; that is, with having
kept a good conscience toward God.
5. Want of experience in the ways of God, which makes us hesitate in
difficult cases, and indisposes the soul to rely upon God, fearing
lest he should let us fail or miscarry in them, or that it would be
presumption and tempting of God, to cast ourselves wholly upon him.
This proceeds from our not having sufficiently learned, how dear they
are to God that entirely trust in him: and what powerful assistance he
affords, to accomplish his own work in them.
6. Neglect of prayer, which not only prevents our obtaining a full
conquest over the fear of man, but likewise drives us down further into
the stream of hypocrisy.
The external causes are chiefly these:
1. The tyranny of men in power, who, under pretence of preserving the
public peace, fetter the consciences both of teachers and hearers.
*2. The forwardness of our universities in dubbing of heretics: for
they no sooner perceive any breakings forth of true Christianity, but
they are sure, out of their great zeal, to cast a slur upon it, by
giving it an ill name.
3. The examples and specious reasonings of those, who are bound down by
the fear of man.
4. Wife and children, that by their importunate way of arguing and
unbelieving tattle and clamour, weary out, and overcome many.
5. The esteem we have already gained in the world. Those especially
who are in any eminent post, find it hard to give up their darling
reputation, and suffer reproach with the people of God.
6. Intimacy with the children of this world, particularly with the
great and honourable men, who, under pretence of hearty love and
kindness, are always cautioning us not to venture too far.
*Lastly, The neglect of frequent conversation with true believers, who
walk in the power of faith.
CHAPTER II.
_Of the signs and effects of the fear of man._
1. A FEARFUL man is not easily convinced of the truth, and tho’ it be
laid before him with the clearest evidence, yet he starts many doubts
and scruples about it, lest, if he should confess it too roundly, he
should be hated, persecuted, or reputed a heretic.
2. He is never so busy in starting objections, as in cases that most
tend to the glory of God.
*3. When he is convinced of the truth, he will not confess it before
men; or if he do, ’tis only among the lovers of truth. But before the
enemies thereof, he conceals or denies it, or talks so dubiously about
it, as to leave them uncertain whether he believes it or no; at least
he takes care so to order his words, as to be able always to give them
a handsome turn, and so be able to come off without trouble. If he
lives in a place where truth is professed, he owns it open mouth’d; but
if he comes to another place, he finds many difficulties in the point,
so that he resolves to halt between both, and leave it undetermined.
4. When he finds he cannot avoid owning the truth, yet he takes care so
to limit and pinch it, that it may appear tolerable even to the enemies
of truth.
5. A fearful man will at ♦last break out into an avowed confession of
truth; but it is when he finds himself well backed with human authority;
that is, when a person of unspotted reputation, and great learning,
hath asserted the same before him. Accordingly he is more careful to
arm himself with a fine train of human testimonies, than with the word
of God itself; and thinks he has a right so to do, because he sees that
the chearful confessors of truth have sometimes stopped ♠the mouths of
their shameless adversaries with such arguments.
♦ “least” replaced with “last” per Errata
♠ duplicate word “the” removed
6. When some good work is to be done, he doth not undertake it with a
simple reliance on the living God: but when he finds good patrons on
his side, he at last sets about it. Yet when he sees the storm arise,
and the waves beat, he gives way and so loses all he had gained.
7. He always finds something to blame in the behaviour of faithful
labourers. Sometimes he fears they go too far. Sometimes, finding
nothing to tax in the thing itself, he blames the manner of doing it.
When he finds nothing else to cavil at, he cries, the work is not well
timed: thus he always sees some fault; tho’, indeed, there is none but
his own want of faith.
8. He is very apt to believe any false reports against the faithful
children of God; and, because his own heart fails, he is very forward
in warning them to take heed to themselves; thus by his prudence,
damping and stifling the chearfulness of their faith.
9. He does not love that a minister should make too plain and
particular an application of his sermons, or shew too great earnestness
in his function, or profession of Christianity.
10. A fearful man is easily moved to envy; especially when he sees
those that are young acting chearfully in faith; and cries, “That is
none of his business, but must be left to those of more knowledge and
experience.”
11. He either himself exposes as presumptuous, stubborn, self-conceited,
proud and pharisaical, those who, with a free and child-like spirit,
break thro’ all opposition: or, at least, sits on the bench when they
are thus condemned, and consents to the unjust sentence pronounced
against them.
12. A fearful minister reproves common people boldly; but when he is to
speak to great and honourable persons, his mouth is gagged.
*13. The pulpit is a fearful preacher’s strong hold; but when he is to
speak face to face, and to bear witness to the truth, by saying, _Thou
art the man_; then he is very supple and complaisant.
14. When he hears prophane, loose, or foolish men talking, he holds his
tongue; and when it comes from great men, he graces it with a smile.
15. Above all things, a fearful man, cannot abide to be singular.
16. Sometimes he desires to do something to the glory of God; but he
soon confronts the thought with “What will people say?” And then fairly
drops it.
17. He cautiously shuns frequent and familiar conversation with the
members of Christ that are despised by the world. Or, if he be willing
to converse with them by night and in secret, yet he cares not to
appear with them in public. He rather appoints some certain place to
meet them, where it may not be taken notice of.
18. A fearful preacher makes it his business in his public discourses,
to bring in something against enthusiasm and fanaticism; and then he
thinks he may venture to speak the truth; which is true enough. For the
world takes it for granted, that he means it as they apprehend it, that
is, as spoken against those on whom they falsely bestow those names.
19. A fearful man rejoiceth for a time, while the light of truth shines
upon him; but as soon as he is called to account for it, he is sore
afraid, makes many excuses, and by all manner of shifts and evasions,
endeavours to extricate himself, and to get rid of the suspicion of it.
20. Instead of reproving his neighbour, he says, “God is so merciful,
that he does not doubt but he will himself reclaim him in due time.”
21. When he is to press the inward truth of Christianity, he says,
“It is too high for them:” if he is to enforce any thing of outward
behaviour, he accounts it a little thing; or else says, “We must not
begin at outward things.”
CHAPTER III.
_Of the mischiefs caused by the fear of man._
1. MANY thousands of souls are thereby kept back from a true conversion:
because they dare not suffer the knowledge of the truth to shine upon
them in its full strength, but hold it imprisoned, as it were, by
manifold shifts and pretences.
2. Many who are already converted are hereby hindered from growth in
holiness, as they deprive themselves of many opportunities (which they
greatly need) to strengthen and edify themselves in God; for this fear
makes them avoid the conversation of those who are most able to build
them up in the faith, and run into many other sins against the dictates
of their own conscience.
Again, as a free and ready confession of the truth, highly advances
a man in faith and love; so the denying or hiding it, keeps him quite
down, and hinders him from attaining the power of the spirit. Many
know not what the reason is, why they advance so slowly in spiritual
growth. It is plainly this, the fear of man lurking within, eats ♦out
the vigour and activity of the life of grace. God, ’tis certain, does
infinitely abound in mercy, and would willingly every day pour out
new blessings upon us. But a fearful man is not receptive of them. He
doth not act in singleness of heart. He dares not trust God, and God
therefore cannot fill him with the fulness of his graces.
♦ inserted word “out” per Errata
3. When ministers in particular, are unable to overcome the fear of man,
they grow dejected and heartless in the discharge of their function,
and scarce know themselves what or how they ought to speak. They become
listless in all their performances: so that the most excellent gifts
which God has bestowed upon them, become altogether fruitless; and what
good might have been done is either never attempted, or left unfinished.
Indeed it cannot be expected that any one enslaved to this fear,
should ever, by his cold endeavours, throughly reform any abuse of long
continuance. The fear of man is always for maintaining old customs: and
while every one is afraid of innovation, abuses are authorized more and
more, and all things proceed from bad to worse.
And though there were two or more such ministers in the same place,
they will perform nothing worthy of their calling; nay the one
hindereth the other from the faithful discharge of his pastoral duty:
yea, it would be better for many to have for their fellow-labourer,
one that was openly wicked, who might perhaps, by his enormities, more
readily force the truth from them, than a timorous _Nicodemus_, who by
shunning it himself, teaches them to shun the light.
And such as the minister is, such are commonly the hearers. If he
therefore be afraid, how will his hearers be ever excited to a true
chearfulness of faith? And those of them, who, by the grace of God, are
freed from this base bondage, can never have any confidence in their
teacher, till he is disengaged from that servile spirit. Many ministers
wonder why the true children of God have so little confidence in them:
not considering this plain reason of it, that their flock never saw in
them the least proof of a good shepherd, who readily exposes himself to
any sufferings, yea, _lays down his life for his sheep_.
Such servants as these God will not fail in due time, to crown with
success. He will manifest his glory in them, and make bare his arm
before them. But there is nothing of all this, where unbelief has
gained admittance, and where the honour due to God from and before all
men is not undauntedly rendered to him. For a fearful man trusts God
no farther than his own poor reason carries him. When any thing crosses
that, he presently giveth way; and therefore wanting the courage of a
lively faith, he can never behold the glory of God.
4. When the well-wishers to religion see those who know the truth,
or at least ought to do so, backward in owning it, they are not a
little encouraged to play the hypocrite themselves, instead of freely
and boldly avowing their master. And it often happens, that by the
fearfulness of one eminent man, thousands are infected with the spirit
of hypocrisy and dissimulation.
5. On the other hand, when the adversaries of the truth, see them
that love it, shun the light, it strengthens them in their bad cause;
concluding, that if they were in the right, they would have no need to
fear. And as, if you resist the devil, he will flee from you; so the
reverse is full as true. The more you fear, and give way to the devil
and his instruments, the more will they pursue and press upon you.
6. In a word, the fear of man is the general bane both of city and
country. Our superiors would appoint good ministers and magistrates;
but they fear displeasing this or the other man, or set of men.
They who should speak when a wicked minister is ordained, or officer
recommended, hold their ♦tongues through fear. In the courts of
judicature, this fear prevents justice, condemns the innocent, clears
the guilty, bereaves widows and orphans of their right, and leaves the
injured and oppressed without remedy. And what does it profit a man
who is himself a slave to this fear, that he is sensible of the general
corruption? It only exposes him to the more pain. Being unwilling to
break either with the world or God, he is looked upon as an unfaithful
steward by both; and he endures far more trouble and anxiety, than the
breaking through with a ready presence of faith would have cost him.
He finds no joyful, filial assurance in prayer. The word of God has
no relish with him. He never attains to the true communion of saints;
and when he should comfort and strengthen others, by exhorting them
in the power of God, he rather drives them to fear, and quenches the
Holy Spirit in them. Thus he goes on without any spiritual experience,
contenting himself with the bare letter and shadows of Christianity,
and a few sounding words; but being in the mean time void of soul
and life, of spirit and power, and so falling at last into a state
of carnal security, he carries others also along with him, often
to the utter denying the truth, and precipitating himself into final
destruction.
♦ “hands” replaced with “tongues” per Errata
CHAPTER IV.
_Of the excuses that are usually made for the fear of man._
AS soon as we begin with true humility to acknowledge the fear of man
as a great and most heinous evil, and accordingly to watch and pray,
and strive against it, there is hope we may overcome: but there are
very few who will acknowledge it; the very most, when charged therewith,
labour to hide it with various excuses; some of which are so specious,
that they blind the eyes of many, so that they approve their conduct,
and praise their saying.
1. “Should I act thus, I should soon be called to an account for it?”
Well, but should this hinder a faithful servant from executing his
master’s orders with all sincerity? “But I shall be put to charges
and trouble, nay perhaps be turned out of my livelihood?” Perhaps not;
God is well able to protect thee. But if trouble do overtake thee,
still have faith in God, and thou shalt be no loser for his sake. God
is a faithful Lord and Master. Be it only thy care to be a faithful
servant. Whatever thou losest in his cause, he will restore it to thee
an hundred fold. Happy art thou when thou sufferest for conscience
sake. Though man cast thee off, God will take thee up. But if thou art
unwilling to lose thy place for the sake of a good conscience, it is
plain thou servest thy belly, and not God.
2. “But I have a wife and children to take care of.” Hear then what thy
Lord saith unto thee, “He that loveth father or mother, son or daughter,
more than me, is not worthy of me.” True it is, that he who provideth
not for his own house, hath denied the faith, and is worse than an
Infidel. But God’s honour must not suffer one jot under pretence of
providing for thy family. Thou mayest not, on that pretence, go out of
the way of the commandment, to the right hand or to the left. Thou must
neither do less or more, than if thou hadst none, only learn what that
meaneth, _Seek ye the kingdom of God, and his righteousness, and all
these things shall be added to you_.
*3. “But we must not pull down sufferings upon our own heads, or
wilfully run into them:” Neither must thou be afraid of suffering:
as long as this flinching from the cross is in thee, thy faith is not
right. When a good thing cannot be done without suffering, thou art
absolutely bound to take it up. ’Tis better to suffer all things, than
to have an evil conscience. Trouble not thyself, but do thou heartily
the will of God. He will not lay upon thee more than thou art able to
bear. Thou representest things to thyself worse than indeed they are.
Thou art afraid of men: but glorify the Lord God in thy heart, and they
will be afraid of thee.
4. “Why, we do what we can.” Thou canst not do any thing of thyself;
Christ alone doth all that is good in and by thee. But who can boast
that he does as much as the Spirit of Christ enables him to do? He that
weighs all things well, must needs acknowledge, he cannot answer to
God for the many things he hath omitted, which he might have overcome
by the power of faith, and which will appear in judgment against him.
At the beginning very little appears possible; but if we go on boldly
relying upon God, we shall find ourselves supported in doing greater
things, yea, able to do _all things through Christ who strengtheneth
us_.
5. “If such as are leading men, who ought to be foremost in all good
undertakings, would but break the ice, we would readily follow them;
but we don’t care to be the first beginners, as if we were better than
them.” Do as a servant that carries the torch before his master, and
yet does not think himself better than his master. The kingdom of God
did not come first to the men of the first rank, or to them who made
the greatest figure in the world. When thou art to receive thy reward,
wilt thou refuse to receive it, till thy superior be paid first? In
the kingdom of God there must be no dispute about precedency. Let not
therefore the unbelief of others keep thee back in thy race; knowing
this, that if thou art convinced of the truth, and yet actest not
according to thy conviction, God will certainly punish thy disobedience,
though thou shouldst appeal to the pope or emperor.
*6. “But I am no minister, I have no business to take care of men’s
souls.” No! Art thou not a Christian (though not a minister) and is
it not the business, the bounden duty of every Christian, to endeavour
to bring his neighbour back into the right way, whenever he sees him
wandering in vice and delusion? Is not every Christian one anointed
with the Spirit of Christ; who, consequently, is bound to tread in his
steps, by making his whole life one continued endeavour to save all
men from the wrath to come? Thou mayest not, indeed, take upon thee to
administer the sacraments, to cast out of the church, or receive the
penitent into it again; these are the peculiar offices of those who
are so called of God as was _Aaron_: but thou must, at the peril of thy
salvation, follow the example of Christ as well as they. Thou, as well
as they, must observe the laws of God; especially that of doing good
unto all men. Spiritual good above all; since it is not to ministers
alone, but to all men that he hath said, _Thou shalt in any wise rebuke
thy neighbour, and not suffer sin upon him_.
*7. “However we must use prudence.” True; but there are two sorts of
it: one, that is from above, the other from beneath. The former of
these is unreproveable, and a most precious gift of the Most High.
But that which is from beneath hath the appearance indeed of wisdom,
but is earthly, sensual, devilish. Where the fear of the Lord is not
continually before the eyes, there the foundation of it is already
laid. Where faith is weak, there she raises herself; when love grows
cold, then she is strong. She informs us how to please God, without
displeasing the world; to follow Christ, and yet avoid the cross. As
long as the kingdom of God consists in words only she cannot utter all
that she has to say. But when it is to be demonstrated in power, then
she has recourse to many evasions, and cautions others (out of hearty
goodwill) not to venture too far. Then she jumbles light and darkness
together; she shifts and turns every way to keep the cross from her
shoulders. She swims with the stream, and cares not to converse with
those who suffer reproach for Christ’s sake. She keeps on indeed
the appearance of godliness as long as possible, and yet holdeth her
tongue where the children of God are condemned; nay, sometimes joins
in pronouncing their sentence. She does much evil that good may come of
it. But who is able to describe all the face of this horrible monster,
which is come up out of the bottomless pit? ’Tis true, we must use
prudence; but consider well which sort of prudence thou wilt use. Yea,
set thyself before this glass, ♦that thou mayest know by which of these
thou hast squared thy life and actions hitherto.
♦ inserted the word “that” per Errata
*8. “But we must stay a little; another time may do better: we may
do more good by a little delay.” Where has God given thee leave to
delay till the next moment, what may be done at this? To let slip an
opportunity, in order to reserve thyself for some more favourable time?
St. _Paul_ bids us _redeem the time_, or (more exactly according to
the _Greek_) buy up every opportunity, _i. e._ lay hold of it, as soon
as ever it offers. Reserving thyself for a more convenient season,
proceeds purely from false prudence. This reserve accustoms thee to
hypocrisy; it continually strengthens the fear from which it flows,
and will hinder thee from ever meeting with an opportunity to exert the
true power of faith.
9. “To undertake a thing, without being able to effect it, does more
hurt than good; therefore ’tis better not to begin.” Thou dost well to
compute the charge of building before thou beginnest to build the tower.
But whence wilt thou procure the charge? From thy own ability? No; that
never can reach it. Begin thy work with full reliance upon God, and
draw thy supplies from almighty goodness and wisdom; and, by this means,
thou wilt be enabled to accomplish, at his cost, the work once begun.
*Or if God, for holy reasons, should not prosper thy endeavours,
it will be a comfort to thee, that thou hast done thy part; and thy
conscience will be more easy, than if thou hadst distrusted God, and
so never set about it. Perhaps he trieth thee hereby, and though it has
not succeeded now, it may at another time. Perhaps thy very endeavours
may stir up many to an imitation of thy zeal. But if thou shouldst be
disappointed in all thy good purposes, shouldst thou conclude, that thy
work of love had been in vain? Examine thyself, whether thy desire of
open success in all things, be not the effect of pride lurking within?
Be thou satisfied with the inward victory, a true Christian can never
be deprived of; which consists in thy continuing unwearied in the
patience of hope.
10. “But we can’t do all at once.” Thou unprofitable servant, shouldst
thou therefore bury thy talent in a napkin, and do nothing at all? Thou
knowest not what thou canst do, or rather, what God can do by thee.
If thou wilt but lay aside the fear of man, and set out boldly in his
strength, God is able to do for and by thee exceeding abundantly, above
all that thou canst ask or think.
11. “However, we ought to go fair and softly to work, and to do what
good we can, considerately and by degrees.” Ay, this is something
indeed,――If we could but persuade the devil to go fair and softly too!
But alas! _he walketh about like a roaring lion, seeking whom he may
devour_. What hast thou then to do, but to _resist him stedfast in
the faith_, and to press on in the power of the Holy Ghost? The devil
laughs at all thy fair and softly: give him but time, and he will
not lose a moment. And the blood of those whom thy softliness hath
destroyed, will God require at thy hands.
12. “But an edge too sharp is easily turned.” If thou wouldest infer
hence, that we should not contend earnestly for the faith; that it
is not always good to be zealously affected in a good thing; or that
we may sometimes hide our zeal, wink at the faults of our neighbours,
or otherwise dissemble with them: this is all false prudence; this is
directly contrary to the cross of Christ. It is but just that we shew
love and meekness towards all men; especially when we declare to them
the overflowing kindness of God. But at the same time we must use all
possible earnestness, lest our love be made a cloak for wickedness. And
whenever we do not, unbelief and the fear of man are at the bottom of
our hearts; however we labour by these specious words to excuse our
being neither hot nor cold.
13. “But it is visible what great disorders arise when people are too
forward.” ’Tis very possible that young and unexperienced Christians,
may at first make false steps. And this mote in their eye, you
presently discern; nay, and perhaps triumph over them. Take heed to
thyself: we ought to bear with the faults of beginners, with great
gentleness and compassionate love: and if we think ourselves more
knowing than they, to set them right in the spirit of meekness. But God
looks not on things with thy eyes. There is a vast difference between
one that is still spiritually dead, and one that has recovered life
from God, tho’ he is still weak and encompass’d with infirmity. Thou
who art stronger, draw not back because he is weak. Break thou thyself
thro’ those impediments, which he could not: and shew others by thy
example, how to serve God with more purity and wisdom.
14. “By too open a declaration, we may hinder a great deal of good
that otherwise might be done; nay, over-turn all: whereas, by a prudent
concealing of ourselves, we may do a great deal of service.” This is
nothing but another piece of false prudence: for tho’ ’tis true that an
understanding man finds a time for silence as well as for speaking; yet
a true Christian ought to trust in God, that he will so far bless the
good he aims at, as that no other good undertaking will be hindered by
it. If thou hast not this stedfast confidence in God, the devil will be
sure to delude thee at pleasure; always representing such phantoms, as
will make thee let go what thou hast in thy hand, to catch at a shadow.
’Tis matter of wonder that there are many who, tho’ they can’t name
so much as one man whom they have really converted to God, yet will
not in any one particular vigorously break thro’ opposition, “for fear
of overturning all.” All! why thou hast never yet built up any thing,
which can be overthrown. But if God hath done some good by thee already,
then I doubt not but he will do more. “There shall not any man be able
to stand before thee all the days of thy life.” “I will not fail thee
nor forsake thee,” is his promise to thee and all his servants. And
with this promise every true servant of God may bid defiance to all the
world. Remember, “to him that knoweth to do good, and doth it not, to
him it is sin.” Let us but follow this rule with singleness of heart,
and resign to God the care of what is to come. For no good can ever be
better advanced, than when one wedge drives another; and we daily grow
more bold, in heartily promoting the cause of Christ, and the good of
his church.
*15. “But we must have a care of getting an ill name; for then we
should do no good at all.” This is the grand excuse for the fear of man,
and it is the bottom of almost all the rest. This is what the men of
prudence never fail to urge in their defence: and in this they suppose
themselves impregnable. “If I get an ill name, I can do no good.” Hast
thou learnt this in the word of God? Hath Christ taught thee thus?
Saith he not, _Blessed are ye when men shall hate you, and when they
shall separate you from their company; yea when they shall reproach you,
and cast out your name as evil, for the Son of man’s sake.――Behold your
reward is great in heaven; for in like manner did their fathers unto
the prophets. Wo unto you when all men shall speak well of you: for
so did their fathers to the false prophets._ To persuade men therefore
that the reproach of Christ is an hindrance to the course of the gospel,
is a true fetch of the devil’s, by which he endeavours to make void
the cross of Christ: whereas, on the contrary, every one of us must
certainly believe that he can do nothing at all to the purpose, as long
as he refuses to wear this badge of Christ.
“Yes; thou thinkest in thy heart, by my being reserved, and not
exposing myself, some may be won.” Thou wilt only make hypocrites like
thyself; men that are vainly puffed up by a little knowledge, and yet
ashamed of Christ and his word, and unwilling to suffer any persecution
for the cross of Christ. But if once thou canst resolve, with unshaken
presence of mind, to break loose from the bondage of fearfulness, and
thus to evidence thy faith, by taking on thee the reproach of Christ,
then _others waxing confident by thy sufferings, will be the more
emboldened to speak without fear_.
*“But we must not expose ourselves: we must not suffer ourselves to
be made fools of by others.” We must not, I grant, do any thing which
is foolish, _i. e._ contrary to God’s word. But it is the devil’s
suggestion, that we should expose ourselves by directing our actions
precisely according to it. Here it is, that St. _Paul_’s caution will
do us great service, _Let no man deceive himself. If any man among you
seemeth to be wise in this world, let him become a fool, that he may be
wise._ Is it not a shame, when the Lord of glory was taken for a madman,
and one possessed by the devil, for thee to be highly esteemed of the
world? By this thou givest evidence against thyself, that thou dost not
belong to Christ; that thou knowest not the dignity of his cross; and
how then wilt thou be able to rejoice with him? It neither can nor must
be otherwise. Thou must be looked upon as a fool in the world, if thou
wilt be a disciple of Christ. It will not fail thee an hair’s breadth.
High and low, teachers and hearers, must alike be censured by the world,
when once they earnestly turn themselves to God. For as soon as they
cease to be conformed to the fashionable ways of the world, the world
is immediately offended, and begins to scoff and rail, charging them
with fanaticism, singularity, pharisaical hypocrisy, and what not?
Loading them with a thousand lies and calumnies. And he that is afraid
of this reproach from the world, must continue an hypocrite as long as
he lives.
16. “Yet tho’ we must not be conformed to the world, we must _become
all things to all men_,” as St. _Paul_ testifies of himself he did,
“_that by all means he might gain some_.” St. _Paul_ gave sufficient
proof of his being an undaunted workman, to whom God had given not the
spirit of fear, but the spirit of power; but what hast thou to shew
for thyself? Worldly minded men can become all to all too: but from
another principle, by other means, and for quite another end. Canst
thou express the bold alacrity of St. _Paul_, who was not afraid to
withstand St. _Peter_ himself to the face, when the fear of man had
made him play the hypocrite, _so that_ others _also were carried away
by his dissimulation_? It is certainly a great piece of wisdom, so to
become weak with the weak, as not to lose any thing of our own strength;
so to become all to all, as to stand free from all manner of hypocrisy.
Examine then thyself, whether the serpent, with his prudence, hath not
perverted thy mind from the simplicity in Christ. There is no cloak
that more plausibly covers the fear of man than this: therefore look
to it, that above all things thou dispatch this enemy.
Neither excuse thy conforming to the world in rich cloaths, banquets,
dancing, plays, and the like, by saying, “I take no delight in these
trifles; but I submit to them, that I may have the more power over
them that do.” This is one of the fruits of our modern religion,
raised on maxims of state-policy: but if we bring it to the test,
it is altogether inconsistent with _the truth, as it is in Jesus_.
“But you are for taking away the abuse of these things, and letting
the use remain.” The true children of God, who are crucified to the
world, can’t find the least true use in them. When they would avoid
or prevent any evil, or do any good, either to their own souls, or
their neighbours, they have no need of the devil’s rattles, but fly
to their God, and commit their whole cause to his direction. They
rest themselves, while they use only such measures as he directs, in
full confidence that he will do what is best; and they enjoy even the
necessary refreshments of their bodies for no other end, but to spend
the strength received thereby, in humble acknowledgment and child-like
thankfulness, and to renew the vigour of their soul and body for the
service of their neighbours.
CHAPTER V.
_Of the means whereby we may be delivered from the fear of man._
1. THE first and most necessary of all means is, a constant and earnest
endeavour to free ourselves from the most dangerous deceitfulness of
our own hearts. Nothing is a more fatal hindrance of a man’s salvation,
than the false conceit that he is already a Christian, and so has
no more need of laying the foundation of repentance, or of the first
conversion to God.
There is no error which it is more difficult to remove than this,
especially in a minister; who, having undertaken to shew others the
way to heaven, presupposes that he is himself therein. And because he
sees but little difference between himself and his hearers, and knows
nothing of a saving change of heart, he by wholesale takes them all for
Christians; and, like a blind Pharisee, reproves nothing but outward
vices. His own inward part being not yet cleansed, he cannot awaken
others out of their slumber, and bring them over from their false,
imaginary faith, to a true, living one, working by love. And by means
of these unconverted preachers, destitute of all experimental knowledge
of spiritual things, whole parishes, cities and countries, are
countenanced in their carnal security.
Now, when God is pleased to send forth faithful witnesses of his truth,
to awaken men out of their spiritual slumber, then is the devil most
busy to second this security with the fear of man; one fearing this,
another that, so that both together choak the truth of God in the heart.
The best advice that can be given to a man in this case is, that he
thoroughly search into his own condition, according to the tenour of
the word of God, that he may not be deluded with vain hopes. By this
means he may come to a full assurance of the state of his soul, and
feel the Spirit of God witnessing with his spirit, that he is a child
of God: but till he will thus search into the bottom of his heart, he
cannot be freed from this fear. Nor will he be able to make a right use
of any means at all that may be offered him: for without the power of
the Holy Ghost, which till then he cannot have, a man will never get so
far as to eye God only in all his actions; and till he does this, it is
impossible he should discharge his duty without the fear of man.
2. As the want of self-denial is one of the chief causes of the fear
of man, it will be absolutely necessary, in order to the subduing of
it, to labour after a true self-denying frame of spirit: for as long as
we fear the loss of our ease, or goods, or honour, or greatness in the
world, so long we shall be loth, by a close following the steps of our
Lord, to incur the displeasure of men; till therefore a man _renounceth
himself, he cannot be his disciple_. But when once we seek no honour,
but what cometh from God, nor any pleasure, but that of doing his will,
we shall find it easy to confess the truth, with undauntedness, both in
word and deed.
Let him then, who will come after Christ, _deny himself, and take up
his cross daily, and follow him_. And he that begins to be a proficient
in this, will find the fear of man vanishing of itself: for why do we
fear men? For no other reason, but because we are afraid of the cross.
And why do we fear the cross? Because we understand not the infinite
good that lies hid in it. Because we apprehend not, that, since the
fall, whatever is really good, must spring up under the cross.
3. And that we may never be weary of bearing it, or faint in our minds,
we should frequently and deeply meditate on the vanity, and even
nothingness of this world, this idle dream, this vanishing shadow; on
the nothingness of man himself, a worm, a vapour, a leaf driven by the
wind; even in his best estate, _walking in a vain shew, and disquieting
himself in vain_; on the glorious Majesty of the Almighty Creator of
heaven and earth, and the unspeakable joys that are at his right-hand
for evermore; on the several degrees of that glory, which shall be
proportioned to our several degrees of obedience: and in particular,
on the mighty rewards annext to the denial of ourselves, and chearful
taking up our cross.
4. The servants of Christ find this also a sure means to conquer,
when they are assaulted by the fear of man, to enter immediately
into deep meditation on the bitter passion of our Lord. This is the
antidote which St. _Peter_ prescribes, _♦beloved, think it not strange,
concerning the fiery trial, which is to try you; but rejoice, inasmuch
as ye are made partakers of the sufferings of Christ_. Ephesians iv.
12.――And so St. _Paul_, _Consider him, that endured such contradiction
of sinners against himself_. And again, _We always bear about in the
body the dying of the Lord Jesus, that the life of him also might be
made manifest in our mortal body_.
♦ “Belovloved” replaced with “beloved”
This is the true apostolical mind, which few apprehend: but those
who do apprehend and obtain it, tread in the same steps, and declare
themselves servants of the living God in true chearfulness of faith.
They are not afraid _of the terror of men, but sanctify the Lord God
in their hearts_: having determined _to know_ and regard _nothing but
Jesus Christ, and him crucified_.
5. Add to this, the consideration of those faithful champions of Christ,
mentioned in the scriptures, as well as other histories. This was the
way St. _Paul_ took to encourage them that were weak in faith, in the
11th chapter of his epistle to the _Hebrews_; which being an excellent
abstract of the whole Old Testament, ought to be more especially
pondered by us, and applied for the support of our faith, in all
outward and inward temptations. The histories likewise of the primitive,
as well as later martyrs, were they more attentively considered, would
contribute much toward our attaining a true boldness of faith, so
necessary for our Christian warfare.
But chiefly (I repeat it again) _Look ye unto Jesus, the author and
finisher of our faith_. Consider him, (or as the Greek word properly
signifies) make a comparison, between what Christ hath suffered, and
what ye suffer. Consider what proportion there is between the two: for
sure it is, if you will be his followers, you must be ever determined
and prepared _to resist even unto blood, striving against sin_.
This it was that so powerfully inspired St. _Paul_ to expose himself
to all manner of sufferings, For the mark he always had in his eye was,
_To know Christ, and the power of his resurrection, and the fellowship
of his sufferings, being made conformable unto his death_. And St.
_Peter_, from the same ground, saith, _If when you do well, and suffer
for it, ye take it patiently, this is acceptable with God. For even
hereunto were ye called; because Christ also suffered for us, leaving
us an example, that we should follow his steps._ Christ himself also
giveth us the same instructions: _Remember the word which I said unto
you, The servant is not greater than his Lord. If they have persecuted
me, they will also persecute you._ Wherefore, if any man would in good
earnest be rid of the fear of man, let him eye continually the example
and image of Christ; and know assuredly, he cannot be happier than when
he cometh up to the nearest conformity with his suffering, crucified
Lord. If his love be sincere, it will kindle in his heart an ardent
desire to be like unto him: and this desire will dispel all the fear
of man; because it makes the cross, which is so bitter to the flesh,
delightful to the spirit; so that it can no more hinder his drinking
gladly _the cup which his father hath given him_.
Nay, St. _Paul_ assures us, that a man not only overcomes thereby,
but that he is _more than conqueror_; intimating, that by this victory
he gains an inconceivable advantage over all the sufferings that can
befal him for the gospel’s sake. _Who shall separate us from the love
of God? Shall tribulation, or distress, or persecution, or famine, or
nakedness, or peril, or sword: nay, in all these things we are more
than conquerors._ Nor does he stop here, but expresses the undaunted
chearfulness of his heart yet more emphatically; _I am persuaded that
neither life, nor death, nor angels, nor principalities, nor things
present, nor things to come, nor heighth, nor depth, nor any other
creature, shall be able to separate us from the love of God_. Let us,
dear brethren, in like manner, press on in spirit into the living and
powerful fellowship of Jesus Christ: so that we may _live no more, but
he may live in us; and the life which we now live in the flesh, we may
live by the faith of the Son of God, who loved us, and gave himself for
us_. Thus all fear will soon vanish out of our heart, and the joyful
Spirit of Christ will fill up the room it had there, and make us grow
in strength, comfort and encourage us in all our combats, and afford us
a continual train of victories.
6. Let us then apply ourselves to God in earnest prayer, that he would
be pleased to vouchsafe us this spirit, even _the spirit of power,
and of love, and of a sound mind_. This is not of us, but the free gift
of God; which gift he is most ready to impart to those who heartily
pray for it. Let us then ask, that we may receive: and more especially
at such times, when we are called to act any thing that requires
some exerting of the power of faith, let us have a care to do nothing
according to our own fancy, but, in the first place, lay it open before
God in prayer, and then set upon it, armed with the whole armour of God.
7. Now, as Jesus Christ is he that can most certainly deliver us
from all fear of man; so none can teach us better than he himself, by
what means we must fight against it. And this he hath carefully done,
especially in the latter part of his state of humiliation, leaving his
disciples, in his farewel discourse to them, St. _John_ 13, 14, 15, 16,
17 chapters) a most effectual medicine against it. Now the chief point
insisted on herein is, his promise of sending the Holy Ghost to his
disciples; whom also he calls the Comforter, because he drives away all
fear of man out of the heart, filling and overflowing the same (which
bare reason cannot do) with a stream of life and power.
Therefore, let him that would be a follower of Christ in truth, read
and consider this with due application: and then with full assurance
accept of and rely upon this his promise: and with filial freedom
and confidence pray to Christ to make it good unto him. And verily if
we do bear reproach for his name’s sake, _the Spirit of glory and of
God resteth upon us_. And since Christ himself is so near to them who
suffer for his sake, that thereby they become habitations of God, upon
which the glory of God resteth, yea, which are filled with the Spirit
of glory and of God; should we not, when tempted to fear man, be
strongly moved thereby, to resist the temptation with all our might,
and stedfastly to believe that the power of God will be perfected
in our weakness? And what a comfort it is, that the Spirit himself
_helpeth our infirmities_? Yea, and _maketh intercession for us
with groans that cannot be uttered_? That is, most powerfully, and
in a manner altogether inconceivable by human reason: he being our
continual advocate in heaven, and in the council of the Holy Trinity,
bequeathed to us by Christ, as long as we continue orphans in this
world. Nay, Christ himself, who is at the right hand of God, ever
maketh intercession for us. O that we were thoroughly sensible of the
joy and readiness lodged in the heart of God, to support all those
who, seeking all their help from him alone, rely wholly on his paternal
goodness! How easily then should we get rid of the fear of man, and
even blush for shame, that we had ever been diverted by it from any
good undertaking!
*8. But all these means will nothing avail, if we consult in any thing
with flesh and blood, or with other fearful men. As ever therefore we
desire to be made free, we must either wholly forsake these persons,
and avoid all conversation with them, or at least, use it so far as
absolute necessity requires with the utmost caution and circumspection.
Many have undertaken a good thing in readiness of faith, but while they
did not set about it immediately, without conferring with flesh and
blood, but first asked the advice of this and another friend, they gave
over the design, and stifled the gift of God that was in them. Indeed
it is not to be expressed how many useful designs are by this means
hindered and laid aside. Doubtless, we ought not to rely too much on
our own prudence, or to slight the advice of experienced men: but we
must beware too of the other extreme, of _being tossed about with every
wind of doctrine_: for it is a good thing that the heart be established;
which stability is obtained by faith, but is easily lost again by the
fearful talk of those that have little faith.
9. On the contrary, let us confer with the holy apostles, and observe
the unusual earnestness wherewith they labour to free every one that
nameth the name of Christ, from the fear of man. Would you know with
what weapons they armed themselves against it, _as good soldiers of
Jesus Christ_? Why they _took unto them the whole armour of God, and
so were able to withstand in the evil day_. And thus may you gain the
victory, which you will never be able to obtain by human weapons, such
as wit and learning.
10. Indeed, not only the writings of the apostles; not only all holy
writ, from the beginning thereof to the end; but heaven and earth, yea,
and all the creatures of God would assist us, would we consider them
with a believing heart. Doth not our Saviour, to reproach our idle
fear, send us even to the sparrows for better information? _Are not
two sparrows sold for a farthing, and one of them shall not fall to the
ground without your Father?_ Nay, he directs us to the very hairs of
our head, saying, _But the very hairs of your head are all numbered_.
Elsewhere, he takes the grass of the field to witness against our
little faith: and all this to expose our horrible unbelief, and to
represent to us in a clear light, that a man by faith becomes the most
glorious, and by unbelief the most base and miserable of all creatures.
11. Stand fast therefore, as becomes those to whom are made all those
glorious declarations; _ye are a chosen generation, a royal priesthood,
an holy nation, a peculiar people_; which plainly alludes to _Exodus_
xix. 3‒4. where we find these emphatic expressions of God; _ye have
seen what I did unto the Egyptians, and how I bare you on eagles wings,
and brought you to myself. Now therefore, if ye will obey my voice
indeed, and keep my covenant, then ye shall be a peculiar treasure
unto me above all people. For all the earth is mine: and ye shall be
a kingdom of priests, and an holy nation._
Now, not only _Israel_ after the flesh, but all the people of God,
have a right to lay claim to, and comfort themselves with all these his
glorious promises. And to what purpose did he make them? Was it not to
assure all his servants, that none, how powerful soever, should be able
to hurt them, as long as they continue faithful in his covenant? Nor is
it possible for the whole world to hurt one that entirely relies on his
promises. For he who trusts in God, doth by this faith so unite himself
to the power of the living God, that thereby he becomes much stronger
than the whole world, whether visible or invisible.
This precious promise of God, concerning the royal priesthood of his
saints, was confirmed and sealed by the death and blood of the Son of
God. _Jesus Christ the faithful witness, the first begotten from the
dead, and the prince of the kings of the earth, hath loved us, and
washed us from our sins in his own blood, and hath made us kings and
priests unto God and his Father._ Let every Christian then demonstrate
himself to be one of these royal priests, by breaking through all
difficulties, in true chearfulness of faith, which he is willing to
give to all, without respect of persons: by fighting manfully the
battles of the Lord, and pressing on for the prize of his high calling.
Let every one that hath by baptism begun to renounce the devil and
all his works, entirely dedicate himself to the service of the Lord
of hosts: *Let him deeply consider, with how high and holy a majesty,
with how great a monarch (_who indeed, is the only potentate_) he hath
entrusted his soul and body; and no more _fear them which kill the body,
but are not able to kill the soul_. Let him think with himself how
secure he is under the protection of so great a King. _He dwelleth in
the secret of the Most High; he abideth in the shadow of the Almighty._
But let him also duly consider, that he is not to fight this combat by
his own strength; but that the captain of the Lord’s hosts, delivering
his own sword to him, will arm him with his own power, and say unto
him, as he did unto _Joshua_, _I will never leave thee, nor forsake
thee. Have not I commanded thee? Be strong, and of good courage; be not
afraid; neither be thou dismayed: for ♦the Lord thy God is with thee,
whithersoever thou goest._
♦ duplicate word “the” removed
In fine, renew thyself in the daily spirit of thy mind, and draw life
and nourishment from the word of God. Stir up thyself in prayer, and
strengthen thyself with the company of other faithful Christians: since,
_where two or three are gathered together in his name, there is Christ
in the midst of them_. Thou oughtest to _stir up the gift of God_, the
child-like, chearful spirit always, and without intermission, even as
a fire, by constant blowing is kept up to a flame. Press towards higher
degrees of faith, by pondering the promises of God, and continually
exercising thy love to thy neighbour, with all singleness of heart,
to the uttermost of thy power, wherever God giveth thee opportunity.
For nothing conduces more to the increase of faith, than a continual
exercise of it.
And if a man know himself to be naturally bashful and fearful, let him
with the greater earnestness assault this enemy, and labour to keep a
conscience void of offence, lest his natural fearfulness grow upon him.
Let him have a care, in the beginning, not to make himself the slave
of other men, especially of them that are in high places; but behave
himself always as a faithful servant of God, in all discretion and
humility. Or, if he has at first fallen short, let him the more now
encourage himself in God, to obey him henceforth rather than man; not
suffering himself to be any more shaken either by force or subtilty.
He ought to lift up his head in the power of Christ, though under the
hardest combat; and to make the glory of God his whole and sole end,
in all he does, or leaves undone. Blessed is he that thus standeth his
ground in all combats and assaults; he shall go from faith to faith,
from strength to strength, and finally overcome all things with Christ.
CHAPTER VI.
_Of Christian discretion._
1. AS flesh and blood is commonly inclined either to exceed or fall
short in matters of duty; so it is easy, while we avoid the fear of man,
to run into presumption, rashness, and inconsiderateness. Therefore it
is necessary that we be continually on our guard, that so our boldness
may be ever tempered by wisdom; that wisdom I mean which cometh from
above, and is called by St. _Luke_, _the wisdom of the just_. And so
St. _Paul_ stiles it the spirit of a sound mind: _God hath not given
us the spirit of fear; but of power, and of love, and of a sound mind_.
For indeed one spirit works all this in man; and through him again in
others; making him not only discharge his duty with undaunted courage,
and giving him a pure desire to promote nothing but the glory of God,
and the good of his neighbour, but enabling him also, in all his doings
and sufferings, to behave with divine prudence and wisdom. And _if any
lack this wisdom, let him ask of God, and it shall be given him_. It
shall surely be given him, who continually keeps a watchful eye over
his own spirit; who is ever humbling himself in the sight of God; and,
like a helpless infant, praying to God for discretion and understanding,
and taking the word of God for his constant counsellor.
2. Where this foundation is laid, we need not fear any hurt from the
boldness of faith. And though perhaps, for want of experience, it
may not always be exerted in due time and place, yet we are to take
heed, as soon as we are sensible of it, not to be too much dejected
for this imperfection; but to praise God, who therefore shews us our
failings, that we may mend them, and who will himself supply what is
yet behind. And whenever we observe such failings in others, we ought
to be particularly cautious how we judge them. For God will not judge
according to our, but according to his own mind; and _out of the mouths
of babes and sucklings he hath_ often _perfected praise_.
But hereby we do not in the least reflect upon any one, who, from a
long experience in the ways of the Lord, doth, in the spirit of love,
mind his brother of the failings, which have overtaken him in any of
his actions. By this he doth not stifle any good that is in him, but
rather prunes the good tree from its superfluous, irregular shoots,
taking care of, and having an eye over it, that it may bring forth its
fruit in due season.
3. And that we may be assured of so doing, we must, before all
things, consider, that as there is no true faith, without repentance;
so neither can there be any true boldness of faith, unless a man
exercise himself daily in it. For the undauntedness of faith is no such
groundless rashness, as is found in a wild soldier: but it is the fear
of God, which having taken possession of the heart, expels the fear of
man; and where the spirit of man is truly humbled, and broken under the
mighty hand of God, there the Spirit of God dwells and exerts itself
so gloriously, that there is no room for the flesh to boast. Let no man
deceive himself. There is no true faith, without holiness of heart and
life. Whatever is separate from this, cannot last long, be the
appearance of it ever so glorious.
*4. Again, the true boldness of faith, is known, by its continually
working by love. By faith a man is made a lord over all; but by love a
servant of all. By faith he is a king; but by love a spiritual priest,
ministring, not lording, in Christ’s sanctuary. Now when a man doth not
abide in love, but is swayed by anger, hatred, or the like, and perhaps
breaking out in scoffing, railing, or bitterness, he must not pretend
to boldness of faith: and though he may have had some ♦degree of it
before, it is now corrupted and lost. Therefore in this case, a man
ought first to humble himself before God, and when he is sincerely
renewed in the spirit of his mind, then to press on again in the work
of faith, the patience of hope, and the labour of love.
♦ “degreee” replaced with “degree”
5. To keep up this boldness, we must continue in prayer, and in child
like communion with God; for by this the mind is best guarded from vain
excursions, and inspired with meekness towards all men. And whoever,
by humble, fervent, and constant prayer, labours after a stricter
union with God, will not only be fortified against all precipitancy
and hastiness of spirit, but also against tempting God; of which men
of little faith are particularly careful to caution him.
6. Neither doth this boldness of faith at all interfere with the
obedience which inferiors of every kind owe their respective superiors;
only remembring, that we are never to pay any one so unlimited,
blindfold an obedience, as to prefer the authority of man before the
clear command of God.
This caution is highly necessary; there being but too many who think
they act entirely in faith, when indeed they are only following their
own fancy, without any warrant from the word of God. And this distemper
is the more dangerous, the less remedy can be applied to cure it.
For those that _walk in the light of the fire of their own kindling_,
if they are advised to true humility, discretion, and obedience, are
apt to suspect that it proceeds from a design of lording over their
consciences; and that all the advice given them, is no better than the
fruit of unbelief, and the fear of man. They think themselves happy
that they do not adhere to men, without taking notice how deep they are
enslaved to themselves. But he is truly wise who humbles himself more
and more, and is always ready to submit to all men. For where humility
is, the enemy finds no room for his most dangerous temptations.
7. Let us then continually join the exercise of daily repentance, the
denial of ourselves and of our own wills, of true humility, obedience,
submission, prayer, of the meekness and patience of Christ, of hearty
love for our brethren, and compassion for their failings, and all other
virtues that flow from the wisdom which cometh from above. Let us, I
say, join and knit all these together with the chearful exercise of
faith and trust in God. Let us excite one another, with comfortable
words, to cast ♦off all fear of man. Wheresoever God hath wrought a
good will, let us take heed of damping it in any of the least members
of Christ; but let us cherish it by the word of the gospel, and by the
rules of true Christian discretion, keep it within such bounds, as may
bring it to a fuller and more substantial maturity.
♦ “of” replaced with “off”
CHAPTER VII.
_Of the good which arises from the boldness of faith,
conquering the fear of man._
1. THE eleventh chapter to the _Hebrews_ lays an ample foundation for
reflections on the glorious effects of faith, and on that power of God
which hath at all times so exerted itself in true believers: but here
it will be necessary to bid you take heed of making God changeable, by
saying with the unbelieving world, “This indeed has been done formerly,
but now miracles are ceased.” For by this false maxim, suggested from
the bottomless pit, the highest dishonour is thrown upon the living God,
all his promises are made void, all the examples he hath set before our
eyes are absolutely useless and impertinent; yea, and all his calls and
allurements to an active faith, are rendered null and insignificant.
And whereas, in truth, we have none to blame but ourselves, for not
treading in the same footsteps of faith, in which the saints of old
walked; and consequently, for not seeing the glory of God as they did,
we hereby cast all the blame upon God, and the difference of times:
whereas the difference, in reality, lies not in the times, but in the
persons.
For though it cannot be said, that every believer now must do the very
same works that were done by _Abraham_ or _Moses_, yet ought every one
to “_follow the faith_” of these holy men, and to exert the same with
full power and energy, in that state and condition wherein God hath
placed him, and in those circumstances that daily offer; and in so
doing he may be fully assured, that he (as well as they) shall see the
glory of God. And with such a heart and mind are the scriptures to be
read, and the examples and glorious effects of faith to be considered,
that so we may receive strength and holy boldness, more nearly to unite
ourselves with God, and to enjoy his infinite love and faithfulness in
a more ample and abundant manner.
2. Now because faith, though it be so high and precious a gift of
God, is not commonly esteemed according to its dignity, it is the more
needful to observe, what the scripture throughout teacheth, that all
the good which was ever wrought in the world by man, was done by faith;
whereby men are so united to God, that “_all things are possible_”
to them. Wherefore it is highly necessary, with all plainness and
earnestness, to represent, not only to the world, but to the children
of God too, that faith is something far more glorious than reason can
conceive or express; for till a man is sensible of this, he is utterly
unable to comprehend what an inestimable treasure it brings with it.
But when once he comes to know that it is the substance ὑπόστασις,
the ground and bottom of things hoped for, whereon, as an immoveable
foundation, all the inconceivable goods we hope for, do rest; and an
♦ἔλεγχος, or convincing evidence and testimony of the Spirit, which
assures us beyond all doubt of things not seen: I say, where faith
is thus known and felt in a man’s heart, then he sees the advantage
of that faith which overcometh all fear of man, and is of so large a
compass, as to contain all, and more than all we can ask or think.
♦ “ἔλενχος” replaced with “ἔλεγχος”
For then he discovers, that it is faith which delivers a man from all
evil of soul or body; and on the other hand, puts him in possession of
sovereign bliss, and fills him with the fulness of God; yea, and that
whenever (either in the Old or New Testament) he would perform any
thing great and glorious, he hath always employed those whom faith had
set free from the slavish fear of man. A single man, setting aside the
fear of flesh and blood, and going forth in the name of the living God,
hath frequently saved a whole nation. And what was more remarkable in
the apostles, at their beginning to preach the gospel, than their great
boldness; at which the high-priest, scribes, and elders stood amazed?
And for this reason they are set before us as examples; teaching, by
the victory of their faith, to confess Christ before all men without
fear, and bear his cross, that we may partake of his glory.
Reflections upon the conduct of
HUMAN LIFE;
With reference to learning and knowledge.
Extracted from Mr. NORRIS.
The PREFACE.
SINCE _the great happiness or misery of human life depends wholly upon
the right or wrong conduct of it, he that shall point out any of its
irregularities or mistakes, is a universal friend, a promoter of the
public happiness. And the more severe his censure is, provided it be
just, the more serviceable it may be._
_Especially, if the irregularities he points out are not only important,
frequent and inveterate, but such as lie secret and unobserved,
and have all along passed under the notion of excellencies. He that
reflects upon such misconducts as these, obliges by his discovery as
well as reproof._
_This consideration has occasioned the following reflections upon the
study of learning and knowledge; the greatest faults of which, by a
kind of unaccountable superstition are canonized ♦for virtues._
♦ inserted word “for” per Errata
_The truth is, the light that divulges other miscarriages will be sure
to hide these. For beside that they are visible only to a few (since
none can judge of the faults of the learned without learning) those few
that do discern them, have seldom ingenuity enough to acknowledge them.
For either they are so proud as not to be willing to own themselves to
have been so long under a mistake; or so ill-natured that they don’t
care others should be directed to a better way than they themselves
have travelled in._
_In the following reflections I have endeavoured to mark out some
of these less observed misconducts, wherewith I myself have been too
long imposed on, and which after all my conviction (so deep are the
impressions of early prejudice) I can hardly yet find power to correct.
For education is the great bias of human life, and there is this double
witchcraft in it, that ’tis a long time before a man can see any thing
amiss in a way he is used to, and when he does, ’tis not very easy to
change it._
_I can easily divine how these reflections will be received by some of
the rigid votaries of old learning. But if they are of service here and
there to an ingenuous and unenslaved spirit, I shall not much regard
the magisterial censures of those, whose great and long study has had
no better effect upon them, than to make them too wise for conviction._
The First
REFLECTION.
_Wherein the general conduct of human life is taxed, for placing
learning in such things as are little or nothing perfective of
the understanding._
1. AS there are two faculties in man, understanding and will; so there
is a double conduit of human life, intellectual and moral. The moral
conduit of men has been continually exposed, ever since preaching and
writing have been in the world. But it has fared otherwise with the
intellectual, which stands not so fair a mark, nor has been so often
his. Not that it is really less faulty, but because its faultiness is
less notorious, lies further in, and must be drawn forth into view by a
chain of consequences, which few have either discernment enough to make,
or patience enough to attend to.
2. The chief irregularities of it are three, respecting the end, the
means, and the degree of affection.
First, The placing learning in such things as are little or nothing
perfective of the understanding.
Secondly, The undue and irregular method of prosecuting what is really
perfective of it; and
Thirdly, The too importunate pursuit of knowledge in general.
3. First, Men generally place learning in such things as are little or
nothing perfective of the understanding. This, I confess, is a severe
charge, as it fastens an imputation of folly upon the learned order:
and not only so, but in that very thing wherein they think their
wisdom consists. Learned men do indeed often, not only own but affect
ignorance in things beside their profession. But to censure them as
defective in that one thing they pretend to, to make that their blind
side where they think they see clearest, to maintain, that they are not
only not really knowing, but that generally they don’t so much as know
what true knowledge is; this is so high a charge, that even those who
may be convinced of the truth, will scarce forgive the boldness, of it.
4. That the truth of it may appear, I shall first briefly observe, what
knowledge is perfective of the understanding, and then shew, that the
generality of the world place learning in that which is not so.
5. And, first, I grant the knowledge of all those truths is perfective
of the understanding, which are the matter of those arts and
sciences, that are built upon stable and immoveable foundations, such
as divinity, metaphysics, geometry, together with those unchangeable
rules and measures of reason and consequence, which lead us to all
other knowledge, and are the subject of that art we term logic. And
accordingly I allow him to be a truly learned and knowing man, who has
furnished his mind with bright and clear ideas, lodged them orderly and
regularly in his head, and settled the relations and consequences of
one to another. He that is able to think clearly (for so much a man
knows, as he understands distinctly, and no more) to judge truly and
solidly, and to reason dependently and consequentially.
6. But this is not the measure which the ♦generality of the world has
thought fit to proceed by. Learning is generally placed in a sort of
knowledge, widely different from this. The world does not esteem him
a learned man, whose learning has cleared his understanding, who is
arrived at distinctness of conception, and is a thorough master of
notion and discourse. No, it will cost great pains, great labour of
mind, and closeness of thinking to attain to this. This therefore must
not be learning, but something else must, that is easier to be attained,
though little or nothing perfective of the understanding. And in such
knowledge it is generally placed.
♦ “gerality” replaced with “generality”
*7. For, first, It is reckoned a notable point of learning to
understand variety of languages. This alone gives a man a title to
learning, without one grain of sense; and on the other side, let a man
be an angel for notion and discourse, yet unless he can express the
same thought in variety of words, he may go for a rational, but will by
no means be esteemed a learned man. Now is it not a strange thing, that
so much stress should be laid on so very a trifle? For what am I the
better for being able to tell, what ’tis a-clock in twenty languages?
What does this signify to the perfection of my understanding? Words
are purely in order to sense: and are therefore of no farther value,
than as they help either to learn or to communicate it. Therefore, to
affect them for themselves, is to turn the means into the end, than
which nothing is more absurd. And yet this vain piece of pedantry
has prevailed all the world over, and with some to that degree, that
they have confounded ideas with words, and have made all science to
terminate in the latter. Thus Mr. _Hobbes_ makes reason to be nothing
else, but “_Sequela Nominum_, a well-ordered train of words.” Never
certainly was a plainer argument of the great degeneracy of mankind.
And tho’ all the multipliers of tongues are not comprehended under this
latter charge, yet it may concern them to consider, how great a folly
it must be to place learning in that, which is one of the greatest
curses upon earth, and which shall utterly cease in heaven.
*8. Again, it passes for an extraordinary part of learning to
understand history: that is, in other words, to know what a company
of silly creatures called men, have been doing for almost these six
thousand years. Now, what is my understanding the perfecter for this?
I deny not, that there are some matters of fact, as the more remarkable
turns of ecclesiastical history, and the greater revolutions of the
civil world, which are of moment to be known; because, by discovering
to us the conduct of divine providence, they supply us with occasions
of acknowledging and adoring the wisdom and goodness of God. Neither
do I deny, that there are many other historical passages, which may
be of moment to be known; tho’ not as perfective of our understanding,
but as touching our interest. And so it may be of moment to me to know,
the clock has struck one, if I have made an assignation at that time;
but sure the bare naked theory of the clock’s having struck one, will
add but little to my intellectual perfection. The most trivial matter
of fact in the world is worth knowing, if I have any concern depending
upon it: and the greatest without that, is utterly insignificant. So
that ’tis not from perfecting of our understanding, but from the
relation they have to our interest, that these things deserve to be
known.
*9. I would desire the great magnifiers of history only to answer
me this one question. Suppose such and such matters of fact, in the
knowing which they perhaps glory more, than the actors themselves did
in the doing them, had never been done? Suppose _Fabius_ had never
weathered out _Hannibal_ by delays, nor _Cyrus_ took _Babylon_ by
draining the river into the ditches: what diminution would this have
been to the perfection of their understanding? They cannot say it would
have been any. And why then should the knowing them now they are done,
be reckoned an addition to it? And yet we find it is so, and that men
study these things, not only for their use, (that we allow) but for
their mere theory, placing learning in such history as has nothing
to commend it, but only that it tells you, such and such things were
done. Of this impertinent sort is the greatest part of the _Roman_
and _Grecian_ history: which, had not the world voted it for learning,
would no more concern a man to know, than that a bird has dropt a
feather upon the _Pyrenean_ mountains.
10. Again, it passes for a notable piece of learning to understand
chronology: to be able to adjust the intervals and distances of time,
when such a man flourished, when such an action was done, and the
like. Now I deny not, but it may concern some to know these things,
who have any interest depending upon it. It may concern some to know,
for instance, that there is a twofold date of the victory at _Actium_,
the one reckoned from the fight there, the other from the taking of
_Alexandria_. But however useful it may be to know this, yet certainly
as to any intellectual perfection that accrues by it, it must needs
be a very unedifying stuffage of the head; altho’ ’tis so generally
accounted a great accomplishment and enrichment of it.
*11. There are many other things which the humour of the world has
turned up for learning, which ignorance will never be the better for,
and which wisdom does not need. Thus ’tis counted learning to have
tumbled over a multitude of books, especially if great ones, and old
ones, and obscure ones; but most of all, if manuscripts, the recovery
of one of which is reckoned so much added to _the common-wealth of
learning_, as they call it. Hence a _well-read_ man signifies the very
same as a _learned_ man in most men’s dictionaries: and by _well-read_
they don’t mean one that has _read well_, that has cleared and improved
his understanding by his reading, but only one that has _read much_,
tho’ perhaps he has puzzled and confounded his notions by doing so.
Thus again, it goes for learning, to be acquainted with men’s opinions,
especially of the ancients; to know what this or that philosopher held,
what this or that author says, tho’ perhaps he says nothing but what
is either absurd, or obviously true. What, for instance, can be more
absurd; than that fancy of _Empedocles_, that there are two semicircles
compassing the earth betwixt them, one of fire, the other of air; and
that the former makes day, and the latter night? And yet to know this
is learning! What can be more obviously true, than that grave doctrine
of _Aristotle_, that privation must go before the introduction of the
form in all generation? Or, that a thing must lose one form, before it
can take another? And yet ’tis learning to know that he taught this!
To know the thing is nothing: but to know that _Aristotle_ taught
it, that is learning! Nay farther, tho’ I am able to demonstrate the
circulation of the blood, or the motion of the earth, yet I shall not
be admitted into the order of the learned, unless I am able to tell,
that _Copernicus_ discovered the one, and _Harvey_ the other. So much
more learned an atchievment it is, to know opinions than things! And
accordingly those are reckoned the most learned authors, who have
given the greatest specimens of this kind of knowledge. Thus _Picus
Mirandula_ is more admired for his examination of the doctrine of the
Pagans, than any of them were for what they delivered.
12. Now what an unreasonable imposition is this, that tho’ a man can
think and write like an angel himself, yet he must not be accounted a
man of learning, unless he can tell what every whimsical writer hath
said before him? And how hard will it fall upon those, whose lot is
to breathe in the last ages of the world, who must be accountable for
all the whims and extravagancies of so many centuries? And yet this is
made so great a part of learning, that the learning of most men lies in
books rather than in things. And among authors, where one writes upon
things, there are twenty write upon books. Nay, some carry this humour
so far, that ’tis thought learning to know the very title of books
and their editions, with the time and place when and where they were
printed. And many there are who value themselves not a little on this
mechanical faculty, tho’ they know no more of what is in them, than
they do of what is written in the rolls of destiny.
13. From this placing of learning in the knowledge of books, proceeds
that ridiculous vanity of multiplying quotations, which is also
reckoned another piece of learning, tho’ they are used so impertinently,
that there can be no other end in them, but to shew, that the author
has read such a book. And yet it is no such convincing evidence of that
neither. It being neither new nor difficult, for a man that is resolved
upon it, to quote such authors as he never read nor saw. And were it
not too odious a truth, I could name several of those author-mongers
who pass for men of shrewd learning.
14. These and many other such things (for ’twere endless to reckon up
all) are by the majority of the world voted for learning, and in these
we spend our education, our study and our time, tho’ they are no way
perfective of our understanding. So that in short, the charge of this
reflection amounts to thus much, that learning is generally placed in
the knowledge of such things, as the intellectual perfection of man is
little or nothing concerned in.
The Second
REFLECTION.
_Wherein the general conduct of human life is taxed for using
undue and irregular methods, in prosecuting what is really
perfective of the understanding._
1. IN the preceding reflection the conduct of human life was censured,
for placing learning in what is not perfective of the understanding.
In the present, it is charged with pursuing what is so, in an undue
and irregular manner. The other was an error about the end; this is an
error about the means: which are the two hinges upon which all prudence
and imprudence turn.
*2. That the truth of this charge may appear, we are first to determine,
what is the right method of prosecuting that learning, which is really
perfective of understanding. And this, no doubt, must be an application
to him, _from whom every good and perfect gift descendeth_. This is the
right and the only right method of enquiry after that truth which is
perfective of our understanding. For God is the region of truth, and
_in him are hid all the treasures of wisdom and knowledge_. This is
that great and universal oracle lodged in every man’s breast, whereof
the ancient _Urim and Thummim_ was an expressive emblem. This we all
may and must consult, if we would enrich our minds with such knowledge
as is perfective of the understanding. This is the true method of being
truly wise. And it is no other method than what we are advised to, by
the substantial wisdom of God. _Whoso is simple, let him turn in hither.
I am the light of the world: he that follows me, or_ (as the word more
properly signifies) _he that keepeth company with me, walketh not in
darkness_.
3. There are three ways of doing this; the first is, by attention;
the second, by purity of heart and life; the third, by prayer. The
first, attention, _Malebranche_ calls the natural prayer of the soul
to God for farther illumination. For indeed it is a silent address
and application of the soul to the fountain of light and truth; ’tis
an interrogation of the divine oracle, the eternal word of God, and
a patient waiting upon him for an answer. ’Tis in a word, an act of
intellectual devotion to the Father of Lights, and such as if unfolded,
bespeaks him in the words of the royal supplicant, _Give me wisdom that
sitteth by thy throne!_
*4. This is the same with thinking or meditating; and as it is the
first, so it is the directest and most compendious method of science.
For this is to go directly to the spring-head, to the lucid fountain of
good. ’Tis to fix the eye of the mind upon the intellectual sun, which
must needs be the most ready way to be enlightened. The more heedfully
we ♦attend to this, we shall not only discover the more, but also
more clearly see what we do discover. So a man that calls only a short
careless glance upon the milky way, sees only a confused whiteness. But
when he fixes his eye upon it, with steadiness and delay of application,
he begins to discern it more distinctly, and a new star every moment
rises under his inspection: and still the harder he looks, the more
he discerns, ’till he is satiated with the brightness and multitude of
light.
♦ “attain” replaced with “attend” per Errata
5. This was the method of the inventers of arts and sciences: they made
their way by mere dint of thinking. This is the method that has been
used ever since, by the greatest improvers of them; such as _Bacon_,
_Boyle_, _Harvey_, _Malebranche_, &c. And we may safely prophesy, if
ever any extraordinary advancement be made in them hereafter, it will
be done by thinking.
6. The second way is, by purity of heart and life: for as vice not only
proceeds from ignorance, but also causes it, by besotting and clouding
the understanding, so purity not only proceeds from knowledge, but also
produces it, making the soul see more clearly and distinctly. And the
same method is recommended in scripture, _Wisdom_, says the wise man,
_will not enter into a polluted spirit_. So the angel to _Daniel_,
_Many shall be purified and made white, and none of the wicked shall
understand, but the wise shall understand_. To this purpose too, is
that of our Lord, above repeated; _He that followeth me, walketh not in
darkness_; the purity of his heart is a light to his understanding.
7. But to represent this more clearly; there are two ways whereby
purity of heart serves to the acquirement of knowledge; by natural
efficacy, and by the divine blessing. And first, by natural efficacy,
either by clearing the medium, or by assisting the faculty. As to
the former, we are assured, not only that the soul now sees through
a medium, and that this medium is the body, but likewise that the
grossness of this medium hinders the sight of the soul. Whence it
follows, that whatever helps this medium, helps the sight of the soul.
And this purity does; especially that eminent part of it which consists
in chastity and temperance. For first, it composes the passions,
especially that of lust, by that the animal spirits, and by that the
blood. For the motion of the passions ferments the spirits, and the
fermentation of the spirits agitates the blood, and by that agitation
raises all the feculent and drossy parts of it, and makes it like a
troubled fountain, thick and muddy. And therefore it is, that men in
any passion can’t reason so clearly, as when they are in more quiet and
silence of spirit. But by purity all this disturbance is allayed, the
passions are becalmed, the spirits fixed, the fountain of the blood
cleared up, and so all the inner part of the glass, through which we
see, becomes more bright and transparent, more apt to transmit the rays
of light to the soul, which consequently sees more clearly through it.
8. But this is not all: for purity clears the outward part of the glass
too. First by consequence, because the finer the spirits and blood
are, the finer will be the threads of the outward veil also. Then more
directly; because temperance refines and subtilizes the texture of the
body, and diminishes its bulk and grossness, and unloads the soul of a
good part of that burthen, which not only presses down her aspirations,
but also hinders her sight.
*9. And as purity thus clears the medium, so it also assists the
faculty. And that by the same general way, by composing the passions,
which otherwise not only trouble and thicken the medium, but also
divide and disperse the faculty. For the more things a man desires, the
more he will be engaged to think on; and the more he thinks on at once,
the more languid and confused will his conceptions be. But purity, by
composing the passions, contracts the desires, and by contracting these,
it contracts also the thoughts; whereby a man is reduced to a greater
unity, simplicity and recollection of mind; and having but few thoughts
to divide him, is the better able to think clearly.
10. Purity of heart serves to the acquirement of knowledge, secondly,
by the divine blessing. It invites not only the Holy Spirit, but also
the Father and the Son, even the whole Godhead, to come and dwell
in the soul. This we are assured of from our Lord’s own mouth: _He
that loveth me, shall be loved of my Father, and I will love him and
manifest myself to him_. And again, _If a man love me, my Father will
love him, and we will come unto him, and make our abode with him_.
The chaste and good soul shall not only be loved by God, but be also
of his council and privacy. This is the beloved disciple, who has the
privilege to lean upon the bosom of his Lord, and to be admitted to
his most secret communications. And therefore says the psalmist, _The
secret of the Lord is with them that fear him_. And of _Ananias_,
_Azarias_, and _Misael_, who refused to defile themselves with the
king’s meat, it is said, _That God gave them knowledge and skill in
all learning and wisdom_.
11. The third and last way of consulting God is by prayer. This also is
a method which the scripture advises us to. _If any of you lack wisdom,
let him ask of God, who giveth to every man liberally, and upbraideth
not, and it shall be given him._ And this we know was the method
whereby the wisest of men obtained his unparalleled wisdom. For as
wisdom was his choice, so the method of his seeking and gaining it was
by prayer.
12. Thus have I designed, and by scripture and reason proved, what is
the right method of prosecuting that truth which is perfective of the
understanding. And now I think there needs not many words to shew, that
as learning is commonly placed in what is not perfective of it, so what
is so, is generally prosecuted by undue methods. For whereas the first
method of acquiring it is by attention or thinking, this is generally
so little regarded, that few men think less, for the most part, than
they who are engaged in the professed study of knowledge. This they
don’t reckon any part of study, nor any progress in the stage of
learning, but only a graver way of being idle. ’Tis then only they
study, when they are hanging their heads over an old musty folio, and
stuffing their memories with grey sentences and venerable sayings.
And thus they spend their time and their pains, and having scrambled
through a company of books (most of which perhaps were written to as
little purpose as they are read) they think themselves learned men,
and the world is too often of their opinion, tho’ they have not made
themselves master of any sense or notion, nor are able to demonstrate
one single truth upon solid principles, and in a consequential process.
13. And this is the method not only of those who misplace learning,
but also of the most of those who place it right. Even these do not
generally think for it, but read for it; seek it not in their souls,
but in books. I deny not that reading is one way to knowledge; but
then ’tis only by accident, as it is a help to thinking. And therefore
thinking is the only thing to be regarded even in reading; for reading,
as such, is nothing. And then we read to most purpose, when we are
thereby most enabled to think. So that thinking is the immediate end
of reading, as understanding is of thinking. And yet this method is
generally so much inverted, that the main stress is laid upon reading.
Nothing but _read, read_, as long as eyes and spectacles will hold; no
matter whether the head be _clear_, so it be but _full_.
14. Again, whereas purity of heart and life is another method of
attaining true knowledge, ’tis a sad as well as just observation,
that this is not only neglected by those who sit down contentedly
in ignorance, but also by the generality of those few that addict
themselves to the improvement of their minds. Nay, these, in proportion
to their number, seem more guilty in this respect than the others, and
nothing is so common, as to see men of famed learning, who are yet very
corrupt in their tempers and lives. Whence some have fancied learning
an enemy to religion, and cried up ignorance as the mother of devotion.
And tho’ their conclusion be notoriously absurd, yet it must be owned,
the ground on which they build it is too true. Men famed for learning
are often as infamous for living; and many that study hard to furnish
their heads, are yet very negligent in purifying their hearts: not
considering, that there is a moral as well as a natural communication
between them; and that they are concerned to be pure in heart and life,
not only upon the common account in order to happiness hereafter, but
even in order to their own particular end here.
15. Then, lastly, whereas another method of learning is prayer; the
generality of students do not apply themselves to this at all. Pray
indeed (’tis to be hoped) they do for other things which they think
lie more out of their reach; but as for learning, they think they can
compass this well enough by their own industry, and the help of good
books, without being beholden to the assistance of heaven. But did
they attentively consider, that God is truth, ’tis not to be imagined
they would be so indifferent in using prayer, or any of the preceding
methods of consulting God for his own light.
The Third
REFLECTION.
_Wherein the general conduct of human life is taxed with too
importunate a pursuit of knowledge in general._
1. HAVING past the two first stages of our intellectual conduct, that
of the end ♦and that of the means, and reflected on the irregularities
of each, I come now to the third and last, which consists not in the
choice of the object, or of the method to it, but in the degree of
affection wherewith it is prosecuted. And this part of our conduct is
as irregular and faulty, if not more so, than either of the former: and
the fault of it is, a too importunate pursuit of knowledge in general.
♦ duplicate word “and” removed
2. This charge is of a larger extent than either of the preceding:
those concerning such only, as either misplace the object, or mistake
the method of learning. But not only they who err in the placing of
learning, or in the way to it, but even they who are right in both come
under this censure; they all agree in pursuing it too importunately.
3. In order to make out the truth of this charge it will be necessary
first to consider, how far it becomes man to employ himself in the
prosecution of knowledge; and then it will be easy to determine,
whether our general pursuit of it be immoderate or no. Now for the
determination of the former, let us observe the present state of man,
the posture wherein he now stands.
4. And, First, The utmost knowledge man can arrive at in this world, by
his utmost endeavours, is very inconsiderable.
*God indeed has given us reason enough to distinguish us from the brute
creation, and we may improve it so far, as to distinguish ourselves
from one another: and so one man may deserve to be called learned
and knowing, in comparison of another that is less so. But absolutely
speaking, the most that any or all of us either know or can know,
is of little consideration. What we know of God is but little; for
as the apostle says, _We see through a glass darkly_: what we know of
ourselves perhaps is less, and what we know of the world about us, is
not much. “We have seen but a few of God’s works,” and we understand
yet fewer. There are almost an infinite number of things which we never
so much as thought of: and of most things we conceive very darkly and
uncertainly; and there is not one thing from the greatest to the least,
which we do or can understand throughly. Those that apply their whole
study to any one thing, can never come to the end of that; for not only
every science, but every particular of each has its unmeasurable depths
and recesses. ’Tis confest by a great enquirer into the nature of
_antimony_ (as ’tis related by Mr. _Boyle_) “That ’tis impossible for
one man to understand throughly that single mineral only.” And if a man
can’t understand _all_ of so _little_, how little must he understand
of all? Suppose farther, that all the knowledge of all the learned were
put together, it would weigh but light. For what one art or science is
there, that is brought to any tolerable perfection? And if the common
stock be so little, how small a pittance is it that must fall to every
particular man’s share? And where is that man, who after all his poring
and studying, is able to answer all the questions, I will not say which
God put to _Job_, but which may be asked him by the next idiot he meets?
5. ’Tis superfluous, as well as endless, to display the particulars
of our ignorance; though indeed, when all accounts are cast up, that
will be found to be our best knowledge. This only in general, our life
is so short, our progress in learning so slow, and learning itself
so long and tedious, and what we do or can know so very little, that
the sceptics had much more reason to conclude from the disability of
our faculties, and the slightness of our attainments, than from the
uncertainty and instability of truth, that there is no knowledge.
*6. But, Secondly, If it were possible for us to attain a considerable
measure of knowledge, yet our life is so short and so encumbered, that
we could make but little of the enjoyment of it. All the morning of
our days is spent in the preliminaries of learning, in mastering words
and terms of art, wherein there is nothing but toil and drudgery. And
before we can taste any of the fruits of the tree of knowledge, before
we can relish what is rational, our sun is got into the meridian,
and then it presently begins to decline, and our learning with it.
Our light, our strength, and our time make haste to consume; nothing
increases now but the shadows, that is, our ignorance and darkness of
mind; and while we consider and look about us, the sun sets, and all is
concluded in the dark shadow of death. But often the sun is intercepted
by a cloud before it sets, and we live backward again, grow weak and
childish, silly and forgetful, and unlearn faster than we learned. Or
if it chance to shine bright to the last, then we grow too wise for
ourselves, and reject the greatest part of what we had learned before,
as idle and insignificant.
*7. Thirdly, There is no necessity of being so wonderfully learned
and knowing here. ’Tis neither necessary, as enjoined by God, nor as
a means to any considerable end. We can be good and we can be happy
without it. And lest any advantages in our after-state should be
alledged, this makes it more unnecessary than any consideration besides.
For though we are never so unlearned now, yet if we know enough to do
our duty, we shall in a short time arrive at such a degree of knowledge
as is requisite to our supreme perfection, to which our present
learning cannot add, and which our present ignorance will not diminish.
Perhaps not immediately upon our discharge from the body, though
even then there must be a vast enlargement of our understanding; but
doubtless, when we are admitted to the vision of God, we shall then
commence instantaneously wise and learned, and be fully possest of the
tree of knowledge, as well as of the tree of life. For then that glass,
through which we now see darkly, shall be laid aside, and the field of
truth shall be clearly displayed before us. And though even then there
shall be degrees of knowledge, yet the variety of this dispensation
shall not proceed by the degree of our knowledge in this life, but by
another measure. For,
8. Fourthly, Though there is no necessity of our being so learned and
knowing, yet there is of our being good and virtuous. This is necessary,
both, as commanded by God, and as a means of our final perfection.
And besides, ’tis necessary now, there being no other opportunity
for it. If we don’t know here, we may know hereafter, and infallibly
shall, if we are but good here. But if we are not good here, we shall
neither be good, happy, nor knowing hereafter. The _main_ opportunity
for knowledge is _after_ life; the _only_ opportunity of being good is
now: and if we take care to improve this, we are secure of the other;
but if this is neglected, all is lost. This therefore is indispensably
necessary; and ’tis the only thing that is so: and ’tis necessary
now; necessary not only to our happiness in general, but also to our
intellectual happiness in particular. For,
9. Lastly, Thus stands the case between God and man. Man was made in
a state of innocence and perfection, in perfect favour and communion
with God, his true good, and in a capacity so to continue. From this
excellent state he wilfully fell, and by his fall so disabled himself,
that he could not by his own strength repent, and so provoked God, that
though he could have repented, yet he could not have been pardoned,
without satisfaction made to the divine justice. This satisfaction man
was not able to make, nor any other creature for him. Whereupon God
in great mercy ordained a mediator, his own Son, God and man, between
himself and his lapsed creature; who by the sacrifice of himself should
effect two things, answerable to the double necessity of man: first,
make repentance available, which otherwise would not have been so; and,
secondly, merit grace for him, that he might be able to repent. And
this is what is meant by the restoration or redemption of man, which
thus far is universal and unconditional.
10. But still, notwithstanding all that this Mediator hath done for
him, man is only so far _restored_, as to be put into a pardonable
reconcileable state: he is yet only in a capacity or possibility of
pardon and reconciliation, which is then, and then only, reduced to
act, when he truly believes, _i. e._ with such a faith as is productive
of all inward and outward holiness; _with_ which he may, _without_
which he cannot be saved, notwithstanding Christ hath died to save him.
For the design of his death was not to make holiness _unnecessary_,
but to make it _available_: not to procure a privilege of being
saved _without_ it, but that we might be saved _with_ it. If this
qualification be wanting, we shall be so far from being any thing
advantaged from the redemption purchased by our Mediator, that we
shall be accountable for it, to the great aggravation both of our
guilt and misery. It therefore highly concerns man to improve with all
diligence this great and only opportunity, of adorning his mind with
all Christian perfections; since _with_ these, he may be happy, in all
his capacities, and _without_ them, he shall not only fall into a state
of unutterable misery, but be also accountable for the possibility he
had of escaping it, for perversely neglecting so great salvation, so
glorious an opportunity of being saved.
11. These things being premised concerning the present state of
man: First, That he can know but very little; Secondly, That the
enjoyment of that little in a short and encumbered life, is by no
means answerable to the labour of acquiring it; Thirdly, That there
is no necessity of such a deal of learning and knowledge, either as
to this world or the next, and that ere long he shall have his fill
of knowledge in the beatific vision, one glance whereof shall instruct
him more than an eternal poring on books, and _undistinguish_ the
greatest doctor from the most ignorant peasant; Fourthly, That there
is an absolute necessity of his being holy, this being the condition
not only of his happiness in general, but also of the accomplishment of
his understanding in particular: and that now is the only opportunity
for it: Lastly, That the attainment of happiness upon this condition,
was the purchase of his Saviour’s death, who has also merited grace
for his assistance in the performance of it; which if he neglect, he
shall not only miss of happiness, but also be answerable for so dear
an opportunity of gaining it: from these premises, it will, I think,
follow with no less than mathematical evidence.
12. First, That knowledge is not the thing for which God designed man
in this station, nor consequently the end of his bestowing upon him
those intellectual powers which he has.
Secondly, That the end for which God did design man in this station,
and the reason why he bestowed those powers upon him was, that he might
so serve him here, as to be rewarded with perfect knowledge hereafter:
And, Thirdly, That the principal care and concern of man, both for his
own interest, and out of compliance with the design of God, ought to be,
to live a Christian life, to accomplish the moral part of his nature,
to subdue his passions, to wean himself from the love of the world,
to study purity of heart and life, in one word, “To perfect holiness in
the fear and love of God.” And in particular, that he ought to pursue
knowledge no farther than as ’tis conducive to virtue.
*13. This therefore is the measure to be always observed, in our
prosecution of knowledge. We are to study only, that we may be good,
and consequently to prosecute such knowledge only as has an aptness
to make us so, that which the apostle calls, _The truth which is after
godliness_. Whatever knowledge we prosecute beside this, or further
than ’tis conducive to this end, though it be, absolutely considered,
never so excellent and perfective of our understanding, yet with
respect to the present posture and station of man, ’tis a culpable
curiosity, an unaccountable vanity, and only a more solemn and
laborious way of being idle and impertinent.
14. And this will be found, if well examined, to be nothing different
from the censure of the wise preacher, _I gave my heart to know wisdom_,
says he, _and I perceived, that this also is vanity and vexation of
spirit_. Not that he now first applied himself to the study of wisdom.
No, he had been inspired with that before, and by the help of it had
discovered the vanity of all other things. But that wisdom which saw
thro’ all other things, did not as yet perceive the vanity of itself.
He therefore now gave his heart to _know_ wisdom, that is, to reflect
upon it, and to consider whether this might be excepted from his
general censure, and struck out of the scroll of vanities. And upon
deep reflection, he found that it could not, and that even this also
was as much a vanity as any of the rest. Not that this proposition is
to be understood absolutely, but with respect to the present posture
of man. Neither can it be understood of all knowledge even in this
life; some knowledge being necessary to qualify him for happiness in
the next. It must therefore be understood of all that knowledge, which
contributes not to that great end. So that with these two necessary
limitations, the sense of it is plainly this, that to man in this
present juncture, all knowledge which does not contribute to the
interest of his after-state, is vanity and vexation of spirit.
*15. For to what purpose should we study so much, since after all we
can know so little? Since our life is as much too short for enjoying
that little knowledge we _have_, as for compassing what we would _have_;
and withal, since there lies no manner of obligation or necessity
upon us to do thus? But (which is what I would most of all inculcate)
to what purpose imaginable should we be so vehement in the pursuit
of learning, of any learning but what is of use to the conduct of
life, considering these two things, First, That ’tis but to stay a
little while, and we shall have all that knowledge gratis, which we
so unsuccessfully drudge for here, to the neglect of more important
exercises; and, Secondly, That there is such an absolute necessity of
being good, and that this short uncertain life is the only time for
it, which if neglected, this great work must be undone for ever. Upon
the former consideration, this studious bookish humour, is like laying
out a great sum of money, to purchase an estate which, after one weak,
dropping life will of course fall into hand. Upon the latter, ’tis as
if a man that was riding post upon business of life and death, should,
as he passes through a wood, stand still to listen to the singing of a
nightingale, and so forget the only business of his journey.
16. ’Tis most certain, the cases here supposed are as great instances
of folly as can well be conceived. And yet (however it comes to pass
that we are not sensible of it,) ’tis equally certain that we do the
very same, that we are too much concerned in the application; and that
to most of us it may be truly said, _Thou art the man!_
17. For what difference is there between him who now labours and toils
for that knowledge, which in a little time he shall be easily and fully
possessed of, and him that dearly buys an estate, which would otherwise
come to him after a short interval? Only this; that he who buys the
estate, though he might have spared his money, however gets what he
laid it out for. His expence indeed was _needless_, but not in _vain_.
Whereas he that drudges in the pursuit of knowledge, not only toils
for that which in a short time he shall have, and in abundance, but
which after all he can’t compass, and so undergoes a _vain_ as well as
_needless_ labour.
*18. Again, What difference is there between him, who when he is upon
business of life and death, shall alight from his horse, and stand to
hear a nightingale sing, and him who having an eternity of happiness
to secure, and only this point of time to do it in, shall yet turn
virtuoso, and set up for learning and curiosity? ’Tis true the
nightingale sings well, and ’twere worth while to stand still and hear
her, were I disengaged from more concerning affairs; but not when I am
upon life and death. And so knowledge is an excellent thing, and would
deserve my study and time, had I any to spare; but not when I have so
great an interest as that of my final state depending upon the good use
of it. My business _now_ is not to be learned, but to be good.
*19. For is my life so long, am I so _over-stocked_ with time, or
is my depending interest so little, or so easily secured, that I can
find leisure for unnecessary curiosities? Is this conduct agreeable to
the present posture of man, whose entrance into this world, and whose
whole stay in it is purely in order to another state? Or would any
one imagine this to be the condition of man by such a conduct? Shall a
prisoner, who has but a few days allowed him to make a preparation for
his trial, spend that little opportunity in _cutting_ and _carving_,
and such like mechanical contrivances? Or would any one imagine such a
man to be in such a condition, near a doubtful trial of life and death,
whom coming into a prison he should find so employed? And yet is there
any thing more absurd in this, than to have a man, who has so great
a concern upon his hands, as the preparing for eternity, all busy and
taken up with quadrants and telescopes, furnaces, syphons and air-pumps?
20. When we would expose any signal impertinence, we commonly
illustrate it by the example of _Archimedes_; who was busy in making
mathematical figures on the sands of _Syracuse_, while the city was
stormed by _Marcellus_, and so, tho’ particular orders were given for
his safety, lost his life by his unseasonable study. Now, I confess
there was absurdity enough in this instance, to consign it over
to posterity: but had _Archimedes_ been a Christian, I should have
said, that the main of his impertinence did not lie _here_, in being
mathematically employed when the enemy was taking the city, but in
laying out his thoughts and time in so unconcerning a study, while he
had no less a concern upon him, than the securing his eternal interest,
which must be done now or never. Nothing certainly is an impertinence
if this be not, to hunt after knowledge in such a juncture as this!
21. Many other proceedings in the conduct of life, are condemned as
vanity and impertinence, though not half so inconsistent with the
character of man, nor so disagreeable to his present posture. The pens
of moral writers have been all along employed against them who spent
their short and uncertain lives, which ought to be spent in pursuing
an infinitely higher interest, in gaping up and down after honour and
preferments, in long and frequent attendances at court, in raising
families, in getting estates, and the like. These are condemned not
only for their particular viciousness, as crimes of ambition and
covetousness, but for what they have all in common, as they are
misspendings of time, and unconcerning employments.
22. Now I would fain know, whether any of these be more expensive of
our time, more remote from the main business of life, and consequently
more impertinent, than to be busily employed in the niceties and
curiosities of learning? And whether a man that loiters away six weeks
in court-attendances, be not every whit as _accountably_ employed, as
he that spends the same time in solving a mathematical question, as Mr.
_Des Cartes_ in one of his epistles confesses himself to have done? Why
should the prosecution of learning be the only thing excepted from the
vanities and impertinences of life?
23. And yet so it is. All other unconcerning employments are cried down
merely for being so, as not consistent with the present state of man,
with the character he now bears. This alone is not content with the
reputation of innocence, but stands for positive merit and excellence.
To say a man is a lover of knowledge, and a diligent enquirer after
truth, is thought almost as great an encomium as you can give him;
and the time spent in the study, though in the search of the most
impertinent truth, is reckoned almost as laudably employed as that
in the chapel. ’Tis learning only that is allowed (so inconsistent
with itself is human judgment) not only to divide, but to devour the
greatest part of our short life; and that is the only thing which with
credit and public allowance stands in competition with the study of
virtue: nay, by the most is preferred before it, who had rather be
accounted learned than pious.
*24. But is not this a strange competition? We confess that knowledge
is a glorious excellence. Yet rectitude of will is a far greater
excellence than brightness of understanding: and to be good, is a more
glorious perfection than to be wise and knowing, this being if not the
only, certainly the principal difference between an angel and a devil.
_’Tis far better_, to use the expression of Mr. _Poiret_, _like an
infant without much reasoning, to love much, than like the devil, to
reason much without love_.
25. But suppose knowledge were a more glorious excellence than it
is; suppose it were a greater perfection than virtue; yet still this
competition would be utterly against reason; since we can’t have the
former now _in any measure_, and shall have it hereafter _without
measure_: but the latter we may have _now_ (for we may _love much_ tho’
we cannot _know much_) and can’t have it _hereafter_. Now the question
is, whether we ought to be more ♦sollicitous for that intellectual
perfection, which we can’t have _here_ and shall have _hereafter_;
or that moral perfection, which we may have _here_, and cannot have
_hereafter_? And I think we need not consult an oracle, or conjure up
a spirit, to be resolved.
♦ “solicitious” replaced with “sollicitous” for consistency
*26. This consideration alone is sufficient to justify the measure
we have prescribed for our intellectual conduct, that we ought to
prosecute knowledge no farther than as it conduces to virtue: and
consequently, that whenever we study to any other purpose, or in any
other degree than this, we are unaccountably, impertinently, I may
add, sinfully imployed. For this is the whole of man, _To fear God and
keep his commandments_, the whole of man in this station particularly,
and consequently this ought to be the scope of all his studies and
endeavours.
27. And accordingly it is observable, that the scripture, whenever it
makes mention of wisdom, with any mark of commendation, always means by
it either religion itself, or such knowledge as has a direct influence
upon it. Remarkable to this purpose is the 28th chapter of _Job_; where
having run thro’ several instances of natural knowledge, he adds, _But
where shall wisdom be found, and where is the place of understanding_?
As much as to say, that in none of the other things mentioned, did
consist the wisdom of man. Then it follows, _Man knoweth not the price
thereof, neither is it found in the land of the living. The depth
saith, It is not in me, and the sea saith, It is not in me._ Not in
the depths of learning, nor in the recesses of speculation, _Seeing it
is hid from the eyes of all living. Destruction and death say we have
heard of the fame thereof with our ears_: as much as to say, that after
this life, and then only, unless perhaps about the hour of death, men
begin to have a true sense and lively relish of this wisdom. But in the
mean time, _God understandeth the way thereof, and he knoweth the place
thereof_. And unto man he said, _Behold, the fear of the Lord that
is wisdom, and to depart from evil, that is understanding_! To man he
said: had it been to another creature, suppose an angel, in a state of
security and confirmation, he would perhaps have recommended for wisdom
the study of nature, and the arcana of philosophy. But having to do
with man, a probationary, unfixed creature, that shall be either happy
or miserable eternally, according as he demeans himself, in this short
time of trial, the only wisdom he advises to such a creature in such a
station, is to study religion and a good life.
28. From authority let us descend to example: and two I would
particularly recommend, of men both eminently wise and learned; I mean
_Moses_ and St. _Paul_. The latter professedly declares, _I determine
to know nothing but Jesus Christ and him crucified_. And the former
complaining of the gross ignorance of his people, breaks out into this
passionate wish. _O that they were wise! that they understood this,
that they would consider their latter end!_
29. _Moses_ had been bred a scholar as well as a courtier, and was
well instructed in all the secrets of philosophy. And besides the
advantages of _Pharaoh_’s court, he had God himself for his tutor;
he had conversed personally with his maker, and therefore must needs
be supposed to know what was true wisdom. But he does not make it
consist in courtly education, or the mysteries of philosophy; but in
considering our latter end. He wishes that his people were wise; and to
this end does not wish, that they were as well-bred, or as learned as
himself, but only that they understood this, this one thing, that they
would consider their latter end. This he makes the summary and abstract
of all wisdom. Not unlike _Plato_, who defines philosophy, _the theory
of death_.
30. And here, if a short digression may be dispensed with, I would
observe, how much _Plato_ is in the right, and what an excellent part
of wisdom it is, to consider death seriously. To make this distinctly
appear, I shall shew first, that the consideration of death is the
most proper exercise for a wise man, and secondly, that it is the most
compendious way of making him wise that is not so.
31. First, It is the most proper exercise for a wise man. Wisdom
consists in a due estimation of things; which then are duly estimated,
when they are rated, both as they are in themselves, and as they are in
relation to us. If they are great and extraordinary in themselves, they
deserve to be considered for their own sakes; if they nearly relate to
us, they deserve to be considered for ours. And on both these accounts,
death and its consequences, are highly deserving a wise man’s thoughts.
32. For, first, they are in themselves great and extraordinary
transactions, and as such, deserve the attentive consideration, even
of a stander by, of any other indifferent being, suppose an angel;
even though he were no otherwise concerned in it, than as ’tis a
great event, a noble and wonderful scene of providence. On this single
account, death is as fit a subject for the contemplation of a wise man,
as any in nature.
33. Or if there be within the sphere of nature, things of a greater
appearance, yet there is none wherein man is so nearly concerned.
Since on this depends his eternal happiness or ruin. Nothing deserves
so much to be considered by him, whether therefore we regard the
greatness of the thing itself, or its greatness with respect to us,
the consideration of death is as proper an exercise as a wise man can
be employed in.
34. And as ’tis so fit an employment for him that is wise already, so,
secondly, it is the most compendious way of making him wise that is not
so. For all wisdom is in order to happiness; and to be truly wise, is
to be wise unto salvation. Whatever knowledge contributes not to this,
is quite besides the mark. It is, as the apostle calls it, _Science
falsely so called_. The knowledge itself is vain, and the study of it
impertinent.
35. Now the only way to happiness is a good life; and consequently all
wisdom being in order to happiness, that is the true, and the only true
wisdom, that serves to the promoting it. That therefore is the most
compendious way of making a man wise, which soonest makes him good.
And nothing does this so soon and so well, as the serious and habitual
consideration of death. And therefore says the wise man, _remember
death and corruption, and keep the commandments_: The shortest
compendium of holy living that ever was given. As if he had said, many
are the admonitions of wise and good men, for the moral conduct of life.
But would you have a short and infalible direction? Remember death and
corruption. Do but remember this, and forget all other rules if you
_will_, and your duty if you _can_.
36. And what is here remarked by one wise man, is consented to by all.
Hence that common practice among the antients, of placing sepulchres
in their gardens, and of using that celebrated motto, _Memento mori_.
Hence that modern as well as antient custom, of putting emblems of
mortality in churches and other public places: by all which is implied,
that the consideration of death is the greatest security of a good
life. Indeed what other considerations do by parts, this does at a blow.
It at once defeats the world, the flesh, and the devil. For how can
the world captivate him, who seriously considers that he is a stranger
in it, and shall shortly leave it? How can the flesh insnare him, who
has his sepulchre in his eye, and reflects on the cold lodging he shall
have there? And how can the devil prevail on him, who remembers that
he shall die, and then enter on an ♦unchangeable state of happiness
or misery, according as he has either resisted, or yielded to his
temptations? Of so vast consequence is the constant thinking upon
death, above all other, even practical meditation: and so great reason
had _Moses_ for placing the wisdom of man in the consideration of his
latter end.
♦ “unchangable” replaced with “unchangeable” for consistency
*37. But to return. I now persuade myself, that from the character of
man, and his present circumstances, as well as from divine authority,
it evidently appears, that however natural our desire of knowledge is,
this appetite is to be governed, as well as those that are sensual;
that we ought to indulge it only so far, as may tend to the conducting
our lives, and the fitting us for that happiness which God hath
promised, not to the learned, but to the good: and that if it be
gratified to any other purpose, or in any other measure than this,
our curiosity is impertinent, our study immoderate, and the tree of
knowledge still a forbidden plant.
38. And now having stated the measure of our affection to, and enquiry
after learning and knowledge, it remains to be considered, how much
’tis observed in the general conduct of our studies. ’Tis plain, it
is not observed at all. For these two things are notorious: First,
That very little of what is generally studied, has any tendency to
living _well_ here or happily hereafter. And, Secondly, That these very
studies which have no religious influence upon life, do yet devour the
greatest part of it. The best and most of our time is devoted to dry
learning; this we make the course of our study, the rest is only by the
by. And ’tis well if what is practical or devotional, can find us at
leisure upon a broken piece of a Sunday or holiday. The main current
of our life runs in studies of another nature, that don’t so much
as glance one kind ♦aspect upon good living. Nay, ’tis well if some
of them don’t hinder it. I am sure so great and so good a man as St.
_Austin_ thought so, who speaking of the institution and discipline of
his youth, has these remarkable words, “_I learnt in those things many
useful words; but the same might have been learnt in matters that are
not vain: and that indeed is the safe way, wherein children ought to
be trained up. But wo unto thee thou torrent of |custom|! Who is able
to resist thee! How long will it be before thou art dried up? How long
wilt thou roll along the sons of |Eve|, into a great and formidable sea,
which they can hardly pass over? Have I not, in obedience to thee, read
of |Jupiter| thundring and fornicating at the same time? And yet, O
thou hellish torrent, the sons of men are still tossed in thee, and are
invited by rewards to learn these things! The pretence indeed is, that
this is the way to learn words, and to get eloquence and the art of
persuasion. As if we might not have known these words, |Golden Shower|,
|lap|, the temple of |heaven|, without reading of |Jupiter|’s being
made a precedent for whoring? This immorality does not at all help the
learning of the words: but the words greatly encourage the committing
the immorality. Not that I find fault with the words themselves; they
are pure and choice vessels: but with that wine of error, which in
them is handed and commended to us by our sottish teachers. And yet
unless we drank of it, we were beaten, nor had we any sober judge to
appeal to. And yet, I, O my God, in whose presence I now securely make
this recollection, willingly learnt these things, and like a wretch
delighted in them, and for this I was called a |good, hopeful boy|._”
By this you may see what the judgment of this holy and venerable person
was in his private retirements, and at the most serious intervals of
his life, concerning the general course of those studies, which draw
out the first runnings of our age, and which are of so great credit
and authority in the world, as to go under the name of ingenious and
liberal education. You see he not only disapproves them, but reckons
them among those sins and irregularities of his youth, whereof he
thought himself obliged to make a particular confession in this his
great penetential.
♦ removed the word “of” per Errata
39. And here let me not be thought immodest, if upon great
consideration and full conviction, I presume to tax the management
of our publick schools. Many miscarriages I might note, but I shall
concern myself only with those, which the principles here laid down
lead me to consider. And these we may comprehend under two general
heads of complaint.
I. That they take up so much of our time.
II. That they teach us such frivolous and unprofitable things as they
do.
In relation to the first, I can’t with any patience reflect, that out
of so short a time as that of human life, consisting, it may be of 50
or 60 years (for where one lives longer, hundreds come short) 19 or
20 shall be spent between the dictionary and the lexicon, in hammering
out a little _Latin_ and _Greek_, and in learning a company of poetical
fictions and fantastick stories. Were these things worth knowing,
yet ’tis barbarous and inhuman, to make people spend so much of their
little stock of time upon them. This is to _make a cure_ of human
ignorance, and to deal with the infirmities of the mind, as some ill
surgeons do with the wounds of the body. If one were to judge of the
life of man by the proportion of it spent at school, one would think
the _Antidiluvian_ mark were not yet out, and that we had a prospect of
at least 900 or 1000 years before us. The truth is, ’tis an intolerable
abuse it should be so; and were the age as wise as it pretends to be,
it would never suffer it: especially considering what late examples
we have had of more compendious methods beyond the seas. It does not
become me to project a scheme of school-discipline; I leave this to
abler heads. Only in the mean time I may venture to say, that the
common way is a very great tax upon human life; so large a portion of
which can very ill be spared, to be lavished away in the first elements
of learning.
*But the greatest complaint against these seminaries is, the
frivolousness of the things they teach. Not only the spending so much
time on the things they teach is blame-worthy, but their teaching such
things at all. Setting opinion and fancy aside, what real improvement
is it to the mind of a rational creature, to be overlaid with words
and phrases, and to be full charged with poetical stories and dreams?
How many excellent and useful things might be learnt, while boys are
_thumbing_ and _murdering Hesiod_ and _Homer_, which ♦then they do not
understand, and which when they do, they will throw by and despise? And
that justly too: for of what signification is such stuff as this, to
the accomplishment of a reasonable soul? What improvement can it be to
my understanding, to know the amours of _Pyramus_ and _Thisbe_, or of
_Hero_ and _Leander_? Do men retain any value for these things, when
they grow up, or endeavour to preserve the memory of them? And why must
poor boys ♠be condemned to the drudgery of learning what when they are
men they must and will unlearn? Why must they be forced with so great
expence of time and labour, to learn ♣such things as are of no standing
use? So ♥far from that, they are dangerous, as well as unprofitable.
For I appeal to the common sense and experience of mankind, whether it
be not dangerous in the highest degree, to entertain the gay catching
fancies of boys, with the amorous scenes of the poets? Whether it
be safe, to season their green imaginations with such images as are
there painted to the life? Is not this rather the direct way to corrupt
them, to sow in their tender minds the seeds of impurity, to increase
their inbred propensities to evil, and lay a standing foundation for
debauchery? Let any man but consider human nature as it comes down
to us from _Adam_, and tell me whether he thinks a boy is fit to be
trusted with _Ovid_? I do not understand upon what principle, either
of prudence or piety, such books as these should be read by any; but
least of all by boys, whose soft minds are so susceptible of any ill
impression. Far better were it they should continue ignorant, than
that their understandings should be accomplished at the hazard of their
morals; upon which such studies as these can derive no very wholsome
influence. And yet to these our youth is dedicated, and in these
some of us employ our riper years, and when we die, this very thing
makes one part of our funeral eulogy, that we were so diligent and
indefatigable in our studies, and so inquisitive in the search of
knowledge, perhaps that we procured an early interment by it; when,
according to the principles before laid down, we were as impertinently,
though not so innocently employed all the while, as if we had been so
long picking straws in _Bedlam_.
♦ “when” replaced with “then” per Errata
♠ inserted word “be” per Errata
♣ “luch” replaced with “such”
♥ inserted “far from” per Errata
40. The sum of all this is: the measure of prosecuting learning and
knowledge, is their usefulness to a good life. Consequently, all
prosecution of them beyond or beside this end, is impertinent and
immoderate. But such is the general prosecution of learning and
knowledge, as is plain by appealing to the general conduct of study.
It evidently follows, that the intellectual conduct of human life
is justly chargeable with an immoderate and impertinent pursuit of
knowledge.
The CONCLUSION.
TO what a narrow compass, by virtue of the preceding reflections,
are these three things reduced, which use to take up so large a room,
_viz._ Learning itself, the method of learning, and the desire and
prosecution of learning? These indeed are great retrenchments, but such
as are just and necessary to the regulation of our intellectual conduct.
And now who can forbear making these two observations, 1. That
this bookish humour, which every where so prevails, is one of the
spiritual diseases of mankind, one of the most malignant relics of
original depravation: it carrying in it the very stamp and signature
of _Adam_’s transgression, which owed its birth to an inordinate desire
of knowledge, 2. That those who have eyes, may in great measure spare
them, and they who have not, should not much lament the want of them,
upon account of learning.
For my own part, I am so thoroughly convinced of the certainty of
the principles here laid down, that I look upon myself as not only
under a particular obligation, but almost a necessity of conducting my
studies by them. The last of which has left such a deep impression upon
me, that I now intend to follow the advice of the Heathen, (_Marcus
Antoninus_, as I remember) ♦Τὴν τῶν Βιβλίων δίψαν ῥῖψον. _Rid thyself
of the thirst after books_; and to study nothing at all but what serves
to the advancement of piety and a good life.
♦ “Τὴν τῶν Βιϐλίων δίψαὑ ρίψον” replaced with
“Τὴν τῶν Βιβλίων δίψαν ῥῖψον”
I have now spent about 13 years in the most celebrated university in
the world; in pursuing both such learning as the _academical_ standard
requires, and as my private genius inclined me to. But in truth, when
I think on my past intellectual conduct, I am as little satisfied with
it as with my moral; being very conscious, that the greatest part of my
time has been employed in unconcerning curiosities, such as derive no
degree of moral influence upon the soul that contemplates them.
But I have now a very different apprehension of things, and intend to
spend my uncertain remainder of time, in studying only what makes for
the moral improvement of my mind, and regulation of my life: being not
able to give an account, upon any rational and consistent principles,
why I should study any thing else.
*More particularly, I shall apply myself to read such books as are
rather persuasive than instructive; such as warm, kindle, and enlarge
the affections, and awaken the divine sense in the soul; as being
convinced by every day’s experience, that I have more need of heat than
of light. Though were I for more light, still I think this would prove
the best method of illumination, and that when all is done the love
of God is the best light of the soul. _A man may indeed have knowledge
without love; but he that loves, though he want sciences humanly
acquired, yet he will know more than human wisdom can teach him,
because he has that master within him who teacheth man knowledge._
THE
LIFE OF GOD
In the SOUL of MAN.
_Mistakes about religion._
1. I CANNOT speak of religion, but I must lament, that among so many
pretenders to it, so few understand what it means; some placing it
in the understanding, in orthodox notions and opinions; and all the
account they can give of their religion is, that they are of this, or
the other persuasion, and have joined themselves to one of those many
sects whereinto Christendom is most unhappily divided: others place it
in a constant course of external duties, and a model of performances;
if they live peaceably with their neighbours, keep a temperate diet,
observe the returns of worship, frequenting the church, or their closet,
and sometimes extend their hands to the relief of the poor, they think
they have sufficiently acquitted themselves: others again put all
religion in rapturous heats, and all they aim at is, to pray with
passion, and to be affected with those kind and melting expressions
wherewith they court their Saviour, till they persuade themselves that
they are mightily in love with him. Thus are these things, which have
any resemblance of piety, and, at best, are but means for obtaining
it, or particular exercises of it, frequently mistaken for the whole
of religion; nay, sometimes wickedness and vice pretend to that name.
I speak not now of those gross impieties wherewith the Heathens were
wont to worship their gods: there are but too many Christians, who
would consecrate their vices, and hallow their corrupt affections;
whose rugged humour and sullen pride, must pass for Christian severity;
whose fierce wrath, and bitter rage against their enemies, must be
called holy zeal; whose petulancy towards their superiors, or rebellion
against their governors, must have the name of Christian courage and
resolution.
_What religion is._
2. But certainly religion is quite another thing; and they who are
acquainted with it, will entertain far different thoughts, and disdain
all those shadows of it. They know, by experience, that true religion
is an union of the soul with God; a real participation of the divine
nature; or, in the apostle’s phrase, _Christ formed within us_. Briefly,
I know not how the nature of religion can be more fully expressed,
than by calling it a _divine life_; and, under these terms, I shall
discourse of it, shewing first, how it is called a _life_, and then
how it is termed _divine_.
_Its permanency and stability._
3. I choose to express it by the name of _life_, first, because
of its permanency and stability. Religion is not a sudden start or
passion; tho’ it transport a man to extraordinary performances. There
are few but have convictions of the necessity of doing something for
the salvation of their souls, which may push them forwards some steps
with a great deal of haste; but anon, they flag and give over; they
did shoot forth, fresh and high, but are quickly withered, because they
had no root in themselves. These sudden fits may be compared to the
convulsive motions of bodies newly beheaded; which, however violent and
impetuous, can be of no long continuance: whereas the motions of holy
souls are constant and regular, proceeding from a permanent and lively
principle. It is true this divine life continueth not always in the
same strength and vigour, yet it is not extinguished; nor are holy men
abandoned to the power of those corrupt affections, which sway the rest
of the world.
_Its freedom and unconstrainedness._
4. Again, religion may be termed _life_, because it is an inward, free,
and self-moving principle; and those who have it, are not acted only by
external motives, driven merely by threatnings, nor bribed by promises,
nor constrained by laws; but are powerfully inclined to that which is
good, and delight in the performance of it. The love which a pious man
bears to God, and goodness, is not so much by virtue of a command
enjoining it as by a new nature prompting him to it; nor doth he pay
his devotions as a tribute, to appease the divine justice; but these
religious exercises are the proper emanations of the divine life, the
natural employments of a new-born soul. He prays, and gives thanks,
and repents not only because these things are commanded, but because
he is sensible of his wants, and of the divine goodness, and of the
folly and misery of a sinful life. His charity is not forced, nor
his alms extorted from him; his love makes him willing to give, and,
though there were no outward obligations, his _heart would devise
liberal things_. Injustice, or intemperance, and all other vices, are
as contrary to his temper, as the basest actions to the most generous
spirit: so that I may well say with St. _John_, _Whosoever is born of
God doth not commit sin: for his seed remaineth in him, and he cannot
sin, because he is born of God_.¹ Though religious persons do much eye
the law of God, and have a great regard unto it, yet it is not so much
the sanction of the law, as its purity and goodness, which prevail with
them. They account it excellent and desirable in itself; and that in
keeping of it there is great reward. And that divine love wherewith
they are acted, makes them become a law unto themselves.
Quis legem det amantibus?
Major est amor lex ipse sibi.
_Who shall prescribe a law to those that love?_
_Love’s a more powerful law, which doth them move._
¹ 1 John iii. 9.
5. In a word, what our blessed Saviour said of himself, is, in some
measure, applicable to his followers, that it is their _meat and drink
to do their Father’s will_.¹ And as the natural appetite is carried
out towards food, though we should not reflect on the necessity of
it; so are they carried, with a natural and unforced propension toward
that which is good and commendable. It is true, external motives are of
great use to stir up this inward principle, especially in its infancy;
when ’tis often so languid, that the man himself can scarce discern it,
hardly being able to move one step forward, but when he is pushed by
his hopes, or his fears; by the pressure of an affliction, or the sense
of a mercy; by the authority of the law, or the persuasion of others:
yet, if such a person be conscientious and uniform in his obedience,
and earnestly groaning under the sense of his dulness, these are the
first motions of the divine life; which, though it be faint and weak,
will surely be cherished by the influences of heaven, and grow unto
greater maturity. But he who is utterly destitute of this inward
principle, and contents himself with those performances whereunto he
is prompted by education or custom, or the fear of hell, can no more be
accounted a religious person, than a puppet can be called a man. This
forced and artificial religion is commonly heavy and languid, like the
motion of a weight forced upward. It is scant and niggardly, especially
in those duties which do violence to mens inclinations; for those
slavish spirits will be sure to do no more than is absolutely required;
’tis a law that compels them, and they will be loth to go beyond what
it stints them to; nay, they will ever be putting such glosses on
it, as may leave them the greatest liberty. Whereas the spirit of
true religion is frank and liberal, far from such peevish and narrow
reckonings; and he who hath given up himself entirely unto God, will
never think he doth too much for him.
¹ John iv. 34.
_Religion a divine principle._
6. By this time, I hope, it appears, that religion is, with reason,
termed _a life_, or vital principle; and that we are to distinguish
betwixt it, and that obedience which is constrained, and depends upon
external causes. I come next to give an account why I term it _a divine
life_: and so it may be called, not only in regard of its fountain and
original, having God for its author, and being wrought in the souls
of men, by the power of his Holy Spirit; but also in regard of its
nature, religion being a resemblance of the divine perfections, the
image of the Almighty shining in the soul of man: nay, it is a real
participation of his nature, it is a beam of the eternal light, a drop
of that infinite ocean of goodness; and they who are endued with it,
may be said to have _God dwelling in their souls, and Christ formed
within them_.
_What the natural life is._
7. Before I descend to a more particular consideration of this, it will
be fit to speak a little of that natural or animal life which prevails
in those who are strangers to the other: and by this I understand
nothing else, but our inclination and propension towards those
things, which are pleasing to nature; or self-love issuing forth, and
spreading itself into as many branches as men have several appetites
and inclinations. The root and foundation of the animal life I reckon
to be sense, as it is opposed to faith, and importeth our perception
of things, that are either grateful or troublesome to us. Now these
animal affections, as they are implanted in us by nature, are not
vicious or blameable; nay, they are instances of the wisdom of the
Creator, furnishing his creatures with such appetites as tend to the
preservation and welfare of their lives. These are instead of a law
to the brute beasts, whereby they are directed towards the ends for
which they were made. But man, being made for higher purposes, becomes
criminal when he is transported by the inclinations of this lower
life, to neglect the more noble designs of his creation. Our natural
affections are not wholly to be destroyed, but to be over-ruled by a
more excellent principle: and the difference betwixt a religious and
wicked man is, that in the one the divine life bears sway; in the other
the animal prevails.
_The different tendencies of the natural life._
8. But it is strange to observe to what different courses this natural
principle carries those who are guided by it, according to the divers
circumstances that concur with it to determine them. And the not
considering this, frequently occasions dangerous mistakes, making men
think well of themselves, by reason of that seeming difference which is
betwixt them and others. Whereas their actions all the while flow from
one and the same original. If we consider the natural temper of men,
we find some airy, frolicksome, and light, which makes their behaviour
extravagant and ridiculous; whereas others are serious and severe, and
their whole carriage gains them reverence and esteem. Some are of a
rugged, and morose temper, and can neither be pleased themselves, nor
endure that others should be so; while others have a sweetness in their
natures, and find the greatest pleasure in the endearments of society,
and the mutual complacency of friends. And it is well that nature
hath provided this complectional tenderness, to supply the defect of
true charity in the world, and to incline men to do something for one
anothers welfare. Again, in regard of education, some have never been
taught to follow any other rules, than those of pleasure or advantage;
but others are enured to observe the strictest rules of decency and
honour.
9. In fine, it is no small difference in the deportment of mere natural
men that arises from the strength or weakness of their judgment.
Intemperance and lust, injustice and oppression, and all those other
impieties which abound in the world, are the effect of the _animal
life_ when it is neither over-powered by religion, nor governed by
natural reason? But if it once take hold of reason, and get judgment
to be of its party, it will disdain gross vice, and spring up unto
fair imitations of virtue. But this is not all: this natural principle,
by the help of reason, may take a higher flight, and come nigher to
religion. It may incline a man to the diligent study of divine truths:
for why should not these, as well as other speculations, be grateful
to inquisitive minds? It may make men zealous in maintaining and
propagating such opinions as they have espoused. It may make them
delight to hear and compose excellent discourses about the matters of
religion; for eloquence is very pleasant, whatever be the subject; nay,
some it may dispose to a kind of devotion. The glorious things that are
spoken of heaven; the similitudes made use of in scripture, of crowns
and scepters, and rivers of pleasure, may affect a man’s fancy, and
make him wish to be there, tho’ he neither understand nor desire those
spiritual pleasures which are shadowed forth by them: and when such
a person believes that Christ has purchased those glorious things for
him, he may feel a kind of tenderness and affection, and imagine he is
mightily enamoured with him; and yet all the while continue a stranger
to the holy temper and spirit of the blessed Jesus.
10. To conclude, there is nothing proper to make a man’s life pleasant,
or himself eminent in the world; but _this_ natural principle, assisted
by reason, may prompt him to it. And though I do not condemn these
things in themselves; yet it concerns us nearly to know their nature,
both that we may keep within bounds, and that we may learn never to
value ourselves on the account of such attainments, nor lay the stress
of religion upon our natural appetites or performances.
_Wherein the divine life doth consist._
11. It is now time to return to the consideration of that _divine life_,
that _life which is hid with Christ in God_, and therefore hath no
glorious shew or appearance in the world, but to the natural man seems
mean and insipid. As the animal life consists in that narrow love which
is terminated on a man’s self, and in his propension to those things
that are pleasing to nature; so the divine life stands in an universal
affection, and in the mastery over our natural inclinations. The root
of the divine life is faith; the chief branches are, love to God,
charity to man, purity and humility; for (as an excellent person
observed) however these names be common and vulgar, yet do they carry
such a mighty sense, that the tongue of man or angel can pronounce
nothing more weighty or excellent. Faith hath the same place in the
divine life, which sense hath in the natural; being indeed a kind of
sense, or feeling persuasion of spiritual things: it extends itself
unto all divine truths; but in our lapsed estate, it hath a peculiar
relation to the declarations of God’s mercy to sinners thro’ a Mediator;
and therefore, receiving its denomination from that principal object,
is ordinarily termed _faith in Jesus Christ_.
12. The love of God is such a delightful sense of God’s love to us, as
makes the soul resign itself wholly to him, desiring above all things
to please him, and delighting in nothing so much as in communion with
him, and being ready to do or suffer any thing for his sake. A soul
thus possessed with divine love, must needs be enlarged towards all
mankind in sincere affection, because of the relation they have to
God, being his creatures, and having something of his image stamped
upon them. And this is that _charity_ I named as the second branch of
religion, and under which all the parts of justice, all the duties we
owe to our neighbour, are eminently comprehended. For he who doth truly
love all the world, will be nearly concerned in the interest of every
one, and so far from wronging any person that he will resent any evil
that befals others, as if it happened to himself.
13. By _purity_, I understand such a disposition of mind, as makes a
man despise and abstain from all pleasures of sense or fancy, which
either are sinful in themselves, or tend to extinguish or lessen our
relish of more divine and intellectual pleasures. It doth also infer
a resoluteness to undergo all those hardships he may meet with in the
performance of his duty; so that not only charity and temperance, but
also Christian courage and magnanimity, may come under this head.
14. _Humility_ imports a deep sense of our inward and outward sins, and
of our utter helplessness; which is always accompanied with a profound
submission to the will of God, and deadness to the applause of men.
These are the highest perfections that men are capable of, the
foundation of heaven laid in the soul; and he who hath attained them,
needs not desire to pry into the hidden rolls of God’s decrees, to know
what is determined about his everlasting condition, but he may find a
copy of God’s thoughts concerning him written in his own breast. Those
beginnings of happiness which he feels in the conformity of the powers
of his soul to the nature of God, are a sure pledge that his felicity
shall be perfected, and continued to all eternity. And it is not
without reason that one said, _I had rather see the real impressions
of a godlike nature upon my own soul, than have a vision from heaven,
or an angel sent to tell me, that my name was enrolled in the book of
life_.
_Religion better understood by actions than by words._
15. When we have said all we can, the secret mysteries of a divine life
can never be sufficiently expressed: nor can they be truly understood
but by those that have a sense and relish of spiritual things. _There
is a spirit in man, and the inspiration of the Almighty giveth this
understanding._ The power and life of religion may be better expressed
in actions than in words: And therefore we may take the best measure
of those gracious endowments, from the deportment of those in whom
they reside; especially from the holy life of our blessed Saviour, a
main part of whose business in this world was to teach by his practice
what he required of others, and to make his own conversation an exact
resemblance of those unparalleled rules which he prescribed: so that if
ever true goodness was visible to mortal eyes, it was when his presence
beautified this lower world.
_Divine love exemplified in our Saviour;
his diligence in doing God’s will;
and his patience in bearing it._
16. That devout affection wherewith his blessed soul constantly burned
towards his heavenly Father, expressed itself in an entire resignation
to his will. It was his _very meat, to do the will, and finish the
work of him that sent him_. This was the exercise of his childhood,
and the constant employment of his riper age. He spared no pains while
he was about his Father’s business; but took such satisfaction in the
performance of it, that, when being faint and weary with his journey,
he rested on _Jacob_’s well, and intreated water of the _Samaritan_
woman; the success of his conference with her, and the accession that
was made to the kingdom of God, filled his mind with such delight,
as seemed to redound to his very body, refreshing his spirits, and
making him forget his thirst, and refuse the meat which he had sent his
disciples to buy. Nor was he less patient and submissive in suffering
the will of God, than diligent in doing of it. He endured the sharpest
afflictions, and extremest miseries that ever were inflicted on any
mortal, without a repining thought, or discontented word. For though he
was far from a stupid insensibility, and had as quick a sense of pain
as other men, and the deepest apprehension of what he was to suffer in
his soul, (as his _bloody sweat_, and the _sore amazement and sorrow_
which he professed, do abundantly declare) yet did he intirely submit
to that severe dispensation of providence, and willingly acquiesced in
it.
_His constant devotion._
17. Another instance of his love to God, was his delight in conversing
with him by prayer; which made him frequently retire from the world,
and spend whole nights in that heavenly exercise; though he had no sins
to confess, and but few secular interests to pray for: which, alas! are
almost the only things that are wont to drive us to our devotions. Nay,
we may say his whole life was prayer, a constant course of communion
with God. If the sacrifice was not always offering, yet was the fire
still kept alive. Nor was he ever surprized with that dulness of spirit
which we must many times wrestle with, before we can be fit for the
exercise of devotion.
_His charity to men._
18. In the second place I shall speak of love towards all men; but he
who would express it must transcribe the history of the gospel: for
scarce any thing is recorded to have been done or spoken by him, which
was not designed for the good of some one or other. All his miraculous
works were instances of his goodness, as well as his power, and they
benefited those on whom they were wrought, as well as amazed the
beholders. His charity was not confined to his kindred, or relations;
nor was all his kindness swallowed up in the endearments of that
peculiar friendship which he carried toward the beloved disciple. But
every one was his _friend_ who obeyed his _holy commands_, John xv. 4.
and _Whosoever did the will of his Father_, the same was to him as _his
brother, and sister, and mother_.
19. Never was any unwelcome to him, who came with an honest intention;
nor did he deny any request, which tended to the good of those that
asked it: So that what was spoken of the _Roman_ Emperor, whom, for his
goodness, they called the _darling of mankind_, was really performed by
him, that never any departed from him with a heavy countenance, except
that rich youth, _Mark_ x. who was sorry to hear that the kingdom of
heaven stood at so high a rate, and that he could not save his soul
and his money too. The ingenuity that appeared in his first address,
had already procured some kindness for him; for it is said, _And Jesus
beholding him, loved him_. But must he for his sake cut out a new way
to heaven, and alter the nature of things; which makes it impossible
that a covetous man should be happy?
_His meekness._
20. And what shall I speak of his meekness, who could encounter the
monstrous ingratitude of that miscreant who betrayed him, in no harsher
terms than these, _Judas betrayest thou the Son of man with a kiss_?
What further evidence could we desire of his fervent and unbounded
charity, than that he willingly laid down his life for his most bitter
enemies, and mingling his prayers with his blood, besought the Father
that his death might not be laid to their charge, but might become the
means of eternal life, to those very persons who procured it.
_His purity._
21. The third branch of the divine life is _purity_, a neglect of
worldly enjoyments and accommodations, and a resolute enduring of all
such troubles as we meet with in the doing of our duty. Now surely if
ever any person was wholly dead to all the pleasures of the natural
life, it was the blessed Jesus; who seldom tasted them when they came
in his way, but never stept out of his road to seek them. Though he
allowed others the comforts of wedlock, and honoured marriage with his
presence, yet he chose the severity of a virgin life: and though he
supplied the want of wine with a miracle, yet he would not work one for
the relief of his own hunger in the wilderness. So gracious was he in
allowing others such gratifications, as himself thought good to abstain
from, and supplying not only their pressing necessities, but also their
less considerable wants. We many times hear of our Saviour’s sighs, and
groans, and tears, but never that he laughed, so that through his whole
life he answered that character given of him by the prophet, _A man
of sorrows, and acquainted with griefs_. Nor were the troubles of his
life other than matters of choice: for never did there any appear on
the stage of the world with greater advantages to have raised himself
to the highest secular felicity. He who could bring together such a
prodigious number of fishes into his disciples net, and at another time
receive that tribute from a fish which he was to pay to the temple,
might easily have made himself the richest person in the world; nay,
without any money, he could have maintained an army powerful enough
to have jostled _Cæsar_ out of his throne, having oftner than once
fed several thousands with a few loaves and small fishes: but to shew
how small esteem he had of all the enjoyments in the world, he chose
to live in so poor and mean a condition, that _though the foxes had
holes, and the birds of the air had nests, yet he, who was Lord of
all things, had not where to lay his head_. He did not frequent the
courts of princes, nor affect the acquaintance of great ones; but being
reputed the son of a carpenter, he had fishermen, and other such poor
people, for his companions, and lived at such a rate as suited with the
meanness of that condition.
_His humility._
22. And thus I am brought unawares to speak of his _humility_, the last
branch of the divine life, wherein he was a most eminent pattern to us,
that we might _learn of him to be meek and lowly in heart_. I shall not
now speak of that infinite condescension of the eternal Son of God, in
taking our nature upon him; but only reflect on his lowly deportment
while he was in the world. He had none of those sins and imperfections,
which may justly humble the best of men; yet he was so entirely
swallowed up with a deep sense of the infinite perfections of God,
that he appeared as nothing in his own eyes, I mean so far as he was
a creature. He considered those eminent perfections which shined in
his blessed soul as not his own, but the gifts of God; and therefore
assumed nothing to himself for them, but with the profoundest humility
renounced all pretences to them. Hence did he refuse that ordinary
compellation of _good Master_, from one, who, it seems, was ignorant
of his divinity: _Why callest thou me good? There is none good but God
only._ As if he had said, “The goodness of any creature (and such only
thou takest me to be) is not worthy to be named or taken notice of; it
is God alone who is originally and essentially good.” He never made use
of his miraculous power for vanity or ostentation: he would not gratify
the curiosity of the _Jews_ with a sign from heaven, some prodigious
appearance in the air; nor would he follow the advice of his countrymen
and kindred, who would have had all his great works performed in the
eyes of the world, for gaining him the greater fame. When his charity
had prompted him to the relief of the miserable, his humility made
him many times enjoin the concealment of the miracle; and when the
glory of God, and the design for which he came into the world, required
the publication of them, he ascribed the honour of all to his Father,
telling them, _That of himself he was able to do nothing_.
23. I cannot insist on all the instances of humility in his deportment
towards men; his withdrawing himself when they would have made him
a king; his subjection, not only to his blessed Mother, but to her
husband, during his younger years, and his submission to all the
indignities and affronts which his rude and malicious enemies put upon
him: the history of his holy life, recorded by those who conversed
with him, is full of such passages as these; and indeed the serious
and attentive study of it, is the best way to get right measures
of humility, and all the other parts of religion, which I have been
endeavouring to describe.
Let me here subjoin a prayer that may be proper when one, who had
formerly entertained some false notions of religion, begins to discover
what it is.
A PRAYER.
_Infinite and eternal Majesty, author and fountain of being and
blessedness, how little do we poor sinful creatures know of thee, or
the way to serve and please thee? We talk of religion, and pretend unto
it; but alas! How few are there that know what it means? How easily do
we mistake the affections of our nature, for those divine graces which
alone are acceptable in thy sight? It may justly grieve me to consider,
that I should have wandered so long, and contented myself so often
with vain shadows of religion; yet I cannot but acknowledge and adore
thy goodness, who hast been pleased, in some measure, to open mine
eyes, and let me see what it is at which I ought to aim. I rejoice
to consider what mighty improvements my nature is capable of and what
a divine temper doth shine in those whom thou causest to approach
thee. Blessed be thine infinite mercy, who sentest thine own Son to
dwell among men, and instruct them by his example, as well as his laws,
giving them a perfect pattern of what they ought to be. O that the holy
life of the blessed Jesus may be always in my thoughts, till I receive
a deep sense and impression of those graces that shined so eminently in
him; and let me never rest, till that new and divine nature prevail in
my soul, and Christ be formed within me._
_The excellency and advantage of Religion._
1. AND now, having discovered the nature of true religion, let us fix
our meditations a little on the excellency and advantages of it. But
what words can express that inward satisfaction, those hidden pleasures,
which can never be rightly understood, but by those who feel them?
_A stranger intermeddleth not with their joy¹._ Holiness is the right
temper, the vigorous and healthful constitution of the soul: its
faculties had formerly been enfeebled and disordered, so that they
could not exercise their natural functions; it had wearied itself with
endless tossings and rollings, and was never able to find any rest.
Now that distemper being removed, it feels itself well; there is a due
harmony in its faculties, and a sprightly vigour possesseth every part:
the understanding can discern what is good, and the will can cleave
unto it; the affections are not tied to the motions of sense, and
the influence of external objects; but are stirred by more divine
impressions, are touched with a sense of invisible things.
¹ Proverbs xiv. 10.
_The excellency of divine love._
2. Let us descend into a nearer view of religion, in the several
branches of it named before. Let us consider that love wherewith holy
souls are united to God, that we may see what excellency is involved in
it. Love is that powerful passion, by which all the faculties of the
soul are determined, and on which both its perfection and happiness
depend. The worth and excellency of a soul is to be measured by the
object of its love. He who loveth mean and sordid things, doth thereby
become base and vile; but a noble and well placed affection advances
the spirit to a conformity with the perfections which it loves. The
images of these frequently present to the mind, and, by a secret energy,
insinuate into the very constitution of the soul, and mould and fashion
it unto their own likeness. Hence we see how easily lovers or friends
slide into the imitation of the persons whom they affect; and how,
even before they are aware, they begin to resemble them, not only
in the more considerable instances of their deportment, but also in
their voice and gesture, and that which we call their mein and air:
and certainly we should as well transcribe the inward beauties of the
soul, if they were the object and motive of our love. But as all the
creatures we converse with have their mixture and alloy, we are always
in hazard to be corrupted by placing our affection on them: passion
easily blinds our eyes, so that we first approve, and then imitate the
things that are blameable in them. The true way to improve and ennoble
our souls, is by fixing our love on the divine perfections, that we
may have them always before us, and derive an impression of them on
ourselves; and _beholding, with open face, the glory of the Lord,
may be changed into the same image, from glory to glory_. He who hath
raised his eyes towards that uncreated beauty and goodness, and fixed
his affection there, is quite of another spirit, of a more excellent
and heroic temper than the rest of the world; and cannot but infinitely
disdain all mean and unworthy things, will not entertain any low or
base thoughts, which might disparage his high and noble pretensions.
Love is the greatest and most excellent thing we are masters of; and
therefore it is folly and baseness to bestow it unworthily. It is
indeed the only thing we can call our own; other things may be taken
from us by violence, but none can ravish our love. Is any thing else be
counted ours, by giving our love, we give all, so far as we make over
our hearts and wills, by which we possess our other enjoyments. It is
not possible to refuse him any thing, to whom, by love, we have given
ourselves; nay, since it is the privilege of gifts, to receive their
value from the mind of the giver, and not to be measured by the event,
but by the desire, he who loveth, may, in some sense, be said not
only to bestow all that he hath, but all things else which may make
the beloved person happy; since he doth heartily wish them, and would
really give them, if they were in his power. Certainly therefore love
is the worthiest present we can offer unto God, and it is extremely
debased when we bestow it another way.
3. When this affection is misplaced, it doth often vent itself in
such expressions, as point at its proper object. The blasphemous terms
of adoration, wherein men sometimes express their passion, are the
language of that affection which was designed for God; as he who is
accustomed to speak to some great person, doth perhaps unawares accost
another with those titles he was wont to give him: But certainly that
passion which accounteth its object a Deity, ought to be bestowed on
him who really is so; those unlimited submissions, which debase the
soul, is directed to any other, will exalt and ennoble it, when placed
here. Those chains and cords of love, are infinitely more glorious than
liberty itself; this slavery is more noble than all the empires in the
world.
_The advantages of divine love._
4. Again, as divine love advances and elevates the soul, so it is
that alone which can make it happy. The highest pleasures, the most
substantial delights, that human nature is capable of, are those
which arise from a well-placed and successful affection. That which
imbitters love, and makes it ordinarily a very troublesome passion,
is the placing it on those who have not worth enough to deserve it,
or gratitude to requite it, or whose absence may deprive us of their
converse, or their miseries occasion our trouble. To all these evils
are they exposed, whose chief affection is placed on creatures; but the
love of God delivers us from them all.
_The worth of the object._
5. First, Love must needs be full of disquietude, when there is not
excellency in the object to answer the vastness of its capacity: So
violent a passion cannot but torment the spirit when it finds not
wherewith to satisfy its cravings; and indeed so large and unbounded is
its nature: that it must be extremely straitened, when confined to any
creature: nothing below an infinite good can afford it room to stretch
itself, and exert its vigour and activity. What is a little skin-deep
beauty, or some small degrees of goodness, to satisfy a passion which
was made for God? No wonder lovers do so hardly suffer any rival, and
do not desire that others should approve their passion by imitating it:
They know the scantiness of the good which they love, that it cannot
suffice two, being in effect too little for one. Hence love, _which is
strong as death_, occasioneth _jealousy, which is cruel as the grave;
the coals whereof are coals of fire, which hath a most violent flame_.
6. But divine love hath no mixture of this gall. When once the soul
is fixed on that supreme good, it finds so much goodness, as doth not
only satisfy its affection, but overpower it too: It finds all its love
to be too languid for such an object, and is only sorry that it can
command no more: It wishes for the flames of a _Seraph_, and longs for
the time when it shall be wholly dissolved in love. And because it can
do so little itself, it desires the assistance of the whole creation,
that angels and men would concur with it in the admiration and love of
these infinite perfections.
_The certainty to be beloved again._
7. Again, love is accompanied with trouble, when it misses a suitable
return of affection. Love is the most valuable thing we can bestow,
and by giving it, we in effect give all that we have: and therefore it
must needs be afflicting, to find so great a gift despised; that the
present which one hath made of his whole heart cannot obtain any return.
Perfect love is a kind of wandering out of ourselves; it is a sort
of voluntary death, wherein the lover dies to himself, and all his
own interests; not thinking of them, nor caring for them; and minding
nothing but how he may please the party whom he loves. Thus he is
quite undone, unless he meets with reciprocal affection; he neglects
himself, and the other hath no regard to him: But if he be beloved, he
is revived, as it were, and liveth in the soul and care of the person
whom he loves. And now he begins to mind his own concernments, not so
much because they are his, as because the beloved is pleased to own an
interest in them; he becomes dear unto himself, because he is so unto
the other.
8. And herein the divine lover hath unspeakably the advantage, having
placed his affection on him whose nature is love, whose goodness is
as infinite as his being; whose mercy prevented us, when we were his
enemies, therefore cannot chuse but embrace us, when we are become
his friends. It is impossible that God should deny his love to a soul
devoted to him, and which desires nothing so much as to please him. He
cannot disdain his own image, nor the heart on which it is engraven.
Love is all the tribute which we can pay him, and it is the sacrifice
which he will not despise.
_The presence of the beloved person._
9. Another thing which disturbs the pleasure of love, and renders it a
miserable and unquiet passion, is absence from those we love. It is not
without a sensible affliction that friends part, tho’ for some little
time: But if death have made the separation, as some time or other
it must, this occasions a grief scarce to be parallel’d by all the
misfortunes of human life. But, O how happy are those who have placed
their love on him, who can never be absent from them! They need but
open their eyes, and they shall every where behold the traces of his
presence and glory, and converse with him whom their soul loveth; and
this makes the darkest prison, or wildest desart, not only supportable,
but delightful to them.
_The divine love makes us partake of an infinite happiness._
10. In fine, a lover is miserable, if the person whom he loveth be
so. They who have made an exchange of hearts by love, get thereby an
interest in one another’s happiness and misery; and this makes love a
troublesome passion, when placed on earth. The most fortunate person
hath grief enough to mar the tranquillity of his friend: and it is hard
to hold out, when we are attacked on all hands, and suffer not only in
our own person, but in another’s: But if God be the object of our love,
we share in an infinite happiness. We rejoice to behold the glory of
God, and receive comfort and pleasure from all the praises wherewith
men and angels extol him. It delights us beyond expression to consider,
that the Beloved of our souls is infinitely happy in himself, and that
all his enemies cannot shake or unsettle his throne: _That our God is
in the heavens, and doth whatever pleaseth him_.
Behold, on what sure foundations his happiness is built, whose soul is
possessed with divine love, whose will is transformed into the will of
God, and whose sole desire is, that his Maker should be pleased! O the
peace, the rest, the satisfaction, that attendeth such a temper of mind!
_He that loveth God finds sweetness in every dispensation._
11. What an infinite pleasure must it needs be, thus as it were to lose
ourselves in him; and, being swallowed up in the overcoming sense of
his goodness, to offer ourselves a living sacrifice, always ascending
unto him in flames of love? Never doth a soul know what solid joy is,
till it give itself up unto the author of its being, and feel itself
become a devoted thing; and can say, from an inward sense and feeling,
_My Beloved is mine, and I am his_: I am content to be any thing
for him, and care not for myself, but that I may serve him. A person
moulded into this temper, finds pleasure in all the dispensations of
providence: temporal enjoyments have another relish, when he tastes the
divine goodness in them, and considers them as tokens of love sent by
his dearest Lord and Maker: and chastisements hereby lose their sting;
the rod, as well as the staff, comfort him: he rejoices, that though
God does not the will of such a worthless creature as himself, yet he
accomplishes his own designs; which are infinitely more holy and wise.
_The duties of religion are delightful to him._
12. The exercises of religion, which to others are insipid, yield the
highest pleasure to souls possessed with divine love: they rejoice
when they are called to _go up to the house of the Lord_, that they
may _see his power and his glory, as they have formerly seen it in
his sanctuary_¹. They never think themselves so happy, as when, having
retired from the world, they have placed themselves in the presence
of God, and entertain communion with him: they delight to adore his
perfections, and recount his favours; and to protest their affection to
him, and tell him a thousand times that they love him; to lay out their
troubles or wants before him, and disburthen their hearts in his bosom.
Repentance itself is a delightful exercise, when it floweth from the
principle of love. There is a secret sweetness which accompanies those
tears of remorse, those meltings of a soul returning unto God, and
lamenting its former unkindness.
¹ Psalms lxiii. 2.
13. The severities of a holy life, and that constant watch which we
are obliged to keep over our hearts and ways, are troublesome to those
who are only ruled by an external law, and have no law in their minds
inclining them to their duty. But where divine love possesseth the
soul, it stands as centinel to keep out every thing that may offend
the Beloved. It complieth chearfully, not only with explicit commands,
but with the most secret notices of the Beloved’s pleasure; and is
ingenious in discovering what will be most grateful and acceptable
unto him. It makes mortification and self-denial change their harsh
and dreadful names, and become easy, sweet and delightful things.
_The excellency of charity._
14. The next branch of the divine life is _universal love_ to man.
The excellency of this grace will be easily acknowledged; for what
can be more noble than a heart enlarged to embrace the whole world?
Whose wishes and designs are levelled at the welfare of the universe,
which considereth every man’s interest as its own? He, who loveth
his neighbour as himself, can never entertain any base or injurious
thought, or be wanting in any expressions of bounty. He had rather
suffer a thousand wrongs, than be guilty of one; and never accounts
himself happy, but when some one or other hath been benefited by him.
The malice or ingratitude of men is not able to resist his love. He
overlooks their injuries, and pities their folly, and overcomes their
evil with good; and never designs any other revenge against his most
bitter and malicious enemies, than to put all the obligations he can
upon them, whether they will or not. This inward goodness and benignity
of spirit reflects a sweetness and serenity upon the very countenance,
and makes it amiable and lovely: it inspires the soul with a noble
resolution and courage, and makes it capable of enterprising and
effecting the highest things: those heroic actions which we are wont
to read with admiration, have, for the most part, been the effects of
the love of one’s country, or of particular friendships; and certainly
a more extensive affection must be much more powerful and efficacious.
_The pleasure that attends it._
15. Again, as _charity_ flows from an excellent temper, so it is
accompanied with the greatest satisfaction. It delights the soul to
feel itself thus enlarged; to be delivered from those disquieting
passions, malice, hatred, and envy; and to become gentle, sweet, and
benign. Had I my choice of all things for my present felicity, I would
pitch upon this, to have my heart possessed with the greatest kindness
and affection towards all men. I am sure this would make me partake
in all the happiness of others, their inward endowments, and outward
prosperity. And though I should frequently meet with occasions of grief,
yet there is a sweetness in commiseration, which makes it infinitely
more desirable than a stupid insensibility. And the consideration
of that infinite goodness and wisdom, which govern the world, might
repress any excessive trouble for particular calamities that happen
in it. Certainly, next to the love of God, that ardent affection
wherewith blessed souls embrace one another, is justly to be reckoned
as the greatest felicity of those regions above. And did it universally
prevail in the world, it would anticipate that blessedness, and make us
taste the joys of heaven upon earth.
_The excellency of purity._
16. A third branch of religion is _purity_; a contempt of sensual
pleasures, and resoluteness to undergo those troubles and pains we
may meet with in the performance of our duty. Now, the naming of this
may suffice to recommend it as a most excellent quality. There is
no slavery so base, as that whereby a man becomes a drudge to his
own lusts. Never can that person be capable of any thing noble, who
is sunk in the gross pleasures of sense, or bewitched with the airy
gratifications of fancy. But the religious soul is of a more sublime
and divine temper. It knows it was made for higher things, and scorns
to step aside one foot out of the ways of holiness, for obtaining any
of these.
_The delight it affords._
17. And this _purity_ is accompanied with a great deal of pleasure.
Whatsoever defiles the soul disturbs it too. All impure delights have
a sting in them, and leave smart and trouble behind them. Excess and
intemperance, and all inordinate lusts, are so much enemies to the
health of the body, and the interests of this present life, that a
little consideration might oblige any rational man to forbear them on
that very score. And if the religious person go higher, and do not only
abstain from noxious pleasures, but neglect those that are innocent,
this is not to be looked upon as any uneasy restraint, but as the
effect of better choice: his mind is so taken up with sublime delights,
that he cannot be concerned in these. Any person that is engaged in
a violent affection, will easily forget his ordinary gratification;
will be little curious about his diet, or his bodily ease, or the
divertisements he was wont to delight in. No wonder then, if souls,
overpowered with divine love, despise inferior pleasures, and be
almost ready to grudge the body its necessary attendance for the common
accommodations of life, judging all these impertinent to their main
happiness, and those higher enjoyments they are pursuing. As for the
hardships they may meet with, they rejoice in them, as opportunities
to testify their affection: and since they are able to do so little for
God, they are glad of the honour to suffer for him.
_The excellency of humility._
18. The last branch of religion is _humility_; and however, to vulgar
eyes, this may appear a despicable quality, yet, really, the soul
of man is not capable of a higher and more noble endowment. It is a
silly ignorance that begets pride; but humility arises from a nearer
acquaintance with excellent things, which keeps men from doating on
trifles, or admiring themselves because of some petty attainments.
I know not what thoughts people may have of _humility_, but I see
almost every person pretending to it, and shunning such expressions
and actions as may make them be accounted arrogant and presumptuous;
so that those who are most desirous of praise, are loth to commend
themselves. What are all those compliments and modes of civility so
♦frequent in our ordinary converse, but so many protestations of the
esteem of others, and the low thoughts we have of ourselves? And must
not humility be an excellent endowment, when the very shadows of it are
so necessary a part of good breeding?
♦ “frequently” replaced with “frequent” per Errata
_The pleasure and sweetness of an humble temper._
19. Again, this grace is accompanied with a great deal of happiness.
The proud person is a trouble to all that converse with him, but
most of all to himself. Every thing is enough to vex him; but scarce
any thing sufficient to please him. But the humble person hath the
advantage when he is despised, that none can think more meanly of him
than he doth of himself; and as he is less affected with injuries,
so he is less obnoxious to them. _Contention, which cometh of pride_,
betrays a man into a thousand ♦inconveniences, which those of a meek
and lowly temper seldom meet with. True humility begets veneration
among wise men, whilst pride defeateth its own design, and depriveth
a man of that honour it makes him pretend to.
♦ “inconvenices” replaced with “inconveniences”
20. And the exercises of humility which relate to God, are accompanied
with the greatest satisfaction. It is impossible to express the delight
which religious persons feel in the lowest prostrations of their
soul before God; when having a deep sense of the divine Majesty, they
sink (if I may so speak) to the bottom of their beings, and vanish
and disappear in the presence of God, by a serious and affectionate
acknowledgement of their own nothingness; when they understand the full
sense of the psalmist’s exclamation, _Lord, what is man?_ And can utter
it with the same affection. Never did any haughty person receive the
praises of men with so much pleasure as the humble renounce them, _Not
unto us, O Lord, not unto us, but unto thy name give glory_.
21. Thus I have spoken something of the excellencies and advantages of
religion in its several branches. Let us acquaint ourselves with it,
and experience will teach us more than all that ever hath been spoken
or written concerning it. If we may suppose the soul to be already
awakened unto some longing desires after so great a blessedness, it
will be good to give them vent, and suffer them to issue forth in some
such aspirations as these.
A PRAYER.
_GOOD God! what a mighty felicity is this to which we are called?
How graciously hast thou joined our duty and happiness together,
and prescribed that for our work, the performance whereof is a great
reward? And shall such silly worms be advanced to so great a height?
Wilt thou allow us to raise our eyes to thee? Wilt thou admit and
accept our affection? Shall we receive the impression, of thy divine
excellencies, by beholding and admiring them, and partake of thy
infinite blessedness and glory, by loving thee, and rejoicing in them?
O the happiness of those souls that are disintangled from every narrow
good; whose understandings are enlightened by the holy Spirit, and
their wills enlarged to the extent of thine; who love thee above all
things, and all mankind for thy sake! I am persuaded, O God, I am
persuaded, that I can never be happy, till my corrupt affections be
mortified, and the pride and vanity of my spirit subdued, and till I
come seriously to despise the world, and think nothing of myself. But
O when shall it once be? O when wilt thou come unto me, and satisfy my
soul with thy likeness, making me holy as thou art holy, even in all
manner of conversation? Hast thou given me a prospect of so great a
felicity, and wilt thou not bring me unto it? Hast thou excited these
desires in my soul, and wilt thou not also satisfy them? O teach me
to do thy will, for thou art my God; thy Spirit is good, lead me unto
the land of uprightness. Quicken me, O Lord, for thy name’s sake, and
perfect that which concerneth me. Thy mercy, O Lord, endureth for ever,
forsake not the work of thine own hands._
_The despondent thoughts of some newly awakened
to a right sense of things._
1. I HAVE hitherto considered wherein true religion consists, and how
desirable a thing it is; but when one sees how infinitely distant he is
from it, he may perhaps be ready to despond; he may sit down in sadness,
and bemoan himself, and say, in the ♦anguish of his spirit, “They are
happy indeed whose souls enjoy the divine life, who are thus renewed in
the spirit of their minds; but alas! I am quite of another constitution.
If outward observances could have done, I might have hoped to acquit
myself: but since nothing but a new nature can serve, what am I able to
do? I could give all my goods to the poor, but cannot command that love,
without which this would profit me nothing. This gift of God cannot be
purchased with money¹. If a man should give all the substance of his
house for love, it would be utterly contemned². I could pine my body;
but I cannot starve my corruptions, nor wean my affections from earthly
things. I am many times convinced of my own vileness; but this rather
begets discontent in me, than true humility; and though I should come
to think meanly of myself, yet I cannot endure that others should think
so too. In a word, when I reflect on my most specious attainments, I
have reason to suspect that they are all but the effects of nature; and
sin is so powerful and so deeply rooted in me, that I can never hope to
be delivered from it. I may toss and turn as a door on the hinges, but
can never get clear off; so that all the advantage I can draw from the
discovery of religion, is but to see, at a huge distance, that felicity
which I am not able to reach; like a man in a shipwreck, who discerns
the land, and envies the happiness of those there, but cannot himself
get ashore.”
♦ “auguish” replaced with “anguish”
¹ Acts viii. 20.
² Canticles viii. 7.
_The unreasonableness of these fears._
2. These, or such-like thoughts, may arise in the minds of those who
begin to conceive the nature and excellency of religion. They have
spied the land, and seen that it is exceeding good, that it floweth
with milk and honey; but they find they have the children of _Anak_
to grapple with, powerful corruptions to overcome, and they fear they
shall never prevail against them. But why should we give way to such
discouraging suggestions? Why should we entertain such unreasonable
fears, which damp our spirits and weaken our hands, and augment the
difficulties of our way? Let us encourage ourselves with those mighty
aids we are to expect in this spiritual warfare; for greater is he
that is for us, than all that can rise up against us. _The eternal
God is our refuge, and underneath are the everlasting arms. Let us
be strong in the Lord, and the power of his might_; for he it is that
shall _tread down our enemies_. God hath a tender regard to the souls
of men, and is infinitely willing to promote their welfare. He hath
condescended to our weakness, and declared with an oath, that he hath
no pleasure in our destruction. There is no such thing as despite in
the bosom of that ever blessed being, whose name and nature is love.
He created us at first in a happy condition, and now when we are fallen
from it, _he hath laid help upon one that is mighty to save_¹, hath
committed the care of our souls to no meaner a person than the eternal
Son of his love. It is he that is the captain of our salvation, and
what enemies can be too strong for us, when we are fighting under his
banner? Did not the Son of God come down from the bosom of his Father,
and pitch his tabernacle amongst men, that he might recover them to
the divine life, and restore the image of God in their souls? All the
mighty works he performed, all the afflictions he sustained, had this
for their scope and design: for this did he labour and toil; for this
did he bleed and die. _He was with child, he was in pain, and hath he
brought forth nothing but wind²? Hath he wrought no deliverance in the
earth? Shall he not see of the travail of his soul³?_ Certainly it is
impossible that this great contrivance of heaven should prove abortive,
that such a mighty undertaking should miscarry. It hath already been
effectual for the salvation of many thousands, who were once as far
from the kingdom of heaven as we. And our _high priest continueth for
ever, and is able to save them to the uttermost that come unto God by
him_⁴. He is tender and compassionate; he knoweth our infirmities, and
had experience of our temptations. _A bruised reed will he not break,
and smoaking flax will he not quench, till he send forth judgment unto
victory⁵._ He hath sent out his Holy Spirit, whose sweet but powerful
breathings are still moving up and down in the world, to quicken the
souls of men, and awaken them unto the sense and feeling of those
divine things for which they were made. He is ready to assist such weak
and languishing creatures as we are, in our essays towards holiness.
And when once it hath taken hold of a soul, and kindled in it the
smallest spark of divine love, will he not preserve and cherish, and
bring it forth into a flame, which many waters shall not quench⁶.
Whenever this day begins to dawn, and _the day-star to rise in their
heart_⁷, it will dispel the powers of darkness, and make ignorance and
folly, and all corrupt affections, flee away as fast before it as the
shades of night, when the sun cometh out of his chambers. _For the path
of the just is as the shining light, which shineth more and more unto
the perfect day⁸. They shall go on from strength to strength, till
every one of them appear before God in Sion⁹._
¹ Psalms lxxxix. 19.
² Isaiah xxvi. 18.
³ Isaiah liii. 11.
⁴ Hebrews vii. 24, 25.
⁵ Matthew xii. 29.
⁶ Canticles viii. 7.
⁷ 2 Peter i. 19.
⁸ Proverbs iv. 18.
⁹ Psalms lxxxiv. 7.
3. Why should we think it impossible that true goodness and universal
love should come to sway and prevail in our souls? Is not this their
primitive condition, as they came out of the hands of their maker? Sin
and corruption are but usurpers; and though they have long kept the
possession, yet _from the beginning it was not so_. That inordinate
self-love which one would think were interwoven with our nature, is
nevertheless of foreign extraction, and had no place at all in the
state of integrity. We have still so much reason left as to condemn
it. Our understandings are easily convinced that we ought to be wholly
devoted to him from whom we have our being, and to love him infinitely
more than ourselves, who is infinitely better than we. And our wills
would readily comply with this, if they were not disordered and out of
tune. And is not he who made our souls able to mend them again? Shall
we not be able, by his assistance, to vanquish and expel those violent
intruders, _and turn unto flight the armies of the aliens_¹.
¹ Hebrews xi. 34.
4. No sooner shall we take up arms in this holy war, but we shall
have all the saints on earth, and all the angels in heaven engaged on
our side. The holy church throughout the world is daily interceding
with God for the success of all such endeavours. And doubtless those
heavenly hosts above, are nearly concerned in the interests of religion,
and infinitely desirous to see the divine life prevailing in this
inferior world, and that the will of God may be done by us on earth, as
it is done by them in heaven. May we not then encourage ourselves, as
the prophet did his servant, when he shewed him the horses and chariots
of fire, _Fear not, for they that be with us, are more than they that
are against us_¹?
¹ 2 Kings vi. 16, 17.
_We must do what we can, and depend on the divine assistance._
5. Away then with all desponding thoughts. To undertake vigorously,
and rely confidently on the divine assistance, is more than half the
conquest: _Let us arise and be doing, and the Lord will be with us_¹.
It is true, religion in the souls of men is the immediate work of God,
and all our natural endeavours can neither produce it alone, nor merit
those supernatural aids by which it must be wrought. The Holy Ghost
must come upon us, and the power of the Highest overshadow us, before
that holy thing can be begotten, and Christ formed in us. But yet we
must not expect that this work should be done without any endeavours
of our own; we must not lie loitering in the ditch, and wait till
omnipotence pull us thence; no, no, we must bestir ourselves, and
actuate these powers which we have already received. We must put forth
ourselves to our utmost capacities, and then _our labour shall not
be vain in the Lord_². All the art and industry of man cannot form
the smallest herb, or make a stalk of corn to grow in the field. It
is the energy of nature, and the influences of heaven, which produce
this effect. It is God _who causeth the grass to grow, and herb for
the service of man_³; and yet nobody will say that the labours of the
husbandman are useless or unnecessary. So likewise the human soul is
immediately created by God; it is he who both formeth and enliveneth
the child, and yet he hath appointed the marriage-bed as the ordinary
means for the propagation of mankind: and so, though there must
intervene a stroke of omnipotence to effect this mighty change in our
souls; yet ought we to do what we can, that we may be more ready to
receive the seeds of grace and the dew of heaven. It is true, God hath
been found of some who sought him not; he hath cast himself in their
way who were quite out of his; he hath laid hold upon them, and stopt
their course on a sudden; for so was St. _Paul_ converted in his
journey to _Damascus_. But certainly this is not God’s ordinary method
of dealing with men: though he hath not tied himself to means, yet
he hath tied us to the use of them; and we have never more reason
to expect the divine assistance, than when we are doing our utmost
endeavours. It shall therefore be my next work to shew what course we
may take for attaining that blessed temper I have described.
¹ 1 Chronicles xxii. 16.
² 1 Corinthians xv. 58.
³ Psalms civ. 14.
_We must shun all manner of sin._
6. Now if we desire to have our souls moulded to this holy frame, and
have Christ formed in our hearts, we must carefully avoid all sinful
practices. There can be no treaty of peace, till we lay down these
weapons of rebellion wherewith we fight against heaven; nor can we
expect to have our distempers cured, if we be daily feeding on poison.
Every wilful sin gives a mortal wound to the soul, and puts it at a
greater distance from God. And we can never hope to have our hearts
purified from corrupt affections, till our hands are cleansed from
vicious actions.
_We must know what things are sinful._
7. And, first, Let us inform ourselves well what those sins are from
which we ought to abstain. And here we must not take our measures from
the maxims of the world, or the practices of those whom in charity, we
account good men. Most people have very light apprehensions of these
things, and are not sensible of any fault, unless it be gross. And
those who are more serious, many times allow themselves too great
latitude. Alas! how much pride, and vanity, and passion; how much
weakness and folly doth every day show itself in their converse and
behaviour! It may be they are humbled for it, and striving against
it, but the progress is so small, and their failings so many, that we
had need to chuse an exacter pattern. Every one of us must answer for
himself, and the practice of others will never warrant and secure us.
It is the highest folly to regulate our actions by any other standard,
than that by which they must be judged. If ever therefore we would
_cleanse our way_, it must be _by taking heed thereto according to
the word of God_¹. And that _word which is quick and powerful, and
sharper than any two-edged sword, piercing even to the dividing asunder
of soul and spirit, and of the joints and marrow_², will certainly
discover many things to be sinful, which pass for very innocent in the
eyes of the world. Let us therefore imitate the psalmist, who saith,
_Concerning the works of men, by the words of thy lips, I have kept
myself from the path of the destroyer_³. Let us acquaint ourselves well
with the holy laws of our religion: let us consider the discourses of
our blessed Saviour, (especially that divine sermon on the mount) and
the writings of his holy apostles; where an unbiassed mind may clearly
discern those bounds by which our actions ought to be confined: and
then let us never look upon any sin as light and inconsiderable, but be
fully persuaded, that the smallest is infinitely heinous in the sight
of God, and prejudicial to the souls of men: and that if we had the
right sense of things, we should be as deeply affected with the least
irregularities, as now we are with the greatest crimes.
¹ Psalms cxix. 9.
² Hebrews iv. 12.
³ Psalms xvii. 4.
_We must resist temptations._
8. Among those things which we discover to be sinful, there will be
some to which, through our nature, or long custom, we are so wedded,
that it will be like cutting of the right-hand, or pulling out the
right-eye, to abandon them. But must we therefore sit down and wait
till all difficulties be over, and every temptation be gone? This
were to imitate the fool in the poet, who stood the whole day at the
river-side, till all the water should run by. We must not indulge our
inclinations, as we do little children, till they grow weary of the
thing they are unwilling to let go. We must not continue our sinful
practices, in hopes that the divine grace will one day over-power us.
9. If the heinous nature of sin cannot affect us, at least we may be
frighted by its dreadful consequences. That selfish principle which
pusheth us forward to sinful pleasures, may make us loath to buy them
at the rate of everlasting misery. Let us therefore accustom ourselves
to consider seriously what a fearful thing it must be to offend that
infinite Being, on whom we depend every moment; who needs but withdraw
his mercies to make us miserable, or his assistance to make us nothing.
Let us remember the shortness and uncertainty of our lives, and that
after we have taken a few turns more in the world, and conversed a
little longer amongst men, we must all go down to the dark and silent
grave, and carry nothing along with us but anguish and regret for all
our sinful enjoyments. What horror must then seize the guilty soul,
to find itself naked and all alone before the impartial judge of the
world, to render an exact account, not only of its more considerable
transactions, but of every word that the tongue hath uttered, and the
most secret thought that ever passed through the mind? Let us represent
to ourselves the terrors of that dreadful day, when _the foundations
of the earth shall be shaken, the heavens shall pass away with a great
noise, and the elements shall melt with fervent heat_¹. The present
frame of nature shall be dissolved, and our eyes shall behold the
blessed Jesus, (who came once into the world in all humility to visit
us, to purchase pardon for us, and beseech us to accept of it) now
appearing in the majesty of his glory, and descending from heaven
_in flaming fire, to take vengeance on those_ that have despised his
mercy. Then all the hidden things of darkness shall be brought to
light, and the counsels of the heart made manifest². Then those secret
impurities and subtle frauds whereof the world did never suspect
us, shall be exposed and laid open to public view; and many thousand
actions which we never dreamed to be sinful, shall be charged home upon
our consciences, with such evident convictions of guilt, that we shall
neither be able to deny, or excuse them. Then shall all the angels in
heaven, and all the saints that ever lived on the earth, approve that
dreadful sentence which shall be passed on wicked men; and those who
loved and esteemed them when in the world, shall look upon them with
indignation and abhorrence.
¹ 2 Peter iii. 10.
² 1 Corinthians iv. 5.
10. ’Tis true, this is a melancholy subject; there is horror in the
consideration of it: but sure it must be infinitely more dreadful to
endure it; and such thoughts as these may be useful to fright us from
the courses that would lead us thither. How fond soever we may be of
sinful pleasures, we shall startle when pressed with that question,
_Who can dwell with everlasting burnings_¹.
¹ Isaiah xxxiii. 14.
_We must keep a constant watch over ourselves._
11. But it will not suffice to consider those things once and again,
nor to form some resolutions of abandoning our sins, unless we maintain
a constant guard, and be constantly watching against them. Sometimes
the mind is awakened, and we resolve to reform: but alas! it presently
falleth asleep, and we lose that prospect which we had, and then
temptations take the advantage; they solicit us continually, and
frequently engage our consent before we are aware. It is the folly and
ruin of most people to live at adventure, seldom considering what they
are about to say or do. If we would have our resolutions take effect,
we must take heed unto our ways, set a watch before the door of our
lips, and examine the motions that arise in our heart, whence they come,
and whither they go; whether it be pride or passion, or any corrupt
humour, that prompteth us to any design, and whether God will be
pleased with it? And if we have no time for long reasonings, let us at
least turn our eyes towards God, and place ourselves in his presence,
to ask his leave and approbation for what we do. Let us consider
ourselves under the all-seeing eye of that divine majesty, as in the
midst of an infinite globe of light; which compasseth us about both
behind and before, and pierceth to the inmost corners of our soul. The
sense of the divine presence is a ready means, both to discover what
is unlawful, and to restrain us from it. There are some things a person
could make a shift to defend, and yet he dares not look God in the
face, and adventure upon them. If we look unto him we shall be lightned;
if we _set him always before us_, he will _guide us by his eye, and
instruct us in the way wherein we ought to walk_.
_We must often examine our actions._
12. This care and watchfulness over our actions, must be seconded by
frequent and serious reflections upon them; not only that we may obtain
the divine mercy; but that we may strengthen our resolutions, and learn
to decline or resist temptations. It is an advice worthy of a Christian,
though it first dropped from a Heathen pen, that before we betake
ourselves to rest, we renew and examine all the passages of the day,
that we may redress what we find to have been amiss, and make the
shipwrecks of one day be as marks to direct our course in another.
But, withal, we must not forget to implore the divine assistance,
especially against those sins that most easily beset us: and though our
hearts are not yet moulded into that spiritual frame, yet methinks such
considerations as have been proposed may stir us up to some seriousness,
and make our prayers against it as earnest, at least, as they are wont
to be against other calamities; and I doubt not but God, who heareth
the cry of the ravens, will have some regard even to such petitions as
proceed from those natural passions which himself hath implanted in us.
_It is fit to restrain ourselves in many lawful things._
13. Thus we are to make the first essay for recovering the divine
life, by restraining the natural inclinations, that they break not out
into sinful practices. But Christian prudence will teach us to abstain
from gratifications that are not simply unlawful; and that not only
that we may secure our innocence, which would be in continual hazard,
if we should strain our liberty to the utmost point; but also that we
may teach our appetites to obey, as prudent parents deal with their
children, who cross their wills in many little things, to make them
manageable in more considerable instances. He who would mortify the
pride and vanity of his spirit, should stop his ears to the most
deserved praises, and sometimes forbear his just vindication, from
the censures and aspersions of others. He who would check a revengeful
humour, would do well to deny himself the satisfaction of representing
to others the injuries he hath sustained. And if we would so take
heed to our ways, that we sin not with our tongue, we must accustom
ourselves to solitude and silence. Thus we may make our appetites more
moderate in their cravings, by accustoming them to frequent refusals;
but it is not enough to have them under violence and restraint.
_We must strive to put ourselves out of love with the world._
14. Our next essay must be to possess our minds with a deep persuasion
of the vanity and emptiness of worldly enjoyments. This is an ordinary
theme, but alas! how few understand and believe what they say? These
notions float in our brains, and come sliding off our tongues, but
we have no deep impression of them on our spirits. We feel not the
truth which we pretend to believe. We can tell that all the glory
and splendor, all the pleasures of the world, are vanity and nothing;
and yet these nothings take up all our thoughts, and engross all
our affections. Perhaps sometimes we resolve to be no longer deluded
with them; but these thoughts seldom outlive the next temptation. And
after we have been frustrated a thousand times, we must continually
be repeating the experiment. The least difference of circumstances
is enough to make us expect that satisfaction in one thing, which we
missed in another. But had we once a real contempt of worldly things,
this were a considerable advancement in our way. The soul of man is of
a vigorous and active nature, and hath in it an unextinguishable thirst,
an immaterial kind of fire, always catching at some object or other, in
conjunction wherewith it thinks to be happy: and were it once rent from
the world, it would search after some higher object, to satisfy its
importunate cravings. The love of the world and the love of God, are
like the scales of a balance, as the one falleth the other doth rise.
It therefore nearly concerns us to be convinced of the emptiness and
vanity of creature enjoyments. Let us seriously consider what our
reason and faith, our own experience, and the observation of others
suggest. Amidst all our pursuits and designs, let us stop and ask
ourselves, for what end is this? At what do I aim? Can the gross
pleasures of sense, or a heap of white or yellow earth, or the esteem
of silly creatures like myself, satisfy an immortal soul? Have I not
tried these things already? Will they have a higher relish, and yield
me more contentment to-morrow than yesterday, or the next year than
they did the last? There may be some little difference between that
which I am now pursuing, and that which I enjoyed before: but sure
my former enjoyments did shew as pleasant, and promise as fair before
I attained them. Like the rainbow, they ♦looked very glorious at a
distance, but when I approached, I found nothing but emptiness and
vapour. O what a poor thing would the life of man be, if it were
capable of no higher enjoyments!
♦ “look” replaced with “looked” per Errata
_We must do those outward actions that are commanded._
15. When our inclinations towards worldly things are in some measure
subdued, we must proceed conscientiously to perform those duties which
religion ♦requires. If we cannot get our inward dispositions presently
changed, let us study at least to regulate our outward deportment: if
our hearts be not yet inflamed with divine love, let us however ♠own
our allegiance to that infinite Majesty, by attending his service, and
listening to his word; by speaking reverently of his name; and praising
his goodness, and exhorting others to serve and obey him. If we want
that charity, and those bowels of compassion which we ought to have
towards our neighbours, yet must we not omit any occasion of doing them
good. If our hearts be haughty and proud, we must nevertheless study a
modest and humble deportment. These external performances are of little
value in themselves, yet may they help us forward to better things. It
is always good to be doing what we can, for then God is wont to assist
our feeble endeavours. Nor need we fear the imputation of hypocrisy,
though our actions thus somewhat out-run our affections, seeing they
still proceed from a sense of our duty, and our design is not to appear
better than we are, but that we may really become so.
♦ “require” replaced with “requires” per Errata
♠ “owe” replaced with “own” per Errata
_We must endeavour to form internal acts
of devotion, charity, &c._
16. Moreover, let us be often lifting up our hearts to God; and if
we do not say that we love him above all things, let us at least
acknowledge that it is our duty, and would be our happiness so to do.
Let us lament the dishonour done him by sinful men, and applaud the
praises that are given him by that glorious company above. Let us yield
ourselves up to him a thousand times, to be governed by his laws, and
disposed of at his pleasure: and though our stubborn heart start back,
yet let us tell him we are convinced that his will is always just and
good; and therefore desire him to do with us whatsoever he pleaseth,
whether we will or not.
Thus should we exercise ourselves unto godliness: and when we are
employing the powers that we have, the Spirit of God is wont to strike
in, and elevate these acts of our soul beyond the pitch of nature, and
give them a divine impression.
_Consideration a great instrument of religion._
17. I shall mention but two other helps; and the first is, deep and
serious consideration. *The assent which is ordinarily given to divine
truths, is very faint and languid. Men are unwilling to quarrel with
the religion of their country; but are seldom at the pains to consider
what they profess to believe; and thence it is, that they have so
little influence on their practice. Those _spiritless and paralytic
thoughts_ (as one rightly terms them) are not able to move the will,
and direct the hand. We must therefore labour for a full persuasion
of divine truths, a sense and feeling of spiritual things. Let us
urge forward our spirits, and make them approach the invisible world,
and fix our mind upon immaterial things, till we clearly perceive
that these are no dreams; nay, that all things are dreams and shadows
besides them. When we look about us, and behold the beauty and
magnificence of this goodly frame, the order and harmony of the whole
creation, let our thoughts from thence take their flight toward that
omnipotent wisdom and goodness which did at first produce, and doth
still uphold the same. When we reflect upon ourselves, let us consider
that we are not a mere piece of organized matter, a curious and well
contrived engine; that there is more in us than flesh, and blood,
and bones, even a divine spark, capable to know, and love, and enjoy
our Maker. And though it be now exceedingly clogged with its dull and
lumpish companion; yet ere long it shall be delivered, and can subsist
without the body, as well as that can do without the cloaths, which we
throw off at our pleasure. Let us often withdraw our thoughts from this
earth, this scene of misery, and folly, and sin, and raise them towards
that glorious world; whose innocent and blessed inhabitants solace
themselves eternally in the divine presence, and know no other passion,
but an unmixed joy, and an unbounded love: and then consider how the
blessed Son of God came down to this lower world to live among us, and
die for us, that he might bring us to a portion of the same felicity;
and think how he hath overcome the sharpness of death, and opened
the kingdom of heaven to all believers, and is now set down on the
_right-hand of the Majesty on high_¹; and yet is not the less mindful
of us, but receiveth our prayers, and presenteth them unto his Father,
and is daily visiting his church with the influences of his Spirit, as
the sun reacheth us with his beams.
¹ Hebrews i. 3.
_We should consider the excellency of the divine nature._
18. Let me further suggest some particular subjects of meditation. And
first, if we would love God, let us consider the excellency of his
nature, and his love and kindness towards us. It is little we know
of the divine perfections; and yet that little may fill our souls
with admiration and love. If it be the understanding that directs the
affections, certainly the excellencies of the divine nature (the traces
whereof we cannot but discover in every thing we behold) should not
fail to engage our hearts. Shall we not be infinitely more transported
with that almighty wisdom and goodness, which fills the universe, and
displays itself in all the parts of the creation, which establisheth
the frame of nature, and turneth the mighty wheels of providence, and
keepeth the world from disorder and ruin, than with the faint rays of
the same perfections which we meet with in our fellow creatures? Shall
we doat on the scattered pieces of a rude and imperfect picture, and
never be affected with the original beauty? This were an unaccountable
stupidity and blindness. Whatever we find lovely in a friend, or in a
saint, ought not to engross, but to elevate our affection: we should
conclude with ourselves, that if there be so much sweetness in a drop,
there must be infinitely more in the fountain. If there be so much
splendor in a ray, what must the sun be in its glory?
19. Nor can we pretend the remoteness of the object, as if God were at
too great a distance for our converse or love: _he is not far from
every one of us; for in him we live, and move, and have our being_.¹ We
cannot open our eyes, but we must behold some footsteps of his glory;
and we cannot turn them toward him, but we shall be sure to find his
intent upon us, waiting as it were to catch a look, ready to entertain
the most intimate communion with us. Let us therefore endeavour to
raise our minds to the clearest conceptions of the divine nature. Let
us consider all that his works declare, or his word discovers of him
unto us; and let us especially contemplate that visible representation
of him which was made in our own nature by his Son, who was _the
brightness of his glory, and the express image of his person_,² and
who appeared in the world to discover at once what God is, and what
we ought to be. Let us represent him unto our minds as we find him
described in the gospel, and there we shall behold the perfections of
the divine nature, tho’ covered with the veil of human infirmities.
And while we contemplate a Being, infinite in power, in wisdom, and
goodness, the author and fountain of all perfections, let us pray that
our eyes may affect our heart,³ and while we are musing the fire may
burn.⁴
¹ Acts xvii. 27.
² Hebrews i. 3.
³ Lamentations iii. 51.
⁴ Psalms xxxix. 3.
_We should meditate on his goodness and love._
20. Hereunto add the consideration of God’s favour and goodwill towards
us. Now as the word of God is full of the expressions of his love
towards man, so all his works loudly proclaim it. He gave us our being,
and by preserving us in it, doth renew the donation every moment.
He hath placed us in a rich and well-furnished world, and liberally
provided for all our necessities. He raineth down blessings from heaven
upon us, and causeth the earth to bring forth our provision. He giveth
us our food and raiment; and while we are spending the productions
of one year, he is preparing for us against another. He sweetneth our
lives with innumerable comforts, and gratifieth every faculty with
suitable objects. The eye of his providence is always upon us, and
he watcheth for our safety when we are fast asleep, neither minding
him nor ourselves. But lest we should think these testimonies of
his kindness less considerable, because they are the easy issues of
his omnipotent power, and do not put him to any trouble or pain, he
hath taken a more wonderful method to endear himself to us. He hath
testified his affection to us, by suffering as well as by doing; and
because he could not suffer in his own nature, he assumed ours. The
eternal Son of God cloathed himself with the infirmities of our flesh,
and left the company of those blessed spirits, who knew well how to
love and adore him, that he might dwell among men, and wrestle with the
obstinacy of that rebellious race to reduce them to their allegiance,
and to offer himself up as a sacrifice for them. I remember one of the
poets hath an ingenious fancy to express the passion wherewith he found
himself overcome after a long resistance, _That the God of love had
shot all his golden arrows at him, but could never pierce his heart,
till at length he put himself into the bow, and darted himself straight
into his breast_. Methinks this doth someway adumbrate God’s method
of dealing with men: he had long contended with a stubborn world, and
thrown down many a blessing upon them; and when all his other gifts
could not prevail, he at last made a gift of himself. The account
which we have of our Saviour’s life in the gospel doth all along
present us with the story of his love. All the pains that he took,
and the troubles that he endured, were the wonderful effects, and
uncontroulable evidences of it. But, O that last, that dismal scene!
Is it possible to remember it, and question his kindness, or deny him
ours? Here, here it is we should fix our most serious thoughts, _that
Christ may dwell in our hearts by faith; that we being rooted and
grounded in love, may be able to comprehend with all saints, what is
the breadth and length, and depth and height; and to know the love of
Christ, which passeth knowledge, that we may be filled with all the
fulness of God_!¹
¹ Ephesians iii. 17, 18, 19.
21. We ought also frequently to reflect on those particular tokens of
love, which God hath bestowed on ourselves; how long he hath borne with
our follies and sins, and waited to be gracious unto us; wrestling,
as it were, with the stubbornness of our hearts, and essaying every
method to reclaim us. We should keep a register in our minds of all
the eminent blessings and deliverances we have met with; some whereof
have been so conveyed, that we might clearly perceive they were not the
issues of chance, but the gracious effects of the divine favour, and
the signal returns of our prayers.
_As a help to charity, we must remember
that all men are nearly related to God._
22. If we would love all men, let us consider the relation wherein they
stand to God, and the impresses of his image, which are stamped upon
them. They are not only his creatures, the workmanship of his hands,
but such of whom he taketh special care, and for whom he hath a very
tender regard; having laid the designs of their happiness before the
foundations of the world; and being willing to live and converse with
them to all eternity. The meanest and most contemptible person whom
we behold, is the offspring of heaven, one of the children of the Most
High; and, however unworthy he may behave himself of that relation
to God, so long as God hath not disowned himself by a final sentence,
he will have us acknowledge him as one of his; and, as such, embrace
him with a cordial affection. What a concern are we wont to have for
those that any ways belong to the person whom we love? How gladly do
we lay hold on every opportunity to gratify the child or servant of a
friend? And sure our love towards God would as naturally spring forth
in charity towards men, did we mind the interest that he is pleased to
take in them; and consider that every soul is dearer to him than the
material world; and that he did not account the blood of his Son too
great a price for their redemption.
_That they carry his image upon them._
23. Again, as all men stand in a near relation to God, so they have
still so much of his image stamped on them, as may excite us to love
them. In some this image is more conspicuous, and we can discern the
lovely tracts of wisdom and goodness. And though, in others, it be
miserably sullied and defaced, yet it is not altogether erased. Some
lineaments still remain: all men are endowed with rational and immortal
souls, with understandings and wills capable of the most excellent
things. And if they be at present disordered and put out of tune by
wickedness and folly, this may indeed move our compassion, but ought
not to extinguish our love. When we see a person of a rugged humour and
perverse disposition, full of malice and dissimulation, very foolish,
and very proud, it is hard to fall in love with an object that presents
itself unto us, under an idea so little grateful and lovely. But when
we consider these evil qualities as the diseases of a soul, which in
itself is capable of all that wisdom and goodness, wherewith the best
of saints have ever been adorned, this will turn our aversion into pity,
and make us behold him with such resentments, as we have when we look
on a beautiful body that is mangled with wounds, or disfigured by some
loathsome disease. And however we hate the vices we shall not cease to
love the man.
_Prayer another instrument of religion;
the advantages of mental prayer._
24. There remains yet another help; and that is, fervent prayer.
Holiness is the gift of God; indeed the greatest gift he doth bestow,
or we are capable to receive, and he hath promised his Holy Spirit to
those that ask it of him. In prayer we make the nearest approaches to
God, and lie open to the influences of heaven: then it is that the sun
of righteousness doth visit us with his directest rays, and dissipateth
our darkness, and imprinteth his image on our souls. I cannot now
insist on the advantages of this exercise, or the dispositions
wherewith it ought to be performed; I shall only tell you, that as
there is one sort of prayer, wherein we make use of the voice, which is
necessary in public; and may sometimes have its advantage in private;
and another wherein, though we utter no sound, yet we conceive the
expressions, and form the words in our mind; so there is a third kind
of prayer, wherein the soul takes a higher flight, and having collected
all its forces, by long and serious meditation, it darteth itself (if
I may so speak) towards God, in sighs and groans, and thoughts too big
for expression.
This mental prayer is one of the most powerful instruments of the
divine life; and it may be the apostle hath a peculiar respect unto
it, when he saith, that _the Spirit helpeth our infirmities, making
intercession for us with groanings that cannot be uttered_.
_The use of the holy sacrament._
25. I shall recommend but one more help; and that is, the conscientious
use of that holy sacrament, which is peculiarly appointed to nourish
and increase the spiritual life, when once it is begotten in the soul.
All the instruments of religion meet together in this ordinance; and
while we address ourselves to it, we are put to practise all the rules
which were mentioned before. Then it is that we make the severest
survey of our actions, and lay the strictest obligations on ourselves:
then are our minds raised to the highest contempt of the world, and
every grace doth exercise itself with the greatest activity and vigour.
All the subjects of contemplation there present themselves unto us
with the greatest advantage; and then, if ever, doth the soul make its
most powerful sallies towards heaven, and assault it with a holy and
acceptable force. And certainly the neglect, or careless performance of
this duty, is one of the chief causes that be-dwarfs our religion, and
make us continue of so low a size.
A PRAYER.
_AND now, O most gracious God, Father and fountain of mercy, who
hast blessed us with the knowledge of our happiness, and the way that
leadeth unto it, excite in our souls such ardent desires after the one
as may put us forth to the diligent prosecution of the other. Let us
neither presume on our own strength, nor distrust thy assistance; but
while we are doing our utmost endeavours, still depend on thee for
success. Open our eyes, O God, and teach us out of thy law. Bless us
with an exact and tender sense of our duty, and a knowledge to discern
perverse things. O that our ways were directed to keep thy statutes!
Then shall we not be ashamed when we have a respect unto all thy
commandments. Possess our hearts with a generous and holy disdain of
all those poor enjoyments which this world holdeth out to allure us,
that they may never be able to inveigle our affections, or betray us
to any sin. Turn away our eyes from beholding vanity, and quicken thou
us in thy law. Fill our souls with such a deep sense of those great
truths which thou hast revealed in the gospel, as may influence and
regulate our whole conversation: so that the life which we henceforth
live in the flesh, we may live through faith in the Son of God. O that
the infinite perfections of thy blessed nature, and the astonishing
expressions of thy goodness may overpower our hearts; that they may
be constantly rising towards thee in flames of devout affection,
and enlarging themselves in cordial love towards all the world for
thy sake; and that we may cleanse ourselves from all filthiness of
flesh and spirit, perfecting holiness in thy fear, without which we
can never hope to behold and enjoy thee. Finally, O God, grant that
the consideration of what thou art, and what we ourselves are, may
both humble and lay us low before thee, and also stir up in us the
strongest and most ardent aspirations towards thee. We desire to give
up ourselves to the conduct of thy Holy Spirit: lead us in thy truth,
and teach us, for thou art the God of our salvation. Guide us with
thy counsel, and afterwards receive us unto glory; for the merits and
intercession of thy blessed Son, our Saviour._ Amen.
The End of the EIGHTH VOLUME.
ERRATA, Volume VIII.
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