1. The fanfied difficulty of it. I fay, fanfied, for there is not that hardship in't Men imagine. But fuch Enemies are the generality of Men to their own happiness, that they will fancy difficulties in things they are loth to do, and they therefore cry out, That they are hard, and not to be compassed but with an infinite deal of trouble, becaule they would be excufed from the Performance or practice of them. It's ordinary for Schoolboys to plead difficulty of the Task their Master fets them, when they have a greater mind to play than to learn; much like Solomon's flothful Man, Prov. 26. 13. There is a Lion in the way, there is a Lion in the streets. Vain Man! there are no Lions but in his own brain, no confiderable difficulties, but what are of his own making. So here, Men fancy, that this ferious confideration of their ways, is a thing which none but Scholars, and Men of Learning can reach, and none are obliged to mind but men of Letters, and fuch as are Bookish, and read much, and have large capacities, are Men of great Judgement, and can wholly give or dedicate themselves to this Study; A conceit as falfe as God is true, and which we cannot reflect upon without indignation. For common experience refutes it. The meaneft Artificers that are Men that cannot read one word,Servants of the loweft Form, the poorest persons alive, Men whose Fortune is as low as their Learning, do arrive to this Art,and therefore that Plea deferves to be hifs'd at; what is done, may be done again; and if unlearned, ignorant, illiterate Men do very often make confiderable progress in it, there is no doubt but

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the thing is poffible and practicable, and there wants nothing but willingness to master it.

There is no Man that's fenfible, that Gold is better than Glaffes and Rattles, or that Pearls ought to be priz'd and valu'd more than Pebbles; There is no man that is capable of apprehending, that three and three make fix, or can contrive and plot, which way a dangerous Pond, or dreadfull Fire may be avoided, but may confider, whether the things the Scripture fpeaks of be true or no, whether the promises and threatnings of the Gofpel are things that belong to him? whether he lives up to the precepts of Christ, and what will be the confequence of his contempt of Mercy, and what may be the means of efcaping the wrath to come, and whether an endless Glory be not infinitely better than a few hours Pageantry, and everlasting enjoyment more fatisfactory than momentary pleasures, and Eternal Reft more defirable than a transitory titillation?

What difficulty is there in this Confideration, What Rocks what Precipices are there here, that must be ventured on, to bring it about? I fee a whole street on fire, and am ftruck into amazement, and cannot I confider, how dreadfull everlafting Fire must be ? I can confider, what a loss it was to Job to be deprived of his fheep, and Camels, and what is more, his Children, and last of all of his Health, and Ease, and Quiet; and cannot I confider what a lofs it must be for me to lose more, than all this comes to ? I confider, it's worth fitting up late, and rifing early, and running up and down to get a livelihood;

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And cannot I confider, how far more rational, it is to sweat, and toil, and labour for an everlasting Inheritance? I can confider with delight, how much ease and content I fhall enjoy when fuch an Estate I have the reverfion of, doth fall? and cannot I confider, how happy those must be, that after their patient continuance in well-doing, fhall be poffefs'd of Glory and Honour, and Immortality, and Eternal Life? I can confider, how Pleasant, how glorious a thing it is to live in the good Opinion of my Prince,under the Smiles, and gracious Looks of my Benefactor? and cannot I confider, what a felicity doth attend them, that enjoy the light of God's Countenance? Here's but changing the Object. And I that can confider,how difingenuous and fordid a thing it is to act against a Man that hath rais'd me out of duft, and advanced me to great dignity and preferment; cannot I confider what bafenefs and degenerous ingratitude it must be, to provoke that God who maintains me, and preferves me, and without whom I cannot breath or move? I that can confider the reasonableness of forrow and grief where I have offended, and done a fignal injury to my Superior; cannot I confider how juft and equitable it is, when I look on that Saviour, whom my fins have pierc'd, to mourn as heartily as one that mourns for his only Son? I that can confider, how fad a thing it is to fit in a Dungeon, deprived of the comfortable beams of the Sun, and what is more, of the Society of all Lovers, and acquaintance, in an enemies Country, where my food is fuch as Dogs would refufe to eat, and

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the stench round about me intolerable, cannot I confider how dreadful it will be one day to be everlastingly fhut out from the enjoyment of that light, which refreshes the Souls and Bodies of Glorified Saints for ever, and to be thrust into a difmal Prison, whence I must come out no more, till I have paid the uttermoft farthing? Why should not my understanding ferve me to confider the one as well as the other? Spiritual things are the most adequate and most proper Objects of my understanding. They are the proper fuel for that flame which cherish and feed it, and make it rise, and foar to Heaven. Whatever concerns provifion for the flesh, or this prefent life, is but a fecondary object, more by favour and permiffion, than by defign. For God's defign in giving us understandings, was, that they might be Receptacles of Spiritual Truths, Store-houses of invifible Treasures. Contrivances how we may get our bodily wants and neceffities supplied, for ought I know, may be performed, and ordered by Senfe alone, without Reason, without this fublime faculty of Understanding, as we see in Beasts and ignobler Animals, which being ftrangers to this privilege, and directed only by Senfe, furnish themselves with neceflaries, conveniencies, and fuperfluities: Go to the Ant thou fluggard, confider her ways, and be wife, which having no guide, overfeer, or ruler, provideth her meat in the Summer, and gathereth her food in the Harvest, Prov. 6. 6, 7, 8.

But what will not Men call difficult, if they are unwilling to do what they fhould? How would Houses be built? How would the Field

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be fowed? How would harveft be brought in, if Carpenters and Husbandmen fhould pretend difficulty? If Men will be Droans, excufes are foon found out. Our Understandings are quick enough to light upon evasions, and I never knew any Sinner whofe wits would not ferve him to reafon himself out of a known Duty. And of this nature is the pretence of hardfhip, Men alledge. And who fees not that this is but a fhift to fatiffie their Confciences, that they may not twitch them for the Omiffion; and they must have some plea, left they fhould fin bare-faced, and seem to affront God without caufe or inftigation. And indeed this plea is a true ftroak of the Devil, for though the way to deftruction be far more craggy, and infinitely fuller of Precipices, than the way to Life, witness Mens breaking through Infamy, the hatred of their Friends, the difpleasure of their Relations, the fences of Modefty, the scorn of Angels, the indignation of a confuming Fire, to get at fin; witness the venturing fometimes their Fortunes, fometimes their Lives, fometimes their Reputation, fometimes the ruine of their Families to please the Devil; yet the broadway being down, whereas the strait is up the hill, his perfuafion prevails the fooner, that the former is infinitely more facile and eafie; and thus he afperfes and feeks to crack the Credit of this fpotless Virgin, Confideration, the Joy of Angels, the Envy of Devils, the Off-fpring of God, and the great Ladder whereby Men muft climb to Heaven, and hard it muft be, though nothing be more eafie; 'tis a thing portable, and