THE

PRACTICAL METHOD

Of the FOUR BOOKS of the

Imitation of Chrift:

Wherein is fhewn the Scope, the Order, and Progrefs of the Spiritual Life, obferv'd by the Author in these Books.

The ECONOMY, or general Difpofition of the Four Books of the Imitation of CHRIST.

A

MONGST the Afcetick Writers, that have laid down rules for chriftian perfection, the religious and devout Thomas à Kempis, Canon Regular of the Order of St. Auftin, hath undoubtedly, and by confent of all, carry'd

B

ry'd away the prize, in the Books left behind him, intituled, Of the Imitation of Christ.

Nevertheless some have complain'd that they can find no order or method in these Books; not fo much that it is really wanting in them, as that it efcapes the notice and obfervation of ordinary readers.

Hereupon a certain perfon had a fancy to try, if he could not in fome fort delineate in words the fecret method or plan of this piece; which, behold, we here present to you.

Obferve therefore that the Imitation of Chrift is here practically deliver'd; which manner of inftruction he beft understands, who beft practifes what he reads.

And indeed our THOMAS feems in this work to have followed a natural, and neceffary method, in beginning with the first and more imperfect degree of the Imitation of Chrift, and afcending by little and little, even to the highest and most accomplifh'd, in fuch exact order, that he that would take any other way, feems not like to arrive fo easily and commodiously at his journey's end.

He treats at firft of the PURGATIVE LIFE, which is the beginning, and foun

dation as it were, of Perfection: Wherein he introduces a Master or Father-director of the Spiritual Life; because this life is not fo high advanc'd, as to feem to stand in need of the immediate inftructions of GOD; and the Scholar is fo ignorant of fpiritual things, that it is fitter for him to hear and hearken to a Master, than to discourse, or interrogate.

The ILLUMINATIVE WAY contains the whole body of doctrine relating to the Spiritual Life; wherefore God is with good reafon introduc'd talking with Man, because therein are deliver'd leffons worthy of GOD; a method which few authors (excepting the holy penmen) have well ac quitted themselves in; namely, to introduce GOD fpeaking things worthy of the Deity.

The difciple having now made a good progrefs, does not only lend an ear to the documents or inftructions of God, but fets himfelf alfo to the practice of them; wherein meeting oftentimes with great temptations and difficulties, he has recourse to GOD, fometimes for grace and divine aid; fometimes for pardon and counfel.

In the UNITIVE WAY, the Soul is united to GOD; which is chiefly effected by the

participation of the Body and Blood of JeJus Chrift: Wherein two things are obfervable; the preparation for the union, and the union itself. Both are of fuch mighty importance, that God is defervedly introduc'd teaching, and Man practically executing.

Of the PURGATIVE WAY in particular.

But now (to come to each particular di-, ftinct way by itself) the Purgative he divides into two parts: The former part, which is the fubject of the whole first Book, treats of the beginnings of the Purgative Way: The latter part, which is the fubject of the whole fecond Book, treats of the progrefs of Beginners, and confifts of five degrees, or chief heads.

I. What it is to imitate, and to follow Christ.

II. Left any one fhould err or mistake in imitating, let him make use of a Guide and fpiritual Mafter.

III. Because a Master is of no ufe, if there be wanting in the Scholar a will to learn; a defire to overcome his paffions is excited in him.

IV. From this defire and victory follows

natu

naturally an effectual purpose to commit no fin.

V. This purpose is confirmed and strengthened by the fear of GOD, and by compunction of heart.

The progrefs, and ultimate end or perfection of this Life confifts of four other degrees, or heads.

1. From the fear of GOD fprings a hatred of the world, which is enmity with Gop. 2. The world being defpifed perfecutes the fervant of GOD, who to defend himself has need of patience in adverfities and perfecutions.

3. He that bears adverfities with constancy of mind, breaks forth thereby into a a love of Chrift, and into a relish of, and delight in fpiritual things.

4. But he ought rather to turn his mind in this life to the Crofs of Chrift, than to confolation: Therefore he is taught to defire the way of the Crofs, and that of mortification.

Of the ILLUMINATIVE WAY in particular.

The Illuminative Way is wholly converfant about the Imitation of Chrift; whom he that would perfectly imitate, and B 3

that