Law 
 
 An extract from Mr* 
 Law's serious call to 
 a holy life. 
 
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 BV 4500 .L33 1803 ^^ 
 Law, William, 1686-1761. 
 An extract from Mr. Law's 
 Serious call to a holy lif 
 
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^N 
 
 EXTRACT 
 
 PROlf 
 
 Mr- LAW'S SERIOUS CALL 
 
 TO A 
 
 HOLY LIFE 
 
 By the Rev. JOHN WESLEY, A. M. 
 Late Fellow of Lincoln College. 
 
 PHILADELPHIA : 
 
 PRINTED BY SOLOMON W. CONRAD, 
 
 rOR K2EKIEL COOPER, NO. 118^ NORTH FOURTH 
 STREET, NEAR THE METHODIST CHVRCH. 
 
 1803. 
 
AW 
 
 EXTRACT 
 
 rnoM 
 
 Mr. LAW'S SERIOUS CALL 
 
 TO A 
 
 HOLY LIFE 
 
 G H A p. I. 
 
 Cancerning the Nature and Extent of Christian Devotion, 
 
 1. J AEVOTION is neither private nor public prayer ; 
 
 X-J but prnycrs, vvluthev private or public, are 
 particular parts or inRances of devotion. D;;votion fig- 
 nifi^s a life devoted to God. 
 
 He th refore is the devout man, who lives no longer 
 to his own will, or the way and ipirit of the world, but 
 to the l\;le will of God ; who conliders God in every 
 thing, vvho.ferves God in every thing, who makes all 
 the parts of his common life, parts of piety, by doing 
 every thing In the name of God, and under fuch rules 
 as are conformable to his glory. 
 
 2. * We readily acknovvhcl^e, that God alone is to 
 be the riile and meafure of our prayers ; that in them 
 we are to look wholly nnto him, and a6l wholly for him ; 
 that we are only to pray in fuch a manner, for fuch 
 things, and fuch ends, as are fuitable to his glory. 
 
 Now let any one but find ou: the reafon why he is 
 to be thus ftndly pious in his prayers, and he \^iil find 
 the fame as ftrong a reafon to be as ftridly piou« in all 
 the other parts of his life. For the-re is not the leall 
 
( 4 ) 
 
 reafon why we fhould make God the rule and meafure 
 ©f our prayers, why w,e /ho¥l^ then look wholly unto 
 him, and pray according to his will ; but 'vt'hat equally 
 proves it necelTary for us to look wholly unto God, and 
 make him the rule and meafure of all the other ad\ions 
 of our life. Were it not our ftri6l duty to live by rea- 
 fon, to devote ajll tl^e adl^ons of eur li^es to God ; wcj-c 
 it not abfolutely neceffary to walk before him in wif- 
 dom and holinefs, and all heavenly converfation, doing 
 every thing in his name and for his glory, there would 
 be no excellency or wifdom in the moft heavenly prayers : 
 ray, fuch prayers Foj.ild be abfurditie^ ; they would be 
 like prayers for wings, when it was no part of our duty 
 to fly. 
 
 3. As fure therefore as there is any wifdom in pray- 
 ing for the Spirit of God, fo fure is it, that we are to 
 make that Spirit the rule of all our a£^ions ; as fure as 
 it is our duty to look wholly unto God in our prayers, 
 fo fure is it, that it is our duty to live wholly unto God 
 in .our Uyes. But we can ujo mpre be faid to live untp 
 God, unlefs we live unto him in all our ordinary actions, 
 unlefs he be the rule and meafure of all our ways, fhaji 
 »we can be faid to pray unto God, unlefs our prayers 
 look wholly jinto him. So that unreafonable and abfurd 
 ways of life, whether in lajbour or diveifion, whether 
 they confume .our time or our money, are like unreafon- 
 able ajid abfurd prayers, and are a? truly an offence un.- 
 to God. 
 
 4. It is for want of knowing, or at leaft confidering this, 
 thgit we fee fuch a mixture of ridicule in the lives of many 
 people. You fee them ftrjft as to fome times and places 
 of devotion ; but when the fervice of the church is over, 
 they are but like |ljofe that feldom or never come there. 
 In their way of life, their manner of fpending their time 
 and money, in their cares and fears, in their ple?ifures and 
 indulgences, in their labour and diveriiops, they are like 
 the reft of the world. This makes the loofe part of the 
 -world generally make a jeft of thofe that are devout, be- 
 caufe they fee their devotion goes no f^irther than theij- 
 prayers, and that they live no more unto God, till the 
 
 ' time of prayer returns a^ain j but live by the f^ijije byj* 
 
( 5 ) 
 
 moiir and fancy, and In as full an enjoyment of all the 
 follies of life a« other people. This is the reafon /hy 
 they are the jefl: of world'y people ; not bicaufe they 
 are really devoted to God, hut becaufe tliey ippear to 
 have no other devotion, but that of cccafional prayers. 
 
 5. * Julius is very fearful of mifling prayers : all the 
 parifh fuppofes Julius to be Tick, if he is not at church. 
 But if you was to afk him, Why he fpends the reft of 
 his time by humour or chance ? Why he is a companion 
 of the fillieft people in their mofl filly pleafures ? Why he 
 is ready for every impertinent entertainment and diver- 
 fion ? If you was to afk him why there is no amufement 
 too trifling to pleafe him ? Why he gives himfelf up to 
 an idle, golllpping converfation ? Why he lives in foolifli 
 friendfliips for particular perfons, that neither want nor 
 deferve any particular klndnefs ? If you afk him why he 
 never puts his converfation, his time, and fortune, under 
 the rules of religion, Julius has no more to fay for 
 himfelf than the moft dilbrderly perfon. Por the whole 
 tenor of fciipture lies as dire(flly againfl: fuch a life, as 
 againft debauchery and intemperance. He that lives in 
 fuch a courfe, lives no more according to the reli -^lon 
 of Jefus Ghrifl, than he that lives in gluttony and in- 
 temperance. 
 
 If a man was to tell Julius, that there was no occa- 
 fjon for fo much conftancy at prayers, and that he might 
 negledl the fervice of the church, as the generality of 
 people do, Julius would think fuch an one to be no 
 Chriftian, and that he ought to avoid his company : 
 but if a perfon only tell him, that he may live as the 
 generality of the world does, that he may enjoy him- 
 felf as otheis do, that he may fpend his time and money 
 as people of fafliion do, that he may conform to the fol- 
 lies and frailties of the generality, and gratify his tem- 
 per and palTions as moft peopl-e do, Julius never fulpefts 
 that man to want a Chnftian fpirit, or that he is doing 
 the devil's work. 
 
 6. The fhort of the matter is this : Either reafon 
 and religion prcfcribe rules and ends to all the ordina- 
 ry adions of our lives, or they do not:- if they dd, 
 then it is as necefTarv to govei-n all our a.rtions by thoie 
 
 A 2 
 
( 6 ) 
 
 yyles as It is jiecclTary to worHiip God. For if religion 
 teaches us any thing concerning eating and drinking, 
 or rpending pur time and monty ; if it teaches us how we 
 are to ufe the world ; if it tells i;^ what tempers we ave 
 to have in common iife, how we are to be difpofed to- 
 "vvards all people, how we are to behave towards the 
 fick, the poor, the old and deftitute ; ifit tells us whom 
 we are to treat with a particular love, whom we are to 
 regard with a particular elleem ; if it tells us how we 
 are to treat our enemies, and how we are to deuy our- 
 felves, he muft be very weak that can think thefe pajts 
 of religion are net to be obferved with as much exad- 
 iiefs as any doftrines that relate to prayers. 
 
 7. Our bleffed Saviour and his apo(tles are wholly 
 taken up in doflrines that relate to common life. They 
 call us to differ in every temper and way of life from the 
 fpirit and way of the world • to renounce ail its goods, 
 to fear none of its evils, to rcjedl its joys, and have no 
 value for its happinefs : to be as new-born babes, that are 
 born into a new ftate of things ; to lire as pilgrims, in 
 fpiritual watching, in holy fear, afpiring after another 
 'life; to take up our daily crofs; to deny ourftlves ; 
 to profefs the blelTednefs of mourning ; to feek the blef- 
 fednefs of poverty of fpirit ; to forfake the pride and 
 vanity of riches ; to take no thought for the morrow ; 
 to live In the profoundeft ftate of humility ; to rejoice 
 in iufferings ; to rejed the lull of the flcfh, the lull of 
 the eyes, and the pride of life ; to bear injuries ; to for- 
 give and bleis our enemies, and to love mankind as 
 God loveth them ; to give up our whole hearts and af- 
 fedions to God ; and flrive to enter through the ftrait 
 gate into a life of eternal glory. 
 
 8. Thus it is in all virtues and holy tempers ; they 
 are not c^rs unlefs they be the virtues and tempers of 
 our ordinary life. So that chriftianity is fo far from 
 leaving us to live in the common ways of life, con- 
 forming to the folly ofcuftoms, and gratifying the pa f- 
 fions and tempers which the fpirit of the worW delights 
 in : it is fo far from indulging us in any of thefe things, 
 that ail it$ virtues, whicli it make* neccffary to falvatif- 
 
( ? ) 
 
 ©D, are only fo many -ways of living, contrary to th? 
 ■world in all the common aftionsof our lite. 
 
 If our common life is not a common conrfe of humili- 
 ty, felf-denial, renunciation ©f the world, poverty of fpi- 
 lit, and heavenly affj;clion, we do not live the life of 
 Chriliians* 
 
 9. But yet, though it is thus plain, that this, and 
 this alone, is chriflianity, an uniform, open and vifible 
 j3ra<Slice of all thefe virtues ; yet it is as plain, that 
 there is little or nothing of this to be found, even a- 
 mongft the better fort of people. You ft-e them often 
 at church ; but look into their lives, and you fee them 
 juft the fame fort of people as others are. The differ- 
 ence that you find betwixt them is only the differenee 
 of their natural tempers. They have the fame talle of 
 the world, the fame worldly cares, fears, and joys ; 
 they have the fame turn of mind, are equally vain in 
 their dcfjres. You fee the fame vanity of drefs, the fame 
 fclf-love and indulgence, the fame foolifli friendships and 
 groundlcfs hatreds, the fame levity of mind and trifling 
 fpirits, the fame idle difpofitions, and vain ways of fpend- 
 ing their time in vifiting and converfation, as in the reft 
 of the world, that make no pretences to devotion. 
 
 10. I do not mean this comparifon betwixt people 
 feemingly good and profeffed rakes, but betwixt peo- 
 ple of fober lives. Let us take an inftance in two mo- 
 deft women: let it be fuppofed that one of them is care- 
 ful of times of devotion, through a fenfc of duty ; 
 and thai the other is at church feldom or often, jult as 
 it happens. Now it is a very eafy thing to fee this 
 difference betwixt thefe perfons. But, can you find 
 any farther diftcrence betwixt them ? Can you find, 
 that their common life is of a different kind? Are not 
 the tempers, and cuftoms, and manners of the one, of the 
 fame kind as of the other ? Do they live as if they be- 
 longed to different world.., had different views in their 
 heads, and different rules and meafures of all their ac- 
 tions r Have they not the fame goods and evils ? Are 
 they noc phafcd and difpleafed in the fame manner, and 
 for the fame things ? Do they not live in the fame 
 coMife of life ? Does 04ie fetm to be of this world, 
 
( 8 ) 
 
 looking at the thin^;s that are temporal, and the other 
 to be oi another world, looking wholly at the things 
 that aie eternal ? Does the one live in pleai\ire, de- 
 lighting Ijerfelf in fliew or drel's, and the other live in 
 leit'-denial, renouncing every thing that looks like vani- 
 ty, either of perion, drefs, or carriage ? Does the one 
 trifle away her time ? And does the other ftudy all the 
 arts of improving it, living in prayer and watching-, 
 and inch good works as may make all her time turn to 
 licr advantage, and be placed to her account at the lall 
 dzf ? Is the one carelefs of expenfe, and glad to a- 
 dorn herfelf with every coflly ornament of drefs ? And 
 does the other confider her fortune as a talent given her 
 by Gcd, which is to be improved religioufly, and no 
 more to be fpent in vain and needlefs ornaments than 
 it is to be buried in the earth ? 
 
 Where muft you look, to find one perfon of religi- 
 on differing in this manner from another that has none ? 
 And yet if they do not differ in thefe things, can it with 
 any fenfe be faid, the one is a good Chriftian, and the 
 other not ? 
 
 I I. Take another inftance among the men. Leo has 
 a great deal of good nature, has kept what they call 
 g(i^d company; hates every thing that is falfe and bafe, 
 is very generons to his friends ; but has concerned him- 
 felt" fo little with religion, that he hardly knows the 
 difference betwixt a Jew and aChriftian. 
 
 Eufebius, on the other hand, has had early imprefH- 
 ons of religion, and buys books of devotion. He can 
 talk of all the feafls and fafls of the church, and 
 knows the names of moft men that have been eminent 
 for piety. You never hear him fwear, and when he 
 talks of religion, he talks of it as a matter of great 
 concern. 
 
 Here you fee, that one perfon has religion enough, 
 to be reckoned a pious Chriflian ; and the other i« fo far 
 from all appearance of religion, that he may fairly be 
 reckoned a Heathen. And yet, if yoa look into their 
 common life, if you examine their ruling tempers in the 
 greateil articles of life, you will find the leafl diiference 
 imaginable. Confider tfeem with regard to the ufe of 
 
< 9 ) 
 
 tlie world, becaufe that is what every body can fee. 
 Now, to have right notions and tempers with regard to 
 the world, is as elTential to religion, as to have right 
 notions of God. And it is as poflible for a man to 
 worfhip a jcro^codile, and yet be 9 pious man, as to have 
 his affedlions fet upon this world, and yet be 9, good 
 Chriftian. 
 
 But now, if you copfider Leo ^ncj Eufebius in this re- 
 fpeft, you will fipd them ^xa.dly ^like ; feeking, ufing, 
 and enjoying all that can be got ip tljis world, in th« 
 fame manner. You will find riches^ profperity, pleafures, 
 find honour, are juft as much ;he happinefs of Kufebius 
 as they are of Leo. And yet, If chriflianity has not 
 changed a man's temper, ^vith relation to thefe things, 
 what has it done for him ? 
 
 12. Every one capable of reflecflion, mnft have ob» 
 ferv^dj that this is generally jtlje ftate, even of devout 
 people, whether men or woijjei). You Hiay fee their^ 
 different from other people, as %o times and places of 
 prayer, but like the reft of the world in all the other 
 p;arts of their lives; that is, adding Chriftian devotion 
 to an Heafhen life. I have the authority of our ble{re4 
 Saviour for this remark, where he fays, Take no thought^ 
 sayings ivhat shall nve ^aft or 'ivhat shall ipe drinks or 
 where%vithal shall we be clothed? Fpr qfter all these things 
 do the Gentiles seek. But if to be thus affeded eyen witlj 
 the neceiTary things of this life, fliews that we are not 
 of a ChrilHan fpirit, but an I^eajhen ; furely, to enjoy 
 ;he vanity and folly of the world as tlxey did, to be like 
 them in the main teipper^ of our lives, in fenfual plea- 
 fures and diverfions, in the vanity of drefs, the love of 
 fliew and greatnefs, or any ol:her gaudy diftindions of 
 fortune, is a much greater fign of an heathen temper j 
 and confequently, they who add devotion to fuch a life, 
 mull be faid to pray a^ Cbriftian? \i\i\. Jjvc a^ heathens. 
 
( 10 ) 
 
 CHAP. II. 
 
 jIn Enquiry into the Reason why the gsnerality of Chris- 
 tians fall so short of the Holiness and Devotion of 
 Christianity* 
 
 1. TT may now be reafonably enquired, how it is, that 
 
 JL the lives, even of the better fort of people, are thus 
 flrangely contrary to the principles of chriftianity ? 
 
 But before I give a diretl anfwer, I defire it may be 
 enquired, how it is, th^t swearing is fo common amongft 
 Chrifliiins ? It is indeed yet not fo common amongfl 
 women, as amongfl: men ; but among men this fin is fo 
 common, that perhaps there are more than two in three 
 that are guihy of it through the whole courfe of their 
 lives ; fwearing more or lefs, juft as it happens ; fome 
 conftantly, others only now and then. Now I alk how 
 comes it, that two in three of the men are guilty of fo 
 grofs a fin as this is ? There is neither ignorance nor 
 human infirmity to plead for it : it is againfl an exprefs 
 commandment, and the mod plain dotlrine of our blef- 
 fed Saviour. 
 
 Do but find the reafon why the generality of men 
 live in this notorious vice, and you will have found the 
 reafon, why the generality even of the better fort of 
 people, live fo contrary to chrifl:ianity. 
 
 2. * Now the reafon of common fwearing is this ; it 
 is becaufe men have not fo much as the intention to please 
 God in all their actions. For, let a man but have fo 
 much piety as to ijitend to please God in all the actions of 
 his life^ as the happiest and best thing in the worlds and 
 then he will never fwear more. It will be as impofli- 
 ble for him to fwear, whilfl: he feels this intention with- 
 in himfelf, as it is impoflible for a man -that intends to 
 pleafe his prince, to go up and abufe him to his face. 
 
 3. It is but a fmall part of piety to have fuch an in- 
 tention as this ; and he has no reafon to look upon him- 
 felf as a difciple of Chrift, who is not thus far advanced. 
 And yet it is purely for want of this degree of piety, 
 that you fee fuch a mixture of fui and folly in the lives 
 
( n ) 
 
 even of the better fort of people. It is for want of this 
 intention, that you fee men that profcfs religion, yet live 
 in (wearing and fenfuality ; that you fee dergymcn given 
 to pride and covetoufnefs, and worldly enjoymewts. It 
 IS tor want of this intentloii, that you fee women that 
 profefs devotion, yet living in all the vanity and folly 
 ot drc s, and waging their time in idlenefs and pleafures, 
 m all luch inftances as their eftates will reach. For, 
 let but a woman feel her heart full of this intention, and 
 Ihe willfina it as impoflible to patch or paint, as to 
 curfe or fwear ; fhe will no more defire to fliine at balls 
 and affembhes, or make a figure amonga thofe that are 
 jnofl finely drelTed, than flie will defire to dance upon 
 a rope to pleafe fpedlators : fhe will know, that the one 
 IS as tar trom the wifdom and excellency of the Ghriftian 
 ipirit as the other. 
 
 4. It was this general intention that made the primitive 
 Chriftians iuch eminent inOances of piety. And if you 
 will here ftop, and afk you.felf, why you are not as 
 pious as the primitive ChrilHans w.rc, your own heart 
 >vi I tell you, It IS neither through ignorance nor inability, 
 but purely becaufe you never thoroughly inteiKled it! 
 You oblerve the fame Sunday-worfhip that they did ; ai«l 
 you ai^ Ana m it, becaufe it is your full intention Jo be 
 10, And when you as fully intend to be like them in 
 their common life ; when you intend to pJeafe God in 
 all your adions, you will fi„d it as poibble, as to be 
 ftriaiy exaa in the fervice of the church. And when you 
 have this tntention to please God in all your actions, as \he 
 happiest and best thing in the world, you will find in you 
 as great an averfion to any thing that is vain and im- 
 pertinent in common life, whether of bufmefs or plea, 
 Tn": '^ y°" "°^ have to any thing that is prophane. 
 
 eTtl"er"nfr T ^''" ^"^^ "-^ ^^^^"^ '^ ^"^ tooli(h\.ay 
 e thei of fpending your time, or your fortune, as you 
 are now fearful of neglea.ng the public worOiip. ^ 
 5. Now who that wants this general intention, can 
 
 Chriftians, it would change the whole face of thf 
 
 vifible, as buying and felling, or any trade in life. 
 
( i^ > 
 
 '* Let ^ iler^-yi^an Ve thiis pious, and fid fvill c6nverfe 
 as if he had been brotight up by an apoftle. He will 
 tio more think and talk of noble preferment, than of noble 
 bating, or a glorious chariots He will no mOre com- 
 plain of the frowns of the v/orld, or a fmall cure, or the 
 tvantof a patron, than he will complain of a laced coat, 
 Or a running-horfe. Let him but intend to please God in 
 all his actions^ as the happiest and best thing in the nvorld, 
 jifid then he will know, that there is nothing noble in a, 
 dergyitien, but burning Zeal for the falvation of fouls ; 
 tiot any thing poor in his profeffion, but idlenefs and 
 a Worldly fpirit. Again, let a tradefman but have this in- 
 tention, and it will make him a faint in his (hop ; his 
 every day bufinefs will be a courfe of wife and reafon- 
 sfble a£lions, made holy to God, by being done in obe- 
 dience to his will and pleafure. He will buy and fell, 
 and labour and travel, becaufe by fo doing he can do 
 fome good to himfelf and others ; but then, as nothing 
 tan pleafe God but what is wife, and reafonable, and 
 lioly ; fo he will neither buy nor fell, nor labour in anjf 
 Inanner, but fuch as is wife, and reafonable, and holy. 
 He will therefore confider, not what arts, or methods, 
 'Will make him richer and greater than his brethren, or 
 femove him from a fliop to a life of (late and pleafare ; 
 but he will confider what arts, what methods, can 
 Jtiake worldly bufinefs moft acceptable to God, and 
 fhake a life of trade a life of holinefs, devotion, and 
 iJiety. This will^ be the temper and fpirit of ever/ 
 tradefrhan ; he cannot flop ftiort of thefe degrees of pie- 
 ty, whenever it is his intention to please Ood in all his 
 actions^ as the best and happiest thing in the ivorld, 
 
 6. Again, let the Gentleman of fortune but have thi* 
 Intention, and it will carry hirti from every appearance 
 tf evil, to every inftance of piety and goodnefs. 
 
 He cannot live by chance, or as humour or fancy car- 
 ries him, becaufe he knows that nothing can pleafe God 
 but a wife and regular courfe of life. He cannot liva 
 in idlenefs and indulgence, in fports and gaming, in vain 
 expenfes and high living, becaufe thefe things cannot 
 be turned into means of holinefs, or ftiade fo manjr psuts 
 of a wife and religious life. 
 
( 13 ) 
 
 * As he tluis removes from all appearance of ev'iU 
 fo he afpires after every inftance of goodnefs. He does 
 not afk what is allowable and pardonable, but what is 
 commendable and praife-wortliy. He does not afk whe- 
 ther God will forgive the folly of our lives, the madnefi 
 of our pleafures, the vanity of our expenfes, and the 
 x:arek'fs confumption of our time; but he afks whether 
 Cod is pleafed with thefe things ; or whether thefe are 
 the appointed ways of gaining his favour. He does not 
 inquire, whether it be pardonable to hoard up money, 
 to adorn ourfelves with diamonds, and gild our cha- 
 riots, whilft the widow and the orphan, the fick and the 
 prifoner, want to be relieved : but he afks wlyjther God 
 has required thefe things at our hands ; whether we fliall 
 be called to account at the lafl day for the negled of 
 them ? Becaufe it is not his intent to live in fuch ways 
 as God may perhaps pardon, but in fuch as we know 
 God will infallibly reward. 
 
 He will not therefore look at the lives of Chriftians, 
 to learn how he ought to fpend his eftate, but he will 
 look into the fcripture, and make every dodlrine, para- 
 ble, or inilrudlion that relates to rich men, a law to him- 
 felf in the ufe of it. 
 
 He will have but one rule for charity, and that will 
 be, to ipend all that he can that way ; becaufe the 
 Judge of quick and dead hath faid, that all that is fo 
 given, is given to him. 
 
 7. Let not any one lock upon this as an imaginary 
 defcription-, that looks fine in the notion; but cannot 
 be put in pradlice. For it is fo far from being imprac- 
 ticable, that it has been pradifed by great numbers of 
 Chriftians in former ages, who were glad to turn their 
 •whole ellates into a conftant courfe of charity. And it 
 is fo far from being ihipolfible now, that if we can find 
 any Chriftians that fincerely intend to please God in all 
 their actions as the best and happiest thing in the nvorld^ 
 ■whether they be ycung or old, fingle or married, meti 
 or women, it vvili be impoflible for them to do other- 
 wife. This one principle will infallibly carry them to 
 this, and they will find themfelves unable to Hop fhort 
 of it. 
 
 B 
 
( 14 ) 
 
 For how is it poflible for a man tliat intends to pleafc 
 God in the life of his money, becaufe he judges it to be 
 his greatcil happinefs, to bury his money in necdlefs im- 
 pertinent fiTicry, in covering himfelf or his horfes with 
 gold, whiiil there are any works of piety or charity to 
 be done with it, or any ways of fpending it well ? 
 
 8. I have chofen to explain this matter, by appealing 
 to this intention, becaufe it makes the cafe fo plain, and 
 becaufe every one may fee it in the clearefl; light, and 
 feel it in the Arongefi: manner, only by looking into his 
 own heart. For it is as eafy for every perfon to know, 
 whether he intends to pleafe God in all his anions, as 
 for any fervant to know, whether this be his intention 
 towards his mafter. Every one can as eafily tell how he 
 lays out his money, and whether he confiders how to 
 pleafe God in it, as he can tell where his eftate is, and 
 whether it be in money or in land. So that here is no 
 plea left for ignorance or frailty, as to this matter: eve- 
 ry body is in the light^ and every body has power. And 
 no one can fail, but he that is not fo much a Ghriftian, 
 as to intend to pleafe God in the ufe of his eftate. 
 
 9. You fee two pcrfons, one is regular in public and 
 private prayer, the other is not. Now the rsafon of 
 this difference is not this, that one has ftrength to ob- 
 ferve prayer, and the other has not ; but the reafon is 
 this, that one intends to pleafe God in the duties of de^. 
 votion, and the other has no intention about it. The 
 cafe is the fame in the right or wrong ufe of our time 
 ^nd money. You fee one perfon throwing away his 
 time in fleep and idlenefs, in vifiting and diverfions, and 
 his money in the mrft vain and unreafonable expenfes. 
 You fee another careful of every day, dividing his hours 
 by rules of reafon and religion, and fpending all his mo- 
 ney in works of charity. Now the difterence is not 
 owing to this, that one has flrcngth to do thus, and 
 the other has not ; but to this, that one intends to pleafe 
 God in the right ufe of all his time and all his money, and 
 the other has no intention about it. 
 
 10. Hera therefore let us judge ourfelves fincerely ; 
 let us not vainly content ourfelves with the common 
 diforders of our lives, the vanity of our expenfes, the 
 
( 15 ) 
 
 fo'lv of onr dlvfirfions, the idlenefs of our lives, and the 
 wafting of our time, fancying that thefe are fuc.h imper- 
 ftClions as we fall into through the unavoidable we;ik- 
 ncfs of our natures ; but let us be ?{Tiired that thefe flif- 
 orders of our comnH)n life are owing to this, that we 
 have not fo much chriftianity as to intend to pleafe 
 God in all our adions, as the beft and happiefl thing 
 in the world. So that we muft: not look upon ourfelves 
 in a ftate of common imperfedlion, but in fuch a ftate 
 as wants the firft: and moft fundamental principle of chrif- 
 tianity, viz. an intention to please God in all our actions, 
 
 1 I. And if any one was to aik hinifelf how it comes 
 to pafs, that there arc any degrees of fobriety which he 
 neglects, any method of charity, Which he does not fol- 
 low, any rules of redeeminp; time which he does not ob- 
 ferve, his own heart will ttll him, that it is becaufe he 
 revcr intended to be fo exacl in thofe duties. For when- 
 ever we fully in:end it, it is as pofiibie to conform to 
 all this leguinrity of life, as it is pollible for a man to 
 obferve times of prayer. 
 
 So that the fault does not lie here, that we defire to 
 be good and perfed, but through the weaknefs of our 
 nature fall fliort of it ; but w^ have not piety enough 
 to intend to be as good as we can, or to pleafe God in 
 all ouracliions. This we fee is plainly the cafe of him 
 that fpends his tirnd' in fports, when he fhould be at 
 church ; it is not his want of power, but his want of 
 intention, or defire to be there. 
 
 1 2. And the cafe is plainly the fame in every othec 
 folly of human life. She that fpends her time and mo- 
 }iey in the unreafonable ways andfaftiions of the world, 
 does not do fo, becaufe (lie wants power to be wife and 
 religious in the management of her time and money, 
 hut becaufe /he has no intention or defire of being fo. 
 When fhe feals this intention, (lie Avill find it as poSible 
 to adi up to it, as to be ftrictly fober and chafle, becaufe 
 it is her care and defire to be fo. 
 
 I 3. This dodlrine does not fuppofe, that v/e have no 
 need of divine grace, or that it is in our own power to. 
 make ourfelves perfect. It only fuppofes, that through 
 tile w-uuoi uiincere intention of pleafing God in all our 
 
( 16 ) 
 
 aAlons, we fall into fuch Irregularities of life, as by the 
 ordinary means of grace we fhoiild have power to avoid. 
 And that we have not that perfed\ion, which our pre- 
 fent flate of grace makes us capable of, becaufe we do 
 not fo much as intend to have it. 
 
 It only teaches us, that the reafon why you fee no 
 real fclf-denial, no eminent charity, no profound humi- 
 lity, no heavenly afFedlion, no true contempt of the 
 ■world, no ChrilHan mecknefs, no fincere zeal, no emi- 
 nent piety in the common lives of Chriflians, is this, be«j 
 caufe they do not fo much as intend to be cxad and exem- 
 plary m thefe virtues. 
 
 CHAP. III. 
 
 Of the great Danger and Folly of not intending to he as 
 eminent as ive can^ in the Practice of all Christian Virtues, 
 
 1. \ LTHOUGH the goodnefs of God, and his 
 
 JLJL rich mercy in Chrift Jefus, are a fufficient af- 
 furance to us, that he will be merciful to aur unavoid- 
 able weaknefles, that is, to fuch failings as are the ef- 
 fect of ignorance or furprife ; yet we have no reafon to ex- 
 pert the fame mercy towards thofe fins which we live 
 in, through a want of intention to avoid them. 
 
 For inftance, a common fwearcr, who dies in that guilt, 
 feems to have no title to the Divine mercy ; becaufe 
 he can no more plead any weaknefs in his excufe, than 
 the man that hid his talent in the earth, could plead 
 his waut of ftrength to keep it out of the earth. 
 
 2. But if this be right reafoning in the cafe of a com- 
 mon fwearer, that his fin is not to be reckoned a pardon- 
 able frailty, becaufe he has no weaknefs to plead in its 
 excufe ; why do not we as much condemn every other 
 error of life, that has no more weaknefs to plead in its 
 excufe than common fwearing ? 
 
 For if this be fo bad, becaufe it might be avoided, if 
 we did but fincerely intend it, muft not all other erro- 
 neous ways ©f life be guilty, if wc live in. them, not 
 
( ir 1 
 
 t1iroiip;li weaknefs and inability, but becaufe we ntvtv 
 inircrely intended to avdiJ them? For inftante, ycu • 
 perhaps have made no progrcix in the mollt important 
 chriftian virtues, in humility and charity. Now, if 
 your failure in thefe is owing t-o your want of intention 
 of performing then^i in any true degree, have you not a:i 
 little to plead for yourfelf ? And are you not as much 
 without all excufe as the common fwearer ? 
 
 3. Why therefore do not you prefs thefe things home 
 upon your confcience ? Why do you not think it as dan- 
 gerous for you to live in fuch defers as are in your 
 power to amend, as it is dangerous for a common fwear- 
 er to live in the breach of that duty, which it is in his 
 power to obferve ? Is not want of a fmcere intention, as 
 blameable in one cafe as another ? 
 
 "You, it may be, are as far from chrlQlan perfedion 
 as the common fwearer is from keeping the third com- 
 mandment. Are you not therefore as much condemned 
 by the dodlrines of the gofpel, as the fwearer is by the 
 third commandment ? 
 
 You perliaps will fay, that all people fall fliort of the 
 perfedion of the gofprl. But this is nothing to the pur- 
 pcfe : for the quelHon is not, whether gofpel-perfec- 
 tion can be fully attained ; but whether you come as 
 near it as a fincere intention and careful diligence can 
 carry you ? Whether you arc not in a much lower ftate 
 than you might be. if you bncerely intended to advance 
 yourfelf in all chriftian virtues ? 
 
 4. If your defcdls in piety, humility, and charity, are 
 owing to your want of fincere intention to be as eminent 
 as you can in thefe virtues, then you leave yourfelf as 
 much without excufe, as he that lives in the fin of fwear- 
 ing, through the want of a fincere intention to depart 
 from it. 
 
 The falvatlon of our fouls is fet forth in fcripture as 
 a thing of difficulty, that requires all our diligence, that 
 is U> be nvorked out 'with fear and trembling. 
 
 We are told, strait is the gate, and narrow is the roay 
 
 that leadeth unto life and few there be that find it. That 
 
 many are caUed^ but few are chosen. And that many will 
 
 mifo of their falvation, who {eem to have taken feme 
 
 B 2 
 
( 18 ) 
 
 pains to obt'riin it. Strive to enter in at the strait gate ; 
 for 7nany, I say unto you, toill seek to enter in, and shall 
 not be ahle, 
 
 *Here our bleiTed Lord commancls us to strive to en- 
 ter in, becaufe many will fail, who only seek to enter. 
 By which we are plainly taught, that rtligion is a ftate 
 of labour and driving, and that many will fail of their 
 falvation ; not becaufe they took no pains or care about 
 it, but becaufe they did not take care and pains^nough ; 
 they only fought, but did not ftrive to enter in. 
 
 Every Chriftian therefore fliould as well examine his 
 life by thefe dcdlrines, is by the commandments : for 
 thefe dodrines are as plain marks of our condition as 
 the commandments are. 
 
 For if falvation is only given to thofe who Arive for 
 it, then it is as reafonable for me to confider, whether 
 my courfe of lite be a courfe of driving to obtain it, as 
 to confider whether I am keeping any of the command- 
 ments. 
 
 5. If my religion is only a formal compliance with 
 thofe modes of worfhip that arc in fafhion where I live, 
 if it cofts me no pains or trouble, if it lays me under no 
 rules and reftraints, if I have no careful thoughts about 
 it, is it not great weaknefs to think that I am striving 
 to enter in at the strait gate ? 
 
 If I am feeking every thing that can delight my fen- 
 fes, and regale my appetites, fpending my time and 
 fortune in pleafures, in diverfions, and worldly enjoy- 
 ments ; a liranger to watchings, fadings, prayers, and 
 mortifications, how can it be faid, that I am working 
 out my salvation nvithfear and trembling ? 
 
 If I ufe the world and worldly enjoyments, as the ge- 
 nerality of people do, and in all ages have done, why 
 fhould I think that I am amongft thofe few, who are 
 walking in the narrow way to heaven ? 
 
 * And yet, if the way is narrow, if none can walk 
 in it but thofe that ftrive, is it not as nec;ffary for me 
 to confider, whether the way I am in be narrow enough, 
 or the labour I take be a fufficient driving, as to coniider 
 ■whether I fufficiently obferve the fecond or third com- 
 mandment I 
 
( 19 ) 
 
 6. The meafure of our love to God feems In juflice 
 to he the meafure of our love of every virtue. We arc 
 to lovs and pradlHe it with all our hearty with all our 
 sovl^ nvith all our mind^ and with all our strength. And 
 •when -we ceafc to live with this regard to virtue, we live 
 below our nature, and inftead of being able to plead our 
 infirmities, we ftand chargeable with wilful negligence. 
 
 It is for this reafon that we are exho'-ted to work out 
 our falvation with yVor and trembling ; bircauie unlets 
 our heart and pafTions are eagerly bent upon the work of 
 our falvation, unlefs holy fears animate our endeavours, 
 and keep our confciences tender about every part of our 
 duty, conHantly examining how we live, and how fit 
 ■we are to die, we (hall in all probability fit down in 
 fuch a courfc of life, as will never carry us to the re- 
 wards of heaven. 
 
 And he that confiders, that a jufl: God can only make 
 fuch allowances as are fuitable to his juflice, that our 
 •works are all to be examined by fire, will find fear and 
 trembling are proper tempers for thofe that are drawing 
 near to fo great a trial. 
 
 Now this is not intended to poflefs people's minds 
 with a fcrupulous anxiety ; but to fill them with ajuft 
 fear of living in the negledl of fuch virtues as they will 
 want at the day ol" judgment. 
 
 It is only dciiring them to be fo apprehenfive of their 
 ftate, fo earned after higher degrees of piety, and fo 
 fearful of falling fliort of happinefs, as the great apof- 
 tle St. Paul was, when he thus wrote to the Philippians. 
 
 Not as though I had already attained^ either were al- 
 ready perfected ; — but this one thing I do^ forgetting 
 those things which are behind^ and reaching forth unto 
 those things which are before^ I press toward the mark 
 for the prize of the high calling of God in Christ Jesus . 
 And then he adds, Let us therefore^ as many as are 
 perfect y be thus minded. 
 
 But if the apoltle thought it neceffary for thofc who 
 •were in his ftate of perfedlion to be thus minded ; that 
 is, thus labouiing, prefling, and afpiring after fome 
 degrees of holinefs, to which they were not then arri- 
 ved i furely it is much more neceffary for us, to be thus 
 
( 20 ) 
 n^Tiulcd ; tlius earnell and nriving- after fuch degrees of a 
 holy lif*?^ :'S we have not 'yet attained. 
 
 7. The belt way for any one to know how much he 
 ought to afpire after holinefs, is to aik himfelf, how 
 much he thinks will make him eafy at the hour of 
 death ? 
 
 Now any man that dares put this queftiofi to him- 
 felf, will be forcc^d to anfwer, that at death, every one 
 will wifh, he had been as perfed\ as human nature can 
 be. 
 
 Is not this fufficlent to put us, not only upon wifh- 
 ing, but labouring aftei- all that perfe^ion which we 
 Ihall then lament the want of? Is it not cxcellive folly 
 to be content with fuch a courfe of piety as we already 
 know cannot content us, at a time when we fhall f^ 
 want it, as to have nothing elfe to comfont us ? How 
 can we carry a feverer condemnation againft ourfelves, 
 than to believe, that at the hour of death, we fhall 
 ■want the virtues of the faints, and wifh that we had 
 been amongR the firft fervants of God, and yet take no 
 methods of arriving at their height of piety, whilfl we 
 are alive ? 
 
 8. Though this is an abfurdity that we can pafs over, 
 whilil the health of our bodies, the pafTions of our 
 minds, the noife and hurry, and pleafures, and buli- 
 nefs of the world, lead us on with eyes that fee not ; 
 yet at death, it will appear before us in a dreadful 
 magnitude : it will haunt us like a difmal ghoft ; and 
 our coni'ciences will never let us take our eyes from it. 
 
 We fee in worldly matters, what a torment felf-con- 
 demnation is ; and how hardly a man is able to forgive 
 himfelf, when he has brought himfelf into any calami- 
 ty or dif<^racc, purely by his ovvn folly. The affli6li- 
 on is made doubly tormentmg. if he is forced to 
 charge it all upon himfelf, as his own aft and deed, 
 again ft the reafon of tilings, and contrary to the advice 
 of ins friends. 
 
 Now by this we may in fome degree guefs, how 
 terrible that felf-condcmnation will be, when a man 
 fliall find himlVli in the mifery of death, under the fe- 
 verity of a felf-condemning confcience ; charging all 
 
( 21 ) 
 
 his diflrffs upon bis own folly and madnefs, agalnrt the 
 itnfe and reafon of his own mind, againfl: all the doc- 
 trines and precepts of religion, and contrary to all the 
 inftru^lons, calls, and warnings bfith of God and man. 
 
 9. * Penitens was a bufy, notable tradcfman, and ve- 
 ry profperoiis in his dealings, but died in the thirty- 
 fifth year of his age. 
 
 A little before his death, when the do^lors had given 
 liim over, fome of his neighbosrs came one evening to 
 fee him ;• at which time he fpoke tlius to them : 
 
 I fee, my friends, the tender concern you have for 
 me, by the grief that appears in your countenances ; 
 and I know the thoughts that you have about me. You 
 think how melancholy a cafe it is, to fee fo young a man, 
 and in fuch fiourilhing bufiwefs, delivered up to death. 
 And perhaps, had I vifited any of you in my condition, 
 I fliould have had the fame thoughts of you. 
 
 But now, my friends, my thoughts are no more like 
 your thoughts, than my condition is like yours. 
 
 It is HO trouble to me now to think, that I am to die 
 young, or before I have raifed an eftate. 
 
 Thefe things are now funk into fuch mere nothings, 
 that 1 have no name little enough to call them by. For 
 if in a few days or hours, I am to leave this carcafe to 
 be buried in the earth, and to find myfelf either for 
 ever happy in the favour of God, or eternally feparated 
 from all light and peace, can any words fufficiently ex- 
 prefs the littlenefs of every thing elfe ? 
 
 Is there any dream Hkc the dream of life, which amu- 
 fes us with the difregard'of thefe things ? Is there any 
 folly like the folly of oui- manly ftate, which Is too wife 
 and bufy to be at leifurc for thefe reflexions ? 
 
 10. When ^ve confider death as a mifery, we only 
 think of it as a miferable feparation from the enjoyment 
 of this life. We fcldom mourn over an old man that 
 dies rich ; but we lament the young, that are taken 
 away in the progrefs of their fortune. You yourfelves 
 look upon me with pity, not that I am going unpre- 
 pared to meet the Judge of quick and dead, but 
 that I am to leave a profperous trade in the flower of 
 my life. 
 
( 52 ) 
 
 This Is the wifdom of our manly thoughts : And yet 
 what folly of the filiieft children is fo great as this ? 
 
 For what is there miferable in death, but the confe- 
 quence of it ? When a man is dead, what does any 
 thing- fignily to him, but the (late he is then in ? 
 
 Onr poor friend Lepidus died, you know, as he was 
 drelung himfelf for a feaft. Do you think it is now 
 part of his trouble, that he did not live till that enter- 
 tainment was over ? Fealls, and bufinefs, and pleafures, 
 and enjoyments, feem great things to us, whUft we think 
 of nothing elfe ; but as foon as we add death to them, 
 they all fink into an equal littlenefs ; and the foul, that 
 is feparated from the body, no more laments the lof* of 
 buHnefs, than the lofing of a feaft. 
 
 If I am now going into the joys of God, could there 
 be any reafon to grieve, that this happened to me before 
 1 was forty years of age ? Could it be a fad thing to go 
 to heaven, before I bad made a few more bargains, and 
 flood a little longer behind a counter ? 
 
 And if I am to go amongft loft fpirits, could tlierebe 
 any reaibn to be content, that this did not happen to 
 me till I Yfas old, and full of riches? If good an^eh 
 "were ready to receive my foul, could it be any grief to 
 luc, that I v^'as dying upon a poor bed in a garret? 
 
 And if God has delivered me up to evil fpirits, to 
 be dragi^ed by them to places of torment, could it be 
 anv comfort to me, that they found me upon a bed of 
 ftate ? 
 
 I i. When you are as near death as I am, you will 
 know, that all the different ftates of life,_ whether of 
 youth or age, riches or poverty, greatnefs or meannefs, 
 fignify no more to you, than whether you die in a poor 
 or (lately apartment. 
 
 'J'he greatneis of tbofe things which follow death, 
 makes all that go before it fink into nothing. 
 
 Now that everlafting happinefs or mifery is come fo 
 near, all tlie eiijoyment and profperities of life feem as 
 vain and infjgnificant, and to have no more to do with 
 my happinefs than the clothes that 1 wore before J could 
 ipcak. 
 
( 23 ) 
 
 But, my friends, liow am I fiirprifed, that I have 
 not always h:-id thelc thoughts ! For what is there in 
 the terrors of death, in the vanities of life, or the ne- 
 ceffities of piety, but what I might have as eafily and 
 fully feen in any part of my life ? 
 
 What a Rrange thing is it, that a little health, or the 
 poor bufinefs of a fliop, fliould keep us fo fenfclefs of 
 thefc great things that are coming fo fall upon us 1 
 
 12, Juft as you came into my chamber, T was think- 
 ing with myfelf, what numbers of fouls there are now 
 in the world in my coneiitioi-; at this very time, furprif- 
 cd with a fummons to the other world ; fome taken 
 from their fliops and farms, others from iheir fports and 
 pleafures, thefe at fuits at law, thofe at gaming tables, 
 ibme on the road, others at their own fire-fides, and all 
 feized at an hour when they thought iiot of it ; frighted 
 at the approach of death, confounded at the vanity of 
 all their labours, deligns and projefts, afloniflied at the 
 folly of their pad lives, and not knowing which way 
 to turn their thoughts, to find any comfort ; their con- 
 fciences flying in their faces, bringing all tlieir fins to re- 
 membrance, prefcnting them with the fight of the an- 
 gry Judge, the worm that never dies, the fire that is 
 never quenched, the gates of hell, the powers of dark- 
 nefs, and the bitter pains of eternal death. 
 
 O my friends ! blefs God that you are not of this 
 number, that you have time and ftrength fo to employ 
 yourfelves, as may bring you peace at the laft. 
 
 13. You, perhaps, when you confider that I have 
 lived free from fcandal and debauchery, and in the com- 
 munion of the church, wonder to fee me fo full of re- 
 morfe and felf-condemnation at the approach of death. 
 
 It is true, I have lived in the communion of the 
 church, and frequented its fervice on Sundays, when I 
 was not too idle, or othcrwife difpofed of by my bufinefs 
 KT\d pleafures : but then, my conformity to the public 
 worfliip has been rather a thing of courfe, than from any 
 real intention of glorifying God ; had it not been fo, I 
 had been more devout when there, and more fearful 
 of ever negleding it. 
 
( 24 ) 
 
 14. But the thing that now furprifes me above all 
 "Wonders, is this, that I never had fo much as a general 
 intention of living up to the piety of the gofpel. This 
 never fo much as entered into my heart. I never once 
 in my life confidered, whether my vf ay of life was fuch 
 as would procure me the mercy of God at this hour. 
 
 How eafy a thing would falvation be, if it could fnll 
 into my carclefs hands, who have never had fo much 
 ff^rious thought about it, as about any one common bar- 
 gain that I have made ? 
 
 Do you think any thing can aftonifti and confound a 
 dying man like this ? What pain do you think a man 
 mufl feel, when his confcience lays all this folly to his 
 charge, when it fhews him how regular, exa<St, and wife 
 he has been in fmall matters, that are paffcd away like 
 a dream, and how ftupid and fenfelefs he has lived with- 
 out any refleftion, in things of fuch eternal moment, 
 as no heart can fufficiently conceive them ? 
 
 O my friends I a carelefs life, unconcerned and in- 
 attentive to the duties of religion, is fo without all ex- 
 cwfe, fo unworthy of the mercy of God, fuch a fliame 
 to the fenfc and reafon of our minds, that I can hardly 
 conceive a greater punilTiment, than for a man to be 
 thrown into the ftate that I am in, to reflect upon it. 
 
 Penitens was here going on but had his mouth flop- 
 ped by a convulfion, which never fuffered him to fpeak 
 any more. He lay convulfed for about twelve hours, 
 and then gave up the ghoft. 
 
 CHAP. IV. 
 
 We can please God in no State or Employment^ but by 
 intending and devoting it all to his Glory* 
 
 1, TTAVING already ftated the general nature of 
 XjL devotion, and ftiewn, that it implies not any 
 form of prayer, but a certain form of life, that is pffer- 
 ed to God, not at any particular times or places, but 
 every where and in every thing j I (hall now defcend to 
 
( 2^ ) 
 
 fome particulars, niid {liew how we are to devote our 
 labour and employmep.t, our time and fortunes, to God. 
 
 As a Chriltian ihould confider every place as hoi)-, 
 becaufe God is there ; lb he fliould look upon every 
 part of his Hie as a matter of holinel's, beckuie it is to 
 be offered to God. 
 
 The profefHon of a clergyman is an holy profclTion, 
 becaufe it is a minidration in holy things. But worldly 
 bufmefs is to be made holy, by being done as a fervicc to 
 GoJ, and in conformity to his will. 
 
 For as all men, and all things in the world, as truly 
 belong unto God, as any places, things, orperfons, that 
 are devoted to divine I'trvice ; fo all thmg^i are to be 
 nfed, and all perfons are to adl in their fevcral Rates fur 
 the glory of God. 
 
 Men of bufinefs therefore muft not look upon them- 
 felves as at liberty to live to themfelves, to facrificc to 
 their own humours and tempers, becaufe theiremployment 
 is of a woildly nature : but they mufl confider, that as 
 the^world, and all worldly profeflions, as truly belong 
 to God as perfons and things that are devoted to the al- 
 tar : fo it is as much the duty of men in worldly bufi- 
 ficfs to live wholly unto God, as it is the duty of thofe 
 •who are devoted to divine fervice. 
 
 2. As the whole world is God's ; fo the whole world 
 IS to ad for God. As all men have the fame relation to 
 God, as all men have all their powers and faculties from 
 God ; fo all men are obliged to ad for God with all their 
 powers and faculties, 
 
 * As all things are God's ; fo all things are to be ufed 
 and regarded as the things of God. For men to abufe 
 things on earth, and live to themfelves is the fame rebel- 
 lion again ft God, as for angels to abufe things in heaven ; 
 becaufe God is juft the fame Lord of all on earth> as he 
 h of all in heaven. 
 
 Things may, and muft differ in their ufe ; but yet they 
 ire all to be ufed according to the will of God. 
 . Men may, and muft differ in their employments ; but 
 yet they muft all ad for the fame ends, as dutiful fer- 
 v^nts of God, in the right and pious performance of 
 t^cir fevcral cdlings. 
 
 G 
 
( 26 ) 
 
 3. Clergymen mufl live wholly unto God in one par- 
 ticular way ; that is, in the rxerciic of holy offices, in the 
 mir.iflration of prayers and facraments, and a zealous dif- 
 tribution of fpiritiial goods. 
 
 But inen of other employments are, in their particular 
 vays, as much obliged to a<fl as the fervants of God, 
 and live wholly unto him In their feveral tailings. 
 
 This is the only difference between clergymen and 
 people of other callings. 
 
 ♦When it can be Oiewn, that men may be vain, covet- 
 ous, feniual, worldly-minded, or proud in the exercife 
 of their worldly bufinefs, then it will be allowable for 
 clergymen to indulge the fame tempers in their facred 
 profclTions. For. though thefe tempers are mod odious 
 and mod criminal in clergymen, who bcfides their baptif- 
 mal vow, have a fccond time devoted themftlves to God, 
 to be his fervants, not in the common offices of life, but in 
 the fervice of the moft holy things. ; and who are there- 
 foie to keep thcmfelves as feperate from the common life 
 of other men, as a church or an altar is to be kept fepa- 
 ralt from houfes and tables of common ufe : yet as all 
 Churt'.ans are by their baptifm devoted to God and made 
 prvU^eifors of holinels ; fo are they all in their feveral cal- 
 1 n^-' to live as holy and ht avenly perfons ; doing every 
 thing in their common life only in fuch a manner, as it 
 may be received by God, as a fervice done to Mm. For 
 things fpiritual and temporal, facred and common, murt, 
 like men and angels, like heaven and earth, all confpirc 
 in the glory of God. 
 
 4. * As there is but one God and Father of us all, 
 whole glory gives light and life to every thing that 
 lives, whofe prefence fills all places, whofe power fup- 
 ports all beings, whofe providence ruleth all events ; fo 
 every thing that lives, whether in heaven or earth, whe- 
 ther they be thrones or principalities, men or angels, mufl, 
 all, with one fpirit, live v holly to the praife and glory 
 of this one God and Father of them all. Angels as angels, 
 in their heavenly miniflratior.s, but mtn as men, women 
 as women, biftiopsas biniops, priefts as prieits, and deacons 
 |is deacons ; fome with things fpiritual, and fome with 
 things temporal, offering to God the daily facrifice of a 
 
( 2r ) 
 
 rrafonable life, wife adlions, purity of heart, and hea- 
 venly affections. 
 
 This is thecommonbuniiefbcf allnerfons in this work!. 
 It Is not left to any women in the world to trifle away 
 their time in tlie iollies and imperiincncles of a falhio.ia- 
 ble life, nor to any men to Y^{]gn tliemfelves up to world- 
 ly cares and concerns : it is not left to tht- ric h, to ^-ratify 
 their paffions in the indulgences and pride of life, nor to 
 the poor, to vex and torment their htarts with the poverty 
 of their flite ; but men and women, rich and poor, muft, 
 with bidiops and pricfls, walk before God In the fame 
 wife and holy fpirit, in the fame denial of all vain tem- 
 pers, and in the faKne clirclpllne and care of their fouls; 
 jjot only becaufe they have all the fame rational nature, 
 and are fervants of the fame God, but becaufe they 
 all want the fame holinefs to make them fit for thp fame 
 happinefs. It is therefore abfolutely neceffary for all 
 Chriflians, whether men or women, to confider them- 
 felvcs as perfons that are devoted to holinefs, and to or- 
 der their common ways of life by fucb rules of reafon and 
 piety, as may turn it into a continual fervice to Ahni^^h- 
 ty God. ^ 
 
 5. As the glory of God Is one and the fame thing ; 
 fo whatever we do, fuitable to it, muft be done with 
 one and the fame fpirit. That fame temper of mind which 
 makes our alms and devotions acceptable, nmfl alfo make 
 our labour, or employment, a proper offering to God. 
 If a man purfiies his bufinefs, that he may raife himfelf 
 to figure and glory in the world, he is no longer ferving 
 God in his employment; he is ading under other maf- 
 ters, and has no more title to a reward from God, than 
 he that gives alms that he may be feen of men. For vain 
 and earthly ddires are no more allowable in our employ- 
 ments, than in our alms and devotions. For thefe tem- 
 pers of worldly pride, and vain glory, are not only evil, 
 when they mix with our good works ; but they have 
 the lame evil nature, when they enter into our common 
 oufinels. If It were allowable to indulge covetous or 
 vam paffions in our worldly employments, it would be al- 
 lowable to be vain-glorlous in our devotions. But as our 
 alms and devotions are not an acceptable fervice, but 
 
( £8 ) 
 
 •^vhen tiicy prcceed from a licart iipiy uevotf d to Gr:!; 
 lb our common einployment cjiiinot be reckoned a irr- 
 vice to hlni, hut %yhei. it is piirformed with the fame pi- 
 ety of heart. 
 
 6. * Mofl of the empioyiTicnts of life Tire In tjielr 
 Qwn nature lawful ; and all thofe thr.t roc fo, may be 
 made a fubftantial part of our duty to God, if v/e en^ 
 gage in them only fo far, andforfuch ends, as «re.fuiL? 
 able to beings, that are to live above the world, ail the 
 time they live in the world. This is the only m(tafiire of 
 our application to any worldly br.finefs ; let it be what 
 it will, or where it will, it muft have no more of our 
 haiKis, our hearts, or our time, than is confident with an 
 hearty, daily, careful preparation of ourfelves for ano- 
 ther life. For as all Chriftians, as fuch, have renounc- 
 ed this world, to prepare themfelves by daily devotion, 
 find univerfal hdinefs. for an eterr, -1 Rate of quite ano- 
 ther nature, they muft look upon worldly employments as 
 i:pon worldly wants, and bodily infirmities ; things not to 
 be defired, but only to h'S endured, till death and the 
 refurre6\ion have carried us to an eternal ftate of real 
 happinefs. 
 
 7. Now he that does not look at the things of this 
 life in this degree of littlenefs, cannot be faid eitlier to 
 feel or believe the greatefl truths of chriOianity. For, 
 if he thinks any thing great or important in human bu- 
 fmefs, can he be faid to feel or believe thofe fcriptures 
 which reprefent this life, and the pTt-ateft things of life, 
 PS bubbles, vapours, dreams, and fhadows ? 
 
 If he thinks figure, ?.nd fiievv, and worldly glory, 
 to be any proper happinefs of a Chriflian, how can he 
 be faid to IVel or bflieve this do6lrine. Blessed are ye 
 Kvhen men shall hatejou, andr^-hen they shall separate jyou 
 from their company, ar>d shall reproachyou, and cast out 
 your name as evil, for the Son of man's sake ? Forfurely, 
 *jf there was any real happinefs in figure and fliew, and 
 ^vorldly glo'T ; if thefe things deferved cur thoughts and 
 care, it could not be matter of the highefi joy, when we 
 are torn from them by periecution and lufferings, Jf there- 
 fore a man will fo live, as to fhew, that -iie believes the 
 jnoil fundamental doctrines of chriUianit^', he mutl live 
 
( ^9 ) 
 
 above the world ; he mud do the buHnefj of life, aiul 
 yet live wholly unto God. And it is as nectffaiy that 
 people live in tht- Ir employments with this temper, as it 
 13 necelTary that their employment itrdt" be lawful, 
 
 8. *'rhehidbandman that tilleth the gronnd, is employ- 
 ed in an honeft bunnefs, that is necelfary in life, and ve- 
 ry capable of being made an acceptable fervice unto God ; 
 but if he labours and toils, not to ferve any reafonable 
 ends of life, but in brder to have his plough made of di- 
 ver, and to have his horfesharnalTed in gold, the honeily 
 of his employment is loft as to liim, and his labour be- 
 comes his felly. 
 
 A tradefman may juftly think, that it is agreeable to 
 the will of God for him to fell fuch things Uo are ufeful 
 in life ; fuch as help both himfelf and others to a rea- 
 fonable fupport, and enable them to affift thofe that 
 want to be affifted : but if inflead of this, it be liis chief 
 end in it to grow rich, that he may live in figure and 
 indulgence, and be able to retire from bubnefs to idlenefs 
 and luxury, his trade, as to him, lofes all its innocency, 
 and is fo far, from being an acceptable fervice to God, 
 that it is only a more piaufible courfe of covetoufnefs, 
 felf-love, and ambition. For fuch a one turns the neccf- 
 fities of his employment into pride and covetoufnefs, 
 jufi: as the fot and epicure turn the necefTities of eating 
 and drinking into gluttony and drunkennefs. Now he 
 that is up early and late, that fweats and labours for 
 thofe ends, that he may be fome time or other rich, and 
 live in pleafure and indulgence, lives no more to the glory- 
 of God than he that plays and games for the fame ends. 
 For though there is a great difference between trading 
 and gaming ; yet moft of that difference is loPt, wh(?n 
 men trade with the fame defires and tempers, and for the 
 fame ends that others game. Charity and fine drcffing 
 are things very different ; but if men give ahns for the 
 ■fame reafons that others drefs fine, only to be feen a^d 
 admired, charity is then but like the vanity of fine clothes. 
 In like mannei, if the fame motives make fome people 
 induftrious in their trades, which make others conllant 
 'tt gaming fuch pains are but like the pains of gaming. 
 
 V. * Calidus lias traded above thirty years in the 
 C 2 
 
( 30 ) 
 
 grejitefl: city of the kingdom ; he has been fo many 
 years conllantly increaiing his trade and his fcitune* 
 Every hour of the day is with him an hour of bufi- 
 nefs ; and tliough he eats and drinks very heartily, yet 
 every meal -ffcenis to be in a hurry, and he would fay 
 grace if he had time. Calidus ends every day at the 
 tavern ; but has not leifure to be there till near nine 
 o'clock. He is always forced to drink a good hearty 
 glaf>, to drive thoughts of buiincfs out of his kead, and 
 make his fpirits drowly enough for deep. He does bu- 
 finefs all the time that he is rifing., and has fettled fe- 
 vin-al matters before he can get to his compting-houfe. 
 His prayers are a fiiort ejaculation or two, which he ne- 
 ver mliici in lK)rmy weather, becaufe he has always 
 fomething or other at fea. Calidus will tell you with 
 great pleaUire that he has been in this hurry for fo ma- 
 ny years, and th it it mull have killed him long ago, 
 but that it lias b*en a rule with him, to get cut of tlsc 
 town every Saturday, and make the Sunday a day of qui- 
 et and good refrelhnient in the couniiy. 
 
 * He is now fo rich that he would leave oflT his bufi- 
 nefs, and amufe his old ag-e with building and furnilhing 
 a fine houfe in the country; but that he is afraid he 
 fliould g-iovv melancholy, if he was to quit his bufmefs. 
 He will tell you with gceat gravity, that it is a dan- 
 gerous thing for a man, that has been ufed to get mo- 
 ney, ever to leave it off. If thoughts of religion hap- 
 pen at any time to fteal into his head, Calidus contents 
 himftlf with thinking, that he never was a friend to 
 heretics and infidels ; that he has always been civil to 
 the minilter of iiis parifh, and very often given fome- 
 thing to the charity-fchools. 
 
 10. * Now this way of life is at fuch a diflance from 
 all the dodrines .and difcipline of chriftianity, that no 
 one can live in it through ignorance or fraiity. Cali- 
 CLis can no more imagine, that he is horn again of the 
 Spirit ; (a) that he is in Christ a new creature ; (b) that 
 ht li VvS hc.-c as a stranger ayid pilgrim^ setting his affecti- 
 or.-: ;:pon things above^ and laying up t reastire in heaven, {c) 
 He c;.in no more imagine this, than he can think that 
 (3) Jolin iii. 5. (b) i Peter ii. ii, (c) Colof. iii. i. 
 
( 31 ) 
 
 he has been all his l;ie an apoRle, workliri^ niliacles, and 
 preaching- the golpel. 
 
 It mull alfo be owned, that the generality of trr.din^ 
 people, efpecially in great towns, are too much like 
 Cali'Uis, You fee them all the week buried in bufincrs, 
 unable to think of any thing elfe ; and then ipending- 
 the Sunday in idlenefs and reiVefhinent, in wandering into 
 the country^ in luch vifits and j'vial meetings as mai>:e 
 it often the worft day of t!ie week. 
 
 1 1. Now they do not live tlius, becaufe tliev cannot 
 fupport themfrlves with lei's care and application to bu- 
 ll nel 3 ; but they live thus becaufe they want to grow 
 rich in their trades, and to maintain their families in 
 fome fuch figure and degree of finery, as a reafonable 
 Chritlian has no occafion for. Take away but this tem- 
 per, and then people cf all trades will find themftlves at 
 Icifure to live every day like Chriftians, to be careful 
 of every duty of the gofpel, to live in a vifible- courfe 
 of religion, and be every day ftricl obferveri both of 
 private and public prayer. 
 
 Now the only way to do this, is for people to confi- 
 der their trade as foinething that they are to devote to 
 the glory of God, fomething that they are to do only 
 in fuch a manner, as that they may make it a duty to 
 him. Nothing -can be right in bufinefs, that is not un- 
 der thefe rules. The apoRle commands fervants,.fo be a- 
 bsdicfit to their masters in singleness of heart as unto 
 Christ ; not with eje-service, as men pleasers ; but as 
 the servants of Christ doing the will of God from the 
 heart,* With good ivill doing service as unto the Lord^ 
 and not unto men.] 
 
 This paffage fufficiently Ihewsv that all Chriftians are 
 to liv€ wholly unto God in every flate and condition ; 
 doing the work of their common calling in fuch a manner, 
 and for fuch ends, as to make it a pan of their fervice 
 to God. For if poor flaves are not to comply with their 
 bufnieis as men-pleafcrs, if they are to look wholly unto 
 God in all their aClions, and ferve in finglenefs fcf heart, 
 as unto the Lord ; furely men of other conditions mull 
 be as much obliged to go through their buTinels with 
 the fame iinglentfs of heart ; not as pleafmg the vanity 
 * Eph. ri. 5. t Col. iii. 22, 23. 
 
( 32 ) 
 
 of their ^^v^! raincis, not as gTatlfylng their own felfiili, 
 ■worliilv pairions, but as the fervants of God in all that 
 tliey I'iave to clo. 
 
 IC* It is therefore abfolutely certain, that no Chrif- 
 tian is to enter any farther into bufinefs, nor for any 
 other ends, than fuch as he can, in finglenefs of heart, 
 ofler nnto God as a reafonable fervice. For the Son of 
 God, having redeemed us for this only end, thst we 
 fiiOLild, by a life ofreafbn and piety, live to the glory of 
 God : this is the only rule and nieafure for every order 
 and (late of life. Without this rule, the nioft lawful 
 employinent becomes a finful (late of life. 
 
 * Tftke av/ay this from the life of a clergyman, and 
 his holy profeffion ferves only to expofe him to th.e 
 greater damnation. Take away this from tradefmen, and 
 fnops are but fo many houfes of greedinefs and filthy 
 lucre. Take away this from gentlemen, and the couri'e 
 of their life becomes a courfe of fenfuality, pride, and 
 Avantonnefs. Take away this rule from our tables, and 
 all falls into gluttony and drunkennefs. Take away 
 this meafure from our dre;fs and habits, and all is turned 
 into fuch paint and glitter, and ridiculous ornaments, as 
 are a real Ibame to the wearer. Take away this from 
 the uie of our fortunes, and you will find people fparing 
 in nothing but charity. Take away this from our di- 
 vciTions, and you will find no fports too filly, nor any 
 entertainments too vain and corrupt to be the pleafures 
 of Chriftians. 
 
 13. If therefore we defire to live unto God, it is ne- 
 celTiry to bring our wliole life under this law, to make 
 his glory the fole rule and meafure of our aftlng in eve- 
 ry employment of life. For there is no other true de- 
 votion, but this of living devoted to God in the com- 
 mon bufinefs of our lives. 
 
 * So that men muft not content themfelves with the 
 lawfulnefs ot their employments ; but mull: confider whe- 
 ther they ufe them, as they are to ufe every thing, as 
 Arangers and pilgrims, that are baptifed into the re- 
 furredion of Jefus Ghrift, that are to follow him in a 
 wife and heavenly courfe of life, in the mortification of 
 all worldly defires, and in purifying and preparing their 
 louls for the bleiled enjoyment of God. 
 
( 33 ) 
 
 For to be vain, or proud, or covetous, or flvnbit-ioU'S' 
 Iti the common courfe of our bufiivis, is ns contrary to 
 tluire holy tempers, as cheating and diOu -Rv. 
 
 li'a glutton was to fay, in t-xcufe of his gluttony, 
 that he only eats fuch things as it is la^-ful to eat, he 
 would make as good an excufe for himitir^is the greedy, 
 covetous, ambitious tradefman, that flioiild fay, he on- 
 ly deals in a U>vful bufincfs. For as a Chnflian is not 
 only required to be honed, but to be of a Ghrifiian Ipi- 
 rit, and make his life an exercife of humility, repentance, 
 and heavenly aftection ; fo all ten.j^ers contrary to tiiefe, 
 are as contrary to chrlftiauity, as cheating io contrary 
 to honefly. 
 
 14. All this is only to fhew ur, the abfolute neceCity j 
 of. fuch uniform piety, as extends to all the adions of m 
 our common life. * J 
 
 , That we muft eat, and drink, and drefs, and difcourfe 
 according to the fobric^y of the Ckriftian fpirit ; engage 
 in no employments but fuch as we can truly devote unto 
 .God ; nor piirfue them any fai-ther, than conduces to < ; 
 ■the reafoiuible ends of a holy life. 
 
 That v/e miifi: be honed, not only on particular occa- 
 f]ons, and in fuch inflances as are applauded in the Vvorld^ 
 trafy to be performedj aiid free from danger or lofs, but 
 from fu'ii a living principle of juUice, as makes us lov^ 
 truih and integrity in all its inHiances, and follow it 
 through all dangers, and again fl all cppofuion ; ys know- 
 ing th'dt the more we pay for any truth, the better is 
 cur bargain, ^nd that then our inc^^grity becomes ?. pcirl, 
 Avhen v>'e iiave parted with all to keep it. 
 
 Thnt we mufl be Irjmbk, not only in fuch inflances 
 as at e cxpecled in the world, or fuitable to our tcjupers, 
 cr conrried to particular occafions, but in fuch a fpirit, 
 as rt-ndrrs us meek and hv,'ly in th« whole courfe cfour 
 lives, as Hiews itfelf in our drcfs, our perfon, our con^ 
 verfation. r)ur enjoyment of tiie world, patience uiider in- 
 juries, fiibmillion to fuptriors, and condefcenfion to thofe 
 ■that are below ns, and in all the outward actions of our 
 lives. 
 
 That we mufl: not only devote times and places to 
 prayer, but be every vvhere \\^ the fp rlt of devQtioii, 
 
( 34 ) 
 
 with hearts ahvavs fet "towards heaven, looking up to 
 God In all our adlions. and doing every tiling as ft^r- 
 vants living in the world, as in an holy temple of God ; 
 always worOiipping him though not with our lips, yet 
 with the thankfiilnefs of our hearts, the holinefs of our 
 aftions, and the pious and charitable ufe of his gifts.' 
 That v/e iTiufl not only fend up petitions and thongjits. 
 now and then to heaven ; but njuil go through all our 
 worldly bufinefs, with an heavenly fpirit> as members 
 of Chrift's myftical body, that with new hearts and 
 new minds, we are to turn an earthly life into a prepa- 
 ration for a life of greatnefs and glory in the kingdom 
 of heaven. 
 
 15. Enough, 1 hope, has been faid, to fhew yon the 
 neceffity of thus introducing religion into all the anions 
 of our co!nmon life, and of living and acting with the 
 fame regard to God in all that you do, as in your pray- 
 ers and alms, 
 
 Eating is one of the lowed afVions of our lives ; it is 
 common to us with mere animals : j'-et we fee that the 
 piety of all ages of the world, lias turned this ordinary 
 aflion of the animal life, into a piety to God, by ma- 
 king every meal to begin and end with devotion. 
 
 * We fee yet fome remains of this cuflom in mofl 
 Clniflian families ; fome fuch little formality as fliev/s 
 you, that people ufed to call upon God at the begin- 
 uing and end of their meals. But indeed it is general- 
 ly now fo performed, as to look more like a mockery 
 upon devotion, than any folemn application of the m.ind 
 unto God. In one houfe you may perhaps fee the head 
 of the family jufl pulling off his hat ; in another half 
 getting up from his feat ; another fliall, it may be, pro- 
 ceed fo far, as to make as if he faid fomething : but 
 however, thefe little attempts are the remains of fome 
 devotion that was formerly ufed at fuch times, and are 
 proofs that religion has formerly belonged to this part 
 of common life. 
 
 But to fuch a p'afs are we now corns, that though the 
 cuflom is ftill preferved, yet we can hardly bear with 
 him tiiat feems to perform it with any degree of ferioul- 
 neis, and look upon it as a fign of fanatical tempeu, it 
 «i man has not done it as foon a? he begins. 
 
( 35 ) 
 
 T would not be thought to plead for the neceffity of 
 long prayers at thefe times ; but thus much I think may 
 be laid, that if prayer is proper at thcic times, \vc 
 ought to ufe liich words as fliould fliew, that we folemn- 
 ly appeal to God for fuch graces and blelFings as are 
 proper to the occafion ; otherwiie the mock-cereuiony, 
 inliead of blcfling our vidluals, does but accuflom us to 
 trifle with devotion, and give us a habit of being unaf- 
 feftcd with our prayers. 
 
 16. If every head of a family would, at the return of 
 every meal, make a folemn adoration of God, in fuch 
 u decent manner as becomes a devout mind, it would 
 be very likely to teach him, that fvvearing, fenfuality, 
 gluttony and loofe difcourfe. were very improper at thofe 
 meals, which were to begin and end with devotion. 
 
 Anu if in thefe days of general corruption, this part 
 of devotion is fallen into a mock-ceremony, it mull be im- 
 puted to this, thi.t fenfuality and intemperance have got 
 too great power over us, to fuffer us to add any devoti- 
 on to our meals. But thus much muft be laid, that 
 when we are as pious as Jews and heathens of all ages 
 have been, we fhall think it proper to pray at the be- 
 ginning and end of our meals. 
 
 I have appealed to this pious cuflom of all ages, as 
 a proof of the reafonablenefs of the dodrine of this and 
 the foregoing chapters; that is, as a proof that religi- 
 on is to be the rule and mcafure of all the adtions of our 
 ordinary life. Forfurely, if we are not to eat, but un- 
 der fuch rules of devotion, it muft appear, that wnate- 
 Tcr tlfe we do, muft in its proper way, be done with 
 the fame regard to the glory of God. 
 
( 36 ) 
 CHAP. V. 
 
 Persons that are free from the Necessity of Labour and 
 Employments^ are to consider themselves as devoted to 
 God in a higher degree, 
 
 1. /'~^REAT part of the world are free from the ne- 
 
 VJ" ceflities of labour, and have their time and 
 fortunes in their own difpofal. 
 
 But as no one is to live in his employment according to 
 his own humour, or to pleafe his own fancy, but is to 
 do all his bufinefs m fuch a manner as to make it a fer- 
 vice unto God; fo thofe who have no particular em- 
 ployment, are fo far from being left at liberty to live 
 to themfelves, to purfuc their own humours, and fpend 
 their time and fortune as they pleafe, that they are un- 
 der greater obligations of living wholly unto God in 
 all their aftions. 
 
 The freedom of their ftate lays them under a greater 
 neceflity of always chufing and doing the beft things. 
 
 They are thofe, of whom much will be required, be- 
 caufe much is given unto them. 
 
 A flave can only live unto God in one particular 
 way ; that is by religious patience and fubmiflion in 
 his ft ate of flavery. 
 
 But all ways of holy living, all inftances, and all 
 kinds of virtue, lie open to thofe who are mafters of 
 themfelves, their time, and their fortune. 
 
 It is as much the duty, therefore, of fuch perfons, 
 to make a wife ufe of their liberty, to devote them- 
 felves to all kinds of virtue, to afpire after every thing 
 that is holy and pious, and to pleafe God in the higheft 
 and moR perfe^l manner, as it is the duty of a flave to 
 be refigned unto God in his ftate of flavery. 
 
 2. You are no labourer or tradefraan, you are neither 
 merchant, nor foldier ; confider yourfelf therefore, as pla- 
 ced in a ftate, in fome degree like that of good angels, 
 who are fent into the world as miniftering fpirits, for the 
 general good of mankind, to aflift, proteft, andminifter 
 for them who (hall be heirs of falvation. 
 
( 27 ) 
 
 For the more you are free from the common ncccffitlcs 
 ot men, the more you are to imitate the higher perfeai- 
 ons of angels. 
 
 Had you, Serena, been obliged to wafh clothes for 
 your maintenance, or to wait upon fome miftref^, that 
 demanded all your labour, it would be your duty to glori- 
 fy God, by fuch humility, obedience and faithfulnefs, as 
 might adorn that flate of life. 
 
 It would then be recommended to your care, to im- 
 prove that one talent to its greatcft height. That when 
 the time came for mankind to be rewarded for their la- 
 bours by the great Judge of quick and dead, vou might 
 be received with a well done good and faithful servant^ 
 enter thou into the joy of thy Lord, 
 
 But as God h^s given you five talents, as he has pla- 
 ced you above the necefTities of life, as he has left you in 
 the happy liberty of chufing the moft exalted ways of 
 virtue ; as he has left you nothing to do, but to make 
 the befl ufe of variety of blelTings, to make the beft: 
 of a Ihort life, to ftudy your own perfedion, the ho- 
 nor of God, and the good of your neighbour ; fo it is 
 now your duty to enquire how the moft eminent faintis 
 have lived, to ftudy all the arts and methods of perfedli- 
 on, and to fet no bounds to your love and gratitude to 
 the bountiful author of fo many bleflings. 
 
 3. It is now your duty to turn your five talents, into 
 five more, and to confider how your tin^e, and Icifure, 
 and health, and fortune, may be made fo many happy 
 means of purifying your own foul, improving your feU 
 low-crea-cures, and of carrying you at laft to the great- 
 eft heights of eternal glory. 
 
 As you have no milbefs to ferve, fo let your own foul 
 be the objea of your daily care and attendance. 
 
 Nourifh it with good works, give it peace in folitude, 
 get It ftrength in prayer, make it wife with reading, 
 enlighten it by meditation, make it tender with love, 
 Iweeten It with humility, enliven it with pfalms and hymns, 
 and comfort it with frequent refleftions upon future glo- 
 ry. Keep it in the pr, fence of God, and teach it to imi- 
 tate thole guardian angels, which though they attend on 
 D 
 
( ss ) 
 
 the loweil of mankir.cl, yet '* always behold the face of 
 our Father which is in heaven." 
 
 This, Serena, is your profcfTion. For as fnre as God 
 is one God, i'o fure it is, that lie lias but one command 
 to all mankind, whether they be bond or free, rich or 
 poor; and that is, to a<Sl up to the excellency of their 
 nature, to live by reafon, to walk in the light of religion, 
 ro glorify God in all his gifts, and dedicate every con- 
 dition of life to his fervice. 
 
 This is the one common command of God to all man- 
 kind. If you have an employment, you are to be thus 
 reafonuble, and holy, in the exercife of it; if you have 
 time and a fortune in your own power, you are to be 
 thus reafonable, and holy, in the ufe of all your time, 
 and all your fortune. 
 
 4. The right ufe of every talent, is the indifpenfible 
 duty of every being, that is capable of knowing right 
 or wrong. 
 
 For the reafon why we are to do any thing as unto 
 God, and with regard to our relation to him, is the 
 fame reafon why we are to do every thing as unto God, 
 and with regard to this relation. 
 
 That which is a reafon for our being "wife and holy, 
 in the difcharge of all our bufinefs, is the fame reafon 
 for our being wife and holy i» the ufe of all our money. 
 
 * As we have always the fame natures, and are every 
 where the fervants of the fame God, as every place is 
 equally full of his prefence, and every thing is equally 
 his gift, fo we muil do every thing as the fervants of 
 X, ;d ; we muft live in every place, as in his prefence ; 
 ■vve muft ufe every thing, as that ought to be ufed which 
 belongs to God. 
 
 Either this wifdom, and devotion is to go through ev- 
 ery way of life, or it is to go through no part of life. 
 
 Jf we might forget ourfelves, or forget God ; if we 
 might live by humour or fancy, in any thing, or at any 
 time, ox in any place, it would be as lawful to do the 
 fame in every thing, and every time, and every place. 
 
 5. If therefore fome people fancy, that they muft be 
 grave and fole^nn at church, but may be filly and fran- 
 tic »t home ; that they muft live by fome rule on the 
 
( 39 ) 
 
 Simcliy, but m:iy fpeiid othci- cu y3 by chance ; tl.rit; they 
 niiift have Ibine times of prayer, but may w:«Re tlic ivll 
 oi'tlirir time as they pleafc ; that tlicy miiR give fome 
 money in charity, but may fquariCier ?.v,;;y the veil as 
 they have a miiul ; fiich people have net ccr.nck-iKi i-'.ie 
 nnture of religion, nor the true rtafons of piety. For 
 he that upon principles of re a Ion can tell, why it is 
 good to be wife and heavenly-minded at church, can 
 tell that it is good to have the iamc tempers in all other 
 places. He that knows v/hy he fiionld fpend any time 
 well, knows it is never allowable to throw any time 
 away. He thnt rightly underftands the reafon^blenefs 
 of charity, will know, that it can never be excufalile to 
 waftcf any of our money in pride and folly, or iji any 
 needlefs expenfes. 
 
 For every argument that fhev.'s the wifdoft-Jiskcf 
 charity, proves the w'fdom of fpending our fortune 
 well. Every argument that provts the reafonablenefs 
 of having times of prayer, fliews the reafonablenefs of 
 lofing none of our time. 
 
 6. * If any one can fliew, that v/e need rot always 
 aa as in the divine prefmce, that v/e need not ufe 
 every thing as the gift cf God, that we need rot al- 
 ways live by reafon, and maHe religion the rule of 
 all our anions, the fame arguments would Jhev/, 
 that we need never adl as in the prefence of God, 
 nor make religion and reafon the meafare of any of our 
 aclions. If therefore we are to live to God at any time, 
 or in any place, we are to live unto him at all times, 
 a:id in all place.-. If we are to ufe any l>'-ng as tiie gift 
 ot God, we are to ufe every thing as his gift. If we are 
 to do any thing by ftricl rules of reafon and piety, we 
 are to do every thing in the fame manner. Bccaufe 
 rea'bn, and wifdom, and piety, are as much the bed 
 things at all times, and in all places, as they are the 
 bed things, at any time, or In any place. 
 
 If It is our glory and happinefs to have a rational na- 
 ture, that is endued with wifdom and reafon, that is 
 capable of imitating the Divine nature, then it mufl be 
 our glory and happmefs to improve our reafon, and wif- 
 dom, to aa up to the sxcellenf.y of our rational nature, 
 
( 4<. ) 
 
 and to imitate God in all our a6lions. They therefore 
 ■^vho confine their religion to times and places, and 
 fome little rules of vetirefnent, who think that it is being 
 too flritl to introduce religion into common life, and 
 make it give laws to all their actions and ways of living, 
 they who think thus, not only miflake, but they mis- 
 take the whole nature of religion, who can think any 
 part of their life is more eafy, for being free from it. 
 They may well be fald to miftake the whole nature of 
 wifdom, who do not think it defirable to be always 
 wile. lie has not learned the nature of piety, who 
 thinks it too much to be pious in all his adions. He 
 does not fufiiciently underftand what reafon is, who 
 does uot earntftly defire to live in everything accord- 
 ing to it. 
 
 If we had a religion that confided in abfurd fuper- 
 fiitions, that had no regard to the perfection of our na- 
 ture, people might well be glad to have fome part of 
 their l.fe excufed from it. But as the religion of the 
 gofpel is only tiie refinement of our beft faculties, as it 
 only requires a life of the hlgheft reafon, as it only re- 
 quires us to ufe this world, as in reafon it ought to be 
 ufed, to live in fuch tempers as are the glory of intelligent 
 beings, to walk in fuch wifdom as exalts our nature, 
 and to pradife fuch piety, as will raife us to God ; 
 who can think it grievous, to live always in the fpirit 
 of fach a religion, to have every part of his life full of 
 at, bat he that would think it much more grievous, to 
 be as the angels of God in heaven ? 
 
 7. Farther, as God is one and the fame being, i;U 
 v.ays addling like himfelf, and fuitahly to bis own na- 
 ture, fo It :s the duty cf every being that he has crea- 
 ted, to live according to the nature that he has given 
 it, and alv.:iy: ■■- art like itfelf. 
 
 It is th.fir-ib; ■ iv.i immutable lav.' oi" God, that all rati- 
 onal beir.^-^ mo'ACi acl reafonably in aU their adtlons ; 
 jiot at thTa time, or in that place, or upon this occaH- 
 on, or in th- iiu^ of fome particular thing, but at all 
 timsi, ia vl! t:lac j, o;i all occaiious, and u; the uie of 
 all thlnr;?. 
 
( ^l ) 
 
 Wlic« thert-rorc any being that is cn.Iucd with rear^ir, 
 does an unrealbnable thin^ at any tinie, or in any 
 place, or in tlie ule of any thing, it fins againft the 
 great law of its nature, and againfl Go^, the author 
 of that nature. 
 
 They therefore ■vvho plead for any foolini faflilons, 
 ruf\oms, and humours, for tine mifufe of our time, or 
 money, plead for a rebellion again (t our nature, for a 
 rebellion againfl God, who has given us reafon for 
 no other end, than to make it the rule and mealure ol* 
 all our ways of life. 
 
 8. When therefore you are guilty of any folly, Oi* 
 extravagance, or indulge any vain temper, do not con- 
 i'lder it as a fmall matter, but con.fider it as it is, aft- 
 ing contrary to your natu.rd, and then you will fee that 
 there is nothing fmall, that is uni'cafonable. Becaufe 
 all unrcafonable ways are contrary to the nature of all 
 rational beings. 
 
 The infirmities of human life make fuch food and 
 raiment neceffary for us, as angels do not want ; but it 
 is no more allowable for ustotuni thefe neceffities into 
 follies, and indulge ourfelves in the luxury of food, or 
 the vanities of drefs, than it is allowable for angels to 
 atSl below the dignity of their proper (late. For a rea- 
 fonable life is as much the duty of all men, as it is thi 
 duty of all angels. Thefe are not fpeculative flights, 
 but plain and undeniable laws, that, are founded in th«: 
 nature of rational beings, who as fuch are obliged to 
 live by reafon, anci glorify God by a continual 
 right u^Q of their feveraV talents. So that thougii 
 men are not angels, yet they may know by what 
 rules men are to adl, by conlideriiig the flate cf angel?. 
 Our blelfcd Saviour has plainly turned our thought ; 
 this way, by making this petition, " X'^v will be dorn- 
 on earth, as it is in heaven," A plain proof, thactlu' 
 ob'edicnc« of men, is to imitate the obedience of an- 
 gels, and that rational beings on earth, are \o live un- 
 to God, as rational beings in heaven live unto liim. 
 
 9. When therefore you wculd reprefent to. your 
 mind, how Chriflians owght to live unto Qoci, and by 
 •y^hat degrees of wlfdom and holinefs. they oi\ght to ;.' : 
 
( 42 ) 
 
 the things of this life, you miifl net Icok r.t the -worTd, 
 but you muft look up to the fociety of angeis, and 
 tlv;.~.k what v/ifdom and hclinefs is fit to prepare you 
 for fuch a Rate of glory. You muft look to all tde 
 highefl precepts of the gofpel, you miifl examine your- 
 iclf by the fpirit of Ghrift, you muft think how depart- 
 ed fouls would live, if they were again to ad. th? ihort 
 part of human lifs ; and what degrees of wifdora, ancl 
 holinefs, you will wifn for, when you are leaving the 
 •world. 
 
 10. And as Chriftianity confecrates all dates and em- 
 ployments to God, as it requires us to afpire after uni- 
 verfal cbedienc«, doing and uhng every thing as the 
 fervants of God, fo are we more efpecially obliged to 
 obferve this exadlnefs in the ufe of our eftates and for- 
 tunes. 
 
 The reafou is plain, if we only confider, that our 
 eftate is as much the gift of God, as our eyes or our 
 handr>, and is no more to be buried, oi thrown away at 
 pleafure, than we are to pull out our eyes, or throw 
 away our limbs. 
 
 But befides this confidcration, there are feveral other 
 important reafcns, why we Ihould be exaft in the ufe 
 of our cRates. 
 
 11. * Firsts Becaufe the manner of ufing ourmoney» 
 enters fo far into the bufinefs of every day, and makes 
 {o great a part of our common life, that our common life 
 iTiuft be much of the fame nature, as our common way 
 of fpending our ef\ate. If reafon and religion govern 
 us in this, then reafon ajwl religion hath got great hold 
 of us , bivt if humour, pride, and fancy are the meafures 
 of our ipending our eftate, then humour, pride, and 
 fancy will have the diredion of the greateH^art of our 
 life. 
 
 12. Secondly, Another reafon is, becaufe our money 
 is capable of being ufed to the moft excellent purpofes, 
 and is fo great a means of doing good. If we walle 
 it, we do not wafte a trifle, that fignifies little ; but we 
 ^va(\e that which might be as eyes to the blind, as a 
 hufband to the widow, as a father to the orphan. If 
 « man had eyes, and hands, and feet, that he could give 
 
( 43 ) 
 to thoFe that wanted them ; it" he Hioula cither leek 
 them up in a cheft, or pleafe hiniftlfwith fome ncedlets, 
 or ridiculous ufe of them, inRead of giving them to hi> 
 brethren that were hlind and lame, fiionld we not jultly 
 reckon him an inhuman wretch ? If he fiiould rather 
 chufe to amufe himiclf with furnifliing his houle with 
 thofe things, than to entitle himfelf to an eternal re- 
 v/ard, by giving tliem to thofe that wanted eyes and 
 hands, might wc not juftly reckon him mad ? 
 
 Now money has very much the nature of eyes and 
 f et ; if we either lock it up in chef>s, or wade it in 
 ncedlefs and ridiculous expenfes, whilfl: the poor and the 
 diQreffed.want it for their neceffary ufes ; if we con- 
 fume it in the ridiculous ornaments of apparel, whilil 
 others aie ftarving in nakednefs, we are not far from the 
 cruelty of him that chufes rather to adorn his houfe . 
 with the hands and eyes, than to give them to thofe 
 that want them. If we indulge ourfelves in fucli ex- 
 penfive enjovments, to fatisfy no real want, rather than 
 to entitle ourfelves to an eternal reward, by difpofing 
 of our money well, we arc guilty of his madnefs, that 
 rather chufes to lock up eyes and hands, than to make 
 himfelf for ever blcffed, by giving tliem to thofe that 
 •want tliCm. 
 
 1 3. * Third!)', If we wafte our money, we are not 
 only guilty of making that ufelefs, which is fo power- 
 ful a means of doing good, but we turn this ufeful ta- 
 lent into a powerful means of corrupting ourfelves ; 
 becaufe fo far as it is fpent vrrong, fo far it is fpent in 
 the fupport of fome wrong temper, in gratifying fome 
 vain and unreafonable dcfires. 
 
 * As wit and fine parts cannot be only loft, but ex- 
 pofe thofe that have them to greater follies, if they arc 
 not ftridlly devoted to piety ; fo money, if it is not ufed 
 ftriftly according to reafon and religion, cannot only 
 be trifled away, but it will betray people into greater 
 follies, and make them live a more filly and extrava- 
 gant life, than they would have done without it* If, 
 therefore, you do ntt fpend your money in doing good 
 to others, you mufl fpend it to the hurt of yourfelf. 
 You will adt like a man that fliould rcfufe to give a 
 
( 44 ) 
 
 cordial to a Tick friend, thoug-h he could not drink it 
 himicif without In^i lining his blood. For this is the 
 caie of iuperfiuo'js money ; if you give it to thofc that' 
 v;ant it, it is :i cordial ; if you fpend it upon yourfelf^ 
 in fnniethlng ih\t you do not want, it only inflames and 
 diforders your mind, and makes you vvorfe than yoa 
 AVGuld be without it. 
 
 14. Confider again the fore-mentioned comparifon ; 
 if the man that would not make a right ufe of fparc 
 eyes and hands, flionld, by continually trying to ufe 
 them himfelf, fpoil his own eyes and hands, we might 
 accufe him of ftill greater madnefs. 
 
 Now this is truly the cafe of riches fpent upon our- 
 fclves in vain and needlefs expcnfes ; in trying to ufe 
 them where they have no real ufe, we only ufe them 
 to our hurt, in creating unreafonable defires, in nou- 
 rilhing ill tempers, in indulging our paflions, and fup- 
 porting a vain turn of mind. For high eating and drink-' 
 ing, fine cloth.es, and fine houfes ftate aud equipage, 
 gay pleafures and diverfions, do all of them hurt and dif- 
 order our hearts : they are the food and nouriniment 
 of all the folly and weaknefs of our nature, and are cer- 
 tain means to make us vain and worldly .n our tempers ; 
 they are all of them the fupport ot fomething, that 
 ought not to be fupported ; they are contrary to that 
 fobriety of heart, which relifneth divine things ; they 
 are like fo many weights upon our mind, that make us 
 lefs able, and lefs inclined to raife up our thoughts and 
 affcAions to the things that are above. 
 
 So that money, thus fpent, is not merely wafled, but 
 fpent to bad purpofes ; to the corruption of our hearts, 
 and to make us lefs able to live up to the doctrines of the 
 gofpel. It is like keeping money from the poor, to 
 buy poifon for ourfelves. 
 
 For lb much as is fpent in the vanity of drefs, is fo 
 much laid out to fix vanity in our minds. So much as 
 )3 laid out for idlenefs und indulgence, is fo much given 
 to render our hearts dull and fenfual. So much as is 
 jipent in flate and equipage, is fo much fpent to dazzle 
 your own eyes, and render you the idol of your own 
 imagination. And fo in every thing, when you go 
 
 '■■ili^^kl,.: 
 
( 4-- ) 
 
 from reafonable wants, you only fupport feme nnrea- 
 lonable temper, Come turn of mind, which every Chrif- 
 tian is called upon to renounce. 
 
 So that, whether we confider our fortune as a truft 
 from God, or the great good that it enables us to do, or 
 the great harm that it does to oiiifelves, if idly fpcnt ; 
 on all thefe accounts it is abfolutely necelTary to make 
 rcalon and religion the nri(Sl rule of ufmg all our fortune. 
 
 15. Every exhortation in fcripture to fatisfy only 
 fuch wants as God would have fatisfied ; every exhor- 
 tation to be fpiritual and heavenly, prefung after a glo- 
 rious change of our nature ; every exhortation to love 
 our neighbour as ourfelves, is a command to be flridly 
 religious in the ufe of our money. This ufe of our 
 worldly goods, is fo much the dodrine of the New 
 Teftament, that you cannot read a chapter, without 
 being taught fomething of it. I (hall only produce one 
 paffage of fcripture, which is fufficient to juilify all that 
 I have faid. 
 
 " When the Son of man fhall come in his glory, and 
 all his holy angels with him, then he iTiall fit upon the 
 throne of his glory. And before him fhall be gathered 
 all nations ; and he fliall feparate them one from ano- 
 ther, a", a fltepherd dividetli the flieep from the goats ; 
 and he fliall fet the flieep on his right-hand, but the 
 goats on the left. Then fhall the king fay unto them 
 on his right-hand. Come ye blelTed of my father, in- 
 herit the kingdom prepared for you from the founda- 
 tion of the world : fori was hungry, and ye gave me 
 meat ; I was thir'ly and ye gave me drink ; 1 was a 
 itranger, and ye took me in ; naked, and ye clothed 
 me ; I was fick, and ye viOted me ; I was in prifon, and 
 ye came unto me. --.-Then fhall he fay unto them on the 
 left hand, Depart from me, ye curled, into everlaOing 
 fire, prepared for the devil and his angels : for 1 was 
 hungry, and ye gave me no meat ; 1 was thirlly, and 
 ye gave me no drink ; I was a Granger, and yc took 
 n>e not in ; naked, and ye clothed me not ; Tick and in 
 prifon, and ye viQted me not. Thefe lliall go away 
 into everlaRing puninimen!;, but the ric;hteous into l^'e 
 etern;U." 
 
( 45 ) 
 
 16. I have quoted this paffage at length, becaufc if 
 one looks at the way of the world, cue would Imrd- 
 ly think, that Chrlftlans jjad ever read this foip- 
 ture. Some people look' upon this text only as a gene- 
 ral recojnuiendation of occafional works of charity ; 
 -whereas it (liews the necelTity, not only of occafional 
 charities, but of fuch an entire charitable life, as is a 
 continual exercife of all fuch works of charity as we are 
 able to perform. 
 
 You own that there is no falvatlon but in the perform- 
 ance of thefe good works. Who is it, therefore, that 
 may be faid to have performed thefe good works ? Is 
 it he that has for^etime a (u fled a prifoner, or relieved the 
 poor or fick ? This would be as abfurd as to fay, that 
 he had performed the duties of devotion, whohadfome- 
 time fuid his prayers. Is it, therefore, he that lias feve- 
 ral times done thefe works of charity ? This can no more 
 be faid, than he can be faid to be the truly juft man, 
 who has done ac\s of juftice feveral times. What is the 
 rule therefore, or meafure, of performing thefe good 
 works ? 
 
 Now the rule is very plain and eafy, and fuch as Is 
 common to every other virtue, as well as to charity. — . 
 Who is the humble, or meek, or jufl, or faithful man ? 
 Is it he that has feveral times done ads of humility, meekr. 
 nefs, juflife, or fidelity ? No. But it is he that lives 
 in the hal^itii:^! exercife of thefe virtues. In like man-p 
 n?r, he only can be faid to have performed thefe works 
 of charity, who lives in the habitual exercife of them to 
 the utmofl of his power. He only has performed the 
 duty of divine love, who loves God with" all hi^ heart, 
 and mind, and fliength. And he only has performed 
 the duty of thefe good works, who has done them with 
 rdl his heart, and mind, and flrength. For there is no 
 Qther mtafure of our doing good, than our power of do- 
 ing it, 
 
 i7. The apoflle St. Pc;ter puts this queflion to our 
 bltffed Saviour ; Lprd^ hew oft shall my brother sin a- 
 gainst ??zf?, and J forgive him, till seven times ^ yesiis 
 saith vnto him^I saj not unto thee<fUntil seven times ; but 
 '• ir.es sev^n. Not as if after this nuaiber 
 
( -t? ) 
 
 of cfTciiCf s, a innn might then ceafc to forgive ; I ut the 
 expreffion is to fiiew us, that we are not to bniuid our 
 forgivencfs by any number of cffVncv's, but are to con- 
 tinue forgiving the nic^ lepeated c-JTtnceo agaiiiO us. Jf 
 therefore, a man ceafes to forgive his brother, becaufc l;e 
 has forgiven him often already ; if he ..xcufes hirafelf 
 from forgiving this man, becaufe he has forgiven feveral 
 others ; fuch an one breaks this law of Chrift, concern- 
 ing the forgiving one's brother. 
 
 Now the rule of forgiving is alfo the rule of giving. 
 You are not to give, or do good to feven, but to feventy 
 times fevcn. You are not to ceafe from giving, becaufe 
 >{ou have given often to the lame perfon, or to other 
 perfons ; but muft account yourfelf as much obliged to 
 continue relieving thofe that continue in want, as you 
 was obliged to relieve them once or twice. Had it not 
 been in your power, you had been excufcd from reliev, 
 ing any perfon once ; but if it is in your power to relieve 
 people often, it is as much your duty to do it often, as 
 it is the duty of others to do it but feldom, becaufe 
 they are but feldom able. 
 
 18. And the reafon of all this is plain; there is 
 the fame neceflity of being charitable atone time, as at 
 another. It is as much the befl ufe of our money, to. 
 be always doing good with it, as it is the beft ufe of It 
 at any particular time ; fo that that which is a reafon for 
 a charitable adtion, is as good a reafon for a chgiritable 
 life ; for charity has nothing to recommend it to-day, 
 but what will be the fame recommendation of it to- 
 morrow ; and you cannot neglect it at ojie time, with- 
 out being guilty of the fame Tin, as if y^u negk^ted it 
 at another time. 
 
 As fure, therefore, as tbefe works of charity arc nc- 
 ceffary to falvation, fo fure is it that we are to do them 
 to the utmoft of our power ; not to-day, or to-morrow, 
 but through the whole eourfe of our life. If therefore it 
 be our duty at any time to deny ourfelvcs any needlefs 
 cxpenfes, that we may have to give to thofe that want, 
 it is as much our daty to do fo at all times, that we may 
 be able to do more good : For if it is at any time a fin 
 to prefer needlefs cxpenfes, to vrorks of charity, it is fo 
 
( 48 ) 
 
 at all times. If it is ever neceffary to take care of thefe 
 works of charity, and to fee that we make ourfelves in 
 fome degree capable of doing them ; it is as necelTary 
 to take care to make ourfelves as capable as we can be, 
 of performing them in all the parts of our life. 
 
 19. Either therefore you mult fay, that you need ne- 
 ver perform any of thefe good works ; or you muft own, 
 that you are to perform them all your life in as high a 
 degree as you are able. There is no middle way, any 
 r.^.ore than there is a middle way between temperance 
 and intemperance. If you do not flrive to fulfil all cha- 
 ritable works, if you negledl any of them that are in 
 your power, let it be when it will, or where it will, 
 you number yousfelf amongft thofe that want Chriftian 
 charity ; becaufe it is as much your duty to do good 
 with all that you have, as it is your duty to be temper- 
 ate in all that you eat or drink, 
 
 20. Hence appears the neceility of renouncing all thofe 
 foolilh and unreafonable expenfes, which the folly of 
 mankind has made fo common and falhionable in the 
 world. For if it is neceffary to do good works as far 
 as you are able, it mull be as neceffary to renounce thofe 
 needkfs^ways of fpending money, which render you 
 unable to do works of charity. 
 
 You mud therefore no more conform to thefe ways 
 of the world, than you muft conform to the vices of 
 the v/orld. You muft no more fpend with thofe that 
 idly wafte their money as their own humour leads them, 
 than you muft drink with the drunken ; becaufe a courfe 
 of fuch expenfes is no more confiftent with a life of cha- 
 rity, than excels in drinking is confiftent with a life of 
 fobriety, When therefore any one tells you of the law- 
 fuln^fs of expenfive apparel> or the innocency of pleaf- 
 ingyourlelf with coftly fatisfadtions, only imagine that 
 the fame perfon was to tell you, that you need not do 
 works of charity ; that Ghrilt does not require you to 
 do good unto your poor brethren, as unto him ; and 
 then you will fee the wickednefs of fuch advice : For, 
 to tell you, that you may live in fuch expenfes, as 
 make it impoflible for you to live in the exercife of 
 good works, is the fame thing as teHing you, that yon 
 
( 49 ) 
 
 reed not have any care about fucli good woiks th^m' 
 
 iclves. 
 
 CHAP. VI. 
 
 Hoio the imprudent use of an estate corrupts all the 
 tempers^ and Jills the heart rjith poor and ridiculous 
 passions ; represented in the character of Flavia, 
 
 1. TT hat; already been oblerved, that a religions 
 
 X care is to be ufed in the manner of Ipending 
 cur money or eflate ; becaufe the manner of fpending our 
 eftate makes fo great a part of our common life, and is 
 fo much the bufinefs of every day, that, according as 
 \ve are wife or imprudent in this, the whole courfe of 
 our lives will be wife, or full of fully. 
 
 Ptrfons that receive inflrudlions of piety with pleafure, 
 often wonder that they make no further progrefs in that 
 religion which they fo much admire. 
 
 Now the reafon is this : Religion lives only in their 
 head, but fomething elfe has pcffeiTion of their hearts ; 
 and therefore, they continue from year to year mere ad- 
 mirers and praifers of piety, without ever coming up to 
 its precepts. 
 
 2. If it be afked, why religion does not get poffc.Tioii 
 of their hearts ? It is not becaufe they live in grofs fins, 
 or debaucheries ; but becaufe their hearts are conltantly 
 employtd, perverted, and kept in a wrong flate, by the 
 indifcreet ufe of fuch things as are lawful. 
 
 The ufe and enjoyment of their eftates is lawful, and 
 therefore it never comes into their heads to imagine any 
 danger from that quarter. They never reflccSt, that 
 there is a vain and imprudent ufe of their eflates : which, 
 though it does not deltroy like grufs (ins, yet fodiforders 
 the heart, and fupports it in fuch ftnfuality and culnefs, 
 as makes it incapable of receiving the life and fpirit of 
 piety. 
 
 For our fouls may be rendered incapable of all virtue, 
 •merely by the ufe of innocent and lav/ful things. 
 E 
 
( 50 ) 
 
 3. What is more innocent than reft ? And yet \v!:at 
 3iiore dangerous tluin /loth and idlenefs ? What is more 
 lawful than eating and drinking ? And yet -what n-.ore 
 deflruclive of all virtue, and fruitful of all vice, thau 
 fcniuality ? 
 
 Now it is for want of exadlnefs in the ufe of thefe 
 innocent and lawful things, that religion cannot get pof- 
 fellion of our hearts. And it is in the right management 
 of ourftlves, as to thefe things, that the art of holy liv- 
 ing chiefly confifts. 
 
 4. Grofs fins are plainly feen, and eafily avoided by 
 peribns that profefs religioa. But the indifcreet and dan- 
 gerous ufe of innocent and lawful things, as it does not 
 ihock our confciences, fo it is difficult to make people at 
 ail fenfible of the danger of it. 
 
 A gentleman that expends all his eflate in fports. and 
 a woman that lays out all her fortune upon hcrfelf, can 
 liardly be perfuaded that the fpirit of religion cannot 
 Uibdll in fuch a way of life. 
 
 Thefe perfons may live free from debaucheries ; they 
 may be friends of religion, fo far as to praifc and 
 fpeak well of it; but it cannot govern their hearts, and 
 be the fpirit of their actions, till they change their way 
 of life. 
 
 For a woman that loves drefs, that tliinks no expenfe 
 too great to bellow upon the adorning of her pcrfon, 
 cannot ftop there ; for that temper draws a thoufand other 
 follies along with it, and will rer.der the whole courfe 
 of her life, her bulinefs, her converfation, her hopes, her 
 fears, her tafte, her pleafures, and diverfions,all fultable 
 to it. 
 
 5. * Flavia and Miranda are two maiden filters that 
 have each of them two hundred pounds a year. They 
 buried their parents twenty years ago, and have fincc 
 that time fpent their eftate as they pleafed. 
 
 * Flavia has been the wonder of all her friends, for 
 her excellent management, in making fo furprlfing a 
 figure in fo moderate a fortune. Several ladies that 
 have twice her fortune, are not able to be always fo 
 genteel, and fo conflant at places of pleafure and ex- 
 penfe. She has every thing that is in the faihion, and 
 
 ^'J fe'. 
 
•e 
 
 ( 51 ) 
 
 is in every place \vliere there is any diverfion. Flavia 
 is very orthodox, flic talks warmly rijjainfi: heretics and 
 fchifmatics, is generally at chvirch, and often at the ia- 
 cramt^nt. Shi once commended a fermon that was 
 againfl the vanity of drefs, and tiionght it was vt-ry juft 
 ag-ainft Lucinda, whom (he takes to be a great deal fii.- 
 er than P.ie need be. If any one ailcs Vlavia to do fome- 
 thing in charity, if flie likes the peiTon that makes the 
 propofal, or happens to be in a right temper. Hie %vi;l 
 tofs him half a crown or a crown, ar.d tell him, if Iss 
 knew what a long millinej-'s bill Hie hnd jud received, he 
 would think it a great deal for bt-r to give. A quarter 
 of a year after tliis, fhe hears a ferm n np:m the ntcefTity 
 of charity; flie thinks the man preaches well ; that it 
 is a very proper fubjecl ; that people want much to bs 
 put in mind of it ; but Ihe applies nothing to hciT-lf, 
 becaufe (he remembers that flis gave a crown i^a.Lcime 
 ago, when Hie could fo ill fpare it. 
 
 6. As for poor people themfelves, flie v/ili admit of 
 no complaints from them ; (he is very poiUive they are 
 all cheats and liars, and will fay any thing to get re- 
 lief ; and therefore it mufl be a fin to encourage them 
 in their evil v/ays. 
 
 You would thiiik Flavia had the tendered confciejice 
 i.j the woi Id, if you were to fee how fcrnpulous (he is of 
 the guilt and danger of giving amifs. 
 
 7. She buys all books of wit and humour, and has 
 m.ide an expentlve coHe£lion of all oar KngliPa poets. 
 For file fays, one cannot have a true talle of any of 
 toem, v/ithout being converfant with tl>em all. 
 
 She will fometimes read a hook of piety, if it is a (liort 
 cnc. If it is much commtndcd for R) le and language, 
 and (he can tell where to borrow it, 
 
 Flavia is very idle, and yet very fond of Hue work. 
 7'his mak'is her often fit working in bed until nocn, and 
 be told many a long ftory before Ihe is up ; fo th?.t' I 
 need not tell you her morning devotions iuc not always 
 rightly performed, 
 
 Fkivia would be a miracle of piety, if flic was but 
 half fo careful of her foul, as (he is of her body. The 
 rding of a pimple in her face, the iVing of a gnat, wdl 
 
( 52 ) 
 
 inake her keep her room two or three days, snd Hie. 
 thinks they 'are >;ery raih peojJe that do not take care 
 rf ihings in I'nv.e. Tills makes her To over careful of 
 her healih, that fhe never thinks flie is well enough ; 
 and fa over inciiilgent, that flie can never be really well. 
 So that it coflsher a great deal in fleeping-draughts and 
 waking-draugtus, In ipirits for the head, in drops for the 
 nerves, in cordials for tke fiomach, and in faiOfron for 
 her lea. 
 
 8. If you vifit Flavla on the Sunday, you will always 
 meet good company, you will know what is doing in the 
 world, you will hear the laft lampoon, be tcld who wrote 
 it, and v/ho is meant by every name that is in it. You 
 will hear what plays v/ere acted that week, which is 
 the fineil: long in tiie opera, who was intolerable at th.e 
 laTi afTembly, and what games are mofl in fafliion, Fla- 
 via thinks they are Atheifts that play at cards on the 
 Sunday, but Hie will tell you the nicety of all the games, 
 v>' hat cards fiie held, how (he played them, and the hif- 
 tory of all that happened at play, as foon as flie comc.-j 
 from church. IF you would kr.ov/ who is rude and ill- 
 natured, who is vain and foppilh, wiio lives too h.igh, 
 and who is in debt ; it you would know what is the 
 quarrel at a r"rt?/in hiOiifc, cr vv^ho aiid who are in love; 
 if you would knov.' how late Belinda ccmes home at 
 I. "''■lit, Vr^'it c!m*:'!?s ip.e has bougl.t, hew {lie loves coni- 
 \A\-'r.\\:. .;nd ^•. !r.i: a long ftuvy flic told at fLich a 
 ph.ivr ; ),' ycj, Vv'culJ kn.ovr h.ov/ crofi [,uciu3 is to his 
 vv-.i't-. V ':.: i'hnatured things he fays to her, when no- 
 body hi'Lji him ; if you would kno-.v how they hate one 
 3i>other in their hearts, though they appear ib kind in 
 public ; you nuiPt viiit Flavia on the Sunday. But ftill 
 nie has [o great a regard for the holin§fs of the day, 
 that ihe ha-; t'jrned a poor old widow out of her houfe, 
 as a prophane vrretch, for having been found once mend* 
 inghcr clvclie-: on the Suiiday night. 
 
 Tiiui live? h''.' ."i.i ; r.nd if (he lives ten years longer, 
 
 fliC v/til lia\e ipeni about fifteen hundred and fixty Sun- 
 
 ' days ari-sr tins m..naer. She will have woni about two 
 
 luindred different falls of clothes. Out of this thirty 
 
 years of her life, fifteen of them will have been difpofovl 
 
( s- ) 
 
 of in bed, and oftlie remaining fifteen, about fourtefii 
 of thein v;lll have been cor. fucied in eating, drinkinp^, 
 drelTing, vilking, conveifation, reading and hearing 
 phiys and romances, at operas, affemblies, balls and di- 
 verfions. For you may reckon all tlie time fbe is up 
 tlius fpent, except about an hour and half, ihat is dif- 
 pofcd of at church, mod Sundays in the year. With 
 great i^^anagement, and under mighty rules of oecono- 
 my, file will have fpent Hxty hundred pounds upon her- 
 fcli, bating only feme fiiiliii:>gs, crowns, or halt-crowns, 
 that have gone from her in accidental charities. 
 
 9. I fliall not take upon me to fay, that it is impof- 
 jEble for Flavia to be faved ; but thus much muft be 
 faid, that her whole life is In direcfl oppvofition to ;-ll 
 thofe tempers and practices, which the goipel has made 
 necelTary to falvation. 
 
 * If you were to hear her fay, that file had lived a:l 
 her life like Anna the propbetefs, ii> ho departed not from 
 the temple^ but servedGod nvilli fastings andpi'aytrs nigiic 
 and day t you would look upon her as very extravagant ; 
 and yet this would be no greater an extravagance, than 
 for her to fay that ibe had been striving to enter in at the 
 strait gates or making any one dotlriue of the gofpel 
 a rule of her life. 
 
 * She may as well fay, that fiie lived with our Savi- 
 our when he was upon earth, as that fiie has lived ia 
 imitation of hi jr., or made it any part of her care to 
 live in fuch tempers, as he required of ail thole that 
 ■would be his diiciples. She may as truly fay, that fi-e 
 lias every day waihed the faints feet, as that ilie lived in 
 Ghrifrian humility and poverty of fpint ; and as reafona- 
 biy think, that flie has taught a charity fciiool, as that 
 file has lived in works of charity. She has as n.uch reafon 
 to think, that flie has been a centinel in an army, ad 
 that file lived in watching and felf-denial. And it may 
 as fairly be faid, that fiie lived by the labour of i;ur 
 hands, as that {i\^ had given all diligence to make her 
 calling and election sure, 
 
 10. And here it is to be well cbferved, that ilie poor, 
 vain turn of mind, the folly and vanity cf this v*hoie 
 life of Flavia, is all owing to the manuer of ufmg Iw: 
 E 3 
 
 « 
 
( S4 ) 
 
 eftaie. It u tfls that has formed her fpirit, that has 
 gnf^n l:i-- :o <;ve!y idle temper, that has fupported every 
 trifiiug pj.llion, ar.d kept her from all thoughts of a pru- 
 de n ■: , i\ 1 e f u 1 , a n d devout 1 '; fe . 
 
 Whfrn her parents died, Oic liad no thoughts about 
 her t\vo hundred pounds a year, but that (he had io 
 inuch money to do what (he would with, to fpeiid up- 
 on herfelf. and purchafe the pleafures and gratifications 
 of all her paffions. 
 
 And it is this fetting out, this falfe judgment and 
 indifcreet ufe of her fortinia, that has filled her whole 
 life with the fame indifcretion, and kept her from 
 thinking of what is right and wife, and pious in every 
 thing elfe. 
 
 If you have i^tcn her delighted in plays and romances, 
 in fcandal and backbiting, eafily flattered and foon affront- 
 ed ; if you have feen her devoted topleafures and diver- 
 fions, a ilave to every paffion in its turn, nice in every- 
 thing that concerned her body or drefs, carelel's of every 
 thing that might benefit her foul, always wanting fome 
 new entertainment, and ready for every happy inven- 
 tion, in fliew or drefs, it was becaufe fhe had purchafed 
 all thefe tempers with her yearly revenue. 
 
 1 1. She might have been humble, ferious, devout, a lover 
 of good books, an admirer of pj syer and retirement, care- 
 ful of her time, diligent in good works, full of charily and 
 the love of God ; but that the imprudent ufe of her ef- 
 tate forced all the contrary tempers upon her. 
 
 And it was no wonder that Ihe Ihould turn her time^ 
 her mind, her health, and ftrength to the fame ufes that 
 iht turned her fortune. It isownig to her being wrong; 
 in fo great an article of life, that you can fee nodung 
 •wife, or pious, in any other part of it. 
 
 12. And as Flavia is undone by the unreafonable ufe 
 of her fortune ; fo the lownefs of moft people's virtue, 
 the imperfcttions of their piety, and the diforders of their 
 palTions, are generally owing to theitr imprudent ufe of 
 lawful things. 
 
 More people are kept from a true fenfe of religion, 
 by a regular kind of fenluality, than by grofs drunkenncfs* 
 More men live regardlefs of the great duties of piety, 
 
( - ) 
 
 through too n-reat a concern for workily goods, than 
 through direft injuflice, 
 
 13. This man would perhaps be devout, if he was 
 not a Virtuc'fo. Another is deaf to all the motives to 
 piety, by indulging an idle, flotiiful temper. 
 
 Could you cure this man of his curiofity and inquifiti ve 
 temper, or that of his falle fatisfaftion and thirft after 
 learning, you need do no more to make them both be- 
 come men of great piety. 
 
 If this woman would make fewer vifits, or that not 
 be always talking, they would neither of them find it 
 hard to be aifsdted with religion. 
 
 Would we therefore make a real progrefs in religion, 
 we mu{\ not only abhor grofs and notorious fins ; but re- 
 gulate the innocent and lawful parts of our behaviour, 
 and put the common adlions of life under tiie rules of 
 difcrction and piety. 
 
 CHAP. VII. 
 
 HoTJ the iVise and pious use of an Estate carrieth us to 
 all the virtues of tht Christian Life ; represented in the 
 character of Miranda, 
 
 1. "]\/riRANDA (the fiRer ofFlavia) is a fober. rea- 
 JJf_L fonable Chriftian. As foon as Ihe was miflrefs 
 of her time and fortune, it was her firll thought how fhe 
 might ben fulfil every thing that God required of her in 
 the \\\t of them, anii make the beftuie of this fhort life. 
 She depends upon the truth of what our bleffed Lord 
 hath faid, that there is but one thing needful ; and there- 
 fore makes her whole life but one continual labour after 
 it. She has but one reafon for doing, or not doing, for 
 liking or not liking any thing ; and that is, tiie will of 
 God. She is not fo weak as to pretend to ailA., what 
 is called the fine lady, to the true Chriftian ; Miranda 
 thinks two well, to be taken with the found of fuch filiy 
 words. She has renounced the work), to follow Ghritt 
 in the exercife of humility, charity, devoiion, abfti- 
 
( S6 ) 
 
 nence, and heavenly affedions ; and that Is Miranda's 
 fine breed! lig. 
 
 Whilfl (he was under her mother, fhe was forced to live 
 in ceremonj, to fit up late at nights, to be in the folly of 
 evtry fafiiion, to go loaded with finery to the holy fa- 
 crament, to be in every polite converfation, tohearpro- 
 phnnencfs at the play-houie, and wanton fongs and love 
 intrigues at the opera, to dance at public places, that 
 fops and rakes might admire the finenefs of her fliape, 
 and the beauty of her motions. The remembrance of 
 this way of life, makes her exceeding careful to main- 
 tain a contrary behaviour. 
 
 2. Miranda does not divide her duty between God, 
 her neighbour, and herfelf ; but fiie confiders all as due 
 to God, and fo does every thing for his fake. This 
 makes her confider her fortune as the gift of God, that 
 is to be ufed as every thing is that belongs to God, for 
 the wife and reafonable ends of a Chriftian life. Her 
 fortune therefore is divided betwixt herfelf and feveral 
 other poor people, and fl)e has only her part of relief 
 from it. She thinks it the fame folly to indulge herfelf 
 in needlefs expenfes, as to giveto other oeople to fpend 
 in the fame way ; therefore, as fhe will not give a poor 
 man nioney to go fee a pupptft fliow ; neither will flie 
 •allow herfL'lf any to fpend in the fame manrier, think- 
 iiig it very proper to be as wife herfelf as flie eX|-)e6^s 
 poor men Oiould be. For is it a folly and a crime in a 
 poor m.^.n, fays Miranda, to wait? what is given him in 
 trifles, whilft he wants meat, drink, and clothes ? And is 
 it lefs folly, or alefs crime in me, to fpend that money 
 in iilly diverfions, which might be fo much better fpent 
 in imitation of the divine goodnefs, in worksof kindnci's 
 to my fellow-creatures ? If a poor man's own neceiTities 
 are a reafon why he (hould not wafte any of his money 
 idly, iuf-ely the nect tTities of the poor, and the excellency 
 of charity, is a much greater reafon why no one fiiould 
 waire any of his money. For if he does fo, he does 
 not only like the poor man, waIre that which he wants 
 hhr.felf; but he waftcs that which is wanted for the 
 mod noble ufes, and which Chiift himfelf it; ready to re- 
 ceive at kis hands. And if we are angry at a poorman, 
 
( 57 ) 
 
 ^vhcn he throws away that which Oiouli buy his owit 
 bread, how iriurt we appear In the fight of God, if we 
 make a wanton idle ufe of that which would buy bread 
 nnd clothes for our hungry and naked brethren, who are 
 as near and dear to God as we are, and fcUow-helrs of 
 the fame glory ? This is the fpirit of Miranda ; (lie is 
 only one of a certain number of poor people that are re- 
 lieved out of her fortune ; and (lie only differs from 
 them in the blcffednefs of giving;. 
 
 3. If you was to fee her, you would wonden Avhat 
 poor b( tiy it was, that was fo furprifingly neat and clean. 
 She has but une rule in her drcfs, to be always clean, and 
 in the cheapefi things. Every thing about her refcn^blcs 
 the purity of her foul ; and fhe is always clean withcutj 
 becaufe flie is always pure within. 
 
 Every morning fees her early at her prayeis. She 
 rejoices in the beginning of every day, becaufe it be- 
 gins all her rules of iioly living, and brings the frefli 
 pleafiue of repeating them. She is as a guardian angel 
 to thofe that dwell about her, with her watchings and 
 prayers, bleffing t\\t place where fiie dwells, and mak- 
 ing inievccfTion wllh God for thofe that are allsep. 
 
 Htr devotions have had fovne interval-:-, befcte th'2 
 light is fuffert-d to enter into ler frin's re om. Miran- 
 da does not knov7 what it is to have a dull half-day ; 
 tlie returns of her hours of praytr, and her rtligious ex- 
 ercifes, con^.e too often to h/t any conliderablc pait of 
 time lie heavy upon her hands. 
 
 4. When ycu fee her at work, you fee the fame wif- 
 di-.m tliat governs all her other ailions. She is either 
 doing fomething that is ucceffary for herfclf, or ntcef- 
 fary fir ctliers whov/aut to be aififled. There is fcarce 
 ;i poor family in the neighbourhood, but wears fome- 
 thing or other that has had the labour of her hands. 
 Her pious mind neither wants the amufement, nor can 
 bear with the folly of idle and impertinent work. 
 When there is no ufeful or charitable work to be done, 
 jMiranda will work no more. 
 
 At her table fne lives ftri<flly by this rule of holy 
 fcripture, nvh'^t/ierje eat or drink, or vjJiatsocDerye d.)^ 
 do all totherlorv of God. This mikes her be^ni and 
 
( ^3 ) 
 
 end every n?al, as (lie begins and ends every da^-, 
 with acf\;i of clevoti;)n.. She eatsHiid drinks only ibr the 
 fake of living, and witli fo regular aK abfhnence, that 
 e>'ery p.iea! is an exercife of lelf-denial. If Miranda was 
 to run a race for her I>fe. fhe would- fubmit to a diet 
 tliat was pro|v^r {or it ; but as the race which is fet be- 
 fore her, is a race of kolinefs and heavenly afleclion, 
 which flie is to fmifh in a diibrdered body of earthly 
 palilons ; fo her every day dij^-t has this one end, to 
 make Iier body fitter for this fpiritual race. She docs 
 not weigh her meat in a pair of fcales ; but flie weighs 
 it in a much better balance : fo much as gives a proper 
 flrength to her body, and renders it able and willing- to 
 obey the foul, to join in pfalmsand prayers, and lift up 
 eyes and hands towards heaven v;ith greater readiaefs, 
 fo much is Miranda's meal. So that Miranda will never 
 have her eyes fwell with fatnefs, till llie has changed 
 her religion. • 
 
 ' 5. The holy fcvlptures, efpeclally of the New Tefia- 
 ment, are her daily fludy ; thefe file reads with a 
 watchful a'.tciuion, conftantly cafling an eye upon her- 
 fv'li, and trying lieifelf, by every doctrine thai is there. 
 When file has the New I'efiament in her ^h;ir,dj fl;e 
 f.ippofes herfelf at the feet cf our SaNiowr and his apo- 
 frlcr-. ; and makes every thing tlut file learns oi ihe\ri io 
 many lav.s of her life. She vecei\es their v>c; cs with 
 as much r.ttenticn snd leverence, as if fhe fiw their 
 perfons, and knev/ that tiiey v.ere juil come from hea- 
 ven, on pnjpoie to teach htrr the w uy that leads to it. 
 
 She thinks that the tryiiig herfelf every day ly the 
 fcripture, is the or'ly way to be ready for her trial at 
 the laft day. 
 
 Of all human wiitings, the lives of pious pcrfons, and 
 eminsnt i";d;t^, are her greatell delight. In thefe Qie 
 fearch; 5 a-, fu- h.i-.iJen trealure, hoping to find fome fe- 
 cret of lioly I'.viiig, fon^e uncon";i>icn cegrt-e of piety, 
 v/jiich fiie may make her own. By .this means Miran- 
 da has her head an<i heart flored with all the principles 
 of v\ri{'dom and hoiinefs. She i.5 fo. full of the one bufi- 
 nefs of life, that fiie finds it diSlcul'c to converfc upon , 
 finy othirr fubjecl ; and if you are in licr company, yea 
 
( 59 ) 
 
 inuft be n-,acie wiiVr niul better, ^v^ether ycu \vill or no. 
 
 6. To relate her charity, would be to relate the hif- 
 tory of tvtiiy clay for twenty years ; for fo long has all 
 her fortune been i\tu\, that way. She has fet up near 
 twenry poor traclelmen that had failed in their bufutfs, 
 and favtd as many from failing. She has educated fe- 
 veral poor children, that were picked up In the flreets, 
 and put them in an honeft employment. As foon as 
 <iny labourer is confined at home with any ficknefs, flie 
 fends him, till he recovers, twice the value of his wa- 
 ges, that he may have one part to give to his family, 
 as ufual, and the other to provide tilings convenient 
 for his ficknefs. 
 
 If a family feems too large tp be fupported by the 
 Inbourcf thofc that can work in it, fhe pays their rent, 
 and gives them fomething yearly towards their cloth- 
 ing. By this m.eans there are many poor families that 
 live in a comfortable manner, and are from year to 
 year blelling her in their prayers. If there is any poor 
 man or woman that is more than ordinary wicked, 
 Miianda has her eye upon them : fne watches their 
 time of adverfity ; and if flie can difcover they are in 
 Oraits or aifli(ftionj flie gives them fpeedy relief. She 
 has this care for this fort of people, becaufe flie once 
 faved a profligate perfon from being carried to prifon, 
 ■vvho immediately became a true penitent. 
 
 7. Ther<5 is nothing in the charadler of Miranda 
 more to be admired than this temper. For this tender- 
 nefs towards the moft abandoned fmners, is the highell 
 inftance of a god-like foul. 
 
 Miranda once pafTed by a houfe, where the man and 
 his wife were curfing and fwearing at one another in a 
 moft dreadful manner, and three children crying a- 
 bout them. This fight fo much affedled her compaffi- 
 onate mind, that (he went the next day and bought 
 the three children, that they might not be ruined by 
 living with fuch wicked parents. They now live with 
 Miranda, are blefled with her care and prayers, and 
 all the good works which flie can do for tliem. They 
 hear her talk, they fee her live, they join with her in 
 pfalms and prayers. The eldeft of them has already 
 
( 60 ) 
 
 converted his parents from their wicked life, ai)d iliews 
 a turn of mind fo remarkably pious, that Mi'-anda in- 
 tends him for holy orders : that being- thus {aved him- 
 fclf, he may do to other mircrable olDJeds, as Tae nas 
 done to him. 
 
 Miranda is a conftant relief to poor pro/ie i'" their 
 misfortunes and accidents.. There are fometimes irctle 
 misfortunes that happen to them, which of themfelves 
 they could never be able to overcome. The deach of a 
 cow, or a horfe^or fome little robbery, would keep them 
 in diRrefs all their lives. She docs not fufferthem to 
 grieve under fuch accidents. She ijrimediatcly gives 
 them the full value of their lofs, and makes ufe of it as 
 a means of raifing their minds to God. 
 
 She has agreat tendernefs for old people that are pad 
 their labour. The parifli allowance to fuch is feldom a 
 comfortable maintenance. For this reafon they are the 
 conftant objeds of her care. She adds fo much to their 
 allowance, as fomewhat exceeds the wages they got 
 v/hen they were young. Thi& flie does to comfort the 
 infirmities of their age, tliat, being free from trouble, 
 they may ferve God in peace. She has generally a large 
 number of this kind, who, by her charities and exhorta- 
 tions, fpend their laft days in great piety. 
 
 9. Miranda never wants compafTion, even to common, 
 beggars ; efpecially thofe that are old or fick, or that want 
 eyes, or limbs. She hears their complaints wrih tender- 
 iiefs, gives them fome proof of her kindnefs, and never 
 rcjeds them with hard or reproachful language, for fear 
 of adding affliction to her fellovz-creatures. 
 
 If apoor traveller tells her, that he has neither ftrength, 
 nor food, nor money left, fhe never bids him go to the 
 place from whence he came, or tells him that Ihe can- 
 not relieve him, becaufe he may be a cheat, and (lie 
 does not know him ; but flie relieves him for that rea- 
 fon, becaufe he is a ftranger, and unknown to her. For 
 it is the moll noble part of charity, to be kind to thofe 
 whom we never faw before, and perhaps never may fee 
 again in this life. I was a stranger^ 2.ndje took me in^ 
 faith our bltlTcd Saviour ; but who can perform this du- 
 ty, that will net relieve perlbns that are unknown to 
 him t 
 
( PJ ) 
 
 , Miranua confiders, that Lazarus was acotniflVja h'f*' 
 gar ; that he was the care of angels, and carried into 
 Al)raham's bofom. She confiders, tliat our bleffcd Sh- 
 vlonr and his apoftles were kind to boggars : that they 
 Ipokc, comfortably to them, heakd their dlfeafes, and 
 rcftored eyes and limbs to the blind and lame; that 
 Peter fdid to the beggar tliat wanted an alms from hinn 
 Silver artel gold have I none^ but such as I hase, give I 
 . thee ; in the name of Jesus Christ, of Nazareth ^ rise up 
 andivalk» Miranda therefore never treats beggars, with 
 difregard and avcrfion, but imitates the kindnefs of 
 our Saviour and his apoflles towards them ; and though 
 fhe cannot, like them, work miracles for their relief, 
 yet Ihe relieves them Avith that pov/er that Ihe hath ; 
 and may fay with the apollle, such as I have^ give I 
 thcc^ in the name of Jesus Christ, 
 
 It may be, fays Miranda, that I may often give to. 
 thafc that do not deferve it, or that will make an ill ufc 
 of my alms. But what then ? Is not this the very me- 
 thod of divine goodnefs ? Does not God make his sun 
 to rise on the evil, and on the good ? Is not this the very 
 goodneis that is recommended to us in fcripture, that by 
 imitating of it, we may be children of our Father which 
 is ia heaven, who send&th rain en the just and on the un- 
 just ? And (hall I withhold a little money or food fron\ 
 my fellow-creature, for fear he fhould not be good 
 enough to receive it of me ? Do I beg of God to deal 
 with me, not according to my merit, but according to 
 his own goodnefs ; and fliall I be fo abfurd, ag 
 to withhold my charity from a poor brother, becaufe 
 lie may perhaps not deferve it ? fliall 1 ufe a meafure 
 towards him, which I pray God never to ufe towards 
 me ? 
 
 Befides, where has the fcripture made merit the rule 
 or Efieafure of charity ? On the contrary, the fcrip- 
 ture faith, if thj enemy hunger, feed him, if he thirsty 
 give him drink. 
 
 Now this plainly teaches us that the merit of perfons 
 
 is to be no rule of our charity, but that we are to do 
 
 a6ls of kmdnefs to thofe that leaft of all deferve it. For 
 
 it I am to love and do good to my worft enemies j not- 
 
 F 
 
( 62 ) 
 
 wlth'ftanding all their fpite and malice, furely merit is no 
 rHeafure of charity. If I am not to withhold my cha- 
 rity from fuch bad people, furely I am not to deny alms 
 to poor beggars, whom I do not know to be bad peo- 
 ple. 
 
 11. You will perhaps fay, that by this means I en« 
 courage people to be beggars. But the fame thoughtlefs 
 objection may be made againft all kinds of charities, 
 for they may encourage people to depend upon them. 
 The fame may be faid againft forgiving our enemies, 
 for it may encourage people to do us hurt. The fame 
 may be faid even againft the goodnefs of God, that by 
 pouring his bleflings on the evil and on the good, on the 
 juft and on the unjuft, evil and unjuft men are encourag- 
 ed in their wicked ways. The fame may be faid againft 
 clothing the naked, or giving medicines to the fick, 
 for that may encourage people to negledl themfelves, 
 and be carelefs of their health. But when the love of 
 God dwelleth in you^ and has filled you with bowels of 
 mercy, you will make no more fuch objeftions as thefe. 
 When you are at anytime turning away the poor, the 
 old, the fick and hclplefs traveller, the lame, or the blind, 
 alk yourfelf this queftion, Do I fincerely wifh thefe poor 
 creatures may be as happy as Lazarus, that was 
 carried by angels into Abraham's bofom ? Do I fin- 
 cerely defire that God would make them fellow- 
 heirs with me in eternal glory ? Now if you fearch into 
 your foul, you will find that there is none of thefe mo- 
 tions there, that you are wifhing nothing of this. For 
 it is impoiCble for any one heartily to wifli a poor crea- 
 ture fo great a happinefs, and yet not have a heart to 
 give him a fmall alms. For this reafon, fays Miranda, 
 as far as I can, I give to all, becaufe I pray to God to 
 forgive all ; and I cannot refufe an alms to thofe whom 
 I pray God to blefs, whom I wifti to be partakers of 
 eternal glory; but am glad to (hew fome degree of love 
 to fuch, as, I hope, will be the objefts of the infinite 
 love of God. And if, as our Saviour has afTurcd us, it 
 b€ more blessed to give than to receive^ we ought to look 
 upon thofe that afkour alms, as fo many friends and be- 
 nefa<Stor5, that come to do us a greater goodr^han they 
 
( 63 ) 
 
 can receive ; that come to be wltneiTcs of ourtharltyi 
 to be monuments of our love, to appear for us at tlie day 
 of judgment, and to lielp us to a blelTcanefs greater 
 than our alms can beftow on them. 
 
 12. This is the fpirit, and this is the life of' ?.liran- 
 da ; and if Hie liv^es ten years longer, fhe will have fpent 
 fixty hundred pounds in charity ; for that which Hie al- 
 lows herielf, may fairly be reckoned amongd her ahns. 
 
 When fhe dies, flie muft (bine araongft apoftlesT an4 
 faints, and martyrs : fhe mult fland amongft the firft ier- 
 ■vants of God, and be glorious amongft thole that have 
 fought the good light, and finiflied their courfe with 
 
 j°>'* . . . . . 
 
 IS. Nov; this life of Miranda, however contrary to 
 
 the fafhion of the world, is yet fuitable to the true fpi- 
 rit of chriflianity. 
 
 To live as fhe does, is as truly fuitable to the gof- 
 pel of Chrift, as to be baptil'ed, or receive the facrament. 
 
 Her fpirit is that which animated the faints of for- 
 mer ages ; and it is becaufe they lived as fhe does, that 
 we now celebrate their memories, and praife God for 
 their examples. 
 
 Their is nothing whimfical, trifling, or unreafonable 
 in her charadler : but every thing there defcribed, is a 
 proper in Ranee of folid piety. 
 
 14. It is as cafy to fnew, that it is whimfical to go 
 to church, as that it is whimfical to obfcrve any of 
 thefe rules. For all Miranda's rules of living to God, 
 of fpending her time and fortune, of eating, working, 
 drefiing, and converfing, are as fubftantial parts of an 
 holy life, ag devotion and prayer. 
 
 For there is nothing to be faid for the wifdom. of de- 
 votion, bwt what is as good an argument for the wife 
 and rcafonable ufe of apparel. 
 
 If you fancy thatit is your only folly, and that there- 
 fore there can be no great matter in it ; you are like 
 thofe that chink they are only guilty of the folly of co- 
 vetoufnefs or ambition. Now though fome people may 
 live lb plaufible a life, as to appear chargeable with no 
 other fault than covetoufnefs or ambition ; yet the cafe 
 is not as i: appears, for covetoufnefs or ambitiow 
 
( 64 ) 
 
 cannot fubfi-fi in a heart that is in other refpe^s rightly 
 devoiefl to God, 
 
 In like manlier, though people may fpend moft 
 thac tliey have in needkfs ornaments, and yet ieem in 
 orl.er relpe<Jls truly pious, yet it is certainly falfe ; for 
 it rs iinpoilible for a mind that is in a true flate of re- 
 ligion, CO be vain in the life of clothes. Now to con- 
 vinte you of this, let us fuppofe that fome eminent faint, 
 for inftance the virgin Mary was fent into the world for 
 a few years, and that you was going to her to be edi- 
 fied by her piety, would you expeft to find her dreffed 
 out, and adorned in fine and expenfive clothes ? No. You 
 would know in your own mind, that it was as impoffi- 
 ble as to find her learning to dance. Do but add faint, 
 or holy, to any perfon, either man or woman, and 
 your own mind tells you immeJlatelvi that fuch a cha- 
 ladler cannot admit of the vanity of fine apparel. A 
 faiiit finely drelTed, is as great nonfenle, as an apoiUe in 
 an embroidered fuit. Every one's own natural fcnfe con- 
 vinces hitn of the inconiiftency of thefe things. 
 
 15. Now what is the reafon, that when )'ou think of 
 a faint, you cannot aiimit fhe vanity of apparel ? Is it 
 not becaufe it is inconfijlent v;ith fuch a right ftate of 
 heart? And is not this a demonlb ation, that where fuch 
 vanity is admitted, there a right Hate of heart is want- 
 ed ? For as certainly as the virgin Mary could not in- 
 dulge iierieir, or conform to the vanity of the world in 
 dreis and figure ; fo certain is it, that none can indulge 
 then^fclves iii this vanity, but thofe who want her pitty 
 <jf ivjart ; and confec^uently it muft be owned, that all 
 neeulefs and expeniive finery is the eticct of a dilordercd 
 heart. 
 
 Covetoufnefs is not a crime, becaufe there is any harm 
 in gold or iilver ; but becaufe it is a fcolifli and unrea- 
 fo;:a:jk {ta:e or" muid, tiiar is fallen' from its true good, 
 aiid luiik iiiiu fuc'i ■} poor and wretched fatista^tion. 
 
 In l-JvC lii.uiu':!-, i!ic txpcnfive finery of dreis is not a 
 crinic, bcCduie tiiere ':5 any thing good or evil in clothes, 
 buL becaufe the exp:n!liv>.- ornaments of clothing (hev/s 
 a ioiMtii a'vJ •.:i),r-'.'.v."rsr.'!c \t?.ie of heart, that is fallen from 
 
( C5 ) 
 
 richt notions of human nuture, p.nd turns tlie necciricles 
 of lite into lb manv inllances cf p:ldvi iind foily. 
 
 17. This therefore h the way that you are to ju'J;;e 
 of the crime of vain apparfl : it is an ofi'ence ag.iiiifl the 
 proptr ufe of clotiies, as covetoufnels is an offcrnce a!^-ainft 
 the proper life of money : it is an iriClul:>enc:e of proud 
 and uiircMfonable tempers, an offence aguinR tfie humility 
 and fobri-ctv of the Chriftian fjirit : it is an ofi'.nce a- 
 gainfl all thofe cI.o(Strines that require you to do all to tie 
 p;lory of God, and an cffl^nce againfl: all thofe textj r;f 
 fcr'iptui-e, that command you to love your nei|;-hbrur as 
 yourfclf, to feed the hungry, to clothe the naked, and 
 do all works of charity that you are able. So that yru 
 mufl not deceive yoiufclf with faying-, where can b^ 
 the harm of clothes ? For the covetous man mijin as 
 well fay, where can be the harm of gold or filver r Eut 
 you mud confidcr, that it is a great deal of harm to 
 want that wife and reafonable (late of heart, v.hich is 
 according to the fpirit of religion, and wliicli iio one 
 can have in the manner that he ought to have it, who 
 indulges himfclf either in the vanity of drcfs, or the de- 
 fire of riches. 
 
 18. Some perfons perhaps, who adirire the life of 
 Miranda, may fay. How can it be propofcd as a com- 
 mon example ? How can we that are mj:rr'"d, or we 
 who are under the direction of our parents, ir.nic-.t.- l.ich 
 a life ? 
 
 It is anfwered, jufT: as you may imitate the life of 
 our bleffed Saviour and his apoflles. The ci) cumf:ahces 
 of our Saviour's life, and the /tate and conoit ca of his 
 apofUeS; Averc more different from yours, tlian iiut of 
 Miranda is ; and "yet their li^e is the common example 
 that is propofed to all Chriflians. 
 
 It is their fpirit therefore, their piety; their love of 
 God, thit you are to imitate, and not the particular 
 form of their life. 
 
 Act under God as they did, dire6l your" common ac = 
 tions to that end which they did, pruclHe fuch lovj of 
 (jod, fuch charity to your neighbour, fuch haiiility 
 and felf-denial, as they did ; and tnen, though you are 
 only teaching your own cinldren, and 2^ Pa:.i is^ con- 
 F 2 • . 
 
( 66 ) 
 
 verting nations, yet you are following his (leps, and 
 ailing afctr his example. 
 
 19. Do not think therefore, that you cannot or need 
 not be like Miranda, becanfe you are not in her ftate of 
 life; for as the fame Ipirit and temper would have 
 made Miranda a faint, though (he had been i\>rced to 
 labour for a maintenance ; fo if you will afpire after 
 her fpirit, every condition of life will furnifti you witli 
 fufficient means of employing it. 
 
 Miranda is what fhe is, becaufe ihe does every tiling 
 in the name, and with regard to her duty to God ; and 
 >vhen you do the fame, you will be exaftly like her, 
 though you are never fo different in your outward flate. 
 
 You are married, you fay , therefore you have not 
 your time and fortune in your power as Ihe has. 
 
 It 13 true ; therefore you cannot fpend fo much time, 
 nor fo m.UGh money, in the manner (lie does. 
 
 But Miranda's perfeftion does not confift in this, that 
 /he fpend. fo much time, or fo much money in fuch a 
 manner, but that (he is careful to make the befl ufc of 
 all the time and money which (lie has. Do you this, 
 and then you are like Miranda. 
 
 If flie has two hundred pounds a year, and you have 
 only two mites, have you not the more reafon to be ex-p 
 ceeding exacl in the wifeft ufe of them ? If {he has a 
 great deal of time, and you have but a little, ought 
 you not to be the more watchful and circumfpecl, lell 
 that little Ihould be loft ? 
 
 C H A P. VIII. 
 
 She%vjn^ that all orders of men and women^ of allageSy 
 are obliged to devote themselves to God, 
 
 1, X HAVE in the foregoing chapters fhewn that all 
 ^ the parts of our common life, our employments, 
 our talents and fortune, are to be made holy and accept- 
 able unto God, by a wife and religious ufe of every 
 
( 6r ) 
 
 thing, and l)y dlredling our a<Slior.3 and defigTiS to the 
 glory of God. 
 
 I (hall now fliew, that this l^ollnefs of common life, 
 this religions life of every thing wc have, is a devotion 
 that is the duty of all orders of (>hviflian people. 
 
 * Fulvius has had a learned education, and taken his 
 degrees in the univerfity ; lie canie from thence, that 
 he migiit be free from any rnles of life. He takes no 
 employment upon liim nor enters into any bufinefs, be- 
 caufe he thinks that every employment or bufinefs calh 
 people to the juft difcharge of its feveral duties. He 
 did not enter into holy orders, becaufe he looks upon 
 it to be a ftate that requires great holinefs of life, and 
 it does not fuit his temper to be fo good. He will tell 
 you that he never intends to marry, becaufe he cannot 
 oblige himfelf to that regularity of life, which he takes 
 to be the duty of thofe that are at the head of a family. 
 He refufed to be godfather to his nephew, becaufe he 
 ■will have no truft of any kind to anfwer for. 
 
 Fulvius thinks that he is confcicnticus in this condu£^, 
 and is therefore content with the moft idle, impertinent, 
 and carelefs life. 
 
 He has no religion, no devotion, no pretences to pi- 
 ety. He lives by no rules, and thinks all is very well, 
 becaufe he is neither a prieft, nor a father, nor a guar- 
 dian, nor has any employment or family to look after. 
 
 2. * But Fulvius, you are a rational creature, and 
 as fuch, are as much obliged to live according to reafoii, 
 as a prielT: is obliged to attend at the altar, or a guar- 
 dian to be faithful to his truft ; if you live contiary to 
 reafon, you do not commit a fmall crime, you do not 
 bi^ak a fmall trufl ; but you break the law of nature, 
 you rebel againft God who gave you that nature, and 
 put yourfclf amongft thofe whem the God of reafon will 
 puniih as apoflates and deftrters. 
 
 Though you have no employment, yet as you are 
 baptifed into the profeflion of Chrift's religion, you are 
 as much obliged to live according to tlie holinefs of the 
 Chrillian fpirit, as any man is obliged to be honeil and 
 faithful in his calling. If you abufe this great calling, 
 j'ou are not falfe in a fmall ma'tter, but you abufe the 
 
( 68 ) 
 
 pre:!(;L:s IjIoocI Ox^ Clirlil: ; you crucify the Son of God 
 •ciiVc'^ii ; you noglecl the hlgiicfl: inftances of divuie j>-ood- 
 iirf? ; and it will be more tolerable for Tyre and Sidon 
 a!; ths day of judgment^ t/utn for you, 
 
 3. It is therefore gi'eai foiiy fur any one to think hini- 
 felf at liberty to Lvc as he pleafes, becaufe he is not 
 in fuch a flute of life as fome others are : for if there 
 is any thing dreadful in the ahnfe of any ti-uft ; if there 
 is any t'^in^ to be feared for the neglect of any calling ; 
 there is nothing more to be feared than the wrong ufe 
 of our reafon, nor any thing more to be dreaded, than 
 the neglect of our Chriftian calling ; which is not to 
 ferve the little ufes of a fliort life, but to redeem fouls 
 i.nto God, to fill heaven with faints, and furnifh a king- 
 dom of eternal glory. 
 
 No man therefore muft think himfelf excufed from 
 the exatS^nefs of piety, becaufe he has chofen to be idle 
 and independent in the world ; for the necefiities of a holy 
 life are not founded in the feveral conditions of this 
 life, but in the immutable nature of God and the na- 
 ture of man. A man is not to be reafonable and holy, 
 becaufe he is a priefl, or a father of a family ; but he is 
 to be a pious prieft, and a good father, becaufe piety 
 and goodnefs are the laws of human nature. Could 
 jiny man pleafe God, without living according to reafon 
 and order, there would be nothing difpleafing to God 
 in an idle priefl, or reprobate father. He therefore 
 thatabufes his reafon, is like him that abufes the prieft- 
 hood ; an^ hs that neglefts the holinefs of the Ghriftian 
 life, is as the man that difregards the moft important 
 traft. 
 
 4. If a man was to chufe to put out his eyes, rather 
 than enjoy the light, and fee the works of God ; if he 
 lliould voluntary kill himfelf, by refufing to eat and 
 drink, every one would own that fuch u one was a re- 
 bel agdinft God, that juflly deferved his highell indig- 
 !iation. You would not fay, that this was only finful 
 in a pried, or a nralter of a family, but in every man 
 a. 3 fuch. 
 
 Now wherein docs the finfalnefs of this behaviour 
 conuft r Jl^oea it not confiil in this, that he abufes his 
 
( 69 ) 
 
 Hntuie, find refulcs to a<fl tUat part for which God had 
 created him ? But if this be true, tlien all perfons that 
 abule their reafon, that adl a dilTerent part from that 
 for which God created them, are like this man, rebels 
 againd God, and on the fame account fubjecl to his 
 ■vvrath. 
 
 5. * Let us fnppofe that this man, inflead of putting- 
 cut his eyes, had only employed them in looking at 
 ridicul®us tilings, or (hut them up in deep ; that inftead 
 of Itarving himfelf to death, by not eating at atl, he 
 fI\ould turn every meal into a fcafl:, and eat and drink 
 like an epicure ; could he be faid to have lived more 
 to the glory of God ? Could he any more be faid to 
 adl the part for which God had created him, than ifhe 
 had put out his eyes, and fla'rved himfelf to death ? 
 
 Now do but fuppofe a man extinguifliing his reafon, 
 inftead of putting out his eyes, and living in a courfe of 
 folly and impertinence, inftead of ftarvlng himfelf to 
 death, and then you have found out us great a rebel 
 again ft God. 
 
 6» * If we confider mankind as a redeemed order of 
 fallen fpiritSv that are baptiled into a fellowihip with the 
 Son of God ;. to be temples of the Holy Ghoft ; to 
 live according to his holy infpiration3 ; to offer to God 
 the reafonable facrifice of an humble, pious, and thank- 
 ful life ; to purify themfelves from the dlforders of their 
 fall ; to make a right ufe of the means of grace, in or- 
 der to be fons of eternal glory : if we lock at mankind 
 in this true light, then we Ihall find, that all tempers 
 that are contrary to this holy fociety ; all adtions that 
 make us unlike to Chrift, have every thing in them 
 that can make us odious to God. So that tliough pride 
 and fenfuality do not hurt civil fociety ; as cheating and 
 didjonefty do ; yet they hurt that fociety, and oppofe 
 thofe ends, which are greater and more glorious in the 
 eyes of God, than all the focieties that relate to this 
 world. 
 
 7. * Nothing therefore can be move foolifti, than to 
 imagine, that becaufe we are private perfons, who have 
 taken upon us no charge or employment, therefore v/e 
 n,ay live moix at large, indulge our appetites, and be 
 
( 7'^ ) 
 
 lefs careful of hollnefs ; for it is as good an exciife for 
 cheating and didionefliy. Becaufehethat abufeshisreafbn, 
 that indulges bimfelf in lull and fenfuality, and neglefts 
 to a6l the v/ife and reafonable part of a ChviRian, has 
 every thing in his life to render him hateful to God, 
 that is to be found in cheating and difhonefty. 
 
 If therefore you rather chufe to be an idle epicure, 
 than to be unfaithful ; if you rather chufe to live in lufl 
 arid fenfuaJity, than to injure your neighbour in his 
 goods, you have made no better a provifion for the fa- 
 vour of God, than he that rather chufcs to rob a houfc, 
 than to rob a church. 
 
 For the abufing of our own nature, is as great a dif- 
 obedience againft God, as the injuring our neighbour ; 
 and he that wants piety towards God, has done as 
 much to damn himfelf, as he that wants honefty to- 
 wards men. 
 
 8. Another argument to prove that all orders cf men 
 are obliged to be thus holy in the common courfe of 
 their lives, iu the ufe of every thing that they enjoy, 
 may be taken from our obligation to prayer. 
 
 It is granted, that prayer is a duty that belongs to 
 all dates and conditions of men. Now, if we entjuire, 
 why no Hate of life is to be excufe'd from prayer, we 
 fhall find it as good a reafon, why every ftate of life is 
 to be made a fliate of holinefs in all its parts. 
 
 For the reafon why we are to pray to God, and 
 praife him with hymns and pfalms of thankfgiving, is 
 becaufe we are tc) live wholly to God, and glorify him 
 in all poflible ways. It is not becaufe the praifes of 
 "Vvords, or forms of thankfgiving, are more particularly 
 p:irts of piety, or more the worfhip of God than other 
 things ; but it is becaufe they are poifible ways of ex- 
 preirmg our dependence, our v.Ledience and devotion 
 to God. Now, if this be the reafon of verbal praifes 
 and thankfgivings, becaufe we are* to live unto God in 
 all poifible ways ; then we are equally obliged to glorify 
 God in all other anions that can be turned into aCls of 
 piety and obedience. And as aclions are of much 
 jiiore fignificancy than words, it muft be a much more 
 Steceptable worlhip of God, to glorify him in all the' 
 
( n ) 
 
 ^(fllohs of our common life, than with any little form 
 of words at amy particular times. 
 
 Thus, if God is to be worfliipped with forms of 
 thankfgiving, he that is content and thankful in every 
 accident of his life, becaufc it comes from God, 
 praifes God in a much higher manner, than he that 
 has fome fet time for frnging of pfalms. He that dares 
 not fay an ill-natured word, or do an unreafonable 
 thing, becaufe he confiders God as every where prefent, 
 performs a better devotion, thdn hs that dares not mifs 
 the cliurch. To live in the world as a Granger and a 
 pilgrim, ufing all its enjoyments as if we ufed them 
 not, making all our a£lions fo many fleps towards a 
 better life, is offering a better facrifice to God, than 
 any forms of holy and heavenly prayers. 
 
 9. To be humble i^i all our actions, to avoid every 
 appearance of pride and vanity, to be meek and lowly 
 in our words, alliens, drefs, behaviour, and defigns, 
 in imitation of our bleffed Saviour, is worfhipping God 
 in a higher manner, than thofe do who have only times 
 to fall low on their knees. He that contents himfelf with 
 neceffaries, that he may give the remainder to thofe that 
 want it ; that dares not to fpend any money fooliflily, 
 becaufe he confiders it as a talent from God, which 
 muft be ufed according to his will, praifes God, with 
 fomething that is more glorious than fongs of praife. 
 
 Prayers therefore are fo far from being a fufficient 
 devotion, that they are the fmalleft parts of it. Wc 
 are to praife God with words and prayers^ becaufe it 
 is a poflible way of glorifying God. But then, as 
 words arc but fmall things in themfclves, as times of 
 prayer are but little, if compared with the reft of our 
 lives ; fo that devotion which only confifts in times and 
 forms of prayer, is but a very fmall thing, if compared 
 to that devotion which is to appear in every other part 
 and circumftance of our lives. 
 
 10. Again, as it is an eafy thing to worfhip God 
 with forms of words, and to obferve times of offering 
 them unto him, fo it is the fmalleft kind of piety. 
 
 And, on the other hand, as it is more difHcult to 
 warlhip God with our fubiUnce, to honor him with 
 
( 72 ) 
 
 the right ufe of our time, to offer to him the continual 
 Sacrifice of fclf-denlal and mortification ; as it reqiiires 
 rnore piety to eat and drink only for fuch ends as niay 
 glorify God, to undertake no labour, nor allow of any 
 diverfion, but where v.'e can adl in the name of God ; 
 as it is mort difficult toHicrifice all our corrupt tempers, 
 r:nd make piety to God the rule and meafure of all the 
 anions of our common life : fo the devotion of this kind 
 is a much more acceptable fervice to God, than thofe 
 ■words of devotion Avhich we offer to him either in tht 
 church, or in our clofet. 
 
 Every fober reader will eafily perceive, that I do not 
 intend to lefTen the true and great Val, - of prayers, ei- 
 ther public or private ; but only to Ih; , in, that they 
 -are certainly but a very {lender part o> dcv .t. ::i, when 
 compared to a devout life. 
 
 1 I. * To fee this in a yet clearer light, let us fuppofe 
 a perfon to have appointed times for praiGn^p- God v/ith 
 pfalms and hymns, and to be ftridl in the ob.Vivation of 
 them ; let it be fuppofed alfo, that in his coniiTion life 
 he is refllefs and uneafy, full of murmurings and com- 
 plaints at every thing, never plcafed but by ci-.ance, 
 but murmuring and repining at the very feafons, and 
 liaving fomething to diflike in every thing that hap- 
 pens to him. Now, can you conceive any thing more" 
 abfurd and unreafonable, than fuch a character as this? ^ 
 Is fuch an one to be reckoned thankful to God, becaufe 
 he has forms of praife which he offers to him ? Nay, 
 is it not certain, that fuch forms of praife muft be lb 
 far from being an acceptable devotion to God, that 
 they mull be an abomination ? Now the ahfurdity 
 which you fee in this inftance, is the fame in any other' 
 part of our life. If our common life hath aiiy contrariety 
 to our prayers, it is the fame abomination, as fongs of 
 thankfgiving in the mouths of murmurers. 
 
 Bended knees, whilft you are clothed with pride ; 
 heavenly petitions, v/hilft you are hoarding up trea- 
 fures upan earth; holy devotions, vhllfl you live >.! the 
 follies of the v/orld ; prayers of mccK.;v'\ and charity, 
 •whilfl your heart is the feat of fpite and refentment , 
 hours of prayer, whild you give up days and years to 
 
( 73 ) 
 
 Idle dlvej Tior.-;, impertinent vlfits, and forlilli pleafuif :- ; 
 arc as unactcpfable a fervice to God, as forms of tliankf- 
 giving IVom a pcrlon that lives in repinings and dif- 
 tonteiit. 
 
 So that unlefs the coinmon courfe of our lives be ac- 
 cording to the conanion ipirit of our prr.yers, o-^f pray- 
 ers are fo far from being a fiifficient degree of devotion, 
 that they become an empty lip-labour : or, what is 
 "vvorfe, a notorious hypocrlfy. 
 
 12, Seeing therefore we are to make the fpirlt and 
 temper of our prayers, the common fpirlt and temper of our 
 lives, this may convince us, that all orders of people 
 are to labour after the fame utmofl perf^cflion of the 
 Chrinian life. For as all Chrlftians are to ufe the fame 
 holy and heavenly devotions, as they are all with the 
 fame earnelbiefs to pray for the Spirit of God ; fo is it 
 a fuffitient proof, that all orders of people are, to the 
 utmoft. of their power, to make their life agreeable to 
 that one Spirit, for whicli they all piay. 
 
 * A foldicr, or a tradefman, is not called to minlAer 
 at the altar, or preach the gofpel ; but every^ loldiev 
 or tradefman is as much obliged to be devout, humible, 
 holy, and heavenly- minded in all the parts of his com- 
 mon life, as a clergyman is obliged to be zealous, faith- 
 ful, and laborious in all parts of his profeifion. 
 
 13. * All men therefore, as men, have one and the 
 fame important bufinefs, to a6l up to the excellency of 
 their rational nature, and to make reafon and order the 
 law of all their defigns and adlions. All Chriftians, as 
 ChriRlans, have one and the fame calling, to live ac- 
 cording to tht excellency of the ChrlRian fpirlt, and to 
 make the fubllme precepts of the gcfpel, the rule and 
 meafure of all their tempers in common life. The one 
 thing needful to one, is the one thing needful to all. 
 
 * The merchant is no longer to hoard up treafures up- 
 on earth ; the foldier is no longer to fight for glory ; the 
 great fcholar is no longer to pride hlmfelf in the df-pths 
 offciejice ; but they mull all, with one fplr;t, count ail 
 things but loss, for the excellency of the knowledge of 
 Christ Jesus, 
 
 G 
 
( 74 ) 
 
 * The fine lady niuft teach her eyes to weep, and be 
 clothed with humility. The polite gentleman nnift ex- 
 change the gay thoughts of wit and fancy, for a broken 
 arid a cojitrite heart. The man ef quality mufl fo far re- 
 riourice the dignity of his birth, as to think hin^reif nji- 
 ferable till he is born again. Servants muft conlider their 
 fervice as don« unto God. Mailers muft confider their 
 fervants as their brethren in Chrift, that are to be treat- 
 ed as their fellow members of the myftical body of Chrifl:. 
 
 14. * Young ladies muft either devote themfelves to 
 piety, prayer, felf-denial, and all good works in a vir- 
 gin Hate of life ; or elfe marry to be holy, fober, and 
 prudent in the care of a family, bringing up their chil- 
 dren in piety, humility, and devotion, and abounding- 
 in all other good works, to the utmolt of their capacity. 
 They have no choice of anything elie ; butmufl devote 
 themfelves to Cod in one of thefe dates. They may 
 chufe a married, or a fingle life; but it is not left to 
 their choice, whether they Avill make either ftate, a 
 ftate of holinefs, humility, and all other duties of the 
 Chriftian life. It is no more left in their power, bccaufe 
 they have fortunes, or are born of rich pareuts, to di- 
 vide themfelves betwixt God and the world, or take 
 fuch pleafures as their fertune will afford them, than to 
 be fometimes chaAe and modeft, and fometimes not. 
 
 * They are not to confider how mach religiott may 
 fecure them a fair charafter, or how they may add de- 
 votion to an impertinent, vaiU) and giddy life ; but muft 
 look into the fpirit and temper of their prayers, into the 
 iiature and end of chriftianity ; and then they will Und, 
 that whether married or unmarried, they have but one 
 bufinefs upon their hands ; to be wife, and pious, and 
 holy ; not in little modes and forms of worfhip, but in 
 the whole turn of their minds, in the whole form of 
 their behaviour, and in the daily courfe of their com- 
 mon life. 
 
 15. * Young gentlemen muft confider what our blef- 
 fed Saviour faid to the young gentleman in the gofpel ; 
 he bade him sell all he had, and ghe to the poor. Now 
 though this text does not oblige all people to fell all ; 
 yet it certainly obli^-esall kinds of people to employ all 
 
( " ) 
 
 their cflates in fuch wife and rearonable ways, as may 
 fliew all they have is devoted to God ; aiyl that no part 
 of it is kept from the poor, to be fpen'^ in needlefs, 
 vain, and foolifh expenfes. 
 
 * If therefore young gentlemen propofe to themfelves 
 a life of pkafure and indulgence ; ifihcy Ipendtheir ef- 
 t;ites ill high living, in luxury and intemperance, in 
 ftate and equipage, in pleafures and diverGons, in fports 
 and gaming and fuch like wanton gratifications of their 
 foolifh paffionS) tliey have as much reafon to look upon 
 themfelves to be angels, as to be difcipks of Chrift. 
 
 * Let them be alfured, that it is the one only bufi- 
 nefs of a Chriflian gentleman, to dirtingnifli himfelf by 
 good work", to be eminent in the mo(\ Uiblime virtues 
 of the gofpel, to bear with the ignorance and weaknefj^ 
 of the vr.lgar, to be a friend and patron to all that dwell 
 about him, to live in tlie utmofl heights of v/ifdom aird 
 liolinefs, and fliew through the whole courfc of bis life 
 a true religious greatnefs of mind. They mud afpire 
 after fuch a gentility, as they might have learned from 
 feeing the blcfTed Jefus, and fhew no other fpirit of a 
 gentleman, but fuch as they might have got by iiving- 
 with the holy apoRles. They muft learn to love God 
 with all their heart, with all tiieir f ^ul, and with all 
 their ftrcngth, and their neighbour as themfelves ; and 
 then they have all the greatnefs and UiRincliion that they 
 can have here, and are fit for eternal happinefs in hea- 
 ven. 
 
 16. Thus, in all orders and conditions, either of 
 men or women, this is the one liolinefs, which is to be 
 the common life of all Clirillians. 
 
 Themerchftntisnot to leave devotion to the clergyman, 
 nor the clergyman to leave humility to the labourer. Wo- 
 men of fortune are not to leave it to the poor of their 
 fex, to bedUcreet^ chaste, Aeepers at home,, to adorn them^ 
 selves in ynodest apparel^ shaine-facedness and sobriety ; 
 nor poor women leave it to the rich to attend at the wor- 
 Ihip of God. Great men mull be eminent for true pover- 
 ty of fpirit, and people of a low and afllided ftate mull 
 ^i-eatly rejoice in God. 
 
( ?6 ) 
 
 The man offtrcngth and power is to forgive and pmy 
 for his eneuiies, and the innocent fuflkrer that ischaintd 
 in prii'cn, muft, with Paul and Silas, at midnight fmg 
 praifes unto G^-d. For God is to be glorifitd, hornuTs 
 is to be pra6lifed, and the fpirit of leligion is to be the 
 conimon fpirit of every Chriftian in every Rate and con- 
 ditHan of Isfe. 
 
 * For the Sen of God did not come from nbove, to 
 add an external form of v/orfliip to the feveral ways c-f 
 life tl^.at are in the world, and fo to leave people to live 
 Rs th<'y did before, in fuqh tempers and enjoyments as 
 th.e fafliion and fpirit of the world approves : but r.s 
 he came down from heaven, altogether divine and heji- 
 ve5i]y in his own nature ; fo it was to cull mankind lo a 
 divine and heavenly life ; to the hi^heft change of their 
 vvhole nature and temper; to be born again of the ho- 
 ly Spirit ; to walk in the wirdom, and light, and love 
 of God, and to be like him to the utmoft of their pow- 
 er ; to a mortification of their paffions ; and to live in 
 fiirh wifdom and holinefs, a& might fit them to enjoy 
 God to all eternity. 
 
 17. Whatever tlierefore is foolifh, vain, or earthly, 
 or fenfual in tlic life cf a Chridian, is fonn thing thut 
 ought not to be there. But if any thing of this kir,d 
 runs through the coiirfe cf our whole lift', if we allc\v 
 ourftlvesin things that are citljer vain, foolifb, or fen- 
 fn:'l, we rrnonnce our proftfHon, 
 
 For as fure as Jefus Chrirt was wifdom and hclinefs ; 
 r.sfureas became to make us like himfelf, fo fure is it, 
 that none keep to tlicir Chriltian profeffion, but they, 
 ^vh'-•, to the utmofl of their power, live a vr fe, and 
 holy, and tiraveiily life. This, and this alone, is chrif- 
 ti?aiity ; nniverfal holinefs in every part of life, a hea- 
 venly / tfdom in all our actions, not conforming to the 
 fpirit and tei^iper of the world, but turning all wcrldly 
 enjoyments into means of piety and devotion. 
 
 18. And it' it be the happ'.nefs and glory of a biihop 
 to live in th'.s fpirit, full of thtfe holy tempers, doing 
 evciy thing as unto God, it is as much the glory and 
 happuiefs ot all men and women, whether young cr old, 
 to live in the fame fpirit. And whoever can fiiid any 
 
( '7 ) _ 
 
 reafons, why an ancient bifiiop fliould be intent upon di' 
 vine things, turning all his life into the hj^ieft cxevcire"^ 
 of piety anJ devotion, vill find them fo many vcalonS 
 -vs'liy he ilionld to the utmoR of his power, do the fame 
 himftlf. 
 
 Jf you fay that a hKhop mun he an eminent ex^rnpls 
 of Chriilian holincfs, bc-caufe of his hi- h and fancied 
 calling, you fay right. But if you fay, that it is niore 
 to his advantage to be exemplary, than it is yours, you 
 greatly millake. For there is nothing to make the 
 higheft degrees of holinefs defirable to a bilhop, but 
 ■what makes them equally defirable to every young pcr- 
 fon of every family. 
 
 For an exalted piety, and the religions ufe of every 
 thing, is as much the glory and happinefs of one ftate of 
 life as it is ci' another. 
 
 * Do but fancy what a fpirit of piety you would 
 have in the beft: bidiop in the world, how you would 
 have him love God, how you would have him imitate 
 the life of our Saviour and his apollles, how you would 
 have him live above the world, Qiining in all the inllances 
 of a heavenly life, and then you have found out that 
 Spirit, which you ought to make the fpirit of your owu 
 life. 
 
 I deCre every reader to dwell a Avhile upon this re- 
 fiedlion, and perhaps he will find more conviction from 
 it than he imagines. Everyone can tell how good and 
 pious he would have fome people to be ; every one 
 knows how wife and reafonable a thing it is in a UiHiop, 
 to be entirely above the world, and be an eminent ex- 
 ample of Chriftian perfe(flion. As foon as you think 
 of a wife and ancient bifliop, you fancy fome exalted de- 
 gree of piety, a living example of all thole holy tem- 
 pers which you find defcribed in the gofpel. 
 
 19. Now if you alk yourfelf, what is the happieft 
 thing for a young clergyman to do ? You niuil be forced 
 to anfwer, that nothing can be fo hippy and glorious 
 for him, as to be like that excellent, holy biOiop. 
 
 * If you go on, and aik what is the happie{\ thing 
 for a young gentleman or his lifters to do ? The anfwer 
 jnuil be ths fame j that nothing can be fo happy or glo- 
 
 G 2 
 
( 7S ) 
 
 rioiis for tliem, as to live in fuch habits of pi<*tr, in 
 fuch exeiciiC-rsot a divine life, as this good old biihop 
 does. For every thing that is great and glorious in re- 
 ligion, is as much the true glory of every man or wo- 
 man, '^s it is the glory of any biihop. ]f iiigh degrees 
 of divine -love, if fervent charity, if fpotlefs purity, if 
 heafenly afFiiidion, if conPtant mortification, if frequent 
 devotion, be t!ie beft and happiefl v/ay of life for any 
 Ciirifiian, it is fo for every Chriftian. 
 
 And as the wifell bifliop in the world is he who lives in 
 the greatePc lieights of holinefs, who is moil exemplary 
 in all the excrcifes of a divine life ; fo the wileif youth, 
 the wifefl woman, whether married or unmarried, is flic 
 that lives in the bigheft degrees of Chriftian holinefs, 
 and all the exercilcs of a divine and heavenly life. 
 
 CHAP. IX. 
 
 ■£herjing hotv great devotion Jilh out- lives iviththe great' 
 est peace and happiness that can be etijojed in tJiis world* 
 
 \, OOME people will perhaps objedl, that this living 
 k3 unto God in all that v/e do, is too great a re- 
 ftraint upon human life ; and that, by depriving our- 
 felves of fo many innocent pleafures, we iliall render 
 our lives dull, uneafy and melancholy. 
 
 * It will produce juft the contrary eifedl. InQead 
 of making our lives dull and melancholy, it will ren- 
 der them full of content and ftrong fatiofa6tions ; as by 
 thefe rules we only change the childifh iatisfa^ions of 
 our vain and fickly paffions for the folid enjoyments, 
 and real happinefs of a found mind. 
 
 For as there is no true foundation for comfort in life, 
 but in the affurance that a wife and good God govern- 
 cth the world ; fo the more we find out God in every 
 thing, the more we '^pply to him in every place, the 
 more we look up to him in all our adlions, the more we 
 conform to his will, the more we zdi according to his 
 ■wifdom, and imitate his goodnefs, by fo much the 
 
( 79 ) 
 
 more do we enjoy God, and Inc.reafe kil that is happy 
 ar.cl comfortable in human life. 
 
 And it is plain, he that is endcavourifl|p to fubdne 
 all thole pafTions of piide, envy, and anibition, wiiich 
 religion oupofes, is doing more to m-^ke hinifelf happy, 
 t-ven in this life, than he that is contriving means to 
 indiilg-e tht;m. ''■ 
 
 * Forthefe paflions are the caufes of all the difcjuicts 
 of hnnian life ; they are the dropfies and fevers of our 
 minds, vexing them with falfe appetites, and reftlefs 
 cravings after fwch things as we do not want, and fpoil- 
 ing our tafte for thofe things which are our proper good. 
 
 2. * Do but imagine that you fomewhtre or other 
 faw a niau, that propofed reafon as the rule of all his 
 actions ; that had no dciires but after fuch things as na- 
 ture wants, and religion approves ; that was as pure 
 from all the motions of pride, envy, and covetoufnefs, as 
 from thoughts of murder ; that in this freedom from 
 worldly paflions, he had a foul full of divine love, wifli- 
 ing and praying that all men may have what they want 
 of worldly things, and be partakers of eternal glory. 
 
 Do but fancy a man living in this manner, and your 
 own confcience will immediately tell you, that he is 
 the happiefl: man in the world, and that it is not in the 
 power of the richeft fancy to invent any higher happi- 
 nefs in the prefentlife. 
 
 And, on the other hand, if you fuppofe him to be 
 in any degree lefs perfect ; if you fuppofe him but 
 fubje^ to one foolifli fondnefs, or vain paffion, your 
 own confcience will tell you, that he fo far lefTens hia 
 own happinefs, and robs himfelf of the true enjoyment 
 of his other virtues. So true is it, that the more we 
 live by the rules of religion, the more peaceful and hap- 
 py we are. 
 
 S. Again, as it thus appears that real happinefs is on- 
 ly to be had from religion ; fo the fame truth will ap- 
 pear from a conlideration of human mifery. If we look 
 into the world, and view the troubles of human life, 
 we (hall find that they are all owing to our irreligious 
 paiTions. 
 
( 80 ^ 
 
 Now all trouble and iineafinefs is founded in tlie 
 want of fomething or other ; would we therefore know 
 the true caufe of our tVoubles and difquiets, we mud 
 fiiid out the caufe of our wants ; becaufe that which 
 creates and incrrafes our wants does in the fame de- 
 gree create and increafe our troubles and difquiets. 
 
 God almighty has fent us into the world with very 
 few wants : meat, and drink, and clothing, are the only 
 things Jiecclfary in life ; and as t'.efe are only our pre- 
 fent needs, fo the prefent world is well furnilhed to fup- 
 ply thefe needs. 
 
 If a man had half the world in his power, he can 
 make no more of it than this ; as he wants it only to 
 fupport an animal life, fo is it unable to do any thing 
 elfe for him, or to aiford him any other happinefs. 
 
 4. This is the Rate of man, barn with few wants, 
 and into a laige world, very capable of fupplying them. 
 So that one would reafonably fuppofe, men fhould pafii 
 their lives in content and thankfulnels to God, at leaft, 
 that they fliould be free from violent difquiets and vex- 
 ations, as being placed in a world that has more than 
 enough to relieve all their wants. 
 
 But if to all this we add, that this jQiort life, thus 
 furnifhed with all that we want in it, is only a fhort 
 paffage to eternal glory, where Ave fhall be clothed with 
 the brightnefs of angels, and enter into the joys of God, 
 we mignt ftill more reafonably expcdl that human life 
 fiiould be a flate of peace, and joy, and delight in God. 
 Thus it would certainly be, if rcafon had its full pow- 
 er over us. 
 
 * But, alas 1 though God, and nature, and reafon, 
 make human life thus free from wants, yet our pallions, 
 in rebellion againll: God, againft nature and reafon, 
 create a new world of evils, and fill human life with 
 imaginary wants, and vain difquiets. 
 
 * The man of pride has a thoufand wants which on- 
 ly his own pride has created ; and thefe render him as 
 full of trouble, as if God had created him with a thou- 
 fand appetites, without creating any thing that was pro- 
 per to fatisfy them. Envy and ambition have alfo their 
 endlcfs wants, which difquiet the fouls of men, and by 
 
( 81 ) 
 
 tlu'ir c6ntra(Vivf\ory inotu)ns, render tliem as fooUnily 
 niif>rrnble, as thole that want to fly and creep at the 
 fame time. 
 
 Lf;t but any comphuninfr-, difquicted inan, tell you 
 the ,Lcroiiiid of his urieiiCinefs, and you will plainly fee 
 that he is the author of his own torment ; that he is vex- 
 ing himlVlf at fome imaginary evil, .which will ceafe to 
 torment him as foon as he is content to be that which 
 God, and nature, and reafon, require him to be. 
 
 5. * If you fhould fee a man palling his days in dif- 
 quiet, becaufe he could not walk upon the water, of 
 catch birds as they fly by him, you would readily con- 
 fefs, that fuch an one might thank himfelf for fuch un- 
 ei'.finefs. But now if you look into the molt tormenting 
 cH'rquiets of life, you will find them all thus abfurd. 
 People are only tormented by their own folly, and vex- 
 ing themfelves at fuch things as no more concern them, 
 nor are 'aiy more their proper good, than walking upon 
 the water, or .catching biids. 
 
 * What can you conceive more fiily and extravagant, 
 than a man racking- his brains, aj',d ftudylng night and 
 day how to fly ? Wandering from his own houfe and 
 home, wearying himfcif wlthclimbingupcjn ever\ accent, 
 cringing and courting every body he meets, to lift him up 
 from the ground, bruifmg himleif with continual falls, 
 and at laO; breaking his neck? And all this, fiom aa 
 imaginiition that it would be glorious to have the eyts 
 of people gazing up at him, and mighty happy to cat, 
 and drink, and ilftp, at tr.c t(!p of the higheil: trees in 
 the country. Would you not readily own, that fuch 
 a or.e was only difquieted at his own folly ? 
 
 If yoa alk, what It fignifies to fuppole fuch filly crea- 
 tures as are no where to be found in human life ? 
 
 It may be anfwered. that wherever you fee an an.bU 
 tious n:ian, there you fee this vain and fenfclels flyer. 
 
 6. * Again, it" you fliould fte a man that had a large 
 pond of watcrj yet living in continual thirft, not fuiTcring 
 himfelf to drink half a draught, for fear of leiTening his 
 pond ; if you fliould fte him wafting his time iind 
 Pirength, in fctchiiig more water to his pond, always 
 thirfly; yet always £?.rrying abuckctcf water in his h.ind, 
 
( 82 ) 
 
 watching early and late to catch the drops of rain, gap- 
 ing after every cloiul, and running greedily into every 
 mire and mud, in hopes of water and always fludying 
 how to make every ditch empty itfelf into h\? po ,d. If 
 you Hiould fee him grow grey and old in theic anxious 
 labours, and at laft end a careful thirfty life by falling 
 into his own por.d ; would you not fay, that fuch a one 
 was not only the author of all his own difquiets, but 
 ■was foolifli enough to be reckoned amongfl idiots and 
 madmen ? But yet foolifh and abfurd as this chara<rter 
 is, it does not reprefent half the follies, and abfurd dif- 
 quiets of the covetous man. 
 
 T could now eafily proceed to fliew the fame cffefts of 
 all our other paffions, and make it plainly appear, that 
 all our miferies, vexations, and complaints, are entire- 
 ly of our own making, and that in the fame abfurd 
 manner, as in thefe inftancesof the covetous and ambitious 
 maiv. * Look where you will, you will fee all worldly 
 vexations, but like the vexation of him that was always 
 in mire and mud in fearch of water to drink, when lie had 
 more at home than was fulficient for an hundred horfes, 
 
 7. * Galia is always telling you how provoked fbe 
 is, what intolerable fliocking things happen to her, what 
 monflrous ufage O-ie fulTers, and what vexations Ihe meets 
 with every w'here. She tells you that her patience is 
 quite worn out, and that there is no bearing the behavi- 
 our of people. Every alfembly that (lie is at, fends her 
 home provoked ; fomething or other has been faid, or 
 done, that no reafonable, well-bred pcrfoii ought, to 
 bear. Poor people that want lier charity, are fent away 
 v.'ith haViy anfwers ; liot becaufe flie has not a heart to 
 part with any money, but becaufe Ihe is too full of fome 
 trouble of her own, to attend to the complaints of 
 others. Cslia has uo bufinefs upon her hands, but to 
 receive the income of a plentiful fortune ; but yet by 
 the doleful turn of her mind, you would be apt to 
 thiiik that fat had neither food nor lodging. If you fee 
 her look more pale than ordinary, if her lips tremble 
 v,'hen Hie fpeaks to you, it is becaufe flie is juft come 
 from a vifit, where Lupus took no notice at all of her, 
 but talked ail the time to Lucinda, who has not half 
 
( 83 ) 
 
 lier iortnnc. When crols accidents have iO difordcrf^cl 
 her Ipirits, that flie is forced to lend lor the dodtor to 
 make her able to eat ; flie tells him, in great anger at 
 Providence, that (lie never was well fince (lie was born, 
 and that fhe envies every beggar that (he lees in health. 
 
 This is the unquiet life of Ci^lia, who has nothing to 
 tornunt her but her own fpiiit. 
 
 If you could infpire her with ChviRian humility, you 
 need do no more to make her happy. This virtue 
 would make her thankful to God for half fo much 
 health as flie has had, and help her to enjoy more for the 
 time to come. This would keep oiTtremblings and lols 
 of appetite, and her blood would need nothing elfe to . 
 iweeten it. 
 
 8. I have juft touched upon thcfe abfurd charad^ers, 
 to convince you in the plaineft manner, that religion is 
 fo far from rendering a life dull, anxious, and uncomfort- 
 able, that on the contrary, all the miferies, vexations, 
 and complaints that are in the world, are owing to the 
 want of religion ; being direclly caufed by thofe ab- 
 furd paflions, which religion teaches us to deny. 
 
 9. Moll people uideed confefs, that religion pre- 
 ferves us from many evils, and helps us in many re- 
 fpe<^s to a more happy enjoyment of ourfelves ; but 
 then, they imagine, this is only trueof fucha moderate 
 fharc of religion, as retrains us from the exceffes of our 
 palTions. They fuppofc that the Ari6l rules of piety 
 muft make our lives dull and uncomfortable. 
 
 This obje(?tiun fuppofes, that religion, moderately 
 prad\ifed, adds to our happinets ; but that heights of 
 religion have a contrary effed. 
 
 * It fuppofes therefore, that it is happy to be kept 
 from the exccflfes of envy, but unhappy to be kept Irom 
 other degrees of envy ; that it is happy to be delivered 
 from a boundlefs ambition, but unhappy to be without 
 a moderate ambition. It fuppofts alio, that the happi- 
 nefs of life confills in a mixture of virtue and vice, of 
 ambition and humility, charity and envy, heavenly af- 
 fetlion and covetoui'nefs. All which is as abfurd, as to 
 fuppofe that it is happy to be free from exceflive pains, 
 but unhappy t;Q be without moderate pains j or that the 
 
( 84 ) 
 
 happinefs of health confiftcth in being partly Tick, and 
 partly v Ji. 
 
 But it humility be the peace and reft of the foul, 
 tlTrn no one has i"o much happinefs from humility, as 
 he that is the mod humble. If excefiive envy is a tor- 
 ment of the A'ul. ht IS ••.o{\, h<*ppy who extinguilhes 
 every fparL of en\y. 
 
 Thus it is in cverv virtue ; the more you a£l up to 
 every degree of it, the more happinefs ycu have from 
 it. And fo.cf every vice: if you ojily abate its exceffes, 
 you do but little for ycurfelf ; but if you rejedl it in all 
 degrees, tlien you feel the true'eafe of a reformed mind. 
 
 10. And as to thole eiijoyments vvhich piety rtquireth 
 lis to deny ourfelvcs, this deprive: us of no real com- 
 fort. 
 
 For 1ft, Piety requires us to renounce no wsys of 
 life, where we can aft reafonably, and offer what we 
 do CO God. All ways of life, all enjoyments that are 
 ■within thefe bounds, are no way denied us by the 
 ftnfteft rules of piety. Whatever you can do, or en- 
 joy^ as in the prefcnce of God, as his fervant, as his 
 rational creature ; all that you can perform confcrraa- 
 bly to a rational nature, is allowed by' the laws of pi- 
 ety. And will yon think that your life will be uncom- 
 foitablc-, unlets you may difpleafe God, and ad"\ con- 
 trary to that reafon and wifciom which he has implant- 
 ed in you ? 
 
 As for thofe fatisfaftions, which we dare not of- 
 fer to a holy God, which are only invented by the 
 folly and corruption of the world, which inflame our 
 palfions, snd fink our fouls into grcffnefs and fenfuality, 
 and render us incapable of the uivine favour either here 
 or hereafter ; iurely it can be no uncomfortable thing 
 to be relcued by religion from fnch fclf-murder, and 
 to be rendered capable of eternal happinefs. 
 
 11.* Let us luppnfe a pc rion placed fomewhere 
 alone in the midft of a variety of things which he did 
 not know how to ufe ; ihat he has by him bread, wine, 
 water, golden duft, iron, chains gravel garnients, fire. 
 Let it be fnppofed, that he iias n knowledge, nor any 
 duedions from his fenfes, how to quench bis thirft, or 
 
( 85 ) 
 
 fatisfy his hunger, or make any ulc of the things about 
 him. Let it be iuppofed, that in his draught he puts 
 golden dufl into his eyes ; when his eyes finart, he puts 
 wine into his ears ; that in his hunger, he puts gravel 
 in his mouth ; that in pain, he loads himielf with 
 iron chains ; that feeling cold he puts his feet in the 
 water ; that being frighted at the lire, he runs away 
 from it ; that being weary he makes a feat of his bread. 
 Let it be fuppofed, that through his ignorance of 
 the right ul'e of the things that are about him, 
 he will vainly torment himfelf whilfl he lives ; and 
 at lafl die, blinded with duft, choaked with gravel, and 
 loaded with irons. Let it be fuppoied, that fome good 
 being came to him, and Ihewed him the nature and ufe 
 of all the things that were about him, and gave him 
 fuch ftridl rules of ufing them, as would certainly, if ob- 
 ferved, make him the happier for all that he had, and 
 deliver him from the pains of hunger, and thirft, and 
 cold. 
 
 Now, conld you with any reafon affirm, that thofe 
 flridl rules of ufing thofe things that were about him, 
 had renderedthat poorman's life dull and uncomfortable ? 
 
 12. This is, in fome meafure, a reprefentation of die 
 flridl rules of religion ; they only relieve our ignorance, 
 fave us from tormenting ourfelves, and teach us to ufc 
 every thing about us to our advantage. 
 
 Man is placed in a world full of variety of things ; his 
 ignorance makes him ufe many of them as abiurdly as 
 the man that put duft in his eyes to relieve his third, or 
 put on chains to remove pain. 
 
 Religion thertfore here comes in to his relief, and 
 gives him ftritl rules of uling every thing that is about 
 him ; that by fo uling them fuitably to his own nature 
 and the nature of the things, he may have always the 
 pleafure of receiving benefit from them. It (hews him 
 what is flri6tly right in meat, and drink and clothes ; 
 and that he has nothing elfe to expedl from the things 
 of this world, but to fatisfy fuch wants of his own ; and 
 then to extend his afTiftance to all his brethen, that, as 
 far as he is able, he may help all his fellow-creatures 
 to the fame benefit from the world that he hath. 
 H 
 
( 86 ) 
 
 It tells him, that this woild is incapable of giving hint 
 any other happinefs ; and that all endeavours to be hap- 
 py in heaps of money, or acres of land, in fine clothes, 
 rich beds, (lately equipage and fhew and fplendour, are 
 only vain endeavours, ignorant attempts after impofli- 
 bilities ; thefe things beii.g no more able to give the 
 leafl: degree of happinefs, than dull in the eyes can cure 
 thirft, or gravel in the mouth fatisfy hunger ; but, like 
 dull and gravel mifapplied. will only ferve to render 
 him more unhappy by fuch an ignorant mifufe of them. 
 
 It tells him, although this world can do no more for 
 him than fatisfy thefe wants of the body, yet there is 
 a much greater good prepared for man, than eating, 
 drinking, and dreffing ; that it is yet invifible to his 
 eyes, being too glorious for the apprehenfion of flefti 
 and blood ; but referved for him to enter upon, as foon 
 as this fhort life is over ; where, in a new body, form- 
 ed to an angelic likenefs, he fhall dwell in the light 
 and glory of God to all eternity. 
 
 * It tells him, that this ftate of glory will be given 
 to all thofe that make a right ufe of the things of this 
 prefent world ; who do not blind themfelves with gold- 
 en dud, or eat gravel, or groan under loads of iron of 
 their own putting on ; but ufe biead, water, wine, and 
 garments, for fuch ends as are according to nature and 
 reafon ; and who with faith and thankfulnefs, worOiip 
 the kind Giver of all that they enjoy here, and hope for 
 hereafter. 
 
 14. Now can any one fay that the ftriftcfl rules of 
 fuch a religion as this debar us of any of the comforts 
 of life ? Might it not as juHly be faid of thofe rules, 
 that only hindered a man from choaking himfelf with 
 gravel ? For the ftridlnefs of thefe rules owly confiiUin 
 the exaflnefs of their re6litude. 
 
 * Who would complain of the fevere flridlnefs of a 
 law, that without any exception forbad the putting of 
 dull into our eyes 1 Wao could think it too rigid, that 
 there were no abatements ? Now this is the ftridlnels of 
 religion; it requires nothing of us flridly, or without 
 abatements, but where every degree of the thing is 
 wrong, where every indulgence does us hurt. 
 
( sr ) 
 
 * If religion forbids all infliinces of revenge without 
 any exception, it is becaufe all revenge is of the nature 
 of poiion ; and though we do not take fo much as to put 
 an end to life, yet if we take any at all, it corrupts 
 the mafs of blood, and makes it difficult to be rellored 
 to our former health. 
 
 If religion commands an univerfal charity, to love 
 oar neighbour as ourfelves, to forgive and pray for all 
 our enemies without any referve ; it is becaufe all de- 
 grees of love are degrees of happiuefs, that (Irengtlicii 
 and fupport the divine life of the foul, and are as necef- 
 fary to its health and happinefs, as proper food is ne- 
 ceffary to the health and happinels of the body. 
 
 * If religion has laws againft laying up treafares upon 
 earth, and commands us to be content with food and 
 raiment ; it is becaufe every other ufe of the world is 
 abufing it to our own vexation, and turning its conve- 
 niences into fnares and traps to deflroy us. It is be. 
 caiife this plainnefs and fimpllcity of life, fecnre us from 
 the tares and pains of refllefs pride and envy, and 
 make it eaficr to keep that ftrait road, that will ■ 
 carry us to eternal life, 
 
 15- If religion requires us fometimes to fafl and deny 
 our natural appetites, it is to leifen that ilruggle and 
 war that U in our natur- ; it is to render our bodies 
 fitter indruments of puiity, and more obedient to the 
 good motions of divine grace; it is to. dry up the 
 fprings of our paffion^ that war againft the foul, to cool 
 the flame of cur blood, and rdnder the mind more ca- 
 pable of divine meditations. So that although tlicfc 
 ai)(Iinences give foine pain to the body, yet they fq 
 leffen the power of bodily appetites and paflions, and 
 fo increafe our tafte of fpi ritual j;jys, that even thefe 
 feverities of religion, when pra^ifed with difcretion, 
 add much to the comfort of our lives. 
 
 If religion calleth us to a lifj of w^ltching and pray- 
 er, it is becaufe we live amoiigft a crowd of enen.ies, 
 and are always in need of the alhilance of God. If we 
 are to confefs and bewail our fins, it is becaufe fuch 
 confellions relieve the mind, and rcllore it to eale ; as 
 
( 88 ) 
 
 burden? -and weights taken off the flioulders, relieve the 
 body, and make it eaOer to itftlf. If we are to be 
 frequent and fervent in holy petitions, it is to keep us 
 (leady in the fight of our true good, and that we inay 
 never want the happinefs of a lively faith, a joyful hope, 
 and a well grounded truft in God. If we are to pray 
 often, it is that we may be often happy in fuch ferret 
 joys as only prayer can give ; in fuch communications 
 of the divine prefence, as will fill our minds with all 
 the happinefs that beings not in heaven are capable of. 
 If religion commands us to live wholly unto God, 
 and to do all to his glory, it is becaufe every other way, 
 is living wholly again fl ourfelves, and will end in our 
 lliame and confufion of face. 
 
 16. * As every thing is dark, that God does not en- 
 lighten ; as every thing is frnklefs, that has not its fhare 
 of knowl: dpe from hnn ; as nothing lives, but by par- 
 taking of life from him ; as nothing exifts, but becaufe 
 he commands it to be ; fo there is no glory orgreatncfs, 
 but vvhat is the glory or greatnefs of God. 
 
 We indeed may talk of human glory, as we may talk 
 cf human life or human knowledge ; but as we are fure 
 that human life implies nothing of our own. but a de- 
 pendent living in God, or enjoying fo much life in God ; 
 lo human glory, whenever wc find it, muft be only fo 
 much gloiy as we enjoy in the glory of God. 
 
 * This is the ftate of all creatures, whether men, or 
 angels ; as they make not themfelves, fo if they are 
 great, they are only great receivers of the gifts of God ; 
 their power can only be fo much of the divine power act- 
 ing in them ; their wifdom can be only fo much of the 
 divine wifdom fliining within them ; and their light and 
 glory, only fo much of the light and glory of God (hin- 
 ing upon them. 
 
 17. * As they are not men or angels, becaufe they 
 had a mind to be fo, but becaufe the will of God form- 
 ed them to be what they are ; fo they cannot enjoy this 
 or that happinefs of men or angels, becaufe they have a 
 mind to it, but becaufe it is the will of God, that fuch 
 thinc^s be the happinefs of men, and fuch things the 
 happmefs of angels. But now, if God be thus all ia 
 
( 69 ) 
 
 all ; if his will is thus the meafure of all things and all 
 natures ; if nothing can be done, but by his power ; if 
 nothing can be feen, but by a light from him ; if wc 
 have nothing to fear, but from his julVice ; if we have 
 nothing to hope for, but from his goodnefs ; if this is 
 the nature of man, thus helplcfs in himftlf ; if this is 
 the ftate of all creatures, as well thofein heaven, as thofe 
 on earth ; if they are nothing, can do nothing, can fuf- 
 fcr no pain, nor feel any happlnefs, but fo far, and in 
 fuch degrees, as the power of God docs all this: if this 
 be the ftate of things, then how can we have the leafl 
 gUmpfe- of joy or comfort ? How can we have any 
 peaceful enjo)ment of ourfelves, but by living v. holly 
 unto God, ufing and doing every thing conforma- 
 bly to his will ? A life thus devoted unto God, lock- 
 ing wholly unto him in all our aflions, and doing all 
 things fuitable to his glory, is fo far from being dull, 
 and uncomfortable, that it creates new comforts in 
 every thing that we do. 
 
 18. On the contrnry, would you fee how happy they 
 are, who live according to their own wills, who cannot 
 fubmit to the dull and melancholy bufinefs of a life devo- 
 ted to God ? Look at the man in the parable, to whom 
 his Lord had given one talent. 
 
 He could not bear the thoughts of ufmg his talent .ic- 
 cording to the will of him from whom he had it, and 
 therefore he chofe to make himfelf happier in another 
 way of his own. " Lord,*' lays he, *"■ I kn'-w thee, 
 that thou art an hard man, leaping where then haft 
 not fown, and gathering where thou haft not llrewed. 
 And I was afraid, and went and hid thy taltnt in the 
 earth. Lo, there thou haft that is thine." Matt. xjiv. 24. 
 
 Here you fee how happy this man made iiurftU" by 
 not acting wholly according to his Lord's will, Jt was 
 according to iiis own account, a happmeis of rnurmin ing 
 and difecntent ; I knew thee, fays he, that thou w';;ll an 
 liard man : It was an haopinefs ot fears and aijp ■, ta nt.uns ; 
 1 was, fays- he, afraid : It was an happineis cl vain la- 
 bours and fruitlefs travails : I went, fjl)s h.e, and hid thy 
 talent ; and after having been a while ihe fport ^f fooi- 
 idi paiTions, tormenting fears, and fruitlefs labours, he 
 H 2 
 
( so ) 
 
 is rev;:i'-]eJ \vith eternal darknefs, weepiiif^, and gna[?i- 
 ing or t-reth, 
 
 !9. Now this Is the happinefs of all thofe, who look 
 upon flVid piety, that is, a vight uie of their talent, to 
 be a dull and melancholv thing. 
 
 They may live a while free from the re(\raints and 
 elirc6c!()ns of religion ; but infleacl thereof, they mud 
 be under the abfiird governn-.ent of their pafTions ; they 
 mull, like the man in the parable, live in murmurings 
 and dilVon tents, in fears and apprcrhenfions. They may 
 avoid the labour of doing good, of fpending their time 
 devoutly, of laying up treafures in heaven, of clothing 
 the naked, of vifiting the fick ; but then they mufi:, 
 like tliis man, have labours and pains in vain, that tend 
 to no ufe or advantage, that do no good either to th-m- 
 f(.lves or others ; they mufl; travel, and labour, and work, 
 2nd dig, to hide their talent in the earth. They muft, 
 like him, at their Lord's coming, be convidled out of 
 their own mouths, be accufed by their own hearts, and 
 have every thing that they have faid and thought of re- 
 ligion, be made to fliew the juihce of their condemna- 
 tion to eternal darknefs, weeping, and gnalhing of 
 teeth. 
 
 This is the purchafe that they make, who avoid the 
 fLiiftnels of religion, in order to live happily. 
 
 20. On the other hand, would you fee a flnort de- 
 fcription (jf the happinefs of a life rightly employed, 
 wholly devoted to God, you iruft look at the man in the 
 parable, to whom his Lord had given five talents. 
 " Lord.." fiys he, " thou deliveredfl: unto me five ta- 
 lents : behok4, I have gained befides them five talents 
 more.'' His Lord faid unto him, " well done, thou 
 p-ood and faithful i'ervant ; thou baft been faithful over 
 a fevv' things, I will make thee ruler over many things ; 
 entt r thou into che joy of thy Lord." 
 
 Here ycu fee a life that is wholly intent upon the 
 improvement of the talents, that is devoted wholly un- 
 t<i God, i? a Irate of happinefs, profperous labours, and 
 glorious fucceiV, Here are not, as m the former cafe, 
 any uneafy p::i!ions. murmuring-?, vain fears, and truitlefs 
 labours. The luan is not toding, and digging in tlve 
 
( 91 ) 
 
 earth for no enti or advantage ; but liis labours profuGi- 
 in his hands, his happlnels increafe;> upon him, the 
 blelFing- of five becomes th.c bleirmg of ten talents ; and 
 he is received -witli a ivell dove good and faithful servant^ 
 enter tJwu into the joy of ihy Lord, 
 
 2 1, Now, as the cafe of thefe men in the parable left 
 nothing elfe to their choice, but either to be happy in 
 ufinpr their gifts to the glory of their Lord, or miferabls 
 by ufing- them according to their own hnmours and fan- 
 cies ; ^o the flute of chriftianity leaves u.j no other 
 choice. 
 
 * All that we have, all that we are, all that we en- 
 joy, are only fo manv talents from God : if we nl'e them 
 to the end of a pious and holy iife, our five talents will 
 become ten, and our labours will tarry us int j the joy 
 of our Lord ; but if v/e al^ufe them to the grat'ilcation 
 of our own paffions, facrificing die gifts cf God to owv 
 own pride and vanity, we Oiall live here in vain labours 
 and foolirti anxieties, Hiunriing r iigion as a n.el;incho]y 
 thing, accufing rur Lord as a hard mafler, and then fall 
 into evcrlafting mifcry. 
 
 We may for a while amufe ourfclves with names, and 
 founds, and fliadows of happinefs ; we may talk of this 
 or thaLgreatnefs and dignity : but if we defire real hap- 
 pinefs, we have no oc:.v;r polfible w^y to it, but by im- 
 proving our talents, by To holily and pioufly ufing the 
 powers and faculties oi men in thisprelent ftate, that we 
 may be happy and glorious in the powers and faculties 
 of angels in the 'vorld to come. 
 
 How ignorant therefore are they of the nature of re- 
 ligion, of the nature of man, and the natute of God, 
 who think a lifr of flricl piety to be a dull and uncomfort- 
 abltr fhite ; when it is fo plain an^ certain, that there is 
 neither comfort nor joy to be found in any thing elfe \ 
 
( 92 ) 
 
 CHAP. X. 
 
 The happiness of a life vjholly devoted unts God^ farther 
 provedy from the vanity-^ and the ridiculous^ poor en- 
 joyments which they are forced to take up with^ ivho 
 live according to their onvn humours* This represent- 
 ed in various characters, 
 
 1. "^TrT"^' ^'^^y ^^^ y^^ more of the happlnefs of a life 
 VV devoted to God, by confidering the poor 
 contrivanres for happinefs, and the contemptible ways 
 of llfi, which they arj thrown into, who are feeking af- 
 ter happinefs by other methods. 
 
 If cBe looks at their lives, who live by no rule but 
 t\ieir own humours and fancies ; if one fees what it 
 is which they call joy, and g-reatnefs, and happinefs ; 
 if one fees how they rejoice and repent, change and 
 fly from one delufion to another, one fliall find great 
 reafon to rejoice, that God hath appointed a narrow 
 way that leadeth unto life, and that we are not left to 
 the folly of our own minds, or forced to take up with 
 fuch fliadows of happinefs, ar, the fully of the world 
 has invented. I fay invented, becaufe thofe things 
 v'hich make up the joy and happinefs of the world, are 
 mere inventions, which have no foundation in nature, 
 are no way the proper good or happinefs of man, no 
 way perfedl either his body or his mind. 
 
 2. *»As, for inflance, when a man propofes to be 
 happy in ways of ambition, by raifing himfelf to fome 
 imaginary heights above other people. This is an inven- 
 tion of happinefs which has no foundation in nature, 
 bu: is as mere a cheat of our own making, as if a man 
 fhould intend to make himfelf happy by climbing up a 
 ladder. 
 
 * If a woman feeks for happinefs from fine colours or 
 fpots upon her face, from jewels and rich clothes, thts is 
 as merely an invention of happinefs, as contrary to na- 
 ture and reafon, as if fhe fliould propofe to make herfelf 
 happy by painting a poO. and putting the fame finery 
 upon it. It is in this refped that I call thefe mere in- 
 
( 93 ) 
 
 vfiitions of happlncfs, becaufc neither God, nor nature, 
 nor reafon, hath appointed them as iuch ; but whatever 
 appears joyful or hapqay in them, is entirely invented 
 by theblindnefs and vanity of our own minds. 
 
 And it is on thefe inventions of happinefs, that T de- 
 fire you to call your eye, that you may thence learn 
 liow great a good religion is, which delivers you from 
 fuch a multitude of follies and vain puvfuits, as are the 
 torment of minds that wander from thei»* true happi- 
 Refs in God. 
 
 3* * Leok at Flatus, and learn how miferable they 
 are, who are left to the folly of their own paflions. 
 
 Flatus is rich and in health, yet always uneafy, and 
 always fearching after ha|jpineis. Every time you vifit 
 him, you find fome new project in his head ; he is ea- 
 ger upon it as fomcthing that is more worth his while, 
 and will do more for him than any thing that is already 
 pafl:. Every new thing fo feizes him, that if you were 
 to take him from it, he would think himfelf quite un- 
 done. His fanguine temper, and ftrong pafTions, pro- 
 mife him fo much happinefs in every thing, that he is 
 always cheated, and is fatisfied with nothing. 
 
 At his firll fetting out in life, fine clothes was his de- 
 light. His enquiry was only after the beft taylors and 
 peruke-makers ; and he had no thoughts of excelling in 
 any thing but drefs ; he fpared no expenfe, but carried 
 every nicety to its greatefl height. But this happinefs 
 not anfwering his expedations, he left off his brocades, 
 put on a plain coat, railed at fops and beaux, and gave 
 himfelf up to gaming with great eagernefs. 
 
 This new pleafure fatisfied him for fome time ; h^ 
 envied no other way of life. But being by the fate of 
 play drawn into a duel, where he narrowly efcaped his 
 d'*ath, he left off the dice, and fought for happinefs no 
 longer amongft the gamefiers. 
 
 4. The next thing that feized his wandering imagi* 
 nation, "was the diverfions of the town ; and for more 
 than a twelvemonth, you heard him talk of nothing 
 but ladies, drawing-rooms, birth-nights, plays, balls, and 
 aflemblies ; but growing fick of thefe, he had recourfe 
 to hard drinking. He had now many a merry nightj 
 
( 94 ) 
 
 and met with Wronger joys than any he had felt before. 
 Arid here he had thoughts of fetthig up iiis llaff; and 
 looking out no further; but unluckily falling into a 
 fever, he grew angry at all ftrong liquors, and took his 
 leave of the happinefs of being drunk. 
 
 The next attempt after happinefs carried him into the 
 field. For two or three years nothing was fo happy as 
 hunting. He entered upon it with all his foul, and 
 leaped over more hedges and ditches than had ever been 
 known in fo fliort a tirnc. You never faw him but in 
 a green coat. He was the envy of all that blew the horn, 
 and always fpoke to his dogs in great propriety of lan- 
 guage. If you met him at home in a bad day, you. 
 \vould hear him blow his horn, and be entertained with 
 the furprifnig accidents of the laft; noble chafe. No 
 fooner had Flatus outdone all the world in the breed 
 and education of his dogs, built new kennels, new Aables, 
 and bought a new hunting feat, but he got fight of ano- 
 ther happinefs, hated the fenfclefs noiie and hurry of 
 hunting, gave away his dogs, and "was for Ibme time 
 afier deep in the pleafures of building. 
 
 5. Now he invents new kinds of dove-cotes, and has 
 fiich contrivar.ces in his barns and tables, as were never 
 feen before. He wonders at the dulnefs of the old 
 builders, is wholly bent upon the improvement of archi- 
 tecture, and will hardly hang a door in the ordinary 
 Avay. He tells his friends that he never was fo delight- 
 ed m arjy thing in his life ; that he has more happinefs 
 amcngft his brick and mortar, than ever he had at court : 
 arid ihat he is contriving how to have fome little mat- 
 ter to do that way as long as he lives. 
 
 After this, he was a great ftudent for one v/hole year. 
 He was up early and late at his Italian grammar, that 
 he might have the happinefs of underflandiEg the opera, 
 and not be liketh^fe unrcafonable people, that are pleaf- 
 ed with they don't know what. 
 
 Flatus is very ill-natured, or otherwife, jud as his af- 
 fairs h.ippen to be wh^jiyou viiit him. If you find him 
 when fome pr<iject is ahnofl worn out, you will find a 
 peevilh. lil-bred man; but if you had feen him juil as 
 he entered upon his riding regimen, or began to excel 
 
( 95 ) 
 
 in fonndlng the horn, you had been faluted with great 
 civility. 
 
 Fhitus is now at a full (\and, and is doing what he 
 never did in his life before. He is reafoning and refleft- 
 ing with himfelf. He lofes feveral days, in confidering 
 which of his eaft off ways of life he (honld try again. 
 
 But here a new project comes in to^ his relief. He is 
 now living upon herbs, and running about the country, 
 to get himfelf in as geod wind as any running-footman 
 in the kingdom. 
 
 6. I have been thus circumftantlal in fo many fool- 
 ifh particulars, becaufe i hope that every particular 
 folly that you here fee, will naturally turn itfelf into an 
 argument for the wifdom and happinefs of" a religious 
 life. 
 
 If I could lay before you a particular account of all 
 the circumftances of terror and dillrefs, that daily at- 
 tend a life at fea, the more particular I was in the ac- 
 count, the more I fhould make you feel and rejoice in 
 the happinefs of living upon the land. 
 
 In like manner, the more I enumerate the follies, 
 anxieties, delufione, and reftlefs de fires which go through 
 ever>t part of a life devoted to worldly enjoyments, 
 the more you muft b'^ affedled with that peace, and 
 reft, and folid content, which religion gives to the 
 fouls of men. 
 
 7. But you will perhaps fay, that the ridiculous reft- 
 lefs life of Flatus, is not the common ftate of thole who 
 negledl the ftridl; rules of religion ; and that therefore 
 it is not fo great an argument of the happinels of a re- 
 ligious life, 
 
 I anfwer that I am afraid it ib one of the mofl gene- 
 ral charadlers in life ; and that few people can read it, 
 without feeing fomcthlng in it that belongs to them- 
 felves. For where fliall we find that wife and h. ppy 
 man, who has not beeij eagerly purfuing different ap- 
 pearances of happinels, fonictimeb thnikiug it was here, 
 and foiuetimes there ? 
 
 And if people were to divide their lives into particu- 
 lar itages, and afk themfelves what tlicy were purfuing, 
 or what it was which they had chiefly in view, when 
 
( 96 ) 
 
 they were twenty years old, what at twenty-five, what 
 at thirty, what at forty, what at fifty, and fo on, till 
 they were brought to their laft bed : numbers of people 
 would find, that they had puriuedas many different ap- 
 pearances of happinefs, as are to be feen in the life of 
 Flatus. 
 
 And thus it mufl; be, more or lefs, with all who pro- 
 pofe any other happinefs, than that which arifes from 
 a fir 161 and regular piety. 
 
 8. But fecondly, let it be granted, that the generality 
 of people are not of fuch reftlefs, fickle tempers as Fla- 
 tus ; the difference is only this, Flatus is continually 
 changing and trying fomething new, but others are 
 content w th fome one ftate ; they do not leave gaming, 
 and then fall to hunting, but follow one or the other all 
 their life. Some have lb much (leadinefs in their tem- 
 pers, ' that they ftck after no other happinefs, but 
 that of heaping up riches ; others grow old in the fports ' 
 of the field ; others are content to drink themfelves to 
 death, without the lead enquiry after any other hap- 
 pinefs. 
 
 Now is there any thing more happy or reafonable, 
 in fuch a life as this, than in the life of Flatus ? Is it 
 not as wife and happy, to be conftantly changing from 
 one thing to another, as to be nothing elfe but a ga- 
 therer of money, a hunter, a gameflcr, or a drunkard, all 
 your life ? 
 
 Shall religion be looked upon as a burden, as a dull 
 and melancholy flate for calling men from fuch happi- 
 nefs as this, to labour after the perfeftion of their na- 
 ture, and prepare themfelves for an endlefs ifateof joy ^ 
 and glory in the prefencc of God ? 
 
 9. But turn your eyes now another way, and let 
 the'trifling joys, the gewgaw happinefs of Feliciana, 
 teach you how wife they are, what delufion they 
 efcape whofe hearts and hopes are fixed upon happinefs 
 in God. 
 
 If you was to live with Feliciana, but one halfyeai> 
 you would fee all the happinefs that fhe is to have as 
 long as fhe lives. She has no more to come, but the 
 poor repetition of that which could never have pleafed 
 
( 9'' ) 
 
 •ncc but through a littlenefs of mind, nnd "^'?.nt •! 
 th oil girt. 
 
 She is to be again drefTcd fine, and kefp her vlfitin^ 
 day. She is again to change the colour of her clothes, 
 again to have a new head. She is again to fee wlio 
 arts bcft at the play-houfe, and who fings nneft at the 
 opera. She is again to make ten vifitsin a day, and be 
 ten times in a day trying to talk aiifuUy, eafily, and 
 politely about nothing. 
 
 She is to be again delighted with feme new fafhion, 
 and again angry at the change of fome old one. She 
 i.-: to be again at cards, and gaming at midnight, and 
 again in bed at noon. She is to be again pic afed \vith 
 hypocritical compliments, and again dilluibed with im- 
 aginary affronts. She is to be again delighted with her 
 good luck atgaming, and again tormented with th. lofs 
 of her money. She is again to prepare herftlffora 
 birth-nip;ht, and again to fee the town full of good c .'d- 
 pany. She is again to hear the cabals and intrigues of 
 the town, again to have fecret intelligente of private 
 amours, and early notice of marriages, quarrels, and 
 partings. 
 
 If you fee her come out of her chariot more btiikly 
 than ufii-aL converfe with more fpirit, and feem fulhr 
 of joy than (lie was laft week, it is becaufe there is fome 
 furprifing new drefs, or new diverfion jufl come to 
 town. 
 
 10. Thcfe are all the fubftantial and regular parts of 
 Feliciana's happinels ; and flie never knew a pieafant 
 day in her life, but it was owing to fome one, or more, 
 H,>of thefe things. 
 
 It is for this happinefs, that flie has always been deaf 
 to the reafonings of religion, that her heart has been 
 too gay and cheerful to confider what is right or wrongs 
 in regard to eternity ; or to liden to the found of fuch 
 dull words, as wifdom, piety, and devotion. 
 
 It is for fear of lofing fome of this happinefs, that flie 
 dares not meditate on the immortality of her foul, con- 
 fider her relation to God, or turn her thought, towards 
 thofe joys, which make faints and angels infinitely 
 happy in the prefence and glory of God, 
 I 
 
( 68 ) 
 
 • But let it be ©bferved, that as poor a round of hap» 
 pinel's as tl'is appears, yet nioft women that avoid the 
 refhaints ot" religion for a gay life, inufl: be content 
 with very fuiall parts of it. As they have not Feliciana's 
 fortune ; fo they mwR give away the comforts of a pi« 
 ous life, for a very fniallpart of her happinefs. 
 
 11. And if you look into the world, and cbferve 
 the lives of thofe women, whom no arguments can per- 
 fuade to live v* holly unto Grd, ycu will find moft of them 
 fuch, as lofe all the comforts of religion without gain- 
 ing the tenth part of Feliciana's happinefs. They are 
 fuch as fpend their time and fortunes, only in min ick- 
 ing the pleafures of richer people ; and rather look and 
 long after, than enjoy thofe dehifions, which are not to 
 be puichafed but by ccnfiderable fortunes. 
 
 But if a woman of high birth, and great fortune, 
 having read the gcfpcl, fliould rather wifh to be an 
 under fervant in f^ nje pirus family, where wifdom) pie- 
 ty, and great devotion dired^.ed all the alliens of every 
 day , if flie fliould rather wifh this, than to live at the 
 top of Feliciana's happinefs, I fhould think her neither 
 mad, nor iKelancholy ; but that (he judged as rightly of 
 the fpirit of the gofpel, as if flie had rather wiflied to 
 be poor Lazarus at the gate, than to be the rich man 
 clothed in purple and Jine linm, and faring sumpjtuously 
 every day, 
 
 * But to proceed : Would you know what an hap- 
 pinefs it is, to be governed by the wifdom of religion, 
 look at the poor condition of Succus, whoie greateft 
 happinefs is a good night's refl in bed^ and a good m^al 
 when he is up. When he talks of happineis, it is al- 
 •ways in fuch expreflions as Ihew you, that he has cn- 
 \y his bed and his dinner In his thoughts. 
 
 This regard to his meals and repofe, makes Succus or- 
 der all the reft of his time with relation to them. He 
 ■will undertake no bufinefs that may hurry his fpirit?, 
 or break in upon his hours of eating and reft. If he 
 reads, it lliall be only for half an hour, becaufe that 
 is fufficient to amufe the fpirits ; and he will read fome- 
 thing that may make him laugh, as rendering the body- 
 fitter for its food and reft j or, if he has a mind ^t any 
 
( 09 ) 
 
 time to indulge a grave thoug'ht, he lias recourfc to a 
 uicfiil treatife upon the ancient cookery. Succiis is an en- 
 emy to all party matters, having made it an oblervation, 
 that there is as good eating amongfl the whigs as the 
 torics. 
 
 He talks coolly and moderately upon all fubjecls, 
 ani is as fearful of falling into a paifion, as of catching 
 cold ; being very pofitive they arc both equally injurious 
 to the ftoniach. If ever you fee him more hot than 
 ordinary, it is upon fome provoking occafion, when 
 the difuute about cookery runs high, or in the defence 
 of fome beloved di'h, which has ofceu made him hap- 
 py. But he has been fo long upon thefe fnbjefts, is fo 
 well acquainted with all that can be faid on both fides, 
 and has fo often anfwered all objeclions, that he gene- 
 rally decides the matter with great gravity. 
 
 Succusis very loyal, and as foon as ever he likes any 
 wine, he drinks the king's health with all his heart. 
 Nothing could put rebellious thoughts into his head, 
 unleis he fhould live to fee a proclamation againft eat- 
 ing of pheafant's eggs. 
 
 1 ■?. All the hoj.-s that are not devoted either to re- 
 pofe or nouridinient, are looked upon by Succus as wafte 
 or f;)are time. For this reafon he lodges near a cofFee- 
 hoLife and a tavern, that when he rifes in the morning he 
 may be near the news, and when he parts at night, he 
 may not have fir to go to bed. In the morning you 
 always fee him in the fame place in the coffee-room ; and 
 if he i'eems more attentively engaged than ordinary, 
 it is becaufe fome criminal is broke out of Newgate, or 
 fome lady was robbed laf\ night, but they cannot tell 
 where. When he has learnt all that he can, he goes 
 home to fettle the matter with the barber's boy that 
 comes to fiiave him. 
 
 The next wa(\e time that lays upon his hands, is from 
 dinner to I'upp-r ; and if melancholy thoughts ever 
 come into his head, it is at this time, v/hen he is often 
 left to himfelf for an hour or more, and that after the 
 greateft pleafure he knows is juft over. He is afraid to 
 lleep, becaufe he has heard it is not healthful at that 
 time ; fo that he is forced to refufe fo welcome a gueft. 
 
C 100 ) 
 
 But here ha is foon relieved by a feitled method of 
 playing at cards, till it is time to think of fomc little, 
 nice matter for fupper. 
 
 After this Succus takes his glafs, talks of the excel- 
 lency of the Englilhconflitution-, and piaifes that miuiftei' 
 the uioft, who keeps tlie befl: table. 
 
 On a Sunday night you may fonietimes hear him con- 
 demning the iniquity of town rakes ; and the bitter- 
 ePt tiling that he lays againfi them is this, that he veri- 
 ly believes, fome of them are fo abandoned, as not to 
 have a regular meal, or a found night's ileep hi a week. 
 
 At eleven, Succus bids all good night, and parts in 
 great frien'dlhip. He is prciently in bed, and llecps 
 till it is time to go to the cofile-houfe next morning. 
 
 If you was to live with Succus for a twelve-month, 
 this is all that you would fee in his life, except a icvr 
 cm fes and oaths that he ufes as occafion offers. 
 
 And now I cannot help making ttiis refle<flion : 
 
 14, That as 1 believe the moll likely means in the 
 world to infpire a perfon with true piety, was to have 
 feen the example of fome eminent profeffors of religion : 
 fo the next thing that is likely to fill us with the fame 
 zeal, is to fee the folly, the bafenefs, and poor fatisfac- 
 tions of a life deftitute of religion. As the one excites 
 us to love and admire the wifdom and greatnefs of re- 
 ligion ; fo the other may make us fearful of living with- 
 out it. 
 
 For who can help blefTing God for the means of grace, 
 and for the hope of glory, when he fees what variety of 
 folly they fink into, who live v.'itliout it ? Who would 
 not lieartily engage in all the liibours of a pious life, 
 when he fees what dull fenfuality, what grofs enjoyments 
 they are left to, who feck for happinefs in other ways ? 
 
 So that whether we confider the greatnefs of religion, 
 or the littlenefs of all other things, and the inean- 
 nefs of all other enjoyments, there is notliing to be found 
 in the who-le nature of things, for a thoughtful minu to 
 rdl upon but a happinefs in religion. 
 
 15. Confider now with yourfclf, how unreafonably 
 it is pretended, that a life of (inCi piety muft be a dull 
 and aiixioas ftate ? For can it with any re»,fon bt fuid, 
 
( 101 ) 
 
 that the dutic? of relig'ioii render our lives heavy and 
 wicbnclioly, when they only dtprive us of fuch happi- 
 iiefs as has been here laid before you ? 
 
 Muft it be tedious to live in the continual exercife 
 of charity and temperance, to adl wifely and virtuoufly, 
 to do good to the utmoft of your power, to imitate the 
 divins perfeftions, and prepare yourlVlf for the enjoy- 
 ment of God? Muft it be dull and tlreibme to in-.provc 
 in holinefs, to feel the comforts cf confciencc in all your 
 aii^ions, to know that God is your friend, that all muft 
 •work for your good ; that neither life nor death, nei- 
 ther men nor devils, can do you any harm ; but that 
 all your fufferings and doings are in a fhort time to be 
 rewarded with everlafting glory : muft fuch a ftate be 
 dull and tirefome, for want of fuch happinefs as Flatus 
 or Feliciana enjoys ? 
 
 Now, if this cannot be faid, then there is no happi- 
 nefs loft by being ftridly pious ; nor has the devout 
 man any thing to envy in any other ftate of life. For 
 all the art and contrivances in the world, without reli- 
 gion, cannot make more of human life, or carry its 
 happinefs to any greater height than Flatus or Felici- 
 ana have done. 
 
 The fineft wit, the greateft genius upon earth, if not 
 governt^d by religion, muft be as foolith, and low, and 
 vain, in his method of happinefs as the poor Succus. 
 
 16. * If you were to fee a man dully endeavouring all 
 his life to fatisfy his thirft, by holding up one and the 
 fame empty cup to his mouth, you would certainly def- 
 pife his ignorance. 
 
 * But. if you ftiould fee others of brighter parts, 
 and finer underftandings, ridiculing the dull fatisfaction 
 of one cap-, and thinking to fatisfy their own tliirft by 
 variety of gilt and golden empty cup? ; would you think 
 that thcfe were ever the wifer, or happier, or better em- 
 ployed, for their finer parts ? 
 
 * Now, this is all the difference that you can fee in 
 the happinefs of this life. 
 
 Tne dull and heavy foul may be content with one 
 empty appearance of happinefs, and be continually trying 
 to hold the fame empty cup to his mouth all his life. But 
 12 
 
( 102 ) 
 
 let the Avlt. the deep fcholar, the fine genius, the great 
 ftatefman the polite gentleman, lay all their heads toge- 
 ther, and they can only fhew you more and various 
 empty appearances of happinefs ; give them all the world 
 into their hands, let them cut and carve as tijty pleafe, 
 they can only make a greater variety of empty cups. 
 
 * So that if you do not think it hard to be deprived 
 ©f the pleafures of gluttony, for the fake of religion, 
 you have no reafon to think it hard to be redrained 
 fnom any worldly pleafure. For fearch as deep, and 
 look as far as you will, there is nothing here to he 
 found, that is nobler, or greater than high eating and 
 drinking, unlefs you look for it in the wifdora of reli- 
 gion. 
 
 And if all tliut is in the world are only fo many 
 empty cups, what does it fignify which yo>u take, or how 
 many ? 
 
 IT. If you would but ufe yourfelf to fuch meditati- 
 ons as thefe, to reflect; upon the vanity of all orders of 
 life without piety, to confider hoM' all the ways of the 
 v/crkl, are only fo many different ways of error, . 
 blindnef?, and miflake ; thefe meditations would awa- 
 ken your foul into a zealous delire of that folid happi- 
 Eel-5 V. hich is only to be found in recourfe to God. 
 
 18. To meditate upon the perfc(5tion of the divine 
 attributes, to contemplate the glories of heaven, to 
 confider the joys of faints and angels living for ever ia 
 the brightneis and glory of the divine prelcnce ; thefe 
 <ire the meditations of fouls advanced in piety, and not 
 fuited to every capacity. 
 
 But to fee and confider the emptlnefs and error of all 
 worldly happinefs; to fee the groffnefs onenfuality, the 
 poornefs cf pvide, the flupidity of covetoufi.efs, the vani- 
 ty of drefs, thiC blindneis of our paffions. the uncertainly 
 cf our lives, and the fliortnefs of all Vvorldiy projeds ; 
 thefe are meditations that are fuited to all capacities. 
 Thej require no depth of thought, or fublime fpecula- 
 tion ; but are forced upon us by all our fenles. and 
 taught by almofl every thing that we fee and hear. 
 
 Thisi; that ivisdomthatcrieth. andpiitteth firth her 
 voic^ in the streets., (Prov, viii. 1.) that ftaiideth at all 
 
( 103 ) 
 
 •ur d< • rs, that appealcth to nil our ft-nres, teaclilnj:^ us 
 in pvery thing and every where, by ail tliat we lee, arid 
 all that we bear, by births and burials, by fitknefs and 
 kealth, bv life Jind death, by pains and poverty, by mi- 
 fery and vanity, and by all the chany^es of life ; thit 
 there is nothino- elfe for man to lock after, no otlur 
 end in nature for him to drive at, but a happincfs in 
 religion. 
 
 CHAP. XI. 
 
 That not only a life of vanity^ or sensuah'tj^ but even 
 the most regular kind of life^ that is not governed ky 
 great devotion, suj/iciefitij shews its miseries, its 
 Tjants and emptiness to the eyes of all the world. This 
 represented in various characters, 
 
 1. * /'^CTA VIUS is a learned, ingenious man, well 
 V_>/ verfed in mofl: parts of literature, and no 
 ftranger to any kingdc5m in Europe. The other day, 
 being jufi: recovered from a lingering fever, he took 
 upon him to talk thus to his friends : 
 
 " My glafs," fays he, " is almoft run out ; and your 
 eyes fee how many marks of age and death I bear about 
 mc : but I plainly feel myfelf Hiiking away fader than 
 any ftanders-by imagine. I fuliy believe, that one year 
 more will conclude my reckoning." 
 
 The attention of his friends was much raifed by fuch 
 a declaration, expefting to hear fomething truly cyxel- 
 lent from fo learned d man, who had but a year longer 
 to live ; when 06la\ius proceeded in this manner, 
 *' For theje reafons," fjivs he, *' my friends, I have 
 left ( fFall taverns ; the wine of thofe places is not good 
 enough for me in this decay of nature. I muO; now be 
 nice in wiiat 1 drink. J cannot pretend to do as T have 
 drne ; and therefore T am refolved to furniih iny own 
 cellar with a little cf the very bell, though it ^coft mc- 
 ever fo much." 
 
( 1-04 ) 
 
 2. L few days after O'Aavius liad inade tlii-. decla- 
 ration to -^13 friendo, he relapft-d into his former ill nrfs, 
 v.'as committed to a nurie, who clofed his eyes before 
 his frj!h parcel of wine came in. 
 
 Young Eagenius, who was prefent at this difcourfe, 
 ■went home a new man. 
 
 T never, fays Eugenius, was fo deeply affedled with 
 the wifdom and imp)rvance of religion, as when I faw 
 how poorly and meanly.the learned 0£lavius was to leave 
 the world through the want of it. 
 
 3. * Was all to die with our bodies, there might be 
 fome pretence for thofe different forts of happinefs that 
 are now fo much talked of: but fince our all begins at 
 the death of our bodies ; fince all men are to be immor- 
 tal, either in mifery or happinefs, in a world entirely 
 different from this ; fmce they are all haflening thence 
 at all uncertainties, as fall as death can cut them down ; 
 fome in ficknefs, fome in health, fome fleeping, fome 
 waking, fome at midnight, others at cock-crowing, and 
 S.11 at hours they know not of; is it not certain, 
 that no man can exceed another in joy and happinefs, 
 but fo far as he exceeds him in thofe virtues which fit 
 him for a happy death ? 
 
 4. * Gognatus is a fobers regular clergyman, of good 
 repute in the world, and well elleemed in his parilh. 
 Ail his parilhioners fay, he is an howefl man, and very 
 notable at making a bargain. The farmers liften to him 
 with great attention, when he talks of the properefl 
 time of felling corn. 
 
 He has been for twenty years a diligent obferver of 
 naarkets, and has railed a confiderable fortune by good 
 i^anagement. 
 
 Gognatus is very orthodox, and full of efteem for our 
 Englilh Liturgy ; and if he has not prayers on Wednef- 
 days and Fridays, it is becauf. his predecefTor had not 
 ufed the parifh to any iuch cuftom. As he cannot fervc 
 both his livings himfelf, fo he niakes it matter of con- 
 fcience to keep a fober curate upon one of them, whom he 
 hues to take care of all the fouls in the parifii, at as 
 cheap a rate as a fober man can be procured. 
 
( ^05 ) 
 
 Cognatus hssl^een very piofjjerous all his time; Intt 
 flili he has had the uneafmei'.s and vexations that they 
 liave, who are deep in worldly bufineff.. T'axcs. lo'Ves, 
 troITes, bad mortg-ages, bad u-nants, and the hardnefsof 
 the times, are frequent iubjt(fts of his convcrfaticn ; 
 and a good or bad leafon has a great effcft upon hii 
 fpirits. 
 
 Cognatus has no other end in growing rich, but that 
 he may leave a confiderable fortune to a niece, whom 
 he has politf'ly educated in expenfive finery, by what he 
 has favcd out of the tithes of two livings. 
 
 The neighbours look upon Gognatns as an happy cler- 
 gyman, becaufe they fee him (as they call it) in good cir- 
 tumltances ; and fome of thetn intend to dedicate their 
 own fons to the church, becaufe they fee how well it 
 has fuccceded with Cognatus^ whofe father was but an 
 ordinary man. 
 
 5. * But now if Cognatus, when he firfl entered into 
 holy orders, had perceived how abfurd a thing it is to 
 grow rich by the gofpel ; if he had propofrd to himfelf 
 the example of fome primitive father ; if, iuQead of 
 twenty years care to lay up treafures upon earth, he 
 had diflributed the income. of every year in the muft 
 Chriiiian adls of charity : 
 
 If, inftead of tempting his niece to be proud, and pro- 
 viding her with fuch ornaments as the apofde forbids, 
 he had clothed, comforted> and relieved numbers of wi- 
 dows and orphans, who were all to appear for hiui at 
 the lafl day : 
 
 * If. inl}c;ad of the cares and anxieties of bad bonds, 
 troublefome mortgages, and ill bargains, he had had tiic 
 conftant comfort of knowing, that his trealure was fe- 
 curely laid up, where neither moth corrupteth, nor 
 thieves break through and Ileal; could it with any rea- 
 fon be faid, that he had miifaken the fpirit and dignity 
 of Ids order, or lelfened any of that happinefs, wh.ch 
 is to be found in his facrcd employ uient ? 
 
 If, inllead of rejoicing in the happinefs of a fecond 
 living, he had thought it as unbecoming the office of a 
 clergyman to traiiic for gain in holy things, as to optu 
 
( 103 
 
 *• If he had th.ought it better to recotnmend fome ho- 
 nert labour to his niece, 'thiin to fupport her in idlenefs by 
 the labour. of a curate ; betterth.it flie (liould -want line 
 clothes and a rich hufband. than that cures of fouls flmuld 
 be farmed out, and brother clergymen not fiiifered to 
 live by thofe altars at wiiich thcv ferve. If this had 
 been the fpirit of Cognatus, could it v/ith any reafon be 
 faid, that thefe rules of religion, this flridlnefs of piety, 
 had robbed Cognatus of any real happinefs ? Could it be 
 faid, that a li^e thus governed by the fpirit of the gof- 
 pel, niLiil; be tluU and melancholy, if compared to that of 
 raifing a fortune for a niece ? 
 
 6. Look now at that condition of life which draw J 
 the envy of all. 
 
 * Negotius is a temperate honeft rnan. He ferved his 
 time und!:r a mafter of great trade ; but has by his own 
 management, made it a more confiderable bufinefs than 
 ever it was before. For thirty years latt pall, he has 
 been correfponding with all parts of Europe. The ge- 
 neral good of trade feems to Negotius to be the general 
 good of life : whatever he commends or condemns, ci- 
 ther in church or ftate, is commended or condemned, 
 with regard to trade. 
 
 As money is continually pouring in upon him ; fo he 
 often lets it go in various kinds of expenie and genero- 
 fity, and fometimes in ways of charity. 
 
 Negotius is ahvays ready to join in any public contri- 
 bution. If a purfe is making at any place where he hap- 
 pens to be, whether it be to buy a plate for a horfe-race, 
 or U) redeem a prifoner out of jail, you are always furc 
 of having fo,ncthing from him. 
 
 He has given a fine ring of bells to a church in the 
 country ; and there is much expeclation that he will 
 fcnie li.ne or i.tlicr make a more beautiful front to the 
 m.iikeL-hoLiie. than has yet been feen in any place : for 
 it is the generous fpirit of Negotius, to do nothmg in a 
 mean way. 
 
 7. If you a<k. what it is that has fecured Negotius froni 
 all fcHiulalous vices, it is the fame thing that has kept 
 biin from all ftritlntfs of devotion, it is his great buhnei's. 
 He ha§ always had too many important things In liis 
 
 ^J. 
 
( lor ) 
 
 kead ; Ids thoiiohts are too much cmplovtd, to fiifTer 
 him to fall either into a conrie of rakt'iy, or to feel the 
 iiccelTity of an inward folid piety. 
 
 For this rei'fon he hears of the plcafures of debauch- 
 ery, and the pleafuves of piety, with the fame inditTer* 
 cncy ; and has no more defirc of living in the one than 
 in the other, becaufe neithei of them conhfts with that 
 turn of mind, and multiplicity of bufinefs, which arc 
 his happinefo. 
 
 * If Negotius was afked, What it is which he drives 
 at in life ? He would be as much at a lofs for an an- 
 fwer, as if he was afked, what any other perfon is think- 
 ing of. For though he always feems to himfelf to know 
 what he is doing, and has many things in his head, 
 which are the motives of his aclions ; yet he cannot 
 tell you of any one general end of life that he has cho- 
 fen with deliberation, as being truly worthy of all his 
 labour and pains. 
 
 He has feveral confufed notions in his head, which 
 have been a long time there : fuch as thefe ; that it is 
 fome thing great to have more bufinefs than other people, 
 to iiave more dealings upon his hands than an hundred 
 of the fame profelFion ; to grow continually richer and 
 richer, and to raife an imraenfe fortune before he dies. 
 The thing that feems to give Negotius the greateft life 
 and fpirit, and to be moft in his thoughts, is an exptc^ 
 tatiou that he fhall die richer than any of his bulinefs 
 ever did, 
 
 8. The generality of people when they think of hap- 
 pinefs, think upon Negotius^; in whofe life every in- 
 ftance of happuiefs is fuppofed to meet ; fober, prudent, 
 rich, ptofperous, generous, and charitable. 
 
 Let us now look at this condition in another, but 
 truer lignt, 
 
 * Let it be fuppofed, that this fame Negotius was 
 a painful, laborious man, very deep in variety of 
 affairs ; that he neither drank, nor debauched, but was 
 fober and regular in his bulinefs. Let it be fuppofed, 
 that he grew old in this courfe of trading ; and that 
 the end and dcfign of all his labour, and care, and ap» 
 plig,*tion to bufinefs, was only this, that he might die 
 
( 108 ) 
 
 pofTtfTed of more than an hundred thoufand pair of 
 boots and fpurs. 
 
 Let it be fiippofed, that the fober part of the world 
 fay of him when he is dead, that he was a great and 
 happy man, a thorough ma'^er of bufinefs, and had ac- 
 quired an hundred thoufand pair of boots and fpurs when 
 he died. 
 
 9. * Now, if this was really the cafe, I believe it 
 would be readily granted, that a life of fuch bufinefs 
 ■was as poor and ridiculous, as any that could be in- 
 vented. But it would puzzle any one to fliew, that a 
 man that has fpent all his time and thoughts in bufinefs 
 and hurry, that he might die, as it is faid, worth an 
 hundred thoufand pounds, is any whit wifer than he, 
 who has taken the fame pains to have as many pair of 
 boots and fpurs when he leaves the world. 
 
 * For if the ftate of our fouls be our whole ftate ; if 
 the only end of life be to die as free from fin, and as exalt- 
 ed in virtue as wc can ; if naked as we came, fo naked 
 are v/e to return, and to ftand a trial before Chrift and 
 his holy angels, for everlalfing happinefs or mifery, 
 what can it poffibly fignify, what a man had, or had not 
 in this world ? What can it fjgnify what you call thefe 
 things that a man left behind him ; whether you call 
 them his or any one's elfe ; whether you call them trees 
 or fields, or birds and feathers ; whether you call them 
 an hundred thoufand pounds, or an hundred thoufand 
 pair of boots and fpurs ? I fay call them ; for the things 
 iignify no more to him than the names. 
 
 Now it is eafy to fee the folly of a life thus fpent, 
 to furnifti a man with fuch a number of boots and fpurs. 
 But yet there needs no better faculty of feeing, no finer 
 underflanding, to fee the folly of a life fpent in making 
 a man pofTefTor often towns before he dies. 
 
 * For if, when he has got all his towns, or all his 
 boots, his foul is to go into its own place amongft feparate 
 fpirits, and his body be laid by in a coffin, till the laft 
 trumpet calls him to judgment ; where the enquiry will 
 be, how humbly, how devoutly, how meekly, how pioully, 
 how charitably, we have fpoken, thought and a£led, whilll 
 we wertj in the body ? How can \ye fay, that he >vh9 
 
C 109 ) 
 
 has worn out his life in raifinga]! hundred thonfandpOiiryls, 
 Iras 3.i\t:d wiler for lilmfelt, than he \Tho has had the 
 fame care to procure an hundred thoufand of any tiling 
 elfc? 
 
 10. * But farther : let it ncvv be fuppofed, that Ne- 
 gotius, when he firft entered into bufincfs; happening to 
 read the gofpcl v/ith attention, found he had a much 
 i;reater bLifinefs upon his hands, than that to whicji he 
 had fervcd an apprentice fliip : that there were things 
 which belong to raan, of much mere importance than 
 all that our eyes can fee ; fo glorious, as to deferve all 
 our thoughts ; fo dangerous, as to need all cur caiT ; 
 and fo certain, as never to deceive the faithful labourer. 
 Let it be fuppoied, that by reading this book, he 
 had difcovered that his foul was more to him than his 
 body ; that it was better to grow in the virtues of the 
 foul, than to have a larg-e body, cw a full purfe ; that 
 it was better to be fit for heaven, than to have a vari- 
 ety of fine houfes upon earth ; that it was better to 
 fecure an everlafling happi-nefs, than to have plenty of 
 things which he cannot keep ; better to live in habits 
 of humility, piety, charity, and felf-denial, than to die 
 unprepared for judgment ; better to be mod like our 
 Saviour, than to excel all the tradefmen in the world, 
 in buHnefs and bulk of fortune. 
 
 Let it be Ibppofed, that Negotius, believing thefe 
 things to be true, entirely devoted himfclf to (lod at 
 his firft letting out in the world, refclvingto purfue his 
 bufincfs no further than was confiftent with great devo- 
 tion, humility, and fclf-denial ; and for no other ends, 
 but to provide himfelf with a fober fubfiftence, and to 
 do all the good he could, to the fouls and bodies of his 
 fcHow-creaturts. 
 
 Let it therefore be fuppofed, that inClead of the con- 
 tinual hurry of bufinefs, he was frt-quent in his v^rtire- 
 ments : that in (lead of rcftlefs detrres afie-r more riches, 
 h'\s foul had been full of the love of God and heavcnlj 
 afFtdion, conftantly watching againft worldly tempers, 
 »nd always afpiring after divine grace ; that inftcad of 
 worldly cares and contrivances, he had been bufy in 
 fottiffirrg his foul againft all approaches of fin j that in- 
 
( 110 ) 
 
 f^cad of coftly fhew, and the expenfive generofity of a 
 fplendid life, he had loved and exercifed all inftaiices 
 of humility and lowlinefs ; that inrtead of great treats 
 and full tables, his houfe had only furnifhed a fober 
 refreftiment to thofe that wanted It. 
 
 Let it be fuppofed, that his contentment kept him 
 free from all kinds of envy. That bis piety made him 
 thankful to God in all croffes and difappointments. 
 That his charity kept him from being rich, by a con- 
 tinual dirtribution to all objefts of compafhon. 
 
 12. Now had this been the ChriRian fpirit of Nego- 
 tius, can any one fay, that he had loft the true happi- 
 iiefs of life, by thus conforming to the fpirit, and living 
 up to the hope of the gofpel ? 
 
 * Can it be faid, that a life made exemplary hj 
 fuch virtues as thefe, which keep heaven always in our 
 fight, which both delight and exalt the foul here, and 
 prepare it for the prefence of God hereafter, muft be 
 poor and dull, if compared to that of heaping up riches, 
 ■which can neither ftay with us, nor we with them. 
 
 It would be endlefs to multiply examples of this 
 kind, to flievv you how little is loft, and how much is 
 gained, by introducing a ftridl and exadl piety into 
 every condition of human life. 
 
 I fhall now therefore leave it to your own meditati- 
 on, to carry this way of thinking farther, hoping that 
 enough is faid, to convince yourfelf, that an exalted 
 piety is fo far from rendering any life "dull and tirefome, 
 that it is the only joy and happinefs of any condition in 
 the world. 
 
 IS. * Imagine to yourfelf fome perfon in a confumptU 
 on, or any other lingering diflemper, that was incurable. 
 
 If you were to fee fuch a man wholly intent upon do- 
 ing every thing in the fpirit of religion, making ths 
 wifeft ufe of all his time, fortune, and abilities. If he 
 was for carrying every duty of piety to its greateft 
 height, and ftriving to have all the advantage that 
 could be had in the remainder of his life. If he avoid- 
 ed all bufmefs, but fuch as was neceffary ; if he was 
 averfe to all the follies and vanities of the world, had 
 no tafte for finery and fliew, but fought for all his com- 
 
( 111 ) 
 
 fort 111 the hoj^es and expeftations of religion ; you 
 ■would certainly commend his prudence, you would fay- 
 that he had taken the right rwethod to make himfelf as 
 joyful and happy, as any one can be in a ftate of fuch 
 infirmity. 
 
 * On the other hand, if you fliould fee the fame pcr- 
 fon, with trembling hands, fliort breath, thin jaws, and 
 hollow eyes, wholly intent upon bufinefs and bargains, 
 as long as he could fpeak. If you fliculd fee him pleaf- 
 ed with fine clothes, when he could fcace ftand to be 
 drefftd, and laying out his money in horfes and dogs, 
 rather than purchafe the prayers of the poor for his foul, 
 which was fo foon to be feparated from his body, you 
 would certainly condemn him, as a weak filly man. 
 
 14. Now as it is eafy to fee the reafonablenefs, the 
 wifdom and happlnefs of a leligious fpivit in a confump- 
 tive man, fo if you purfue the fame way of thinking, 
 you will as eafily perceive the fame wifdom and happl- 
 nefs of a pious temper, in every other ftate of life. 
 
 For how fbon will any man that is in health, be m 
 the ftate of him that is in a confumption ? How foon will 
 he want ail the fame comforts of religion, which every 
 dying man wants ? 
 
 * And if it be wife and happy to live pioufly, becaufe 
 we have not above a year to live, is it not being more 
 wife, and making ourfelves more happy, to live piouf- 
 ly, becaufe we may have more years to come ? If one 
 year of piety before we die, is fo dcfirable, are not 
 more years of piety much more defirable ? 
 
 15. If a man had five fixed years to live, he could 
 not po0ibly think at all, without intending to make the 
 beft ufe of them all. When he faw his flay fo Ihort in 
 this world, he mufl needs think ihat this was not a 
 world for him ; and when he faw how near he was to 
 another world, that was eternal, he muft furely think 
 it neceffary to be very diligent in preparing for ic. 
 
 Now as reafonable as piety appears in fuch a circum- 
 flance of life, it is yet more reafonable in every circum- 
 ftance of life, to every thinking man. 
 
 For who but a madman, can recount that he has five 
 years certain to com« ? 
 
( 113 ) 
 
 * AnJ if it be rcalonafele and neceffary to ^eny ovw 
 ■worldly ter^pcrs, and live -wholly unto Gcd, becauie 
 we are certain that we are to die at the end of five years ; 
 fiirely it mifift be much more realbnable and necciriry, 
 for us to live in the fame fpirit, bccaufe we have no 
 certainty, that we fliall live five weeks* 
 
 16. * Again, if we are to add twenty years to the 
 five, wliich is in all probability more than will be ad- 
 ded to the lives of many people, who are at man's ef- 
 tate ; what a poor thing it is 1 how fmall a difference is 
 there between five, and twenty five years ? 
 
 It is laid, that a day is with God as a thoufand years, 
 and a thoufand years as one day ; becaufe in regard ta 
 his eternity, this diiFe.rence is as nothing. 
 
 * Now as we are created to be eternal, to live an 
 cndlefs lucceiTion of ag-es upon ages, where thoufands, 
 and millions of thoufands of years will have no proportion 
 to our everlafting life in God ; fo with regard to this 
 eternal ftate, which is our real Rate, twenty five years 
 is as poor a pittance as twenty five days. 
 
 We can never niake any true judgment of time as it 
 relates to us, without conlidering the true ftate of our 
 duration. If we are temporary beings, then a little time 
 may juftly be called a great deal in relation to us, but 
 if we are eternal beings, then the difference of a fe-i* 
 years is as nothing. 
 
 17. If we were to fuppofe three different forts of ra- 
 tional beings, all of different, but fixed duration,, one 
 fort that lived certainly only a month, the other a year', 
 and the third an hundred years. 
 
 If tbefe beings were to meet together, and talk about 
 time, they mull talk in a very different language ; half 
 an hour to thofe who were to live but a month, mufl: be 
 a very different thing to what it is to thofe, who are 
 to live an hundred years. 
 
 As therefore tim.e is thus a different thing, with re- 
 gard to the ftate of thofe who enjoy it, fo if we would 
 know what time is with regard to ourfelves, we muft 
 confider our flate. 
 
 Now, fince our eternal flate is as certainly ours, a.j 
 our prefcnt ilate ; fince wc are a$ sertainly to live for 
 
( 113 ) 
 
 ever, as we are now to live at all ; it is plain, that wc 
 cannot judge of tlie value of any particular time, as to 
 us, but by comparing it to that eternal duration, for 
 which we are created. 
 
 If you would know, what five years fignify to a be- 
 ing that was to live an hundred, you niufl compare five 
 to an hundred, and fee what proportion it bears to it, 
 and then you will judge right. 
 
 * So if you would know, what twenty years fignify 
 to a fon of Adam, you muft compare it, not to a million 
 of ages, but to an eternal duration, to which no number 
 of millions bears any proportion ;. and then you will 
 judge right, by finding it nothing. 
 
 18. Conljder therefore tliio* ; how would you con- 
 demn the folly of a man, that iliould lofe his fliare of fu- 
 ture glory, for the fake of being rich, or great, or praif- 
 cd, or delighted in any enjoyment, only one poor day 
 before he was to die 1 
 
 But if the time will come, when a num.ber of years 
 will feem lefs to every one, than a day does now ; what 
 a condemnation muft it then be, if eternal happinefs 
 fliould be loft, for fomething lefs than the enjoyment of 
 a day ! 
 
 Why does a day feem a trifle to us nov/ ? It is be- 
 caufe we have years to fet againll it. It is the duration 
 of years that makes it feem as nothing. 
 
 * What a trifle therefore mud the years of a man's 
 age appear, when thsy Bre forced to be fet againil: eter- 
 nity, when there fhall be nothing but eternity to com- 
 pare them with ! 
 
 * And this will be the cafe of every man, as foon Jis. 
 he is out of the body : he will be forced to forget liic 
 diflinclion of days and years, and to meafure time, 
 not by the courfe of the fun, but by fetting it agalnft 
 eternity. 
 
 As the fixed (lars, by reafon of our being placed at 
 fuch diflance from them, appear but as fo many points ; 
 lo when we, placed in eternity, {hall look back upon 
 all time, it will appear but as ii moment. 
 
 * Then a luxury, an indulgence, a profnerity, j^ great- 
 nefs of fifty years, Vt'ill feem to everv one that looks back 
 
 K y 
 
( 11^ ) 
 
 upon It, ai tiiff Tame poor iliort enjoyment, as if he had 
 been fnatcbed away in his fiifl lin. 
 
 Theie few lefledllons upon tiiriC, are only to fliew 
 how poorly they think, how miierably they judge, 
 who are iefs careful of an eternal (late, becauie they 
 Kiay be at fome years ciiftance from it, than they would 
 be, if they knew they were v/ithin a few weeks of it. 
 
 C H A P. . XII. 
 
 Ccncern'nig that part of Devotion which relates to times 
 and hours of Prajer. Of daily early prayer in the 
 morning, Ho".v we may improve our forms of Pray ^ 
 fr, and increase the spirit of devotion, 
 
 1. X T AVING in the foregoing chapters fiiewn ths 
 XjL neceflity of a devout fplrit, in every part of our 
 common life, in thedifcharge of all our bufmcfs, in the 
 life of all the gifts of God : I come now to conlider that 
 part of devotion, which relates to times and hours of 
 prayer. 
 
 * I take it for granted, that every ChriRian, that 
 is in health, is np early in the morning; for it is muck 
 more reafonable to fuppofe a perfon up early, becauie 
 he is a Chriftian, than becaufehe is a labourer, ora tradef- 
 nian, or a fervant, or has bufinefs that wanfj him. 
 
 * We naturally conceive fome abhorrence of a man 
 that is in bed, when he (liould be at his labour, or in 
 hjs fhop. ^^^e cannot tell how to think any thing good 
 of him, who is fuch a flavc to drowfinefs, as to negkdt 
 his buiinefs for it. 
 
 * Let this therefore teach us to conceive, how oJioua 
 we muft appear in the fight of heaven, if we are in bed, 
 fnut up in ileep, when we (hould be praifing God; and 
 are fuch llaves to dro\Trjnels, as to negleCl cur devo- 
 tions for it. 
 
 For if he is to be blamed as a flothful drone, that ra- 
 ther chufcs the lazy indulgence of fleep, than to per- 
 fcnis his proper worldly bufmefs j how much aiore is 
 
( 115 ) 
 
 he to be reprosched, ihat had railitr V\t toKled np In u 
 bed, than be raifing- up his heart to God hi ucls ofprailc 
 and adoration ? 
 
 2. Prayer is the nearefl approach to God, and the 
 highcfl enjoyment of him that v,e are capable ot" in 
 this life. 
 
 It is the noblell excrcile of the foul, the mofr exalted 
 life of our beft faculties, ?.nd the higheft imitation of 
 the hlelTed inhabitants of heaven. 
 
 When our hearts are full cf God, fending up holy 
 dcfires to the throne of grace, we are then in our high- 
 efl (late, we are upon the utmofl: height of human great- 
 nefs ; we are not before kings and princes, but in the 
 prefence of the Lord cf all the v.'orld, and can be no 
 higher, till death is fwallowed up in glory. 
 
 On the other hand, deep is the pooref}, dulleft refrefli- 
 nient of the body, that is fo far from being intended as 
 an enjoyment, that we are forced to receive it either in 
 u ftate of infenfibility, or in the folly of dreams. 
 
 * Sleep is fuch a dull, ftupid ftate of exigence, that 
 even amorgft mere animals, we defpife them mnft which 
 are anofl: drowfy. 
 
 He therefore that chufes to enlarge the Aotliful indo- 
 lence of deep, rather than be early at his devotions to 
 God, chufes the dullefl refrelhment of the body, before 
 the higheft, noblefl enjoyment of the foul ; he chufes 
 that Hate, which is a reproach to mere animals, rather 
 than that exercife which is the glory of angels. 
 
 Befides, he that cannot deny himfelf this drowfy in- 
 dulgence, but mun pafs away good part of the morning 
 in it, is no more prepared for prayer when he is up, 
 than he is prepared for falling or any other felf-uenial. 
 He may indeed more eafily read over a form of prayer, 
 than he can perform thofe duties ; but he is no more 
 difpofed for the true fpirit of prayer, than he is difpofed 
 for fading. For deep thus indulged, gives a foftnels and 
 idlenefs to ail our tempers, and makes us unable to relilli 
 any thing, but what fuits with an idle date of mind,, 
 and gratifies our natural tempers, as. deep doss. So 
 that a per foil that is a dave to this idlenels, is in the 
 fame temper w^hcn he is up ; and though he is not adeep 
 
( 116 ) 
 
 y(?t he Is under the effe^s of it ; and every thing that is' 
 idle, indulgent, or fenfual, pleafes him for the fame rea- 
 fon that fieep pleafes him : on the other kand, eve- 
 ry thing that requires care, trouhle, or felf-denial, is 
 hateful to him, for the fame reafon that he hates to 
 rfe. 
 
 4. It -is not pofTible in nature for an epicure to be 
 truly devout ; he muft renounce his fenfuality, before 
 he can reli(h the happinefs of devotion. 
 
 Now, he that turns flecp into an idle indulgence, does 
 as much to corrupt his foul, to make it a flave to bo- 
 dily appetites, as he that turns the neceflities of eating 
 into a courfe of indulgence. 
 
 A perfon that eats and drinks too much, does not 
 feel fuch efFeds from it as thofe do, who live in notori- 
 ous gluttony and intemperance ; but yet his courfe of 
 indr.l-ence, though it be not fcandalous in the eyes of 
 the world, nor fuch as torments his own confcience, is 
 a great and conflant hinderance to his improvement in 
 virtue : it gives him eyes that fee not; and ears that hear 
 not ^ it creates a fenfuality in the foul, increafes the 
 power of bodily paflions, and makes him incapable of 
 entering into the true fpirit of religion. 
 
 And this is the cafe of thofe who wafte their time in 
 deep ; it does not diforder their lives, or wound their 
 confciences, as notorious adls of intemperance do ; but, 
 like any other more moderate courfe of indulgence, it 
 filently, and by fmaller degrees, wears away tl-ve 
 fpirit of religion, and finks the foul into a (late of dul- 
 nefs and fenfuality. 
 
 5. If you conlider devotion only as a time of fo much 
 prayer, you may perhaps perform it, though you live 
 in this daily indulgence ; but if you conlider it as a 
 (late of the 'heart, that is deeply affeaed with a fenfe 
 of itsown mifery and infirmities, and delires the Spirit 
 of God more that? all things in the world, you will find 
 the fpirit of indulgence and the fpirit of prayer, can- 
 not fubfiil together. Self-denial, of all kinds, is the 
 very life and foul -of piety ; but he that has not fo fmall 
 a degree of it, as to be able to be early at his prayers, 
 
( 117 ) 
 
 •an have -no renfon to think that lie has taken up his 
 crofs, and is following; Chtlfl. 
 
 * What conqucll: has he ^-ot over hlmfelf? What 
 right hand has he cut off? V/hat trial is he prepared 
 for ? What Tacri-fceis he ready to offer to God, who 
 cannot be fo cruel to hinifelf, as to raife to prayer at 
 fucli a time, as the drudging part of the world are con- 
 tent to rife to their labour ? 
 
 6. * Some people will not fcruple to tell you, that 
 tliey induh'ije themlVlves in il3ep, becaule they have no- 
 tiling to do : and that if they had either bufinefs or 
 pieai'iire to rife to, they would not lofe fo much of their 
 time in /Ifep. But fiich people muft be told, that 
 they niiflake the matter ; that they have a great deiil 
 of bunncfs to do ; they have a hardened heart to change ; 
 they have the v^'hole fpirit of religion to get. For fu re- 
 ly, he that thinks devotion to be of lefs moment than 
 bullnefs 04 pleaiure ; or that he has nothing to do, be- 
 caufe nothing but his prayers want him, nwy be jultly 
 f.iid to have tl"ie whole fpirit of rf Ugion to feck. 
 
 You myfl not therefore confider how fmall a crime it 
 is to rife late ; but you mull confider how great a mifc- 
 ry it is, to want the fpirit of religion ; to have a l>eart 
 not rightly aiTeded with prayer, and to live in fucli 
 foftnefs and iulcnefs, as makes you incapable of the 
 mod fundamental duties of a ChriRian life. 
 
 When you read the fcriptures, you fee a religion that 
 is all lite and fpirit, and joy in God; that fuppofes our 
 fouls rifen From earthly df fires and bodily indulgences, 
 'to prepare for another body, another world, and other 
 enjoyments. You fee Ghriftians reprefented as temples 
 of the Holy Ghoft, as children of the day, as canJi- 
 dritcs for an eternal crown, as watchful virgins, that 
 have their lamps always burning in espeftation of th? 
 bridegroom. But can h.e be thought to have this joy 
 in God, this care of eternity, this watchful fpirit, v, lo 
 has not ze»il enough to rifs to his prayer:^ ? 
 
 7. If I v/as to defn-e you not to ftudy the gratiScatioii 
 of your palate, in the uic-tiei oi moats and drinks, I 
 would not infill upon thp crime of wafti.ig your money 
 in fuch a ^vay, though it be a great one ; but I wo'jild 
 
( 118 ) 
 
 defire you to renounce fuch a way of life, hecaufe it 
 fupports you in fuch a Qate of fenfuallty and indulgence, 
 as renders you incapable of reliQiing'the mofl: effential 
 dodli^ies of religion. 
 
 For the fame reafon I do not innO: much upon the 
 criiue of wafting your time in deep, though it be a 
 great one ; but I defire you to renounce this indulgence, 
 becsufe it gives a foftnefs and idlenefs to your foul, 
 and is fo contrary to that lively, zealous, watchful, felf- 
 denying fpirit, which was not only the fpirit of Chrift 
 and his spoOles, and the fpirit of all the faints and 
 martyrs which have ever been among men, but muft 
 be the fpirit of thofc who would not fink in the com- 
 mon corruption of the world. 
 
 * Here therefore we muft fix our charge againft. this 
 practice ; we muft blame it, not as having this or that 
 particular evil, but as a general habit, that extends it- 
 felf through cur whole fpirit, and fupports a ftate of 
 mind that is- wholly Mrong. 
 
 It is contrary to piety; not as accidental flips and 
 miftakes in life are contrary to it, but in fuch a man- 
 ner, as an ill habit of body is contrary to health. 
 
 On the other hand, if you was to rife early every 
 morning, as an inftance of lelf-denial, as a mtthod of 
 renouncing indulgence, as a means of redeeming your 
 time, and fitting your fpirit for prayer, you would 
 find niighty advanta,^es from it. This method., though 
 it feems fuch a fmall circumftance, would in all proba- 
 bility be a means of great piety. It would keep it con- 
 ftantly in your head, that foftnefs and idlenefs were to 
 be avoided ; that felf-denial was a part of chriftianity. 
 It would teach you to exercife power over yourfelf, 
 and make you able to renounce other pleafures and 
 tempers that war againft the foul. 
 
 But above all, what is fo planted and watered, will 
 certainly have an increafe from God. You will then 
 fpeak from your heart, your foul will be awake, your 
 prayers will refrefli you like meat and drink, you will 
 feel what you fay, and begin to know what faints and 
 feoly men have meant by fervour in devotion. 
 
( 119 ) 
 
 8. Hoping therefore that you are now convinced of 
 the ueceflity of rifing- early to your prayers, 1 (liall pro- 
 ceed to lay bt-fore you a method of daily prayer. 
 
 I do not take upon jne to prcfcribe to you the ufe of 
 any particular forms of prayer, but you will here find 
 fome helps, how to furnifh yourfelf with fuch as may 
 be ufeful. And if your heart is ready to pray in its 
 own language, I preis no neceffity of borrowed forms. 
 
 For thou^'h I think a form of prayer very neceffary to 
 public worfhip, yet if any one can find a better way of 
 railing his heart unto God in private, I have nothing 
 to object againfl it ; my dtfign being only to affiil and 
 direft fuch as (land in need of this affiftance. 
 
 It feems right for fuch an one to begin with a form 
 of prayer ; and if, in the midft of it he finds his heart 
 ready to break forth into other words, he may leave 
 his form, and follow thofc fervours of his heart, till it 
 again want the affiftance of his ufual petitions. 
 
 * This feems to be the true liberty of private devoti- 
 on : it may be under the direction of fome form ; yet 
 not fo tied down to it, but that it may be free to take 
 fuch new expreflions as its prefent fervours happen to 
 furnifh it with, which fonietimes carry the foul more 
 powerfully to God, than any exprefTions that were ever 
 ufed before. 
 
 9. Moll people are changeable in regard to devotion. 
 Sometimes our hearts have fuch ftrong apprehenfions of 
 the divine prefence, are fo full of coinpunclion, that wc 
 cannot fpeak in any language but that of tears. 
 
 Sometimes the light of God's countenance (hines fu 
 bright, we fee fo far into the invillble world, we are 
 fo afFc6led with the wonders of the goodnefs of God, 
 that our hearts worlhip in a language higher than that 
 of words, and we feel tranfports of devotion, which 
 only can be felt. 
 
 On the other hand, fometimes we are fo funk into 
 our bodies, fo dull and unaffedled with that which con- 
 cerns our fouls, that we cannot keep pace with our 
 forms of confeflion, or feel half of that in our hearts, 
 ■which we have in our mouths ; we thank and praile 
 God with forms of words, but our hearts have little or 
 no (hare in them. 
 
( 1=0 ) 
 
 We mny provlcls againfl this inconftancy of our hearts, 
 by having at hand iiieh foriaas of prayer, as may bcft 
 init us when oar hearts are in :heir bell l^ate, and alio 
 be moPt liktly to ftir them up, ^vhen they are lunk into 
 dulnefs. 
 
 10. The firft thing you are to do, when you are up- 
 on your knees, is, ^vith a iliort filence, let your foul 
 phice itfelf in the prefence irf God ; ufe this, or fomc 
 other method, to feparate yourfelf from all common 
 thoughts, and make your heart as fcnfible as you can 
 <if the divine prefence. 
 
 Now, if this recolledlion of fplvit is neccffary, as ^vho 
 can fay it is not ? how poorly muft they jTti-form their 
 devotions, who are always in a hurry ; who begin them 
 in haftc, and hardly allow themfelver. time to repeat 
 their very form with attention ? Theirs is properly fay- 
 ing prayers, inftead of praying. 
 
 If you were to ufe yourfelf, as far as you can, to 
 pray always in the fame place ; if you "were to rcfcrvc 
 that place for devotiou, and not allow yourfeTf to do 
 any thing common m it ; if you were never to be there 
 yourfelf. but in times of devotion ; if any little room, 
 or, if that cannot be, if any particular part of a room 
 •was thus ufed, this kind of confeoation of it, as a 
 place holy unto God. would much alTift your devotion. 
 
 11. It may be of ufe to you to obferve this farther 
 rule : when at any time, either in reading the fcripture, 
 or any book of piety, you meet with a palTagc, that 
 more than ordinarily afFetf^s your mind, turn it into 
 the form of a petition, and give it a place in yo^ir prayers. 
 
 At all the hated Irours of prayer, it may be of bene- 
 fit to you, to have fomething fixed, au'd foniething at 
 liberty in your devotion-s. 
 
 You may have fomr fixed fubj^^t to be the chief 
 matter of your prayer at that particular time ; and yet 
 have liberty to add fuch other petitions, as your condi- 
 tion may then require. 
 
 For in fiance ; as the morning is to you the beginning 
 of a new life ; as God has then given you a new en- 
 joyment of yourfelf, and a frefli entrance into the world, 
 it is highly proper that your firft devotions Ihould be 
 
( 1^'J ) 
 
 jMalfV anJ thankfgivinfj to God, as for a iv:w crf.-^tion ; 
 and that you {hould devote body and foul, all you a.e, 
 and all you have, to his Icrvice and gJory, 
 
 Receive therefore every day, a.ji a reiurredlion from 
 death, as a new enjoyment of life ; meet every rifinj^ 
 fun with fuch fentiments of God's goodiicfs, as if you 
 had feen it, raid all things, new created upon your ac- 
 count; and under the fenfe of fo great a bleliing, let 
 your heart praife and magnify fo good and glorious a 
 Creator. 
 
 Thcrt-fore praife and thankfgiving, and oblation ofyour- 
 ■felf to God, may be the fixed fubjcct of your firfl pray- 
 ers in the morning ; and then take the liberty of add- 
 ing inch other devotions, a? the accidental difference of 
 your Rate, or the accidental diiference of your heart 
 Ihall direa. 
 
 12,* One of the greateft benefits of private devoti- 
 on, confifts in adapting our prayers to the difference of 
 -our ftate and the difference of our hearts. 
 
 * By the difference of our ftate, is meant the differ- 
 •cnce of our external ftate, as of ficknefs, health, pains, 
 lofTes, difappointments, troubles,- particular mercies, or 
 jud^^nients from God, and alMbrts of kindnefTes, inju- 
 ries or reproadies from other people. 
 
 Now, as thefe are great parts of our Rate of life, as 
 they make great difference in it, by continually chang- 
 ing ; fo our devotion will be made doubly beneficial to 
 us, when it watches to receive and fandify all thefe 
 changes of our {\ate, and turns them all into fo many 
 occafions of a more particular application to God, of 
 luch thankfgivings, fuch relignation, fuch petitions, as 
 our prefent ftate more efpecially requires. 
 
 * And he that makes every change in his ftate, a 
 reafon of prefenting ujito God fome particular petitions 
 fuitable to that change, will foon find, that he has ta- 
 ken an excellent means, not only of praying with fer- 
 vour, but of living as he prays. 
 
 13, * We arc likewife always to adapt fom.e part of 
 our prayers to the difference of our hearts, by which is 
 meant the different tempers of our hearts, as of love, 
 joy, peace, tranquilityjdulnefs anddrynei^of fpirit, anxie- 
 
( 123 ) 
 
 ty, d'lfcontejit, motions of envy anel ambition, dark and 
 difconfolate thoughts, refentments, tVetfulntfs and pte- 
 vifli tempers. 
 
 If we are in the delightful calm of fweet and eafy 
 paffions, of love and joy in God, we Ihould then offer 
 the tribute of thankfgiving. 
 
 If, on the other hand, we feel ourftlves laden with 
 heavy palhons, with dulnefs offpirit, anxiety and unea- 
 nefs, we rauft then look up to God in afts of humility, 
 confefling our unworthinefs, opening our troubles to 
 him, befeeching him in his good time to leffen our in- 
 firmities, and to deliver us from thefe pallions. 
 
 By this wife applicatioji of cur prayers, we fhall get 
 all the relief from them that is poffible ; and the very 
 changeablenefs of our hearts, will prove a means of ex- 
 crcifing a greater variety of holy tempers. 
 
 You will perceive by this, that perfons ought to have 
 a great fliare in compofing their own devotions. 
 
 As to that part of their prayers, which is always fix- 
 ed, they may ufe forms compofed by other perfons ; 
 but in that part, which they are to imit to the prefent 
 Hate of their life, and the prefent flate of their hearty 
 they mull let the fenfe of their own condition help them 
 to fuch kinds of petition, thankfgiving, or refignation, as 
 their prefent (late requires. 
 
 14. But it is amazing to fee how eagerly men em- 
 ploy, their parts, their ftudy, application, and exercife ; 
 how all helps are called to their affiftance, when any 
 thing is intended in worldly matters ; and how little 
 they ufe their parts, fagacity, and abilities, to raife an4 
 increafe their devotion. 
 
 * Mundanus is a man of excellent parts, and clear 
 apprehenfion. He is well advanced in age, and has 
 niade a great figure in his bufincfs. Every part of trade 
 that has fallen in his way, has had fome improvement 
 from him ; and he is always contriving to carry every 
 method of doing any thing well to its greateft heighu 
 Mundanusaiwis at the greateft perfeftion in every thing. 
 The ftrength of his mind, and his juft way of thin^ing^ 
 j^ake him intent upon removing all imperfedions. 
 
 He can tell yow all the defers ^od ejrQi> io all tbe 
 
( 12S ) 
 
 common methods, whether of trade, building', or im» 
 provingland, or manuFa£lnres. The clcarnefs und ftreiif^th 
 of his underftanding', which he is conilantly improvin,^, 
 by continual cxercife in thefe matters, by often digefling 
 his thoughts in writing, and trying- every thing every 
 way, has rendered him a great mufler in niofl conaemd 
 in hum.m life. 
 
 Thus has Mundanusgone on, increafing his knowledge 
 and judgment, as fafl as his years came iipon him. 
 
 The one thing which has not fallen under his im- 
 provement, nor received any benefit from his judicious' 
 mind, is his devotion : this is jufl: in the fame poor ftate 
 it was, when he was only fix years of age ; and the old 
 man prays now in that little form of words which his 
 mother ufed to hear him repeat night and morning. 
 
 This Mundanus, that hardly ever fa w the pooreftuten- 
 fil, or ever took the meanefl; trifle into his hand, with- 
 out confidering how it might be made or ufed to better 
 advantage, has gone all his life long praying in the 
 fami manner as v»'hen he was a child ; without ever 
 conrulerlng how much better or oftener he might pray. 
 
 If Mundanus fees a book ofdevotion, he paffes it by, 
 as he doc-s a fpelllng-book ; becaufe he remembers that 
 he learned to pray fo many years ago under his mother, 
 tvhen he learned to fpell. 
 
 Now, how poor and pitiable is the condu6l of this> 
 man of fenfe, .who has fo much judgment in every 
 thing, but that which is the whole wlfdom of man ? 
 
 And how miferably do many people, more or lefs, 
 imitate this conducl ? 
 
 15. *" Clailicus is a man of learning, and well'verfcd 
 in all the bed authors of antiquity. He has read tht'ui 
 fo much, that he has entered into their fpirit, and ca!i 
 imitate the manner of any of them. All their thoughts 
 are his thoughts, and he can exprefs himfclf in their lan- 
 guage. He is fo great a friend to this improveirent of 
 the mind' that if he lights on a young fcholar, he ne- 
 ver fails to advife him concerning his lUidies. 
 
 ClaiTicus tells his young man, he muH: not think that 
 he has done enough, when he has only learned langua- 
 ges ; but that he muil be daily conv-erfant with the beft 
 
< IM ) 
 
 air.horf. rcsJ them ng.iin and again, ctJtch tfeir fpirit 
 b}' Jlv'nig vvi;n tl;fn< ; and that thcie is rc etlier\vay of 
 bccoirir.g like uicii), or of iriaking hinuclf a man of 
 turle and judgment. 
 
 How wife mii^ht Cla/Iicr.s have be:n. if he h:;d bnt 
 thought as juTtiy of devotion, *s he does of learning- ? 
 
 He never indetd fays anything {liotk'ng or cfT^nfiNC 
 ;jbout devotion, becauie he never thinks or talks about it,. 
 It fi ffsrs nothing- from him, but negleft arid difreg-ard. 
 
 The tvvo teftaiT.ents wi^-uld not have had To n-uch as- 
 a pl^e amongft his books, but that thty are both to 
 be had in Greek. 
 
 16. Chfficus thinks he fnfiiciently (liews his regard for 
 the holy fcripture, v^lien he tells you, that, he has na 
 ether books of piety befidcs them. 
 
 It Is very well, Cldiricus, time ycu prefer tlie Bibla 
 to all other books of piety ; he h;i3 tio judgment, th;it 
 is not thus far of your opinion.. 
 
 But if you will have no other look of piety brndes. 
 the Bible, becaufe it is. the b-ft, PIov/ comes it Clafli- 
 cus, that you do not content yourfelf with one of the 
 befl bocks among the Gietks and Romans ? How cornea 
 it that you arc fc eager after all of them ? How ton^ci 
 it that you thii.k the kno-vvledge oF one is a nectffaiy, 
 help to the knowledge of the other ? How comes it that, 
 )-ou are fo earneft, fo laborious, fo e^penfive of your 
 time and money, to rtRore broken periods, and fcrapSv 
 of I'le ancientt ? 
 
 How comes icthatyou tellycur young fcholar, he mufl 
 iict content hiinlelf with barely underftanding his ^.u-^ 
 thois, but mud be continually reading them all, as the 
 only means of enterir.g into their fpirit, and forming- 
 his own judgment accoidingto them ? 
 
 Why then muil the Bible lie alone in your ftudy ? Is 
 not the ipirlt of the faints, "the piety of the holy follow- 
 ers of Jtfus Chrili, as good and necelTary a means of 
 entering into the fpirit and tafte of the gofpel, as the 
 reading of the anciexits is of entering into the fpirit of 
 antiquity. 
 
 Is your young poet to fearch after every line, that 
 «iay give ;iew wings to itis, fancy, or direct his imagi- 
 
( 125 ) 
 
 nition ? And is It not as reafonable foi- him. who de- 
 fires to improve in the divine life, to feaicli after evrvy 
 ih-ain of devotion, that may move, kindle, and inilime 
 the hoi}'' ardour of his foul ? 
 
 Do you advife your orator to ti'anfl-.-.te the befl ora- 
 tions, to commit much (\f th«;m to memory, to be I've- 
 quently exercilin.^- his talent in this manner, tiiat hahits 
 of thinking- and fpeaking juftly may be formed in his 
 niiiid ? and is there not tiic fame advantage to be mads 
 by h-'^oks of devotion ? Should not a man uTc them in 
 the fame way, that habits of devotion, and afpirinfi; to 
 God in holy thoughts, may be well foimcd in ids foul ? 
 
 Now the reafon v/hy Clafficus docs not think and jud!.;e 
 thus reafonably of devotion, is owing to his never 
 th/iuking of it'in any other manner, tban as the repeat- 
 inj>' a form of words. It never m his life entered into 
 his head, to think of devotion as a ftate of the hcert, as 
 a temper that is to grow and increal'e like our reaion and 
 judgment, and to be formed in us by fuch a dili[^Tnt 
 iiie cf proper means, as arc iieceffary to form any other 
 wife habit of mind. 
 
 And it is for want of this, that he has been content 
 all his hfe, with the bare letter of prayer, and cageih/ 
 bciit upon entering into the fpirit of heathen poets and 
 orators. 
 
 And it is much to be lamented, tliat numbers of fcho- 
 lars are more or lefs chargeable with this txcelnve folly ; 
 fo negligent of improving their devotion, iind io def:- 
 Tous of other poor accomplilhments, as if tliev thcu^-lit 
 it a nobler talent, to be able to v/ritc aii epigram in the 
 turn of Martial, than to live, and think, and pray to 
 God,' in the fpirit of St. Auftin. 
 
 Andyet if you were to adc jViundanus. and Clafficus, cr 
 any man of bu'anefs or harning, whether piety is !U)t the 
 higheil perfetftion of man, or devotion the .i:;reat.'-{l at- 
 tainment in the world, they mud both be fovccd lo an- 
 fwerii.i the allirmative, or elfe give up the truih of the 
 gofpel. 
 
 17. Devotion is nothing elfe but riglit apprehensions 
 and right aiYedions towards God. 
 L 2 
 
( 12G ) 
 
 All pra^^iic^s therc-iore that improve our true appre" 
 heiilions of God, all ways of life that tciid to nciiriih» 
 raife, and fix cur affections upon him, are to be reck- 
 oned fo many helps and means of devotion. 
 
 As prayer is the proper fuel of this holy flame, fo we 
 muR life all our care to give prayer its full power ; as 
 by alms, felf-denial, frequent retirements, and holy read- 
 ings, compofnig forms for ourfclves, or uiing the btfl 
 we can get, adding length oftirae, and obfcrving hours 
 of prayer ; changing, improving, and fuiting our devo- 
 tions to the condition of our lives, and the ftate of our 
 hearts. 
 
 Thofe who have moft leifure, feem more efpecialiy 
 called to a more eminent obf^r vance of this ; and they, 
 Avho by the neceffity of their ftate, have but little time 
 to employ thj-s, mull make the beff ufe of that little 
 they have. 
 
 18. There is one thing mjore I would advlfe ; and 
 that is, to begin your prayers with a pfalm. 
 
 1 do not mean, that you fhould read over a pfalm, 
 but that yen fhould chant or fing one. 
 
 The diuercnce between finging and reading a pfalm, 
 will be eafily undrrAocd, if you confider the dliTcrencc 
 between reading and finging a common fung that you like. 
 Whdft you only read it, you only like it ; but as loon as 
 you ling it, you feel the fame fplrlt within you, that 
 there feems to be in the words. 
 
 You will perhaps fay, you cannot fing. This objec- 
 tion might be of weight, if you were defircd to fing to 
 entertain other people ; but it is not to be admitted in 
 the prefent caie, where you are only advifed to fing the 
 praifes of God in private. 
 
 Do bat i"o live, that your heart may truly rejoice in 
 God, that it may feel itfelf aftected with the praifcs of 
 God; and then you will f,nd, that this flate of your 
 heart will neither want a voice, nor car, to find a tune 
 for a pfalm. 
 
 19. * The union of fcul and body, is not a mixture 
 of their fubRances, as we fee bodies united and mixed 
 together, but confiPts folcly in the mutual power that 
 thtj have of ading upon one aiiothcr. 
 
 tiL'^v& <<»/. Aiaieiik.ftHft>, 
 
( ia7 ) 
 
 * If two peifons v;crc in fnch a ftate of d'.i.ifiKiance 
 upon one snotlier, that neit'uei- of thein could ac\, or 
 move, or think, or feel, or fiiirer, or (lefu:: any tbin^', 
 without putting the other into the fame con«.lit!or., one 
 mi.r>;ht propcily fay, that they were in a Hate of ftrici 
 union, -alth.ough their fubllances were not iniited to'^-e- 
 thcr. 
 
 * Now thi^ is the union of the foul and body ; the 
 fubdance of the one cannot be mixed or united whh 
 the other ; but they are held together in fuch a (lace of 
 union, that all the adlions and fufferings of the oni, arc 
 at the fame time the aftions and fufferings of the other. 
 The foul has no thought or paffion, but the body is 
 concerned in it ; tlie body has no atflion or motion, but 
 •what, in fonie degree, affecls the foul. 
 
 "Now, as it is the fcle will of God, that is the caufe 
 of all the powers and effects which you fee in the world : ., 
 as the fun gives light and heat, not becaufe it has any 
 natural power of fo doing ; as it is fixed in a certain 
 place, and other bodies moving about it ; not becaufe 
 it is in the nature of the fun to (land flill, and in the 
 nature of other bodies to move about it ; but merely 
 beCaufe it is the will of God, that they fhouid be in 
 fuch a (iate. As the eye is the organ, or intlr-Jment of 
 fteing, not becaufe the fliins, and coats, and humours of 
 the eye, have a natural power of givin»- fight: As thfe 
 ea-rs ar-; the organs, or inflrum.ents of hearing, not be- 
 caufe the make of the ear has any natural power over 
 founds, but merely becaufe it is the A\'ill of God, that 
 feeing and hearing fliould be thus received : So it is the 
 fole will of God, that is the caufe of this union betwixt 
 the foul and the body. 
 
 20. Now if you I'ightly apprehend this fnort account 
 of the union of the foul and body, you avIU fee a great 
 deal into the reafon of all the outv/ard parts of reli- 
 gion. 
 
 Thii union of our fouls snd bcdiss, is tlic reafon both 
 why we have fo little ar.d fo much power over our- 
 fclves. It is owing to this, that we have fo little pov/- 
 -tr over our fouls ; for rs we cannot prevent the etleits 
 
( 123 ) 
 
 fif f.x'"err.al obj:"'i\s upon -'nr b. dies, as we cannot coni- 
 inanfl outv/ard jauil^ ; f we c^nnoc a! ways cominaiid 
 the iinvRid ftatf cF cur n iiids : bf-caiife, as outward 
 obie-^ls aft vip'M\ our bodies ■without our leave, lb our 
 bodies act x,\)on our rninds by the laws of tl^e vital 
 union. AvA thus you iVe it is' owing to this uwion, that 
 v;"e brive lo hccl^ power o\cr ouriVivts. 
 
 On chtr other iuivi 1, it is owing to this union, that 
 Ave l:iivc ib ujuih p we;- over ourielves. For a.s our 
 fculs in a gfreat meouue deptnd upon (ur bodies; and 
 as Ave have great power over thefe ; as we can mortify 
 our bodies, and lemovc ourfclves from objects that in- 
 ilair-e our paiTions ; fo we have a great power over the 
 inward f\ate cf cur ibuls. Again, as the outward a£ls 
 CI reading, pvciying, finging, and the like, have an 
 eirL'6t upon the foul ; fo by being mafters of thefe out- 
 Avard, bodily acticus, we have great power over the 
 inward ftate of the heart. 
 
 And thus i^ is owing to tliis union, that we have fo 
 much power over ourfelvts. 
 
 Now from this you may fee the benefit of finging 
 pfiilms, and of all the outward ads of religion ; for if 
 the body his fo much power over the foul, all luch 
 bodily adions as affect the foul, are of great weigia in 
 re!!;;ion, becaufe they are proper to fupport that Ipirit, 
 wliich is the true worfriipof God. 
 
 '2 1. This dodtrine maybe eafily carried too far; for 
 by calling in too many outward means of worfhip, it 
 11] ly degenerate into fuperftition. But fome have fal- 
 lei into the contrary extreme. Becaufe religion isjult- 
 ly pkiced in the heart, they renounce vocal prayer, and 
 other r.utward ads of worJhip, and relolve all religion 
 into u qui> tifm, or n;yilic intercourfe with God in iiknce. 
 
 But fiHce we arc neith.er ail foul, nor all body : feeing 
 none ox our adicns are either fep«rately of the foul, or 
 fe : '.raiely of tlie body ; if we would truly pro'lrate our- 
 fciv^^3 before God, we muft uTe our bodies to poUures of 
 ]ov\l:iu-fs ; if we defire tru;j fervours of devotion, wc 
 n:uil iiiake prayer th.e fr.-quent labour of our l.ps ; if 
 we would feel inward joy and dehght in God, wc mult 
 
( !29 ) 
 
 pr[^(5\!re all the outward acls of it, and make our vokci 
 call upon our hearts. 
 
 Now therefore, you may plainly fee the r-eafon .'f 
 finding pf:ihns ; it is becaufe outward acliiuii arc nc- 
 ccf)':;iy to fupport inward tcmj)ers. 
 
 22. I jiave been the lon9;er upon this head, becaufe of 
 its iinportance to true religion. For thtre is no flate 
 of mind fo excellent, as that of thankfnlnefs to God ; 
 and confequently, nothing' is of more importance than 
 that which exercifes and improves this hublc of mind. 
 
 * An uneafy, complaining fpirit, which is fo me times 
 the fpirit of thofe that feem careful of religion, is yet 
 cf all tempers the moll contrary to religion ; for it dsi- 
 owns that God which it pret^^nds to adore. For he fuf- 
 f.cieni'y difowns God, who does not ador^i him as a 
 Being of infinite goodnefs. 
 
 * If a man does not beli.;ve that all the v/oriJ is as 
 
 1 
 
 l-v-i n r-<^ ' 
 
 )UL 
 
 God's family, where nothing happens by chance, 
 all is guided and dire^f^ed by the care and piOvivlf:nce 
 cf a Being that is all love and goodnefs to ail his crea- 
 tures ; if a man does not believe this frcm his heart, lie 
 cannot be faid to believe in God. And yet he that ha^ 
 th.is faith, has f.iith enough to be always thanhlul to 
 God. For he that believes that every thing hsopeBs to 
 liim for the be{l, cannot complain for the want of fon.e- 
 thing that is better. 
 
 If therefore you live in murraurings and complaints, 
 it IS not becau.fe ycu arc a weak, infirm creature, but 
 it is becaufe you war»t the fii Tr principle of religion, it 
 ri;-;ht belief in God. For as thankfulnefs is an exj^refs. 
 acknowlcd^^ement of the goodnefs of God towards \ou ; 
 fo repinings and complaints are as plain accufations of 
 God'3 v/ant of goodnefs towards ycu. 
 
 * On the other band, would you know who is.the grrat- 
 <'ft faint in the world ? It is not he who pra^ s moll, t r 
 fads mofl. ; it is not he who gives moil alms, or is moll 
 eminent for tciipyrance, chaitity, or j;uiV:ce ; but it is he 
 Avh.o is always thankful to God, who wills every thing 
 that God wiileth, who receives every thirr.- as an m- 
 Oance of God's goodnci's, and has.aheait always ready 
 to praifc God for it. 
 
/ ( 130 ) 
 
 ATI prayer and devotion, fallings and repentance, 
 meditation and retirement, all facraments and ordi- 
 nances, are but fo many means to render the foul thus 
 conformable to the will of God, and to fill it with 
 ^i:^. thankfulneis and praife for every thing that comes from 
 f (iod. This is the perfcftion of all virtues ; and all 
 f* virtues that do not tend to it, or proceed from it, are 
 but fo many falfe ornaments of a foul not converted 
 unto God. 
 
 23. If any would tell you the fhorte{|, fureft way 
 to all happinefs he muft tell you to thank and praise 
 God for every thing that happens toyou* For whatever 
 feorning calamity happens, if you thank and praife God 
 for it, you turn it into a blefling. Could you therefore 
 work miracles, you could not do more for yourfelf, 
 than by this thankful fpirit ; for it heals with a word 
 fpeaking, and turns all that it touches into happin(^fs. 
 
 If tiierefore you would be fo true to your intercll, as 
 to propofe this thankfulnefs as the end of all your reli- 
 gion ; if you would but fettle it in your mind, that this 
 v/as the flate that you was to aim at by all your devo- 
 tions, you would tlien have fomething plain and viilblc 
 to walk by, and might judge of your improvement 
 in piety. For fo far as you renounce, all motions of 
 your own will, and feek for no other happinefs, but in 
 the thankful reception of every thing that happens to 
 you, fo far you have advanced in piety. 
 
 And although this be the highefl temper that you 
 can aim at ; yet it is not tied to any time, or place, or 
 great occaGon, but is always in your pov/er, and may be 
 the exercife of every day. For the common events of 
 every day are fufficient to difcover and exercii^ this 
 temper, and may plainly fliew you how far ycu are go- 
 verned in all your actions by this thankful fpirit. 
 
 2 4. It irlay perkaps be objecTced, that though the 
 benefit of this pra<5llce is apparent ; yet it feeras not 
 fo fit for private devotions, fince it can hardly be per- 
 formed wirhout making our devotions public. 
 
 It is anfwered, Flrfl:, That great numbers of people 
 have it in their power to be as private as they pleafe j 
 fuch prefoas therefore arc excluded from this excufc. 
 
 ..v'*.>c*lGi»*.'iSia.,. 
 
C 131 ) 
 
 Secondly, Numbers of people are by the neceflity of 
 their Rate, as fervants, apprentices, prifoners, and fa- 
 milies in fmall houftrs, forced to be continually in the 
 pre fence of fomebody or other. 
 
 Now are fuch perfons to negle(fl their prayers, be- 
 caufe they caniiot pray without being feen ? Are they 
 not rather obliged to be more exadl in them, that others 
 may not be witnefles of their iieglcdl, and fo corrupted 
 by their example ? 
 
 And what is here faid of devotion, may fu rely be 
 faid of finging a pfalm. 
 
 The rule is this : Do not pray, that you may be feen 
 of men ; but if your confinement obliges you to be always 
 in the light of others, be more afraid of being feen to 
 negledl, than of being feen to have recourfe to prayer. 
 
 Thirdly, Either people can ufe fuch privacy in this 
 pracSlice as to have no hearers, or they cannoi. If they 
 can, then this objection vanifhes as to them ; and if 
 they cannot, they fhould confider their confinement, and 
 the necejilities of their ftate, as the confinement of a pri- 
 fon ; and they have an excellent pattern to follow ; they 
 may imitate St. Paul and Silas, who sang- praises to God 
 in prison., though we are exprefsly told, that the prifon- 
 ers heard them. They did not refrain this kind of devo- 
 tion for fear of being heard by others. If therefore 
 any one is in the fame neceflity, either in prifon or out 
 of prifon, what can he do better than to follow this ex- 
 ample ? 
 
 Fourthly, The privacy of our prayers is not deftroyed 
 by our having, but by our feeking witnelTes of them. 
 
 If therefore no body hears you but thofe yoH cannot 
 feparate yourfelf from, you are as much in fecret, and 
 yoiLr Father 'who seeth in secret^ will as truly reward 
 yoar fecrecyj ^i if yoii were feen by him alone. 
 
( 152 ) 
 
 C H A P. XIII. 
 
 •Kc com in ending devotion at nine o^clock in the mornings 
 called in Scripture the third hour of the day, 1 he 
 subject of these prayers may be Humilitj, 
 
 \. T A7vT now come to another hour of prayer, which 
 
 JL in Scripture is called the thud hour oF the day ; 
 but rxcording to our way of numbering the hours, it is 
 calWd the ninth hour of the morning. 
 
 If the practice of the faints in all ageS) if the cuf- 
 toms of the pious Jews, and primitive Chriflians be of 
 any force with us, we have authority enough to per- 
 fuade us, to make this hour a conftant feafon of devotion* 
 
 2. I have in the laft chapter, laid before you the ex- 
 cellency of praile and thankfgiving, and recommended 
 that as the fubje£l of your firH devotions in the morning. 
 
 And becaufe humility is the life and foul of piety, the 
 ground and fecurity of all holy affeftions, this may be the 
 fubje£i of your devotions at this hour. 
 
 This virtue is fo effential to the right ftate of our 
 fouls, that there is no pretending to a reafonable or pi-- 
 ■ous life without it. We may as well think to fee with- 
 out eyes, or live without breath, as to live in the fpirit 
 of religion, without the fpirit of humility. 
 
 But although it is the foul and effence of all religious 
 duties ; yet is it, generally fpeaking, the leaft underflood, 
 the leaf\ regarded, the leaft intended, the leaft defired, 
 and fought after, of all other virtues. 
 
 * No people have more occafion to be afraid of the 
 approaches of pride, than thofe who have made fome ad- 
 vances in a pious life. For pride can grow as well up- 
 on our virtues as our vices, and fteal upon us on all 
 occafions. 
 
 Every good thought we have, every good adion we 
 do, lays us open to pride. 
 
 * It is not only the beauty of our perfons, the gifts 
 of fortune, our natural talents, and the diltindlions of 
 life ; but even our devotions and alms, our faftings and 
 luimiliations, expofe us to frefti temptations of this evil 
 fpirit. 
 
( 133 ) 
 
 And it is for this reafon, that I fo earneflly advifc 
 every devout peilbii to the exercife of humility, that he 
 miiy not fall a facrifice to his own progrefs in thofe vir- 
 tues, which are to fave mankind from deRru6lion. ^ 
 
 As all virtue is founded in truth ; fo humility is a f| 
 true fenfe of our \vcaknef3, mifery, and fin. 
 
 * The wfknefs of our ftate appears from our inabil- 
 ity to do any thing of ourfelves. In our natural ftate 
 we are entirely without any power ; we are indeed ac- 
 tive beings, but can only adl by a power, that is e very- 
 moment lent us from God, 
 
 We have no more power of our own to move a hand, 
 or (lir a foot, than to move the fun, or flop the clouds. 
 
 * When we fpeak a word, we feel no more power 
 in ourfelves to do it, than we feel ourfelves able ta 
 raife the dead. For we acl no more within our own 
 power, or by our own ftrength, when we fpeak a word, 
 or make a found, than the apoilles acted within their ov/n. 
 power, or by their own flrcng-th, when a word, from 
 their mouth calt out devils, and cured difeafes. 
 
 As it v;as folcly the power of God that enabled them 
 to fpeak to fuch purpofes, fo it is folely the power of 
 God that enables us to fpeak at all. 
 
 This is the dependent, helplefs poverty of our ftate ; 
 which is a great reafon for humility. For fince we nei- 
 ther are, nor can do any thing of ourfelves ; to ha 
 proud of any thing that we are, or of any thing that 
 we can do, and to afcribe glory to ouffelyes for thefe 
 things, has the guilt both of rtealing and'lying. . It has 
 the guilt of ftealing, as it gives to ourfelves ihofe tb.ings 
 which only belong to God. It has the guilt of lying, 
 as it is denying the truth of our flate, and pretending 
 to be fomething that we are not. 
 
 o. The mifery of our condition appears in this, that 
 we ufe thefe borrowed powers of our natuKe, to the tor- 
 mentand vexation of ourfelves, and cur fellow-creatures. 
 
 * God has entruftcd us with reafon, and we ufs it 
 to the diforder and corruption oftour nature. We rea- 
 fon ourfelves into all kinds of Ibliy and mifery, and 
 make our lives the fport of foolifh and extravagant 
 pailions j feeking after imaginary happinefs of all kinds, 
 
( 134 ) 
 
 Creating to ourfelvcs a ;thonfand wants, amiifing our 
 hearts M'ith ialfe hopes and fears, ufing the world worfe 
 than irrational animals, envying, vexing, and torment- 
 
 M' ing one another with reftlcfs paflions, and unrcaibnablc 
 
 W contentions. 
 
 Let any man but look back upon his own life, and 
 fee what nfe he has made of his reafon. What foolifh 
 pafTions, what vain thoughts, what needlefs labours, what 
 extravagant proje^s, have taken up the gieatell part of 
 ]\is life. How foolini he has been in his words and con- 
 verfation ; hov/ feldom he has been able to pleafe him- 
 fclf, and how often he has difpleafed others ; how often 
 he has changed his counfels, hated what he loved, and 
 loved what he hated ; how often he has been enraged 
 and tranfported at trifles, pleafed and difpleafed with 
 the very fame things, and conftantly changing from one 
 vanity to another. Let a man but take this view of 
 his own life, and he will fee caufe enough to confefs, 
 that pride was not made for man. 
 
 * Let him but coniider, that if the world knew all 
 that of him, which he knows of himfelf ; if they faw 
 what vanity and paffions govern his infidc, and what fe- 
 cret tempers fully and corrupt his bell aftions, he would 
 have no more pretence to be honoured and admired for 
 hisgoodnefs and wifdom, than a rotten and diftemperedbo- 
 dy to be loved and admired for its health and comelinefs. 
 
 4. This is fo true, and fo known to the hearts of al- 
 3Tioft all people, that nothing would appear more dread- 
 ful to them, than to have their hearts thus fully dif- 
 covered to the eyes of all beholders. 
 
 And perhaps there are very few people in the world, 
 ^vho would not rather chufe to die, than to have all their 
 fecret follies, the vanity of their minds, the frequency 
 of their vain^nd diforderly paffions, their uneafmefs, ha- 
 treds, envies, and vexations, made known unto the 
 ■\rorld. 
 
 And fliall pride be entertained in a heart thus confci- 
 ous of its own miferable behaviour ? 
 
 * Shall a creature il5 fuch a condition, that he could 
 not fupport himfelf under the fliame of being known 
 to thQ world in hi* real flate j Ihull fuch a creature, be- 
 
( 135 ) 
 
 caufe his (hame is only known to God, to holy angels, 
 and his own confcicnce ; fliall he, in the fight of God 
 and holy angels, dare to be vain and proud oi' liiinicli? 
 
 5. If to this we add the fliame and guilt of fin, v.e 
 fiiall find ftill a greater reafon for humility. ' 
 
 No creature that had lived in innocence, would have 
 thereby got any pretence for pride ; becaufe, as a crea- 
 ture, all that it is, or has, or does, is from God, and 
 therefore the honour of all that beluni^s to it, is only 
 due to God. 
 
 But i^ a creature that is a finner, defervij-g no'ching 
 but pains and punKlinients for the flianieful abufc of lu5 
 powers ; if fuch a creature pretends to glory ior aiiy 
 thing that he is, or does, he can only be fald to glory 
 in his fliame. 
 
 Now, how monftro'j; and fliameful the n iture of un is, 
 is fuiftciently apparent from that great ciionement Lhat is 
 iieceffary to clean le us from the guilt of it. 
 
 N >thing lefs has been required to take away the 
 guilt of our fins, than the fufFerings and death of tlis 
 Son of God. Had he not taken our nature upon hiin, 
 our nature had been for ever feparated from God, and 
 incapable of ever appearing before him. 
 
 And is there any room for pride, whilft v/e are par- 
 takers of fuch a nature as this ? 
 
 * Have our fins rendered us fo abominable to him 
 that made us that he could not \'o much as re- 
 ceive our pi-ayers, or admit our repentance, till the 
 Son of God made himfelf man, and became a fuffering 
 advocate for our whole race ; and can we, in this (late, 
 pretend to high thoughts of ourfelves? Shall we pre- 
 fume to take delight in our own worth, who are not 
 worthy fo much as to afl<. pardon for our fins, without 
 the mediation and interceffion of the Son of God ? 
 
 Thus deep is the foundation of humility laid, in thefe 
 deplorable circumflances of our condition ; which ihew, 
 that it is as great an offence agalnft truth for a man to 
 lay claim to any degrees of glory, as to pretend to the 
 honour of creating himfelfi "if man will boafl: of any 
 thing as his own, he muft boafl: of his inifery and fin ; 
 for there is nothing elfe but this, that is his own pro- 
 perty. 
 
( 136 ) 
 
 6. Turn your eyes towards he-aven, and fancy that 
 you faw what is doing there ; that you faw cherubim 
 ;iiid feraphiiri, and all the glorious inhabitants of that 
 place, all united in one work ; not feeking glory from 
 oi;eanother, not labouring'for their own advancement, not 
 contemplating their own perieAionsj not finging their 
 own praifes, not valuing themfelves, and dcfpifing others, 
 hut all employed in one and the fame work, all happy 
 in one and the fame joy ; casting down their crowns be^ 
 fore the throne of God^ giviiig glory ^ and honor^ and 
 power to him alone, ,Rev. iv. 10, 11. 
 
 Then turn your eyes to the fallen world, and confi- 
 dcr how unreafonable and odious it muft be, for fuch 
 poor worms, fuch miferable fanners, to take delight in 
 their own fancied glories, whilfl the highefl and nioft 
 glorious fons of heaven feek for no other greatnefs and 
 honour, but that of afcribing all honour, and greatnefs, 
 and glory to God alone ? 
 
 * Pride is only the difovder of the fallen world, it 
 };as no place amongfl other beings ; it can only fubfifl 
 ■where ignorance and fenfuallty, lies and falPnood, lufts 
 and impurity reign. 
 
 Let a man, when he is mofl delighted with his own 
 figure, contemplate our bleffed Lord ilretched out, and 
 nailed upon a crofs : and then let him confider, how ab- 
 furd it muHibe, for a heart full of pride and vanity, to 
 pray to God, through the fufFeringsof a crucified Saviour. 
 
 Thefe are the reflections you are often to meditate 
 upon, that you may walk before God in fuch a fjpirit 
 jof luimility, as becomes the weak, miferable, and finful 
 ilate of all that are defcended from fallen Adam. 
 
 7. But you mull not content yourfelf with this, as if 
 you was therefore humble, bccaufe you acknowledge the 
 reafonablenefs of humility, and declare againfl pride. 
 
 You would not imagine yourfelf to be devout, be- 
 caufe in your judgment you approved of prayers, and 
 often declared your mind in favour of devotion. Yet 
 how laany people imagine themfelves humble enough, 
 for no other reafon, but becaufe they often commend 
 humility, and m^ke vehement declarations againft 
 pride t 
 
( isr ) 
 
 Coccus is a rich man, of good birth, ?.nd very fine 
 parts ; is very full of every thing that he fays, or docs, 
 and never imagines it polHble for fuch a judgment as 
 his to be miftaken. He can bear no contradiftion, and 
 difcovers the weaknefs of your underftanding, as foon 
 as ever you oppofe him. C«cu.s would have been very 
 religious, but that he always thought he was fo. 
 
 There is nothing fo odious to Csccus as a proud man ; 
 and the misfortune is, that in this he is fo very quick- 
 fighted, that he difcovers in almoft every body, fome 
 flrokes of vanity. 
 
 On the otiier hand, he is exceeding fond of humble 
 and modeft perfons. Humility, fays he, is fo amiable 
 a quality, that it forces our cfteem wherever we meet 
 ■with it. There is no poffibiiity of defpifing the meanefl 
 perfon that has it, or of efteeming the greatefl man that 
 wants it. 
 
 Cxcus no more fufpeAs hirafelf to be proud, than he 
 fufpefts his want of fenfe. And the reafon of it is, bc- 
 caufe 1ie always finds himfelf fo in love with humility, 
 and fo enraged at pride. 
 
 It is very true, Cxcus, you fpeak fmcerely, when 
 you fay you love humility, and abhor pride. You are 
 no hypocrite, you fpeak the truefentiments of your mind ; 
 but then take this aloug with you, you only love iiu- 
 mility, and hate pride in other people. You never once 
 in your life thought of any other humility, or of any 
 other pride, than that which you have feen in other 
 people. 
 
 8. The cafe of Crccus is a common cafe ; many peo- 
 ple live in all the inftances of piiiJe, and yet n-'vcr fuf- 
 pe£l themfelves, becauie they dillike proud p-::op;e, and 
 are pleafed with humility and modctly, wiicrever they 
 find them. 
 
 All their fpeeches in favour of humility, and all 
 their railings againl\ pride, are looked upon as eftccis 
 of their own humble fpirit. * 
 
 Whereas in truth, thefe arc fo far from being proofs 
 of humility, that they are great arguments of the waut 
 of it, 
 
 M 2 
 
( 138 ) 
 
 * For the fuller of pride any one is himfelf, the 
 more impatient -will he be at the fmulieft inftances of 
 it in other people. And the lef? humility any one has 
 in his own mind, the more will he demand it in ether 
 people, 
 
 * You miift therefore aft by a quite contrary mea- 
 fure, and reckon yourfelf only fo far humble, as yen 
 impofc every inftance of humility upon yourfelf, and 
 never call for it in other people. So far an enemy to 
 pride, as you never fpare it in yourfelf, nor ever cenfure 
 it in other perfons. 
 
 The loving humility is of no benefit to you, but fo 
 far as all your own thoughts, Avords, and actions are 
 governed by it. And the hating of pride does you no 
 good, but fo far as you hate to harbour any degree of 
 it in your own heart. 
 
 NoAv in order to fet out in the pra£lice of humility, 
 you mud take it for granted that you are proud, that 
 you have been fo all your life. 
 
 You (hould believe aUb that it is your greateft weak- 
 nei's, that your heart is moft fubjeft to it, that it is fo 
 conftantly ftealing upon you, you have rtafon to fufpedl 
 its approaches in all your adlions." 
 
 For there is no one vice that is more deeply rooted 
 in our nature, or that receives fuch conftant nourifli- 
 ment from almofl every thing that we tl." ik or do. 
 There being hardly any thing in the world, that we 
 ■want or ufe, or any allien or duty of life, but pride 
 finds fome means or other to take hold of it. So that 
 at vvhat time foever we begin to offer ourlVlves to God, 
 ive can hardly be furer of any thing, than that we have 
 a great deal of pricle to repent of. 
 
 If therefore you find it difagrecable to entertain this 
 opinion of yourfelf, and that you cannot put yourfelf 
 amongft thofe that want to be cured of pride, you may 
 be as fure, as if an angel from heaven had told you, 
 that you have not only much, but all your humility to 
 feek. 
 
 * For you can have no greater flgn of a confirmed 
 pride, than when you think that you are humble e- 
 iiough. He that thinks h« loves God enough, fhews 
 
 •n*,', 
 
( 159 ) 
 
 himfclf to be an entire Rran^jer to tliat holy prsinon ; 
 lo !ie that thinks he has humility enough, fliVws thi; 
 he is not fo much as a beginner in the pracftice of true 
 humility. 
 
 9. Every perfon therefore, when he firR ap|:lics him- 
 felf to the excicife of humility, rauft confuler hinjlcif 
 as a learner, who is to learn ibinethir.g that is cotitrary 
 to all his former tempers and habits of mm J. 
 
 He has not only much to learn, but h:. has alio a 
 great deal to unlearn : He is to forget ana lay afide his 
 own fpirit, which has been a long while fixing and 
 forming itfelf ; he nnift forget, and depart from abun- 
 dance of pallions and opinions, which tlie fafni^m and 
 vogue, and fpirit of the world, have aiadc n^tnrid to 
 him. 
 
 He nuiftlayafide the opinions and pafTions which he 
 has received from the world, becaufe the vogue and 
 falhion of the world, by which we have been carried 
 away, as in a torrent, before we could pafs riglit judg- 
 ments of the value of things, is utterly contrary to iiu- 
 niility. 
 
 The Devil is called in Solpture, the prince of this 
 "world, becaufe he has great p^jwer in it, becaufe many 
 of its rules and principles are invented by this evil fpi- 
 rit, to feparatc us from God, and prevent our return to 
 happinefs. 
 
 Now according to the fpirit of this world, whofe 
 corrupt air we have all breathed, there are many things 
 that pafs for great, and honourable, and defirable, which 
 yet are fo far from being fo, that the true greatnefs and 
 honour of our nature confills in the not deflring them. 
 
 To abound in wealth, to have fine houfes. and rich 
 clothes, to be attended with fplendor and equipage, to 
 be beautiful in our perfons, to have titles of dignity, 
 to' be above our fellow creatures, to command the'bows 
 and obeifance of other people, to be looked on with 
 admiiation, to fubdt.e all that oppofe us, to fet out 
 ourfclves In as much iplendor as we can, to live highly 
 and magnificently, to eat and drink, and delight our- 
 felves in the moft coflly m-.ini;cr, thefe are the great, 
 the honourable, the defirable things, to which the fpirit 
 
( 140 ) 
 
 of the world turns the eyes of all people. And many a. 
 man is afraid of hot engaging in the purfuit of thefe 
 things, left the world (hould take him for a fool. 
 
 10. The hiftory of the gofpel, is chiefly the hiftory 
 of Chrift's conqueft over the fpirit of the world. And 
 the number of true -Chriftians, is only the number of 
 thofe, who following the Spirit of Ghrift, have lived 
 contrary to this fpirit of the world. 
 
 *' If any man hath not the fpirit of Chrin:, he is none 
 of his. Again, Whofoever is born of God overcometh 
 the world. S-^-t your afFetlions on things above, and not 
 on things of the earth ; for ye are dead, and your life is 
 hid with Chrift; in God." This is the language of the 
 whole New Tefiament. This is the mark of chriftianity ; 
 you are to be dead, that is, dead to the fpirit and temper 
 of tlie world, and live a new life in the Spirit of Jefus 
 Chrift. 
 
 But notwithftanding the plainnefs of thefe doclrines, 
 moft Chriftians live and die flaves to the cuftoms and 
 tempers of the world. 
 
 How many people fwell with pride and vanity, for 
 fuch things as they would not value at all, but that they 
 are admired in the world ? 
 
 Would a man take ten years more drudgery in bufinefs 
 to add two horfes more to his coach, but that he knows, 
 that the world admires a coach and iix? How fearful 
 are many people of having their houfes poorly fnrnifti- 
 ed, or themfelves meanly clothed, for this only reafon, 
 left the world ftiould place them among low and mean 
 people ? 
 
 Many a man would drop a rcfentment, and forgive 
 an affront, but that he is afraid, if he fhould, the world 
 would not forgive him. 
 
 How many would pra£life Ghriftian temperance and 
 fobriety, v,'ere it not for the cenfure which the world 
 paff.s upon fuch a life ? 
 
 Others have frequent intentions of living up to the 
 rules of Ghriftian perfedion, but they are frighted by 
 conlidering what the world would fay of them. 
 
 1 I. Thus they dare not attempt to be emijient in the 
 f3ght of God^ for fear of being little in the eyes of the 
 world. 
 
( 141 ) 
 
 From this- quarter arifes the greatefV difficulty ef i)i;- 
 mllity becaule it cannot fubnft in any mind, but fo 
 Tar as it is dead to the world. 
 
 You can make no Hand agninft the afTaults of pride, 
 liumility can have no place in your foul, till you flop 
 the powf.r of the v/orld over you, and refolve againft a 
 blind obedience to its laws. 
 
 For indeed as great as the power of the world is, it is 
 all built upon a blind obedience. 
 
 Alk who you will, learned or unlearned, every one 
 feems to know and confcfs, that the general temper 
 and fpirit of the world, is nothing elfe but humour, fol- 
 ly, and extravagance. 
 
 Who will not own that the wifdom of philofoph.y, 
 the piety of religion, was always confined to a fmall 
 nuuiber ? And is not this exprefsly owning that the com- 
 mon fpirit and temper of the woild, is neither according 
 to the wifdom of philofophy, nor the piety of religion ? 
 
 Therefore yeu fhould not think it a hard faying, that 
 in order to be humble, you muft withdraw your obedi- 
 ence from that vulgar fpirit, which gives laws to fops 
 and coquets, and form your judgments according to tiic 
 wifdom of philofophy, and the piety of religion. 
 
 12. * Again, To lelTen your regard to the opinion 
 of the world, tiiink how foon the world will difrc gard 
 you, and have no more thought or concern ab(Hit you, 
 than about the pooreft animal that died in a ditch. 
 
 * Your friends, if they can, may bury you with 
 fomc diilincUon, and fct up a monument, to let poite- 
 rity fee tiiat your dud lies under fuch a flone ; and wlien 
 that is done, all is done. Your place is filled up by 
 another, the world is juil: m the fame ftate it Avas, you 
 are blotted out of its fight, and as much forgotten by 
 the world, as if you had never belonged to it. 
 
 * Think upon the rich, the great, and the learned, 
 pcrfons. that have made great figures, and been high 
 in the ef^eem of the world ; many of them died in your 
 time, and yet they are funk, and loft, and gone, and 
 as much difregarded by the world, as if they had been 
 only fomany bubbles of water* 
 
( 142 ) 
 
 Think again, how many poor fouls fee heaven lofl, 
 and lie now expecting a mifcral)le eternity, for their 
 homage to a world, that thinks itfelf every whit us 
 well without tlicm, and isjufl as merry as it was, when 
 they were in it. 
 
 Is it therefore worth your while to lofe the fmalleft 
 degree of virtue, for the fake of pleafmg fo bad a maf- 
 tcr, and fo falfe a friend as the world is ? 
 
 Is it worth your while to bow the knee to fuch an 
 idol as this, that fofoonwill have neither eyes nor eais, 
 nor a heart to rcgaid you, inftead of ferving that great, 
 and holy, and mighty God, that will make all his fer- 
 vants partakers of his own eternity ? 
 
 Will you let the fear of a falfe world, that has no 
 love for you, keep you from th-" fear of that God who 
 has only created you that he may love and blefs you 
 to all eternity ? 
 
 13. Confider our bleffed Lord's wirds : They ai'c rut 
 of this world, as I am not of this world, Tiiis is the 
 flate of chriflianity with regard to this world. If you 
 are not thus out of, and contrary to the world, you 
 \jdnt the diflinguifhing mark of chrifVian'ty ; you do 
 not belong to Chrift, but by being out of the world, as 
 lie was out of it. 
 
 We may deceive ourfelves, if we pleafe, with foft- 
 ening comments upon thefe words but they are, and 
 will be underftood in their firfl: fimplicity and plainnefs, 
 by every one that reads them in the lame fpirit that 
 our bleited Lord fpoke them. And to underftand them 
 in any lower meaning, is to let carnal wifdom explain 
 away that do^lrine, by which itfelf was to be deflroytd, 
 
 Chridianity has placed us out of, and above the 
 world ; and we fall from our calling, as foon as we fall 
 into the tempers of the Avorld. 
 
 Now as it was the fpirit of the world that nailed cur 
 blelTed Lord to the crofs ; fo every man that has the 
 .Spirit of Chrift, that oppofes the world as he did, will 
 certainly be crucified by the world fome way or other. 
 
 For chril\lanlty flill lives in the fame world that 
 Chrift did ; and thefe two will be utter enemies, till 
 the kingdom of darkncfs is entirely at an eiid. 
 
 ^£i 
 
 '^'^■:^:'>;';il*^. 
 
( 143 ) 
 
 H:i^ you lived with our Saviour as his true clifci})]?, 
 you had theu heen hated as he was ; and if you now 
 live in his fpirit, the world will be the Tame enemy to 
 you now, that it was to him then. 
 
 14. " If ye were of the world," faith our bleffed Lord, 
 '^ the world would love its own ; but becaufe ye are not 
 of the world, but I have chofen you out of the world, 
 therefore the work! hateth you." John xv. 19. 
 
 We are apt to lofe the true meaning of thefe Avords, 
 by coniidering them only as an hiftorical defcription of 
 fomething that was the flate of our Saviour and iiis dif- 
 ciples at that time. But this is reading the fcripture as 
 a dead letter : for they exadlly defcribe the flate of true 
 Chririians at this, ajid all other times, to the end of 
 the world. 
 
 For as true chridianity is nothing elfe but the Spirit 
 of Chrifi: ; fo whether that fpirit appeaj in the perfoii 
 of Chrill himfelf, or his apofties, or followers in any 
 age, it is the fame thing ; whoever hath his Spirit, v/ill 
 be hated, deipifed, and condemned by the world as he 
 was. 
 
 For the Avorld will always love its ov/n, and none 
 but its own : this is as certain and unchangeable, as 
 the contrariety betwixt light and darkncfa. 
 
 15. You will perhaps fay, that the world is now be- 
 come Chriftian, at leafl that part of it where we live ; 
 aud therefore the world is not now. to be confidered in 
 that (late of oppofition to chriftianity, as when it was 
 heathen. 
 
 * It is granted, the world now profefTeth chriftianity. 
 But will any one fay, that this Chriflian world is of the 
 Spirit of Chrifi;? Are its general tempers the tempers of 
 Chrift ? Are the pafHons of fcnfuality, fclf-love, pride, 
 covetoufnefs, ambition and vain-glory, lefs contrary 
 to the fpirit of the gofpel, now they are among Chrif- 
 tians, than when they were among heathens ? Or, will 
 you fay, that the tempers and palTions of the heathen 
 world are lofl and gone ? 
 
 16. And indeed the world, by profeffing chrifliani- 
 J.ty, is fo far from being a lefs dangerous enemy than it 
 **Va3 , before, that it has by its favours de[\royed more 
 
( 144 ) 
 
 Chrirtlans, than ever it did by the moft violent perfe- 
 cution. 
 
 Vie mud therefore be fo far from confidering the 
 world as in a flate of lefs enmity and oppofition to 
 chriftianity, than it was in the firll times of the gof- 
 pel, that,we nnift guard a^ainft it as a greater and more 
 dangerous enemy now, than it was in thole times. 
 
 It is a greater enemy, becaufe it has greater power 
 over Chrillians by its favours, riches, honours, rewards, 
 and protcclions, than it had by the fire and fury of its 
 p.^rfec^itions. 
 
 It is a more dangerous enemy, by having lofl: its 
 appearance of enmity. Its outward profeliion of Chrif- 
 tianity makes it no longer confidered as an enemy ; and 
 therefore the generality of people are eafily perfuaded 
 to rcfign thcmfelves up to be governed and dire(5led 
 by it. 
 
 How many confciences arc kept at quiet, upon no 
 other foundation, but becaufe they fin under the au- 
 thority of the ChriiUan world ? 
 
 Hosv many directions of the gofpel lie by unregard- 
 ed ? And how unconcernedly do particular perfons read 
 them, for no other reafon, but becaufe they feem un- 
 regarded by the Chriftian world? 
 
 How many compliances do people make to the Chrif- 
 tian world, without any heatation, or remorfe ; which, 
 if they had been required of them only by heathens, 
 would have been refufed, as contrary to the holinefs of 
 Chriilianity 1 
 
 Who could be content with feeing how contrary his 
 life is to the gofpel, but becaufe he fees that he lives as 
 the Ghriflian world doth ? 
 
 17. There is nothing therefore, that a Chriftian ought 
 more conflantly to guard againft, than the authority of 
 the Chriftian world. 
 
 And all the paffages of Scripture, which reprefent 
 the world as contrary to Chriftianity, which require 
 our fepaiation from it, as from a monfter of iniquity, 
 are to be taken in the ftridl fenfe, in relation to the pre- 
 fent Y/orld. 
 
 , 'jmt,&:'>mimA<»i;!imiu 
 
( 1*5 ) 
 
 For the change that the world has undergone, h\< 
 only altered its methods, but not lelVened its power oi 
 deflroying religion. 
 
 WhilQ pride, lenfiiality, covctoufnefs, and ambition had 
 only the authority of the heathen world, Chriflians were 
 thereby made more intent l5pon the contrary virtues. 
 But when pride, feniuality, covetoufnefs, arnd ambi- 
 tion, hive the authority of the Chriflian world ; then 
 private Chriftians are in the utmoft danger, not only of 
 being fharaed out of the pr.a<9tice, but of lofing the ve- 
 ry notion of the piety of the gofpel. 
 
 There is therefore hardly any poflibility of faving 
 you rfelf from the prefcnt world, but by eonfidering it 
 as the fame enemy to all true holinefs, as it is repre- 
 sented in the fcriptures ; and by affuring youifelf, that 
 it is as dangerous to conform to its tempers and palTions, 
 now it is Chriftian, as when it was heathen. 
 
 Need a man do more to make his foul unfit for the 
 mercy of God, than by being greedy and ambitious o£ 
 honour ? yet how can you renounce this temper with- 
 out renouncing the fpirit and temper of the world, in 
 ■which you now live ? 
 
 How can a man be made more incapable of the SpP- 
 rit of Chrift, than by a wrong value for money ; and 
 yet how can he be more wrong in his value of it, than 
 by following the authority of the Chriflian world ? 
 
 * Nay, in every order and ftation of life, whether of 
 learning or bufinefs, either in ckurchor Hate, you can- 
 not a6l up to the fpirit of religion, without renouncing* 
 the moft general temper and behaviour of tliofe, who are 
 of the fime order andbufinefs as yourfelf. 
 
 * And though human prudence feems to talk mighty 
 -wifely about the necelTity of avoiding particularities, 
 yet he-that dares not be fo weak as to be particular, will 
 be obliged to avoid the moft fubftantial duties of Ghrii- 
 tian piety. 
 
 Thefe reflexions will I hope, help you to break 
 
 through thofe difficulties, and refifl thole temptations, 
 
 which the authority and fafl-iion of the world have raifed 
 
 againft the practice of Chriflian humility, 
 
 \ N 
 
 \ 
 
( 146 ) 
 
 C H A P. XIV. 
 
 Shaving hew- the education which men generally receive^ 
 makes the chctrines of humility difficult to be practised. 
 The spirit of a belier education represented in the cha- 
 racter of Paternus* 
 
 A 
 
 NOTHER dlfficnlty in the praclice c£ humlH- 
 
 ly educated, and tlierv committed to take our courfe in a 
 corrupt world : fo that it is no wonder, if examples of 
 great piety are fo feldora feen. 
 
 Great part of the world are undone, by being born 
 Slid bred in families that have no religion. 
 
 But this is not the thing I now mean ; the educatioii 
 that I here intend, is fuch as children generally receiv* 
 from virtuous parents, and learned tutors and governors. 
 
 * Had we continued perfect, as God created the fiill 
 man, perhaps the perfedion of our nature had been a fuf- 
 ficient ftrlf-inflrudlion for every one. But as ficknefs and 
 difeafes have created ths necellity of medicines and phyfi- 
 cians. fo the diforder of our rational nature has introdu- 
 ced the necelHty of education and tutors. 
 
 * And as the only end of the phyfician is, to reftora 
 nature to its own flate ; fo the only end of education is, 
 to reftore our rational nature to its proper ftate. Edu- 
 cation therefore is to be conlidered as reafon borrowed at 
 fecor.d hand, which is, as far as it can, to fupply the lofs 
 of original perfection. And as phyfic may juitly be call- 
 ed the art of reftoring health, ib education fhould be 
 confidered in no other light, than as the art of recover- 
 ing to man the ufe of his reafon. 
 
 2. Now as the inflrudlion of every art or fcience is 
 founded upon the wifdom, experience, and maxims of the 
 feveral great men, that have laboured in it; fo that right 
 ufe af our reafon, which young people fhould be called 
 to by their education, is nothing but the beft experience, 
 au-d finell reafonings of men, that have devoted them- 
 fclves to the improvement of human nature. 
 
( H7 ) 
 
 All therefore that great faints, and f^yiiT!^ men, \vheii 
 the fullcft of li.^:ht and convidlion, anel after the hir:;;hfft 
 inipiovement of tlieir reafon, liave faid of the necrflitv 
 of piety, of the excellf^ncy of virtue, of tlie emptinefs or 
 riches, of the vanity of the world ; all thefcntences, judg- 
 mc'nts, rearoaiiig3 and maxims of the wifedof pliilofophers, 
 ^vhen in their higheft fiate of wifdom, (hould conditute 
 the common lefTons of inPiruilion for youthful minds. 
 
 This is the only way to make the young and Ignorant 
 part of the world the better for the wifdom and know- 
 ledge of the wife and ancient. 
 
 3. * "I'he youths that attended upon Pythagoras, Socra- 
 tes, Plato, and Epicletus, vv^ere thus educated. Their 
 every day icfTons and indruftions were fo many lc6tures 
 upon the nature of man, his true end, and the right ufe 
 of hio faculties ; upon the immortality of the fouL its 
 relation to God, the beauty of virtue, and its agreea- 
 blenefs to the divine nature ; upon the neceffity of tem- 
 perance, fortitude, and generolity, and the fhame and 
 folly of indulging our pafTions. 
 
 * Now as chriflianity has, as it wer?, new created 
 the moral and religious world, and let every thing that is 
 reaibnable, v/ife, holy, and dcfirable, in its true point; 
 of light ; fo one would expedl, that the education of 
 you:h fhould be as much bettered" and amended b)"" 
 chriPiianity, as the doctrines of religion arc amended 
 by it. 
 
 * As it has introduced a new ftate of things, and fa 
 ful!^ informed us of the nature of man, and the end 
 of his creation ; as it has fixed all our goods and evils, 
 taught us the means of pBrifyingour fouls, pleafing God, 
 nnd becoming eternally happy ; one might naturally 
 fuppoft, that every Ghriilian country abounded with 
 fchools, not only for teaching a few :jueRions and ?.n- 
 /wers of a Catechifm, but for the forming, tiaining, 
 
 and pradlifjng youths in fuch a courfc of life, as the 
 higheft precepts, the Ihifted rules, and ths fublimell d(^- 
 trin^s of chriOianity require. 
 
 4. * An education under Pythagoras, or Socrates, had 
 no other end, but to teach youth to think, judge, and 
 ad, as Pythagoras and Socrates did. 
 
( 148 ) 
 
 And Is it liot as rcafonable to fuppofe, that a Clirif- 
 tian ectucation fliould have no other end, but to teach 
 youth how ♦:o think, and judge, and a£l according to 
 the fli i£le{l laws of chriftianity ? 
 
 At leaft one would fuppofe, that in all Chriftiaa 
 fchof h, the teaching youth to begin their lives in the 
 fpirii of chriftianity, i-n fuch fcverity of behaviour, fuch 
 abftinence, fobriety, humility, and devotion, as chriRl- 
 anity requires, ihould not only be more, bat an hundred 
 times more regarded, than any or all tilings elfe. 
 
 For our educators fhould imitate our guardian angels, 
 fuggeft'nothing to our minds but what is wife and holy ; 
 help U6 to difcover and fubdue every vain paflion of our 
 hearts, and every falfe judgment of our minds. 
 
 And it is as reafonable to expert, and require all this 
 benefit of a ChriOian education, as to require that phy- 
 fic (hould {Irengthen all that is right in our nature, and 
 remove that which is fickly and difeafed. 
 
 5. But alas ! our modern education is not of this kind.- 
 
 * The firfl temper that we try to awaken in children, 
 13 pride ; as dangerous a paflion as that of luft. We ilir 
 them up to vain thoughts of themfelves, and do every 
 thing we can, to puff up their minds with a fenfc of 
 their own abilities. 
 
 Whatever way of life we intend them for, we apply 
 to the fire and vanity of their minds, and exhort them to 
 every thing from corrupt motives : We ftir them up to 
 adlion from principles of ftrife and ambition, from glory, 
 envy, and a deHre of diftindtion, that they may excel 
 others, and fliine in the eyes of the world. 
 
 And when we have taught them to fcorn to be out- 
 gone by any, to bear no rival, to third after every in- 
 ftance of applaufe, to be content with nothing but the 
 higheil diliinftions ; then we begin to take comfort in 
 them, and promife the world fome mighty things from 
 youths of fuch a glorious fpirit. 
 
 If children are intended for holy orders, we fet before 
 them fome eminent orator, Vv^hofe fine preaching has 
 made him the admiration of the age, and carried hira 
 through all the dignities and prefermeBts of iihe church. 
 
( uo ) 
 
 We enconrnn;? them to have tliefc lionour;; in 'tl.rrir 
 eye, and to expr£\: the reward of tiu-ir lUidics titiin 
 tlicm. 
 
 IF tlie yoBtli Is inlpndtd for n trade, ve bid liim Icck 
 at the rich men of t!ie Unr." triide, and cvMifider how 
 ij-:any now are carried in their Pfately coaches, who b?- 
 g-Linin the fame low degree as he now does. We a^vak- 
 en his ambition, and endeavour to give his mind a 
 right turn, by often telling him how very rich Tuch and 
 Inch a tradelman died. 
 
 If he is to be a lawyer, then v/e fet great counfellors, 
 lords, judges and chancellors, before his eyes. V/e tell 
 him what gie^t fees, and great applaufe attend fins 
 pleading. We exhort him to take lire at thele things, 
 to raife a fpirit of emulation in himfclf, and to be con- 
 tent with nothing lefs than the higb.ell honours of the 
 long robe. 
 
 6. That this is the nature of our bel\ education, is too 
 plain to need any proof; and I believe there are few 
 parents, but would be glad to fee 'chti'z inftrudions dai- 
 ly given to their children. 
 
 And after all this, we cornph/.n of the effcds of 
 pride ; we wonder to fee grown men iKTtuattd and go- 
 verned by ambition, envy, fcorn, and 2 deli re of glory ; 
 not confidering that they wc;-e ?M the time of their 
 youtU called upon to form all their afciou and iuduflry 
 upon the lame principles. 
 
 You teach a child to fcorn to be outdone, to third 
 for diftincStion and applaufe ; and is it any wonder that 
 he continues to a£l all his life in the fame manner r 
 
 * Now if a youth is ever to be fo i'Av a Chrifilan, 
 as to govern his heart by the dodrines of humility, I 
 would fain know at v;hat time he is to begin it ; or if 
 he is ever to begin it at all, why wc train him up in' 
 tempers quite contrary to it ? 
 
 IIow dry and poor mufl: tiie doctrines of humility 
 found to a youth, that had been fpurred Ui^ to ail lils 
 indufby by ambition, envy, emulation, and a clclire of 
 glory and di[\in£lion ? And if he is not to acl by thefe 
 principles when he is a man, why do W€ call him to act 
 by them in his youth ? 
 
 N 2 
 
( liO ) 
 
 Envy 13 acknov.'Iec'geJ by all people to i)C the rtfofl 
 Mn,:^erier(.-us. bwi't', ar.d wick<:d paiiion, tliat can enlcr in- 
 to tne heart of iniu. 
 
 And is this tiie ter.-'pev to h^ in!:i!(fcvl, 'jcnrinud a:jd 
 "Cnablin-icJ In the minds of young ot'ople ? 
 
 7. 1 know it is fj/id, that it is iu)t envy l:L;t enu)laticr, 
 th^t is intended to be awiikened in ilic n.inds cf ycun^- 
 men. 
 
 * But this is vainly faid. For \vhen children are 
 tHLi;.;ht to l:eai- no rival, and to fcorn to be outaone by 
 any of their a;;i;e, they arc plainly and directly taurvht 
 tr be envious. For it is impcffible for aiiV one to hu\e 
 Xh\o fcorn of being outdone, this contention with rivals, 
 vy'iihout burning- with envy againO all thofc that fctni 
 to excel him, or get any difrinction from hiin. So that 
 "what children are taught is rank envy, and only cover- 
 ed with a name of Id's odious found, 
 
 * Secondly, If envy is thus confciTedly bad, and it he 
 only enuilation that is endeavoured to be awakened in 
 children, furely there ought to be great care taken that 
 chiidri-n n^ay know the one from the other ; that thry 
 may abomiu-ite the one as a great crime, Mhdil thty 
 give tin ether admiflion into their minds. 
 
 Bi-L if this v/ere to be attempted, th-c fmentfs of the 
 diilinclion betwixt envy and emulatioj), would Diew 
 that it was ralier to divide them in words, than to i'e- 
 pirate th.cv, in action. 
 
 Fcr emulation, when it is defined in its btfl; planner, 
 is nothing tile but a refinement upon envy, or rather 
 the molt plauiible part of that black and veiiomous 
 })alTicn. 
 
 And though it is eafy to feparate them in the notion, 
 yet the molt acute philofopher, that undei Hands th^e art 
 of difiingu.riiing ever fo well, if he gives himielf np to 
 .emulation, will certairdy find hlmftlf det p in envy. 
 
 8. It is fuid rdfp, tl at ^^n.biticn, and a dcfirc of glo- 
 ry, are nrccfTary to excite young people to induftry ; 
 and that if we weje to prels upon them the dcctiincs 
 of humility, we fliould deje(^l their minds, and Cnk 
 them into dylnefs and idlenefs. 
 
( 1J> ) 
 
 B'.i': ritvi*: pv\->p!e who f.iy l!hs, do not cotinvl.-r, i:! ^.t 
 Tiii] realbn, if it has uvy llicn,'./J), is full as {};-0!u^- .••.- 
 gaiiid prefHiit^- the flotTtiine-s of humility upon gruwii 
 I'.ien, Ic-Q we Iht.nlJ cl.-jvft their min.U, and fuik tlit;;n 
 i;ito d-jliufs and idlcnt-fs. 
 
 lliii reafon theitfore that is given, v/hv cinlditii 
 Oiould not be trained up in the principles of trus 1. uti- 
 lity, is as good a reafon why the fame huindity /h.).;Id 
 never be required of grown men. 
 
 Attain, let thofe people, who think that c' ildrca 
 •would be fpoiled, if they were not thi.s educated, cm- 
 fidcr this. 
 
 * Gould they think, that if any children had been 
 educated by our blefifed Lord, or his holy apoflL-s. th.jir 
 iDinds would have been lunk intodulnefs andidl'-^ncl's r 
 
 * Or could they think, that fuch children woidd 
 r.ot have been trained uj) in th.e profounik-ri; priiici^K-s 
 of hun"ulity ? Can they fay that our bldTed Lord v. lio 
 was the humblell man that ever was on earth, was hin- 
 dered by his humility from benig the g-reatefl example 
 of worthy and glorious actions, that ever were done by 
 man ? 
 
 Can they fay that his apoftles, who lived in the hum- 
 ble fpirit of their nnfier, did therefore ceafe to be 'a- 
 boricais and adiive inftrumeuts of doing good to all the 
 world ? 
 
 A few fuch reflexions as thefe, are fufficient to ex- 
 pofe all the poor pretences for an education in pride 
 and ambition. 
 
 9. * Paternus lived about two hundred years ago ; he 
 h?id but one fon. v/hom he educated himfrif in his ov^'q 
 houfe. As they were fitting together in the garden, 
 •when the child was ten years old, Paternus thus began 
 to him : 
 
 The little time that you have been in the world, ray 
 child, you have fpent wholly with me ; and my love 
 and tendcrnefs to you, has made you look upon me as 
 your only friend and benefaftor, and the caufe of all 
 tliJ comfort and pleafure you enj ••y ; your heart, 
 I know, would be ready to break with grief, if yoa 
 thought this wa3 the lull day that I QiuuU live with you. 
 
( 152 ) 
 
 But, my chila, thor.o-h you now think youiTelf n.^igh- 
 ty happy, bccaufe you have hold cf niy hand, you arc 
 iiovv^ in the hands, and under the tender care of a much 
 greater father and friend than I am, Avhofe love to you 
 is far greater than mine, and from whom you receive 
 inch bleuiiigs as no mortal can give. 
 
 That God whom you have feen me daily worfhip : 
 Avhom I daily call upon to blefs both you and nie, and 
 all mankind ; whofe wondrous a6ls are recorded in 
 thofe fcriptures, which you conrtantiy read. That God 
 -who created the heavens and the earth, who brought a 
 flood upon the old world ; who faved Noah in the ark, 
 who was the God of Abraham, Ifaac and Jacob, whom 
 Job blciTed and praifed in the greattft afEli(flions ; who 
 delivered the Ifraelites out of the hands of the Egyptians, 
 who was the protestor of righteous Jofeph, Mofes, Jo- 
 fiiua, ^tud holy Daniel ; who fent fo many prophets into 
 the world ; who fent his Son Jefus Chrift to redeem 
 mankind. This God, who has done all thefe great 
 tilings ; who has created lb many millions of men, who 
 lived and died before you was born ; with whom the 
 foirics of good men that are departed this life, now 
 live ; whom infinite numbers of angels now worQ'jip in 
 heaven. This great God, who is the creator of worlds, 
 of angels, and men, is your loving father and friend, 
 your good creator and nouiifher, from whom, and not 
 from me, you received your being ten years ago, at 
 the time that I planted that little tender elm which you 
 there fee. 
 
 10. I myfelf am not half the age of this fhady oak, 
 under whicii we fit ; many of our fathers have fat un- 
 der its boughs ; we have all of us called it ours in our 
 turn, though it fiands, and drops its mailers, as it drops 
 its leaves. 
 
 You fee, m.y ion, this wide and large firmament over 
 err headsj wiiere the fun and moon, and all the ftars 
 ?.ppear in their turns. If you were to be carried up to 
 any of thefe bodies at this vaft dillance from us, you 
 would Rill difcover others, as much above you, as the 
 ftars that you fee hsre are above the earth. Were you 
 to go up or dovai, eail or v/cll, north or fouth, you 
 
( 153 ) 
 
 would find the fame height without any top, and tlie 
 lame depth without any bottom. 
 
 And yt.'t, my child, fo gi( nt is God, that all thcfe 
 bodies added together, are but as a giii.i of fand in his 
 fip;ht. And ytt you are as much the care of this great 
 God, and Father of all v/«tlds, and all fpirits, as if he 
 had no fon but you, or there were no creature for him 
 to love and pr<)tc(5l but you alone. Jle numbers the 
 hairs of your head, watches over you ilecping and v/a- 
 king, and has preferved you from a thoufand dangers, 
 which neither you nor I know any thing of. p 
 
 1 I. How. poor my power is, and how little I am 
 able to do for you, you have often feen. Your late 
 ficknefs has (hewn you how little I could do for you in 
 that ftate ; and the frequent pains of your head are 
 plain proofs, that I have no power to remove them, 
 
 I can bring you food and medicines, but have no pow- 
 er to turn them into your relief and nouriiliiHent ; it ii 
 God alone that can do this for you. 
 
 Therefore, my child, fear, and worfliip, and love 
 God. Your eyes indeed cannot yet fee him, but eve- 
 ry thing you fee, are fo many marks of his power and 
 prefence, and he is nearer to you than any thing that 
 you can fee. 
 
 Take him for your Lord and Father, and friend ; 
 look up unto him as the fountain and caufe of all the 
 good that you have received through my hands ; and 
 reverence me only as the bearer and minifter of God's 
 good things unto you ; and he that bleffed my father 
 before I was born, will blefs you when I am dead. 
 
 Your youth and little mind is only yet acquainted 
 with my family, and therefore you think there is no 
 happinei's out of it. 
 
 But, my childj you belong to a greater family than 
 mine ; you are a younger member of the family of iliis 
 Almighty Father of all nations, who has created infi- 
 nite orders of angels, and numberlefs generations of 
 men, to be fellow-members of cne and the fame fociety 
 in heaven. 
 
 12. You do well to reverence my authority, be- 
 caufe God has given me power over you, to bring you 
 
( 154 ) 
 
 v.p in his fear, and to do for yon, as the holy fathers 
 recorded in fcripture did for their children, who arc 
 now in reft and peace with God, . 
 
 I fliall ill a (hart time die, and leave you to God ^\vi 
 yourfelf ; and if God forgiveth my fins, I fhal! go to 
 his Son Jefus Chrilt, and live amongft patriarchs ail:d 
 prophets, faints and martyrs, where I ihall pray for 
 you, and hope for your fi>fe arrival at the fame phice. 
 
 Therefore, my, child, meditate on thefe great things, 
 and let your thoughts often leave thefe gardens, thefe 
 fields and farms, to contcn-plate God and heaven, to 
 coiifider angels, and tht; fpirlts of good it:en living in 
 liglit and glory. 
 
 As yoa have been ufed to' look to me in all your ac- 
 tions, and have been afraid todoar.v thincj, unlefs you 
 fiifl kn?w my will ; fo let it now be your rule to look 
 up to God in all your aC"l::ons, to do every thing in his 
 fear, and to abftain from every thipg that is not acccr- 
 din;'^' to his will. 
 
 Bear him aivvays in your nVuid ; teach your thoughts 
 to rivcreiice him in cv^-y pl^ce ; for thsr^ is no place 
 where })c is net. 
 
 13. God kecpr'th a book of life, wherein all the ac- 
 t;:: i of l11 Die;) arc wilcten ; ypur name is there, my 
 child ; ar.d whtti you die, this book will be laid open 
 before n^en and zi^gth f and according as your anions 
 •are ther« found, you will cither be received to the hap- 
 pi.icfi of tbof^ hcly men who have died bi*,fore you, or 
 be turned away among wicked fpirits, that are never to 
 fee G-od any more. 
 
 Never forget this book, my fan ; for it is written, 
 it muR hi opened, you mull fee it, and you mufl: be 
 triid by it. SLrive therefore to" fill it with your good 
 d/eds. that the hind-writing of God n»ay not appear 
 Hg...a you. 
 
 God, my child, is all love, and wifdom, and good- 
 neis ; and every thing that lie has made, and every ac- 
 tion that he does, is the cffedl of them all. Thei:e- 
 foie you cann-jt pleafe God, but fo far as you {lri\e to 
 walk ia love, wifiom, and gooduefs. As all wifdom, 
 
( iS5 ) 
 
 love, and goodnefs proceeds from God ; fo uotliing but 
 lo\e, uil'dom and goodncrs can leud to God. 
 
 When you love that which God love::;, you v.Ct with 
 liim, ycu join youifclf to him ; and when you love 
 what lie dillikes, then you oppole hlin, and iVparute 
 yourielf from him. This is the true and tlie right 
 ^vay ; think what God. Iov£Sj and do you love it with 
 all your heart. 
 
 14. Firf\ of all, my cliild, worOiip and adore God, 
 think of liim magnificently, fpeak of him reverently, 
 magnify his providence, adore his power, frequent his 
 fervice, and pray unto him conflantly. 
 
 Next to this, love your nei,;^hbour, which is all 
 mankind^ with fuch tendcrncfs and aff.:{ftion as you 
 love yourfelf. Think how God loves all mankind, 
 how merciful he is to them, how -tender he is of them, 
 how carefully he preferves them, and then flrive to love 
 the world, as God loves it. 
 
 God would have all nsen to be happy, therefore do 
 you will and defirc the fame. Ail men are great, in- 
 Ilances of divine love, therefore let all men be inftances 
 of your love. 
 
 But above all," my fon, mark this : never do any 
 thing through ftrife, or envy, or emulation, or vain 
 glory. Never do any thing in order to excel other 
 people, but in order to pleafe God, and becaufe it is 
 his will, that you fljould do every thing in the beft man- 
 ner that you can. 
 
 For if it is once a pleafure to you to excel other peo- 
 ple, it will by degrees be a pleafure to you, to fee other 
 people not fo good as yourfelf. 
 
 Baniih therefore every thought of pride anddiftinflion, 
 «nd accuftom yourfelf to rejoice in all the excellencies 
 of your fellow creatures, and be as glad to fee any of 
 their good actions, as your own. 
 
 For as God is as well pleafed with their well doings, 
 as with yours ; fo you ought to defire, that every thing 
 that is wife, and holy, and good, may be performed 
 in as high a manner by other people, as by yourfelf. 
 
 15. Let this therefore be your only motive to all 
 good adtions, to do every thing in as perfect a manner 
 
( 156 ) 
 
 g| you can ; for this only reafon, becaufe it is pleafin^ 
 to God, who writes all your adlions in a bcok. When 
 I am dead, my fon, you will be ma^er of all ray eflate, 
 which will be a great deal more than the neceflities 
 of one family require. Therefore, as you are to be 
 charitable to the fouls of men, and wifh them the 
 fame happinefs with you in heaven ; fo be charitable to 
 their bodies ; and endeavour to make them as happy as 
 you upon earth. 
 
 As God has created all things for the common good 
 of all men ; fo let that part of them which is fallen to 
 your fhare, be employed, as God would have all em- 
 ployed, for the common good of all. 
 
 Do good, my fon, firft of all to thofe thatmofl: de- 
 ferve it, but remember to do good to all. The great- 
 eft finners receive daily inftances of God's goodncfs to- 
 wards them ; he nourifhes and preferves them, that 
 they may repent, and return to him ; do you there- 
 fore imitate God, and think no one too bad to receive 
 your relief and kindnefs, when you fee that he wants it. 
 
 16. I am teaching you Latin and Greek, not that 
 you fliould defire to be a great critic, a fine poet^ or an 
 eloquent orator. I would not have your heart feel any 
 of thefe defires ; for the defire of thefe accomplifli- 
 ments is vanity, and the mafters of them are generally 
 vain men. 
 
 But I teach you thefe languages, that at proper times 
 you may look into the hiftory of paft ages, and learn 
 the methods of God's providence over the world ; that 
 reading the writings of the ancient fages, you may fee 
 how wifdom and virtue have been the praife of great 
 men of all ages. 
 
 Let truth and plainnefs be the only ornament of 
 your lauguage, and ftudy nothing but how to think of 
 all things as they deferve, to chufe every thing that is 
 beft, to live according to reafon, and to a£t in every 
 part of your life in conformity to the will of God. 
 
 Study how to fill your heart full of the love of God, 
 and the love of your neighbour, and then be content to 
 be no deeper a fcholar, no finer a gentleman, than thefe 
 tempers will make you. As true religion is nothing 
 
( li? ) 
 
 tli'e but (hnple nature governed by rlglit re a Con ; fo It 
 joves and retjuires great plainnefs and i\m\)\ city of life. 
 Therefore avoid all Tuperflucus fliews, finery and equi- 
 page, and let your houfe be plainly furniilied with mo- 
 derate convcniencies. Do not confidcr wliat your ef- 
 tate tan afford, but Nvhat right reafon requires. 
 
 17. Let your drefs be fober, clean, and modcfl ; not 
 to fet out the beauty of your perfon, but to declare the 
 iobriety of your mind, that your outward garb may re- 
 iemble the plainnefs of your heart. For it is highly 
 reafonable, that you (liould be one man, all of a piece, 
 and appear outwardly fuch as you are inwardly. 
 
 As to your meat and drink, in them obferve the high- 
 en: rales of Chriftian temperance and fobricty : confidcr 
 your body only as the iervant of your foul : and only lb 
 nourifli it, that it may perform an humble and obedi- 
 ent fcrvice to it. 
 
 But J my fon, obferve this as a principle thing, which 
 I (hall remember you of as long as I live. 
 
 Hate and defpife all human glory, for it is nothing elfe 
 but human folly. It is the greateft fnare, and the great- 
 cfl betrayer that you can pofiibly admit into your heaiu 
 
 Let every day therefore be a day of humility ; con- 
 dcfcend to all the infirmities of your fellow-creatures, 
 cover tiieir frailties, love their excellencies, encourage 
 their virtues, relieve their wants, rejoice in their prof- 
 perities, compaffionate their diftrcfles, receive their 
 iViendibip, overlook their unkindnefs, forgive their ma- 
 lice, be a fervant of fervants, and condei'cend to do the 
 loweft ofHces to the lowefl: of mankind, 
 
 18. * Afpire after nothing but your own purity and 
 perf^dlion, and have no auibition but to do every thni^ 
 in fo religious a manner, that you may be gUd God is 
 every where prefent, and fees all your adions.. The 
 greateft trial of humility, is an humble behaviour to- 
 wards your equals in age, eftate, and condition. There- 
 fore be car.l'ul of all the motions of your heart towaids 
 thele people. Let all your behaviour towa»ds them be 
 governed by unfeigned love. Have no defire to put 
 any of your equals below you, nor any anger at rhofe 
 that would put themfclves above you. If they are 
 
 O 
 
( 158 ) 
 
 proiul, they are ill of a very bad diftemper, let them 
 therefore have your tender pity, and perhaps your 
 meeknefs may prove an occarion of their cure ; but if 
 your humility fliould do them no good, it will however 
 be the greatell good to yourfelf. 
 
 Remember that there is but one man in the world, 
 with whom vou are to have perpetual contention, and 
 be always {hiving to excel him, and that is yourfelf. 
 
 The time of.pracfliling thefe precepts, iy,y child, will 
 foon be over with you ; the world will foon flip through 
 your hands, or rather you will foon flip through it ; it 
 leems but the other day fince I received thefe iuAruc- 
 tions from my dear father, that I am how leaving with 
 you. And the God that gave me ears to hear, and a 
 heart to receive what my father faid unto me, will, I 
 hope, give you grace to love and follow the fame in- 
 flruiflions. 
 
 CHAP. XV. 
 
 Shelving hoTJ the method of educating daughters^ makes 
 it difficult for them to enter into the spirit of Christi- 
 an humility. Hotv miserably they are injured and abu- 
 sed by such an education. The spirit of a better educa- 
 tion, represented in the character of Eusebia, 
 
 1, ^~B~^HAT turn of mind which is taught and encou- 
 I raged in the education of daughters, makes it 
 exceeding difficult for them to enter into fuch a fenfe 
 and pradlice of humility, as the fpirit of chriftianity re- 
 quireth. 
 
 * The right education of this fex is of the utmoft im- 
 portance. For though women do not carry on the trade 
 and bufinefs of the world ; yet as they are mothers and 
 miftreffes of families, that have for fome time the care 
 of the education of their children, they are entrufled 
 -with that which is of thegreatelt confequence to human 
 life. For this reafon, good or bad women are likely to 
 
( 159 ) 
 
 do a.r much good or harm in the world, as good or bud 
 men in the i:,re;itell bullncfi. 
 
 * For as tlve health and llrength, or wcukncfs of our 
 l)odieSv is ruich owiny; to their njethotls of treating us 
 •when we were young ; fo the foundnefs or fell/ of our 
 minds is not Icfsov/ing to thofe firll tempers and"Nvays of 
 thinking, which we eagerly received from the love, ten- 
 dernefs, authority and conllant converfation of our njc- 
 thers. 
 
 * As we rail our firft language our mother-tongue, fo 
 Ave mny as juftly call our firR tempers cur niothtr-tem- 
 jicrs ; and perhaps it may bv-^ found more eafy to for;£ct 
 the language, than to pare entirely with thofe tempers 
 Yihich we learned in the nurfery. 
 
 2. It is therefore much to be lamented, that this f-'X 
 who have the firft f )rniing both of our bodies and minds, 
 are not only educated iu pride, but in the filLcfl and 
 inoll contemptible part cf it. 
 
 * Xli'^y are not indeed fuffjrcd to difpute with us 
 the proud prizes of arts and fciences ; but we turn theui 
 over to the fliidy of beauty and drefs, and the -whole 
 world confpires to make them think cf nothing tile. 
 Fathers and mothers, friends and relations, feem to have 
 no other wifh towards the licde girl, but that flie may 
 have a fair f^cin, a fine Onpe, dreTs \vt.ll, and dance Lo 
 adiriiration. 
 
 Now if a fondncfs for ourperfcns, a delire of beauty, 
 a love of drefs, be a part of pride (as furtly it is a muib 
 contemptible part of it) the firll fttp towards a woman's 
 humility, f^ej-ns to require a repentance of her education. 
 
 For it mjfl: be owned, that, generally fjicaking, 
 good parents are never more fond of tlieir daughters, 
 than when they fee th;nii too fond of themfeiv s. and 
 dreffid in fuch a manner, as is a great reproach to the 
 gravity and fobriety of the Chriflian life. 
 
 3. The church has formerly had eminent faints in that 
 fex ; and it may reafonably be thought, tha:it is pure- 
 ly ov/ing to their poor and vain education,^ that t]:i-. ho- 
 nour of their fcx is for the moft part confuiiij to fonitci'^ 
 
 :ei, 
 
( 160 > 
 
 * The coniiptioH of the wojld indulges them In great 
 vanity, rind r-iankind iVem to confider them in no other 
 view, than as lo many painted idols, that are to allure and 
 gratify their paffions ; fo that if many women are vain» 
 light, ge^vgavv creatures, they have this to excufe t'hem- 
 fflves, th-'t they are i.ot only fuch as th«'iir education 
 has made tlieui, but fuch as the generality of the world 
 allows them to be. 
 
 * But then they Iriould conHder, that the friends to 
 their vanity are no friends of theirs ; that they are to 
 live for themfelves ; that they have as great a (hare in 
 the rational nature as men have ; that they have as much 
 reafon to jirctend, and as much neceffity to afpire after 
 the highefi accomplifhments of Chriftian virtue, as the 
 graveft and wil'tll: among ChriOian philofophers. 
 
 * They fhould confider, that they are abufed and in- 
 jured, and betrayed from tbeironly perfeAion, whenever 
 they are taught, that any thing is an ornament in them, 
 that i;; not an ornament in the wifefl among mankind. 
 
 4. * It is generally faid, that women are naturally of 
 little and vain minds ; but this I look upon to be as falf';, 
 as to fay, that butchers are naturally cruel ; for as their 
 cruelty is not owing to their nature, but to their way of 
 life ; fo Avhatever littlenefs and vanity is in the minds of 
 women, it is like the cruelty of butchers, a temper that 
 is wrought into them by that life \Nhichthey are taught 
 and accuftomed to lead. 
 
 And if it v/ere true, that they were thus naturally 
 vain and light, then how much more blameable is that 
 education, which feems contrived to ftrengthen and in- 
 creaie this folly and wcakneis of their minds ? 
 
 For if it were a virtue in a woman to be proud and 
 vain of herfelf, we could hardly take better means to raile 
 this palTion in her, than thofe that are now ufed in their 
 education. 
 
 5. * Matilda is a fine woman, of good breeding, and 
 great fenfe. She has three daughters that are educated 
 by berf If. She will not trull them with anyone elfe, 
 or at any iVhool. for fear they (hould learn any thing ill. 
 She flays with the dancing maRer all the time he is with 
 them, becaufe ilie will hsiir every thing that is faid to 
 
( 161 ) 
 
 tliem. Slie lias heard them read the Scriptures To often' 
 tliat they can repeat great part of it without book, ai.M 
 there is fcarce a good book of devolion, but you may 
 find it in their ch)fets. 
 
 Had Matilda lived in the fufl aq-es of chriftianity, 
 (Tie had in all probability been one of the greated faints. 
 B'.itas (he was born in corrupt times, where fiie hardly 
 ever favv a piety higher than her own ; fo (lie has many 
 defedls. and communicates them to all her daughters. 
 
 6. Matilda never was meanly drelfed in her life ; and 
 nothing pleafes her in drefs, but that which is very rich, 
 and beautiful to tlie eye. 
 
 Her daughters fee her great zeal for religion, but 
 then they fee an equal earneftnefs for all forts of fiu' ry. 
 They fee (lie is not negligent of her devotion ; but then 
 they fee her more careful to preferve her complexion, and 
 to prevent thofe changes which time and age threaten 
 her with. 
 
 They are afraid to meet her, if they have miffed the 
 church ; but then they are mare afraid to fee her, if they 
 are not laced as flraight as they can poiHbly be. 
 
 Sh^ often [lie ws them her own picture, which was ta- 
 ken when their father fell m l«ve with her. She tells 
 them how dillradled he was with paflion at the hr(i fight 
 of her ; and that Tnc had never had fo fine a complexion, 
 but for the diligence of her good mother, who took ex- 
 ceeding care of it. 
 
 The children fee fo plainly the temper of their mother, 
 that they atFcd to be more pltafcd with drefs, than they 
 really are. 
 
 'I'hey law their eldeft filler once brought to her tears, 
 and her pcrverlenefs leverely reprunaiuied, for preiuni- 
 ing to fay, that (he thought it was better to co\er the 
 neck than to go fo far naked as the modern drefs requires. 
 
 7, She lliwts tliem in their meals, and is very fcrupu- 
 lous of what thjy eat and drink- andttils tht-m how ma- 
 ny fine iliapes file has lecn fpoilcd in her tim^, for want 
 of i'ucii care. 
 
 VVii-never they begin to hiok fanguine and heallhfuJ, 
 flie calls 111 the aililUiice of the dodlor i and if piiyiiVj oi- 
 O 2 
 
C 162 ) 
 
 iiTues, v.-iil keep the complexion from Inclining to coaiT 
 or r:id::y, Hie t!;in].s t'^cni v, ell employtcl. 
 
 By this rr.eanic they arc pcor, pale, {ickly, infirm crea- 
 tures, vapoured thr^-iic h v/ant of fplrits, crying at the 
 fmalljfi: accidents, fvvcoring- av/ay iit any thing- thu 
 frights the.'iT, and hardly able to bear the weight of 
 their beft clothes. 
 
 The eldefl daaghter lived as long as fl;e could under 
 this difciphne, arid died in the twentieth year of her age. 
 
 When her body was opened, it appeared that her ribs 
 liad grown into her liver, and tliat her other entrails 
 %vere much hurt, by being crufhed together with her 
 flays ; which her mother had ordered to be twitched 
 fo ilralght, that it has often brought tears into her eyes, 
 >\h>Hl the maid was dreiFing htr. 
 
 Iler yomgefl: daughter is run away with a gamefter, 
 a man of great beauty, who in dreihng and dancing has 
 110 fuperior. 
 
 Matilda fays, fiie (liould die with grief at this acci- 
 dent, but that her confcience tells her, flie has contribu-% 
 ted nothing to it herfelf. She appeals to their clofets, to 
 their books cf devotion, to teflify what care (he has ta- 
 ken to eftabliiii her children in piety. 
 
 8. Now, though I do not intend to fay, tbit no 
 daughters are brought up in a better way than this ; yet 
 thus much may be faid, that the greater part of tlieni 
 ■are not brought up lb wtiij or accuuomed to fo muci\ 
 rcji^'ioi'^ 
 
 Their n-inds are tu ::• -" :. ^ much to the care of their 
 beauty and drefs, wiLhou;: ir/ivlng fuch rules of devotion 
 >to uand againft it. Su that if folid piety is much want- 
 ed in that lex-, it is the plain confecuicnce cf a corrupt cd"» 
 vcation. 
 
 And if they are often rer.Jy to receive the iirl fops^ 
 bcaUX, and fine dancers, for tiieir huibands, it is no 
 wonder that th^y fiioiiid Ilk;- that in nicn, which they 
 have been taiight to aaiiui-c in themiclvcs. 
 
 Soniii people Vv'i]I''perhsp3 fa)', that i am exercifmg 
 too great a Icverity agamit the it. x. 
 
 But reafonable perfons will obferve, th^it I fpare thc^ 
 fex, and only arraign their education ; that i not only 
 
to 
 
 ( 163 ) 
 
 fp:irc tliem, bat plead their Intcvtft, afTert llielr bor.orr, 
 and only condemn that education wliich is lb injuri.jus 
 thereto. 
 
 Their education I Cr;nnot fpare ; but the only re^i Ton 
 is, bccaiife it is their £;rfat(,'fl enemy, becurfe itt'epiives 
 the worhl oi" ib many bleirin^jSj and the cliuich cf fo 
 many rhints. 
 
 It it Oioiild lierc be faid, that I even charge too h.igh 
 upon their education, and tiiat they are not lb niuch huit 
 by it, as 1 in»agine. 
 
 It may be unfwered, that though I do not pretend 
 . Hate the cx:ict degree ofmiichi-if that is done by it, 
 yet its plain and natural tendency to do harm, is lulil- 
 cient to junify the molt ablblute condemnafion of i;.. 
 
 9. But how poiiible it is to bring wp dcUighters in a 
 more excellent way, let the fallowing charad:er declare. 
 
 Eutebia is a pious widow, well born, and well bied, 
 and has a gogd ellate for five daughters, whom ihe 
 brings vp as one entruHed by God, to fit five virgins 
 for the kmgdo^n of heaven. Her family has the fame 
 regulation as a reiirpous houfe, and all its orders teiiti to 
 the iupport of a cci'Rant regular devotion. 
 
 She loves ti:em ns her fpiritual children, and tl.ty re- 
 verence her as their ipiritual msther, with an alil ct !on 
 far above lh:it of the fondeft friend. 
 
 She has divided part of her eftate among them, that 
 every one may be charitable out of thtir own hook, 
 and each of them take it in their turns to provide for 
 the poor and Hck of the parifi). 
 
 Eufebia brings them up to all kinds of labour tji*t. 
 are proper for v/omen, as fewing, knitting, fpinning, and 
 all other parts cf houfewifery ; not for their amufement, 
 but that they may bt. ferviceable to themfclvcs and 
 others, and lie laved from thoie tcm.];tations wh;c!i ai- 
 t:nd an idle lilb. 
 
 She tells them, flic had rather fee them reduced to 
 the neceiiity of maintaining tliejnfelves by tliCir own 
 work; than to have riches to excnfe themfelves from 
 labour. For though, fays ihe, you may be able to 
 ai'lili the poor without your labour, ytt by your iubci^r 
 you will be able toaliiil them mere. 
 
( 154 ) 
 
 ]0. Tf F/j^f'bi.-i lrd3 lived as free ^rom Hn as it is pof^hle 
 f;)r hunri!! lu uir:, it isbecniic <})e is always w'atchin^,*^ 
 and i>-uar(.l TV i^aind all iiil^-incri ■'f pride. And if iier 
 virtues are (Ir'^a ■,\''- and lii^;he;- than other p:*ople'£, it is 
 bccuufc thej^ are all founded in a deep humility. 
 
 My children, fays Hie, v/hen yoiw father died I w?s 
 inucli pitied by tny friends, as ha\ing all the care of 
 a f imily. aud the manag-emetu of aneftate fallen upon me. 
 
 But mv Okvn grief was founded upon another princi- 
 ple : 1 was grieved to fee niyfelf deprived of fo faithful 
 a friend ; and tliat fuch an eminent example of Ghrif- 
 tian virtues flioulJ be taken from the eyes of his children, 
 before they were of an age to love and follow it. 
 
 But as to worldly cares, which my friends thought fo 
 heavy upon me, they are molt of them of our own 
 making, and fill away as foon as we know ourielves. 
 
 If a perf)n in a dream is diRurbed with ftrange ap- 
 pearances, his trouble is over as foon as he is awake, 
 and fees that it was a dream. 
 
 Now, when a right kiowledge of ourfelves enters 
 into our minds, it makes as great a change in all our 
 thoughts and appre'ieiiiioiis, aj wiien we awake from 
 the wanderings of a dream. 
 
 We acknowledge a man to be mad or melanchoiy, who 
 fancies himfelf to be glafi, and fo is afraid of itirring; 
 or taking himfelf to be wax, dares not let the fu^i flune 
 upon him. 
 
 But, my children, there are things in the world 
 which pafs for wifd:>m, politenefs, grand-ur happinel's, 
 and fine breeding, w'iich ftievvs as great ignorance i ^ur- 
 felves; and might as jufHy pafs f«}r thorough maunefs, 
 as v.hen a man fancies himfelf to be glais, ■ e. 
 
 A woman that dares not appear in the world with- 
 out fine clothes, that thinks it is a p.apnincis to h.>ve a 
 face finely coloured, to have a Ikin dci.Cately fur that 
 had rather die than be reduced u-- poverty j-iki be for- 
 ced to work for a »nainten:;nce, is as igivjrant of herfelf 
 to the full, as he tint fiactes biinf<. If to bt giafs. 
 
 11. F fr this rcafon, all my difcojrfe wica you. has 
 been to acc_^uaiju you with yourfelves, and to uccullom 
 
( 165 ) 
 
 you to fuch books, as might befl inflrud you in thu 
 greatcft of all knowledge. 
 
 Ycu v/ould think it iiard, Jiot to know tlie family 
 into Y.hith you were born, what anceftors you were de- 
 ftended from, eikI what eftate was to come to you. 
 But, my childieii, you may know all this with exaft- 
 iicis- and yet be as ignorant of yourfclves, as he that 
 takes hlmfclf to be wax. 
 
 For though you were all of you born of my body, 
 ai)d bear your father's name, yet you are all of you pure 
 fpirits. I do not mean that you have not bodies ; but that 
 all which defervcs to be called you, is nothing elfe but 
 fpirit. A being fpiritual and rational in its nature ; that 
 is as contrary to all corporeal beings, as life is contrary 
 to deatk ; that is made in the image of God, to live 
 for ever, never to ceafe any more, but to enjoy life, 
 and reafon, and knowledge, and happinefs in the prefcnce 
 of God, and the focicty of angels, and glorious fpirits, 
 to all eternity. 
 
 Every thing that you call yours, befides this fpirit, 
 is but like your clothing ; fomething that is only to be 
 ufed for a while, and then to end, and die, and wear 
 away-, and to fignify no' more to you, than the cloth- 
 ing and bodies of other people. 
 
 12. But, my children, you are not only in this man- 
 ner fpirits, but you are fallen fpirits, that began your 
 l.fe in a Ibite of corruption and diforder, full of tem- 
 pers and pjilfions, that blind and darken your reafon, 
 and incline you to that which is hurtful. 
 
 Your bodies arc not cr.ly poor and periDiing like 
 your clothes, but they are like ill infi cted ch-thes, that 
 fill you with all dileales, which cpprel's the I'oul with 
 fickly appetites, and vain cravings. 
 
 So that all of us are like two beings, that have, as it 
 were, two hearts within us ; with the one we fee, and 
 tafle, and admiie rcafcn, aaid holinefs ; with the other 
 we incline to pride, and vanity, and fcnfual dt lights. 
 
 If you would knovv the one thing nectffaiy to ull the 
 world, it is this ; to prefervc and perfedl all that is ra- 
 tional, holy and divine in our nature, .and to r.ioriify, 
 remove, and deftroy all vanity, pride, a,nd fenfuality. 
 
( 166 ) 
 
 • Could yon tliinl:, my children, when you look at' 
 the wcrla, and fee what curioms, and fatliions, and plea-, 
 lures, and troubles, and proje^Tts, employ the hearts and 
 time of mankind, that things were thus ? 
 
 But do not bs Kffefled at tlieie things ; the world is 
 in a Threat dream, and but fe^ people are awake in it. 
 
 W^e fancy that \\t fall into darknefs, v hen we die : 
 hut 'cilas, Ave are n=3ofl of us in the dark till then ; and 
 th.c eyes of our fouls only then begin to fee, when our 
 botlily eyes are clofmg. 
 
 13. You fee then your flate, my children ; you are 
 to iinprove and perfeifl the fpirit that is within you ; 
 you are to prepare it for the kingdom of heaven, to 
 iioiirilh it with tlie love of God, to adorn it with good 
 works, and to make it Jis holy and heavenly as you 
 can. You are to preferve it from the errors and vani- 
 ties of the world : to fave it rVom the corruptions of the 
 'body, from thofe fcdfe delights, and fenfual tempera 
 Avliich the body tempts it with. 
 
 You are to nourilh your fpirits with pious reading^;, 
 and holy meditations, witli watchings, fafiings, and 
 prayers, that you may relilh that eternal flate which is 
 to begin when this life ends. 
 
 As to your bodies, you are to ccnfider them as poor, 
 perilhing things, tliat are corrupt at prclVnt, and will 
 foon drop into common dull ; you are to watch over 
 them as enemies, ciiat are always trying to betray yon, 
 raid fo oever follow their coiinfel; you are to confider 
 them as the place and habitation of your fculs, and fo 
 keep them clean and decent ; you are to conf der the-ia 
 iis the fervants and inflruments of at^lon, ajid fo give 
 them food, and relt, and raiment, that ihey may be 
 frrv;ng and heidthful to do tiic duties of a charitable, 
 iiiefiil, and pi;, 1,3 life. 
 
 Whil't you live thus, you live like yourfelves ; and 
 wii-never you have lef? regard to your fouls, or more 
 repaid to your bodies ; whenever j'ou are more intent 
 upoa adorunig yonr perfons, than upon perfcdling your 
 fouU, you are, much more befide yourfelves, th?ai he 
 that hud rather i-ave a lacsd coat, than a healthful body. 
 
 14. For this rcifan; my children, I have taught you 
 
( iw ) 
 
 nothing that was dr.ngerou.. for you to learn : I have 
 kept you from every thing that might bvitray you into 
 weaknefs and folly : or make you think any thing fine, 
 but a fine mind ; any thing liappy, but the favour of 
 God ; or any thing defirable, but to do all the good you 
 poffibly can. 
 
 InP.ead of the vain, immodefl: entertainment of plavs, 
 and operas. I have taught you to delight in vifiting the 
 fick and poor. What muhc, and dancing, and diverlions 
 are to many in the world, that prayers and devotions, 
 and pfalms are to you. Your hands have not been cm- 
 ployed in plaiting the hair, and adorning yourperfons; 
 but in Hjaking clothes for the naked. You have not 
 wafted your f( rtunes upon ycurfelves, but have added 
 your labour to them, to do more good to other people. 
 
 Inftead of forced fljapcs, genteel airs, and affededmo^ 
 lions, I have taught you to conceal your bodies with 
 modcft garments, and let the world have nothing to view 
 of you. but theplaijHiefs, and fincenty, and humility of 
 all your behaviour. 
 
 15. You know my children, the high perfedion, and 
 the great rewards of virgijiity ; you know how it frees 
 from worldly cares and troubles, and furnifhes means 
 and opportunities of hi,r;her advancements in the divine 
 lite. Therefore love and cileem, and honour virgini- 
 ty : blefs God for all that glorious company of holy 
 virgins, that from the beginning of chnltiauity have, 
 in the feveral ages of the church, renounced the cares 
 and pleafures of matrimony, to be perpetual examples 
 ot contemplation and prayer. 
 
 But as every one has their proper gift from God, as 
 I look upon you all to be fo niany great bleliings of a 
 married ftate ; fo I leave to your choice, either to do 
 as I have done, or to afpire after higher degrees of per- 
 fedion in a virgin ftate. 
 
 I prcfs nothing upon you, but to make the mofl of 
 human life, and to aipire after pcrfeclion in whatever 
 {late you chufc. 
 
 Never therefore confider yourfelves as perfons that 
 are to be fecn, admired, and courted by men ; but as 
 f oor finnersj that are to fave yourfelves irom the vani- 
 
( 168 ) 
 
 ties and follies of a miferable world. Learn to live 
 for your own lakes, and the fervice of God ; and let 
 nothing in the world be of any value with you, but 
 that which you can turn into a fervice to God, and a 
 means of your future happinefs. 
 
 16. Whether married therefore, or unmarried, con- 
 fider yourfelves as mothers and fillers, as friends and le- 
 lations to all that want your afliflance ; and never al- 
 low yourfelves to be idle, whilft others are in want of 
 ■any thing that your hands can make for them. 
 
 This ufeful, charitable, humble employment of your- 
 felves, is what I recommend to you with great earnelU 
 nefs ; and befules the good you will thereby do to other 
 people, your ov/n hearts will be improved by it. 
 
 For next to reading, meditation, and prayer, there is 
 nothing that fo fecures our hearts from fooIif}> pallions, 
 as fome ufeful, humble employment of ourfelves. 
 
 Never therefore confider your labour as an amufement, 
 that is to get rid of your time, and fo may be as trifling 
 as you pleafe ; but confider it as fomething that is to 
 be ferviceable to yourfelves and others, that is to ferve 
 fome fober ends of life, to fave and redeem your time, 
 and make it turn to your aecount when the works of all 
 people ftiall be tried by fire. 
 
 If there is any good to be done by your labour, if 
 you can polTibly employ yourfelves ufefully to other 
 people, how filly is it, how contrary to the wifdom of 
 religion, to make that a mere amufement, which miglit 
 as eafily be made an exercife of the greateft charity ! 
 
 What would you think of the wifdom of him, that 
 fliould employ his time in diflilling of waters, a^d 
 making liquors which nobody could ufe, merely to a- 
 mufe himfflf with the variety of their colour, when, 
 ■with lefs labour and expenfe, he might fatisfy the wants 
 of thofe who have nothing to drink ? 
 
 Yet he would be as wifely employed, as thofe that 
 are amufing themfelves with fuch tedious works as they 
 neither need, nor hardly know how to ufe when they 
 are finiflied ; when, with lefs labour and expenfe, they 
 might be doing as much good, as he that is clothing 
 the naked, or vifiting the fick. 
 
( 169 ) 
 
 B? glad tlierctore to kno\y the wants of t]i« poorcft 
 people, and let your hands be employed in making fncK 
 tilings for them, as their neceliities require. By thus 
 making your labour a gift and fervice to the poor, your 
 oidinary work will be changed into a holy fervice, and 
 made as acceptable to God as your devotions. 
 
 This will make you true difciples of yoar meek Lord 
 and Mafter, who came into the worlds net to be minister* 
 ed untOy but to minister ; and though he was Lord of all, 
 and among the creatures of his own making, yet was 
 among them as one that serveth, 
 
 17. Chriftianity has then had its cfFed\ upon your 
 hearts, when it has removed pride from you, and made 
 you delight in humbling yourfclves beneath the loweft 
 of all your fellow-creatures. 
 
 Live therefore, my children, as you have begun your 
 lives, in humble labour for the good of others : not in 
 ceremonious vifits and vain acquaintances. Gontraft 
 no foolifh friendfhips, or vain fondneffes for particular 
 perfons ; but love them mod, that moft turn your love 
 towards God, and your compaffion towards all the 
 world. 
 
 But above all, avoid the converfation of fine-bred 
 fops and beaux, and hate nothing more than the idle 
 difcourfe, the flattery and compliments of that fort of 
 men ; for they arc the (hame of their own fex, and 
 ought to be the abhorrence of yours. 
 
 When you go abroad, It humility, modefly, and a 
 decent carnage, be all the (late you take upon you ; and 
 let tendernefs, compailion, and good nature, be all the 
 fine breedi^igyou Ihew in any place. 
 
 If evil fpeaking, fcandal, or backbiting, be tlfe conver- 
 fation where you happen to be, be as much grieved, as 
 if you was amongfl: curfing and fwearing, and retire as 
 foon as you can. 
 
 Though you intend to marry, yet let the time never 
 come, till you find a man that has thole pertediona 
 which you have been labouring after yourfclves ; who 
 is likely to be a friend to all your virtues, and with 
 whom it is better to live, than to want the benefit of 
 kis example. 
 
 P 
 
( is-o ) 
 
 IB* Love poverty, and reverence poor people ; as for 
 roany reafons, fo particularly for this, becaiifc our blef- 
 fed Saviour was one of the number. 
 
 Vifit and converfe with them frequently ; you will 
 often find fimplicity. innocence, patience, fortitude, and 
 u g-reat piety amongft them. 
 
 Rejoice at every opportunity of doing an humble 
 aftion ; whether it be, as the fcripture expreffcs it, in 
 walhing the faints* feet, that is, in waiting- upon, and 
 ferving thofe that are below you, or in bearing with 
 the haughtinefs and ill-manners of thofe that are your 
 equals, or above you. For there is nothing better than 
 humility ; it is the fruitful foil of all virtues, and every 
 thing that is kind and good, naturally grows from it. 
 
 Therefore, my children.' pray for, and pradife humi- 
 lity : And rejeft every thing in drefs, or carriage, or 
 converfation. that has any apj>earancc of pride. 
 
 Strive to do every thing that is praile -worthy, but 
 do nothing- in order to be pialfed ; nor think of any re- 
 ward for your labours of love, till Chrift cometh with 
 all his holy angels. 
 
 19. And above all, my children, have a care of vain 
 thoughts of your own virtues. For as foon as ever peo- 
 ple live different from the common way of the world) 
 the devil reprefents to their minds the height of their 
 perfe<flions ; and is content they fliould excel in good 
 works, provided he can make-theiH proud'of them. 
 
 Therefore watch over your virtues with a jealous eye, 
 and rejcdl every vain thought, as you would rejedl the 
 moft wicked imaginations ; and think what a lofs it 
 would be to yon, to have the fruit of all your good 
 %vorks devoured by the vanity of your minds. 
 
 Never therefore allow yourfelves to defpife thofe 
 who do not follow your rules, but love them, and pray 
 to God for them ; and let humility be always whifper- 
 ing in your ears, that you yourfelves would fall from 
 thofe rules to-morrow, if God fhould leave you to your 
 own ftrength and wifdom. 
 
 When therefore you have fpcnt days and weeks well, 
 do not fuffer your hearts to contemplate auy thing ai 
 
( in ) 
 
 your own, but give all the glory to God, who has car- 
 ried you through luch rules of holy living', as you were 
 not able to obferve by your own Itrength ; and take 
 care to begin the next day, not as proficients in virtue, 
 that can do great matters, but as poor beginners, that 
 want the daily afliftance of God, to fave you from the 
 groffefl fins. 
 
 20. your dear father was an humble, watchful, pi- 
 ous, wile man. Whilrt his ficknefs would fuffer him 
 to talk with me, his diicourfe v;as chiefly about your 
 education, lie knew the benefits of humility, he faw 
 the ruins which pride made in our fex ; and therefore 
 be conjured me with the tendered exprefHons, to re- 
 nounce the falbionuble ways of educating daughters in 
 pride and foftneis, in the care of their beauty and drefs; 
 and to bring you all up in the plainefl, fimpleft inflances 
 of an humble, holy, and induftrious life. 
 
 He taught me an admirable rule of humility, which 
 he praftifed all the days of his life ; which was this, to 
 let no morning pafs, without thinking upon fome frail- 
 ty and infirmity of our own, that may put us to confufion, 
 make us blulh inwardly, and entertain a mean opinion 
 of ourfelves. 
 
 Think therefore, my children, that the foul of your 
 good father, who is now with God, foeaks to you 
 tlirough my mouth ; and let the double defire of your 
 failiL-r who is gone, and rae who am with you, prevail 
 upon you to love God. to fludy your own perfcftion, 
 to pradife humility and with innocent labour, to do 
 all the good you can to all your fellow-creatures, till 
 God calls you to another life. 
 
 * Thus did the pious widow educate her daughters. 
 And a very ordinary knowledge of the fpirit of chrif- 
 tianity may convince us, tliat no education can be of 
 true advantage to younr^^ women, but that which trains 
 them up in humble indultry, in great plainn^: fs of life, ex- 
 a<:l modrRy of drci's, mann-'r;, and carjiage, and inrtriil 
 cev';:ion. For what fhould a Chriflian wonian be, but 
 a plain, unairrft^d. m oJeft, humble creature, averfe to 
 every cnin^ ui her dreis nnd carriage, that tan draw the 
 
( 172 ) 
 
 eyes ef beholders, ©r gratify the paflians of lewd and 
 amorous peifons ? 
 
 21. * Thefe conriderations may teach you to let no 
 day pais, Avithoiit a lericus application to God, for the 
 ■\viiole fp"u it of humility. Fervently befceching him to 
 fill every part of your fouls with it, to make it the rul- 
 ing, conftant habit of your mind, that you may jiot on- 
 ly feel it, but feel all vt^ur other tempers arifing fron? it; 
 that you may have no thonghts, no delires, no defigns, 
 but fuch ?s are the true fruits of an humble, meek, and 
 lowly heart. 
 
 That you may always appear poor, and little, and 
 mean in your own eyes, and fully content that others 
 fiiould have the fame opinion of you. 
 
 That the whole courfe of your life, your expenfc, 
 your houfc, your drefs, your manner of eating, drinking, 
 converfing, and doing everything, may be lb many coHr 
 tinual proofs of the humility of your heart. 
 
 That you may look for nothing, claim nothing, re- 
 fcnt nothing ; that you may go through all the adlio.is 
 •f life, calmly, and quietly, as in the prefeiice of God, 
 looking wholly unto him, adliiig wholly for him ; nei- 
 ther fetking applaufe, nor relenting negleds, or af- 
 fronts, but doing and receiving every thing, in the 
 meek and lowly Spirit of our Lord and Saviour Jefus 
 Ghnlt. 
 
 CHAP. XVI, 
 
 Recommending devotion at tivehe o'clock^ called in Scrip- 
 ture the sixth heur of the day, 'I his frequency cf devoti- 
 on equally desirable by all orders of people. Universal 
 love is recommended to be the subject of prayer at thif 
 hour. Of intercession as an act of universal love. 
 
 1. TT will perhaps be thought by fomc, that thefe 
 X hours of prayer come too thick, and are only fit 
 
 for monafleries, or fuch people as have no more to do ia 
 
 the world than they have. 
 To this it is anfwered, 
 
( 1" ) 
 
 This method of devotion is not prcfTcd upon any as 
 abfolutely neccffary, but reco'.nir.triided to all people,?.^ 
 thr beft, the happieft way of life. 
 
 And if exemplary devotion is as much thf happincfs 
 and perfed\ion of a merchant, a foldier, or u man of qua- 
 lity, as it is the happinefs and perfedlion of the mod 
 retired, contemplative life, then it is as proper to recom- 
 mend it without any abatements to one order of men, 
 as to anotlier. 
 
 Here is therefore no excufe for men of bufmcfs and 
 figure. Firft, becaufe it would be to excufe them from 
 that which is the end of living, to make them lefs bene- 
 ficial to themfclves, and lefs ferviceable to God and the 
 world. 
 
 * Secondly, Becaufe mod men of bufinefs and figure 
 engage too far in worldly matters ; much farther than 
 the reafons of human life or the neceflities of the world 
 require. 
 
 * Merchants and tradefmen, for inRance, are gene- 
 rally ten times fartherengagedinbufinefs than they need'; 
 which is fo far from being a reafonable excufe for their 
 "want of time for devotion, that it is their crime, and 
 rnuR be cenfured as a blam'eable inllance of covctoufnela 
 and ambition. 
 
 Gentry and people of figure either give themfclves I'p 
 to ftate-employments, or to thegratincatlons of their pal- 
 fions, in a life of gaiety and dtbauchery ; and if thclc 
 things mi^ht be admitted as allowable avocations irora 
 devotion, devotion murt be reckoned a poor circunifhir.ce 
 of lii.^. 
 
 Unlefs gentlemen can fliew that they have another 
 God, than the Father of our Lord Jcfus Chrill ; ano- 
 ther nature, than that which is derived from Adam ; 
 another religion than the Chriflian« it is in vain to plead 
 their ftatc, an^i dignity, as reafons for not preparing 
 tiieir louls for God, by a ftrift and regular devoiicn. 
 
 2. If a m-rchant having foro.rii too great buhnefs, 
 that he might quit^tly attend on the fcrvice of (Jod, 
 fiionhi die worth twenty- infl-ad of fifty iii"ufa.ul pounds, 
 coul I any one fay he had millaken his calling or gone 
 a loier out of the world i 
 
 P 2 
 
( ^74 ) 
 
 . Ifagcntienian fliould have killed fewer foxes, been 
 lefs frequent at balls, gaining, and meny meetings, be- 
 caufe Aatcd parts of his time had been given to rttire- 
 inent, to n^editatioK and devotion, could it be thought, 
 that when he left the world, he would regret the iof? of 
 thofe hours, that he had given to the improvement of 
 his foul ? 
 
 If a tradefman by afpiring after Chriftian ptrfeftion, 
 and retiring often from bufjnels, fliould, inftcid cflt:a\- 
 ing his children fortunes to fpend in luxury ai.d idleiu-f , 
 leave them to live by their own fconeft labour ; cculcl it 
 "be faid, that he had made a wroi)g ufe of the world, bt- 
 caui'e he had more regard to that which is eternal, fhan 
 to this which is fo loon to be at an end ? 
 
 Since therefore devotion is not olily the beft and moil 
 defjrable praftice in a cloiQer, but in every flatcoflife, 
 they that dtfire to be excufed from it, bccaufc they 
 are men of ligure. andeftates, and bufinefs, are no wifer 
 tb:\n thofe, that fhould delire to be excufed fiom health 
 and happinefs, becaufc they were men of figure andeftates.. 
 
 3. 1 cannot fee why every gentleman, n erchant, or 
 foldier, fhould not put thefe qaeftions ferioull) to him- 
 fclf : 
 
 Hliat is the best thing for me to aim at in all nij ac- 
 tions ^ How shall J do lomake the most ^f human lift ? 
 WJiat ivajs shall I wish that I liad taken^ ivJten I am 
 ha-cing the world? 
 
 Now to be thus wife feems hut a fmali and neceff^ry 
 piece of wifdom. For hov/ can we pretend to fenfe 
 ancl judgment, if we dare not ferioully confider, and 
 ijovern our lives by that which fuch queflions require 
 of us? 
 
 Shall a iiobknian think his birth too high to conde- 
 fceiid to fuch queftions as thefe ? Or a tradefman think 
 hi:; bufmefs too great, to take a^iy care about Kimiclf ? 
 
 r-^'ow here is defired no more devotion in any ouje's 
 life, than the anfwering thefe ftw queftions requires. 
 
 Any devotion that is not to the gieater advantage of 
 hin. that ufes it, than any thing he can do in the room 
 of It ; any devotion that docs not procure an iufinitely 
 
( 175 ) 
 
 -greater good, tlian can bt got by neg]c<ftfnj it, is yield- 
 rd up. 
 
 Rut if people u'ill live in fo much ignorance, as never 
 to put tbcfc qu-^^ftions to themfclves, but pufh on a blind 
 life 3t ail chances, in quf fl cf they Vi.uw nc^t vi-.at, or 
 \vliy ; without ever conlidering' the worth, or value, or 
 tendency' of their aftions, v^ithout confidering- what 
 God, rea-fon. eternity, and tlieir own happinefs requires 
 of them ; it is for the honour of devotion, th:Jt none 
 can negie£l it, but thofe who are thus incrnHderate, 
 who dare not enquire after that which is the be(t, and 
 mofl worthy of their choice, 
 
 4. * It is tiue, Claudius, you are a man of figure and 
 fftate, and are to a6l the part cf fuch a flation in liie ; 
 you are not called as Elijah was, to be a piophet.. oi as 
 St. Paul, to be an apoRle. 
 
 But v/ill y<iu therefore not love yourfelf ? Will ycH 
 not feek and Oudy your own happinefs ? 
 
 Yon would thi!4: it very abiurd for a man not to 
 value his <wn health, becauie he was rot a phyficiiin ; 
 or the prtfeivation cf his limbs btcauie he was not a 
 bone-i'eiter. Yet it is iKore Jtbiurd icr you Clauauis, to 
 negiedl the improvement of your ioul, becufe you are 
 not an apoftle or a bilhop, 
 
 * Confider " we niuft all appea'r before the jud^ ment 
 feat of-ChriA, that every one may receive the things dcrc 
 in his body, accoitiing to that he hath done, v\hethei it be 
 focd or bad." 2 Cor. v, ;0. Now if your eftate w( uld 
 exciife you from appearing before this judgment feat ; 
 if your figure could protect you from receiviHg accord- 
 ing to your works, there would be feme pretence 
 for your leaving devotion to other people. But if 
 you, who are now thus difiinguilhed, muft then ap- 
 pear naked amongft common fouls, without any other cKf- 
 tin£lion from oliiers, but fuch as your virtues or lins 
 give you ; does jtiiot as much concern you, as any pro- 
 . phet or ap(^(lle, to make the bcft proviuon for that 
 . groat day i* 
 
 Cor.l'der the words cf St. Peter : ^' As he which hatk 
 called y ra i.v iioiy. fo be ye holy in all manner of conver- 
 fation," I Pet. i. 15. 
 
( i^e ) 
 
 If, therefore, Claudius, you are one of thofe here cal- 
 led, you lee what it is that you are called to. It is not 
 to have fo rnuch religion as Cuits with your temper, 
 your bu(jne{s, or your pleai'ures ; it is not a particular 
 iort of piety, that may be fufficient for gentlemen of 
 figure and eftate ; but it is f<ii\, to be holy as he whicli 
 halli called you is holy ; fecondly, it is to be thus holy in 
 all manner of convcrfa:ion ; that is, to carry this fpu-it 
 and degree of holincis into every part, and through the 
 whole form of your life. 
 
 And the reafon the apoflle immediately gives, why 
 this fpirit of halinefs muft be the conrmoii fpirit of 
 Chriftians, as fuch, is very afFecling, and fuch as equal- 
 ly calls upon all forts of Gliriftians. " Forafmuch as ye 
 know, that ye were not redeemed with corruptiblethings, 
 as filver and gold, from your vain Gonverfation,—.^ — but 
 with the precious blood of Chrift." 
 
 As if he had faid, forafmuch as yc know ye wefe 
 made ca})able of this Oate of holinefs, entered into a 
 fociety with Chrift, and made heirs of his glory, not 
 by any human means, but by fuch a myiterious inl^ance 
 of love, as infinitely exceeds every thing that can bq 
 thought of in this world ; fince God has redeemed yoa 
 to hiiiifelf, and your own happinefs, at fo great a price, 
 how bafe and fliamcful mull it be. if you do not hence- 
 forth devote yourlelves wholly to the glory of God, 
 and become holy, as he who hath called you is hi-ly ? : 
 
 5. Again, tiie apodle^faith, " Know ye not-, that your 
 body is the temple of the Holy GhoO: which is in you, 
 and ye are not your own ? For ye are bought with a price ; 
 therefore glorify God in your body, and in your fpirit, 
 which are God's. " 1 Cor. vi. 19, 20. 
 
 How poorly therefore, Claudius, have you read the 
 fcripture, hot/ little do you know of chrifiianity, if you 
 can talk of yoTir eft-.ice and condition, as a pretence for 
 a freer knd oi' l-fe ? 
 
 Arc you any more your own, than lie that has no ef- 
 t?tc or digniLy in the w^rld ? Mull mean and little peo- 
 ple preferve cl'.eir bodies as temples of the Holy Ghoit, 
 by watching, fafting, «iiid prayer ; but may you indulge 
 
( 177 ) 
 
 yours in idlenefs, in InOs and fenfuality, becaufcyoi! have 
 fc much rent, or lurh a title of diftin£lion ? 
 
 And you muft cither think thus, or elfe ackno\v]edf>-e 
 that thc-holinefs of faints, prophets, and apoHlcs, is the 
 holinels that you are to labour after, with all dlirgence 
 and care. 
 
 And if you leave it to others, to live in fuch piety 
 and devotion, in fuch felf-denial, humility and temper- 
 ance, Hs may rendrr them able to glorify God in their 
 body, and in their fpirit ; you muft leave it to them aU 
 fo, to have the benefit of the blood of Chrift. 
 
 6. Thus much being faid to fliew that great devotion, 
 is not to be left to any particular fort of people, but to 
 be the common fpirit of all Chriilians ; I now proceed to 
 confider the nature of univerfal love, which is here re- 
 commended to be the fubjedl of your devotion at this 
 hour. 
 
 By interceflion, is meant a praying to God in behalf 
 of our fellow-creatures. 
 
 Our bleffed Lord hath recommended his love to us, 
 as the pattern of our love to one another. As there- 
 fore he is continually making interceffion for us all, fo 
 ought we to intercede for one another. 
 
 A new commandment, sai^-h he^ I give unto jou^ that 
 je kvs one anothsr^ as I have loved you. By this shall all 
 men know that ye are my disciples^ if ye love one another, 
 Tiie newnefs of this prec^rpt did not confiit in this, 
 that men were commanded to love one another ; for 
 this was an old precept, both of the law of Mofes. and 
 of nature. But it -was new in tliis refpecl, that it was 
 to imitate a new, and till then unheard-of example of 
 love ; it wa^ to love one another, as Chrifi: had loved us. 
 And if men are to know that we are difciples of 
 Chrifi, by our loving one another, according to h:s ex- 
 ample, then if we are void of this love, we make it 
 plainly known we are none of his difciples. 
 
 7. There is no principle more acceptable to God, 
 than an univerfal fervent love to all mankind, wiPning 
 and praying for their happinefs ; becaufe thcic is no 
 principle that makes us more like God, who is love 
 
( 1?8 ) 
 
 and goodnefs hfelf, and created all beings for the en- 
 joyment of happinefs. 
 
 The greatefl idea that we can frame of God is, a 
 being of infinite love and goodnefs ; ufin^' infinite 
 wif^om and power for the common good and'happiiicfs 
 of all his creatures. 
 
 The higheft notion therefore that- we can form of 
 man is, when we conceive him as like God in this re- 
 fpea as he can be; iiflng all his finite faculties, whe- 
 ther of wifdom, power, or prayers, for the common 
 good of all his fellow creatures ; heartily dell ring they 
 «iay have all the happinefs they are capable of, and as 
 many affiftances from him, as his condition in the world 
 >vill parmit him to give them. 
 
 And, on the other hand, what a bafenefs and iniquity 
 is there in all iniUnces of hatred, envy, fpite, and ill- 
 will ; if we confider that every inftance of them is fo 
 far acling in oppcntion to God, and intending mifchief 
 and harm to thofc creatures, which God favours, and 
 protects, and preferves, in order to their happinefs. An 
 ill-natured man amongft God's creatures, is the mofl: 
 perverfe creature in ihe v^oild, adling contrary to that 
 love, by which himielf fubGfts, and which alone gives 
 fubijftence to all that variety of beings, that enjoy life 
 in any part of the creation. 
 
 8. Whatsoe'Der yeivould that men should do unto you^ 
 ex>€n so do unto the?n. 
 
 Now, though this is a doaHne of flria juftice, yet 
 it is only an univerfal love that can comply with it. 
 
 As we have no degreej of fpite, or ill-will to onr- 
 felvfs. fo we cannot be dilpoled towards others as we 
 are towards ourfelves, till we univerfally renounce all 
 inftances of fpite, and ill-will, even in the fmallert de- 
 grees. 
 
 IF we had any impcrfeaion In our eyes, that made us 
 fes any one thing wrong, for the fame reaion they would 
 flitw us an hundred things wrong. 
 
 So if we have ?My temper of our hearts that make- us 
 fplteful or ill-natured towards any one iv.au, the fame 
 temper wiil make us cnviou*, and fpiteful, and ill-na- 
 tured towards a great many more. 
 
( 1^» ) 
 
 If therefore ^vc 6tCne this love, we inufl cxcrcife our 
 hearts in the love of ail, becaiife it is not Chriflian love, 
 till it is the love of all. 
 
 If a niRu could keep this whole law of love, and yet 
 offend in one point, he wruld be gnllty of nil. For as 
 one all< wed InRance of injuftice dcfl.cys the juftice of all 
 our other adions ; fo one allowed inOance of envy, 
 fpite, or ill-wilU renders all our other aas of affVaion 
 nothing worth. 
 
 Ads of love, that proceed not from a principle of 
 univerfal love, are but like ads of juftice, that proceed 
 from a heart not difpofed to univerfal juftice. 
 
 9. Now, the noblell motive to univerfal tendernefs 
 IS this, God is love^ and he that dwelleth in love, dwei- 
 leth in God. 
 
 Who therefore, whofe heart has any tendency to- 
 wards God, would not afpire after this divine temper? 
 
 How fhould we rejoice in the exercife of this love» 
 which is an affurance to us, that we ad according to 
 his Spirit, who is love itfelf! 
 
 God willcth the happinefs of all beings, though it is 
 no happinefs to himfelf ; therefore we mutt dcfire the 
 happinefs of all beings, though no happinefs cometh t» 
 us trom it. 
 
 God equally dellghteth in the perfeaions of all hi« 
 creatures ; therefore wc /liould rejoice in thofe perfedi^ 
 ons, wherever we fee them, and be as glad to have 
 other people perfeft as ourfelves. 
 
 10. * God, befides his OAvn great example of love, 
 which ought to draw all his creatures afcer it, has fo 
 provided for us, and made our happinefs fo common to us 
 all, that we have no occafion to envy or hate one another. 
 
 For we cannot ftand in one another's way ; or by 
 enjoying our true good, keep another from his full fhare 
 of it. 
 
 As we cannot be happy, but in the enjoyment of God; 
 fo we cannot rob one another of this happinefs. 
 
 And as to other things, the enjoyments of this life, 
 they are fo little in themfelves, fo foreign to our happi- 
 nefs : and, generally fpeaking, fo contrary to that which 
 they appear to be, that they are no foundation for envy, 
 or hatred. 
 
C 180 ) 
 
 How filly would it be to envy a man, that was drink- 
 ing poifon out of a golden cup! And yet who can fay, 
 that he is adling- wifer than thus, when he is envying 
 any inftance of worldly greatnefs ? 
 
 M. * How many faints has adverfity fent to heaven ? 
 And how many finners has profperity plunged into ever- 
 lading mifery ? A man feems to be in the moA glorious 
 ftate, when he has cowquered, difgraced, and humbled 
 his enemy ; though it may be, that fame conqucft has 
 faved his adveriary, and undone himfelf. 
 
 This man had perhaps never been debauched, but for 
 his fortune and advancement ; that had never been pious, 
 but through his poverty anddil'gracc. 
 
 She that is envied for her beauty, may, perchance 
 owe all her mifery to it ; and another may be for ever 
 happy, for having no admirers of her perfon. 
 
 One man fucceeds in every thing, and fo lofes all : 
 Another meets with nothing but croffes and difappoint- 
 ments, and thereby gains more than all the world is 
 worth* 
 
 This clergyman may be undone by his being made a 
 biftiop ; and that may fave both himfelf Rnd others, by 
 being fixed to his poor vicarage. 
 
 How envied was Alexander, when conquering the 
 world ; he built towns, fet up his ftatutes, and left marks 
 of his glory in fo many kingdoms I 
 
 And how defpifed was the poor preacher St. Paul, 
 when he was beaten with rods! And yet how ftrangcly 
 was the world miftaken in their judgment 1 How much 
 to be envied was St. Paul ! How much to be pitied was 
 Alexander I 
 
 Thefe few refleftions fhew, that the different condi- 
 tions of this life have nothing in them to excite our un- 
 eafy paflions, nothing that can reafonably interrupt our 
 love and affedlion to one another. 
 
 12. To proceed now to another motive of this univer- 
 fal love. 
 
 Our power of doing external adits of love, is often ve- 
 ry narrow and reftrained. There are, it may be. but 
 few people to whom we can contribute any worldly re- 
 lief. 
 
( 181 ) 
 
 But thougli our outward nieane of doing- [^ood are 
 often thus limited, yet if cur hearts are full' of love, 
 ^ve get as it were, an infinite power; becaufc God will 
 attribute to us thofe good works, which we would have 
 performed, had it been in our power. 
 
 You cannot heal all the fick, relieve all the poor : yon 
 cannot comfort all in dlltrefs, nor be a father to all the 
 fathcrlefs. You cannot, it may be, deliver many from 
 their misfortunes, or teach them to find comfort in 
 God. 
 
 * But if there is a love in your heart, that excites you 
 to do all tnat you can ; if your love has no bounds, but 
 continually wilhes and prays for the relief of all that are 
 in dKhreis, you will be received by God as a bencfaaor 
 to thofe, who had nothing from you but your good will, 
 and tender aflfeftions. 
 
 You cannot build hofpitals for the incurable ; but if 
 ycu join in your heart with thofe that do ; if you are a. 
 friend to thefe great friends to mankind, and rejoice ia 
 their eminent virtues, y-su will be received by God as 
 a fliarer of fuch good works, as though they had none 
 of your hands, yet had all your heart. 
 
 This confideration furely is fufficient to make us 
 watch over our hearts with all diligence ; and afpire af- 
 ter the height of a loving, charitable, and b2ne\oleat 
 mind. 
 
 13. And, on the other hand, we may hence learn 
 the ^-reat evil of envy, fpite, hatred, and ill-will. For 
 if the goodnefs of our hearts will entitle us to. the re- 
 ward of good adions, which we never performed ; it is 
 Cfrtiin that the badnefs of our hearts will bring us un- 
 der the' guilt of anions that we hkve never comipittcd. 
 
 * As he that lullech after a woman fhall be reckoned 
 an adulterer, though he has only committed the c.-imc 
 in his hearc ; fo the m ilicious, fpiteiul, ill-nauured m-,n, 
 that only fecretiy rejoices .n evil, Hi -.11 "be reckoned a 
 murderer, though h^ h.is fhed ao blood. 
 
 * Since therefore our hearto,^ which are always naked 
 and open to th, eyes ot God,' give fuch an exceeding 
 extent and increaft, either :o our Virtues or vices, it is 
 
( 182 ) 
 
 «ur. grea,ten; bnfinefs to govern the motions of our hearts, 
 to correct and improve the inward ftate of cur fouls. 
 
 14. Now therie is nothing that fo much exalts our 
 fouls, as this heavenly love ; it cleanfes and purifies like 
 a holy fire, and all ill tempers fall away beiore it. By 
 love, I do not mean any natural tcndernefs, which is 
 more or leis in people, according to their conf/itutions ; 
 but a larger principle of the foul, which makes us kind 
 to all our fellow-creatures, as creatures of God, and 
 for his fake. 
 
 It is this Icve that loves all things in God, as his crea- 
 tures, as the images of his power, a* the creatures of 
 his goodnefs, as parts of his family, as members of his5 
 foGiety, that becomes a holy principle of all great and 
 good adiions. 
 
 Thefe reafons fufiiclently (liew, that no love is holy, 
 or religious, till it becomes univerfal. 
 
 For if religion requires me to love all perfons, as 
 God's creatures, that belong to him, that bear his 
 image, enjoy his protedlion, and make parts of his fa- 
 mily and ho.ufehold ; if thefe are the great reafons why 
 I fhould live in love with any one man in the w orld, 
 they are the fame great reafons why I fiiould live in love 
 ^vith every man in the world ; and confequently, I 
 offend againft all thefe reafons, whenever I want love 
 towards any one man. The fin therefore of hating 
 or defpifing any one man^ is like the fin of hating 
 all God's creation ; and the necefTity of loving any 
 one man, is the fame necellity of loving every man in 
 the world. And though many people may appear to us 
 ever fo fiiiful, odious, or extravagant In their conduct, 
 ■we muft never look upon that as the leaft motive for 
 any contempt or difregard of them ; but look upon them 
 with the greater companion, as being in the molt pit!*- 
 able condition that can be. 
 
 15. * As it wa'i the fiHS of the world, that made the- 
 Son of God become a compaffionate fuffcring Advocate 
 for all mankind; fo no one is of the Spirit of Chriit, 
 but he that has the utmoll: compaiTion for tinners. And 
 you have never lefs reafon to be plcafed with yourfelf, 
 than when you find yourfelf moil offended at the beha- 
 
( 18S ) 
 
 viour of othfrs. All fiii is certainly to he hated ; hat 
 then, we mufl let ourft^Ives agaiufl lui, .a<5 wc do a^^-ainll 
 ficknefs and difeafes, by (hewing' ourfelvcs tender and 
 comjvafllonate to the Tick and (^leafed, 
 
 * All other hatred of fin, wliich does not fill the heart 
 ivlth the fofcefl, tend»rc-ft affections towards perlons nii- 
 ferable in it, is the ferva.nt of fui at the fainc time that 
 it feeirs to be hating it. 
 
 And there is no temper which even good men ought 
 more carefully to guard againft than this. For it is a 
 temper that lurks under the cover of many virtues, and 
 by being unfufpe6\ed, does the more mifchltf. 
 
 A man naturally fancies, that it is his own love 
 of virtue that raakes him not^ible to bear \vith thofe 
 that want it ; and when he abhai-s one man, defpifc? 
 another, and cannot bear the name of a third, he fup- 
 pofes it all to be a proof of his own high f^nfe of Vir- 
 tue, and juft hatred of fin. 
 
 And yet one would think that a man needed no other 
 cure for this temper, than this one reflection : 
 
 That if this had been the fpirit of the Son of God, ii" 
 he had hated fin in this manner, there had been no re- 
 demption of the world : if God had hated finners in 
 this manner, the world itfelf had ceafed long ago. 
 
 'I'his therefore we may take for a certain rule, that 
 tbe more we partake of the divine nature, and the high- 
 er cur fcnfe ofvijtLie is, the more we fiiall companion- 
 ate thofe that want it. The fight of fuch people will 
 then, inileau of rainng in us a haughty coutempt, or 
 peevifli indij^iiatlon towards them, fill us vith fuch bow- 
 el? of compaiFion, as when we fee the miferiesof an hof- 
 pitaU 
 
 16. Ti\'it the follies therefore, and ill-behaviour of 
 our fellow-creatures, may not leflrn that love \vhich we 
 are to have for ail mankind, we lliould often Conlidcr 
 the reafon? on which this duty of love is founded. 
 
 Now we are to love our neiglibour, that is. all man- 
 kind, iibt becaufe tlj.jy are wife, holy, or virtuous j for 
 -„d miaklnd never was, nor ever will be fo. 
 
( 18-1 ) 
 
 Ag-alii, if tliejr goodnefs were the reafon of onv being 
 obll^/'cl to love people, we (liouid have no rule to pro- 
 ceed by ; btxaufe though fome people's virtues or vice« 
 are notorious, yet, generally fpeaki-ng, we are but ill 
 judges of the virtue of other ])e(iple. 
 
 Thirdly, We are fure that th' virtue of perfons, is not 
 the reafon of our being obliged to love them, btiitufc 
 Ave pre coininanded to pay the big he 11 iniUrccs of Icve 
 to our vv'orA enemies ; we are to love, and bU-fs, a^d 
 pray for thofe that moft injurioufly treat us. Thi-? 
 therefore h dc monftration, that the mevit of perfons i:; 
 wot the reafon on which cur obligation to love thcin is 
 founded. 
 
 Let us farther conGder v.hat that love is which we 
 owe to our neighbour. It is to love him as ourfelvf*.^., 
 that iS) to wifli him every thing that we may lawfully 
 wifli to ourfelves ; to be glad of eveiy gO( d, and fony 
 fs,;r every evil that happens to him ; and to be ready to 
 tliJ him all fuch ads cf kindiu-fs, css we are always ready 
 to do to ourfi'lves. 
 
 This love tb.erefr.re, yen ftc, is nothing but a love 
 of benevolence ; it requires nothinp; cf n\; \)ut good wilh- 
 tts, tender i/ifcftlciia, and fuch acti of kindnefs, as v/e 
 iiiew to ou.'rtlve:^. 
 
 IT. Mow we are opbligcd to this love, in in^.itation cf 
 God's goodntfs, that we nir.y be children of cnir Father 
 which is in he-ivevi, \vho willeth th.e luippinefs of all h>s 
 creatures, aiul mukcth his lun to vHV on the evil and oi\ 
 the gocd. 
 
 Again, our redemption by Jcfus CI v". fl, calleth us to 
 the exercile cf tliia love, wluy came iVom heaven, and 
 b.id down liis I'fi'. cutof loe to ti c v. 1 * \v {iviiV.l v/oild. 
 
 Lal^ly, Our Lord and Saviour Ira.^ ie(]u;i(,d us Lo luve 
 one another, as he loved us. 
 
 Thef^.arc the gr?:.t, perpetual reafr.ns, on which our 
 obligatio:* to love all mankind as ouifelvesis founded. 
 
 Thefe reafoi"!3 never vary ; tiiey always continu.j in 
 tU'::i!iul] fore*' ; and therefore equally oblige at all times, 
 and in regard to all perfc-ns, 
 
 God loves us, not becaufe we arc wife, and good, 
 and holy, bi!t in pity to us, becaufe we want this hap» 
 
( 1S.T ) 
 
 p'lneTs. He loves us, in order to make ns good. Our 
 love thererfore mufl take this c.ourfe ; not lockin^^ for, 
 or requiring the merit of our brethren, but pitying their 
 diforders, and Avifliing them all the good that tiiey want, 
 and are capable of receiving. 
 
 18. You will perhap"? afk, if you are not to have a 
 particular edeem for good men ? Yts ; but this f;P.ecni is 
 very difTcrenc from that love of benevolence which wc 
 owe to our neighbour. 
 
 The didin^lion betwixt love of benevolence and cf- 
 teem, is plain and obvious. 
 
 No man is to hc.ve a high eRcem for his ov^n accom- 
 pliflmients or behaviour ; yet every man is to love hiin- 
 Iclf, that is, to wifh well to hinifelf ; therefore this 
 dillindion betwixt love and cflecm, is not only plain, 
 but very nccefTary to be obferved. 
 
 Again, if yon think it hardly polTible to diflikc the 
 aftions of unreafonable men, and yet haye a true love 
 for them, conlkler this with relation to yourftlf. 
 
 It is very pofTible for you not only to dillike, but to 
 deteft and abhor a great many of your ov/n pa ft a(ftions. 
 But do you ihc.n iofe any of thofe tender fcntiments to- 
 wards yourfcdf, which you ufed to have ? Do you then 
 ceafc to wilh well to yourfelf ? Is not the love of your- 
 felf as ftrong then as at any other time ? 
 
 Now what is thus poiTUjle with relation to ourfelves, 
 is polTible with relation to others. Wc mviy have the 
 highell good wifhes towards them, dciiring for tbem 
 every good that we defire for ourfelves, and yet at the 
 fame time diilike •their way of life. 
 
 19. To conclude ; all that love which wc may juHiy 
 have for ourfelves, we are in fl:rid\ jullice obliged to t*x- 
 ercifc towards all other men ; and wc olfend aganift the 
 great law of our nature, when our tempers towards 
 otliers are different from thofe which we hav^ tov,\.rd$ 
 ourlVlvcs. 
 
 Now that felf-love which is jufl: and reaforabitr, keeps 
 us conflantly tender, compaQionate, and wcil ^fr^tStv^i to- 
 wards ourfcivco. If thcrviore you io ik<l icv'i tiiofe 
 kind difpolitior*s towards ail other people, you may b« 
 (^2 
 
( 186 ) 
 
 afTurec! tiiat you are not in that Rate of chanty, vhlch 
 is the very life and foul of Chrlftian piety. 
 
 You knr.vv how it hurtB yen, to be made the jeft and 
 ridicule of other people.; how it grieves you to be robbed 
 of your reputation ; if therefore you expofe others to 
 fcorn and contempt in any degree ; if it pleafes you to fee 
 or hear of their frailties and infirmities ; oi- if you are 
 only loth to conceal their faults, you are fo far from 
 loving- fuch peoj^le as yonrfelf, that you may be jullly 
 fuppofcd to have as much hatred for them, as you have 
 love for yourftlf. For fuch tempers are as truly the 
 proper fruits of hatr»;d, as the contrary tempers are the 
 proper fruits of love. 
 
 And as it is a certain fign that you love yourfelf, be- 
 raufe you are tender of every thing that concerns you ; 
 fo it is as certain a fign that you hate your neighbour, 
 when you are pleafed with any thing that hurts him. 
 
 CHAP. XVII. 
 
 Ofihe necessity and benefit of intercession^ considered a^ 
 an exercise of imtversal love. How ail orders of men 
 Lire to intercede with God for one another. Ho%v such 
 intercession amends and reforms the heart, 
 
 l.^nr^HAT interceffion is a great and necefTary part 
 JL of Chriflian devotion, is very evident from 
 fcripture. 
 
 The firft followers of Chriil feem to fupport all their 
 love,bv' prayers fur cne another. 
 
 St. Paul, wlicti.er he writes to churches, or particu- 
 lar perfons, fhews that they are the confiant fLit)ject of 
 his prayers. 
 
 Thus to the Philippians, " I thank my G.od upon eve- 
 ry rememberance of you ; always in every prayer of mine 
 for you all, making recjueft with joy," Hliil. i. 4, 5. 
 
 His devotion had aifo the fame care for particular 
 perfons, as appears by the following pafTage. " I thank 
 rny God; whom I ferve from my fore-fathers, with a pure 
 
( 187 ) 
 
 onfcience, tliat v Ith(»ui ceafnip^- 1 l'?ve remeiTibrnnrir 
 ther in my prayers night and day," 2 Tim. i. 3. Hovf 
 holy nn acquaintance and friendflii]> was tliis, how wor- 
 thy of perl'ons that were raifed above the woild, and re-- 
 lat!"d to one another, as new members oi':i kingdom of 
 heaven I 
 
 2. ApoRlfs and great faints did not onlv thus hiefs 
 particular churches, and private perfons ; but they thrm- 
 fclves alio received graces from God by the prayers of 
 others. Thus faith St. Paul to the Corinthinis, ** Ynu 
 alfo helping together by prayer for us, that for tlie gift 
 bellowed upon us by the neans of many perfons, thanks 
 may be given by many on our behalf," 2 Cor. i. 1 1. 
 
 This was the ancient friendfliip of ChriRians, uniting 
 and ceraenting their hearts, not by worldly conhdera- 
 tions, or human patTions, but by the mutual conjmuni- 
 cation of fpiritual bleflings, by prayers and thanki'ji- 
 vings to God for one another. 
 
 It was this holy interceffion that raifed ChriHians to 
 fuch a ftate of mutual love, as far exceeded all that had 
 been admired in human friendfhip. And when the 
 fame fpirit of interceffion is again in the world, this 
 holy friendfliip will be again in fafliion, and ChriRians 
 ^vill be again the wonder of the world, for that exceed- 
 ing love which they bear to one another. 
 
 For a frequent interceffion with God, earneRly befcech- 
 ing him to forgive the fins of all mankind, to bids them 
 with his providence, enlighten them with his Spirit 
 and bring them to everlalling happinefs, is the divineft 
 exercife that the heart of man can be engaged in. 
 
 3. Be daily therefore on your knees, in a folemn, 
 deliberate performance of this devotion, praying for 
 ©thers with fuch length, importunity, and earnftftnefs, as. 
 you ufe for yourfclf ; and you -sv ill -find all little, ill-na- 
 tured paflions die away ; and your heart uill delight m 
 the common happinefs of others, as you ufed only to de- 
 light in your own. 
 
 For it is hardly poffible for you to befeech God to 
 make any one happy in his glory to all eternity, and 
 y-t be troubled to fee him enjoy the much fmallcr gifts 
 of God in this life. 
 
 ^•<* 
 
C 188 ) 
 
 But the grenteR benefits of interceflion are then re- 
 ceived, when it defceiicis to Uich particular inflances as 
 our flate and condition in life more particularly require 
 of us. 
 
 Though we are to tte?.t all mankind as neighbours and 
 brcthien. as occafjon oir^rs ; yet as we can only live in 
 the aftnal Tociety of a few, and arc more particularly 
 related to fome tlian others ; lb v/hen our interceiTioii 
 is made an exercife of love and care for thofe amongft 
 Avhom our lot is fallen, or who belong to us in a nearer 
 relation, it then becomes the greateft benefit to our- 
 felves. 
 
 If therefore you (liould always alter your intercefli- 
 ons, according as the needs of your neighbours or ac- 
 quaintance require ; befeeching God to deliver them 
 from fuch or fuch particular evils, or to grant them, 
 this or that particular gift, or blefTing ; fuch intereef- 
 fions, beiides the great charity of them, would have a 
 mi^-htv effedl upon your own hejirt, 
 
 4. T:'iis would make it pleafant to you to be courte- 
 ous, civil, and condeicending to all about you, and make 
 you unable to fay or do a rude or hard thing to thole 
 for whom you had ufed yourfelf to be fo kind and com- 
 paffionate in your prayers. 
 
 * For there is nothing that makes us love a man Co 
 much, as praying for him ; and when you can once do 
 this fmcerely for any man, you have fitted your foul 
 for the performance of every thing that is kind and ci- 
 vil towards him. l^his wiii fill your heart with a gen- 
 erodty aid tendcrnefs, that will give you a better and 
 fweet-r behaviour, than any thing that is called fine 
 breeding and good manners. 
 
 By confidenng yourfelf as an advocate with God for 
 your n.-ighbonrs and acquaintance, you would never 
 find »t bard to be at peace with them yourfelf. It 
 wn ild. be cafy to you to bear with, and forgive thi)fe, 
 for whom you particularly implored the dlvme mercy 
 and iargivenefs. 
 
 Suc.i uiayers as thefe amongfl neighbours and acquaint- 
 ance, v^ould uriite thciii to one an ^i: per i": \c Ib-.^gefl: 
 bonds of love and tendernefs. It would teach them to 
 
( 139 ) 
 
 ccnnJev rnc niiotber in a lilghc.r ftate, as Tneirbrrs o{ 
 a rpiritual fociety, tliat are crfMttd tor the cnjc yrr.cnt of 
 the conur.rn blcffir.gs of God and fellow heirs of the 
 fame glow. 
 
 And by beinr^ tliiis dcfirous that every one fliould 
 have ihelr full flvare of the fatours of God, they wor.ld 
 be glad to fee one unothtr hfippy in the litde enjoy* 
 niento of this life. 
 
 5. * Oiiranius is a holy priefl, full of the f[*irlt of the. 
 gcipel, -wjitching, laboiirii\g', and prayin;^ for a porr 
 ct)untry village. Every foul in it ir, as dear to him ?.s 
 himielf ; and he loves thorn all, as he lov-s himlflf, 
 becaufe he pravs for tli( ra all, as often as he prays for 
 himlVlf, 
 
 If his whole life is one continm! exercife of great 
 zenl and labour, hi^rdly .ever fatisfied with any degrees 
 of care and watchfiilnefs^ it is becaufe he has learntd 
 th.e great value of fouls, by fo often appearing before 
 God. as an intoicc fTor for th^ni. 
 
 He never thir.ks he can love or do enough for his 
 fl^ck ; hecaiifc he never conf:ders them in ariy other 
 view, than as fo many pesfons, that, by receiving the 
 gifis aral graces of God, are to become his hope, his 
 joy. and h.is crovv'u of rejoicing. 
 
 He goes about bib parifli, and viHts every body in 
 it ; but vifits in the fame fpirit of piety that he preaches 
 to them : he vi'ks them to encourage their virtues, to 
 j.'fli!! them with his advice, to difcover their manner of 
 life, and to know the fldtc of their fouls, that he may 
 intercede with God for them, according to their partic- 
 ular necefilties. 
 
 6. When Guranius firrt entered into holy orders, he 
 had a haugluinefs in liis ten^per, a great contempt for all 
 fcollOi and unreafcnallc people : but he has prayed away 
 this fpirit, and has now the greateft tendemefs for the 
 loofl: obRinste Gnncrs ; becaufe he is always hoping tlrat 
 God will fooner or later hear thofe prayers th^it he makes 
 for their repentance. 
 
 The rudenefs, ill-nature, orperverfe behaviour of any 
 of his flctk, vftd at full to betray liim into ijrpatience j 
 
( ISO > 
 
 But/it now raife? no other paflion in him, tliTin a clefir'e 
 of being upon liis kneet in prayer to God for them. 
 
 Thus have hii prsyers for others altered and aiuendcd 
 the ftate of his own heart. 
 
 It would delight yon to fee with what fpirit he con- 
 v^rfes, with what tendernefs he reproves, with v.'hat af- 
 fecflion he exhorts, and v/ith what vigf)ur lie preaches ; 
 and it is all owing to this, becaufe he reproves, ex- 
 horts, and preaches to thofe, for whom he firft prays to 
 God. 
 
 This devotion foftens his heart, enlightens his mind, 
 fweetens his temper, and makes every thing that comeS 
 from him, inftnictive, amiable, and affetSling. 
 
 7. At his firit coming to this little village, it was 
 as difagreeable to him as a prifon, and every day feemed 
 too tedious to be endured in fo retired a place. He 
 thought his parifh was too full of poor and mean people, 
 that were none of them fit for tUe converfation of a 
 gentleman. 
 
 This 7).u him i-pon a clofe application to his Hudies. 
 He kept much at home, wrote notes upon Homer and 
 Plautus, and fometimes thought it hard to be called to 
 pray by any poor body, when lie was jull in the midfl 
 of one of Homer'r: battles. 
 
 This wns hi^, polite, or 1 may ratlier fay, poor, ignorant 
 tuniof mip.d. before devotion had got the goveninient 
 of his heart. 
 
 But now his days are fo far from being tedious, or 
 jiis p .rifh too great :; retirement that he only wants 
 more time to do tluit variety of g<>(xl which h.is full 
 thirds i'fter. 'I'he folitude of his little parilli is bccomfr^ 
 miAttrr of gre^t comfort to him, becaufe lie hfp'^o that 
 God has placed him and his flock there, to make it 
 their way to heaven. 
 
 He can now not only converfe with-, but glaclly wait 
 upon the poorc-rt kind of people. K<- is now 1; ily 
 watching <rver the weak, htjmblin,!^ himfclt ir. perv.ife, 
 rude, igiioraiit people, wherever he can find them ; and 
 is fij fir from defiring to be cor.\!i.dered. as a gentlenian, 
 that he dcfires to be ukd as the fervant of all ; and in 
 
the fpirit of his L»rd and IVIuOer {rircls hiirfelf, and Ik 
 glnd to kneel down and wiifli aii) ol" their feet. 
 
 He now thinks the pcorefl creature in hi^ pnrifli prr d 
 enough, and yrc«t tnougli to dtierve the \,i>,] hiefl at- 
 tendances, the kinCvH fr.cndlhips, the tcndertft < llices, 
 he can pcfTibly fhew them. 
 
 He is fo far now from venting agreerible cmpsry, 
 that he thinks th*;re is no betcei crnveifaticn in the 
 ^vorld, thail to be talkiiig a\ ith poor ai.d mean people 
 4d)out tiic kingdom of heaven. 
 
 All tliefc noble thoiigtits and divine f rtiments are 
 the effcdls of his great devotion ; he prefcnts t\eiy onis 
 fo often before God in his pi ayers., that he never thinks 
 he can efteera^ or fervc thofe enoagh, for whom he im- 
 plores fo many mercies from V>cd. 
 
 8. Ouranius is mightily affeAed with this p^fTage of 
 holy fcripture. The effectual, fervent prayer cf a ri^h" 
 t60us man availeth ynuch. Jam. v. 16. 
 
 This makes him prattife all the arts of holy living, 
 and afpire after every inltance of piety, that his pray- 
 ers for his flock may have their full force, and avail 
 much with God. 
 
 For this reafon, he has fold a fmail eftate that he 
 had, and has ercct?d a charitable retirement for ancient, 
 poor people, to live in prayer and piety: that his pray- 
 ers being afiifted by futii good works, may pierce the 
 clouds, and bring down bkliings upon thofe fouls com- 
 mitted to his care. 
 
 9. Ouranius reads how God himfelf faid unto Abiiti- 
 elech, concerning Abraham ; '* He is a prophet ; he. fliall. 
 pray for thee, and thou Ihalt live," Gen. xx. 7. 
 
 And again, how he faid of Jt-b, '' And my fervant Jcb 
 fliall prny for you ; for him w ill I accept," Job xlii. 8. 
 
 From thefe puflTages Ouranius juft'y concludes, _ that 
 the prayers of men eminent for holinefs, have nn cxtra- 
 ordintay power with God; that ht grants to other pec^- 
 ple fuch blellings, through their prayers, as would not 
 be granted to men of leis piety. Thia make Ouranius 
 exceeding ftudious cf Chrillian perfedion, fearching- 
 i^ftcr every grace and hjoly temper, fearful of every er- 
 
( 192 ) 
 
 ror fina defe£l In his life, lefl his prayers for his flock 
 fliOLild be lefs availing with God. 
 
 Tnis makis him careful of every temper of his heart, 
 give alms of all that he hath, watch, and fall, and mor- 
 tify, and live according to the flridVeft rules of temper- 
 ance, meeknefs and humility, that he may be in fome de- 
 gree like an Abtahani, or a J.jb, in his p;^rilh, and 
 riake fuch prayers for them as God will hear and ac- 
 cept. 
 
 Thcfe are the happy eff-As which a devout intercefii- 
 on halh produced in the life of Ouianius. 
 
 And if other people, in their ieveral {laticn-^. were 
 to imitate his example, in fuch a manner asfuitcr* t'.r.r 
 particular ilate of life, they vould certainly tiiui the 
 fame happy effedls from it. 
 
 10. * If maflers, for iuRar.ce, were to remember tiieir 
 fef /ants in their prayers, befeeching God to blei^s them, 
 and fuiting their .petitions to the particular wants of 
 their fervants ; letting no day pais, without a full p«r- 
 formawce of this part of devotion ; the benefit would be 
 as great to thcmfelves. as to their fervants. 
 
 No way fo likely as this, to infpire them with a tiuc 
 fenfe of that power which they have in their hands, to 
 make them dt-hght in doing good, and bcccnie exem- 
 plary in all the parts of a wife and good mafter, 
 
 * The prefentiiig their fervants fo often before God, 
 as equally related to God, and entitled to the fame hea- 
 ven as thentfclves, would inchne them to treat them 
 not only with fuch humanity as became fellow-creatures, 
 but v^ith fuch tendernefs, care, and generohty, as became 
 fellow-heirs of the fame gh ry. This devotion would 
 make raaikrs inclined to e.ery thing that was good to- 
 v/ards their fervants ; be watchful of their behaviour, 
 and as leady to require of them an exj-.ct obfervai.ce of 
 the duties of chnltianity, as of the duties of their fer- 
 vicc. . 
 
 * This would teach them to confider their fervants 
 as God's fervants, to defire their perfedlion, to do no- 
 thing before them that might conupc their minds, to 
 impofe no bufmefs upon them that fhculd leilen their 
 fcnfe of religion, or hinder th«m from their full Ihure 
 
f 193 ) 
 
 •f devotion, both public and private. TliI^ ■?••>'»")? 
 for them would make them as glad to fee their Icrvants 
 eminent in piety as th.'^mielves, and contrive that th.'f 
 jBiould have all opportunities and encouragements, botk 
 to know and perforra all the duties of the ChriQian lifi*. 
 
 1 I. How natural would it he for fuch a mailer, t« 
 perform every pan of family dcrotion ; to have conflant 
 prayers ; to excufe no one's abfence from them ; to have 
 the fcriptures and books of piety often read anior.^^ bis 
 Servants ; to take all opport;|uiitics of inftrucling them, 
 of railing their minds to God, and teaching them to do 
 ^11 their bufinefs as a fervice to God, and upon the 
 hopes and expeftations of another life ? 
 
 * How natural would it be for fuch a one to pity 
 their weaknefs and ignorance, to bear with the dulnefs 
 of "their underllandings, or the perverfenefs of their tem- 
 pers ; to reprove them Vi^ilh tcndernefo, exhort them 
 ■with afFedlion, as hoping that God would hear hi» prayr. 
 ers for them ? 
 
 How impoflible would it be for a mafler, that thus 
 interceded with God for his fervants, to ule any unkind 
 thieatenings towards them, to damn and curfe them as 
 dogs and icoundrels^ and treat them only as dregs of the 
 creation ? 
 
 This devotion would give them another fpirit, and 
 make them confider how to make proper returns of care, 
 kindntfs, and protedlion to thole who had fprnt their 
 ftrength and time in fervice anJ attendance upon them. 
 
 12. Now ifgendemcti think it too low an employment 
 to exeicife fuch a devotion as tl'is for their fcrvai)t$ let 
 them confider how far they are from the ipirit of Chrift, 
 "ivho made himfelf not only an intcicclTor, but a facri- 
 fice for the whole race of linful niarikind ? 
 
 I^et them conlider how niiicrablc their greatnefs 
 "Would be, if the Son of God IhuulJ think it as much 
 below him to pray for them, a» thty do to pr^ay for their 
 fellow -creatures. 
 
 Let th'm conlider how far they are from that fpijit, 
 >vhich prays f.)r its mort uiijult enemies, if they have not 
 ivi idnels enough to pray fur thole, by vvhofe laboUJr^5^ 
 anil fervice they live in eafe themfclves# 
 R 
 
( m ) 
 
 13. Again: if parents fliould thus make thnnfelvcs 
 adxoiate^ and inteixefTors with God t\ r their children, 
 conl^autly api^lying to heaven in behalf ot'thcm, nothings 
 •would be more likely, not only to bhfs their thlldrcn, 
 but alfr) to difpofe tlieir own minds to the performance 
 of every thing that was excellent and praile-worthy. 
 
 I do not fuppofe, but that the generality of parents re» 
 member their ciiildren in their prayers. * But the thing 
 here intended, is not a general rememberance of there, 
 but a regular method of recommending all their particu- 
 lar needs unto God ; and <1f praying for every fuch par- 
 ticular grace and virtue for them as their ftatc and con- 
 dition of life fiiall ieem to require. 
 
 The flate of parents is a holy Aate, in fome degree 
 like that of the prieOhocd, and calls upon them to blefs 
 their children »*ith their prayers and facrifices to God. 
 Thus it >fcas that holy Job watched over, and blelTcd his 
 children, he " fanftified them, he rofe up early in the 
 niornlng, and offered bprnt-offcrings, according to the 
 number of them all,*' Job. i. 5. 
 
 If parents therefore, confidcriiig themfclves in this 
 light, fhould be daily calling upon God in a folemn, de- 
 liberate manner, altering and extending their intercelTions 
 as the (\ate and growth of their children required, lucti 
 devotion would have a mighty influence upon the reft' 
 of their lives ; it would make them very circumfpecfl iti 
 the government of themftlves ; prudent and carclul of 
 eveiy thing they fiiid or did, Icfl their example fliould 
 hinder that which they fo conflantly defired in their 
 prayers. 
 
 14. If a father was daily making- particular prayers 
 to God, that he would pleafe to mlpirc his children 
 vith true piety, great humility and ftrift temperance, what; 
 could be more likely to make the father himfelf be- 
 come exemplary in thefe virtues ? How naturally would 
 he grow afliamed of wanting fuch virtues, as he thought 
 neceffary for his children ? So that his prayers for their 
 piety, would be a certain nieans of exalting his own. 
 
 If a father thus confidcred himfelf as an interceffor 
 ■with God for his children, to blefs thfm with his piay» 
 drifr, how would fuck thought* iflakc hiin avoid every 
 
( 1^-- ) 
 
 thin,^ thnt vf^s clir|-^learin:( to God, h'fl whrn h- pr-^yCil 
 for hit clill.!rcn, God fhould rcj /(ft h'u p:ayi-r;> ? 
 
 • How tenderly, how rt-il^ioufly would I'lK h a f:itli-r 
 conyerie with liis children, wlioni he roi-i:iJrreJ as l:'.i 
 little fpiritual flock, whofc virtues he was to form bf 
 his example, encourage hy his authority, nomifli by hiy 
 counffd, and jj-ofper by his prayers to God for tliein ? 
 
 * How fearful would he be of ail unjuft w?.ys of raU 
 fin;j their fortune, of brin;^in'j^ them up in pride aiid in- 
 dul^'-enr.e, or of milking the- m too fond of the world, Uii 
 ht Oriuld thereby render them iticr.iable of t!)ofe jjraccs 
 which lie wjis f) often bfrfeeciiing God to grant them ? 
 
 \S. LaQIy, If all people, when they frel the firft ap- 
 proiches of refcniment, envy, or contempt, towaid.5 o- 
 thers ; or if in all little difa^reernents and niilundcrlUnd- 
 ings whatever, they fliould, InRead of induV^ing theif 
 mindi with little, low refl': £li')n?, have riconrl-; to a mor? 
 particular intercefTion w:th God, for fuchperfons as had 
 raifed their envy, refentment, or difcontent : this would 
 hi a certain way to prevent the grovvth of idl unchari- 
 table tempers. 
 
 If you were always to form your pra.yer at that time 
 to the greatcft decree of contrariety to that temper which 
 you was then in, it would be an excellent means of 
 mending your keait. 
 
 As for inftancc ; when at any time you find in your 
 heart motions of envy towards any perfon, whether on 
 account of his riches, power, reputation, learning, or P.d- 
 vancem:jnt, if you fliould immediately pray to God to 
 bieis and pr^fper him in that very thing which raifed 
 y')ur envy ; if you fhould repeat your petitions in ths 
 ilror.gert terms, befeechmg God to grant him ?ill the hap- 
 pine'i's from the enjoyment of it that can polTioly be re- 
 ceived, y3u would foon find it to be the bell antidote in 
 the world to expel the venom of that painon. 
 
 * Again : If in any little difference or mifundcrfland- 
 ings thit you happened to have at any time with a rela- 
 tion, a neighbour, or any oneelfc, you fiiould then pray 
 for thrm in a more extraordinary manner th.m you ever 
 did b-f)re, befeeching God tv) give them every grace 
 
( ISS ) 
 
 ^nd blcHing y©u can think of, yon would take the fpee- 
 dielt method of reconciling >:]} diffVrcnces, and clearii>g 
 up all miiunderftandings. You would then think no- 
 thiiK.;^ too great to be forgiven. H^y for no condcfcen- 
 fions, need no mediation of a third pcrfon, but be glad 
 to tcfiify your love rnd good-will to him, -vvho had fo 
 high a plzice In your fee ret prayers. ■ 
 
 I'his would remove all peevifli paflions, foften your 
 heart into the mort tender condefcenfions, and be the 
 bcil arbitrator of all d.tTerences that happened betwixt 
 you and any of your acquaintance. 
 
 16. Hence we may alio learn the odious nature of all 
 fptte, hatred, contempt, and angry pafiions. They aie 
 not to be confidered as defedls in good nature, not as fail- 
 ings in civility or good-breeding, butasfuch bafetempers 
 as are entirely inconfi (lent with the charity of intercellion. 
 
 You think It a fmall matter to be pecvlfli or ill-natu- 
 red to fuch or fuch a man ; but you (hould confider, 
 whether it be a fmall matter to do that v/hich you could 
 not do, if you had but fo much charity as to be able 
 to recommend him to God in your prayers. 
 
 You think It a fmall matter to ridicule one man, and 
 defpife another ; but you fnould confider, whether.it be 
 a fm3ll matter to want that charity towards theie peo- 
 ple, v.hich Ghriftians are not allovved to want towards 
 their moft inveterate enemies. 
 
 For, be but as chritable to thefe men, do but blefs 
 and pray for them, as you are obliged to blefs and pray 
 for your enemies, and then you will find that you have 
 charity enou,j,h, to make it impofTible for you to treat 
 them with any degree of fcorn or contempr. 
 
 For you cannot poiTibly deipife and ridicule that man, 
 •whom yt ur private p.-aycis vccoicmend to the love and 
 favour ot God. 
 
 \\ hen you defpife and ridicule a man, it is with no 
 othtr end, but to make him ridiculous and contemptible 
 in the eyes < f other men. How theY-c-lcre can it be poU 
 fible tor you fincercly to befecch God to. blefs that m.arv 
 with the honour of Ins love and favour, whom ycu.de.- 
 iire me-ii to treat as worthy of their contempt ? 
 
( 197 ) 
 
 flould you out of love to a ncigbi)oiir, dcfire your 
 prince to honour him with his efttem aiid favour, and 
 yet at the lame time expofe him to the fcorn and deri- 
 fion of your own lervawts ? 
 
 Yet this is as poflible, as to expofe that man to the 
 fcorn and contempt of your fi-llow-creatures, whom you 
 recommend to the favour of God in your fccret piayers. 
 
 17. You cannot defpife a brother, without defpifing 
 liim that Itands in a hii^h relation to God, to his fen Je- 
 fus Chrill:, and to the holy Trinity. 
 
 You would certainly think it a mighty Impiety to 
 treat a writing with contempt, that had been written 
 by the finger of God ; and can you think it a lefs im- 
 piety to contemn a broth-^r, who is not only the work* 
 man Chip, but the image of God ? 
 
 You would juftly think it great prophanencfs, to 
 •ontenin and trample upon an altar, becaufe it was ap- 
 propriated to holy ufes, and had had the body of Chrift 
 fo often placed upon it ; and can you fuppofe it to be 
 lefs prophanenefs to fcorn and trample upow a brother, 
 who fo belongs to God, that his very body is the temple 
 •f the Hdy Ghost, 1 Cor. vi. 15. 
 
 18. * But to return ; interceffion is not only the bcft 
 arbitrator of all differences, the bed promoter of true 
 fi'iendfhip, the btft cure and prefervative againft all un- 
 kind tempers, all angry and haughty paifjons, but is 
 alfo of great ufe to difcover to us the true (late of ouf 
 own hearts. 
 
 There are many tempers which we think lawful and 
 innocent, which we never fupcA of any harm ; which if 
 they were to he tried by this drvotion, would foon fnew 
 us how we have deceived ourfelves. 
 
 * Surfurrus is a pious, tempc-rate man, remarkable 
 for abundance of excellent qualities. No one more Cini- 
 flant at the fervic^ of the church. His thnrity is fo 
 great that he almofl flarvcs himlVlf, to be able to give 
 greater alms to the poor. 
 
 .9. Yet Surfunus had a prodigious falling, along with 
 thefc threat viriues. 
 
 H- haJ a mighcy inclinati'^n to hear and difcover nil 
 the defecls and infirmities c^f all about him. You vy«^ 
 
( 108 ) 
 
 wekoTwc to trll him any thing of any body, proviilcd 
 that vou did not do it in tlic (Vile of an enemy. He new 
 Ter difliked an evil Ip^aker, but when his lan^'-uagc was 
 roiigli and p.iflionate. If you would hut whifper any 
 thing gently, though it was ever fo bad, Surfunus was 
 ready to receive it. 
 
 When he vifits, you generally hear him relating, 
 how forry he is for the failings of fuch a neighbour. 
 He is always letting you know, how tender he is of the 
 reputation of his neighbour ; how loth to fay that which 
 he is forced to fjiy ; aiid how gladly he would conceal 
 it, if it could be concealed. 
 
 Surfurrus had fuch a tender, coinpafTionate manner 
 of relating thln^^'s the nioft prejudicial to his neighbour, 
 that he even fceined, both to himiVlf and others, to be 
 cxercifmg a Chriflian charity at the fame time that he 
 >vas indulging a whifpeiing, evil fpeaking temper. 
 
 Surfurrus once whifpered to aparticular fiiendin great 
 fecrefy, fomething too bad to be fpoken of publicly. 
 He ended with faying, how glad he was, that it had 
 not yet took Avind, and that he had fome hopes it might 
 iiot be true, though the fui'picions were very flrong. 
 His friend made him this reply : 
 
 You fay, Surfurrus, that you are glad it has not yet 
 taVtn wind ; and that you have fome hopes it may not 
 prove true. Go home therefore to your clofet, and pray 
 to God for this man, in fuch a manner and with inch 
 earneltnefs, as you would pray for yourfelf on the like 
 coca fi on. 
 
 Bcfeech God to interpofe in his favour, to fave him 
 from falfe accufers, and bring all ihofe to fhame, who, 
 by uncharitable whifpers,' and fccret flories, wourdhim, 
 like thoi\' that ftab in the daik. And vhen ycu have 
 ir.ade vhis j-raycr, then you nay if yen pkaft, go tell 
 the fame (ecrct to fome oihcr friend, that you have told 
 to me. 
 
 20. Surfurrus was cxcfedingly riffc £\cd with this re- 
 buke, and felt the force t f it upi-n his confcicncc in as 
 lively a manner, as if he had fcen the books opened at 
 the day of judgment. 
 
( 199 ) 
 
 All other an^uinents niij;ht have been rcHned ; but it 
 was impoiliblc for Sm fui rus ( iihfi to rcjtrdl, or ft, How 
 lliis advicr, witb.out being ec;u;tlly fclt'-condcmncd in 
 liie hightrfl degree. 
 
 From tb:u time to this, he has conflantly iiftd him- 
 felt' to this method of iiiterceffion ; and his heart is fo 
 entirely char.ged by it, that lie can now no more pri- 
 vately whifper any thing to the prejudice of another, 
 than he can openly pray to God to do people hurt. 
 
 Whifperings and evil-fpcakings now hurt his ears, 
 like oaths and ciirfes ; and he has appointed one djiy 
 in the week, to be a day of penance as long as he lives, 
 to humble himfelf before God, in the forrowful conftf- 
 fion of his former guilt. 
 
 It ma^y be v/ell wondered, how a man of fo much pi- 
 ety as Surl'urrus, couid be fo deceived Iw himfelf, as to 
 Jive in fuch a (Ute of fcandal and evil fpeaking, without 
 iufpectinp: hinifrlf to be guil:y of it. But it- was tiie 
 tenderiiels aiid fetrning compalfion, with which he heard 
 and related every thing, that deceived both hinifelfand 
 oJ eis. 
 
 Tliis was a falfenefs of heart, v/hich was fully dlfcc- 
 \ered by the true charity of intercefiion. 
 
 And Ji people of virtue, wlio think as little harm of 
 themitlvcs, as Surfurrus did, were often to try their f^ji- 
 rit by I'uch an intticefrion, they would often find thc.*.- 
 felves to be luch, as they leaft of all fufpe(f>wcd. 
 
 CHAP. XVIII. 
 
 Eeccrnmending devotion at three o'clock^ celled in scrip' 
 ture the ninth lumr of the day. The subject (f prayer 
 at this hou*- maj be resignation to the divine piea:^ure» 
 'Iht nature and duty of conformity to the 'umII of God 
 in all our actions and designs, 
 
 1. *''~|"^KERE is nothing wife, or hr>ly, or juf>. but 
 X. the great will of God. This is ai Oridtly 
 true, a6 chat nothing is iufinite and eternal but God. 
 
( 200 ) 
 
 * No belpgs therefore, whether In heavfii or ou 
 earth, car. be wife, or holy, or juft, but fo far as they 
 conform to this will of God. It is conformity to this 
 will, that gives virtue and perfedion to the highelt fer- 
 vices ot angels in heaven ; and it is conformity to th« 
 fame will, that maker, the ordinary aftions of men on 
 earth become an acceptable fervice nnto Gcd. 
 
 * The whole nature of virtue confifts in conforming 
 and the whole nature of vice in declining from the wi]| 
 ot tTod. All God's creatures are created to fulfil his 
 vnll ; the fun and moon obey his will by the iieceflitv 
 cf their nature ; angels conform to his will by the per- 
 feaion of theiniature : if therefore vou would fhe^r 
 yourfelf not to be a rebel and apoAate from the order of 
 the creation, you muft aa like beings both above awd 
 
 . below you ; it muR be the great defire of your fou], 
 that God's will may be done by you on earth, as it k 
 done m heaven. It mud be the fettled purpofe of your 
 Jieart, to will nothing, defi-n nothing, do nothing, but 
 fo far as you have reafon to believe it is the will of God 
 2. 'Tis as necefTary to think thus cf God and your- 
 felf, as to think that you have any dependance upon 
 him. And it is as great a rebellion againft God, to 
 think that your will may 'ever differ from his, as to 
 think that you have not received the power of willing- 
 from him. * 
 
 You arc therefore to confider yourfrlf as a bein? 
 that has no other bnTinefs m the world, but to be that 
 which God requires you to be ; to have no tempers, no 
 rules, no defigns of your own, but to fill fome place 
 and aa fome part in firia conformity, and thankful 
 reiignation to the divine pleafure. 
 
 j-}\ }^'^-^^ ^^^^ ^'"^^ ^'^ y''"'* '''''"^ '''' at your own 
 d.lpofal. is as abfurd as to think that you created your- 
 fi'lf. It is as pliln that you are thus God's, that you 
 thus belcng to him, and arc to aa and fi-ffcr all in 
 thankful refi^^nation to his pkafure. as that in hbu.you 
 live, arid move, and have your being, 
 
 3. * Rcfign^tion to the^'divine will, fjgnifies a cheer- 
 ful approbacion, and thankful aiceptance of every thing 
 that comes from God. It is iiot enough patiently to 
 
( 201 ) 
 
 •iubn)lt, baf we niu'i thaiikfiiUy receive, and fully kj-- 
 prove of fvery thii:g, that by the order of God's pro- 
 vidence happens to us. 
 
 * For there is no reafon why we fhniild be patient, 
 but what is as flrong a reafon why we flmuld be thank- 
 ful. If we were under the hands of a wife and good 
 phyfician that could not niiPiake, or do any thing to u$, 
 but what tended to our beneat ; it would not be enough 
 to be patient, and abftain from luuri-uuring againft luck 
 a phyfician ; it v/ould be as much a breach of gratitude, 
 not to be thankful for what he did, as it would be to 
 nuirrnur at him. 
 
 * Now this is our true fiate with relation to God ; wc 
 cannot be faid fo much as to believe in him, unlefs we 
 believe him to be of infinite wirdom. Every argument 
 thrrefore for patience under his difpcfal of us, is a$ 
 ftrong an argument for thankfulntfs. Ajid there needs 
 no more to difpofc us to this gratitude towards God, 
 than a full belief in him, thai he is this being of infi- 
 nite wifdum, love, and goodnefs. 
 
 D(* but fully affent to this truth, and thew yen will 
 cheerfully approve of every thing that God has already 
 approved for you. 
 
 When you are fatisfied that God does not only do 
 that which is wife, and good, but which is the ctfecl 
 of infinite wiidom and Icve in the care of you ; it will 
 be as neceffary to be pleafed with every thing which 
 God chufcs for you, as to wlfh ynur.own happinefs. 
 
 4. Whenever therefore you find yourfell dil'pofed to 
 murn)uring, at any thing that is the elTedl of God's pro- 
 vidence over you, you Uiufl lock upon youi felf as deny- 
 ing either the wlfdom or goodnefs of God, For every 
 complaint fuppcles this. You would never complain 
 of your neighbour, but that you fuppc fe you can Ihew 
 cither his unwife, unjuft, or unkind behaviour t;!WV»'ards 
 you. 
 
 Now every inipatlent reflexion under the providence 
 of God, is the lame accuiation of God. A coiijplaint 
 always fuppofes ill-ufage. 
 
 Hence you may fee the great nenecelnty of tliis thank- 
 ful ilatc of iicartj bccaufe the want of it implies an ac- 
 
( 202 ) 
 
 6ufation of God's want either of wlfnom, or goodncfs 
 in his difpofal of us. It is not tht-if foj-e jniy high de- 
 gree of perfcdion, founded in any uncommon nic'eiv of 
 thinking, but a plain principle, "founded in this plain 
 belief, that God is a b^ing- of infinite wirdi>m and good- 
 nef«. 
 
 5. This refi^nalion to the divine Mill, in'ay be con- 
 fidered in two rcfpeds : fu{\, as it ii:rni(;es a thankful 
 approbation of God's gen^jral providence over the world : 
 fecondly, as it ri,?;ntfies a thankful acceptance of his par- 
 ticular providence over us. 
 
 * Firfl:, every man is, by the firfl article of his creed, 
 obliged to acknowledge the wifdom and goodnefs of 
 God, in his general providence over the world. He 
 is to believe that it is the effea of God'o great w.f- 
 dom and goodnefs, that the world itfclf w&s formed at 
 fuch a particular tim:, and in fuch a manner; tliaC 
 the general order of nature, the whole frame of things, 
 is contrived and formed in the hz{{ ni:inner. He is 
 to believe that God's providence over Rates and king- 
 doms, times and f^afons, is all for the belt: that the 
 revolutions of it.ue, and changes of empire, the rife and 
 fall of monarchies, p?rlecutions, wars, famines, and 
 plagues, are all permitted and conduced by God's pro- ' 
 vidence, to ths general good of man in this ftate of 
 trial. 
 
 A good man is to believe all this, with the fame fuK 
 nefs of affcnt, as he believes thit God ii in every place, 
 though he neither fees, nor can comprehend the wianner 
 cf his prefence. 
 
 * Thii is a noble magnificence of thought, a true 
 greatnefs of mind, to be thus aftetSlcd with God's gen- 
 eral prov':deac-i, admiring and magnifying his wifdom 
 in ^dl things : never murmuring a: the courfe of the 
 world, "or the f^ite of things, bat looking upon all arouj)d, 
 at heaven and ea.'th, as a pleafed fpe6lator ; and ado- 
 ring that invifjble hand, which gives laws to all nioti- 
 o IS, and over-rules all events to ends fuitable to the 
 highel^ wifdom and goodnefs. 
 
 (). It is very common for people to allow thtrnfelves 
 great liberty in finding fault with fuch things, as have 
 only God for their caufe* 
 
( 203 ) 
 
 * Every cue iMrk.'; he pias jiiOly fay. Vvl-.at n wretch- 
 ed, abon inable tliiDate l.e lives in. Tl is nian is ire* 
 ^iicntly trlliiig you, what adirmal, cuilfd day it is, and 
 wliat iDtnlerablc lc■.^^( lis Wt- have. AiKtlirr thinks it is 
 hardly worth his vshileto livf in auoild fo full oi" chan- 
 ges and revfiiutiors. lint thefe are tcinpcis of great 
 impiety, and flu w that religion has not yet its ft at in 
 the heart. 
 
 It founds Indeed much better to murn^ur at the coiirfe 
 of the world than to murninr at p:o\ideriCe ; to com- 
 plain of the ftafons and weather, than to criiiplaln of 
 God ; but if theie have no oti.er caufe but G(.d, it is 
 a pocr excufe to fay, that you are only angry at tlx 
 things, but not at the, caufe find dire<f\cr of ihem. 
 
 How facred the whole frame of the world is, how all 
 things are to be ccnfidered as God's, and referred to 
 him, is fully taught by our biefled Lord, in the cafe 
 of oaths : ♦• Eut 1 fay unto you, fwear not at all ; nei- 
 thct by heaven, for it is God's throne ; nor by the earth, 
 for it is hisfootfiool ; neither by Jerufalcm, for it isilic 
 city of the great king, neither fludt thou fwear by thy 
 head, becaufethou canftnot make one hair white orblatk," 
 Matt. y. 37. that is, becaufe the whitenefs or blacknefs 
 of thy hair is not thine, but God's. 
 
 . * Here you fee all things in the whoje order of na- 
 ture, fron) the highefl heavens to the fmallejl hair, arc 
 to be ccnfidered, not feparately as they are in them, 
 felves, but as in fome relation to Gcd. And if this 
 be good realbning, then (halt not fwear by the earth, 
 a city, or thy hair, becaufe thtfe things «ire God's, and 
 in a certain manner belong to him ; is it not the fajiie 
 reafoning to fay, 'J hou fhalt not niunnur at the feafons 
 ot the earth, the ftates of cities, and the change of times, 
 becaufe all thefe things are in the bands of God, have 
 him for their author, are direded and governed by 
 him to fuch ends as are mofl fuitable to his wife pro- 
 vidence ? 
 
 * For whofo murmurs at the courfe of the world, 
 murmurs at Gpd that governs the courfe of the world. 
 Whofo repines at feafons and weather, and fpeaketh t.n- 
 patiently of times and events, repines and ipcttks impa- 
 
( 204 ) 
 
 tiently of God, vrho is the fole Lord and Governor of 
 times, feaions, and events. 
 
 7. * As therefore when we think of God hunfclf, we 
 •are to have no fcntiments but of praile and thankfgiy- 
 ing ; fo when we look at thofe things which are under 
 the diredlion of God, we are to receive them with the 
 fame tempers. 
 
 * And though we are not to think all things right, 
 and jult, and lawful, which the providence of God per? 
 mits ; for then nothing could be unjuft, becanfe nothing 
 i-s without his pern'iifficn ; yet we muft adore God in 
 the greateft public calamities, the mofl grievous perfe- 
 cutions, as things that are fuffered by God, like plagues 
 and famines, for ends fuitable to his wifdom and glory 
 in the government of the world. 
 
 * There is nothing more fuitable to the piety of a 
 reafonable creature, or the fpirit of a Chriflian, than 
 thus to approve, admire and glorify God in all the 
 afts of his general providence ; confidering the whole 
 woild as his particular family, and all events as dirc<^- 
 ed by his wifdom. 
 
 * Every one feems to confent to this, as an undenia- 
 ble truth. That all things must be as God pleases ; and is 
 not this enough to make every man pleafed with them 
 himfelf ? And how can a man be a pecvifh coniplaincr 
 of any thing that is the effcd\ of providence, but by 
 Ihewing that his ovk'n wijl and wifdom, are of more 
 weight with him, than the will and wifdom of God? 
 And what can religion be faid to have done for a man, 
 'whofe heart is in this flate ? 
 
 For if he cannot thank and praife God, as well In 
 calamities and fr,fFerings, as in proi'perity and happinefs, 
 he is as far from the piety of a Chriflian, as he that 
 only* loves them that love him, is from the charity of 
 a Chriflian. For to thank God only for fuch things 
 as you like, is no more a proper a£l of piety, than to 
 bclie\e onJy. what you fte, is an zdi of taith. 
 
 8. T us much concerning reOgnation to the divine 
 ■will, as It fignifies a thankful approbation of God's 
 ge.'.eral providence : It is now to be confidered, as it lig- 
 BJfies a thankful acceptance of God's particular provi-. 
 deuce over us. 
 
( 205 ) 
 
 * Every rnaii is to conlider liimfelf as a particular ob- 
 jeA of God's providence ; undfir the iamc care and 
 prote(flion of God, as if the world had been niad-i for 
 bim alone. It is not by chance that any maff ' is ''oor,\ 
 at fuch a time, of fuch parents, and in fuch place r.nd 
 condition. It is as certain, that every Ton! comes into 
 the body at fuch a time, and in fuch circumftances, by 
 the cxprefsdelignment of God, according to fomc purpo- 
 fes of his will, and for fome particular ends ; this is as 
 certain, as that it is by the exprefs dtfignment of Gcd, 
 that f()me beings are angels, and others are men, 
 
 9. The fcriptures affure us, it was by divine ap- 
 pointment, that our bleiTed Saviour was born at Bethlc- 
 liem, and at fuch a time. Now although it was owin^; 
 to the dignity of his perfon, and the great importanco 
 of his birth, that thus much of the divine counfel v;as 
 declared to the world concerning the time and man- 
 ner of it ; yet we are as fure from the f^me fcriptures, 
 that the time and manner of every man's coming into the 
 world, is according to the direction of Divine Provi- 
 dence, and in pjcli time, and place, and circumftances, 
 as are diredled and governed by God, for particular ends 
 of liis wifdom and goodiiefs. 
 
 This we are as certain of from plain revelation, as 
 wc can be of any thing. * For if v/e are told, that 
 not a sparrow falleth to the ground nut hout our heaven- 
 ly Father ; can any thing more ftrongly teach us, that '• 
 much greater beings, fuch as human fouls, come not 
 into the world without the care and airedlion of our 
 heavenly Father ? If it is faid, the vsry hairs of your 
 head are all numbered ; is it not to teach us, that no- 
 thing, not the fmalleft things imaginablr*, happen to us 
 by chance ? But if the fmalleft thing^s we cm conceive, 
 are declared to be under the divine diredion, need we, 
 or can we, be more plainly taught, that the grea.ell 
 things of lifv^, fucli as the manner of our coming into 
 the world, our parents, the tims, andjother circum.lan^es 
 of our birth and coiidition, are all according to the ui- 
 redion and appointment of Divmc Providence ? 
 
 10. When the difciples put this qutltion to our blef- 
 f<d Lord, concerning ihe blind m^n, Mastery ivho did, 
 
 S 
 
( 206 ) 
 
 ^/■», this mati^ or his parents^ that he xvasborn blind? He 
 inatle this anfwer, Neither hath this man sinned^ nor his 
 parents ; but that the works of God should be made fnani- , 
 /est in him, John ix. 2, 3. Plainly declaring, that the 
 particul^.r circumftances of every man's birth, the bo- 
 dy that he receives, and the flate of life into which he 
 is born, are appointed by a fccret providence, which 
 diredls all things to their particular times and feaions, and 
 manner of exigence, that the wiidom and works of God 
 may be made manifeft in them all. 
 
 As therefore it is certain, that all that is particular 
 in our ttate, is the elTedl of God's particular providence 
 over us, and intended for fome particular ends both of 
 his glory and our own happinefs, we are by the ^reat- 
 efl obligations called upon to refign our will to the v.ill 
 of God in all thefe rel'pedls ; thankfully approving and 
 accepting every thing that is particular in our itate ; 
 praifing and glorifying his name for our birth of fuch 
 parents, and in fuch circumftances ; being fully altured, 
 that it was for fome reafons of infinite wildom andgood- 
 nefs, that we were fo born into fuch particular flates 
 of life. 
 
 11. If the man above-mentioned, was born blind, 
 that the works of God might be manifested in him, had he 
 not great reafon to praiie God, for appointing him in 
 fuch a particular munner, to be the inftrument of his 
 •j-^ory ? And if one pcrlbn is born here, and another 
 there ; if one falls amongft riches, and another into 
 poverty ; if one receives his flefh and blood from thefe 
 parents, and another irom thofe, for as particular ends, 
 as tht man was born blind ; have not all people th« 
 greateO: reafon to blefs God, and to be thiinkful for 
 their particular ftate and Gondition, becaufe all that is 
 particular in it, is as diredly intended for the glory of 
 God, and their own good, as the particular blmdncfs of 
 that man, who wa? fo born, that the works of God might 
 be manifested in him ? 
 
 * How noble an idea does this give us of the divine 
 Omuifcience preliding over the whole world, and go- 
 verning fuch a long chain and combination of fceuiriig 
 accidents, to the commow and particular advantage of 
 
( 207 ) 
 
 all beings? So that all.perfons, in fuch a wondfrful va- 
 riety of caufts and events, fhould t'iill iiito fuch particular 
 flates, as were forefcen, and fore-ordained to their bed 
 advantag;e, and fo as to be mofl: ferviccable to the wife 
 and glorious ends of God's government of all the v/orld. 
 
 12. * Had you been any thing elie th.in what you 
 are, you had, all things confidered, been leis wU'cly 
 provided for than you are now ; yoy had wanted fonie 
 circumftances that are bed fitted to make you happy 
 yourfelfj and ferviceable to the glory of God. 
 
 * Could you fee all that which God fees, all th?.t 
 happy chain of caufes and motives, which are to move 
 and invite you to a right courfe i-f life, you would fee 
 fomething to make you like that (late you r*re in, as 
 filter for you than any other. 
 
 * But as you cannot fee this, fo it is here that your 
 truft ill God is to exercife itfelf, and render you as 
 thankful for the happinefs of your date, as if you faw 
 every thing that contributes to it with your own eyes, 
 
 * But now if thij is the cafe of every man in the 
 world, thus bleffed with fome particular Hate that is 
 mofl convenient for him, how reafonable is it for every 
 man, to will that which God has already willed for 
 liim ; and by a truft in the divine goodnefs, thankfully 
 adore tliat wife providence, which he is. fure has made 
 the bcrfl choice for him of thofe things, which he could 
 not chule for himiclf. 
 
 13. Every uneafinefs at our own (late, is founded UDt^' 
 on comparing it with that of other peo.ple. Which is 
 full a5i un reafonable, as if a mail in a dropfy fiiould be 
 angry at thofe' that prefcribe different things to him, 
 from thoie vvhich art: piefcribed to people in health, 
 l^or all the different f^ates of life, arc like the different 
 dates of difeafes, and what is a remedy to one maji may 
 be poifon to another. 
 
 * So that to murmur becaufe you are not as fopic 
 others are, is as if a man in one difeafc, fhould murmur 
 that he is not treated like him that is in another. 
 Whereas if he was to have his will, he would be killed 
 by that, v/hich will prove the cure of another, 
 
 * It is juft thus in the various conditions of life ; if 
 
( 208 ) 
 
 Ycu covnplaui at any thing in your Ttate, y.w r.Yc^y^ for 
 ;iught yrii know, be fo wnp-rateful to God, as to mur- 
 iinir at that very thing, \vhich is to prove the caufe ct 
 yc ur f.-ilvatioi"!. 
 
 Had you It in your power to get that Avhich yon 
 tliink is fo grifVviis to warit, it ir/jght perliaps be that 
 very tiling V\hith would expcTe you to ettrn;il danma- 
 tic.n. 
 
 * So tliat, whether v.'c ^onfjder the infinite good* 
 ncfv (uGcd, that cannot chufe aniifs for ns, or our own 
 i;reat igncrance of what is moft advantageous to us, 
 there c?n be nothing fo veafonable, as to have no vviil 
 but tiiat of God's, ap.d defire nothing for ouifelves, in 
 rur perfoas, on ^- Rate, and condition, but that which the 
 good prcvidenc'e of God appoints ns. 
 
 1 i. * FartheV, as the good providence of God intro- 
 duces i-3 into the world, into fuch ibites and conditicna 
 rs arc mofi convenifcTit for us ; lo the fame unerring wif- 
 dom orders all events and changes in the whole courfe 
 of our lives, in fuch a manner, as to render thein the 
 litteft ineans to exerclfe and improve our virtue. 
 
 Notliing hurts us, nothing deftroys us, but th.e ill ufe 
 of that liberty, r/ith which God has entruUed us. 
 
 * "We are as fure tha.t nothing happens to us by 
 chance, as that the world itfelf was not made by chance ; 
 ^ve are as certain that all things happen, and work to- 
 getlicr for cur good, as that God is gocdnefs itftif. 
 So that a E:ian bus as. much rer.fcn V) will every thiii;*; 
 that hr.ppcjis to h.im, becaufe Gcd wills it, a^. to think 
 liutis wife P: which is directed by inf.-iite wifdom. 
 
 The piovider.ce cf Gcd is not n;ore concerned ifi 
 the governnunt of night and day, and the variety of 
 feafons, than in the ccmincn courfe of events, tlist fceni 
 niofi to depend upon the mere wills of men. So that it 
 is as ftriiftly right, to look upon all worldiy changes, all 
 the various turns in your ovtn life, to be the eifedls of' 
 divine providence, as the rifing and fetting cf the fun, 
 or the alterations of tlie fsafons of the year. As you 
 are therefore aUvays to adore the wifdom of God in the 
 direction of thefe things ; fo it is the fame reafonable 
 duty, always to magnify God, as an eq^uul dir?dlor cf 
 
( 209 ) 
 
 fvery tliin^- tliat happens to you in the couiTe of your 
 own life. 
 
 15. There is nothing that fo po-\\erfully governs the 
 heart, as a true lenfe of God's piefence ; and nothing fo 
 conOantly keeps us under a lively I'enfe of the prcfence 
 of God, as this holy refjgnation, which attributes eve- 
 ry thing to him, and receives every thing as from him. 
 
 Could we fee a miracle from God, how would our 
 thoughts be affected witli an holy awe and veneration of 
 his prefence ! But if we confider every thing as God's 
 doinp;, either by order or permiiTion, we fliall then be 
 afTedcd with common things, as they would be who faw 
 a miracle. 
 
 For as there is nothing to afTccl you in a miracle, but 
 as it is tlie a(nion of God, and befpeaks his prefence ; i'o 
 ■when you confider God, asading in all things, and all 
 events, then all things will become veneiable to ycu> 
 like miracles, and fill you with the fame awful fcnti- 
 ments of thf; divine prefence. 
 
 16. Now you mufl not referve the exercife of this pi- 
 ous temper to any particular times or occafions, or fan- 
 cy how refigned you will be to God, if fuch or fuch tri- 
 als fliculd happen : for this is amufing yourfelf wich the 
 notion of relignation, inUead of the virtue itftlf. 
 
 Dv^ not therefore pleafe yourfelf with thinking, how 
 pioufly you would a<Sl and fubmit to God in a plague, a 
 f.uTiine, or perfeciition ; but be intent upon the peifediou 
 cf the prefent day ; and be affured, that the beft way 
 of (hewing a true zeal, is lo make little things the occa- 
 fions of great piety. 
 
 * Begin therefore in the finallefl matters, and mod 
 ordinary occai.ons, and accuilom your mind to the daily 
 exercife of this pious temper, in the loweft occurrences 
 of life. And when a contempt, an alTront, a little injury, 
 lofs, or difAppomtment, or the fmil'.cn events of every 
 day continually raife your mind to God in propiM* ails i';f 
 refignation, then you may juflly hope, that yon Ihail be 
 numbered amongit thofe that are refirned, and thajik- 
 ful to God in the grcateft trials and. affiKSliuiii. 
 
( 210 ) 
 
 CHAP. XIX. 
 
 Of the excellency and greatness of a devout Spirit, 
 
 1. T HAVE now finiriied what I Intended in this 
 
 J. Treat! le. I have explained the nntuie of devo- 
 tion, both as it fignifies a life devoted to God, and as 
 it fignifies a regular method of prayer. I have now on- 
 ly to add a word or two, in recommendation .of a life 
 governed by this fpirit. 
 
 And becaufe in this polite age, we have fo lived away 
 the fpiiit of devotion, that many feem afraid even to 
 be fufpecled of it, imagining great devotion to be great 
 bigotry ; that it is founded in ignorance andpriornefa of 
 fpirit, and that little, weak, and dejeclcd minds, are 
 generfilly the greateft proficients in it. 
 
 It (hail here be fhewn, that great devotion is the no- 
 ble(\ temper of the grcatefl and noblefl; fouls ; and that 
 they who think it receives any advantaj^e from igno- 
 rance, are themfelves entirely ignorant of the nature of 
 devotion, the nature of God, and the nature of thern- 
 lelves. 
 
 People of fine parts and learning, or of great know- 
 ledge in worldly matters, may perhaps think it hard to 
 have their want of devotion charged upon their igno- 
 rance. Bat if they will be content to be tried by rea- 
 fon and fcripturc, it may foon be made appear, that a 
 want of devotion, wherever it is, either amongft the 
 learned or unlearned, is founded in grofs iguorynce, 
 and the greateil biindnefs and infenlibility that can hap- 
 pen to a I itior.al creature. 
 
 And th-At dv;\ oiion is fo far from being the tffcft of a 
 little and ci( jvCled mind that it niuic and will be always 
 high." 11 i:: the moil perfe:t natures, 
 
 2. And firi^ who )ecKons it a fign of a psor, little 
 mind, f'-r a jnaii to be xuil of revertncc and duty to his 
 parents, to have the truef!: love and hunour for his friends, 
 or to excel in the highell iniiaiites of gratitude to his 
 benefaclor ? 
 
 Are not thefe tempers in the highell degree, in the 
 «joft exalted and perfccl namds I 
 
( 211 ) 
 
 And yet vliat i:j hi^^h devotion, but tlie lilj^heft exer- 
 tlfe of tilt Ic tcn»ptrs of duty, reverenrt*, love, honour, 
 and gratitude to the amifible, glorious parent, friend, 
 7.nd b(:nefa<^or of all minkind ? 
 
 Is it a true greatnefs of mind, to reverence the ru- 
 thority of your parents, to fear the difplealure of your 
 friend, to dread the reproaches of yx)ur benefa(flor ? and 
 jinift not this fear, and dread, and revej-ence, be much 
 more juft, and reafonablc, and honourable, when they 
 are in the hi&hefl degree towards God ? 
 
 So that se long as duty to parents, love to friends, and 
 g-r.ititude to brnefaclors, are thought rreat nnd honour- 
 able tempers; devg^tion, which is nothing elfe but dn- 
 ty, love, and gratitude to God, muR have the highcll 
 place amongii^ our hi^'heft virtues. 
 
 If a prince, out of his mere goodnefs, fhould fend you 
 a pardon by one of his (laves, would you think it a pait 
 of your duty to receive the flave with marks of love, ef- 
 teem, and gratitude for his kindnefs, in bringing you fo 
 great a gift ; and at the fame time think it a meannefs 
 and poornefs of fpirit, to fiiew love, eficem and gratitude, 
 to the prince, who of Lis own goodnefs freely fent you 
 the pardon ? 
 
 And yet this would be as rcafonable, as to fuppofe, 
 tbat love.e'leem, honour, and gratitude, are Hobh; tem- 
 pers, andinfiances of a great foul, when they are paid to 
 our fellow-creatures ; but the ciTeftscf a poor, ignorant 
 niind, u'hen they are paid to God. 
 
 3. Even that part of dtivotion which exprelTes itfclf 
 in forrowful confrjfions, and the penitential tears of a 
 broken and contrite heart, is very far from being any 
 fign of a litclc snd ignorant mind. 
 
 For who does not acknowledge it an inRance of an in- 
 genuous, grnerous, and brave ndnd, to acknowledge a 
 fault, a :d iiik pardon for anv oxFencc :• Aim are not the 
 fnefhand moll improved minds, the rxao'i remaikable for 
 this excellent temper ? 
 
 Is i; tu't alio allowed, that the ingenuoulnefs and. ex^ 
 cellence of a man's fpirit is much Ihcwn, v»'hen his forrow 
 and indignation at himlelf rifes in piopcrtlon to the fol- 
 ly of hu crime, and the goodnefs and greatnefs of the 
 pcrfon he has otFendtd I 
 
( 212 ) 
 
 Kow if tblnc;:-: are thus, then the greater any man's 
 niit;(l is, the n:ore he knows of God and himiclf, the 
 more will he be diipofed to proftrate himfclf before God, 
 in all thtr huiMbleft a(^s and ex -rc-fTions of repentance. 
 
 And ibe greater tlie generolity and penetration of his 
 mind is, the more will he indulge a paflionate, tender 
 fenfe of God's juft dlfpleafure ; and the more he knows 
 of the gr.:ratnefs, the goodnefs, and perfe6\ion of the di- 
 vine nature, the fuller of fhamc and confulion will he be 
 at his own fins and ingratitude. 
 
 And on the other hand, the more dull and ignorant 
 any foul is, the morebale and ungenerous, the niorefenfe- 
 Itrfs it is of the goodnefs of God, ^le more averfe to 
 humble confclB'-vn and repentance. 
 
 Devotion therefore is lb far from being beft fuited to 
 little, ignorap.t minds, that a true elevationof foul, a live- 
 1/ fenfe of honour, and great knowledge of God and our- 
 felves arc the greatePt helps that our devotion hath. 
 
 4. On the other hind, it Ciill be made appear that 
 indevotion is founded in the moil exceflive ignorance. 
 
 And, Flrrt, Our blcfr.fd Lord and his apoftL-s were 
 f minent inftances of great devotion. Now if we will 
 grant, (as ali Ghriflians niuH: grant) that their great de- 
 votion was founded in a true knowledge of the nature 
 ©f devotion, the nature of God, and the nature of man ; 
 then it is plain, tliat all thofe that are infenfible of devo- 
 tion, are in this exceilive Hate of ignorance, they neither 
 know God, nor themfelves, nor devotion. 
 
 Again ; how comes it that moft people have recourfe 
 to devotion, when they are in ilcknefs, diRrefs, or fear 
 of death ? Is it not becaufe this (late fliews them more of 
 the want of God, and their own weaknefs, than they 
 peiccive at other times ? Is it not becaufe their approach- 
 ing end convir.ces them of lomcthing, which they did 
 Dot half perceive bjfore ? 
 
 Now if devotion at tliefe feafons, is the cfil-(ft of a 
 better knowledge of God and ourfelves, thru th.e ne^ltcl 
 of devotion at other times, is owing to ignorance of 
 God, and ourfelves. 
 
 5. Farther, as indevotion is ignorance, fo it is the 
 mofl: flunrefiil ignorance, and fuch as is to be charged 
 with the greatcil folly. 
 
( 213 ) 
 
 'I'his will fully appear to any one that connders, by 
 ■Vkliat lules Nve are to judpe of tlie excellency of any 
 knowletlft-e, or the flianiefulnel's of any ignrrance. 
 
 Now knowledp;c itrdf would be no excellence, ncr 
 igr.oiance any reproach to us, but that we ate rational 
 crentuies. 
 
 It fellows pl?^ii.ly, that knowlEclge which Is inofl 
 fuitable to our rarional nature, and which mcP,: concerns 
 us. as fuch, to hnow, is ourhighefl:, fineO krcwlcdge ;" 
 and that ignorance which relates to things that are moll 
 efiVntial to us, as rational creatures, and which vve ar<r 
 moR concerntd to know, is, ofalluthtvs, the niod ^rofs 
 and fliameful igncrar.ce. 
 
 6. If a gentleman fhoi.ld fancy thiit the moon is no 
 bigger than it appears to the eye, that it fiiinej with its 
 own light, that all the ftars are only fo many fpots of 
 light ; if after reading boi^ks of aftronoir.y, he Ihcuid Rill 
 continue in th.e fame opinion, nioft people would think 
 lie had hut a poor apprehenfion. 
 
 But if the fame perfon fiiould think it better to pro- 
 vide for a fljort life here, than to prepare for a glorious 
 eternity hereafter, that it was better to be rich, than to 
 be eminent in piety, his ignorance and dulnefs w-culd be 
 "loo great to be compared to any tlr.ng elfe. 
 
 That is the mcft clear and improved uiiderflandlng, 
 wiiich judges beftofthe value and worth of things- All 
 the rtfl is but the capacity of an animal, it h but mere 
 feeing and hearing, 
 
 if a man had eyes that could fee beyond tlie ftars, or 
 pierce into the heart of the earth, but could not fee the 
 things that, were before him, or dilVern arv t'hing that- 
 v^'as fervlceable to liim, we fiiovaJ reckon t!:at he had 
 but a very bad fight. 
 
 If another had ears that received founds froir the 
 world \x) the moon, but could hear not"..ir.g that vt-s 
 faid or done upon earth, we Ihould iool: u^^ci; him to be 
 £s bad as deaf. 
 
 In like manner, if a man has a memory that can re- 
 tain a great many things ; if he has a wit that is Iharp 
 and acute in arts and Icierces, but has a dull, pcor ap- 
 prehenfion cf his duty and relation to God, cfthc value 
 
( 214 ) 
 
 «»l pittyi or the worth of moral virtue, he mny very 
 jufHy be reckoned to have a bad unJerftanding. He is 
 ^^ but like the man, that can only ice and hear iuch things 
 HH &re of no benefit to him, 
 
 7. To proe(?ed ; w^ know how our bleffed Lord a£l- 
 cd in a human body ; it was his 7neat and drink, to ds 
 thf %oill of his Father which is in heaven. 
 
 And if any number of heavenly fpirits were to leave 
 their habitations in the light of God, and be for a whila 
 \anited to hunim bodies, they would certainly tend to- 
 •wards God in all their actions, and be aa heavenly as 
 they cpuldj i.Ji 3. i\iXz of Ht-flj and blood. 
 
 They would certainly adt in this manner, becaufe 
 thty would know that God was the only good of all fpi- 
 rits ; and that whether they were in the body> or out 
 qf the l)ody, in heaven, or on earth, they muft have 
 qveiy degree of thi:ir greatncfs and happinefs from Ggd 
 
 All human fpirits therefore, the more exalted they 
 Srs, the more thty know their divine original, thentar- 
 Qr they gome to heavenly fpirits, the more will tluy live 
 to God in all their ^(Ttlons, nuking their whol^ life a 
 ftrce of d.tvotion. 
 
 Devotion therefore, is tliegreateA fign of a great and 
 
 nobie genius, it fuppofes a foul in its highelt Hate of 
 
 ^Hnqwledge ; and none hut little and blinded minds, that 
 
 are fynk 'v.\Xo ignorance and vanity, are deflitute of it, 
 
 8. If a human fpirir, Ihouid imagine fome mighty prince 
 to be greater than God, we fhould take it for a poor, 
 ignorant creature, all people would acknowledge fuch, 
 an imagination to be the height of Rupidity. 
 
 But if this \?A^t humnn ipivit, ^oulcl think it better to 
 be devoted to feme mighty prince, than to be devoted to 
 God, would not; this iiiil be a gvsater pioof of a poor, 
 ign<irant, and blinded nature '( 
 
 Yet this i§ w^nx vA\ people do, who think any thing 
 better, greater, or vviicr, than a devout life. 
 
 So that which w,iy fo^ver we conhder this matter, 
 it plainly appears, that devotion is an inOance of great 
 judgment, of ?.n elevated nature j and the want ofdevo- 
 tioii w a certain proaf ci ths; v/a;U pf uudv,*riliu\ding. 
 
( 215 ) • 
 
 The g-r^ateft fplrits of the heathen world, fuch as 
 Pythiigoias, Socrates, Phito, Epl(f\( tiis. Marcus Anto* 
 fiiiis. owed all tl f\r preatiu fs tr. the fpirit cf dtvotioii. 
 
 They were full of G( d ; tlt-lr vifriohi and c\ttv con* 
 teriiflHtioiis tended crJy to dciivf r n en frotn the \ai>lty 
 of the woild, the flaveiy of b.^dily palTicns^ that they 
 might ail as fpirits that came froiij God, and wtrefocn 
 to return to him. 
 
 9. Let libertines but grant that there is a God, and a 
 providence, and then they have granted enough to juf* 
 tify the wifdoni, and fu]>port the honour of devotion* 
 
 For if there is an infinitely \vife and good Creator^ 
 in tvhom we live, move, and have our being, whole 
 providence govtrns all things in all plscf-s, fiardy it 
 mui\ be the hlghtit ad of our underitanding to conc.lvc 
 rightly of him ; it i>.uft be the noblefi inHance of indg- 
 n^eirt, the mt^fl: exalted temper of our nature, to v.or- 
 fhip and adore this univerlal pi evidence, to ccnfc rm to 
 its laws^ t(; ftudy its wildom, and to live and aft e\cry 
 "ivhcre, as in the prefence of this infinitely good aiid 
 wife Creator. 
 
 Now'he that lives thus, lives in the fpirit of devrticn. 
 
 And what can 0>ew fuch great parts, and fo fine an 
 undfrlU.diVig. as to live in this temper? 
 
 For if God is wifdom, furtly he muft be the wifefl ,^' 
 man in the world, vi ho mfifi conforms to the wifdom of •^• 
 God, who br:fl obeys his providence, v ho enters fartheft 
 into h.s dcfigiis, and dots all hr can, that God's will 
 maybe done on earth, as it is done in heaven. 
 
 iO. A devout man Uiakcs a true ufe of his reafon j 
 he fees through the vanity of the workl, difcovtrs the 
 corruption of his nature, and the blaidncfs of his pafTions. 
 He lives by a luw wuich is nCl vifible to vulgar eyes ; 
 ht enteis rnto the workl of fpirits ; he compares th« 
 gceateit things, fets eternity agamft time ; and chutes ra- 
 tlicr to be for ever great in the prefence of God wliea 
 he dies, than to have thegreateft Ihare of worldly pica- 
 fures whilfl he lives. 
 
 \ I. Laltly, courage and bravery are^words of a great 
 found, and feem to lignify an hemic fpirit ; but yet hu- 
 mility, which fceais to be the lowed, meaneft pnrt of 
 devotion, is a more certain argument of a noble niiud. 
 
( 213 ) 
 
 For Iiumllity contenus with greater eneraies, is move 
 conflainl/ engaged, more violc^ntly aliaulted, fufFcrs 
 more and requires greater courage to fupport itfelf, than 
 any inliances of worldly bravery, 
 
 A man tha.t dares be poor and contemptible in the 
 fyes of the world, to approve himlelf to God ; that 
 retifts and rcjeas all human glory, that oppofes the cla- 
 mour of his paflions, that meekly puts up all iniuries, 
 and dares Hay for his reward till the invifible hand of 
 God gives to every one t-heir proper places, endures a 
 much greater trial, and exerts a nobler fortitude, than 
 he that is bcid and daring in the fire of battle. 
 
 For the boldnefs of a foldier, if he is a Ibanger to 
 the fpirit of devotion, is rather weaknels than fortitude ; 
 it is at beft but mad paiFion, and heated fpirits, and has 
 no more true value in it than the fury of a tyger. 
 
 Realbn is our univerfal law, that obliges us in all 
 places and all times ; and no adlions have any honour, 
 but fo far as they are inftances of our obedience to reafon. 
 And it is as bafe to be bold and daiing againfl the 
 principle of reafon and juflice, as to be bold and daring 
 in lying and perjury. 
 
 Would we therefore exerclfe a true fortitude, we mud 
 do all in the fpirit of devotion, be valiant againfV the 
 corruptions of the world, and the lulls of the flc(h, and 
 the temptations of the c'evil : for to be darnig and cou- 
 rageous againft thcfe enemies, is the noble -t bravery 
 that an human mind is capable of. 
 
 I have made this digrelfion, for the fake of thofe, 
 who think great devotion to be bigotry and poornefs of 
 fpirit ; that by thefe conliderations they may fee, how 
 poor and mean all other tempers are, if compared to it ; 
 that they may fee all worldly attaintments, whether of 
 greatnels, wifdom, or bravery, are but empty founds ; 
 and there is nothing wife, or great or noble m an human 
 fpirit, but rightly to know, and heartily worllnp and 
 adore the great (^od, that is the fupport and life of all 
 fpnits, v/hether in heaven or on earth. 
 
 THE END. 
 
CONTENTS 
 
 Cha ^^^^* 
 
 I.'^^ONCILRNING the nature and extent of 
 
 V>4 Chriftian devotion. 
 II. An enquiry into tlie real'on why the generality 
 of ChriUians fall fo Oiort of the holinefs and devo- 
 
 16 
 
 36 
 
 49 
 
 tio-.i of chriftianity . 
 
 III. Of the great dinger and folly of not intend- 
 ing to be as eminent as we can, in the pradice ot 
 all Chriftian virtues 
 
 IV. We can pleafe God in no ftate or employment 
 of life, but by intending and devoting it all to his 
 
 V.^Sons that are free from the neceffity of labour 
 and employments, are to confidcr themfelves as 
 devoted to God in a higher degree 
 
 VI. How the imprudent ufe of an cftatc corrupts ail 
 the temper s, and fills the heart with poor and ridicu- 
 lous pafllons : rc-pvcientedinthecharaaerofFlavia 
 
 VII. How the wife and pious ufe of an eftate carri- 
 eth us to all the virtues of the Chriftian life ; repre- 
 fented in the charafter of Miranda 55 
 
 Via. Shewing that all orders of men and women, of 
 all ages are obliged to devote themfelves to God 66 
 
 IX. Shewing how great devotion fills our lives with 
 the greateft peace and happinefs that can be en- 
 ioved in this world 
 
 X. Tne happinefs of a life wholly devoted unto God, 
 farther proved, from the vanity, and the ridicu- 
 lous, poor enjoyments which they are forced to 
 take up with, who live according to their own 
 humours. This reprefented in various charadlers 
 
 XI. That not only a life of vanity, or fenfuahty, but 
 even the moft regular kind of life, that is net go- 
 
 • verncd by great devotion, fufficiently ftiews its mii- 
 cries, its wants, andemptlnefstothe eyesof allthe 
 world. This reprefented in various charaders 103 
 
 T 
 
 80 
 
 92 
 
CONTENTS. 
 
 Chap. > Page. 
 
 XII. Concerning that part of devotion which relates 
 to times and hours of prayer. Of daily early pray- 
 er in the morning. How we may improve our forms 
 
 of prayer, and increafe the fpirit of devotion 114 
 
 XIII. Recommendingdevotion at nine o'clock in the 
 morning, called in I'cripturethe third hour of the 
 day. The fubjeft of thsi'e prayers may be humility 132 
 
 XIV. Shewing how the education which men gen- 
 erally receive, makes the doctrines of humility 
 difficult to be praftifed. The fpirit of a better ed- 
 ucation reprefented in the character of Paternus 145 
 
 XV. Shewing how the method of educating daugh- 
 ters, makes it difficult for them to enter into the 
 fpirit of Chriflian humility. How miferably they 
 are injured and abufed by luch an education. The 
 fpirit of a better education, reprefented in the 
 charadler of Eufebia. 15t 
 
 XVI. Recommendingdevotion at twelve o'clock cal- 
 led itj fcripture the fixth hour of the day. This 
 frequency of devotion equally defirable by all or- 
 ders of people. Univerfal love is here recommen- 
 ded to be the fubjeft of prayer at this hour. Of in- 
 terceffion, as an a<ft of univerfal love 172 
 
 XVII. Of the neceffiiy and benefit of interceffion, 
 confidered as an exercife of univerfal love. How 
 ail orders of men are to intercede v/ith God for one 
 another. How fuch interceffion amends and re- 
 forms the heart 18§ 
 
 XVIII. Recommending devotion at three o'clock, 
 called in fcripture the ninth hour of the day. The 
 fubjcct of prayer at this hour may be refignation 
 to the divine pleafure. The' nature and duty of 
 conformity to the will of God in all our actions 
 and defigiis 199 
 
 XIX. Of the excellency and greatnefs of a devout 
 fpiik 2 50 
 
71ie folloTjing Books are published under the Patron* 
 4ige^ and far the Benefit of the MEfHODisr Epis- 
 COPAL Church^ in the United States of America^ 
 and to be had ofEzEKiEL Cooper, No. 1 18, North 
 Fourth Streety Philadelphia ; and of the Methodist 
 Ministers and Preachers in their several Circuits, 
 
 THE Mcthodift Pocket Hymn Bo^k, containing 
 320 Hyms, 50 cents. 
 The Difcipline and Doarines of the Methodift Epifco- 
 
 pal Church, 50 cents. 
 jSppeal to Matter of Fad and Common Senfe, by Rev. 
 
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 Experience and Gofpel Labours of the Rev. Benjamin 
 
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 70 cents. 
 The Saints' Everlafting Reft, 83 cents. 
 The Life of Thomas Walih, and Journal of John Nel- 
 
 fon, together, 81 cents. 
 Alleine's Alarm and Baxter's Call, 50 cents. 
 Family Advifer and Primitive Phyfic, together, 50 cts. 
 Travels of True Godlineis, 50 cents. 
 Annual Minutes of the Methodift Conferences for 22 
 
 years, from 1773 to 179-1, inclufive, 50 cents. 
 Self-Knowkdge, by Mafon, 47 cents. 
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LIST OF BOOKS. 
 
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