[75] Nemini exploratum potest esse quomodo sese habiturum sit corpus, non dico ad annum sed ad vesperum. Cicero, 2 de fin. Dii boni! quid est in hominis vita diu? Mihi ne diuturnum quidem quicquam videtur, in quo est aliquid extremum. Cum enim id advenit, tum illud præteriit, effluxit: tantum remanet quod virtute et recte factis sit consecutus: horæ quidem cedunt, et dies, et menses, et anni, nec præteritum tempus unquam revertitur, nec quid sequatur sciri potest. Cic. in Cat. Maj. Quem sæpe transit, casus aliquando invenit. [76] Nihil tam firmum cui periculum non sit; etiam ab invalido. [77] De bonis et malis ita disserebat Plato: Finem esse Deo similem fieri: Virtutem sufficere quidem ad bene beateque vivendum; cæterum instrumentis indigere, corporis bonis, robore, sanitate, integritate sensuum, &c. Exterioribus etiam, opibus, generis claritate, gloria, &c. Ea et si non affluerint, nihilominus tamen beatum fore sapientem.--Arbitratur et Deos humana cernere atque curare: et demones esse--Porro in dialogis justitiam divinam legem arbitratus est, ut ad juste agendum potentius persuaderet, nè post mortem pœnas improbi luerent. Laert. in Plat. [78] Alte spectare si voles, atque hanc sedem, et æternam domum contueri, neque sermonibus vulgi dederis te, nec in præviis humanis spem posueris rerum tuarum: suis te illecebris oportet ipsa virtus trahat ad verum decus. Cicero somn. Scip. Cœlestia semper spectato: illa humana contemnito. Id. Ibid. [79] Nihil tam firmum cui periculum non sit; etiam ab invalido. CHAPTER III. THE GENERAL GRAND DIRECTIONS FOR WALKING WITH GOD, IN A LIFE OF FAITH AND HOLINESS: CONTAINING THE ESSENTIALS OF GODLINESS AND CHRISTIANITY. I am next to direct you in that exercise of grace, which is common to all christians. Habits are for use: grace is given you, not only that you may have it, but also that you may use it. And it is fit that we direct you how to use it, before we direct you how to know that you have it; because it is grace in exercise that you must discern; and habits are not perceived in themselves, but by their acts; and the more lively and powerful the exercise is, the more easily is grace perceived: so that this is the nearest and surest way to a certainty of our own sincerity:--he that useth grace most and best, hath most grace; and he that hath most, and useth it most, may most easily be assured that he hath it in sincerity and truth. In these directions, I shall begin with those great internal duties, in which the very life of all religion doth consist; and the general practice of these principles and graces: and all these generals shall be briefly set together, for the easiness of understanding and remembering them. And then I shall give you such particular directions, as are needful, in subordination to those generals. [Sidenote: For a well-grounded faith.]