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that we have to do, is by any means to seek to compass that end. These are
the two cardinal points of a man's knowledge and exercise. _Quo et qua
eundum est_,--Whither to go, and what way to go. If there be a mistake in
any of these fundamentals, all is wrong. All arts and sciences have their
principles and grounds that must be presupposed to all solid knowledge and
right practice, so hath the true religion some fundamental principals
which must be laid to heart and imprinted into the soul, or there can be
no superstructure of true and saving knowledge and no practice in
Christianity that can lead to a blessed end. But as the principles are not
many, but a few common and easy grounds, from which all the conclusions of
art are reduced, so the principles of true religion are few and plain;
they need neither burden your memory, nor confound your understanding.
That which may save you "is nigh thee," says the apostle, (Rom. x. 8)
"even in thy mouth." It is neither too far above us, nor too far below us.
But, alas! your not considering of these common and few and easy grounds
makes them both burdensome to the memory, and dark to the understanding.
As there is nothing so easy but it becomes difficult of you do it against
your will,--_Nihil est tam facile, quin difficile fiat, si invitus
feceris_,--so there is nothing so plain, so common, but it becomes dark and
hard if you do not indeed consider it and lay it to heart.

That which is, in the first place, to be considered is, Our end. As in all
other arts and every petty business, it hath the first place of
consideration, so especially in the Christian religion. It is the first
cause of all human actions, and the first principle of all deliberate
motions. Except you would walk at random not knowing whither you go, or
what you do, you must once establish this and fix it in your
intention--What is the great end and purpose wherefore I am created, and
sent into the world? It this be not either questioned, or not rightly
constituted, you cannot but spend your time, _Vel nihil agendo, vel aliud
agendo, vel male agendo_, you must either do nothing, or nothing to
purpose, or, that which is worse, that which will undo you. It is
certainly the wrong establishing of this one thing that makes the most
part of our motions either altogether irregular, or unprofitable, or
destructive and hurtful. Therefore, as this point hath the first place in
your catechism, so it ought to be first of al