,,the ,,works ,,of ,,the ,rev4 ,,john ,,wesley ,transcriber's ,notes ,punctuation has been standardized4 ,the author has used an asterisk 7997 to indicate passages he considers most worthy of attention4 ,the text may show quotations within quotations1 all set off by similar quote marks4 ,the inner quotations have been changed to alternate quote marks for improved readability4 ,characters in small caps have been replaced by all caps4 ,non-printable characteristics have been given the following ,italic text3 -- text emphasized text within italics -- text ,this book was written in a period when many words had not become standardized in their spelling4 ,words may have multiple spelling variations or inconsistent hyphenation in the text4 ,these have been left unchanged unless indicated with a ,transcriber's ,note4 ,the symbol #8' indicates the description in parenthesis has been added to an illustration4 ,this may be needed if there is no caption or if the caption does not describe the image adequately4 ,footnotes are identified in the text with a superscript number and are shown immediately below the paragraph in which they appear4 ,transcriber's ,notes are used when making corrections to the text or to provide additional information for the modern reader4 ,these notes are identified by symbols in the text and are shown immediately below the paragraph in which they appear4 ,,the ,,works ,,of ,,the ,rev4 ,,john ,,wesley1 ,m4,a4 ,late ,fellow of ,lincoln-,college1 ,,oxford4 ,,volume ,v4 ,,bristol3 ,printed by ,,william ,,pine1 in ,wine-,street4 ,,mdcclxxi4 ,,the ,,contents ,of the ,fifth ,,volume4 ,an extract from ,mr4 ,,law's treatise on ,christian ,perfection4 ,,chap4 ,,vi4 ,christians are called to a constant state of prayer and devotion4 ,,chap4 ,,vii4 ,all ,christians are required to imitate the life and example of ,jesus ,christ4 ,,chap4 ,,viii4 ,an exhortation to ,christian ,perfection4 ,an extract from ,mr4 ,,law's serious ,call to a ,holy ,life4 ,,chap4 ,i4 ,concerning the nature and extent of ,christian devotion4 ,,chap4 ,,ii4 ,an enquiry into the reason why the generality of ,christians fall so short of the holiness and devotion of ,christianity4 ,,chap4 ,,iii4 ,of the great danger and folly of not intending to be as eminent as we can1 in the practice of all ,christian virtues4 ,,chap4 ,,iv4 ,we can please ,god in no state or employment1 but by intending and devoting it all to his glory4 ,,chap4 ,v4 ,persons that are free from the necessity of labour and employments1 are to consider themselves as devoted to ,god in a higher degree4 ,,chap4 ,,vi4 ,how the imprudent use of an estate corrupts all the tempers1 and fills the heart with poor and ridiculous passions2 represented in the character of ,flavia4 ,,chap4 ,,vii4 ,how the wise and pious use of an estate carrieth us to all the virtues of the ,christian life2 represented in the character of ,miranda4 ,,chap4 ,,viii4 ,shewing all orders of men and women1 of all ages1 are obliged to devote themselves to ,god4 ,,chap4 ,,ix4 ,shewing that great devotion fills our lives with the greatest peace and happiness that can be enjoyed in this world4 ,,chap4 ,x4 ,the happiness of a life wholly devoted unto ,god1 farther proved1 from the vanity1 and ridiculous1 poor enjoyments which they are forced to take up with1 who live according to their own humours4 ,this represented in various characters4 ,,chap4 ,,xi4 ,that not only a life of vanity1 or sensuality1 but even the most regular kind of life1 that is not governed by great devotion1 sufficiently shews its miseries1 its wants and emptiness to the eyes of all the world4 ,this represented in various characters4 ,,chap4 ,,xii4 ,concerning that part of devotion which relates to times and hours of prayer4 ,of daily early prayer in the morning4 ,how we may improve our forms of prayer1 and increase the spirit of devotion4 ,,chap4 ,,xiii4 ,recommending devotion at nine o'clock in the morning1 called1 in scripture1 the third hour of the day4 ,the subject of these prayers may be humility4 ,,chap4 ,,xiv4 ,shewing how the education which men generally receive1 makes the doctrines of humility difficult to be practised4 ,the spirit of a better education represented in the character of ,paternus4 ,,chap4 ,,xv4 ,shewing how the method of educating daughters1 makes it difficult for them to enter into the spirit of ,christian humility4 ,how miserably they are injured and abused by such an education4 ,the spirit of a better education1 represented in the character of ,eusebia4 #8charact' replaced with #8character' ,,chap4 ,,xvi4 ,recommending devotion at twelve o'clock1 called1 in scripture1 the sixth hour of the day1 this frequency of devotion1 equally desirable by all orders of people4 ,universal love is recommended to be the subject of prayer at this hour4 ,of intercession1 as an act of universal love4 ,,chap4 ,,xvii4 ,of the necessity and benefit of intercession1 considered as an exercise of universal love4 ,how all orders of men are to interceed with ,god for one another3 how such intercession amends and reforms the heart4 ,illustration3 7 decoration7 ,an ,extract from ,mr4 ,,law's ,,treatise ,on ,,christian ,,perfection4 ,,chap4 ,,vi4 ,christians are called to a constant state of prayer and devotion8 ,i4 ,,it is one principal article of our religion to believe that our blessed ,saviour is now at the right hand of ,god1 there making perpetual intercession for us1 till the redemption of mankind is finished4 ,prayer therefore is undoubtedly a proper means of drawing near to ,god2 since he who has conquered sin and death1 who is ,lord of all1 is yet as the great advocate for sinners1 obliged to make perpetual intercession for them4 ,whenever therefore we are in the spirit of prayer2 when our hearts are lifted up to ,god1 breathing out holy petitions to the throne of grace1 we have this encouragement to be constant and fervent in it1 that we are then joining with an intercession at the right hand of ,god1 and doing that for ourselves on earth which our blessed ,saviour is perpetually doing for us in heaven4 ,this reason of prayer is perhaps not much considered2 yet it certainly contains a most powerful motive to it4 ,for who that considers his redemption as now carrying on by an intercession in heaven1 can think himself so rightly employed as when the constancy of his own prayers bear some resemblance to that never-ceasing intercession which is made above8 ,this shews us also1 that we are most of all to desire those prayers which are offered up at the altar1 where the body and blood of ,christ are joined with them4 ,for as our prayers are only acceptable to ,god through the merits of ,jesus ,christ2 so we may be sure it is the most prevailing prayer1 when we thus pray in the name of ,christ1 and plead his merits in the highest manner we can4 ,,ii4 ,devotion may be considered either as an exercise of public or private prayers at set times and occasions2 or as a temper of the mind1 a state and disposition of the heart1 which is rightly affected with such exercises4 ,now external acts of devotion1 are like other external actions1 very liable to falseness1 and are only so far good as they proceed from a right disposition of heart4 ,zealous professions of friendship are but hypocrisy1 unless there be an equal zeal in the heart2 and so solemn prayers are but repeated hypocrisies1 unless the heart be conformable to them4 ,since therefore it is the heart only that is devout1 ,i shall consider devotion chiefly in this respect1 as it is a state and temper of heart2 for it is in this sense only that ,christians are called to a constant state of devotion4 ,they are not to be always upon their knees2 but they are to be always in the state of devotion4 ,,iii4 99,friendship does not require us to be always waiting upon our friends in external services2 these offices have their times of intermission2 it is only the service of the heart that is never to intermit4 ,this is not to begin and end1 as external services do2 but to persevere like the motion of our heart1 or the beating of our pulse4 ,it is just so in devotion2 prayers have their hours1 their beginning and ending1 but that turn of mind1 that disposition of the heart towards ,god1 which is the life and spirit of prayer1 is to be as constant and lasting as our own life and spirit4 99,the repeating of a creed at certain times is an act of faith2 but that faith1 which overcometh the world1 stays neither for times nor seasons1 but is a living principle of the soul1 that is always believing1 trusting and depending upon ,god4 ,in the same manner verbal prayers are acts of devotion2 but that prayer which openeth the gates of heaven1 stops not at forms and manuals of devotion2 but is a language of the soul1 which worships1 adores1 and delights in ,god1 at all times and seasons4 ,the reason of prayer1 like all other duties of piety1 is founded in the nature of ,god1 and the nature of man4 ,it is founded in the nature of ,god1 as he is the sole fountain of all happiness2 it is founded in the nature of man1 as he is weak and helpless1 and full of wants4 ,so that prayer is an earnest application1 or ascent of the heart to ,god1 as to the sole cause of all happiness4 ,he therefore that most truly feels the misery1 corruption1 and weakness of his own nature2 who is most fully convinced that a relief from all these disorders1 and a true happiness1 is to be found in ,god alone2 he who is most fully convinced of these two truths1 is most fully possessed of the spirit of prayer4 ,,iv4 99,hence we may perceive why people of learning1 and great application to books1 who seem to have retired from the corruptions of the world1 are yet often not devout4 ,the reason is1 because devotion imparts a full sense of the vanity and littleness of every thing but ,god1 whereas it is often the same vanity that wears out scholars in their studies1 and other people at court1 in the camp1 or at sea4 ,they do not want to be merchants1 or colonels1 or secretaries of state2 but they want to be critics1 grammarians and historians4 ,they1 it may be1 disregard riches and equipage2 despise the sports and diversions of the present age2 but then it is to contemplate the riches and equipage1 the sports and diversions of the ancient ,romans4 ,the vanity of some ladies and gentlemen would be touched1 if you should tell them that they did not understand dress3 some great scholars would be more dejected1 if you should suppose them ignorant of a fold in the ,roman garments4 duplicate word removed #8that' ,the bulk of mankind are so dull and tasteless1 and illiterate1 as to set their hearts upon current coin4 ,but great learning has raised some men above this vulgar grossness of taste4 ,their heart does not beat but at the sight of a medal1 or an ancient coin4 ,and they are only afraid of dying before they have out-done the world for their collections of shells1 skins1 stones1 flies1 and insects4 ,v4 99,when men retire into their studies to change their nature2 to correct and reform their passions2 to find out the folly1 the falseness1 the corruption and weakness of their hearts2 to penetrate into the vanity and emptiness of all worldly attainments2 when they read and meditate1 to fill their souls with heavenly affections1 and to raise their hearts unto ,god2 when this is learning1 7and what else deserves the name87 then learning will lead men unto ,god2 then learned men will be devout1 and great scholars will be great saints4 ,,vi4 ,many people are thus far sincere in their devotions1 that they would be glad to pray devoutly2 they strive to be fervent1 but never attain to it1 because they never took the only possible way4 ,they never thought of altering their lives1 or of living different from the rest of the world2 but hope to be devout merely by reading over books of devotion3 which is as odd a fancy1 as if a man should expect to be happy1 by reading discourses upon happiness4 ,when these people dare take ,christianity1 as it is offered to them in the gospel2 when they deny themselves1 and renounce the world1 they then will have begun devotion4 ,trebonius asks how often he shall pray8 ,he thinks the nicety of the question shews the piety of his heart4 ,but ,trebonius is deceived1 for the question proves1 that he is a stranger to devotion4 ,trebonius has a friend2 he is constantly visiting him2 he is never well out of his company4 ,if he is absent1 letters are sent at all opportunities4 ,now what is the reason that he never asks how often he shall visit1 how often he shall delight in1 how often he shall write to his friend8 ,it is because his friend has his heart1 and his heart is his faithful and sufficient instructor4 ,when ,trebonius has given his heart to ,god1 he will have done asking how often he shall pray4 ,julius goes to prayers2 he confesses himself to be a miserable sinner2 he accuses himself to ,god with all the aggravations that can be1 as having no health in him4 ,yet ,julius cannot bear to be informed of any imperfection1 or suspected to be wanting in any degree of virtue4 ,now1 can there be a stronger proof1 that ,julius is wanting in the sincerity of his devotions8 ,is not this a plain sign1 that his confessions to ,god are only words of course1 an humble civility of speech to his ,maker1 in which his heart had no share8 ,if a man was to confess that his eyes were bad1 his hands weak1 his feet feeble1 and his body helpless2 he would not be angry with those that supposed he was not in perfect strength4 ,yet ,julius confesses himself to be in great weakness1 corruption1 disorder1 and infirmity2 and yet is angry at any one that does but suppose him defective in any virtue4 ,is it not the same thing as if he had said 8you must not imagine that ,i am in earnest in my devotions08 ,,vii4 ,to live in true devotion1 we must daily consider the end and hope of our calling1 that all worldly passions and desires may be swallowed up in one great desire of future glory4 ,this devotion to ,god is signified in scripture1 by living by faith and not by sight1 when the invisible things of the other life1 are the reason1 the motive1 and the measure of all our desires and tempers4 ,and those who thus tend to ,god in all their motion and desires1 are devout every where4 ,this makes their common actions acts of religion1 and turns every place into a chapel4 ,and it is to this devotion we are all called1 not only by particular precepts1 but by the whole nature and tenour of our religion4 ,,viii4 ,now1 as all states and tempers of the mind must be supported by actions and exercises suitable to them2 so devotion1 which is an earnest application of the soul to ,god1 as its only happiness1 must be supported and kept alive by actions and exercises suitable to it4 ,the devotion of the heart disposes us to observe set times of prayer2 and1 on the other hand1 set times of prayer increase and enliven the devotion of the heart4 ,it is thus in all other cases3 habits of the mind dispose us to actions suitable to them2 and these actions strengthen and improve the habits from whence they proceed4 99,it is the habitual taste for music that carries people to concerts2 and again1 it is concerts that increase the habitual love of music3 so it is the right disposition of the heart towards ,god that leads people to outward acts of prayer2 and1 on the other side1 outward acts of prayer preserve and strengthen the right disposition of the heart towards ,god4 ,as therefore we are to judge of the significancy of our prayers1 by looking to the state and temper of our heart2 so are we also to judge of the state of our heart by the frequency1 constancy1 and importunity of our prayers4 ,for as we are sure that our prayers are insignificant1 unless they proceed from a right heart2 so unless our prayers be frequent1 constant1 and full of importunity1 we may be sure our heart is not right towards ,god4 ,,ix4 ,our blessed ,saviour has indeed condemned one sort of long prayer4 ,but1 when ye pray1 use not vain repetitions1 as the ,heathens do2 for they think they shall be heard for their much speaking4 ,but it is not length1 or a continuance of prayer that is here forbid2 but vain repetitions4 ,nor are the ,heathens here condemned for being importunate1 and persevering in prayer2 but for a wrong judgment1 in that they thought they were heard1 because they spoke much2 that is1 often repeated the same words4 ,so that all that ,christians are here forbid1 is this1 to think that the efficacy of prayer consists in vain and long repetitions2 yet some imagine1 that a continuance of prayer is here reproved1 and thence conclude1 that shortness is a necessary qualification of prayer4 ,matt4 vi4 #g4 ,but how willing must people be to be deceived1 before they can reason in this manner8 ,for the words have plainly no relation to length or shortness of prayer4 ,they no more condemn the one than the other4 ,they only condemn an opinion of the ,heathens1 that the excellency of prayer consisted in a multitude of repetitions4 ,now1 to think that short prayer is better1 because it is short1 is the same error as to hold with the ,heathens1 that it is better because it is often repeated4 ,it is the same mistake in the nature of devotion4 ,x4 ,but supposing the meaning of these words was obscure 7which it is not7 yet surely it is plain enough1 that our ,saviour has elsewhere expresly recommended a continuance and importunity in prayer4 ,and how perversely do they read the gospel1 who can find this authority against such kind of devotion6 ,for can he who was so often retiring to deserts1 to mountains1 to solitary places to pray1 who spent whole nights in prayer2 can he be supposed to have left a reproof of those who should follow his example8 ,but besides his example1 his doctrine is on no point more plain and certain4 ,he spake a parable unto them to this end1 that men ought always to pray and not to faint4 ,and it is plain to any one that reads it1 that it has no other intent but to recommend continuance and importunity in prayer4 ,the widow is relieved2 not because she asked relief1 but because she continued asking it3 ,and ,god is said to avenge his elect2 not because they cry to him now and then1 but because they cry day and night4 ,our blessed ,saviour teacheth the same doctrine in another parable1 of a person going to his friend to borrow three loaves at midnight1 which he concludes thus3 ,i say unto you1 though he would not rise and give him1 because he is his friend2 yet because of his importunity1 he will rise and give him as many as he needeth4 ,here again the sole scope of the passage is to shew the efficacy of continuance and importunity in prayer4 ,,xi4 ,clito says he desires no more time for rising1 dressing1 and saying his prayers1 than a quarter of an hour4 ,he tells this to his friends2 not to shew his want of religion1 but that he may be thought to understand devotion4 ,you tell him that our ,saviour's parables teach continuance and importunity in prayer2 that the apostles exhort to pray without ceasing1 to pray always2 and that devout persons are recorded in scripture as praying night and day4 ,still ,clito is for short prayers4 ,he at last finds a text of scripture1 and appeals to the example of the angels2 they only said1 ,glory be to ,god on high1 and on earth peace1 good-will towards men4 ,clito takes this to be an argument for short prayer1 because the angels had done so soon4 ,but ,clito must be told1 that this is no prayer at all2 it is only a joyful proclamation to men4 ,and surely the manner of angels speaking to men1 can be no rule or measure of men's speaking to ,god4 ,the angels had no more to tell the world than this message of joy2 but does it therefore follow1 that sinners are to be as short in their addresses to ,god8 ,if ,clito must have an example from heaven1 he might have found one much more proper than this1 where it is said1 ,that they rest not day and night1 saying1 holy1 holy1 holy1 ,lord ,god ,almighty1 which was1 and is1 and is to come4 ,rev4 iv4 #c4 ,,xii4 ,there are two seasons of our hearts which we should carefully observe3 ,i mean the time when we are most affected with our devotions1 and the time when we are most indisposed to pray4 ,for both these might equally serve to instruct us in the knowledge of ourselves1 and how to govern the motions of our hearts4 99,reflect with yourself1 how it was with you2 what circumstance you was in2 what had happened to you2 what you had been doing2 when you found yourself so affected with your devotions4 ,now1 if you find out what state you was then in1 when you was disposed to pray so fervently1 then you have found out a way of raising your devotion at another time4 ,if you was then to put down in writing some short remembrance of the chief things that raised your heart1 so that you might have a view of them as often as your mind wanted such assistance1 you would find a benefit that would reward your labour4 ,on the contrary1 whenever you have found yourself very much indisposed for prayer1 reflect with yourself1 what state you was then in2 what had happened unto you2 what thoughts you had in your head2 what passions were then awakened2 what you had been doing1 or were intending to do3 for when you have found out the state you was then in1 you have found out the hindrances of your devotion2 and know what things to avoid1 if you desire not to quench the ,spirit4 ,,xiii4 ,if you was here again to make short remembrances in writing1 of the chief things which rendered you indisposed for prayer1 and frequently to read and reflect upon them1 you would have a faithful information of what you are most to avoid4 ,if you find that impertinent visits1 foolish conversation1 or a day idly spent in civil compliances with other people1 have rendered your mind dull and indisposed1 and less affected with devotion1 then you will have found that impertinent visits1 and ceremonious compliances in spending our time1 are not little indifferent things2 but are to be daily watched and guarded against by all those who desire to be daily alive unto ,god4 ,,xiv4 ,they who are for short prayers1 because ,god does not need much intreaty1 ought also to shew1 that man does not need much prayer2 does not need that strength1 and light1 and help1 which arises from much praying4 ,for unless this be the state of our hearts1 we shall want much prayer to move and awake ourselves2 how little soever we suppose necessary to excite the goodness of ,god4 ,if therefore men would consider prayer1 not only as it is an invocation of ,god1 but also as it is an exercise of holy thoughts2 as it is an endeavour to feel and be affected with the great truths of religion1 they would soon see1 that tho' ,god is so good as not to need much calling upon2 yet that man is so weak as to need much assistance1 and to be under a constant necessity of that help1 and light1 and improvement which arises from praying much4 ,when therefore we would know how much we ought to pray1 we must consider how much our hearts want to be altered1 and remember that the great work of prayer is1 to work upon ourselves2 it is not to move and affect ,god1 but it is to move and affect our own hearts1 and fill them with such tempers as ,god delights to reward4 ,,xv4 99,now prayer never so corrects and amends the heart as when we extend it to all the particulars of our state1 enumerating all our wants1 infirmities1 and disorders2 not because ,god needs to be informed of them1 but because by this means we inform ourselves1 and make our hearts in the best manner acquainted with our true condition4 ,when our prayers thus descend to all the circumstances of our condition1 they become a faithful glass to us2 and so often as we pray1 so often we see ourselves in a true light4 ,don't be content therefore with confessing yourself to be a sinner1 or with praying against sin in general3 for this will but a little affect your mind2 it will only shew you to yourself in such a state as all mankind are in3 but if you find yourself out2 if you confess and lay open the guilt of your own particular sins2 if you pray constantly against such particular sins as you find yourself most subject to1 the frequent sight of your own sins1 and your constant deploring of their guilt1 will give your prayers entrance into your hearts1 and put you upon measures how to amend4 ,if you confess yourself only to be a sinner1 you confess yourself to be a man2 but when you describe and confess your own particular guilt1 then you find cause for your own particular sorrow2 then you give your prayers all the power they can have to affect and wound your heart4 ,in like manner1 when you pray for ,god's grace1 don't be satisfied with a general petition1 but make your prayers suitable to your defects2 and continue to ask for such gifts and graces of the ,holy ,spirit as you find yourself most defective in3 for this will give life to your petitions1 and make your heart go along with them4 ,,xvi4 ,lastly1 this particularity in our prayers is the greatest trial of the truth of our hearts4 ,a man perhaps thinks he prays for humility1 because he has the word humility in his prayers2 but if he was to branch out humility into all its particular parts1 he would perhaps find himself not disposed to pray for them4 ,if he was to represent to himself the several particulars which make a man poor in spirit1 he would find his heart not desirous of them4 ,so that the only way to know our hearts1 and whether we really pray for any virtue1 is to have all its parts in our prayers1 and to ask for it in all its instances4 ,if the proud man was to pray daily for humility in all its kinds1 and to beg of ,god to remove him from all occasions of such pride1 as is common to his particular state1 and to disappoint him in all his attempts that were contrary to humility1 he would find that such prayers would either conquer his pride1 or his pride would put an end to his prayers4 ,for it would be impossible to live long in any instances of pride1 if his daily and frequent prayers were petitions against those particular instances4 ,,xvii4 ,let me now only add this one word more1 that he who has learned to pray1 has learned the greatest secret of a holy and happy life4 ,which way soever else we let loose our hearts1 they will return unto us again empty and weary4 ,time will convince the vainest and blindest minds1 that happiness is no more to be found in the things of this world1 than it is to be dug out of the earth4 ,but when the motions of our hearts are motions of piety1 tending to ,god in constant acts of devotion1 then have we found rest unto our souls2 then is it that we have conquered the misery of our nature3 and neither love nor desire in vain3 then is it that we have found out a good that is equal to all our wants3 that is1 a constant source of comfort and refreshment1 that will fill us with peace and joyful expectations here1 and eternal happiness hereafter4 ,for he that lives in the spirit of devotion1 whose heart is always full of ,god1 lives at the top of human happiness1 and is the farthest from all the vanities and vexations which disturb the minds of men devoted to the world4 ,,chap4 ,,vii4 ,all ,christians are required to imitate the life and example of ,jesus ,christ4 ,i4 ,,our religion teaches us1 that as we have borne the image of the earthly1 so we shall bear the image of the heavenly2 that after our death we shall rise to a state of life and happiness1 like to that life and happiness which our blessed ,saviour enjoys at the right hand of ,god4 ,since therefore we are to be fellow-heirs with ,christ1 it is not to be wondered at1 that we are to be like ,christ in this life1 that we may enter into that state of happiness which he enjoys in the kingdom of heaven4 ,,ii4 ,not that we are called to the same outward manner of life with his2 but to the same spirit and temper1 which was the spirit and temper of our blessed ,saviour4 ,we are to be like him in heart1 to act by the same rule1 to look towards the same end1 and to govern our lives by the same spirit4 ,this is an imitation of ,jesus ,christ which is as necessary to salvation as it is to believe in his name4 ,this is the sole end of all the doctrines of ,christ1 to make us like himself1 to fill us with his spirit and temper1 and make us live according to the rule and manner of his life4 ,as no doctrines are true1 but such as are according to the doctrines of ,christ1 so no life is right1 but such as is according to the life of ,christ4 ,for he lived as infallibly as he taught2 and it is as wrong to vary from his example1 as from his doctrines4 ,to live as he lived1 is as certainly the one way of living as we ought1 as to believe as he taught is the one way of believing as we ought4 ,there is no other way besides this2 nothing can possibly bring us to ,god in heaven1 unless we are now one with ,christ1 and walk as he also walked4 ,for we may as well expect to go to a heaven where ,christ is not1 as to go to that where he is1 without his spirit and temper4 ,if ,christians would but suffer themselves to reflect upon this1 their own minds would soon convince them of it4 ,for who can find the least reason1 why he should not imitate the life of ,christ8 ,or why ,christians should think of any other rule of life8 ,it would be as easy to shew that ,christ acted amiss1 as that we need not act after his example4 ,,iii4 ,if it should be said1 that ,jesus was the ,saviour of the world1 that he was born to redeem mankind1 and was the ,son of ,god4 ,it may be answered1 that this does not make the life of ,christ to be less the rule and model of all ,christians4 ,for1 as ,i observed before1 it is the spirit and temper of ,christ that all ,christians are to imitate2 they are to do their proper work in that spirit and temper1 in which ,christ did the work on which he was sent4 ,so that although ,christians are not redeemers of the world1 as he was2 though they have not that great work to finish which he had2 yet they have their work to do in the manner that he had his2 they have their part to act1 which though it be a different part1 must not be performed with a different spirit2 but with such obedience to ,god1 such regard to his glory1 and all such holy dispositions1 as our blessed ,saviour manifested in every part of his life4 ,,iv4 ,the blessed ,jesus came into the world to save the world4 ,now we must enter into this same design1 and make salvation the business of our lives4 ,and though we cannot contribute towards it like him1 yet we must contribute all that we can1 and make the salvation of ourselves and others the one care of our lives4 ,the poor widow's mites were but a small matter in themselves1 yet as they were the utmost she could give1 our blessed ,saviour set them above the larger contributions of the rich4 ,this may encourage people in every state of life to be contented with their capacity of doing good1 provided they act up to it4 ,let no one think that he is too low1 too mean and private to follow his ,lord in the salvation of souls4 ,let him but add his mite1 and if it be all that he hath1 he shall be thought to have done much4 ,not that all are to be preachers and teachers of religion1 no more than all are to be apostles1 or all prophets1 or all workers of miracles4 ,christians are like members of one and the same body2 they are as different from one another1 as hands and eyes1 and have as different offices2 yet may their different parts promote the same common end4 ,as the eye cannot say to the hand1 ,i have no need of thee2 nor again1 the head to the feet1 ,i have no need of you2 so neither can the learned teacher say he hath no need of the private1 unlearned person4 ,for the work of salvation is carried on by all hands1 as well by him that is taught1 as by him that teacheth4 ,an unlearned person1 by being desirous of instruction1 and careful to comply with it1 may promote salvation as truly1 in a degree1 as he that is able and willing to instruct4 ,this teachable disposition may as effectually influence others as another man's ability and care of teaching4 ,therefore1 though1 as the apostle saith1 all have not the gift of healing1 though all do not speak with tongues1 yet all have some part that they may act in the salvation of mankind1 and may follow their ,lord and ,master in the great work1 for which he came down from heaven3 we must not then think1 that it is the business of clergymen only to carry on the work of salvation2 but must remember1 that we are engaged in the same business1 though not in the same manner4 #a ,cor4 xii4 #b4 ,v4 ,had the poor widow thought herself excused from taking care of the treasury2 had she thought it belonged only to the rich to contribute to it1 she had lost that great commendation which our ,saviour bestowed upon her4 ,now1 it may be that some widows are so very poor1 as not to have so much as a mite to give to the treasury1 who must therefore content themselves with the charity of their hearts2 but this can never happen in the business of salvation4 ,here no one can be so poor1 as not to have a mite to contribute towards it4 ,for no circumstances of life can hinder us from being examples of piety1 and making our lives a lesson of instruction to all that are about us4 ,and he that lives an exemplary life though his state be ever so poor and mean1 is largely contributing to the salvation of others1 and proving himself the best follower of his ,lord and ,master4 ,,vi4 ,this therefore is the first great instance in which we are to follow the example and spirit of our blessed ,saviour4 ,he came to save the world3 we must all consider ourselves as called to carry on this great work4 ,for how can we think ourselves to be his followers1 if we do not follow him in that for which he came into the world8 ,how can we be like the ,saviour of the world1 unless the salvation of the world be our constant care8 ,we cannot save the world as he saved it1 but we can contribute our mite towards it4 ,how knowest thou1 ,o wife1 whether thou shalt save thine husband8 ,or how knowest thou1 ,o man1 whether thou shalt save thy wife8 ,this shews plainly1 that all persons may have a share in the salvation of those that are near them1 and that they are to consider themselves as expresly called to this great work4 ,for the apostle uses it as the same argument both to husband and wife2 which supposes that it is a business in which one is as much concerned as the other4 ,the woman we know is not allowed to speak in the church1 yet is she entrusted with some share in the salvation of the world2 she is supposed equally capable of saving the husband1 as the husband of saving the wife4 ,now what is here said of husband and wife1 we must extend to every state and relation2 brothers and sisters1 friends and neighbours1 must all consider themselves as called to the salvation of one another4 ,how knowest thou1 ,o sister1 whether thou shalt save thy brother8 ,how knowest thou1 ,o man1 whether thou shalt save thy neighbour8 ,is a way of thinking that ought never to be out of our minds4 ,for this would make brothers and sisters bear with one another1 if they consider1 that they are to do that for one another which ,christ hath done for the whole world4 ,this reflection would turn our anger toward bad relations into care and tenderness for their souls2 we should not be glad to get away from them1 but give them more of our company1 and be more exact in our behaviour towards them2 always supposing it possible1 that our good conversation may some time or other affect them1 and that ,god may make use of us as a means of their salvation4 #a ,cor4 vii4 #af4 ,,vii4 99,eutropius is very good and pious himself2 but then his fault is1 that he seeks only the conversation of pious and good people4 ,he is careful and exact in his behaviour towards his virtuous friends2 always studying to oblige them2 but gets away from and avoids those that are of another temper4 ,now ,eutropius should recollect1 that this is acting like a physician that would take care of the healthy1 and disregard those that are sick4 ,he should remember1 that his irreligious friends and relations are the very persons that are fallen to his care2 and that he is as directly called to take care of their salvation1 as the husband to take care of the unbelieving wife4 ,eutropius therefore1 if he would imitate his ,lord and ,master1 must apply to the lost sheep of the house of ,israel1 and endeavour by all the innocent arts of pleasing his friends1 to gain them to repentance4 ,we must not excuse ourselves from this care1 by saying that our relations are obstinate1 hardened1 and careless2 but must support ourselves with the apostle's argument1 ,how knowest thou1 ,o man1 whether thou mayst not at last save thy relation8 ,,viii4 ,the apostle saith1 destroy not him with thy meat1 for whom ,christ died4 ,we may therefore justly reason thus1 that as it lies much in our power to hinder the salvation1 so it must1 to promote the salvation of those for whom ,christ died4 ,destroy not therefore by thy negligence1 by thy impatience1 by thy want of care1 that relation for whom ,christ died2 nor think that thou hast done enough1 till there is no more that thou canst do4 ,this is the state in which all ,christians are appointed by ,god in their several stations2 to carry on that great work1 for which ,christ came into the world4 ,clergymen are not the only men that have a cure of souls1 but every ,christian has some people about him1 whose salvation he is obliged to be careful of2 with whom he is to live in all godliness and purity1 that they may have the benefit of his example and assistance in their duty to ,god4 ,so that all ,christians1 though ever so low1 and mean1 and private1 must consider themselves as hired by ,christ to work in his vineyard2 for as no circumstances of life can hinder us from saving ourselves1 so neither can they hinder us from promoting the salvation of others4 ,and though we have1 according to our different stations1 different parts to act2 yet if we are careful of that part which is fallen to our share1 we are equally objects of ,god's favour4 ,rom4 xiv4 #ae4 ,thou1 it may be1 art not a prophet2 ,god has not honoured thee with this post in his service2 yet needest thou not fall short of this happiness3 for our ,saviour hath said1 ,he that receiveth a prophet1 in the name of a prophet1 shall receive a prophet's reward4 ,now this shews us1 that though all men have not the same part to act in the common salvation1 yet none will be losers by that state they are in1 if they be but true to the particular duties of it4 ,if they do all the good they can in their particular state1 they will be looked upon with such acceptance as the poor widow that gave all that she had4 ,,ix4 99,hence we may learn the greatness of their folly1 who1 neglecting the exact performance of such duties as fall within their power1 are pleasing themselves with the great things they would do1 were they but in another state4 ,clemens has his head full of imaginary piety4 ,he is often proposing to himself what he would do if he had a great estate4 ,he would outdo all charitable men that are gone before him3 he would retire from the world2 he would have no equipage2 he would allow himself only necessaries1 that widows and orphans1 the sick and distressed1 might find relief out of his estate4 ,he tells you1 that all other ways of spending an estate is folly and madness4 ,now ,clemens has at present a moderate estate1 which he spends upon himself1 in the same vanities and indulgences as other people do4 ,he might live upon one third of his fortune1 and make the rest the support of the poor2 but he does nothing of all this that is in his power1 but pleases himself with what he would do if his power was greater4 ,come to thy senses1 ,clemens2 do not talk what thou wouldest do1 if thou wast an angel1 but consider what thou canst do1 as thou art a man4 ,make the best use of thy present state2 do now as thou thinkest thou wouldest do with a great estate2 be sparing1 deny thyself1 abstain from all vanities1 that the poor may be better maintained1 and then thou art as charitable as thou canst be in any estate4 ,remember the poor widow's mite4 ,fervidus is exact in the duties of religion2 but then the greatness of his zeal to be doing things that he cannot1 makes him overlook those little ways of doing good which are every day in his power4 ,fervidus is only sorry that he is not in holy orders1 and that his life is not spent in a business the most desirable of all things in the world4 ,he is often thinking what reformation he would make in the world1 if he was a priest or a bishop2 he would have devoted himself wholly to ,god and religion1 and have had no other care but how to save souls4 ,but do not believe yourself1 ,fervidus2 for if you desired in earnest to be a clergyman1 that you might devote yourself entirely to the salvation of others1 why are you not doing all you can in the state you are now in8 ,would you take extraordinary care of a parish1 or a diocese1 why then are you not as extraordinary in the care of a family8 ,if you think the care of other peoples salvation to be the happiest business in the world1 why do you neglect the care of those that are fallen into your hands8 ,why do you shew no concern for the souls of your servants8 ,if they do their business for which you hired them1 you never trouble your head about their ,christianity4 ,nay1 ,fervidus1 you are so far from labouring to make those that are about you truly devout and holy1 that you almost put it out of their power to be so4 ,you hire a coachman to carry you to church1 and to sit in the street with your horses1 whilst you are attending divine service4 ,you never ask him how he supplies the loss of divine service1 or what means he takes to preserve himself in a state of piety4 ,you imagine that if you was a clergyman1 you would be ready to lay down your life for your flock2 yet you cannot lay aside a little state to promote the salvation of your servants4 ,it is not desired of you1 ,fervidus1 to die a martyr for your brethren2 you are only required to go to church on foot1 to spare some state and attendance1 to bear sometimes with a little rain and dirt1 rather than keep those souls which are as dear to ,god and ,christ as yours is1 from their full share in the common worship of ,christians4 ,do but deny yourself such small matters as these2 let us but see that you can take the least trouble to make all your servants and dependants true servants of ,god1 then you shall be allowed to imagine what good you would have done had you been devoted to the altar4 ,x4 99,eugenia is a young woman1 full of pious dispositions2 she is intending1 if ever she has a family1 to be the best mistress of it that ever was2 her house shall be a school of religion1 and her children and servants shall be brought up in the strictest piety2 she will spend her time1 and live in a very different manner from the rest of the world4 ,it may be so1 ,eugenia2 you think you intend all this3 but you are not yet at the head of a family1 and perhaps never may be4 ,but ,eugenia1 you have now one maid1 and you do not know what religion she is of2 she dresses you for the church2 you ask her for what you want1 and then leave her to have as little ,christianity as she pleases4 ,you turn her away2 you hire another2 she comes1 and goes1 no more instructed1 or edified in religion1 by living with you than if she had lived with any body else4 ,and this comes to pass1 because your mind is taken up with greater things1 and you reserve yourself to make a whole family religious1 if ever you come to be head of it4 ,you need not stay1 ,eugenia1 to be so extraordinary a person2 the opportunity is now in your hands2 you may now spend your time1 and live in as different a manner from the rest of the world1 as ever you can in any other state4 ,your maid is your family at present2 she is under your care2 be now that religious governess that you intend to be2 teach her the catechism1 hear her read1 exhort her to pray1 take her with you to church1 persuade her to love the divine service as you love it2 and spare no pains to make her as devout as yourself4 ,when you do thus much good in your present state1 then you are that extraordinary person you intend to be2 and till you thus live up to your present state1 there is but little hopes that the altering your state will alter your way of life4 ,,xi4 99,there is no falseness of our hearts that leads us into greater errors1 than imagining1 that we shall some time or other be better than we are1 or need be now3 for perfection has no dependance upon external circumstances2 it wants no times or opportunities2 but is then in its highest state1 when we are making the best use of that condition in which we are placed4 ,the poor widow did not stay till she was rich before she contributed to the treasury2 she readily brought her mite2 and1 little as it was1 it got her the reward and commendation of great charity4 ,we must therefore all imitate the wisdom of the poor widow1 and exercise every virtue in the same manner that she exercised her charity4 ,we must stay for no time or opportunities1 wait for no change of life1 or fancied abilities1 but remember that every time is a time for piety and perfection4 ,every thing but piety has its hindrances2 but piety1 the more it is hindered the higher it is raised4 ,let us therefore not vainly say1 that if we had lived in our ,saviour's days1 we would have followed him2 or that if we could work miracles1 we would devote ourselves to his glory4 ,for1 to follow ,christ in our present state1 and to do all that we are able for his glory1 is as acceptable to him1 as if we were working miracles in his name4 ,,xii4 ,when our blessed ,saviour was upon the cross1 he thus prayed for his enemies1 ,father1 forgive them1 for they know not what they do4 ,now all ,christians readily acknowledge that this temper of ,christ is to be the exact rule of our temper on the like occasion2 that we are not to fall short of it1 but must be perfectly like ,christ in this charity towards our murderers4 ,but then perhaps they do not enough consider1 that for the very same reason1 every other temper of ,christ1 is as much the exact rule of all ,christians as his temper towards his murderers4 ,for we are to be thus disposed towards our persecutors and murderers1 because ,christ was so disposed towards his4 ,and is it not as good an argument1 that we are to be so and so disposed towards the world1 and all worldly enjoyments1 because ,christ was so disposed towards them8 ,he was as right in one case as the other1 and no more erred in his temper towards worldly things1 than in his temper towards his enemies4 ,should we not fail to be good ,christians1 if we fell short of that forgiving spirit1 which the blessed ,jesus shewed upon the cross8 ,and shall we not equally fail to be good ,christians1 if we fall short of that humble and meek spirit which he shewed in all his life8 ,luke xxiii4 #cd4 ,,xiii4 ,the short of the matter is this1 the spirit and temper of ,christ is the strict measure of the ,spirit and temper of all ,christians4 ,it is not in this or that particular temper of ,christ1 that we are to follow his example2 but we are to aspire after his whole spirit1 to be in all things as he was1 and think it as dangerous to depart from his ,spirit and temper in one instance as in another4 ,for besides that there is the same authority in all that our ,saviour did1 which obliges us to conform to his whole example4 ,can any one tell why we should have more value for this world than our ,saviour had8 ,what is there in our state and circumstances1 that can make it proper for us to have more affection for the things of this life than our ,saviour had8 ,is the world any more our happiness1 than it was his happiness8 ,are riches1 and honours1 and pleasures1 any more our proper good1 than they were his8 ,are we any more born for this life than our ,saviour was8 ,are we in less danger of being corrupted by its enjoyments than he was8 ,are we more at leisure to take up our rest1 and spend our time in worldly satisfactions than he was8 ,have we a work upon our hands that we can more easily finish1 than he could finish his8 ,that requires of us less mortification and self-denial1 less devotion and watching1 than our ,saviour's required of him8 ,now as nothing of this can be said2 as this world is as little our happiness1 and more our danger than it was his2 as we have a work to finish that requires all our strength1 it is plain there was no reason for his disregard of the world1 but what is the same reason for us to disregard it in the same manner4 ,,xiv4 ,take another instance of our blessed ,saviour's ,spirit1 ,i came down from heaven 7says he7 not to do mine own will1 but the will of him that sent me4 ,john vi4 #ch4 ,and again1 ,my meat and drink is to do the will of him that sent me4 ,now1 can any ,christian shew1 why he may think otherwise of himself1 than our ,saviour here thought8 ,or that he need be less devoted to the glory of ,god than he was8 ,what is there in our nature and condition to make any difference of this kind8 ,or can any thing else be the happiness of our nature1 but that which was the happiness of his8 ,was he a loser8 ,did he leave the true happiness of human life1 by devoting himself to the will of ,god8 ,or can this be our case1 tho' it was not his8 99,can we be losers by looking to ,god alone1 and devoting ourselves to his glory8 ,was it not the greatness and happiness of our ,saviour that he lived to ,god alone8 ,and is there any other greatness or happiness for us8 ,we may as well seek out for another ,god1 as for another happiness1 or another way to it1 than that in which ,christ is gone before us4 ,he did not mistake the nature of man1 or the nature of the world2 he did not overlook any real felicity1 or pass by any solid good2 he only made the best use of human life2 and his spirit and temper is as necessary for our condition as it was for his4 ,for this world1 and all the things of the world1 signify as little to us as they did to him4 ,we are no more in our true state1 till we are got out of this world1 than he was2 and we have no way to arrive at true felicity and greatness1 but by so devoting ourselves to ,god as our blessed ,saviour did4 ,we must therefore make it the business1 and aim of our lives1 to be like ,christ3 and this not in a loose or general way1 but with great nicety and exactness1 always looking to his spirit1 to his ends and designs1 to his tempers1 to his ways and conversation in the world1 as the exact model and rule of ours4 ,,xvi4 ,again1 ,learn of me1 7saith our blessed ,saviour7 for ,i am meek and lowly in heart4 ,number ,,xv4 omitted in text4 99,it ought to be observed1 that there must be something very extraordinary in these dispositions1 from the manner in which we are taught them4 ,it is only in this place1 that our ,saviour says expresly1 ,learn of me2 and when he says1 ,learn of me1 he does not say1 for ,i am just and equitable1 or kind1 or holy1 but ,i am meek and lowly in heart2 as if he would teach us1 that these are the tempers which most of all distinguish his ,spirit1 and which he most of all requires his followers to learn of him4 ,for consider1 does ,christ1 when he describes himself1 chuse to do it by these tempers8 ,when he calls upon us to learn of him1 does he only mention these tempers8 ,and is not this a sufficient proof that these are tempers which the followers of ,christ are most of all obliged to learn2 and that we are then most unlike to ,christ1 when we are wanting in them8 ,now as our great ,lord and ,master has made these characters the distinguishing characters of his ,spirit1 it is plain that they are to be the distinguishing characters of our spirit2 for we are only so far his1 as we are like him4 ,consider also1 was he more lowly than he need have been8 ,did he practise any degrees of humility that were unnecessary8 ,this can no more be said1 than he can be charged with folly4 ,but can there be any instances of lowliness which became him1 that are not necessary for us8 ,does our state and condition excuse us from any kind of humility that was necessary for him8 ,are we higher in our nature1 more raised in our condition1 or more in the favour of ,god than he was8 ,are there dignities1 honours1 and ornaments of life1 which we may delight in1 tho' he might not8 ,we must own these absurdities1 or else acknowledge that we are to breathe the same lowly spirit1 act with the same meekness1 and practise the same humble behaviour that he did4 ,so that the matter comes plainly to this conclusion1 either that ,christ was more humble than his nature and condition required1 or we are under a necessity of the same humility1 till we can prove1 that we are in a higher state than he was4 ,,xvii4 ,we see the height of our calling2 that we are called to follow the example of our ,lord and ,master1 and to go thro' this world with his ,spirit and temper4 ,now nothing is so likely a means to fill us with his ,spirit and temper1 as to be frequent in reading the gospels1 which contain the history of his life and conversation in the world4 ,we are apt to think1 that we have sufficiently read a book1 when we have so read it1 as to know what it contains4 ,this reading may be sufficient as to many books3 but as to the gospels1 we are not to think that we have read them enough1 because we have often read and heard what they contain3 but we must read them as we do our prayers1 not to know what they contain1 but to fill our hearts with the spirit of them4 ,there is as much difference betwixt reading and reading1 as there is betwixt praying and praying3 and as no one prays well1 but he that is daily and constant in prayer2 so no one can read the scriptures to advantage1 but he that is constant in the reading of them4 ,by thus conversing with our blessed ,lord2 looking into his actions and manner of life2 hearing his divine sayings2 his heavenly instructions2 his accounts of the terrors of the damned2 his descriptions of the glory of the righteous1 we should find our hearts formed and disposed to hunger and thirst after righteousness4 ,happy they who saw the ,son of ,god upon earth converting sinners1 and calling fallen spirits to return to ,god6 ,and next happy are we1 who have his discourses1 doctrines1 actions1 and miracles1 which then converted ,jews and ,heathens into saints and martyrs1 still preserved to fill us with the same heavenly light1 and bring us to the same state of glory6 ,,chap4 ,,viii4 ,an exhortation to ,christian perfection4 ,i4 ,,whoever hath read the foregoing chapters with attention1 is1 ,i hope1 sufficiently instructed in the knowledge of ,christian perfection4 ,he hath seen that it requireth us to devote ourselves wholly unto ,god2 to make the ends and designs of religion1 the ends and designs of all our actions2 that it calleth us to be born again of ,god2 to live by the light of his ,holy ,spirit2 to renounce the world1 and all worldly tempers2 to practise a constant universal self-denial2 to make daily war with the corruption of our nature2 to shew the power of divine grace1 by holiness of conversation2 to avoid all pleasures and cares which grieve the ,holy ,spirit1 and separate him from us2 to live in a daily1 constant state of prayer and devotion2 and1 as the crown of all1 to imitate the life and ,spirit of the ,holy ,jesus4 ,,ii4 99,it now only remains that ,i exhort the reader to labour after this perfection4 ,was ,i to exhort any one to the study of poetry or eloquence1 to labour to be rich and great1 or to spend his time in mathematics1 or other learning1 ,i could only produce such reasons as are fit to delude the vanity of men1 who are ready to be taken with any appearance of excellence4 ,for if the same person was to ask me1 what it signifies to be a poet or eloquent1 what advantage it would be to him1 to be a great mathematician1 or a great statesman1 ,i must be forced to answer1 that these things would signify just as much to him1 as they now signify to those poets1 orators1 mathematicians1 and statesmen1 whose bodies have been a long while lost among common dust4 ,for if a man will be so thoughtful as to put the question to every human enjoyment1 and ask what real good it would bring along with it1 he would soon find1 that every success in the things of this life1 leaves us just in the same state of want and emptiness in which it found us4 ,if a man asks why he should labour to be the first mathematician1 orator1 or statesman1 the answer is easily given1 because of the fame and honour of such a distinction2 but if he was to ask again1 why he should thirst after fame and honour1 or what good they would do him1 he must stay long enough for an answer4 ,for when we are at the top of all human attainments1 we are still at the bottom of all human misery1 and have made no farther advancement towards true happiness1 than those whom we see in the want of all these excellencies4 ,whether a man die before he has writ poems1 compiled histories1 or raised an estate1 signifies no more than whether he died an hundred or a thousand years ago4 ,,iii4 ,on the contrary1 when any one is exhorted to labour after ,christian perfection1 if he then asks what good it will do him1 the answer is ready1 that it would do him a good which eternity only can measure2 that it will deliver him from a state of vanity and misery3 that it will raise him from the poor enjoyments of an animal life2 that it will give him a glorious body1 carry him1 in spite of death and the grave1 to live with ,god1 be glorious among angels and heavenly beings1 and be full of an infinite happiness to all eternity4 ,if therefore we could but make men so reasonable1 as to make the shortest enquiry into the nature of things1 we should have no occasion to exhort them to strive after ,christian perfection4 ,two questions we see put an end to all the vain projects of human life2 they are all so empty and useless to our happiness1 that they cannot stand the trial of a second question4 ,and1 on the other hand1 'tis but asking1 whether ,christian perfection tends3 and one single thought upon the eternal happiness it leads to1 is sufficient to make people saints4 ,,iv4 ,this shews us how inexcusable all ,christians are1 who are devoted to the things of this life4 ,it is not because they want fine parts1 or are unable to make deep reflections2 but it is because they reject the first principles of common sense2 they won't so much as ask what those things are which they are labouring after4 ,did they but use thus much reason1 we need not desire them to be wiser1 in order to seek only eternal happiness4 ,as a shadow at the first trial of the hand appears to have no substance2 so all human enjoyments sink away into nothing at the first approach of a serious thought4 ,we must not therefore complain of the deceitful appearances of worldly enjoyments1 because the lowest degree of reason1 if listened to1 is sufficient to discover the cheat4 ,if you will1 you may blindly do what the rest of the world are doing2 you may follow the cry1 and run yourself out of breath for you know not what3 but if you will but shew so much sense1 as to ask why you should take such a chace1 you will need no deeper a reflection than this to make you leave the broad way2 and let the wise and learned1 the rich and great1 be mad by themselves4 ,thus much common sense will turn your eyes towards ,god1 will separate you from all the appearances of worldly felicity1 and fill you with one only ambition after eternal happiness4 ,v4 ,suppose strict sobriety was the sole end of man1 the necessary condition of happiness1 what would you think of those people1 who1 knowing and believing this to be true1 should yet spend their time in getting quantities of all sorts of the strongest liquors8 ,what would you think if you saw them constantly enlarging their cellars1 filling every room with drams1 and contending who should have the largest quantities of the strongest liquors8 ,now this is the folly and madness of ,christians2 they are as wise and reasonable1 as they are who are always providing strong liquors1 in order to be strictly sober4 ,for all the enjoyments of human life1 which ,christians so aspire after1 whether of riches1 greatness1 honours1 or pleasures1 are as much the dangers and temptations of a ,christian1 as strong and pleasant liquors are the temptations of a man that is to drink only water4 ,now if you was to ask such a man1 why he is continually increasing his stock of liquors1 when he is to abstain from them all1 and only to drink water1 he can give you as good a reason1 as those ,christians1 who spare no pains to acquire riches1 greatness1 and pleasures1 at the same time that their salvation depends upon their renouncing them all1 upon their heavenly-mindedness1 humility1 and constant self-denial4 ,,vi4 ,but it may be you are not devoted to these things2 you have a greater soul than to be taken with riches1 equipage1 or the pageantry of state2 you are deeply engaged in learning and sciences4 ,you are squaring the circle1 or settling the distances of the stars1 or busy in the study of exotic plants4 ,you are comparing the ancient languages1 have made deep discoveries in the change of letters1 and perhaps know how to write an inscription in as obscure characters as if you had lived above two thousand years ago3 or1 perhaps you are meditating upon the ,heathen theology1 collecting the history of their ,gods and ,goddesses2 or1 you are scanning some ancient ,greek or ,roman poet1 and making an exact collection of their scattered remains1 scraps of sentences1 and broken words4 ,you are not exposing your life in the field like a mad ,alexander or ,csar2 but you are fighting over all their battles in your study2 you are collecting the names of their generals1 the number of their troops1 the manner of their arms1 and can give the world a more exact account of the times1 places1 and circumstances of their battles1 than has yet been seen4 ,,vii4 ,you will perhaps ask1 whether these are not very commendable enquiries8 ,an excellent use of our time and parts8 ,whether people may not be very reasonably exhorted to these kind of studies8 ,it may be answered1 that all enquiries 7however learned they may be reckoned7 which do not improve the mind in some useful knowledge1 that do not make us wise in religious wisdom1 are to be reckoned amongst our greatest vanities and follies4 ,all speculations that will not stand this trial1 are to be looked upon as the wanderings and impertinencies of a disordered understanding4 ,it is strange want of thought to imagine1 that an enquiry is ever the better1 because it is taken up in ,greek and ,latin4 ,why is it not as wise and reasonable for a scholar to dwell in the kitchen and converse with cooks1 as to go into his study1 to meditate upon the ,roman art of cookery1 and learn their variety of sauces8 99,a grave doctor in divinity would perhaps think his time very ill employed1 that he was acting below his character1 if he was to be an amanuensis to some modern poet4 ,why then does he think it suitable with the weight of his calling1 to have been a drudge to some ancient poet1 counting his syllables for several years1 only to help the world to read what some irreligious1 wanton1 or epicurean poet has wrote8 ,it is certainly a much more reasonable employment to be making cloaths1 than to spend one's time in reading or writing volumes upon the ,grecian or ,roman garments4 ,,viii4 ,if you can shew me a learning that makes man truly sensible of his duty1 that fills the mind with true light1 that reforms the heart1 that disposes it right towards ,god1 that makes us more reasonable in all our actions2 that inspires us with fortitude1 humility1 devotion1 and contempt of the world3 that gives us right notions of the greatness of religion1 the sanctity of morality1 the littleness of every thing but ,god1 the vanity of our passions1 and the misery and corruption of our nature1 ,i will own myself an advocate for such learning4 ,but to think that time is well employed1 because it is spent in such speculations as the vulgar cannot reach1 or because they are fetched from antiquity1 or found in ,greek or ,latin1 is a folly that may be called as great as any in human life4 ,they who think that these enquiries are consistent with a heart entirely devoted to ,god1 have not enough considered human nature2 they would do well to consult our ,saviour's rebuke of ,martha4 ,she did not seem to have wandered far from her proper business2 she was not busy in the history of house-wifery1 or enquiring into the original of the distaff2 she was only taken up with present affairs1 and cumbered about much serving3 but our blessed ,saviour said unto her1 ,martha1 ,martha1 thou art careful and troubled about many things4 ,but one thing is needful4 ,now if scholars and divines can shew1 that they only apply to such studies as are serviceable to the one thing needful2 if they are busy in a philosophy and learning that have a necessary connection with the devotion of the heart to ,god1 such learning becomes the followers of ,christ2 but1 if they trifle in ,greek and ,latin1 and only assist other people to follow them in the same impertinence1 such learning may be reckoned amongst the corruptions of the age4 ,for all the arguments against pride1 covetousness1 and vanity1 are as good arguments against such learning2 it being the same irreligion to be devoted to any false learning1 as to be devoted to any other false good4 ,a satisfaction in any vain ornaments of the body1 whether of cloaths or paint1 is no greater a mistake1 than a satisfaction in the vain accomplishments of the mind4 ,,ix4 ,a man that is eager and laborious in the search and study of that which does him no good1 is the same poor1 little soul1 as the miser who is happy in his bags that are laid by in dust4 ,a ridiculous application of our money1 time1 and understanding1 is the same fault1 whether it be found amongst the finery of fops1 the hoards of misers1 or the trinkets of virtuoso's4 ,it is the same false turn of mind1 the same mistake of the use of things1 the same ignorance of the state of man1 and the same offence against religion4 99,when we see a man brooding over bags of wealth1 and labouring to die rich1 we do not only accuse him of a poor littleness of mind2 but we charge him with great guilt2 we do not allow such a one to be in a state of religion4 ,let us therefore suppose that this covetous man was on a sudden changed into another temper2 that he was grown polite and curious2 that he was fond and eager after the most useless things1 if they were but ancient and scarce2 let us suppose that he is now as greedy of original paintings1 as he was before of money2 that he will give more for a dog's head1 or a snuff of a candle done by a good hand1 than he ever gave in charity all his life2 is he a wiser man1 or a better ,christian than he was before8 ,has he more overcome the world1 or is he more devoted to ,god1 than when his soul was locked up with his money8 ,alas6 his heart is in the same false satisfaction2 he is in the same state of ignorance1 is as far from the true good1 as much separated from ,god1 as he whose soul is cleaving to the dust2 he lives in the same vanity1 and must die in the same misery1 as he that lives and dies in foppery or covetousness4 ,x4 ,here therefore ,i place my argument for ,christian perfection4 ,i exhort thee to labour after it1 because there is nothing else for thee to labour after2 there is nothing else that the reason of man can exhort thee to4 ,the whole world has nothing to offer thee in its stead2 chuse what other way thou wilt1 thou hast chosen nothing but vanity and misery2 for all the different ways of the world are only different ways of deluding thyself3 this only excells that as one vanity can excel another4 ,if thou wilt make thyself more happy than those who pursue their own destruction1 if thou wilt shew thyself wiser than fops1 more reasonable than sordid misers1 thou must pursue that happiness1 and study that wisdom which leads to ,god2 for every other pursuit1 every other way of life1 however polite or plausible in the opinion of the world1 has a folly and stupidity in it that is equal to the folly and stupidity of fops and misers4 ,for awhile shut thine eyes1 and think of the silliest creature in human life2 imagine to thyself something that thou thinkest the most poor and vain in the way of the world4 ,now thou art thyself that poor and vain creature1 unless thou art devoted to ,god1 and labouring after ,christian perfection2 unless this be thy difference from the world1 thou canst not think of any creature more silly than thyself4 ,for it is not any post1 or condition1 or figure in life1 that makes one man wiser or better than another2 if thou art a proud scholar1 a worldly priest1 an indevout philosopher1 a crafty politician1 an ambitious statesman1 thy imagination cannot invent a way of life that has more of vanity or folly than thine own4 ,,xi4 ,every one has wisdom enough to see what variety of fools and madmen there are in the world4 ,now perhaps we cannot do better1 than to find out the true reason of the folly and madness of any sort of life4 ,ask thyself therefore wherein consists the folly of any sort of life1 which is most condemned in thy judgment4 99,is a drunken fox-hunter leading a foolish life8 ,wherein consists the folly of it8 ,is it because he is not getting money upon the exchange8 ,or because he is not wrangling at the bar8 ,or not waiting at court8 ,no2 the folly of it consists in this1 that he is not living like a reasonable creature2 that he is not acting like a being that has a salvation to work out with fear and trembling2 that he is throwing away his time amongst dogs1 and noise1 and intemperance1 which he should devote to watching and prayer1 and the improvement of his soul in all holy tempers4 ,now1 if this is the folly 7as it most certainly is7 of an intemperate fox-hunter1 it shews us an equal folly in every other way of life1 where the same great ends of living are neglected4 ,tho' we are shining at the bar1 making a figure at court1 great at the exchange1 or famous in the schools of philosophy1 we are yet the same despicable creatures as the intemperate fox-hunter1 if these things keep us as far from holiness and heavenly affections4 ,there is nothing greater in any way of life than fox-hunting3 it is all the same folly1 unless religion be the beginning and ending1 the rule and measure of it all4 ,for it is as noble a wisdom1 and shews as great a soul1 to die less holy and heavenly for the sake of hunting and noise1 as for the sake of any thing that the world can give us4 ,,xii4 ,another motive to induce you to aspire after ,christian perfection1 may be taken from the double advantage of it in this life1 and that which is to come4 ,the apostle thus exhorts the ,corinthians1 ,wherefore1 my beloved brethren1 be ye stedfast1 immoveable1 always abounding in the work of the ,lord2 for as much as ye know that your labour will not be in vain in the ,lord4 #a ,cor4 xv4 #eh4 ,this is an exhortation founded upon solid reason3 for what can be so reasonable1 as to be always abounding in that work which will never be in vain8 ,whilst we are pleased with ourselves1 or pleased with the world1 we are pleased with vanity3 and our most prosperous labours of this kind are but vanity of vanities3 but whilst we are labouring after ,christian perfection1 we are labouring for eternity1 and building to ourselves higher stations in the joys of heaven4 ,as one star differeth from another star in glory1 so also is the resurrection of the dead4 ,we shall surely rise to different degrees of glory1 of joy and happiness in ,god1 according to our different advancements in holiness1 and good works4 ,no degrees of mortification and self-denial1 no private prayers1 no secret mournings1 no instances of charity1 no labour of love1 will ever be forgotten1 but all treasured up to our everlasting comfort4 ,for though the rewards of the other life are free gifts of ,god2 yet since he has assured us1 that every man shall be rewarded according to his works1 it is certain that our rewards will be as different as our works have been4 ,,xiii4 ,now stand still awhile1 and ask yourself1 whether you really believe this to be true1 that the more perfect we are here1 the more happy we shall be hereafter8 ,if you do not believe this1 you know nothing of ,god and religion4 ,and if you do believe it1 is it possible to be awake and not aspiring after ,christian perfection8 ,what can you think of1 what can the world shew you1 that can make you any amends for the loss of any degree of virtue8 ,can any way of life make it reasonable for you to die less perfect than you might have done8 ,but if you would now devote yourself to ,god1 perhaps you must part with some friends2 you must displease some relations1 you must refrain from some pleasures1 you must alter your life2 nay1 perhaps you must do more than this1 you must expose yourself to the hatred of your friends1 to the jest and ridicule of wits1 and to the scorn and derision of worldly men4 ,but had you not better do and suffer all this1 than die less perfect1 less prepared for eternal glory8 ,and indeed the suffering all this is suffering nothing4 ,for why should it signify any thing to you1 what fools and madmen think of you8 ,and surely it can be no wrong or rash judgment to think those both fools and mad1 who condemn what ,god approves1 and like that which ,god condemns3 but if you think this too much to be done1 to obtain eternal glory1 think on the other hand1 what can be gained instead of it4 99,fancy yourself living in all the ease and pleasure that the world can give you1 esteemed by your friends1 undisturbed by your enemies1 and gratifying all your natural tempers4 ,if you could stand still in such a state1 you might say that you had got something2 but alas6 every day that is added to such a life1 is the same thing as a day taken from it1 and shews you that so much happiness is gone from you4 ,for be as happy as you will1 you must see it all sinking away from you2 you must feel yourself decline2 you must see that your time shortens apace2 you must hear of sudden deaths2 you must fear sickness2 you must both dread and desire old age2 you must fall into the hands of death2 you must either die in the bitter sorrows of a deep repentance1 or in sad gloomy despair1 wishing for mountains to fall upon you1 and rocks to cover you4 ,and is this a happiness to be chosen8 ,is this all that you can gain by neglecting ,god1 by following your own desires1 and not labouring after ,christian perfection8 ,is it worth your while to separate yourself from ,god1 to lose your share in the realms of light1 to be thus happy2 or1 ,i may better say1 to be thus miserable even in this life8 ,you may be so blind and foolish1 as not to think of these things2 but it is impossible to think of them1 without labouring after ,christian perfection4 ,,xiv4 ,it may be1 you are too young1 too happy1 or too busy to be affected with these reflections2 but let me tell you1 that all will be over before you are aware2 your day will be spent1 and leave you to such a night1 as that which surprized the foolish virgins4 ,and at midnight there was a cry made1 behold the bridegroom cometh1 go ye out and meet him4 ,matt4 xxv4 #f4 99,the last hour will soon be with you1 when you will have nothing to look for1 but your reward in another life2 when you will stand with nothing but eternity before you1 and must begin to be something that will be your state for ever4 ,i can no more reach heaven with my hands1 than ,i can describe the sentiments that you then will have2 you will then feel motions of heart that you never felt before2 all your thoughts and reflections will pierce your soul in a manner1 that you never before experienced2 and you will feel the immortality of your nature1 by the depth and piercing vigour of your thoughts4 ,you will then know what it is to die2 you will then know that you never knew it before1 that you never thought worthily of it2 but that dying thoughts are as new and amazing as that state which follows them4 ,let me therefore exhort you to come prepared to this time of trial2 to look out for comfort1 whilst the day is before you2 to treasure up such a fund of good and pious works1 as may make you able to bear that state1 which cannot be borne without them4 ,could ,i any way make you apprehend1 how dying men feel the want of a pious life2 how they lament time lost1 health and strength squandered away in folly2 how they look at eternity1 and what they think of the rewards of another life1 you would soon find yourself one of those1 who desire to live in the highest state of piety and perfection1 that by this means you may grow old in peace1 and die in full hope of eternal glory4 ,,xv4 ,consider again1 that besides the rewards of the other life1 the devoting yourself wholly to ,god has a great reward even in this life1 as it makes religion doubly pleasant to you4 ,whilst you are divided betwixt ,god and the world1 you have neither the pleasures of religion1 nor the pleasures of the world2 but are always in the uneasiness of a divided state of heart4 ,you have only so much religion as serves to disquiet you2 to check your enjoyments2 to shew you a hand-writing upon the wall2 to interrupt your pleasures2 to reproach you with your follies2 and to appear as a death's head at all your feasts2 but not religion enough to give you a taste and feeling of its proper pleasures and satisfactions4 ,you dare not wholly neglect religion2 but then1 you take no more of it than is just sufficient to keep you from being a terror to yourself2 and you are as loath to be very good1 as you are fearful to be very bad4 ,so that you are just as happy as the slave1 that dares not run away from his master1 and yet always serves him against his will4 ,instead of having a religion that is your comfort in all troubles1 your religion is itself a trouble1 under which you want to be comforted2 and those days and times hang heaviest on your hands1 which leave you only to the offices and duties of religion4 ,sunday would be very dull and tiresome1 but that it is but one day in seven1 and is made a day of dressing and visiting1 as well as of divine service4 ,you don't care to keep away from the public worship1 but are always glad when it is over4 ,this is the state of half piety2 thus they live who add religion to a worldly life2 all their religion is mere yoke and burden1 and is only made tolerable by having but little of their time4 ,,xvi4 ,urbanus goes to church1 but he hardly knows whether he goes out of a sense of duty1 or to meet his friends4 ,he wonders at those people who are prophane1 and what pleasure they can find in irreligion2 but then1 he is in as great a wonder at those who would make every day a day of divine worship4 ,he feels no more of the pleasures of piety1 than of the pleasures of prophaneness4 ,as religion has every thing from him but his heart1 so he has every thing from religion but its comforts4 ,urbanus likes religion1 because it seems an easy way of pleasing ,god2 a decent thing1 that takes up but little of our time1 and is a proper mixture in life3 but if he was reduced to take comfort in it1 he would be as much at a loss1 as those who have lived without ,god in the world4 ,when ,urbanus thinks of joy1 and pleasure1 and happiness1 he does not think at all of religion4 ,he has gone through a hundred misfortunes1 fallen into variety of hardships2 but never thought of making religion his comfort in any of them4 ,he makes himself quiet and happy in another manner4 ,he is content with his ,christianity1 not because he is pious1 but because he is not prophane4 ,he continues in the same course of religion1 not because of any real good he ever found in it1 but because it does him no hurt4 99,to such poor purposes as these do numbers of people profess ,christianity4 ,let me therefore exhort you to a solid piety1 to devote yourself wholly unto ,god2 that entering deep into religion1 you may enter deep into its comforts2 that serving ,god with all your heart1 you may have the peace and pleasure of a heart that is at unity with itself4 ,when your conscience once bears you witness1 that you are stedfast1 immoveable1 and always abounding in the work of the ,lord1 you will find that your reward is already begun1 and that you could not be less devout1 less holy1 less charitable1 or less humble1 without lessening the most substantial pleasure that ever you felt in your life4 ,so that to be content with any lower attainments in piety1 is to rob ourselves of a present happiness1 which nothing else can give us4 ,,xvii4 ,you would perhaps devote yourself to perfection1 but for this or that little difficulty that lies in your way2 you are not in so convenient a state for the full practice of piety as you could wish3 but consider that this is nonsense1 because perfection consists in conquering difficulties4 ,you could not be perfect as the present state of trial requires1 had you not those difficulties and inconveniences to struggle with4 ,these things therefore which you would have removed1 are laid in your way1 that you may make them so many steps to glory4 ,as you could not exercise your charity1 unless you met with objects2 so neither could you shew1 that you had overcome the world1 unless you had many worldly engagements to overcome4 ,if all your friends and acquaintance were devout1 humble1 heavenly-minded1 and wholly intent upon the one end of life1 it would be less perfection in you to be like them3 ,but if you are humble amongst those that delight in pride1 heavenly-minded amongst the worldly1 sober amongst the intemperate1 devout amongst the irreligious1 and labouring after perfection amongst those that despise and ridicule your labours1 then are you truly devoted unto ,god4 ,consider therefore1 that you can have no difficulty1 but such as the world lays in your way2 and that perfection is never to be had1 but by parting with the world4 ,to stay therefore to be perfect till it suits with your condition in the world1 is like staying to be charitable till there were no objects of charity4 ,it is as if a man should intend to be courageous some time or other1 when there is nothing left to try his courage4 ,,xviii4 ,again1 you perhaps turn your eyes upon the world2 you see all orders of people full of other cares and pleasures2 you see the generality of clergy and laity1 learned and unlearned1 your friends and acquaintance1 mostly living according to the spirit that reigneth in the world2 you are therefore content with such a piety as you think contents great scholars and famous men3 and it may be you cannot think that ,god will reject such numbers of ,christians4 ,now all this is amusing yourself with nothing2 it is only losing yourself in vain imaginations2 it is making that a rule which is no rule1 and cheating yourself into a false satisfaction4 ,as you are not censoriously to damn other people2 so neither are you to think your own salvation secure1 because you are like the generality of the world4 99,the foolish virgins that had provided no oil in their lamps1 and so were shut out of the marriage-feast1 were only thus far foolish1 that they trusted to the assistance of those that were wise3 but you are more foolish than they2 for you trust to be saved by the folly of others2 you imagine yourself safe in the negligence1 vanity1 and irregularity of the world2 you take confidence in the broad way1 because it is broad2 you are content with yourself1 because you seem to be along with the many1 though ,god himself has told you1 that narrow is the way that leadeth unto life1 and few there be that find it4 ,,xix4 ,one word more and ,i have done4 ,think with yourself1 what a happiness it is1 that you have it in your power to secure a share in the glories of heaven1 and make yourself one of those blessed beings that are to live with ,god for ever4 ,reflect upon the glories of bright angels1 that shine about the throne of heaven4 ,think upon that fulness of joy1 which is the state of ,christ at the right hand of ,god2 and remember that it is this same state of glory and joy that lies open for you4 ,you are less1 it may be1 in worldly distinctions than many others2 but as to your relation to ,god1 you have no superior upon earth4 ,let your condition be what it will1 let your life be ever so mean1 you may make the end of it the beginning of eternal glory4 ,be often therefore in these reflections1 that they may fill you with a wise ambition of all that glory which ,god in ,christ hath called you to4 ,for it is impossible to understand and feel any thing of this1 without feeling your heart affected with strong desires after it4 ,there are many things in human life which it would be in vain for you to aspire after2 but the happiness of the next1 the sum of all happiness1 is secure and safe to you against all accidents4 ,here no chances or misfortunes can prevent your success2 neither can the treachery of friends1 nor the malice of enemies disappoint you2 it is only your own false heart that can rob you of this happiness4 ,be but your own true friend1 and then you have nothing to fear from your enemies4 ,do but you sincerely labour in the ,lord1 and then neither heighth nor depth1 neither life nor death1 neither men or devils1 can make your labour vain4 ,an ,extract from ,mr4 ,,law's ,,serious ,,call ,,to ,a ,,holy ,,life4 ,,chap4 ,i4 ,concerning the nature and extent of ,christian devotion4 #a4 ,,devotion is neither private nor public prayer2 but prayers1 whether private or public1 are particular parts or instances of devotion4 ,devotion signifies a life devoted to ,god4 ,he therefore is the devout man1 who lives no longer to his own will1 or the way and spirit of the world1 but to the sole will of ,god2 who considers ,god in every thing1 who serves ,god in every thing1 who makes all the parts of his common life1 parts of piety1 by doing every thing in the name of ,god1 and under such rules as are conformable to his glory4 #b4 99,we readily acknowledge1 that ,god alone is to be the rule and measure of our prayers2 that in them we are to look wholly unto him1 and act wholly for him2 that we are only to pray in such a manner1 for such things1 and such ends1 as are suitable to his glory4 ,now let any one but find out the reason why he is to be thus strictly pious in his prayers1 and he will find the same as strong a reason to be strictly pious in all the other parts of his life4 ,for there is not the least reason why we should make ,god the rule and measure of our prayers1 why we should then look wholly unto him1 and pray according to his will2 but what equally proves it necessary for us to look wholly unto ,god1 and make him the rule and measure of all the other actions of our life4 ,were it not our strict duty to live by reason1 to devote all the actions of our lives to ,god2 were it not absolutely necessary to walk before him in wisdom and holiness1 and all heavenly conversation1 doing every thing in his name and for his glory1 there would be no excellency or wisdom in the most heavenly prayers3 nay1 such prayers would be absurdities2 they would be like prayers for wings1 when it was no part of our duty to fly4 #c4 ,as sure therefore as there is any wisdom in praying for the ,spirit of ,god1 so sure is it1 that we are to make that ,spirit the rule of all our actions2 as sure as it is our duty to look wholly unto ,god in our prayers1 so sure is it1 that it is our duty to live wholly unto ,god in our lives4 ,but we can no more be said to live unto ,god1 unless we live unto him in all our ordinary actions1 unless he be the rule and measure of all our ways1 than we can be said to pray unto ,god1 unless our prayers look wholly unto him4 ,so that unreasonable and absurd ways of life1 whether in labour or diversion1 whether they consume our time or our money1 are like unreasonable and absurd prayers1 and are as truly an offence unto ,god4 #d4 ',tis for want of knowing1 or at least considering this1 that we see such a mixture of ridicule in the lives of many people4 ,you see them strict as to some times and places of devotion2 but when the service of the church is over1 they are but like those that seldom or never come there4 ,in their way of life1 their manner of spending their time and money1 in their cares and fears1 in their pleasures and indulgencies1 in their labour and diversions1 they are like the rest of the world4 ,this makes the world generally make a jest of those that are devout1 because they see their devotion goes no farther than their prayers1 and that they live no more unto ,god1 till the time of prayer returns again2 but live by the same humour and fancy1 and in as full an enjoyment of all the follies of life as other people4 ,this is the reason why they are the jest of worldly people2 not because they are really devoted to ,god1 but because they appear to have no other devotion1 but that of occasional prayers4 #e4 ,julius is very fearful of missing prayers2 all the parish supposes ,julius to be sick1 if he is not at church4 ,but if you was to ask him1 why he spends the rest of his time by humour or chance8 ,why he is a companion of the silliest people in their most silly pleasures8 ,why he is ready for every impertinent entertainment and diversion8 ,if you was to ask him why there is no amusement too trifling to please him8 ,why he gives himself up to an idle1 gossiping conversation8 ,why he lives in foolish friendships for particular persons1 that neither want nor deserve any particular kindness8 ,if you ask him why he never puts his conversation1 his time1 and fortune under the rules of religion1 ,julius has no more to say for himself than the most disorderly person4 ,for the whole tenor of scripture lies as directly against such a life1 as against debauchery and intemperance4 ,he that lives in such a course1 lives no more according to the religion of ,jesus ,christ1 than he that lives in gluttony and intemperance4 ,if a man was to tell ,julius1 that there was no occasion for so much constancy at prayers1 and that he might neglect the service of the church1 as the generality of people do1 ,julius would think such a one to be no ,christian1 and that he ought to avoid his company3 but if a person only tell him1 that he may live as the generality of the world does1 that he may enjoy himself as others do1 that he may spend his time and money as people of fashion do1 that he may conform to the follies of the generality1 and gratify his temper and passions as most people do1 ,julius never suspects that man to want a ,christian spirit1 or that he is doing the devil's work4 #f4 ,the short of the matter is this4 ,either reason and religion prescribe rules and ends to all the ordinary actions of our lives1 or they do not3 if they do1 then it is as necessary to govern all our actions by those rules as it is necessary to worship ,god4 ,for if religion teaches us any thing concerning eating and drinking1 or spending our time and money2 if it teaches us how we are to use the world2 if it tells us what tempers we are to have in common life1 how we are to be disposed towards all people1 how we are to behave towards the sick1 the poor1 the old and destitute2 if it tells us whom we are to treat with a particular love1 whom we are to regard with a particular esteem2 if it tells us how we are to treat our enemies1 and how we are to deny ourselves1 he must be very weak that can think these parts of religion are not to be observed with as much exactness as any doctrines that relate to prayers4 #g4 ,our blessed ,saviour and his apostles are wholly taken up in doctrines that relate to common life4 ,they call us to differ in every temper and way of life from the spirit and way of the world3 to renounce all its goods1 to fear none of its evils1 to reject its joys1 and have no value for its happiness3 to be as new-born babes1 that are born into a new state of things2 to live as pilgrims1 in spiritual watching1 in holy fear1 aspiring after another life2 to take up our daily cross2 to deny ourselves2 to profess the blessedness of mourning2 to seek the blessedness of poverty of spirit2 to forsake the pride and vanity of riches2 to take no thought for the morrow2 to live in the profoundest humility2 to rejoice in sufferings2 to reject the lust of the flesh1 the lust of the eyes1 and the pride of life2 to bear injuries2 to forgive and bless our enemies1 and to love mankind as ,god loveth them2 to give up our whole hearts and affections to ,god2 and strive to enter thro' the strait gate into a life of eternal glory4 #h4 ,thus it is in all virtues and holy tempers2 they are not ours1 unless they be the virtues and tempers of our ordinary life4 ,so that ,christianity is so far from leaving us to live in the common ways of life1 conforming to the folly of customs1 and gratifying the passions and tempers which the spirit of the world delights in3 it is so far from indulging us in any of these things1 that all its virtues1 which it makes necessary to salvation1 are only so many ways of living1 contrary to the world in all the common actions of our life4 ,if our common life is not a course of humility1 self-denial1 renunciation of the world1 poverty of spirit1 and heavenly affection1 we don't live the life of ,christians4 #i4 ,but yet1 tho' it is thus plain1 that this1 and this alone1 is ,christianity1 an uniform1 open and visible practice of all these virtues2 yet it is as plain1 that there is little or nothing of this to be found1 even among the better sort of people4 ,you see them often at church2 but look into their lives1 and you see them just the same sort of people as others are4 ,the difference that you find betwixt them is only the difference of their natural tempers4 ,they have the same taste of the world1 the same worldly cares1 fears1 and joys2 they have the same turn of mind1 are equally vain in their desires4 ,you see the same vanity of dress1 the same self-love and indulgence1 the same foolish friendships and groundless hatreds1 the same levity of mind and trifling spirits1 the same idle dispositions1 and vain ways of spending their time in visiting and conversation1 as in the rest of the world1 that make no pretences to devotion4 #aj4 ,i don't mean this comparison betwixt people seemingly good and professed rakes but betwixt people of sober lives4 ,let us take an instance in two modest women3 let it be supposed that one of them is careful of times of devotion1 thro' a sense of duty2 and that the other is at church seldom or often1 just as it happens4 ,now it is a very easy thing to see this difference betwixt these persons4 ,but1 can you find any farther difference betwixt them8 ,can you find that their common life is of a different kind8 ,are not the tempers1 and customs1 and manners1 of the one1 of the same kind as of the other8 ,do they live as if they belonged to different worlds1 had different views in their heads1 and different rules and measures of all their actions8 ,have not they the same goods and evils8 ,are they not pleased and displeased in the same manner1 and for the same things8 ,do they not live in the same course of life8 ,does one seem to be of this world1 looking at the things that are temporal1 and the other to be of another world1 looking wholly at the things that are eternal8 ,does the one live in pleasure1 delighting herself in shew or dress1 and the other live in self-denial1 renouncing every thing that looks like vanity1 either of person1 dress1 or carriage8 ,does the one trifle away her time8 ,and does the other study all the arts of improving it1 living in prayer and watching1 and such good works as may make all her time turn to her advantage1 and be placed to her account at the last day8 ,is the one careless of expence1 and glad to adorn herself with every costly ornament of dress8 ,and does the other consider her fortune as a talent given her by ,god1 which is to be improved religiously1 and no more to be spent in vain and needless ornaments than it is to be buried in the earth8 ,where must you look1 to find one person of religion differing in this manner from another that has none8 ,and yet if they do not differ in these things1 can it with any sense be said1 the one is a good ,christian1 and the other not8 #aa4 ,take another instance among the men4 ,leo has a great deal of good nature1 has kept what they call good company1 hates every thing that is false and base1 is very generous to his friends2 but has concerned himself so little with religion1 that he hardly knows the difference betwixt a ,jew and a ,christian4 ,eusebius1 on the other hand1 has had early impressions of religion1 and buys books of devotion4 ,he can talk of all the feasts and fasts of the church1 and knows the names of most men that have been eminent for piety4 ,you never hear him swear1 and when he talks of religion1 he talks of it as a matter of great concern4 ,here you see1 that one person has religion enough1 to be reckoned a pious ,christian2 and the other is so far from all appearance of religion1 that he may fairly be reckoned a ,heathen4 ,and yet1 if you look into their common life1 if you examine their ruling tempers in the greatest articles of life1 you will find the least difference imaginable4 ,consider them with regard to the use of the world1 because that is what every body can see4 ,now1 to have right notions and tempers1 with regard to the world1 is as essential to religion1 as to have right notions of ,god4 ,and it is as possible for a man to worship a ,crocodile1 and yet be a pious man1 as to have his affections set upon this world1 and yet be a good ,christian4 ,but now1 if you consider ,leo and ,eusebius in this respect1 you will find them exactly alike2 seeking1 using1 and enjoying all that can be got in this world1 in the same manner4 ,you will find1 riches1 prosperity1 pleasures1 and honour1 are just as much the happiness of ,eusebius as they are of ,leo4 ,and yet1 if ,christianity has not changed a man's temper1 with relation to these things1 what has it done for him8 #ab4 ,every one capable of reflection1 must have observed1 that this is generally the state1 even of devout people1 whether men or women4 ,you may see them different from other people1 as to times and places of prayer1 but like the rest of the world in all the other parts of their lives2 that is1 adding ,christian devotion to an ,heathen life4 ,i have the authority of our blessed ,saviour for this remark1 where he says1 ,take no thought1 saying1 what shall we eat1 or what shall we drink1 or wherewithal shall we be cloathed8 ,for after all these things do the ,gentiles seek4 ,but if to be thus affected even with the necessary things of this life1 shews that we are not of a ,christian spirit1 but an ,heathen2 surely1 to enjoy the vanity of the world as they did1 to be like them in the main tempers of our lives1 in sensual pleasures and diversions1 in the vanity of dress1 the love of shew and greatness1 or any other gaudy distinctions of fortune1 is a much greater sign of an ,heathen temper2 and consequently1 they who add devotion to such a life1 must be said to pray as ,christians1 but live as ,heathens4 ,,chap4 ,,ii4 ,an enquiry into the reason why the generality of ,christians fall so short of the holiness of ,christianity4 #a4 ,,it may now be reasonably enquired1 how it is1 that the lives1 even of the better sort of people1 are thus strangely contrary to the principles of ,christianity8 ,before ,i give a direct answer1 ,i desire it may be enquired1 how it is1 that swearing is so common amongst ,christians8 ,it is indeed yet not so common amongst women1 as amongst men2 but among men this sin is so common1 that perhaps there are more than two in three that are guilty of it through the whole course of their lives2 swearing more or less1 just as it happens2 some constantly1 others only now and then4 ,now ,i ask how comes it1 that two in three of men are guilty of so gross a sin as this is8 ,there is neither ignorance nor human infirmity to plead for it3 it is against an express commandment1 and the most plain doctrine of our blessed ,saviour4 ,do but find the reason why the generality of men live in this notorious vice1 and you will have found the reason1 why the generality even of the better sort of people1 live so contrary to ,christianity4 #b4 99,now the reason of common swearing is this2 it is because men have not so much as the intention to please ,god in all their actions4 ,for1 let a man but have so much piety as to intend to please ,god in all the actions of his life1 as the happiest and best thing in the world1 and then he will never swear more4 ,it will be as impossible for him to swear1 whilst he feels this intention within himself1 as it is impossible for a man that intends to please his prince1 to go up and abuse him to his face4 #c4 ,it is but a small part of piety to have such an intention as this2 and he has no reason to look upon himself as a disciple of ,christ1 who is not this far advanced4 ,and yet it is purely for want of this degree of piety1 that you see such a mixture of sin and folly in the lives even of the better sort of people4 ,it is for want of this intention1 that you see men that profess religion1 yet live in swearing and sensuality2 that you see clergymen given to pride and covetousness1 and worldly enjoyments4 ,it is for want of this intention1 that you see women that profess devotion yet living in all the vanity and folly of dress1 and wasting their time in idleness and pleasures1 in all such instances as their estates will reach4 ,for1 let but a woman feel her heart full of this intention1 and she will find it as impossible to patch or paint1 as to curse or swear2 she will no more desire to shine at balls and assemblies1 or make a figure amongst those that are most finely dressed1 than she will desire to dance upon a rope to please spectators3 she will know1 that the one is as far from the wisdom and excellency of the ,christian spirit as the other4 #d4 ,it was this general intention that made the primitive ,christians such eminent instances of piety4 ,and if you will here stop1 and ask yourself1 why you are not as pious as the primitive ,christians were1 your own heart will tell you1 it is neither through ignorance or inability1 but purely because you never thoroughly intended it4 ,you observe the same ,sunday-worship that they did2 and you are strict in it1 because it is your full intention to be so4 ,and when you as fully intend to be like them in their common life2 when you intend to please ,god in all your actions1 you will find it as possible1 as to be strictly exact in the service of the church4 ,and when you have this intention to please ,god in all your actions1 as the happiest and best thing in the world1 you will find in you as great an aversion to any thing that is vain and impertinent in common life1 whether of business or pleasure1 as you now have to any thing that is prophane4 ,you will be as fearful of living in any foolish way1 either of spending your time1 or your fortune1 as you are now fearful of neglecting the public worship4 #e4 ,now1 who that wants this general intention1 can be reckoned a ,christian8 ,and yet if it was among ,christians1 it would change the whole face of the world2 exemplary holiness1 would be as common and visible1 as buying and selling1 or any trade in life4 99,let a clergyman but be thus pious1 and he will converse as if he had been brought up by an apostle4 ,he will no more think and talk of noble preferment1 than of noble eating1 or a glorious chariot4 ,he will no more complain of the frowns of the world1 or a small cure1 or the want of a patron1 than he will complain of a laced coat or a running horse4 ,let him but intend to please ,god in all his actions1 as the happiest and best thing in the world1 and then he will know1 that there is nothing noble in a clergyman1 but burning zeal for the salvation of souls2 nor any thing poor in his profession1 but idleness and a worldly spirit4 ,again1 let a tradesman but have this intention1 and it will make him a saint in his shop2 his every day business will be a course of wise and reasonable actions1 made holy to ,god1 by being done in obedience to his will and pleasure4 ,he will buy and sell1 and labour and travel1 because by so doing he can do some good to himself and others2 but then1 as nothing can please ,god but what is wise1 and reasonable1 and holy2 so he will neither buy nor sell1 nor labour in any manner1 but such as is wise1 and reasonable1 and holy4 ,he will therefore consider1 not what arts1 or methods1 will make him richer and greater than his brethren1 or remove him from a shop to a life of state and pleasure2 but he will consider what arts1 what methods1 can make worldly business most acceptable to ,god1 and make a life of trade a life of holiness1 devotion1 and piety4 ,this will be the temper and spirit of every tradesman2 he cannot stop short of these degrees of piety1 whenever it is his intention to please ,god in all his actions1 as the best and happiest thing in the world4 #f4 ,again1 let the gentleman of fortune but have this intention1 and it will carry him from every appearance of evil1 to every instance of piety and goodness4 ,he cannot live by chance1 or as humour or fancy carries him1 because he knows that nothing can please ,god but a wise and regular course of life4 ,he cannot live in idleness and indulgence1 in sports and gaming1 in vain expences and high living1 because these things cannot be turned into means of holiness1 or made so many parts of a wise and religious life4 99,as he thus removes from all appearance of evil1 so he aspires after every instance of goodness4 ,he does not ask what is allowable and pardonable1 but what is commendable and praise-worthy4 ,he does not ask whether ,god will forgive the folly of our lives1 the madness of our pleasures1 the vanity of our expences1 and the careless consumption of our time2 but he asks whether ,god is pleased with these things2 or whether these are the appointed ways of gaining his favour4 ,he does not enquire1 whether it be pardonable to hoard up money1 to adorn ourselves with diamonds1 and gild our chariots1 whilst the widow and the orphan1 the sick and the prisoner want to be relieved2 but he asks whether ,god has required these things at our hands2 whether we shall be called to account at the last day for the neglect of them8 ,because it is not his intent to live in such ways as ,god may perhaps pardon1 but in such as we know ,god will infallibly reward4 ,he will not therefore look at the lives of ,christians1 to learn how he ought to spend his estate1 but he will look into the scripture1 and make every doctrine1 parable1 or instruction that relates to rich men1 a law to himself in the use of it4 ,he will have but one rule for charity1 and that will be1 to spend all that he can that way2 because the ,judge of quick and dead hath said1 all that is so given1 is given to him4 #g4 ,let not any one look upon this as an imaginary description1 that looks fine in the notion1 but cannot be put in practice4 ,for it is so far from being impracticable1 that it has been practised by great numbers of ,christians in former ages1 who were glad to turn their whole estates into a constant course of charity4 ,and it is so far from being impossible now1 that if we can find any ,christians that sincerely intend to please ,god in all their actions1 as the best and happiest thing in the world1 whether they be young or old1 single or married1 men or women1 it will be impossible for them to do otherwise4 ,this one principle will infallibly carry them to this1 and they will find themselves unable to stop short of it4 ,for how is it possible for a man that intends to please ,god in the use of his money1 because he judges it to be his greatest happiness2 to bury his money in needless1 impertinent finery1 in covering himself or his horses with gold1 whilst there are any works of piety or charity to be done with it1 or any ways of spending it well8 #h4 ,i have chose to explain this matter1 by appealing to this intention1 because it makes the case so plain1 and because every one may see it in the clearest light1 and feel it in the strongest manner1 only by looking into his own heart4 ,for it is as easy for every person to know1 whether he intends to please ,god in all his actions1 as for any servant to know1 whether this be his intention towards his master4 ,every one also can easily tell how he lays out his money1 and whether he considers how to please ,god in it1 as he can tell where his estate is1 and whether it be in money or in land4 ,so that here is no plea left for ignorance or frailty1 as to this matter2 every body is in the light1 and every body has power4 ,and no one can fail1 but he that is not so much a ,christian1 as to intend to please ,god in the use of his estate4 #i4 ,you see two persons1 one is regular in public and private prayer1 the other is not4 ,now the reason of this difference is not this1 that one has strength to observe prayer1 and the other has not2 but the reason is this1 that one intends to please ,god in the duties of devotion1 and the other has no intention about it4 ,the case is the same in the right or wrong use of our time and money4 ,you see one person throwing away his time in sleep and idleness1 in visiting and diversions1 and his money in the most vain and unreasonable expences4 ,you see another careful of every day1 dividing his hours by rules of reason and religion1 and spending all his money in works of charity4 ,now the difference is not owing to this1 that one has strength to do thus1 and the other has not2 but to this1 that one intends to please ,god in the right use of all his time and all his money1 and the other has no intention about it4 #aj4 ,here therefore let us judge ourselves sincerely2 let us not vainly content ourselves with the common disorders of our lives1 the vanity of our expences1 the folly of our diversions1 the idleness of our lives1 and the wasting of our time1 fancying that these are such imperfections as we fall into thro' the unavoidable weakness of our natures2 but let us be assured that these disorders of our common life are owing to this1 that we have not so much ,christianity as to intend to please ,god in all our actions1 as the best and happiest thing in the world4 ,so that we must not look upon ourselves in a state of common imperfection1 but in such a state as wants the first and most fundamental principle of ,christianity1 viz4 an intention to please ,god in all our actions4 #aa4 ,and if any one was to ask himself how it comes to pass1 that there are any degrees of sobriety which he neglects1 any method of charity which he does not follow1 any rules of redeeming time which he does not observe1 his own heart will tell him1 that it is because he never intended to be so exact in those duties4 ,for whenever we fully intend it1 it is as possible to conform to all this regularity of life1 as it is possible for a man to observe times of prayer4 ,so that the fault does not lie here1 that we desire to be good and perfect1 but thro' the weakness of our nature fall short of it2 but we have not piety enough to intend to be as good as we can1 or to please ,god in all our actions4 ,this we see is plainly the case of him that spends his time in sports1 when he should be at church2 it is not his want of power1 but his want of intention1 or desire to be there4 #ab4 ,and the case is plainly the same in every other folly of human life4 ,she that spends her time and money in the unreasonable ways and fashions of the world1 does not do so1 because she wants power to be wise and religious in the management of her time and money1 but because she has no intention or desire of being so4 ,when she feels this intention1 she will find it as possible to act up to it1 as to be strictly sober and chaste because it is her care and desire to be so4 #ac4 ,this doctrine does not suppose1 that we have no need of divine grace1 or that it is in our own power to make ourselves perfect4 ,it only supposes1 that through the want of a sincere intention of pleasing ,god in all our actions1 we fall into such irregularities of life1 as by the ordinary means of grace1 we should have power to avoid4 ,and that we have not that perfection1 which our present state of grace makes us capable of1 because we don't so much as intend to have it4 ,it only teaches us1 that the reason why you see no real self-denial1 no eminent charity1 no profound humility1 no heavenly affection1 no true contempt of the world1 no ,christian meekness1 no sincere zeal1 no eminent piety in the common lives of ,christians1 is this1 because they don't so much as intend to be exact and exemplary in these virtues4 ,,chap4 ,,iii4 ,of the great danger and folly of not intending to be as eminent as we can1 in the practice of all ,christian virtues4 #a4 ,,although the goodness of ,god1 and his rich mercy in ,christ ,jesus1 are a sufficient assurance to us1 that he will be merciful to our unavoidable weaknesses1 that is1 to such failings as are the effects of ignorance or surprize2 yet we have no reason to expect the same mercy towards those sins which we live in1 through a want of intention to avoid them4 ,for instance1 a common swearer1 who dies in that guilt1 seems to have no title to the divine mercy2 because he can no more plead any weakness in his excuse1 than the man that hid his talent in the earth1 could plead his want of strength to keep it out of the earth4 #b4 ,but1 if this be right reasoning in the case of a common swearer1 that his sin is not to be reckoned a pardonable frailty1 because he has no weakness to plead in its excuse3 why don't we as much condemn every other error of life1 that has no more weakness to plead in its excuse than common swearing8 ,for if this be so bad1 because it might be avoided1 if we did but sincerely intend it1 must not all other erroneous ways of life be very guilty1 if we live in them1 not through weakness and inability1 but because we never sincerely intended to avoid them8 ,for instance1 you perhaps have made no progress in the most important ,christian virtues1 in humility and charity4 ,now1 if your failure is owing to your want of intention of performing them in any true degree1 have you not as little to plead for yourself8 ,and are you not as much without all excuse as the common swearer8 #c4 ,why therefore don't you press these things home upon your conscience8 ,why do you not think it as dangerous for you to live in such defects as are in your power to amend1 as 'tis dangerous for a common swearer to live in the breach of that duty1 which it is in his power to observe8 ,is not the want of a sincere intention1 as blameable in one case as another8 ,you1 it may be1 are as far from ,christian perfection as the common swearer is from keeping the third commandment4 ,are you not therefore as much condemned by the doctrine of the gospel1 as the swearer is by the third commandment8 ,you perhaps will say1 that all people fall short of the perfection of the gospel4 ,but this is nothing to the purpose3 for the question is not1 whether gospel perfection can be fully attained2 but whether you come as near it as a sincere intention1 and careful diligence can carry you8 ,whether you are not in a much lower state than you might be1 if you sincerely intended to advance yourself in all ,christian virtues8 ,if your defects in piety1 humility1 and charity are owing to your want of sincere intention to be as eminent as you can in these virtues1 then you leave yourself as much without excuse1 as he that lives in the sin of swearing1 through the want of a sincere intention to depart from it4 #d4 ,the salvation of our souls is set forth in scripture as a thing of difficulty1 that requires all our diligence1 that is to be worked out with fear and trembling4 ,we are told1 straight is the gate1 and narrow is the way that leadeth unto life1 and few there be that find it3 that many are called1 but few are chosen3 and that many will miss of their salvation who seem to have taken some pains to obtain it4 ,strive to enter in at the straight gate2 for many1 ,i say unto you1 will seek to enter in1 and shall not be able4 99,here our blessed ,lord commands us to strive to enter in1 because many will fail1 who only seek to enter3 by which we are plainly taught1 that religion is a state of labour and striving1 and that many will fail of their salvation2 not because they took no pains or care about it1 but because they did not take care and pains enough2 they only sought1 but did not strive to enter in4 ,every ,christian therefore should as well examine his life by these doctrines1 as by the commandments3 for these doctrines are as plain marks of our condition as the commandments are4 ,for if salvation is only given to those who strive for it1 then it is as reasonable for me to consider1 whether my course of life be a course of striving to obtain it1 as to consider whether ,i am keeping any of the commandments4 #e4 ,if my religion is only a formal compliance with those modes of worship that are in fashion where ,i live1 if it costs me no pains or trouble1 if it lays me under no rules and restraints1 if ,i have no careful thoughts about it1 is it not great weakness to think that ,i am striving to enter in at the straight gate8 ,if ,i am seeking every thing that can delight my senses1 spending my time and fortune in pleasures1 in diversions1 and worldly enjoyments2 a stranger to watchings1 fastings1 prayers1 and mortifications1 how can it be said1 that ,i am working out my salvation with fear and trembling8 ,if ,i use the world and worldly enjoyments1 as the generality of people do1 and in all ages have done1 why should ,i think that ,i am amongst those few1 who are walking in the narrow way to heaven8 99,and yet1 if the way is narrow1 if none can walk in it but those that strive1 is it not as necessary for me to consider1 whether the way ,i am in be narrow enough1 or the labour ,i take to be a sufficient striving1 as to consider whether ,i sufficiently observe the second or third commandment8 #f4 ,the measure of our love to ,god seems in justice to be the measure of our love of every virtue4 ,we are to love and practise it with all our heart1 with all our soul1 with all our mind1 and with all our strength4 ,and when we cease to live with this regard to virtue1 we live below our nature1 and instead of being able to plead our infirmities1 we stand chargeable with wilful negligence4 ,it is for this reason that we are exhorted to work out our salvation with fear and trembling2 because unless our heart and passions are eagerly bent upon the work of our salvation1 unless holy fears animate our endeavours1 and keep our consciences tender about every part of our duty1 constantly examining how we live1 and how fit we are to die1 we shall in all probability sit down in such a course of life1 as will never carry us to the rewards of heaven4 ,and he that considers1 that a just ,god can only make such allowances as are suitable to his justice1 that our works are all to be examined by fire1 will find fear and trembling are proper tempers for those that are drawing near to so great a trial4 ,now this is not intended to possess people's minds with a scrupulous anxiety2 but to fill them with a just fear of living in the neglect of such virtues as they will want at the day of judgment4 ,it is only desiring them to be so apprehensive of their state1 so earnest after higher degrees of piety1 and so fearful of falling short of happiness1 as the great apostle ,st4 ,paul was1 when he thus wrote to the ,philippians4 ,not as though ,i had already attained1 either were already perfect2but this one thing ,i do1 forgetting those things which are behind1 and reaching forth unto those things which are before1 ,i press toward the mark for the prize of the high calling of ,god in ,christ ,jesus4 ,and then he adds1 ,let us therefore1 as many as are perfect1 be thus minded4 ,but if the apostle thought it necessary for those who were in his state of perfection to be thus minded2 thus labouring1 pressing1 and aspiring after some degrees of holiness1 to which they were not then arrived2 surely it is much more necessary for us1 to be thus minded2 thus earnest and striving after such degrees of a holy life1 as we have not yet attained4 #g4 ,the best way for any one to know how much he ought to aspire after holiness1 is to ask himself1 how much he thinks will make him easy at the hour of death4 ,now any man that dares put this question to himself1 will be forced to answer1 that at death1 every one will wish1 he had been as perfect as human nature can be4 ,is not this sufficient to put us1 not only upon wishing1 but labouring after all that perfection which we shall then lament the want of8 ,is it not excessive folly to be content with such a course of piety as we already know cannot content us1 at a time when we shall so want it1 as to have nothing else to comfort us8 ,how can we carry a severer condemnation against ourselves1 than to believe1 that at the hour of death1 we shall want the virtues of the saints1 and wish that we had been among the first servants of ,god1 and yet take no methods of arriving at their height of piety1 whilst we are alive8 #h4 ,though this is an absurdity that we can pass over1 whilst the health of our bodies1 the passions of our minds1 the noise1 and hurry1 and pleasures1 and business of the world1 lead us on with eyes that see not2 yet at death1 it will appear before us in a dreadful magnitude3 it will haunt us like a dismal ghost2 and our conscience will never let us take our eyes from it4 ,we see in worldly matters1 what a torment self-condemnation is2 and how hardly a man is able to forgive himself1 when he has brought himself into any calamity or disgrace1 purely by his own folly4 ,the affliction is made doubly tormenting2 if he is forced to charge it all upon himself1 as his own act and deed1 against the reason of things1 and contrary to the advice of his friends4 ,now by this we may in some degree guess1 how terrible that self-condemnation will be1 when a man shall find himself in the misery of death1 under the severity of a self-condemning conscience2 charging all his distress upon his own folly and madness1 against the sense and reason of his own mind1 against all the doctrines and precepts of religion1 and contrary to all the instructions1 calls1 and warnings both of ,god and man4 #i4 99,penitens was a busy1 notable tradesman1 and very prosperous in his dealings1 but died in the thirty-fifth year of his age4 ,a little before his death1 when the doctors had given him over1 some of his neighbours came to see him2 at which time he spoke thus to them4 ,i see1 my friends1 the tender concern you have for me1 by the grief that appears in your countenances2 and ,i know the thoughts that you have about me4 ,you think how melancholy a case it is1 to see so young a man1 and in such flourishing business1 delivered up to death4 ,and perhaps1 had ,i visited any of you in my condition1 ,i should have had the same thoughts of you4 ,but now1 my friends1 my thoughts are no more like your thoughts1 than my condition is like yours4 ,it is no trouble to me now to think1 that ,i am to die young1 or before ,i have raised an estate4 ,these things are now sunk into such mere nothings1 that ,i have no name little enough to call them by4 ,for if in a few days1 or hours1 ,i am to leave this carcase to be buried in the earth1 and to find myself either for ever happy in the favour of ,god1 or eternally separated from all light and peace4 ,can any words sufficiently express the littleness of every thing else8 ,is there any dream like the dream of life1 which amuses us with the disregard of these things8 ,is there any folly like the folly of our manly state1 which is too wise and busy to be at leisure for these reflections8 #aj4 ,when we consider death as a misery1 we only think of it as a miserable separation from the enjoyments of this life4 ,we seldom mourn over an old man that dies rich2 but we lament the young1 that are taken away in the progress of their fortune4 ,you yourselves look upon me with pity1 not that ,i am going unprepared to meet the ,judge of quick and dead1 but that ,i am to leave a prosperous trade in the flower of my life4 ,this is the wisdom of our manly thoughts3 ,and yet what folly of the silliest children is so great as this8 ,for what is there miserable in death1 but the consequences of it8 ,when a man is dead1 what does any thing signify to him1 but the state he is then in8 ,our poor friend ,lepidus died1 you know1 as he was dressing himself for a feast4 ,do you think it is now part of his trouble1 that he did not live till that entertainment was over8 ,feasts1 and business1 and pleasures1 and enjoyments1 seem great things to us1 whilst we think of nothing else2 but as soon as we add death to them1 they all sink into an equal littleness2 and the soul1 that is separated from the body1 no more laments the loss of business1 than the losing of a feast4 ,if ,i am now going into the joys of ,god1 could there be any reason to grieve1 that this happened to me before ,i was forty years of age8 ,could it be a sad thing to go to heaven1 before ,i had made a few more bargains1 or stood a little longer behind a counter8 ,and if ,i am to go amongst lost spirits1 could there be any reason to be content1 that this did not happen to me till ,i was old1 and full of riches8 ,if good angels were ready to receive my soul1 could it be any grief to me1 that ,i was dying upon a poor bed in a garret8 ,and if ,god has delivered me up to evil spirits1 to be dragged by them to places of torment1 could it be any comfort to me1 that they found me upon a bed of state8 #aa4 ,when you are as near death as ,i am1 you will know1 that all the different states of life1 whether of youth or age1 riches or poverty1 greatness or meanness1 signify no more to you1 than whether you die in a poor or stately apartment4 ,the greatness of those things which follow death1 makes all that go before it sink into nothing4 ,now that everlasting happiness or misery is come so near1 all the enjoyments and prosperities of life seem as vain and insignificant1 and to have no more to do with my happiness than the cloaths ,i wore before ,i could speak4 ,but1 my friends1 how am ,i surprized1 that ,i have not always had these thoughts8 ,for what is there in the terrors of death1 in the vanities of life1 or the necessities of piety1 but what ,i might have as easily and fully seen in any part of my life8 ,what a strange thing is it1 that a little health1 or the poor business of a shop1 should keep us so senseless of these great things that are coming so fast upon us6 #ab4 ,just as you came into my chamber1 ,i was thinking with myself1 what numbers of souls there are now in the world1 in my condition at this very time1 surprized with a summons to the other world2 some taken from their shops and farms1 others from their sports and pleasures1 these at suits at law1 those at gaming-tables1 some on the road1 others at their own fire-sides1 and all seized at an hour when they thought not of it2 frighted at the approach of death1 confounded at the vanity of all their labours1 designs and projects1 astonished at the folly of their past lives1 and not knowing which way to turn their thoughts1 to find any comfort2 their consciences flying in their faces1 bringing all their sins to remembrance1 presenting them with the sight of the angry ,judge1 the worm that never dies1 the fire that is never quenched1 the gates of hell1 the powers of darkness1 and the bitter pains of eternal death4 ,oh my friends6 bless ,god that you are not of this number1 that you have time and strength so to employ yourselves1 as may bring you peace at the last4 #ac4 ,you1 perhaps when you consider that ,i have lived free from scandal and debauchery1 and in the communion of the church1 wonder to see me so full of remorse and self-condemnation at the approach of death4 ,it is true1 ,i have lived in the communion of the church1 and frequented its service on ,sundays1 when ,i was not too idle1 or otherwise disposed of by my business and pleasures3 but then1 my conformity to the public worship has been rather a thing of course1 than from any real intention of glorifying ,god2 had it been so1 ,i had been more devout when there1 and more fearful of ever neglecting it4 #ad4 ,but the thing that now surprizes me above all wonders1 is this1 that ,i never had so much as a general intention of living up to the piety of the gospel4 ,this never so much as entered into my heart4 ,i never once in my life considered1 whether my way of life was such as would procure me the mercy of ,god at this hour4 ,how easy a thing would salvation be1 if it could fall into my careless hands1 who have never had so much serious thought about it1 as about any one common bargain that ,i have made8 duplicate word removed #8about' ,do you think any thing can astonish and confound a dying man like this8 ,what pain do you think a man must feel1 when his conscience lays all this folly to his charge1 when it shews him how regular1 exact1 and wise he has been in small matters1 that are passed away like a dream1 and how stupid and senseless he has lived without any reflection1 in things of such eternal moment1 as no heart can sufficiently conceive them8 ,oh my friends6 a careless life1 unconcerned and inattentive to the duties of religion1 is so without all excuse1 so unworthy of the mercy of ,god1 such a shame to the sense and reason of our minds1 that ,i can hardly conceive a greater punishment1 than for a man to be thrown into the state that ,i am in1 to reflect upon it4 ,penitens was here going on1 but had his mouth stopped by a convulsion1 which never suffered him to speak any more4 ,he lay convulsed for about twelve hours1 and then gave up the ghost4 ,,chap4 ,,iv4 ,we can please ,god in no state or employment1 but by intending and devoting it all to his glory4 #a4 ,,having already stated the general nature of devotion1 and shewn1 that it implies not any form of prayer1 but a certain form of life1 that is offered to ,god1 not at any particular times or places1 but every where and in every thing2 ,i shall now descend to some particulars1 and shew how we are to devote our labour and employment1 our time and fortunes1 to ,god4 ,as a ,christian should consider every place as holy1 because ,god is there2 so he should look upon every part of his life as a matter of holiness1 because it is to be offered to ,god4 ,the profession of a clergyman is an holy profession1 because it is a ministration in holy things4 ,but worldly business is to be made holy1 by being done as a service to ,god1 and in conformity to his will4 ,for as all men1 and all things in the world1 as truly belong unto ,god1 as any places1 things1 or persons1 that are devoted to divine service2 so all things are to be used1 and all persons are to act in their several states for the glory of ,god4 ,men of business therefore must not look upon themselves as at liberty to live to themselves1 to sacrifice to their own humours and tempers1 because their employment is of a worldly nature3 but they must consider1 that as the world1 and all worldly professions1 as truly belong to ,god as persons and things that are devoted to the altar2 so it is as much the duty of men in worldly business to live wholly unto ,god1 as 'tis the duty of those who are devoted to divine service4 #b4 ,as the whole world is ,god's2 so the whole world is to act for ,god4 ,as all men have the same relation to ,god1 as all men have all their powers and faculties from ,god2 so all men are obliged to act for ,god with all their powers and faculties4 99,as all things are ,god's2 so all things are to be used and regarded as the things of ,god4 ,for men to abuse things on earth1 and live to themselves1 is the same rebellion against ,god as for angels to abuse things in heaven2 because ,god is just the same ,lord of all on earth1 as he is of all in heaven4 ,things may1 and must differ in their use3 but yet they are all to be used according to the will of ,god4 ,men may1 and must differ in their employments2 but yet they must all act for the same ends1 as dutiful servants of ,god1 in the right and pious performance of their several callings4 #c4 ,clergymen must live wholly to ,god in one particular way2 that is1 in the exercise of holy offices1 in the ministration of prayers and sacraments1 and a zealous distribution of spiritual goods4 ,but men of other employments are1 in their particular ways1 as much obliged to act as the servants of ,god1 and live wholly unto him in their several callings4 ,this is the only difference between clergymen and people of other callings4 99,when it can be shewn1 that men may be vain1 covetous1 sensual1 worldly-minded1 or proud in the exercise of their worldly business1 then it will be allowable for clergymen to indulge the same tempers in their sacred professions4 ,for1 tho' these tempers are most odious and most criminal in clergymen1 who1 besides their baptismal vow1 have a second time devoted themselves to ,god1 to be his servants1 not in the common offices of life1 but in the service of the most holy things2 and who are therefore to keep themselves as separate from the common life of other men1 as a church or an altar is to be kept separate from houses and tables of common use3 yet as all ,christians are by their baptism devoted to ,god1 and made professors of holiness2 so are they all in their several callings to live as holy and heavenly persons2 doing everything in their common life only in such a manner1 as it may be received by ,god1 as a service done to him4 ,for things1 spiritual and temporal1 sacred and common1 must1 like men and angels1 like heaven and earth1 all conspire in the glory of ,god4 #d4 99,as there is but one ,god and ,father of us all1 whose glory gives light and life to every thing that lives1 whose presence fills all places1 whose power supports all beings1 whose providence ruleth all events2 so every thing that lives1 whether in heaven or earth1 whether they be thrones or principalities1 men or angels1 must all1 with one ,spirit1 live wholly to the praise and glory of this one ,god and ,father of them all4 ,angels as angels1 in their heavenly ministrations1 but men as men1 women as women1 bishops as bishops1 priests as priests1 and deacons as deacons2 some with things spiritual1 and some with things temporal1 offering to ,god the daily sacrifice of a reasonable life1 wise actions1 purity of heart1 and heavenly affections4 ,this is the common business of all persons in this world4 ,it is not left to any women in the world to trifle away their time in the follies and impertinences of a fashionable life1 nor to any men to resign themselves up to worldly cares and concerns2 it is not left to the rich1 to gratify their passions in the indulgences and pride of life1 nor to the poor1 to vex and torment their hearts with the poverty of their state2 but men and women1 rich and poor1 must1 with bishops and priests1 walk before ,god in the same wise and holy ,spirit1 in the same denial of all vain tempers1 and in the same discipline and care of their souls2 not only because they have all the same rational nature1 and are servants of the same ,god1 but because they all want the same holiness to make them fit for the same happiness4 ,it is therefore absolutely necessary for all ,christians1 whether men or women1 to consider themselves as persons that are devoted to holiness1 and to order their common ways of life by such rules of reason and piety as may turn it into a continual service to ,almighty ,god4 #e4 ,as the glory of ,god is one and the same thing2 so whatever we do1 suitable to it1 must be done with one and the same ,spirit4 ,that same temper of mind which makes our alms and devotions acceptable1 must also make our labour1 or employment1 a proper offering to ,god4 ,if a man pursues his business1 that he may raise himself to figure and glory in the world1 he is no longer serving ,god in his employment2 he is acting under other masters1 and has no more title to a reward from ,god1 than he that gives alms that he may be seen of men4 ,for vain and earthly desires are no more allowable in our employments1 than in our alms and devotions4 ,for these tempers of worldly pride1 and vain glory1 are not only evil1 when they mix with our good works2 but they have the same evil nature1 when they enter into our common business4 ,if it were allowable to indulge covetous or vain passions in our worldly employments1 it would be allowable to be vain-glorious in our devotions4 ,but as our alms and devotions are not an acceptable service1 but when they proceed from a heart truly devoted to ,god2 so our common employment cannot be reckoned a service to him1 but when it is performed with the same piety of heart4 #f4 99,most of the employments of life are in their own nature lawful2 and all those that are so1 may be made a substantial part of our duty to ,god1 if we engage in them only so far1 and for such ends1 as are suitable to beings1 that are to live above the world1 all the time they live in the world4 ,this is the only measure of our application to any worldly business2 let it be what it will1 or where it will1 it must have no more of our hands1 our hearts1 or our time1 than is consistent with an hearty1 daily1 careful preparation of ourselves for another life4 ,for as all ,christians1 as such1 have renounced this world1 to prepare themselves by daily devotion1 and universal holiness1 for an eternal state of quite another nature1 they must look upon worldly employments as upon worldly wants1 and bodily infirmities2 things not to be desired1 but only to be endured till death and the resurrection have carried us to an eternal state of real happiness4 #g4 ,now he that does not look at the things of this life in this degree of littleness1 cannot be said either to feel or believe the greatest truths of ,christianity4 ,for1 if he thinks any thing great or important in human business1 can he be said to feel or believe those scriptures which represent this life1 and the greatest things of life1 as bubbles1 vapours1 dreams and shadows8 ,if he thinks figure1 and shew1 and worldly glory1 to be any proper happiness of a ,christian1 how can he be said to feel or believe this doctrine1 ,blessed are ye when men shall hate you1 and when they shall separate you from their company1 and shall reproach you1 and cast out your name as evil1 for the ,son of man's sake8 ,for surely1 if there was any real happiness in figure1 and shew1 and worldly glory2 if these things deserved our thoughts and care1 it could not be matter of the highest joy1 when we are torn from them by persecution and sufferings4 ,if therefore a man will so live1 as to shew1 that he believes the most fundamental doctrines of ,christianity1 he must live above the world2 he must do the business of life1 and yet live wholly unto ,god4 ,and it is as necessary that people live in their employments with this temper1 as it is necessary1 that their employment itself be lawful4 #h4 99,the husbandman that tilleth the ground1 is employed in an honest business1 that is necessary in life1 and very capable of being made an acceptable service unto ,god3 but if he labours and toils1 not to serve any reasonable ends of life1 but in order to have his plough made of silver1 and to have his horses harnessed in gold1 the honesty of his employment is lost as to him1 and his labour becomes his folly4 ,a tradesman may justly think1 that it is agreeable to the will of ,god for him to sell such things as are useful in life2 such as help both himself and others to a reasonable support1 and enable them to assist those that want to be assisted3 but if instead of this1 it be his chief end in it to grow rich1 that he may live in figure and indulgence1 and be able to retire from business to idleness and luxury1 his trade1 as to him1 loses all its innocency1 and is so far from being an acceptable service to ,god1 that it is only a more plausible course of covetousness1 self-love1 and ambition4 ,for such a one turns the necessities of his employment into pride and covetousness1 just as the sot and epicure turn the necessities of eating and drinking into gluttony and drunkenness4 ,now he that is up early and late1 that sweats and labours for those ends that he may be some time or other rich1 and live in pleasure and indulgence1 lives no more to the glory of ,god than he that plays and games for the same ends4 ,for though there is a great difference between trading and gaming2 yet most of that difference is lost1 when men trade with the same desires and tempers1 and for the same ends that others game4 ,charity and fine dressing are things very different2 but if men give alms for the same reasons that others dress fine1 only to be seen and admired1 charity is then but like the vanity of fine cloaths4 ,in like manner1 if the same motives make some people industrious in their trades1 which makes others constant at gaming1 such pains are but like the pains of gaming4 #i4 99,calidus has traded above thirty years in the greatest city of the kingdom2 he has been so many years constantly increasing his trade and his fortune4 ,every hour of the day is with him an hour of business2 and though he eats and drinks very heartily1 yet every meal seems to be in a hurry1 and he would say grace if he had time4 ,calidus ends every day at the tavern2 but has not leisure to be there till near nine o'clock4 ,he is always forced to drink a good hearty glass1 to drive thoughts of business out of his head1 and make his spirits drowsy enough for sleep4 ,he does business all the time that he is rising1 and has settled several matters1 before he can get to his compting-house4 ,his prayers are a short ejaculation or two1 which he never misses in stormy weather1 because he has always something or other at sea4 ,calidus will tell you with great pleasure1 that he has been in this hurry for so many years1 and that it must have killed him long ago1 but that it has been a rule with him1 to get out of the town every ,saturday1 and make the ,sunday a day of quiet and good refreshment in the country4 99,he is now so rich that he would leave off his business1 and amuse his old age with building and furnishing a fine house in the country2 but that he is afraid he should grow melancholy1 if he was to quit his business4 ,he will tell you with great gravity1 that it is a dangerous thing for a man1 that has been used to get money1 ever to leave it off4 ,if thoughts of religion happen at any time to steal into his head1 ,calidus contents himself with thinking1 that he never was a friend to heretics and infidels2 that he has always been civil to the minister of his parish1 and very often given something to the charity-schools4 #aj4 99,now this way of life is at such a distance from all the doctrines and discipline of ,christianity1 that no one can live in it through ignorance or frailty4 ,calidus can no more imagine1 that he is born again of the ,spirit2 that he is in ,christ a new creature2 that he lives here as a stranger and pilgrim1 setting his affections upon things above1 and laying up treasures in heaven4 ,he can no more imagine this1 than he can think that he has been all his life an apostle1 working miracles1 and preaching the gospel4 ,john iii4 #a ,pet4 ii4 #aa4 ,coloss4 iii4 #a4 ,it must also be owned1 that the generality of trading people1 especially in great towns1 are too much like ,calidus4 ,you see them all the week buried in business1 unable to think of any thing else2 and then spending the ,sunday in idleness and refreshment1 in wandering into the country1 in such visits and jovial meetings as make it often the worst day of the week4 #aa4 ,now they do not live thus1 because they cannot support themselves with less care and application to business2 but they live thus because they want to grow rich in their trades1 and to maintain their families in some such figure and degree of finery1 as a reasonable ,christian has no occasion for4 ,take away but this temper1 and then people of all trades will find themselves at leisure to live every day like ,christians1 to be careful of every duty of the gospel1 to live in a visible course of religion1 and be every day strict observers both of private and public prayer4 ,now the only way to do this1 is1 for people to consider their trade as something that they are to devote to the glory of ,god1 something that they are to do only in such a manner1 as that they may make it a duty to him4 ,nothing can be right in business1 that is not under these rules4 ,the apostle commands servants1 to be obedient to their masters in singleness of heart as unto ,christ3 not with eye-service1 as men-pleasers2 but as the servants of ,christ1 doing the will of ,god from the heart4 ,with good-will1 doing service as unto the ,lord1 and not unto men4 ,ephes4 vi4 #e4 ,coloss4 iii4 #bb1 #bc4 ,this passage sufficiently shews1 that all ,christians are to live wholly unto ,god in every state and condition2 doing the work of their common calling in such a manner1 and for such ends1 as to make it a part of their service to ,god4 ,for if poor slaves are not to comply with their business as men-pleasers1 if they are to look wholly unto ,god in all their actions1 and serve in singleness of heart1 as unto the ,lord2 surely men of other conditions must be as much obliged to go through their business with the same singleness of heart2 not as pleasing the vanity of their own minds1 not as gratifying their own selfish1 worldly passions1 but as the servants of ,god in all that they have to do4 #ab4 99,it is therefore absolutely certain1 that no ,christian is to enter any farther into business1 nor for any other ends1 than such as he can1 in singleness of heart1 offer unto ,god as a reasonable service4 ,for the ,son of ,god having redeemed us for this only end1 that we should1 by a life of reason and piety1 live to the glory of ,god2 this is the only rule and measure for every order and state of life4 ,without this rule1 the most lawful employment becomes a sinful state of life4 99,take away this from the life of a clergyman1 and his holy profession serves only to expose him to the greater damnation4 ,take away this from tradesmen1 and shops are but so many houses of greediness and filthy lucre4 ,take away this from gentlemen1 and the course of their life becomes a course of sensuality1 pride1 and wantonness4 ,take away this rule from our tables1 and all falls into gluttony and drunkenness4 ,take away this measure from our dress and habits1 and all is turned into such paint1 and glitter1 and ridiculous ornaments1 as are a real shame to the wearer4 ,take away this from the use of our fortunes1 and you will find people sparing in nothing but charity4 ,take away this from our diversions1 and you will find no sports too silly1 nor any entertainments too vain and corrupt to be the pleasures of ,christians4 #ac4 ,if therefore we desire to live unto ,god1 it is necessary to bring our whole life under this law1 to make his glory the sole rule and measure of our acting in every employment of life4 ,for there is no other true devotion1 but this of living devoted to ,god in the common business of our lives4 99,so that men must not content themselves with the lawfulness of their employments2 but must consider whether they use them1 as they are to use every thing1 as strangers and pilgrims1 that are baptized into the resurrection of ,jesus ,christ1 that are to follow him in a wise and heavenly course of life1 in the mortification of all worldly desires1 and in purifying and preparing their souls for the blessed enjoyment of ,god4 ,for to be vain1 or proud1 or covetous1 or ambitious in the common course of our business1 is as contrary to these holy tempers1 as cheating and dishonesty4 ,if a glutton was to say1 in excuse of his gluttony1 that he only eats such things as it is lawful to eat1 he would make as good an excuse for himself as the greedy1 covetous1 ambitious tradesman1 that should say1 he only deals in lawful business4 ,for as a ,christian is not only required to be honest1 but to be of a ,christian spirit1 and make his life an exercise of humility1 repentance1 and heavenly affection2 so all tempers contrary to these1 are as contrary to ,christianity1 as cheating is contrary to honesty4 #ad4 ,all this is only to shew us the absolute necessity of such uniform piety1 as extends to all the actions of our common life4 ,that we must eat1 and drink1 and dress1 and discourse according to the sobriety of the ,christian spirit2 engage in no employments but such as we can truly devote unto ,god2 nor pursue them any farther1 than conduces to the reasonable ends of a holy life4 ,that we must be honest1 not only on particular occasions1 and in such instances as are applauded in the world1 easy to be performed1 and free from danger or loss1 but from such a living principle of justice1 as makes us love truth and integrity in all its instances1 follow it thro' all dangers1 and against all opposition2 as knowing that the more we pay for any truth1 the better is our bargain1 and that then our integrity becomes a pearl1 when we have parted with all to keep it4 ,that we must be humble1 not only in such instances as are expected in the world1 or suitable to our tempers1 or confined to particular occasions1 but in such a spirit1 as renders us meek and holy in the whole course of our lives1 as shews itself in our dress1 our person1 our conversation1 our enjoyment of the world1 patience under injuries1 submission to superiors1 and condescension to those that are below us1 and in all the outward actions of our lives4 ,that we must not only devote times and places to prayer1 but be every where in the spirit of devotion1 with hearts always set towards heaven1 looking up to ,god in all our actions1 and doing every thing as servants living in the world1 as in an holy temple of ,god2 always worshipping him1 tho' not with our lips1 yet with the thankfulness of our hearts1 the holiness of our actions1 and the pious and charitable use of his gifts4 ,that we must not only send up petitions and thoughts now and then to heaven2 but must go thro' all our worldly business1 with an heavenly spirit1 as members of ,christ's mystical body1 that1 with new hearts and new minds1 we are to turn an earthly life into a preparation for a life of greatness and glory in the kingdom of heaven4 #ae4 ,enough1 ,i hope1 has been said1 to shew you the necessity of thus introducing religion into all the actions of our common life1 and of living and acting with the same regard to ,god in all that you do1 as in your prayers and alms4 ,eating is one of the lowest actions of our lives2 it is common to us with mere animals3 yet we see that the piety of all the ages of the world1 has turned this ordinary action of the animal life1 into a piety to ,god1 by making every meal to begin and end with devotion4 99,we see yet some remains of this custom in most ,christian families2 some such little formality as shews you1 that people used to call upon ,god at the beginning and end of their meals4 ,but indeed it is generally now so performed1 as to look more like a mockery upon devotion1 than any solemn application of the mind unto ,god4 ,in one house you may perhaps see the head of the family just pulling off his hat2 in another half getting up from his seat2 another shall1 it may be1 proceed so far1 as to make as if he said something3 but however1 these little attempts are the remains of some devotion that was formerly used at such times1 and are proofs that religion has formerly belonged to this part of common life4 ,but to such a pass are we now come1 that tho' the custom is still preserved1 yet we can hardly bear with him1 that seems to perform it with any degree of seriousness1 and look upon it as a sign of a fanatical temper1 if a man has not done it as soon as he begins4 ,i would not be thought to plead for the necessity of long prayers at these times2 but thus much ,i think may be said1 that if prayer is proper at these times1 we ought to use such words as should shew1 that we solemnly appeal to ,god for such graces and blessings as are proper to the occasion2 otherwise the mock-ceremony1 instead of blessing our victuals1 does but accustom us to trifle with devotion1 and give us a habit of being unaffected with our prayers4 #ag4 ,if every head of a family would1 at the return of every meal1 make a solemn adoration of ,god1 in such a decent manner as becomes a devout mind1 it would be very likely to teach him1 that swearing1 sensuality1 gluttony1 and loose discourse1 were very improper at those meals1 which were to begin and end with devotion4 ,number #af omitted in text4 ,and if in these days of general corruption1 this part of devotion is fallen into a mock-ceremony1 it must be imputed to this1 that sensuality and intemperance have got too great power over us1 to suffer us to add any devotion to our meals4 ,but thus much must be said1 that when we are as pious as ,jews and ,heathens of all ages have been1 we shall think it proper to pray at the beginning and end of our meals4 ,i have appealed to this pious custom of all ages as a proof of the reasonableness of the doctrine of this and the foregoing chapters2 that is1 as a proof that religion is to be the rule and measure of all the actions of our ordinary life4 ,for surely1 if we are not to eat1 but under such rules of devotion1 it must appear1 that whatever else we do1 must1 in its proper way1 be done with the same regard to the glory of ,god4 ,,chap4 ,v4 ,persons that are free from the necessity of labour and employments1 are to consider themselves as devoted to ,god in a higher degree4 #a4 ,,great part of the world are free from the necessities of labour1 and have their time and fortunes in their own disposal4 ,but as no one is to live in his employment according to his own humour1 or to please his own fancy1 but is to do all his business in such a manner as to make it a service unto ,god2 so those who have no particular employment1 are so far from being left at liberty to live to themselves1 to pursue their own humours1 and spend their time and fortune as they please1 that they are under greater obligations of living wholly unto ,god in all their actions4 ,the freedom of their state lays them under a greater necessity of always chusing and doing the best things4 ,they are those1 of whom much will be required1 because much is given unto them4 ,a slave can only live unto ,god in one particular way2 that is1 by religious patience and submission in his state of slavery4 ,but all ways of holy living1 all instances1 and all kinds of virtue1 lie open to those who are masters of themselves1 their time1 and their fortune4 ,it is as much the duty1 therefore1 of such persons1 to make a wise use of their liberty1 to devote themselves to all kinds of virtue1 to aspire after every thing that is holy and pious1 and to please ,god in the highest and most perfect manner1 as it is the duty of a slave to be resigned unto ,god in his state of slavery4 #b4 ,you are no labourer1 or tradesman2 you are neither merchant nor soldier2 consider yourself therefore as placed in a state1 in some degree like that of good angels1 who are sent into the world as ministring spirits1 for the general good of mankind1 to assist1 protect1 and minister for them who shall be heirs of salvation4 ,for the more you are free from the common necessities of men1 the more you are to imitate the higher perfections of angels4 ,had you1 ,serena1 been obliged to wash cloaths for your maintenance1 or to wait upon some mistress1 that demanded all your labour1 it would be your duty to glorify ,god1 by such humility1 obedience1 and faithfulness1 as might adorn that state of life4 ,it would then be recommended to your care1 to improve that one talent to its greatest height2 that when the time came for mankind to be rewarded for their labours by the great ,judge of the quick and dead1 you might be received with a well done good and faithful servant1 enter thou into the joy of thy ,lord4 ,but as ,god has given you five talents1 as he has placed you above the necessities of life1 as he has left you in the happy liberty of chusing the most exalted ways of virtue2 as he has left you nothing to do1 but to make the best use of variety of blessings1 to make the best of a short life1 to study your own perfection1 the honour of ,god1 and the good of your neighbour2 so it is now your duty to enquire how the most eminent saints have lived1 to study all the arts and methods of perfection1 and to set no bounds to your love and gratitude to the bountiful author of so many blessings4 #c4 ,it is now your duty to turn your five talents into five more1 and to consider how your time1 and leisure1 and health1 and fortune may be made so many happy means of purifying your own soul1 improving your fellow-creatures1 and of carrying you at last to the greatest heights of eternal glory4 ,as you have no mistress to serve1 so let your own soul be the object of your daily care and attendance4 ,nourish it with good works1 give it peace in solitude1 get it strength in prayer1 make it wise with reading1 enlighten it by meditation1 make it tender with love1 sweeten it with humility1 enliven it with psalms and hymns1 and comfort it with frequent reflections upon future glory4 ,keep it in the presence of ,god1 and teach it to imitate those guardian angels2 which tho' they attend on the lowest of mankind1 yet always behold the face of our ,father which is in heaven4 ,this1 ,serena1 is your profession4 ,for as sure as ,god is one ,god1 so sure it is1 that he has but one command to all mankind1 whether they be bond or free1 rich or poor2 and that is1 to act up to the excellency of their nature1 to live by reason1 to walk in the light of religion1 to glorify ,god in all his gifts1 and dedicate every condition of life to his service4 ,this is the one common command of ,god to all mankind4 ,if you have an employment1 you are to be thus reasonable1 and holy in the exercise of it2 if you have time and a fortune in your own power1 you are to be thus reasonable1 and holy1 in the use of all your time and all your fortune4 #d4 ,the right use of every talent1 is the indispensable duty of every being that is capable of knowing right or wrong4 ,for the reason why we are to do any thing as unto ,god1 and with regard to our relation to him1 is the same reason why we are to do every thing as unto ,god1 and with regard to this relation4 ,that which is a reason for our being wise and holy in the discharge of all our business1 is the same reason for our being wise and holy in the use of all our money4 99,as we have always the same natures1 and are every where the servants of the same ,god2 as every place is equally full of his presence1 and every thing is equally his gift2 so we must do every thing as the servants of ,god2 we must live in every place1 as in his presence2 we must use every thing as that ought to be used which belongs to ,god4 ,either this wisdom1 and devotion is to go thro' every way of life1 or it is to go through no part of life4 ,if we might forget ourselves1 or forget ,god2 if we might live by humour or fancy in any thing1 or at any time1 or in any place1 it would be as lawful to do the same in every thing1 and every time1 and every place4 #e4 ,if therefore some people1 fancy1 that they must be grave and solemn at church1 but may be silly and frantic at home2 that they must live by some rule on the ,sunday1 but may spend other days by chance2 that they must have some times of prayer1 but may waste the rest of their time as they please2 that they must give some money in charity1 but may squander away the rest as they have a mind2 such people have not considered the nature of religion1 or the true reasons of piety4 ,for he that1 upon principles of reason1 can tell why it is good to be wise and heavenly-minded at church1 can tell that 'tis good to have the same tempers in all other places4 ,he that knows why he should spend any time well1 knows it is never allowable to throw any time away4 ,he that rightly understands the reasonableness of charity1 will know that it can never be excusable1 to waste any of our money in pride and folly1 or in any needless expences4 ,for every argument that shews the wisdom of charity1 proves the wisdom of spending all our fortune well4 ,every argument that proves the reasonableness of having times of prayer1 shews the reasonableness of losing none of our time4 #f4 99,if any one can shew1 that we need not always act in the divine presence1 that we need not use every thing as the gift of ,god1 that we need not always live by reason1 and make religion the rule of all our actions1 the same arguments would shew1 that we need never act as in the presence of ,god1 nor make religion and reason the measure of any of our actions4 ,if therefore we are to live to ,god at any time1 or in any place1 we are to live unto him at all times1 and in all places4 ,if we are to use any thing as the gift of ,god1 we are to use every thing as his gift4 ,if we are to do any thing by strict rules of reason and piety1 we ought to do every thing in the same manner2 because reason1 and wisdom1 and piety are as much the best things at all times1 and in all places1 as they are the best things at any time1 or in any place4 ,if it is our glory and happiness to have a rational nature1 that is endued with wisdom and reason1 that is capable of imitating the divine nature2 then it must be our glory and happiness1 to improve our reason and wisdom1 to act up to the excellency of our rational nature1 and to imitate ,god in all our actions4 ,they1 therefore1 who confine their religion to times and places1 and some little rules of retirement1 who think that it is being too strict to introduce religion into common life1 and make it give laws to all their actions and ways of living2 they who think thus1 not only mistake1 but they mistake the whole nature of religion1 who can think any part of their life is more easy1 for being free from it4 ,they may well be said to mistake the whole nature of wisdom1 who don't think it desirable to be always wise4 ,he has not learned the nature of piety1 who thinks it too much to be pious in all his actions4 ,he does not sufficiently understand what reason is1 who does not earnestly desire to live in every thing according to it4 ,if we had a religion that consisted in absurd superstitions1 that had no regard to the perfection of our nature1 people might well be glad to have some part of their life excused from it3 but as the religion of the gospel is only the refinement of our best faculties1 as it only requires a life of the highest reason1 as it only requires us to use this world1 as in reason it ought to be used1 to live in such tempers as are the glory of intelligent beings1 to walk in such wisdom as exalts our nature1 and to practise such piety as will raise us to ,god2 who can think it grievous1 to live always in the spirit of such a religion1 to have every part of his life full of it1 but he that would think it much more grievous1 to be as the angels of ,god in heaven8 #g4 ,farther1 as ,god is one and the same being1 always acting like himself1 and suitable to his own nature2 so it is the duty of every being that he has created1 to live according to the nature that he has given it1 and always to act like itself4 ,it is therefore an immutable law of ,god1 that all rational beings should act reasonably in all their actions2 not at this time1 or in that place1 or upon this occasion1 or in the use of some particular thing2 but at all times1 in all places1 at all occasions1 and in the use of all things4 ,when1 therefore1 any being that is endued with reason1 does an unreasonable thing at any time1 or in any place1 or in the use of any thing1 it sins against the great law of its nature1 and against ,god the author of that nature4 ,they1 therefore1 who plead for any foolish fashions1 customs and humours1 for the misuse of our time or money1 plead for a rebellion against our nature1 for a rebellion against ,god1 who has given us reason for no other end1 than to make it the rule and measure of all our ways of life4 #h4 ,when1 therefore1 you are guilty of any folly or extravagance1 or indulge any vain temper1 don't consider it as a small matter2 but consider it as it is1 acting contrary to your nature2 and then you will see that there is nothing small that is unreasonable1 because all unreasonable ways are contrary to the nature of all rational beings4 ,the infirmities of human life make such food and raiment necessary for us as angels do not want2 but it is no more allowable for us to turn these necessities into follies1 and indulge ourselves in the luxury of food1 or the vanities of dress1 than it is allowable for angels to act below the dignity of their proper state4 ,for a reasonable life1 is as much the duty of all men1 as it is the duty of all angels4 ,these are not speculative flights1 but plain and undeniable laws1 that are founded in the nature of rational beings1 who1 as such1 are obliged to live by reason1 and glorify ,god by a continual right use of their several talents4 ,so that tho' men are not angels2 yet they may know by what rules men are to act1 by considering the state of angels4 ,our blessed ,saviour has plainly turned our thoughts this way1 by making this petition1 ,thy will be done on earth as it is in heaven4 ,a plain proof1 that the obedience of men is to imitate the obedience of angels2 and that rational beings on earth are to live unto ,god1 as rational beings in heaven live unto him4 #i4 ,when1 therefore1 you would represent to your mind how ,christians ought to live unto ,god1 and by what degrees of wisdom and holiness they ought to use the things of this life1 you must not look at the world2 but you must look up to the society of angels1 and think what wisdom and holiness is fit to prepare you for such a state of glory4 ,you must look to all the highest precepts of the gospel2 you must examine yourself by the ,spirit of ,christ2 you must think how departed souls would live1 if they were again to act the short part of human life2 and what degrees of wisdom and holiness you will wish for when you are leaving the world4 #aj4 ,and as ,christianity consecrates all states and employments to ,god1 as it requires us to aspire after universal obedience1 doing and using every thing as the servants of ,god2 so are we more especially obliged to observe this exactness in the use of our estates and fortunes4 ,the reason is plain1 if we only consider1 that our estate is as much the gift of ,god1 as our eyes1 or our hands1 and is no more to be buried1 or thrown away at pleasure1 than we are to pull out our eyes1 or throw away our limbs4 ,but besides this consideration1 there are several other important reasons why we should be exact in the use of our estates4 #aa4 99,first1 because the manner of using our money1 enters so far into the business of every day1 and makes so great a part of our common life1 that our common life must be much of the same nature1 as our common way of spending our estate4 ,if reason and religion govern us in this1 then reason and religion have got great hold of us2 but if humour1 pride1 and fancy are the measures of our spending our estate1 then humour1 pride1 and fancy will have the direction of the greatest part of our life4 #ab4 ,another reason is1 because our money is capable of being used to the most excellent purposes1 and is so great a means of doing good4 ,if we waste it1 we don't waste a trifle that signifies little2 but we waste that which might be as eyes to the blind1 as a husband to the widow1 as a father to the orphan4 ,if a man had eyes1 and hands1 and feet1 that he could give to those that wanted them2 if he should either lock them up in a chest1 or please himself with some needless or ridiculous use of them1 instead of giving them to his brethren that were blind and lame1 should we not justly reckon him an inhuman wretch8 ,if he should rather chuse to amuse himself with furnishing his house with those things1 than to intitle himself to an eternal reward1 by giving them to those that wanted eyes and hands1 might we not justly reckon him mad8 ,now money has much the nature of eyes and feet3 if we either lock it up in chests1 or waste it in needless and ridiculous expences whilst the poor and the distressed want it for their necessary uses2 if we consume it in the ridiculous ornaments of apparel1 whilst others are starving in nakedness1 we are not far from the cruelty of him that chuses rather to adorn his house with the hands and eyes1 than to give them to those that want them4 ,if we indulge ourselves in such expensive enjoyments1 to satisfy no real want1 rather than to entitle ourselves to an eternal reward1 by disposing of our money well1 we are guilty of his madness1 that rather chuses to lock up eyes and hands1 than to make himself for ever blessed1 by giving them to those that want them4 #ac4 99,thirdly1 if we waste our money1 we are not only guilty of making that useless1 which is so powerful a means of doing good1 but we turn this useful talent into a powerful means of corrupting ourselves2 because so far as it is spent wrong1 so far it is spent in the support of some wrong temper1 in gratifying some vain and unreasonable desires4 99,as wit and fine parts cannot be only lost1 but expose those that have them to greater follies1 if they are not strictly devoted to piety2 so money1 if it is not used strictly according to reason and religion1 cannot only be trifled away1 but it will betray people into greater follies1 and make them live a more silly and extravagant life1 than they would have done without it4 ,if therefore you don't spend your money in doing good to others1 you spend it to the hurt of yourself4 ,you will act like a man that should refuse to give a cordial to a sick friend1 tho' he could not drink it himself without inflaming his blood4 ,for this is the case of superfluous money2 if you give it to those that want it1 it is a cordial2 if you spend it upon yourself1 in something that you do not want1 it only inflames and disorders your mind1 and makes you worse than you would be without it4 #ad4 ,consider again the fore-mentioned comparison2 if the man that would not make a right use of spare eyes and hands1 should1 by continually trying to use them himself1 spoil his own eyes and hands1 we might accuse him of still greater madness4 ,now this is truly the case of riches spent upon ourselves in vain and needless expences3 in trying to use them where they have no real use1 we only use them to our hurt1 in creating unreasonable desires1 in nourishing ill tempers1 in indulging our passions1 and supporting a vain turn of mind4 ,for high eating and drinking1 fine cloaths1 and fine houses1 state and equipage1 gay pleasures and diversions1 do all of them hurt and disorder our hearts2 they are the food and nourishment of all the folly and weakness of our nature1 and are certain means to make us vain and worldly in our tempers2 they are all of them the support of something that ought not to be supported2 they are contrary to that sobriety of heart which relisheth divine things2 they are like so many weights upon our mind1 that make us less able1 and less inclined to raise up our thoughts and affections to the things that are above4 ,so that money1 thus spent1 is not merely wasted1 but spent to bad purposes2 to the corruption of our hearts1 and make us less able to live up to the doctrines of the gospel4 ,it is like keeping money from the poor1 to buy poison for ourselves4 ,for so much as is spent in the vanity of dress1 is so much laid out to fix vanity in our minds4 ,so much as is laid out for idleness and indulgence1 is so much given to render our hearts dull and sensual4 ,so much as is spent in state and equipage1 is so much spent to dazzle your own eyes1 and render you the idol of your own imagination4 ,and so in every thing1 when you go from reasonable wants1 you only support some unreasonable temper1 some turn of mind1 which every ,christian is called upon to renounce4 ,so that1 whether we consider our fortune as a trust from ,god1 or the great good it enables us to do1 or the great harm that it does to ourselves1 if idly spent2 on all these accounts it is absolutely necessary to make reason and religion the strict rule of using all our fortune4 #ae4 ,every exhortation in scripture to satisfy only such wants as ,god would have satisfied2 every exhortation to be spiritual and heavenly1 pressing after a glorious change of our nature2 every exhortation to love our neighbours as ourselves1 is a command to be strictly religious in the use of our money4 ,this use of our worldly goods1 is so much the doctrine of the ,new ,testament1 that you cannot read a chapter without being taught something of it4 ,i shall only produce one passage of scripture1 which is sufficient to justify all that ,i have said4 ,when the ,son of ,man shall come in his glory1 and all his holy angels with him1 then he shall sit upon the throne of his glory4 ,and before him shall be gathered all nations2 and he shall separate them one from another1 as a shepherd divideth the sheep from the goats2 and he shall set the sheep on his right-hand1 but the goats on the left4 ,then shall the ,king say unto them on his right-hand1 ,come ye blessed of my ,father1 inherit the kingdom prepared for you from the foundation of the world3 for ,i was hungry1 and ye gave me meat2 ,i was thirsty1 and ye gave me drink2 ,i was a stranger1 and ye took me in2 naked and ye cloathed me3 ,i was sick1 and ye visited me2 ,i was in prison1 and ye came unto me4 ,then shall he say unto them on the left-hand1 ,depart from me ye cursed1 into everlasting fire1 prepared for the devil and his angels3 for ,i was hungry1 and ye gave me no meat2 ,i was thirsty1 and ye gave me no drink3 ,i was a stranger1 and ye took me not in2 naked1 and ye cloathed me not2 sick1 and in prison1 and ye visited me not4 ,these shall go away into everlasting punishment2 but the righteous into life eternal4 #af4 ,i have quoted this passage at length1 because if one looks at the way of the world1 one would hardly think ,christians had ever read this scripture4 ,some people look upon this text only as a general recommendation of occasional works of charity2 whereas it shews the necessity1 not only of occasional charities1 but of such an entire charitable life1 as is a continual exercise of all such works of charity as we are able to perform4 ,you own that there is no salvation but in the performance of these good works4 ,who is it1 therefore1 that may be said to have performed these good works8 ,is it he that has sometime assisted a prisoner1 or relieved the poor or sick8 ,this would be as absurd as to say1 that he had performed the duties of devotion1 who had sometime said his prayers4 ,is it1 therefore1 he that has several times done these works of charity8 ,this can no more be said1 than he can be said to be the truly just man1 who had done acts of justice several times4 ,what is the rule therefore1 or measure1 of performing these good works8 ,now the rule is very plain and easy1 and such as is common to every other virtue1 as well as to charity4 ,who is the humble1 or meek1 or just1 or faithful man8 ,is it he that has several times done acts of humility1 meekness1 justice1 or fidelity8 ,no2 but it is he that lives in the habitual exercise of these virtues4 ,in like manner1 he only can be said to have performed those works of charity1 who lives in the habitual exercise of them to the utmost of his power4 ,he only has performed the duty of divine love1 who loves ,god with all his heart1 and mind1 and strength4 ,and he only has performed the duty of these good works1 who has done them with all his heart1 and mind1 and strength4 ,for there is no other measure of our doing good1 than our power of doing it4 #ag4 ,the apostle ,peter puts this question to our blessed ,saviour1 ,lord1 how oft shall my brother sin against me1 and ,i forgive him1 till seven times8 ,jesus saith unto him1 ,i say not unto thee until seven times1 but until seventy times seven4 ,not as if after this number of offences1 a man might then cease to forgive2 but the expression is to shew us1 that we are not to bound our forgiveness by any number of offences1 but are to continue forgiving the most repeated offences against us4 ,if therefore a man ceases to forgive his brother1 because he has forgiven him often already3 if he excuses himself from forgiving this man1 because he has forgiven several others1 such a one breaks this law of ,christ1 concerning the forgiving one's brother4 ,now the rule of forgiving is also the rule of giving4 ,you are not to give1 or do good to seven1 but to seventy times seven4 ,you are not to cease from giving1 because you have given often to the same person1 or to other persons2 but must account yourself as much obliged to continue relieving those that continue in want1 as you was obliged to relieve them once or twice4 ,had it not been in your power1 you had been excused from relieving any person once2 but if it is in your power to relieve people often1 it is as much your duty to do it often as it is the duty of others to do it but seldom1 because they are but seldom able4 #ah4 ,and the reason of all this is plain2 there is the same necessity of being charitable at one time as at another4 ,it is as much the best use of our money1 to be always doing good with it1 as it is the best use of it at any particular time2 so that that which is a reason for a charitable action1 is as good a reason for a charitable life2 for charity has nothing to recommend it to-day1 but what will be the same recommendation of it to-morrow2 and you cannot neglect it at one time1 without being guilty of the same sin as if you neglected it at another time4 ,as sure1 therefore1 as these works of charity are necessary to salvation1 so sure is it that we are to do them to the utmost of our power2 not to-day1 or to-morrow1 but through the whole course of our life4 ,if therefore it be our duty at any time to deny ourselves any needless expences1 that we may have to give to those that want1 it is as much our duty to do so at all times1 that we may be able to do more good3 for if it is at any time a sin to prefer needless expence to works of charity1 it is so at all times4 ,if it is ever necessary to take care of these works of charity1 and to see that we make ourselves in some degree capable of doing them2 it is as necessary to take care to make ourselves as capable as we can be1 of performing them in all the parts of our life4 #ai4 ,either therefore you must say1 that you need never perform any of these good works2 or you must own1 that you are to perform all your life in as high a degree as you are able4 ,there is no middle way any more than there is a middle way between temperance and intemperance4 ,if you do not strive to fulfil all charitable works1 if you neglect any of them that are in your power1 let it be when it will1 or where it will1 you number yourself amongst those that want ,christian charity2 because it is as much your duty to do good with all that you have1 as it is your duty to be temperate in all that you eat or drink4 #bj4 ,hence appears the necessity of renouncing all those foolish and unreasonable expences1 which the folly of mankind has made so common and fashionable in the world4 ,for if it is necessary to do good works as far as you are able1 it must be as necessary to renounce those needless ways of spending money1 which render you unable to do works of charity4 ,you must therefore no more conform to these ways of the world1 than you must conform to the vices of the world4 ,you must no more spend with those that idly waste their money as their own humour leads them1 than you must drink with the drunken2 because a course of such expences is no more consistent with a life of charity1 than excess in drinking is consistent with a life of sobriety4 ,when therefore any one tells you of the lawfulness of expensive apparel1 or the innocency of pleasing yourself with costly satisfactions1 only imagine that the same person was to tell you1 that you need not do works of charity1 that ,christ does not require you to do good to your poor brethren1 as unto him1 and then you will see the wickedness of such advice2 for1 to tell you that you may live in such expences1 as make it impossible for you to live in the exercise of good works1 is the same thing as telling you1 that you need not have any care about such good works themselves4 ,,chap4 ,,vi4 ,how the imprudent use of an estate corrupts all the tempers1 and fills the heart with poor and ridiculous passions2 represented in the character of ,flavia4 #a4 ,,it has already been observed1 that a religious care is to be used in the manner of spending our money or estate2 because the manner of spending our estate makes so great a part of our common life1 and is so much the business of every day1 that1 according as we are wise or imprudent in this1 the whole course of our lives will be wise1 or full of folly4 duplicate word #8of' removed ,persons that receive instructions of piety with pleasure1 often wonder that they make no farther progress in that religion which they so much admire4 ,now the reason is this3 religion lives only in their head1 but something else has possession of their hearts2 and therefore1 they continue from year to year mere admirers and praisers of piety1 without ever coming up to its precepts4 #b4 ,if it be asked1 why religion does not get possession of their hearts8 ,it is not because they live in gross sins or debaucheries2 but because their hearts are constantly employed1 perverted1 and kept in a wrong state1 by the indiscreet use of such things as are lawful4 ,the use and enjoyment of their estates is lawful1 and therefore it never comes into their heads to imagine any danger from that quarter4 ,they never reflect that there is a vain and imprudent use of their estates3 which1 though it does nor destroy like gross sins1 yet so disorders the heart1 and supports it in such sensuality and dullness1 as makes it incapable of receiving the life and spirit of piety4 ,for our souls may be rendered incapable of all virtue1 merely by the use of innocent and lawful things4 #c4 ,what is more innocent than rest8 ,and yet what more dangerous than sloth and idleness8 ,what is more lawful than eating and drinking8 ,and yet what more destructive of all virtue1 and fruitful of all vice1 than sensuality4 ,now1 it is for want of exactness in the use of these innocent and lawful things1 that religion cannot get possession of our hearts3 and it is in the right management of ourselves1 as to these things1 that the art of holy living chiefly consists4 #d4 ,gross sins are plainly seen1 and easily avoided by persons that profess religion3 but the indiscreet use of innocent and lawful things1 as it does not shock our consciences1 so it is difficult to make people at all sensible of the danger of it4 ,a gentleman that expends all his estate in sports1 and a woman that lays out all her fortune upon herself1 can hardly be persuaded that the spirit of religion cannot subsist in such a way of life4 ,these persons may live free from debaucheries2 they may be friends of religion1 so far as to praise and speak well of it3 but it cannot govern their hearts1 and be the spirit of their actions1 till they change their way of life4 ,for a woman that loves dress1 that thinks no expence too great to bestow upon the adorning of her person1 cannot stop there2 for that temper draws a thousand other follies along with it1 and will render the whole course of her life1 her business1 her conversation1 her hopes1 her fears1 her taste1 her pleasures and diversions1 all suitable to it4 #e4 99,flavia and ,miranda are two maiden sisters1 that have each of them two hundred pounds a year3 they buried their parents twenty years ago1 and have since that time spent their estate as they pleased4 99,flavia has been the wonder of all her friends1 for her excellent management1 in making so surprizing a figure in so moderate a fortune4 ,several ladies that have twice her fortune1 are not able to be always so genteel1 and so constant at all places of pleasure and expence4 ,she has every thing that is in the fashion1 and is in every place where there is any diversion4 ,flavia is very orthodox2 she talks warmly against heretics and schismatics1 is generally at church1 and often at the sacrament4 ,she once commended a sermon that was against the vanity of dress1 and thought it was very just against ,lucinda1 whom she takes to be a great deal finer than she need be4 ,if any one asks ,flavia to do some thing in charity1 if she likes the person that makes the proposal1 or happens to be in a right temper1 she will toss him half a crown1 or a crown2 and tell him1 if he knew what a long millener's bill she had just received1 he would think it a great deal for her to give4 ,a quarter of a year after this1 she hears a sermon upon the necessity of charity2 she thinks the man preaches well2 that it is a very proper subject2 that people want much to be put in mind of it2 but she applies nothing to herself1 because she remembers that she gave a crown some time ago when she could so ill spare it4 #f4 ,as for poor people themselves1 she will admit of no complaints from them3 she is very positive they are all cheats and liars1 and will say any thing to get relief2 and therefore1 it must be a sin to encourage them in their evil ways4 ,you would think ,flavia had the tenderest conscience in the world1 if you was to see how scrupulous she is of the guilt and danger of giving amiss4 #g4 ,she buys all books of wit and humour1 and has made an expensive collection of all our ,english poets4 ,for she says1 one cannot have a true taste of any of them1 without being conversant with them all4 ,she will sometimes read a book of piety1 if it is a short one1 if it is much commended for stile and language1 and she can tell where to borrow it4 ,flavia is very idle1 and yet very fond of fine work4 ,this makes her often sit working in bed until noon1 and be told many a long story before she is up2 so that ,i need not tell you her morning devotions are not always rightly performed4 ,flavia would be a miracle of piety1 if she was but half so careful of her soul as she is of her body4 ,the rising of a pimple in her face1 the sting of a gnat1 will make her keep her room two or three days2 and she thinks they are very rash people1 that don't take care of things in time4 ,this makes her so over-careful of her health1 that she never thinks she is well enough2 and so over-indulgent1 that she can never be really well4 ,so that it costs her a great deal in sleeping-draughts and waking-draughts1 in spirits for the head1 in drops for the nerves1 in cordials for the stomach1 and in saffron for her tea4 #h4 ,if you visit ,flavia on the ,sunday you will always meet good company3 you will know what is doing in the world2 you will hear the last lampoon1 be told who wrote it1 and who is meant by every name that is in it4 ,you will hear what plays were acted that week1 which is the finest song in the opera1 who was intolerable at the last assembly1 and what games are most in fashion4 ,flavia thinks they are ,atheists that play at cards on the ,sunday2 but she will tell you the nicety of all the games1 what cards she held1 how she played them1 and the history of all that happened at play1 as soon as she comes from church4 ,if you would know who is rude and ill-natured1 who is vain and foppish1 who lives too high1 and who is in debt2 if you would know what is the quarrel at a certain house1 or who and who are in love2 if you would know how late ,belinda comes home at night1 what cloaths she has bought1 how she loves compliments1 and what a long story she told at such a place2 if you would know how cross ,lucius is to his wife1 what ill-natured things he says to her when nobody hears him2 if you would know how they hate one another in their hearts1 though they appear so kind in public1 you must visit ,flavia on the ,sunday4 ,but still she has so great a regard for the holiness of the day1 that she has turned a poor old widow out of her house1 as a prophane wretch1 for having been found once mending her cloaths on the ,sunday night4 ,thus lives ,flavia2 and if she lives ten years longer1 she will have spent about fifteen hundred and sixty ,sundays after this manner4 ,she will have wore about two hundred different suits of cloaths4 ,out of this thirty years of her life1 fifteen of them will have been disposed of in bed2 and of the remaining fifteen1 about fourteen of them will have been consumed in eating1 drinking1 dressing1 visiting1 conversation1 reading and hearing plays and romances2 at operas1 assemblies1 balls1 and diversions4 ,for you may reckon all the time she is up1 thus spent1 except about an hour and half that is disposed of at church1 most ,sundays in the year4 ,with great management1 and under mighty rules of conomy1 she will have spent sixty hundred pounds upon herself1 bating only some shillings1 crowns1 or half crowns1 that have gone from her in accidental charities4 #i4 ,i shall not take upon me to say1 that it is impossible for ,flavia to be saved2 but thus much must be said1 that her whole life is in direct opposition to all those tempers and practices which the gospel has made necessary to salvation4 99,if you was to hear her say1 that she had lived all her life like ,anna the prophetess1 who departed not from the temple1 but served ,god with fastings and prayers night and day1 you would look upon her as very extravagant2 and yet this would be no greater an extravagance1 than for her to say1 that she had been striving to enter in at the straight gate1 or making any one doctrine of the gospel a rule of her life4 99,she may as well say1 that she lived with our ,saviour when he was upon earth1 as that she has lived in imitation of him1 or made it any part of her care to live in such tempers1 as he required of all those that would be his disciples4 ,she may as truly say1 that she has every day washed the saints feet1 as that she has lived in ,christian humility and poverty of ,spirit2 and as reasonably think1 that she has taught a charity-school1 as that she has lived in works of charity4 ,she has as much reason to think1 that she has been a sentinel in an army1 as that she has lived in watching and self-denial4 ,and it may as fairly be said1 that she lived by the labour of her hands1 as that she had given all diligence to make her calling and election sure4 #aj4 ,and here it is to be well observed1 that the poor1 vain turn of mind1 the folly and vanity of this whole life of ,flavia1 is all owing to the manner of using her estate4 ,it is this that has formed her spirit1 that has given life to every idle temper1 that has supported every trifling passion1 and kept her from all thoughts of a prudent1 useful1 and devout life4 ,when her parents died1 she had no thoughts about her two hundred pounds a year2 but that she had so much money to do what she would with1 to spend upon herself1 and purchase the pleasures and gratifications of all her passions4 ,and it is this setting out1 this false judgment1 and indiscreet use of her fortune1 that has filled her whole life with the same indiscretion1 and kept her from thinking of what is right1 and wise1 and pious in every thing else4 ,if you have seen her delighted in plays and romances1 in scandal and backbiting1 easily flattered1 and soon affronted2 if you have seen her devoted to pleasures and diversions1 a slave to every passion in its turn1 nice in every thing that concerned her body or dress1 careless of every thing that might benefit her soul1 always wanting some new entertainment1 and ready for every happy invention in shew or dress1 it was because she had purchased all these tempers with her yearly revenue4 #aa4 ,she might have been humble1 serious1 devout1 a lover of good books1 an admirer of prayer and retirement1 careful of her time1 diligent in good works1 full of charity and the love of ,god2 but that the imprudent use of her estate forced all the contrary tempers upon her4 ,and it was no wonder that she should turn her time1 her mind1 her health and strength to the same uses that she turned her fortune4 ,it is owing to her being wrong in so great an article of life1 that you can see nothing wise1 or pious1 in any other part of it4 #ab4 ,and as ,flavia is undone by the unreasonable use of her fortune2 so the lowness of most peoples virtue1 the imperfections of their piety1 and the disorders of their passions1 are generally owing to their imprudent use of lawful things4 ,more people are kept from a true sense of religion1 by a regular kind of sensuality than by gross drunkenness4 ,more men live regardless of the great duties of piety1 through too great a concern for worldly goods1 than through direct injustice4 #ac4 ,this man would perhaps be devout1 if he was not a virtuoso4 ,another is deaf to all the motives to piety1 by indulging an idle1 slothful temper4 ,could you cure this man of his curiosity and inquisitive temper1 or that of his false satisfaction and thirst after learning1 you need do no more to make them both become men of great piety4 ,if this woman would make fewer visits1 or that not be always talking1 they would neither of them find it hard to be affected with religion4 ,would we therefore make a real progress in religion1 we must not only abhor gross and notorious sins2 but regulate the innocent and lawful parts of our behaviour1 and put the common actions of life under the rules of discretion and piety4 ,,chap4 ,,vii4 ,how the wise and pious use of an estate carrieth us to all the virtues of the ,christian life2 represented in the character of ,miranda4 #a4 ,,miranda 7the sister of ,flavia7 is a sober1 reasonable ,christian4 ,as soon as she was mistress of her time and fortune1 it was her first thought how she might best fulfil every thing that ,god required of her in the use of them1 and make the best use of this short life4 ,she depends upon the truth of what our blessed ,lord hath said1 that there is but one thing needful2 and therefore makes her whole life but one continual labour after it4 ,she has but one reason for doing1 or not doing1 for liking1 or not liking any thing2 and that is1 the will of ,god4 ,she is not so weak as to pretend to add1 what is called the fine lady1 to the true ,christian2 ,miranda thinks too well1 to be taken with the sound of such silly words4 ,she has renounced the world1 to follow ,christ in the exercise of humility1 charity1 devotion1 abstinence1 and heavenly affections2 and that is ,miranda's fine breeding4 ,whilst she was under her mother1 she was forced to live in ceremony1 to sit up late at nights1 to be in the folly of every fashion1 to go loaded with finery to the holy sacrament1 to be in every polite conversation1 to hear prophaneness at the play-house1 and wanton songs and love-intrigues at the opera1 to dance at public places1 that fops and rakes might admire the fineness of her shape1 and the beauty of her motions4 ,the remembrance of this way of life1 makes her exceeding careful to maintain a contrary behaviour4 #b4 ,miranda does not divide her duty between ,god1 her neighbour1 and herself2 but she considers all as due to ,god1 and so does every thing for his sake4 ,this makes her consider her fortune as the gift of ,god1 that is to be used1 as every thing is that belongs to ,god1 for the wise and reasonable ends of a ,christian life4 ,her fortune therefore is divided betwixt herself and several other poor people1 and she has only her part of relief from it4 ,she thinks it the same folly to indulge herself in needless expences1 as to give to other people to spend in the same way2 therefore1 as she will not give a poor man money to go see a puppet shew2 neither will she allow herself any to spend in the same manner1 thinking it very proper to be as wise herself as she expects poor men should be4 ,for is it a folly and a crime in a poor man1 says ,miranda1 to waste what is given him in trifles1 whilst he wants meat1 drink1 and cloaths8 ,and is it less folly1 or a less crime in me1 to spend that money in silly diversions1 which might be so much better spent in imitation of the divine goodness1 in works of kindness to my fellow-creatures8 ,if a poor man's own necessities are a reason why he should not waste any of his money idly1 surely the necessities of the poor1 and the excellency of charity1 is a much greater reason why no one should waste any of his money4 ,for if he does so1 he does not only1 like the poor man1 waste that which he wants himself2 but that which is wanted for the most noble uses1 and which ,christ himself is ready to receive at his hands4 ,and if we are angry at a poor man1 when he throws away that which should buy his own bread1 how must we appear in the sight of ,god1 if we make a wanton idle use of that which would buy bread and cloaths for our hungry and naked brethren1 who are as near and dear to ,god as we are1 and fellow-heirs of the same glory8 ,this is the spirit of ,miranda3 she is only one of a certain number of poor people that are relieved out of her fortune2 and she only differs from them in the blessedness of giving4 #c4 ,if you was to see her1 you would wonder what poor body it was1 that was so surprizingly neat and clean4 ,she has but one rule in her dress1 to be always clean1 and in the cheapest things4 ,every thing about her resembles the purity of her soul2 and she is always clean without1 because she is always pure within4 ,every morning sees her early at her prayers4 ,she rejoices in the beginning of every day1 because it begins all her rules of holy living1 and brings the fresh pleasure of repeating them4 ,she is as guardian angel to those that dwell about her1 with her watchings and prayers1 blessing the place where she dwells1 and making intercession with ,god for those that are asleep4 ,her devotions have had some intervals2 before the light is suffered to enter into her sister's room4 ,miranda does not know what it is to have a dull half-day2 the returns of her hours of prayer1 and her religious exercises1 comes too often to let any considerable part of time lie heavy upon her hands4 #d4 ,when you see her at work1 you see the same wisdom that governs all her other actions4 ,she is either doing something that is necessary for herself1 or necessary for others who want to be assisted4 ,there is scarce a poor family in the neighbourhood1 but wears something or other that has had the labour of her hands4 ,her pious mind neither wants the amusement1 nor can bear with the folly of idle impertinent work4 ,when there is no useful or charitable work to be done1 ,miranda will work no more4 ,at her table she lives strictly by this rule of holy scripture1 ,whether ye eat or drink1 or whatsoever ye do1 do all to the glory of ,god4 ,this makes her begin and end every meal1 as she begins and ends every day1 with acts of devotion4 ,she eats and drinks only for the sake of living1 and with so regular an abstinence1 that every meal is an exercise of self-denial4 ,if ,miranda was to run a race for her life1 she would submit to a diet that was proper for it2 but as the race which is set before her1 is a race of holiness and heavenly affection1 which she is to finish in a disordered body of earthly passions2 so her every day diet has this one end1 to make her body fitter for this spiritual race4 ,she does not weigh her meat in a pair of scales2 but she weighs it in a much better ballance3 so much as gives a proper strength to her body1 and renders it able and willing to obey the soul1 to join in psalms and prayers1 and lift up eyes and hands towards heaven with greater readiness1 so much is ,miranda's meal4 ,so that ,miranda will never have her eyes swell with fatness1 till she has changed her religion4 #e4 ,the holy scriptures1 especially of the ,new ,testament1 are her daily study2 these she reads with a watchful attention1 constantly casting an eye upon herself1 and trying herself by every doctrine that is there4 ,when she has the ,new ,testament in her hand1 she supposes herself at the feet of our ,saviour and his apostles2 and makes every thing that she learns of them so many laws of her life4 ,she receives their words with as much attention and reverence1 as if she saw their persons1 and knew that they were just come from heaven1 on purpose to teach her the way that leads to it4 ,she thinks that the trying herself every day by the scripture1 is the only way to be ready for her trial at the last day4 ,of all human writings1 the lives of pious persons1 and eminent saints1 are her greatest delight4 ,in these she searches as for hidden treasure1 hoping to find some secret of holy living1 some uncommon degree of piety1 which she may make her own4 ,by this means ,miranda has her head and heart stored with all the principles of wisdom and holiness4 ,she is so full of the one business of life1 that she finds it difficult to converse upon any other subject2 and if you are in her company1 you must be made wiser and better1 whether you will or no4 #f4 ,to relate her charity1 would be to relate the history of every day for twenty years2 for so long has all her fortune been spent that way4 ,she has set up near twenty poor tradesmen that had failed in their business1 and saved as many from failing4 ,she has educated several poor children1 that were picked up in the streets1 and put them in an honest employment4 ,as soon as any labourer is confined at home with any sickness1 she sends him1 till he recovers1 twice the value of his wages1 that he may have one part to give to his family1 as usual1 and the other to provide things convenient for his sickness4 ,if a family seems too large to be supported by the labour of those that can work in it1 she pays their rent1 and gives them something yearly towards their cloathing4 ,by this means there are many poor families that live in a comfortable manner1 and are from year to year blessing her in their prayers4 ,if there is any poor man or woman that is more than ordinary wicked1 ,miranda has her eye upon them3 she watches their time of adversity2 and if she can discover they are in straits or affliction1 she gives them speedy relief4 ,she has this care for this sort of people1 because she once saved a profligate person from being carried to prison1 who immediately became a true penitent4 #g4 ,there is nothing in the character of ,miranda more to be admired than this temper4 ,for this tenderness towards the most abandoned sinners1 is the highest instance of a godlike soul4 ,miranda once passed by a house1 where the man and his wife were cursing and swearing at one another in a most dreadful manner1 and three children crying about them4 ,this sight so much affected her compassionate mind1 that she went the next day1 and bought the three children1 that they might not be ruined by living with such wicked parents4 ,they now live with ,miranda1 are blessed with her care and prayers1 and all the good works which she can do for them4 ,they hear her talk1 they see her live1 they join with her in psalms and prayers4 ,the eldest of them has already converted his parents from their wicked life1 and shews a turn of mind so remarkably pious1 that ,miranda intends him for holy orders2 that being thus saved himself1 he may do to other miserable objects1 as she has done to him4 ,miranda is a constant relief to poor people in their misfortunes and accidents4 ,there are sometimes little misfortunes that happen to them1 which of themselves they could never be able to overcome4 ,the death of a cow1 or a horse1 or some little robbery1 would keep them in distress all their lives4 ,she does not suffer them to grieve under such accidents4 ,she immediately gives them the full value of their loss1 and makes use of it as a means of raising their minds to ,god4 ,she has a great tenderness for old people that are past their labour4 ,the parish allowance to such is seldom a comfortable maintenance4 ,for this reason they are the constant objects of her care4 ,she adds so much to their allowance1 as somewhat exceeds the wages they got when they were young4 ,this she does to comfort the infirmities of their age1 that1 being free from trouble1 they may serve ,god in peace4 ,she has generally a large number of this kind1 who1 by her charities and exhortations1 spend their last days in great piety4 #i4 ,miranda never wants compassion1 even to common beggars2 especially those that are old or sick1 or that want eyes or limbs4 ,she hears their complaints with tenderness1 gives them some proof of her kindness1 and never rejects them with hard or reproachful language1 for fear of adding affliction to her fellow creatures4 ,number #h omitted in text4 ,if a poor traveller tells her1 that he has neither strength1 nor food1 nor money left1 she never bids him go to the place from whence he came1 or tells him1 that she cannot relieve him1 because he may be a cheat1 and she does not know him2 but she relieves him for that reason1 because he is a stranger1 and unknown to her4 ,for it is the most noble part of charity1 to be kind to those whom we never saw before1 and perhaps never may see again in this life4 ,i was a stranger1 and ye took me in1 saith our blessed ,saviour2 but who can perform this duty1 that will not relieve persons that are unknown to him8 ,miranda considers1 that ,lazarus was a common beggar2 that he was the care of angels1 and carried into ,abraham's bosom4 ,she considers1 that our blessed ,saviour and his apostles were kind to beggars2 that they spoke comfortably to them1 healed their diseases1 and restored eyes and limbs to the blind and lame2 that ,peter said to the beggar that wanted an alms from him1 ,silver and gold have ,i none1 but such as ,i have1 give ,i thee2 in the name of ,jesus ,christ of ,nazareth1 rise up and walk4 ,miranda therefore never treats beggars with disregard and aversion2 but imitates the kindness of our ,saviour and his apostles towards them2 and tho' she cannot1 like them1 work miracles for their relief1 yet she relieves them with that power that she hath2 and may say with the apostle1 such as ,i have give ,i thee1 in the name of ,jesus ,christ4 ,it may be1 says ,miranda1 that ,i may often give to those that do not deserve it1 or that will make an ill use of my alms4 ,but what then8 ,is not this the very method of divine goodness8 ,does not ,god make his sun to rise on the evil and on the good8 ,is not this the very goodness that is recommended to us in scripture1 that by imitating of it1 we may be children of our ,father which is in heaven1 who sendeth rain on the just and on the unjust8 ,and shall ,i with-hold a little money or food from my fellow-creature1 for fear he should not be good enough to receive it of me8 ,do ,i beg of ,god to deal with me1 not according to my merit1 but according to his own goodness2 and shall ,i be so absurd1 as to with-hold my charity from a poor brother1 because he may perhaps not deserve it8 ,shall ,i use a measure towards him1 which ,i pray ,god never to use towards me8 ,besides1 where has the scripture made merit the rule or measure of charity8 ,on the contrary1 the scripture saith1 ,if thy enemy hunger1 feed him2 if he thirst1 give him drink4 ,now this plainly teaches us1 that the merit of persons is to be no rule of our charity1 but that we are to do acts of kindness to those that least of all deserve it4 ,for if ,i am to love and do good to my worst enemies2 notwithstanding all their spite and malice1 surely merit is no measure of charity4 ,if ,i am not to with-hold my charity from such bad people1 surely ,i am not to deny alms to poor beggars1 whom ,i do not know to be bad people4 #aa4 ,you will perhaps say1 that by this means ,i encourage people to be beggars4 ,but the same thoughtless objection may be made against all kinds of charities1 for they may encourage people to depend upon them4 ,the same may be said against forgiving our enemies1 for it may encourage people to do us hurt4 ,the same may be said1 even against the goodness of ,god1 that by pouring his blessings on the evil and on the good1 on the just and on the unjust1 evil and unjust men are encouraged in their wicked ways4 ,the same may be said against cloathing the naked1 or giving medicines to the sick1 for that may encourage people to neglect themselves1 and be careless of their health4 ,but when the love of ,god dwelleth in you1 and has filled you with bowels of mercy1 you will make no more such objections as these4 ,number #aj omitted in text4 ,when you are at any time turning away the poor1 the old1 the sick and helpless traveller1 the lame1 or the blind1 ask yourself this question1 ,do ,i sincerely wish these poor creatures may be as happy as ,lazarus1 that was carried by angels into ,abraham's bosom8 ,do ,i sincerely desire that ,god would make them fellow-heirs with me in eternal glory8 ,now if you search into your soul1 you will find that there is none of these motions there1 that you are wishing nothing of this4 ,for it is impossible for any one heartily to wish a poor creature so great a happiness1 and yet not have a heart to give him a small alms4 ,for this reason1 says ,miranda1 as far as ,i can1 ,i give to all1 because ,i pray to ,god to forgive all2 and ,i cannot refuse an alms to those whom ,i pray ,god to bless1 whom ,i wish to be partakers of eternal glory2 but am glad to shew some degree of love to such1 as1 ,i hope1 will be the objects of the infinite love of ,god4 ,and if1 as our ,saviour has assured us1 it be more blessed to give than to receive1 we ought to look upon those that ask our alms1 as so many friends and benefactors that come to do us a greater good than they can receive2 that come to be witnesses of our charity1 to be monuments of our love1 to appear for us at the day of judgment1 and to help us to a blessedness greater than our alms can bestow on them4 #ab4 ,this is the spirit1 and this is the life of ,miranda2 and if she lives ten years longer1 she will have spent sixty hundred pounds in charity2 for that which she allows herself1 may fairly be reckoned among her alms4 ,when she dies1 she must shine amongst apostles1 and saints1 and martyrs2 she must stand among the first servants of ,god1 and be glorious among those that have fought the good fight1 and finished their course with joy4 #ac4 ,now this life of ,miranda1 however contrary to the fashion of the world1 is yet suitable to the true spirit of ,christianity4 ,to live as she does1 is as truly suitable to the gospel of ,christ1 as to be baptized1 or receive the sacrament4 ,her spirit is that which animated the saints of former ages2 and it is because they lived as she does1 that we now celebrate their memories1 and praise ,god for their examples4 ,there is nothing whimsical1 trifling1 or unreasonable in her character2 but every thing there described1 is a proper instance of solid piety4 #ad4 ,it is as easy to shew1 that it is whimsical to go to church1 as that it is whimsical to observe any of these rules4 ,for all ,miranda's rules of living to ,god1 of spending her time and fortune1 of eating1 working1 dressing1 and conversing1 are as substantial parts of an holy life1 as devotion and prayer4 ,for there is nothing to be said for the wisdom of devotion1 but what is as good an argument for the wise and reasonable use of apparel4 ,if you fancy that it is your only folly1 and that therefore there can be no great matter in it1 you are like those that think they are only guilty of the folly of covetousness or ambition4 ,now though some people may live so plausible a life1 as to appear chargeable with no other fault than covetousness or ambition2 yet the case is not as it appears1 for covetousness or ambition cannot subsist in a heart that is in other respects rightly devoted to ,god4 ,in like manner1 though some may spend most that they have in needless ornaments1 and yet seem in other respects truly pious1 yet it is certainly false2 for it is impossible for a mind that is in a true state of religion1 to be vain in the use of cloaths4 ,now to convince you of this1 let us suppose that some eminent saint1 for instance1 the ,virgin ,mary was sent into the world for a few years1 and that you was going to her to be edified by her piety1 would you expect to find her dressed out and adorned in fine and expensive cloaths8 ,no3 you would know in your own mind1 that it was as impossible as to find her learning to dance4 ,do but add saint1 or holy1 to any person1 either man or woman1 and your own mind tells you immediately1 that such a character cannot admit of the vanity of fine apparel4 ,a saint finely dressed1 is as great nonsense1 as an apostle in an embroidered suit4 ,every one's own natural sense convinces him of the inconsistency of these things4 #af4 ,now what is the reason1 that when you think of a saint1 you cannot admit the vanity of apparel8 ,is it not because it is inconsistent with such a right state of heart8 ,and is not this a demonstration1 that where such vanity is admitted1 there a right state of heart is wanted8 ,for as certainly as the ,virgin ,mary could not indulge herself1 or conform to the vanity of the world in dress and figure2 so certain is it1 that none can indulge themselves in this vanity1 but those who want her piety of heart2 and consequently it must be owned1 that all needless and expensive finery is the effect of a disordered heart4 ,number #ae omitted in text4 ,covetousness is not a crime1 because there is any harm in gold or silver2 but because it is a foolish and unreasonable state of mind1 that is fallen from its true good1 and sunk into such a poor and wretched satisfaction4 ,in like manner1 the expensive finery of dress is not a crime1 because there is any thing good or evil in cloaths1 but because the expensive ornaments of cloathing shews a foolish and unreasonable state of heart1 that is fallen from right notions of human nature1 and turns the necessities of life into so many instances of pride and folly4 #ag4 ,this therefore is the way that you are to judge of the crime of vain apparel3 it is an offence against the proper use of cloaths1 as covetousness is an offence against the proper use of money3 it is an indulgence of proud and unreasonable tempers1 an offence against the humility and sobriety of the ,christian spirit3 it is an offence against all those doctrines that require you to do all to the glory of ,god1 and an offence against all those texts of scripture1 that command you to love your neighbour as yourself1 to feed the hungry1 to cloath the naked1 and do all works of charity that you are able4 ,so that you must not deceive yourself with saying1 where can be the harm of cloaths8 ,for the covetous man might as well say1 where can be the harm of gold or silver8 ,but you must consider1 that it is a great deal of harm to want that wise and reasonable state of heart1 which is according to the spirit of religion1 and which no one can have in the manner that he ought to have it1 who indulges himself either in the vanity of dress1 or the desire of riches4 #ah4 ,some persons perhaps1 who admire the life of ,miranda1 may say1 how can it be proposed as a common example8 ,how can we that are married1 or we who are under the direction of our parents1 imitate such a life8 ,it is answered1 just as you may imitate the life of our blessed ,saviour and his apostles4 ,the circumstances of our ,saviour's life1 and the state and condition of his apostles1 were more different from yours than that of ,miranda is2 and yet their life is the common example that is proposed to all ,christians4 ,it is their spirit therefore1 their piety1 their love of ,god1 that you are to imitate1 and not the particular form of their life4 ,act under ,god as they did1 direct your common actions to that end which they did1 practise such love of ,god1 such charity to your neighbour1 such humility and self-denial1 as they did2 and then1 though you are only teaching your own children1 and ,st4 ,paul is converting nations1 yet you are following his steps1 and acting after his example4 #ai4 ,don't think therefore1 that you can't or need not be like ,miranda1 because you are not in her state of life3 for as the same spirit and temper would have made ,miranda a saint1 tho' she had been forced to labour for a maintenance2 so if you will aspire after her spirit1 every condition of life will furnish you with sufficient means of employing it4 ,miranda is what she is1 because she does every thing in the name1 and with regard to her duty to ,god2 and when you do the same1 you will be exactly like her1 though you are never so different in your outward state4 ,you are married1 you say2 therefore you have not your time and fortune in your power as she has4 ,it is true2 therefore you cannot spend so much time1 nor so much money in the manner that she does4 ,but ,miranda's perfection does not consist in this1 that she spends so much time1 or so much money in such a manner1 but that she is careful to make the best use of all the time and money which she has4 ,do you this1 and then you are like ,miranda4 ,if she has two hundred pounds a year1 and you have only two mites1 have you not the more reason to be exceeding exact in the wisest use of it8 ,if she has a great deal of time1 and you have but a little1 ought you not to be the more watchful and circumspect1 lest that little should be lost8 ,,chap4 ,,viii4 ,shewing that all orders of men and women1 of all ages1 are obliged to devote themselves to ,god4 #a4 ,i ,,have in the foregoing chapters shewn that all the parts of our common life1 our employments1 our talents and fortune1 are to be made holy and acceptable unto ,god1 by a wise and religious use of every thing1 and by directing our actions and designs to the glory of ,god4 ,i shall now shew1 that this holiness of common life1 this religious use of every thing we have1 is a devotion that is the duty of all orders of ,christian people4 99,fulvius has had a learned education1 and taken his degrees in the university2 he came from thence1 that he might be free from any rules of life4 ,he takes no employment upon him1 nor enters into any business1 because he thinks that every employment or business calls people to the just discharge of its several duties4 ,he did not enter into holy orders1 because he looks upon it to be a state that requires great holiness of life1 and it does not suit his temper to be so good4 ,he will tell you that he never intends to marry1 because he cannot oblige himself to that regularity of life1 which he takes to be the duty of those that are at the head of a family4 ,he refused to be godfather to his nephew1 because he will have no trust of any kind to answer for4 ,fulvius thinks that he is conscientious in this conduct1 and is therefore content with the most idle1 impertinent1 and careless life4 ,he has no religion1 no devotion1 no pretences to piety4 ,he lives by no rules1 and thinks all is very well1 because he is neither a priest1 nor a father1 nor a guardian1 nor has any employment or family to look after4 #b4 99,but ,fulvius1 you are a rational creature1 and as such1 are as much obliged to live according to reason1 as a priest is obliged to attend at the altar1 or a guardian to be faithful to his trust2 if you live contrary to reason1 you don't commit a small crime1 you don't break a small trust2 but you break the law of your nature1 you rebel against ,god who gave you that nature1 and put yourself among those whom the ,god of reason will punish as apostates and deserters4 ,though you have no employment1 yet as you are baptized into the profession of the ,christian religion1 you are as much obliged to live according to the holiness of the ,christian spirit1 as any man is obliged to be honest and faithful in his calling4 ,if you abuse this great calling1 you are not false in a small matter1 but you abuse the precious blood of ,christ2 you crucify the ,son of ,god afresh2 you neglect the highest instances of divine goodness2 and it will be more tolerable for ,tyre and ,sidon at the day of judgment than for you4 #c4 ,it is therefore great folly for any one to think himself at liberty to live as he pleases1 because he is not in such a state of life as some others are3 for if there is any thing dreadful in the abuse of any trust2 if there is any thing to be feared for the neglect of any calling1 there is nothing more to be feared than the wrong use of our reason1 nor any thing more to be dreaded1 than the neglect of our ,christian calling2 which is not to serve the little uses of a short life1 but to redeem souls unto ,god1 to fill heaven with saints1 and finish a kingdom of eternal glory4 ,no man therefore must think himself excused from the exactness of piety1 because he has chosen to be idle and independent in the world2 for the necessities of a holy life are not founded in the several conditions of this life1 but in the immutable nature of ,god and the nature of man4 ,a man is not to be reasonable and holy1 because he is a priest1 or a father of a family2 but he is to be a pious priest1 and a good father1 because piety and goodness are the laws of human nature4 ,could any man please ,god1 without living according to reason and order1 there would be nothing displeasing to ,god in an idle priest or a reprobate father4 ,he therefore that abuses his reason1 is like him that abuses the priesthood2 and he that neglects the holiness of the ,christian life1 is as the man that disregards the most important trust4 #d4 ,if a man was to chuse to put out his eyes1 rather than enjoy the light1 and see the works of ,god2 if he should voluntarily kill himself1 by refusing to eat and drink1 every one would own that such a one was a rebel against ,god1 that justly deserved his highest indignation4 ,you would not say1 that this was only sinful in a priest1 or a master of a family1 but in every man as such4 ,now wherein does the sinfulness of this behaviour consist8 ,does it not consist in this1 that he abuses his nature1 and refuses to act that part for which ,god had created him8 ,but if this be true1 then all persons that abuse their reason1 that act a different part from that for which ,god created them1 are like this man1 rebels against ,god1 and on the same account subject to his wrath4 99,let us suppose that this man1 instead of putting out his eyes1 had only employed them in looking at ridiculous things1 or shut them up in sleep2 that instead of starving himself to death1 by not eating at all1 he should turn every meal into a feast1 and eat and drink like an epicure1 could he be said to have lived more to the glory of ,god8 ,could he any more be said to act the part for which ,god had created him1 than if he had put out his eyes1 and starved himself to death8 ,now do but suppose a man extinguishing his reason1 instead of putting out his eyes1 and living in a course of folly and impertinence1 instead of starving himself to death1 and then you have found out as great a rebel against ,god4 #f4 99,if we consider mankind as a redeemed order of fallen spirits1 that are baptized into a fellowship with the ,son of ,god2 to be temples of the ,holy ,ghost2 to live according to his holy inspirations2 to offer to ,god the reasonable sacrifice of an humble1 pious1 and thankful life2 to purify themselves from the disorders of their fall2 to make a right use of the means of grace1 in order to be sons of eternal glory3 if we look at mankind in this true light1 then we shall find1 that all tempers that are contrary to this holy society2 all actions that make us unlike to ,christ1 have every thing in them that can make us odious to ,god4 ,so that tho' pride and sensuality1 do not hurt civil society1 as cheating and dishonesty do2 yet they hurt that society1 and oppose those ends1 which are greater and more glorious in the eyes of ,god1 than all the societies that relate to this world4 ,number #e omitted in text4 #g4 99,nothing therefore can be more foolish1 than to imagine1 that because we are private persons who have taken upon us no charge or employment1 therefore we may live more at large1 indulge our appetites1 and be less careful of holiness1 for it is as good an excuse for cheating and dishonesty2 because he that abuses his reason1 that indulges himself in lust and sensuality1 and neglects to act the wise reasonable part of a ,christian1 has every thing in his life to render him hateful to ,god1 that is to be found in cheating and dishonesty4 ,if therefore you rather chuse to be an idle epicure1 than to be unfaithful2 if you rather chuse to live in lust and sensuality1 than to injure your neighbour in his goods1 you have made no better a provision for the favour of ,god1 than he that rather chuses to rob a house1 than to rob a church4 ,for the abusing of our own nature1 is as great a disobedience against ,god1 as the injuring our neighbour2 and he that wants piety towards ,god1 has done as much to damn himself1 as he that wants honesty towards men4 #h4 ,another argument to prove that all orders of men are obliged to be thus holy in the common course of their lives1 in the use of every thing that they enjoy1 may be taken from our obligation to prayer4 ,it is granted1 that prayer is a duty that belongs to all states and conditions of men4 ,now1 if we enquire1 why no state of life is to be excused from prayer1 we shall find it as good a reason why every state of life is to be made a state of holiness in all its parts4 ,for the reason why we are to pray to ,god1 and praise him with hymns and psalms of thanksgiving1 is because we are to live wholly to ,god1 and glorify him in all possible ways4 ,it is not because the praises of words1 or forms of thanksgiving1 are more particularly parts of piety1 or more the worship of ,god than other things2 but it is because they are possible ways of expressing our dependance1 our obedience and devotion to ,god4 ,now1 if this be the reason of verbal praises and thanksgivings1 because we are to live to ,god in all possible ways2 then we are equally obliged to glorify ,god in all other actions that can be turned into acts of piety and obedience4 ,and as actions are of much more significancy than words1 it must be a much more acceptable worship of ,god to glorify him in all the actions of our common life1 than with any little form of words at any particular times4 ,thus1 if ,god is to be worshipped with forms of thanksgiving1 he that is content and thankful in every accident of his life1 because it comes from ,god1 praises ,god in a much higher manner1 than he that has some set times for singing of psalms4 ,he that dares not say an ill-natured word1 or do an unreasonable thing1 because he considers ,god as every where present1 performs a better devotion than he that dares not miss the church4 ,to live in the world as a stranger and a pilgrim1 using all its enjoyments as if we used them not1 making all our actions so many steps towards a better life1 is offering a better sacrifice to ,god1 than any forms of holy and heavenly prayers4 #i4 ,to be humble in all our actions1 to avoid every appearance of pride and vanity1 to be meek and lowly in our words1 actions1 dress1 behaviour1 and designs1 in imitation of our blessed ,saviour1 is worshipping ,god in a higher manner1 than those do who have only times to fall low on their knees4 ,he that contents himself with necessaries1 that he may give the remainder to those that want it2 that dares not spend any money foolishly1 because he considers it as a talent from ,god1 which must be used according to his will1 praises ,god with something more glorious than songs of praise4 ,prayers therefore are so far from being a sufficient devotion1 that they are the smallest parts of it4 ,we are to praise ,god with words and prayers1 because it is a possible way of glorifying ,god4 ,but then1 as words are but small things in themselves1 as times of prayer are but little1 if compared with the rest of our lives2 so that devotion which consists in times and forms of prayer1 is but a very small thing1 if compared to that devotion which is to appear in every other part and circumstance of our lives4 #aj4 ,again1 as it is an easy thing to worship ,god with forms of words1 and to observe times of offering them unto him1 so it is the smallest kind of piety4 ,and1 on the other hand1 as it is more difficult to worship ,god with our substance1 to honour him with the right use of our time1 to offer to him the continual sacrifice of self-denial and mortification2 as it requires more piety to eat and drink only for such ends as may glorify ,god1 to undertake no labour1 nor allow of any diversion1 but where we can act in the name of ,god2 as it is most difficult to sacrifice all our corrupt tempers1 and make piety to ,god the rule and measure of all the actions of our common life2 so the devotion of this kind is a much more acceptable service to ,god1 than those words of devotion which we offer to him either in the church or in our closet4 ,every sober reader will easily perceive1 that ,i don't intend to lessen the value of prayers1 either public or private2 but only to shew him1 that they are but a very slender part of devotion1 when compared to a devout life4 #aa4 99,to see this in a yet clearer light1 let us suppose a person to have appointed times for praising ,god with psalms and hymns1 and to be strict in the observation of them2 let it be supposed also1 that in his common life he is restless and uneasy1 full of murmurings and complaints at every thing1 never pleased but by chance1 but murmuring and repining at the very seasons1 and having something to dislike in every thing that happens to him4 ,now1 can you conceive any thing more absurd and unreasonable1 than such a character as this8 ,is such a one to be reckoned thankful to ,god1 because he has forms of praise which he offers to him8 ,nay1 is it not certain1 that such forms of praise must be so far from being an acceptable devotion to ,god1 that they must be an abomination8 ,now the absurdity which you see in this instance1 is the same in any other part of our life4 ,if our common life hath any contrariety to our prayers1 it is the same abomination1 as songs of thanksgiving in the mouths of murmurers4 ,bended knees1 whilst you are cloathed with pride3 heavenly petitions1 whilst you are hoarding up treasures upon earth2 holy devotions1 whilst you live in the follies of the world2 prayers of meekness and charity1 whilst your heart is the seat of spite and resentment2 hours of prayer1 whilst you give up days and years to idle diversions1 impertinent visits1 and foolish pleasures1 are as unacceptable a service to ,god1 as forms of thanksgiving from a person that lives in repinings and discontent4 ,so that unless the common course of our lives be according to the common spirit of our prayers1 our prayers are so far from being a sufficient degree of devotion1 that they become an empty lip-labour2 or1 what is worse1 a notorious hypocrisy4 #ab4 ,seeing therefore we are to make the spirit and temper of our prayers the common spirit and temper of our lives1 this may convince us1 that all orders of people are to labour after the same utmost perfection of the ,christian life4 ,for as all ,christians are to use the same holy and heavenly devotions1 as they are all with the same earnestness to pray for the ,spirit of ,god2 so is it a sufficient proof1 that all orders of people are1 to the utmost of their power1 to make their life agreeable to that one ,spirit for which they all pray4 99,a soldier1 or a tradesman1 is not called to minister at the altar1 or preach the gospel2 but every soldier or tradesman is as much obliged to be devout1 humble1 holy1 and heavenly-minded in all the parts of his common life1 as a clergyman is obliged to be zealous1 faithful1 and laborious in all parts of his profession4 #ac4 99,all men therefore1 as men1 have one and the same important business1 to act up to the excellency of their rational nature1 and to make reason and order the law of all their designs and actions4 ,all ,christians1 as ,christians1 have one and the same calling1 to live according to the excellency of the ,christian spirit1 and to make the sublime precepts of the gospel the rule and measure of all their tempers in common life4 ,the one thing needful to one1 is the one thing needful to all4 99,the merchant is no longer to hoard up treasures upon earth2 the soldier is no longer to fight for glory2 the great scholar is no longer to pride himself in the depths of science2 but they must all1 with one spirit1 count all things but loss1 for the excellency of the knowledge of ,christ ,jesus4 99,the fine lady1 must teach her eyes to weep1 and be cloathed with humility4 ,the polite gentleman must exchange the gay thoughts of wit and fancy1 for a broken and a contrite heart4 ,the man of quality must so far renounce the dignity of his birth1 as to think himself miserable till he is born again4 ,servants must consider their service as done unto ,god4 ,masters must consider their servants as their brethren in ,christ1 that are to be treated as their fellow-members of the mystical body of ,christ4 #ad4 99,young ladies must either devote themselves to piety1 prayer1 self-denial1 and all good works in a ,virgin state of life1 or else marry to be holy1 sober1 and prudent in the care of a family2 bringing up their children in piety1 humility1 and devotion1 and abounding in all other good works1 to the utmost of their capacity4 ,they have no choice of any thing else2 but must devote themselves to ,god in one of these states4 ,they may chuse a married1 or a single life2 but it is not left to their choice1 whether they will make either state1 a state of holiness1 humility1 and all other duties of the ,christian life4 ,it is no more left in their power1 because they have fortunes1 or are born of rich parents1 to divide themselves betwixt ,god and the world1 or take such pleasures as their fortune will afford them1 than to be sometimes chaste and modest1 and sometimes not4 #8he' replaced with #8the' 99,they are not to consider how much religion may secure them a fair character1 or how they may add devotion to an impertinent1 vain1 and giddy life2 but must look into the spirit and temper of their prayers1 into the nature and end of ,christianity2 and then they will find1 that whether married or unmarried1 they have but one business upon their hands2 to be wise1 and pious1 and holy2 not in little modes and forms of worship1 but in the whole turn of their minds1 in the whole form of their behaviour1 and in the daily course of their common life4 #8,christianiiy' replaced with #8,christianity' #ae4 99,young gentlemen must consider what our blessed ,saviour said to the young gentleman in the gospel2 he bid him sell all he had1 and give to the poor4 ,now1 though this text does not oblige all people to sell all2 yet it certainly obliges all kinds of people to employ all their estates in such wise and reasonable ways1 as may shew1 all they have is devoted to ,god2 and that no part of it is kept from the poor1 to be spent in needless1 vain1 and foolish expences4 99,if therefore young gentlemen propose to themselves a life of pleasure and indulgence2 if they spend their estates in high living1 in luxury and intemperance1 in state and equipage1 in pleasures and diversions1 in sports and gaming1 and such like wanton gratifications of their foolish passions1 they have as much reason to look upon themselves to be angels1 as to be disciples of ,christ4 99,let them be assured1 that it is the one only business of a ,christian gentleman1 to distinguish himself by good works1 to be eminent in the most sublime virtues of the gospel1 to bear with the ignorance and weakness of the vulgar1 to be a friend and patron to all that dwell about him1 to live in the utmost heights of wisdom and holiness1 and shew through the whole course of his life a true religious greatness of mind4 ,they must aspire after such a gentility1 as they might have learnt from seeing the blessed ,jesus1 and shew no other spirit of a gentleman1 but such as they might have got by living with the holy apostles4 ,they must learn to love ,god with all their heart1 with all their soul1 and with all their strength1 and their neighbour as themselves2 and then they have all the greatness and distinction that they can have here1 and are fit for eternal happiness in heaven4 #af4 ,thus1 in all orders and conditions1 either of men or women1 this is the one holiness1 which is to be the common life of all ,christians4 ,the merchant is not to leave devotion to the clergyman1 nor the clergyman to leave humility to the labourer4 ,women of fortune are not to leave it to the poor of their sex1 to be discreet1 chaste1 keepers at home1 to adorn themselves in modest apparel1 shame-facedness1 and sobriety2 nor poor women to leave it to the rich to attend at the worship of ,god4 ,great men must be eminent for true poverty of spirit1 and people of a low and afflicted state must greatly rejoice in ,god4 ,the man of strength and power is to forgive and pray for his enemies1 and the innocent sufferer1 that is chained in prison1 must1 with ,paul and ,silas1 at midnight sing praises unto ,god4 ,for ,god is to be glorified1 holiness is to be practised1 and the spirit of religion is to be the common spirit of every ,christian in every state and condition of life4 99,for the ,son of ,god did not come from above1 to add an external form of worship to the several ways of life that are in the world1 and so to leave people to live as they did before1 in such tempers and enjoyments as the fashion and spirit of the world approves3 but as he came down from heaven1 altogether divine and heavenly in his own nature2 so it was to call mankind to a divine and heavenly life2 to the highest change of their whole nature and temper2 to be born again of the ,holy ,spirit2 to walk in the wisdom1 and light1 and love of ,god1 and to be like him to the utmost of their power2 to a mortification of their passions2 and to live in such wisdom1 and holiness1 as might fit them to enjoy ,god to all eternity4 #ag4 ,whatever therefore is foolish1 vain1 or earthly1 or sensual in the life of a ,christian1 is something that ought not to be there4 ,but if any thing of this kind runs through the course of our whole life1 if we allow ourselves in things that are either vain1 foolish1 or sensual1 we renounce our profession4 ,for as sure as ,jesus ,christ was wisdom and holiness2 as sure as he came to make us like himself1 so sure is it1 that none keep to their ,christian profession1 but they who1 to the utmost of their power1 live a wise1 and holy1 and heavenly life4 ,this1 and this alone1 is ,christianity2 universal holiness in every part of life1 a heavenly wisdom in all our actions1 not conforming to the spirit and temper of the world1 but turning all worldly enjoyments into means of piety and devotion4 #ah4 ,and if it be the happiness and glory of a bishop to live in this ,spirit1 full of these holy tempers1 doing every thing as unto ,god1 it is as much the glory and happiness of all men and women1 whether young or old1 to live in the same ,spirit4 ,and whoever can find any reasons why an ancient bishop should be intent upon divine things1 turning all his life into the highest exercises of piety and devotion1 will find them so many reasons why he should1 to the utmost of his power1 do the same himself4 ,if you say that a bishop must be an eminent example of ,christian holiness1 because of his high and sacred calling1 you say right4 ,but if you say1 that it is more to his advantage to be exemplary1 than it is yours1 you greatly mistake4 ,for there is nothing to make the highest degrees of holiness desirable to a bishop1 but what makes them equally desirable to every young person of every family4 ,for an exalted piety1 and the religious use of every thing1 is as much the glory and happiness of one state of life as it is of another4 99,do but fancy what a spirit of piety you would have in the best bishop in the world1 how you would have him love ,god1 how you would have him imitate the life of our ,saviour and his apostles1 how you would have him live above the world1 shining in all the instances of a heavenly life1 and then you have found out that ,spirit1 which you ought to make the spirit of your own life4 ,i desire every reader to dwell awhile upon this reflection1 and perhaps he will find more conviction from it than he imagines4 ,every one can tell how good and pious he would have some people to be2 every one knows how wise and reasonable a thing it is in a bishop1 to be entirely above the world1 and be an eminent example of ,christian perfection4 ,as soon as you think of a wise and ancient bishop1 you fancy some exalted degree of piety1 a living example of all those holy tempers which you find described in the gospel4 #ai4 ,now if you ask yourself1 what is the happiest thing for a young clergyman to do8 ,you must be forced to answer1 that nothing can be so happy and glorious for him1 as to be like that excellent1 holy bishop4 99,if you go on1 and ask what is the happiest thing for a young gentleman or his sisters to do8 ,the answer must be the same2 that nothing can be so happy or glorious for them1 as to live in such habits of piety1 in such exercises of a divine life1 as this good old bishop does4 ,for every thing that is great and glorious in religion1 is as much the true glory of every man or woman1 as it is the glory of any bishop4 ,if high degrees of divine love1 if fervent charity1 if spotless purity1 if heavenly affection1 if constant mortification1 if frequent devotion1 be the best and happiest way of life for any ,christian1 it is so for every ,christian4 ,and as the wisest bishop in the world is he who lives in the greatest heights of holiness1 who is most exemplary in all the exercises of a divine life2 so the wisest youth1 the wisest woman1 whether married or unmarried1 is she that lives in the highest degrees of ,christian holiness1 and all the exercises of a divine and heavenly life4 ,,chap4 ,,ix4 ,shewing how great devotion fills our lives with the greatest peace and happiness that can be enjoyed in this world4 #a4 ,,some people will perhaps object1 that this living unto ,god in all that we do1 is too great a restraint upon human life2 and that1 by depriving ourselves of so many innocent pleasures1 we shall render our lives1 dull1 uneasy1 and melancholy4 99,it will produce just the contrary effect4 ,instead of making our lives dull and melancholy1 it will render them full of content and strong satisfactions2 as by these rules we only change the childish satisfactions of our vain and sickly passions1 for the solid enjoyments1 and real happiness of a sound mind4 ,for as there is no true foundation for comfort in life1 but in the assurance that a wise and good ,god governeth the world3 so the more we find out ,god in every thing1 the more we apply to him in every place1 the more we look up to him in all our actions1 the more we conform to his will1 the more we act according to his wisdom1 and imitate his goodness1 by so much the more do we enjoy ,god1 and increase all that is happy and comfortable in human life4 ,and it is plain1 he that is endeavouring to subdue all those passions of pride1 envy1 and ambition1 which religion opposes1 is doing more to make himself happy1 even in this life1 than he that is contriving means to indulge them4 99,for these passions are the causes of all the disquiets of human life3 they are the dropsies and fevers of our minds1 vexing them with false appetites1 and restless cravings after such things as we do not want1 and spoiling our taste for those things which are our proper good4 #b4 99,do but imagine that you some where or other saw a man1 that proposed reason as the rule of all his actions2 that had no desires but after such things as nature wants1 and religion approves2 that was as pure from all the motions of pride1 envy1 and covetousness1 as from thoughts of murder2 that in this freedom from worldly passions1 he had a soul full of divine love1 wishing and praying that all men may have what they want of worldly things1 and be partakers of eternal glory4 ,do but fancy a man living in this manner1 and your own conscience will immediately tell you1 that he is the happiest man in the world1 and that it is not in the power of the richest fancy to invent any higher happiness in the present life4 ,and1 on the other hand1 if you suppose him to be in any degree less perfect2 if you suppose him but subject to one foolish fondness1 or vain passion1 your own conscience will tell you1 that he so far lessens his own happiness1 and robs himself of the true enjoyment of his other virtues4 ,so true is it1 that the more we live by the rules of religion1 the more peaceful and happy we are4 #c4 ,again1 as it thus appears that real happiness is only to be had from religion2 so the same truth will appear from a consideration of human misery4 ,if we look into the world1 and view the troubles of human life1 we shall find that they are all owing to our irreligious passions4 ,now all trouble and uneasiness is founded in the want of something or other2 would we therefore know the true cause of our troubles and disquiets1 we must find out the cause of our wants2 because that which creates and increases our wants1 does in the same degree create and increase our troubles and disquiets4 ,god ,almighty has sent us into the world with very few wants3 meat1 and drink1 and cloathing1 are the only things necessary in life2 and as these are only our present needs1 so the present world is well furnished to supply these needs4 ,if a man had half the world in his power1 he can make no more of it than this2 as he wants it only to support an animal life1 so is it unable to do any thing else for him1 or to afford him any other happiness4 #d4 ,this is the state of man1 born with few wants1 and into a large world1 very capable of supplying them4 ,so that one would reasonably suppose1 men should pass their lives in content and thankfulness to ,god2 at least1 that they should be free from violent disquiets and vexations1 as being placed in a world that has more than enough to relieve all their wants4 ,but if to all this we add1 that this short life1 thus furnished with all that we want in it1 is only a short passage to eternal glory1 where we shall be cloathed with the brightness of angels1 and enter into the joys of ,god1 we might still more reasonably expect1 that human life should be a state of peace1 and joy1 and delight in ,god4 ,thus it would certainly be1 if reason had its full power over us4 99,but alas1 though ,god1 and nature1 and reason1 make human life thus free from wants2 yet our passions1 in rebellion against ,god1 against nature and reason1 create a new world of evils1 and fill human life with imaginary wants1 and vain disquiets4 99,the man of pride has a thousand wants1 which only his own pride has created2 and these render him as full of trouble1 as if ,god had created him with a thousand appetites1 without creating any thing that was proper to satisfy them4 ,envy and ambition have also their endless wants1 which disquiet the souls of men1 and by their contradictory motions render them as foolishly miserable as those that want to fly and creep at the same time4 ,let but any complaining1 disquieted man1 tell you the ground of his uneasiness1 and you will plainly see that he is the author of his own torment2 that he is vexing himself at some imaginary evil1 which will cease to torment him as soon as he is content to be that which ,god1 and nature1 and reason1 require him to be4 #e4 99,if you should see a man passing his days in disquiet1 because he could not walk upon the water1 or catch birds as they fly by him1 you would readily confess that such an one might thank himself for such uneasiness4 ,but now1 if you look into the most tormenting disquiets of life1 you will find them all thus absurd4 ,people are only tormented by their own folly1 and vexing themselves at such things as no more concern them1 nor are any more their proper good1 than walking upon the water1 or catching birds4 99,what can you conceive more silly and extravagant1 than a man racking his brains1 and studying night and day how to fly8 ,wandering from his own house and home1 wearying himself with climbing upon every ascent1 cringing and courting every body he meets1 to lift him up from the ground1 bruising himself with continual falls1 and at last breaking his neck8 ,and all this1 from an imagination that it would be glorious to have the eyes of people gazing up at him1 and mighty happy to eat1 and drink1 and sleep1 at the top of the highest trees in the kingdom4 ,would you not readily own that such a one was only disquieted at his own folly8 ,if you ask1 what it signifies to suppose such silly creatures as are no where to be found in human life8 ,it may be answered1 that wherever you see an ambitious man1 there you see this vain and senseless flyer4 #f4 99,again1 if you should see a man that had a large pond of water1 yet living in continual thirst1 not suffering himself to drink half a draught1 for fear of lessening his pond2 if you should see him wasting his time and strength1 in fetching more water to his pond1 always thirsty1 yet always carrying a bucket of water in his hand1 watching early and late to catch the drops of rain1 gaping after every cloud1 and running greedily into every mire and mud1 in hopes of water1 and always studying how to make every ditch empty itself into his pond4 ,if you should see him grow grey and old in these anxious labours1 and at last end a careful1 thirsty life1 by falling into his own pond3 would you not say1 that such a one was not only the author of his own disquiets1 but was foolish enough to be reckoned amongst ideots and madmen8 ,but yet foolish and absurd as this character is1 it does not represent half the follies and absurd disquiets of the covetous man4 ,i could now easily proceed to shew the same effects of all our other passions1 and make it plainly appear1 that all our miseries1 vexations1 and complaints1 are entirely of our own making1 and that in the same absurd manner1 as in these instances of the covetous and ambitious man4 99,look where you will1 you will see all worldly vexations1 but like the vexation of him that was always in mire and mud in search of water to drink1 when he had more at home than was sufficient for an hundred horses4 #g4 99,clia is always telling you how provoked she is1 what intolerable shocking things happen to her1 what monstrous usage she suffers1 and what vexations she meets with every where4 ,she tells you that her patience is quite worn out1 and there is no bearing the behaviour of people4 ,every assembly that she is at1 sends her home provoked2 something or other has been said or done1 that no reasonable1 well bred person ought to bear4 ,poor people that want her charity1 are sent away with hasty answers2 not because she has not a heart to part with any money1 but because she is too full of some trouble of her own1 to attend to the complaints of others4 ,clia has no business upon her hands1 but to receive the income of a plentiful fortune3 but yet by the doleful turn of her mind1 you would be apt to think that she had neither food nor lodging4 ,if you see her look more pale than ordinary1 if her lips tremble when she speaks to you1 it is because she is just come from a visit1 where ,lupus took no notice at all of her1 but talked all the time to ,lucinda1 who has not half her fortune4 ,when cross accidents have so disordered her spirits1 that she is forced to send for the doctor to make her able to eat2 she tells him1 in great anger at providence1 that she never was well since she was born1 and that she envies every beggar that she sees in health4 ,this is the unquiet life of ,clia1 who has nothing to torment her but her own spirit4 ,if you could inspire her with ,christian humility1 you need do no more to make her happy4 ,this virtue would make her thankful to ,god for half so much health as she has had1 and help her to enjoy more for the time to come4 ,this would keep off tremblings and loss of appetite1 and her blood would need nothing else to sweeten it4 #h4 ,i have just touched upon these absurd characters1 to convince you in the plainest manner1 that religion is so far from rendering a life dull1 anxious1 and uncomfortable1 that on the contrary1 all the miseries1 vexations1 and complaints that are in the world1 are owing to the want of religion2 being directly caused by those absurd passions1 which religion teaches us to deny4 #i4 ,most people indeed confess1 that religion preserves us from many evils1 and helps us in many respects to a more happy enjoyment of ourselves2 but then1 they imagine1 this is only true of such a moderate share of religion1 as restrains us from the excesses of our passions4 ,they suppose that the strict rules of piety must make our lives dull and uncomfortable4 ,this objection supposes1 that religion1 moderately practised1 adds to our happiness2 but that heights of religion have a contrary effect4 99,it supposes therefore1 that it is happy to be kept from the excesses of envy1 but unhappy to be kept from other degrees of envy2 that it is happy to be delivered from a boundless ambition1 but unhappy to be without a moderate ambition4 ,it supposes also1 that the happiness of life consists in a mixture of virtue and vice1 of ambition and humility1 charity and envy1 heavenly affection and covetousness4 ,all which is as absurd1 as to suppose that it is happy to be free from excessive pains1 but unhappy to be without moderate pains2 or that the happiness of health consisted in being partly sick1 and partly well4 ,but if humility be the peace and rest of the soul1 then no one has so much happiness from humility1 as he that is the most humble4 ,if excessive envy is a torment of the soul1 he is most happy who extinguishes every spark of envy4 ,thus it is in every virtue3 the more you act up to every degree of it1 the more happiness you have from it4 ,and so of every vice3 if you only abate its excesses1 you do but little for yourself2 but if you reject it in all degrees1 then you feel the true ease of a reformed mind4 #aj4 ,and1 as to those enjoyments which piety requireth us to deny ourselves1 this deprives us of no real comfort4 ,for1 #ast1 ,piety requires us to renounce no ways of life1 where we can act reasonably1 and offer what we do to ,god4 ,all ways of life1 all enjoyments that are within these bounds1 are no way denied us by the strictest rules of piety4 ,whatever you can do1 or enjoy1 as in the presence of ,god1 as his servant1 as his rational creature2 all that you can perform conformably to a rational nature1 is allowed by the laws of piety4 ,and will you think that your life will be uncomfortable1 unless you may displease ,god1 and act contrary to that reason and wisdom which he has implanted in you8 ,as for those satisfactions1 which we dare not offer to a holy ,god1 which are only invented by the folly and corruption of the world1 which inflame our passions1 and sink our souls into grossness and sensuality1 and render us incapable of the divine favour either here or hereafter1 surely it can be no uncomfortable thing to be rescued by religion from such self-murder1 and to be rendered capable of eternal happiness4 #aa4 99,let us suppose a person placed somewhere alone1 in the midst of a variety of things which he did not know how to use2 that he has by him bread1 wine1 water1 golden dust1 iron chains1 gravel1 garments1 fire4 ,let it be supposed1 that he has no knowledge1 nor any directions from his senses1 how to quench his thirst1 or satisfy his hunger1 or make any use of the things about him4 ,let it be supposed1 that in his drought he puts golden dust into his eyes2 when his eyes smart1 he puts wine into his ears3 that in his hunger1 he puts gravel in his mouth2 that in pain1 he loads himself with iron chains2 that feeling cold1 he puts his feet in the water2 that being frighted at the fire1 he runs away from it2 that being weary1 he makes a seat of his bread4 ,let it be supposed1 that thro' his ignorance of the right use of the things that are about him1 he will vainly torment himself whilst he lives2 and at last die1 blinded with dust1 choaked with gravel1 and loaded with irons4 ,let it be supposed1 that some good being came to him1 and shewed him the nature and use of all the things that were about him1 and gave him such strict rules of using them1 as would certainly1 if observed1 make him the happier for all that he had1 and deliver him from the pains of hunger1 and thirst1 and cold4 ,now1 could you with any reason affirm1 that those strict rules of using those things that were about him1 had rendered that poor man's life dull and uncomfortable8 #ab4 ,this is1 in some measure1 a representation of the strict rules of religion2 they only relieve our ignorance1 save us from tormenting ourselves1 and teach us to use every thing about us to our advantage4 ,man is placed in a world full of variety of things2 his ignorance makes him use many of them as absurdly1 as the man that put dust in his eyes to relieve his thirst1 or put on chains to remove pain4 ,religion therefore here comes in to his relief1 and gives him strict rules of using every thing that is about him2 that by so using them suitably to his own nature and the nature of the things1 he may have always the pleasure of receiving benefit from them4 ,it shews him what is strictly right in meat1 and drink1 and cloaths2 and that he has nothing else to expect from the things of this world1 but to satisfy such wants of his own2 and then to extend his assistance to all his brethren1 that1 as far as he is able1 he may help all his fellow-creatures to the same benefit from the world that he hath4 #ac4 99,it tells him1 that this world is incapable of giving him any other happiness2 and that all endeavours to be happy in heaps of money1 or acres of land1 in fine cloaths1 rich beds1 stately equipage1 and shew and splendour1 are only vain endeavours1 ignorant attempts after impossibilities2 these things be no more able to give the least degree of happiness1 than dust in the eyes can cure thirst1 or gravel in the mouth satisfy hunger2 but1 like dust and gravel misapplied1 will only serve to render him more unhappy by such an ignorant misuse of them4 ,it tells him1 altho' this world can do no more for him1 than satisfy these wants of the body2 yet there is a much greater good prepared for man1 than eating1 drinking1 and dressing2 that it is yet invisible to his eyes1 being too glorious for the apprehension of flesh and blood2 but reserved for him to enter upon1 as soon as this short life is over2 where1 in a new body1 formed to an angelic likeness1 he shall dwell in the light and glory of ,god to all eternity4 99,it tells him1 that this state of glory will be given to all those that make a right use of the things of this present world2 who do not blind themselves with golden dust1 or eat gravel1 or groan under loads of iron of their own putting on2 but use bread1 water1 wine1 and garments for such ends as are according to nature and reason2 and who with faith and thankfulness worship the kind giver of all that they enjoy here1 and hope for hereafter4 #ad4 ,now can any one say1 that the strictest rules of such a religion as this1 debar us of any of the comforts of life8 ,might it not as justly be said of those rules1 that only hindered a man from choaking himself with gravel8 ,for the strictness of these rules only consists in the exactness of their rectitude4 #8hindred' replaced with #8hindered' 99,who would complain of the severe strictness of a law1 that without any exception forbad the putting of dust into our eyes8 ,who could think it too rigid1 that there were no abatements8 ,now this is the strictness of religion2 it requires nothing of us strictly1 or without abatements1 but where every degree of the thing is wrong1 where every indulgence does us hurt4 99,if religion forbids all instances of revenge without exception1 'tis because all revenge is of the nature of poison2 and though we don't take so much as to put an end to life1 yet if we take any at all1 it corrupts the mass of blood1 and makes it difficult to be restored to our former health4 ,if religion commands an universal charity1 to love our neighbour as ourselves1 to forgive and pray for all our enemies without any reserve1 'tis because all degrees of love are degrees of happiness1 that strengthen and support the divine life of the soul1 and are as necessary to its health and happiness1 as proper food is necessary to the health and happiness of the body4 99,if religion has laws against laying up treasures upon earth1 and commands us to be content with food and raiment2 'tis because every other use of the world is abusing it to our own vexation1 and turning its conveniences into snares and traps to destroy us4 ',tis because this plainness and simplicity of life1 secure us from the cares and pains of restless pride and envy1 and make it easier to keep that strait road that will carry us to eternal life4 #ae4 ,if religion requires us sometimes to fast and deny our natural appetites1 'tis to lessen that struggle and war that is in our nature2 'tis to render our bodies fitter instruments of purity1 and more obedient to the good motions of divine grace2 'tis to dry up the springs of our passions that war against the soul1 to cool the flame of our blood1 and render the mind more capable of divine meditations4 ,so that altho' these abstinences give some pain to the body1 yet they so lessen the power of bodily appetites and passions1 and so increase our taste of spiritual joys1 that even these severities of religion1 when practised with discretion1 add much to the comfort of our lives4 ,if religion calleth us to a life of watching and prayer1 'tis because we live amongst a crowd of enemies1 and are always in need of the assistance of ,god4 ,if we are to confess and bewail our sins1 'tis because such confessions relieve the mind1 and restore it to ease2 as burdens and weights taken off the shoulders1 relieve the body1 and make it easier to itself4 ,if we are to be frequent and fervent in holy petitions1 'tis to keep us steady in the sight of our true good1 and that we may never want the happiness of a lively faith1 a joyful hope1 and well-grounded trust in ,god4 ,if we are to pray often1 'tis that we may be often happy in such secret joys as only prayer can give2 in such communications of the divine presence1 as will fill our minds with all the happiness that beings not in heaven1 are capable of4 ,if religion commands us to live wholly unto ,god1 and to do all to his glory1 'tis because every other way is living wholly against ourselves1 and will end in our shame and confusion of face4 #af4 99,as every thing is dark1 that ,god does not enlighten2 as every thing is senseless1 that has not its share of knowledge from him2 as nothing lives but by partaking of life from him2 as nothing exists1 but because he commands it to be2 so there is no glory or greatness1 but what is the glory or greatness of ,god4 ,we indeed may talk of human glory1 as we may talk of human life or human knowledge2 but as we are sure that human life implies nothing of our own1 but a dependent living in ,god1 or enjoying so much life in ,god2 so human glory1 whenever we find it1 must be only so much glory as we enjoy in the glory of ,god4 99,this is the state of all creatures1 whether men or angels2 as they make not themselves1 so if they are great1 they are only great receivers of the gifts of ,god2 their power can only be so much of the divine power acting in them2 their wisdom can be only so much of the divine wisdom shining within them2 and their light and glory1 only so much of the life and glory of ,god shining upon them4 #ag4 99,as they are not men or angels1 because they had a mind to be so1 but because the will of ,god formed them to be what they are2 so they cannot enjoy this or that happiness of men or angels1 because they have a mind to it1 but because it is the will of ,god1 that such things be the happiness of men1 and such things the happiness of angels4 ,but now1 if ,god be thus all in all2 if his will is thus the measure of all things and all natures2 if nothing can be done1 but by his power2 if nothing can be seen1 but by a light from him2 if we have nothing to fear1 but from his justice2 if we have nothing to hope for1 but from his goodness2 if this is the nature of man1 thus helpless in himself2 if this is the state of all creatures1 as well those in heaven1 as those on earth2 if they are nothing1 can do nothing1 can suffer no pain1 nor feel any happiness1 but so far1 and in such degrees1 as the power of ,god does all this3 if this be the state of things1 then how can we have the least glimpse of joy or comfort8 ,how can we have any peaceful enjoyment of ourselves1 but by living wholly unto ,god1 using and doing every thing conformably to his will8 ,a life thus devoted unto ,god1 looking wholly unto him in all our actions1 and doing all things suitable to his glory1 is so far from being dull1 and uncomfortable1 that it creates new comforts in every thing that we do4 #ah4 ,on the contrary1 would you see how happy they are who live according to their own wills1 who cannot submit to the dull and melancholy business of a life devoted to ,god8 ,look at the man in the parable1 to whom his ,lord had given one talent4 ,he could not bear the thoughts of using his talent according to the will of him from whom he had it1 and therefore he chose to make himself happier in another way of his own4 ,lord1 says he1 ,i knew thee1 that thou art an hard man1 reaping where thou hadst not sown1 and gathering where thou hadst not strawed4 ,and ,i was afraid1 and went and hid thy talent in the earth4 ,lo there thou hast that is thine4 ,matt4 xxv4 #bd4 ,here you see how happy this man made himself by not acting wholly according to his ,lord's will4 ,it was1 according to his own account1 an happiness of murmuring and discontent2 ,i knew thee1 says he1 that thou wast an hard man3 it was an happiness of fears and apprehensions2 ,i was1 says he1 afraid3 it was an happiness of vain labours and fruitless travels3 ,i went1 says he1 and hid thy talent2 and after having been awhile the sport of foolish passion1 tormenting fears1 and fruitless labours1 he is rewarded with darkness1 eternal weeping and gnashing of teeth4 #ai4 ,now this is the happiness of all those1 who look upon strict piety1 that is1 a right use of their talent1 to be a dull and melancholy thing4 ,they may live awhile free from the restraints and directions of religion2 but instead thereof1 they must be under the absurd government of their passions3 they must1 like the man in the parable1 live in murmurings and discontents1 in fears and apprehensions4 ,they may avoid the labour of doing good1 of spending their time devoutly1 of laying up treasures in heaven1 of cloathing the naked1 of visiting the sick2 but then they must1 like this man1 have labours and pains in vain1 that tend to no use or advantage1 that do no good either to themselves1 or others2 they must travel1 and labour1 and work1 and dig1 to hide their talent in the earth4 ,they must1 like him1 at their ,lord's coming1 be convicted out of their own mouths1 be accused by their own hearts1 and have every thing that they have said and thought of religion1 be made to shew the justice of their condemnation to eternal darkness1 weeping and gnashing of teeth4 ,this is the purchase that they make1 who avoid the strictness of religion1 in order to live happily4 #bj4 ,on the other hand1 would you see a short description of the happiness of a life rightly employed1 wholly devoted to ,god1 you must look at the man in the parable1 to whom his ,lord had given five talents4 ,lord1 says he1 thou deliveredst unto five talents3 behold1 ,i have gained besides them five talents more4 ,his ,lord said unto him1 well done thou good and faithful servant2 thou hast been faithful over a few things1 ,i will make thee ruler over many things2 enter thou into the joy of thy ,lord4 ,here you see a life that is wholly intent upon the improvement of the talents1 that is devoted wholly unto ,god1 is a state of happiness1 prosperous labours1 and glorious success4 ,here are not1 as in the former case1 any uneasy passions1 murmurings1 vain fears and fruitless labours4 ,the man is not toiling1 and digging in the earth for no end or advantage2 but his labours prosper in his hands1 his happiness increases upon him1 the blessing of five becomes the blessing of ten talents2 and he is received with a ,well done good and faithful servant1 enter thou into the joy of thy ,lord4 #ba4 ,now1 as the case of these men in the parable left nothing else to their choice1 but either to be happy in using their gifts to the glory of their ,lord1 or miserable by using them according to their own humours and fancies2 so the state of ,christianity leaves us no other choice4 99,all that we have1 all that we are1 all that we enjoy1 are only so many talents from ,god3 if we use them to the end of a pious and holy life1 our five talents will become ten1 and our labours will carry us into the joy of our ,lord2 but if we abuse them to the gratification of our own passions1 sacrificing the gifts of ,god to our own pride and vanity1 we shall live here in vain labours and foolish anxieties1 shunning religion as a melancholy thing1 accusing our ,lord as a hard master1 and then fall into everlasting misery4 ,we may for awhile amuse ourselves with names1 and sounds1 and shadows of happiness1 we may talk of this or that greatness and dignity2 but if we desire real happiness1 we have no other possible way to it1 but by improving our talents1 by so holily and piously using the powers and faculties of men in this present state1 that we may be happy and glorious in the powers and faculties of angels in the world to come4 ,how ignorant therefore are they of the nature of religion1 of the nature of man1 and the nature of ,god1 who think a life of strict piety to be a dull and uncomfortable state1 when it is so plain and certain1 that there is neither comfort nor joy to be found in any thing else8 ,,chap4 ,x4 ,the happiness of a life wholly devoted unto ,god1 farther proved1 from the vanity1 and the ridiculous1 poor enjoyments which they are forced to take up with1 who live according to their own humours4 ,this represented in various characters4 #a4 ,,we may see yet more of the happiness of a life devoted to ,god1 by considering the poor contrivances for happiness1 and the contemptible ways of life1 which they are thrown into1 who are seeking after happiness by other methods4 ,if one looks at their lives1 who live by no rule but their own humours and fancies2 if one sees what it is1 which they call joy1 and greatness1 and happiness2 if one sees how they rejoice and repent1 change and fly from one delusion to another1 one shall find great reason to rejoice1 that ,god hath appointed a narrow way that leadeth unto life1 and that we are not left to the folly of our own minds1 or forced to take up with such shadows of happiness1 as the folly of the world has invented4 ,i say invented1 because those things which make up the joy and happiness of the world1 are mere inventions1 which have no foundation in nature1 are no way the proper good or happiness of man1 no way perfect either his body or his mind4 #b4 99,as1 for instance1 when a man proposes to be happy in ways of ambition1 by raising himself to some imaginary heights above other people4 ,this is an invention of happiness which has no foundation in nature1 but it is as mere a cheat of our own making1 as if a man should intend to make himself happy by climbing up a ladder4 99,if a woman seeks for happiness from fine colours or spots upon her face1 from jewels and rich cloaths1 this is as merely an invention of happiness1 as contrary to nature and reason1 as if she should propose to make herself happy1 by painting a post1 and putting the same finery upon it4 ,it is in this respect that ,i call these mere inventions of happiness1 because neither ,god1 nor nature1 nor reason1 hath appointed them as such2 but whatever appears joyful or happy in them1 is entirely invented by the blindness and vanity of our own minds4 ,and it is on these inventions of happiness1 that ,i desire you to cast your eye1 that you may thence learn how great a good religion is1 which delivers you from such a multitude of follies1 and vain pursuits1 as are the torment of minds that wander from their true happiness in ,god4 #c4 99,look at ,flatus1 and learn how miserable they are1 who are left to the folly of their own passions4 ,flatus is rich and in health1 yet always uneasy1 and always searching after happiness4 ,every time you visit him1 you find some new project in his head2 he is eager upon it as something that is more worth his while1 and will do more for him1 than any thing that is already past4 ,every new thing so seizes him1 that if you was to take him from it1 he would think himself quite undone4 ,his sanguine temper1 and strong passions1 promise him so much happiness in every thing1 that he is always cheated1 and is satisfied with nothing4 ,at his first setting out in life1 fine cloaths was his delight4 ,his enquiry was only after the best taylors and peruke-makers2 and he had no thoughts of excelling in any thing but dress4 ,he spared no expence1 but carried every nicety to its greatest height4 ,but this happiness not answering his expectations1 he left off his brocades1 put on a plain coat1 railed at fops and beaux1 and gave himself up to gaming with great eagerness4 ,this new pleasure satisfied him for some time2 he envied no other way of life4 ,but being by the fate of play1 drawn into a duel1 where he narrowly escaped his death1 he left off the dice1 and sought for happiness no longer amongst the gamesters4 #d4 ,the next thing that seized his wandering imagination1 was the diversions of the town2 and for more than a twelvemonth1 you heard him talk of nothing but ladies1 drawing-rooms1 birth-nights1 plays1 balls1 and assemblies2 but growing sick of these1 he had recourse to hard drinking4 ,he had now many a merry night1 and met with stronger joys than any he had felt before4 ,and here he had thoughts of setting up his staff1 and looking out no farther2 but unluckily falling into a fever1 he grew angry at all strong liquors1 and took his leave of the happiness of being drunk4 ,the next attempt after happiness carried him into the field4 ,for two or three years nothing was so happy as hunting4 ,he entered upon it with all his soul1 and leaped over more hedges and ditches than had ever been known in so short a time4 ,you never saw him but in a green coat4 ,he was the envy of all that blow the horn1 and always spoke to his dogs in great propriety of language4 ,if you meet him at home in a bad day1 you would hear him blow his horn1 and be entertained with the surprizing accidents of the last noble chace4 ,no sooner had ,flatus outdone all the world in the breed and education of his dogs1 built new kennels1 new stables1 and bought a new hunting-seat1 but he got sight of another happiness1 hated the senseless noise and hurry of hunting1 gave away his dogs1 and was for some time after deep in the pleasures of building4 #e4 ,now he invents new kinds of dovecoats1 and has such contrivances in his barns and stables1 as were never seen before4 ,he wonders at the dulness of the old builders1 is wholly bent upon the improvement of architecture1 and will hardly hang a door in the ordinary way4 ,he tells his friends1 that he never was so delighted in any thing in his life2 that he has more happiness amongst his brick and mortar1 than ever he had at court3 and that he is contriving how to have some little matter to do that way as long as he lives4 ,after this1 he was a great student for one whole year4 ,he was up early and late at his ,italian grammar1 that he might have the happiness of understanding the opera1 and not be like those unreasonable people1 that are pleased with they don't know what4 ,flatus is very ill-natured1 or otherwise1 just as his affairs happen to be when you visit him4 ,if you find him when some project is almost wore out1 you will find a peevish1 ill-bred man2 but if you had seen him just as he entered upon his riding regimen1 or begun to excel in sounding the horn1 you had been saluted with great civility4 ,flatus is now at a full stand1 and is doing what he never did in his life before4 ,he is reasoning and reflecting with himself4 ,he loses several days1 in considering which of his cast-off ways of life he should try again4 ,but here a new project comes in to his relief4 ,he is now living upon herbs1 and running about the country1 to get himself in as good wind as any running footman in the kingdom4 #f4 ,i have been thus circumstantial in so many foolish particulars1 because ,i hope that every particular folly that you here see1 will naturally turn itself into an argument for the wisdom and happiness of a religious life4 ,if ,i could lay before you a particular account of all the circumstances of terror and distress1 that daily attend a life at sea1 the more particular ,i was in the account1 the more ,i should make you feel and rejoice in the happiness of living upon the land4 ,in like manner1 the more ,i enumerate the follies1 anxieties1 delusions1 and restless desires which go thro' every part of a life devoted to worldly enjoyments1 the more you must be affected with that peace1 and rest1 and solid content1 which religion gives to the souls of men4 #g4 ,but you will perhaps say1 that the ridiculous1 restless life of ,flatus1 is not the common state of those who neglect the strict rules of religion2 and that therefore it is not so great an argument of the happiness of a religious life4 ,i answer1 that ,i am afraid it is one of the most general characters in life2 and that few people can read it1 without seeing something in it that belongs to themselves4 ,for where shall we find that wise and happy man1 who has not been eagerly pursuing different appearances of happiness1 sometimes thinking it was here1 and sometimes there8 ,and if people were to divide their lives into particular stages1 and ask themselves what they were pursuing1 or what it was which they had chiefly in view1 when they were twenty years old1 what at twenty-five1 what at thirty1 what at forty1 what at fifty1 and so on1 till they were brought to their last bed1 numbers of people would find1 that they had pursued as many different appearances of happiness1 as are to be seen in the life of ,flatus4 ,and thus it must be1 more or less1 with all who propose any other happiness1 than that which arises from a strict and regular piety4 #h4 ,but1 secondly1 let it be granted1 that the generality of people are not of such restless1 fickle tempers as ,flatus1 the difference is only this1 ,flatus is continually changing and trying something new1 but others are content with some one state2 they don't leave gaming1 and then fall to hunting1 but follow one or the other all their life4 ,some have so much steadiness in their tempers1 that they seek after no other happiness1 but that of heaping up riches2 others grow old in the sports of the field2 others are content to drink themselves to death1 without the least enquiry after any other happiness4 ,now1 is there any thing more happy or reasonable1 in such a life as this1 than in the life of ,flatus8 ,is it not as wise and happy1 to be constantly changing from one thing to another1 as to be nothing else but a gatherer of money1 a hunter1 a gamester1 or a drunkard1 all your life8 ,shall religion be looked upon as a burden1 as a dull and melancholy state1 for calling men from such happiness as this1 to labour after the perfection of their nature1 and prepare themselves for an endless state of joy and glory in the presence of ,god8 #i4 99,but turn your eyes now another way1 and let the trifling joys1 the gewgaw happiness of ,feliciana1 teach you how wise they are1 what delusion they escape1 whose hearts and hopes are fixed upon happiness in ,god4 ,if you was to live with ,feliciana but one half year1 you would see all the happiness that she is to have as long as she lives4 ,she has no more to come1 but the poor repetition of that which could never have pleased once1 but thro' a littleness of mind1 and want of thought4 ,she is to be again dressed fine1 and keep her visiting-day4 ,she is again to change the colour of her cloaths1 again to have a new head4 ,she is again to see who acts best at the playhouse1 and who sings finest at the opera4 ,she is again to make ten visits in a day1 and be ten times in a day trying to talk artfully1 easily1 and politely1 about nothing4 ,she is to be again delighted with some new fashion1 and again angry at the change of some old one4 ,she is to be again at cards1 and gaming at midnight1 and again in bed at noon4 ,she is to be again pleased with hypocritical compliments1 and again disturbed with imaginary affronts4 ,she is to be again delighted with her good luck at gaming1 and again tormented with the loss of her money4 ,she is again to prepare herself for a birth-night1 and again to see the town full of good company4 ,she is again to hear the cabals and intrigues of the town1 again to have secret intelligence of private amours1 and early notice of marriages1 quarrels and partings4 ,if you see her come out of her chariot more briskly than usual1 converse with more spirit1 and seem fuller of joy than she was last week1 it is because there is some surprising new dress1 or new diversion just come to town4 #aj4 ,these are all the substantial and regular parts of ,feliciana's happiness2 and she never knew a pleasant day in her life1 but it was owing to some one1 or more1 of these things4 ,it is for this happiness1 that she has always been deaf to the reasonings of religion1 that her heart has been too gay and chearful to consider what is right or wrong in regard to eternity2 or to listen to the sound of such dull words1 as wisdom1 piety1 and devotion4 ,it is for fear of losing some of this happiness1 that she dares not meditate on the immortality of her soul1 consider her relation to ,god1 or turn her thoughts towards those joys1 which make saints and angels infinitely happy in the presence and glory of ,god4 ,but let it be observed1 that as poor a round of happiness as this appears1 yet most women that avoid the restraints of religion for a gay life1 must be content with very small parts of it4 ,as they have not ,feliciana's fortune2 so they must give away the comforts of a pious life1 for a very small part of her happiness4 #aa4 ,and if you look into the world1 and observe the lives of those women1 whom no arguments can persuade to live wholly unto ,god1 you will find most of them such1 as lose all the comforts of religion without gaining the tenth part of ,feliciana's happiness4 ,they are such as spend their times and fortunes only in mimicking the pleasures of richer people2 and rather look and long after1 than enjoy those delusions1 which are not to be purchased but by considerable fortunes4 ,but if a woman of high birth and great fortune1 having read the gospel1 should rather wish to be an under servant in some pious family1 where wisdom1 piety1 and great devotion1 directed all the actions of every day2 if she should rather wish this1 than to live at the top of ,feliciana's happiness1 ,i should think her neither mad nor melancholy2 but that she judged as rightly of the spirit of the gospel1 as if she had rather wished to be poor ,lazarus at the gate1 than to be the rich man cloathed in purple and fine linen1 and faring sumptuously every day4 99,but to proceed1 would you know what an happiness it is1 to be governed by the wisdom of religion1 look at the poor condition of ,succus1 whose greatest happiness is a good night's rest in bed1 and a good meal when he is up4 ,when he talks of happiness1 it is always in such expressions as shews you1 that he has only his bed and his dinner in his thoughts4 ,this regard to his meals and repose1 makes ,succus order all the rest of his time with relation to them4 ,he will undertake no business that may hurry his spirits1 or break in upon his hours of eating and rest4 ,if he reads1 it shall be only for half an hour1 because that is sufficient to amuse the spirits2 and he will read something that may make him laugh1 as rendering the body fitter for its food and rest2 or1 if he has a mind at any time to indulge a grave thought1 he has recourse to a useful treatise upon the ancient cookery4 ,succus is an enemy to all party matters1 having made it an observation1 that there is as good eating amongst the whigs as the tories4 #8antient' replaced with #8ancient' ,he talks coolly and moderately upon all subjects1 and is as fearful of falling into a passion1 as of catching cold2 being very positive they are both equally injurious to the stomach4 ,if ever you see him more hot than ordinary1 it is upon some provoking occasion1 when the dispute about cookery runs high1 or in the defence of some beloved dish1 which has often made him happy4 ,but he has been so long upon these subjects1 is so well acquainted with all that can be said on both sides1 and has so often answered all objections1 that he generally decides the matter with great gravity4 ,succus is very loyal1 and as soon as ever he likes any wine1 he drinks the king's health with all his heart4 ,nothing could put rebellious thoughts into his head1 unless he should live to see a proclamation against eating of pheasant's eggs4 #ac4 ,all the hours that are not devoted either to repose or nourishment1 are looked upon by ,succus as waste or spare time4 ,for this reason he lodges near a coffee-house and a tavern1 that when he rises in the morning he may be near the news1 and when he parts at night1 he may not have far to go to bed4 ,in the morning you always see him in the same place in the coffee-room2 and if he seems more attentively engaged than ordinary1 it is because some criminal is broke out of newgate1 or some lady was robbed last night1 but they can't tell where4 ,when he has learnt all that he can1 he goes home to settle the matter with the barber's boy that comes to shave him4 ,number #ab omitted in text4 ,the next waste time that lies upon his hands1 is from dinner to supper2 and if melancholy thoughts ever come into his head1 it is at this time1 when he is often left to himself for an hour or more1 and that after the greatest pleasure he knows is just over4 ,he is afraid to sleep1 because he has heard it is not healthful at that time2 so that he is forced to refuse so welcome a guest4 ,but here he is soon relieved by a settled method of playing at cards1 till it is time to think of some little1 nice matter for supper4 ,after this ,succus takes his glass1 talks of the excellency of the ,english constitution1 and praises that minister the most1 who keeps the best table4 ,on a ,sunday night you may sometimes hear him condemning the iniquity of town rakes2 and the bitterest thing that he says against them is this1 that he verily believes1 some of them are so abandoned1 as not to have a regular meal1 or a sound night's sleep1 in a week4 ,at eleven ,succus bids all good night1 and parts in great friendship4 ,he is presently in bed1 and sleeps till it is time to go to the coffee-house next morning4 ,if you was to live with ,succus for a twelvemonth1 this is all that you would see in his life1 except a few curses and oaths that he uses as occasion offers4 ,and now ,i cannot help making this reflection3 #ad4 ,that as ,i believe the most likely means in the world to inspire a person with true piety1 was to have seen the example of some eminent professors of religion3 so the next thing that is likely to fill us with the same zeal1 is to see the folly1 the baseness1 and poor satisfactions of a life destitute of religion4 ,as the one excites us to love and admire the wisdom and greatness of religion2 so the other may make us fearful of living without it4 ,for who can help blessing ,god for the means of grace1 and for the hope of glory1 when he sees what variety of folly they sink into1 who live without it8 ,who would not heartily engage in all the labours of a pious life1 when he sees what dull sensuality1 what gross enjoyments they are left to1 who seek for happiness in other ways8 ,so that whether we consider the greatness of religion1 or the littleness of all other things1 and the meanness of all other enjoyments1 there is nothing to be found in the whole nature of things for a thoughtful mind to rest upon1 but a happiness in religion4 #ae4 ,consider now with yourself1 how unreasonably1 it is pretended that a life of strict piety must be a dull and anxious state8 ,for1 can it with any reason be said that the duties of religion render our lives heavy and melancholy1 when they only deprive us of such happiness as has been here laid before you8 ,must it be tedious to live in the continual exercise of charity and temperance1 to act wisely and virtuously1 to do good to the utmost of your power1 to imitate the divine perfections1 and prepare yourself for the enjoyment of ,god8 ,must it be dull and tiresome to improve in holiness1 to feel the comforts of conscience in all your actions1 to know that ,god is your friend1 that all must work for your good2 that neither life nor death1 neither men nor devils can do you any harm2 but that all your sufferings and doings1 are in a short time to be rewarded with everlasting glory3 must such a state be dull and tiresome1 for want of such happiness as ,flatus or ,feliciana enjoys8 ,now1 if this cannot be said1 then there is no happiness lost1 by being strictly pious2 nor has the devout man any thing to envy in any other state of life4 ,for all the art and contrivances in the world1 without religion1 cannot make more of human life1 or carry its happiness to any greater height1 than ,flatus or ,feliciana has done4 ,the finest wit1 the greatest genius upon earth1 if not governed by religion1 must be as foolish1 and low1 and vain1 in his method of happiness1 as the poor ,succus4 #af4 99,if you was to see a man dully endeavouring all his life to satisfy his thirst1 by holding up one and the same empty cup to his mouth1 you would certainly despise his ignorance4 99,but1 if you should see others1 of brighter parts1 and finer understandings1 ridiculing the dull satisfaction of one cup1 and thinking to satisfy their own thirst by variety of gilt and golden empty cups2 would you think that these were ever the wiser1 or happier1 or better employed1 for their finer parts8 99,now1 this is all the difference that you can see in the happiness of this life4 ,the dull and heavy soul may be content with one empty appearance of happiness1 and be continually trying to hold the same empty cup to his mouth all his life4 ,but let the wit1 the deep scholar1 the fine genius1 the great statesman1 the polite gentleman1 lay all their heads together1 and they can only shew you more and various1 empty appearances of happiness2 give them all the world into their hands1 let them cut and carve as they please1 they can only make a greater variety of empty cups4 99,so that if you don't think it hard to be deprived of the pleasures of gluttony1 for the sake of religion1 you have no reason to think it hard to be restrained from any worldly pleasure4 ,for search as deep1 and look as far as you will1 there is nothing here to be found1 that is nobler1 or greater1 than high eating and drinking1 unless you look for it in the wisdom of religion4 ,and if all that is in the world1 are only so many empty cups1 what does it signify which you take1 or how many8 #ag4 ,if you would but use yourself to such meditations as these1 to reflect upon the vanity of all orders of life without piety1 to consider how all the ways of the world1 are only so many different ways of error1 blindness1 and mistake2 these meditations would awaken your soul into a zealous desire of that solid happiness which is only to be found in recourse to ,god4 #ah4 ,to meditate upon the perfection of the divine attributes1 to contemplate the glories of heaven1 to consider the joys of saints and angels living for ever in the brightness and glory of the divine presence2 these are the meditations of souls advanced in piety1 and not suited to every capacity4 ,but to see and consider the emptiness and error of all worldly happiness1 to see the grossness of sensuality1 the poorness of pride1 the stupidity of covetousness1 the vanity of dress1 the blindness of our passions1 the uncertainty of our lives1 and the shortness of all worldly projects2 these are meditations that are suited to all capacities4 ,they require no depth of thought1 or sublime speculation2 but are forced upon us by all our senses1 and taught by almost every thing that we see and hear4 ,this is that ,wisdom that crieth1 and putteth forth her voice in the streets1 ,prov4 viii4 #a4 that standeth at all our doors1 that appealeth to all our senses1 teaching us in every thing and every where1 by all that we see1 and all that we hear1 by births and burials1 by sickness and health1 by life and death1 by pains and poverty1 by misery and vanity1 and by all the changes of life2 that there is nothing else for man to look after1 no other end in nature for him to drive at1 but a happiness in religion4 duplicate word removed #8and' ,,chap4 ,,xi4 ,that not only a life of vanity1 or sensuality1 but even the most regular kind of life1 that is not governed by great devotion1 sufficiently shews its miseries1 its wants and emptiness to the eyes of all the world4 ,this represented in various characters4 #a4 99,,octavius is a learned1 ingenious man1 well versed in most parts of literature1 and no stranger to any kingdom in ,europe4 ,the other day1 being just recovered from a lingering fever he took upon him to talk thus to his friends4 8,my glass1 says he1 is almost run out2 and your eyes see how many marks of age and death ,i bear about me3 but ,i plainly feel myself sinking away faster than any standers-by imagine4 ,i fully believe1 that one year more will conclude my reckoning40 ,the attention of his friends was much raised by such a declaration1 expecting to hear something truly excellent from so learned a man1 who had but a year longer to live2 when ,octavius proceeded in this manner1 8,for these reasons1 says he1 my friends1 ,i have left off all taverns2 the wine of those places is not good enough for me in this decay of nature4 ,i must now be nice in what ,i drink4 ,i can't pretend to do as ,i have done2 and therefore ,i am resolved to furnish my own cellar with a little of the very best1 tho' it cost me ever so much40 #b4 ,a few days after ,octavius had made this declaration to his friends1 he relapsed into his former illness1 was committed to a nurse1 who closed his eyes before his fresh parcel of wine came in4 ,young ,eugenius who was present at this discourse went home a new man4 ,i never1 says ,eugenius1 was so deeply affected with the wisdom and importance of religion1 as when ,i saw how poorly and meanly the learned ,octavius was to leave the world1 thro' the want of it4 #c4 99,was all to die with our bodies1 there might be some pretence for those different sorts of happiness1 that are now so much talked of3 but since our all begins at the death of our bodies2 since all men are to be immortal1 either in misery or happiness1 in a world entirely different from this2 since they are all hastening thence at all uncertainties1 as fast as death can cut them down2 some in sickness1 some in health1 some sleeping1 some waking1 some at midnight1 others at cock-crowing1 and at all hours they know not of2 is it not certain1 that no man can exceed another in joy and happiness1 but so far as he exceeds him in those virtues which fit him for a happy death8 99,cognatus is a sober1 regular clergyman1 of good repute in the world1 and well esteemed in his parish4 ,all his parishioners say he is an honest man1 and very notable at making a bargain4 ,the farmers listen to him with great attention1 when he talks of the properest time of selling corn4 ,he has been for twenty years a diligent observer of markets1 and has raised a considerable fortune by good management4 ,cognatus is very orthodox1 and full of esteem for our ,english liturgy2 and if he has not prayers on ,wednesdays and ,fridays1 'tis because his predecessor had not used the parish to any such custom4 ,as he cannot serve both his livings himself2 so he makes it matter of conscience to keep a sober curate upon one of them1 whom he hires to take care of all the souls in the parish1 at as cheap a rate as a sober man can be procured4 ,cognatus has been very prosperous all his time2 but still he has had the uneasiness and vexations that they have1 who are deep in worldly business4 ,taxes1 losses1 crosses1 bad mortgages1 bad tenants1 and the hardness of the times1 are frequent subjects of his conversation1 and a good or a bad season has a great effect upon his spirits4 ,cognatus has no other end in growing rich1 but that he may leave a considerable fortune to a niece1 whom he has politely educated in expensive finery1 by what he has saved out of the tythes of two livings4 ,the neighbours look upon ,cognatus as an happy clergyman1 because they see him 7as they call it7 in good circumstances2 and some of them intend to dedicate their own sons to the church1 because they see how well it has succeeded with ,cognatus1 whose father was but an ordinary man4 #e4 99,but now if ,cognatus1 when he first entered into holy orders1 had perceived how absurd a thing it is to grow rich by the gospel2 if he had proposed to himself the example of some primitive father2 if1 instead of twenty years care to lay up treasures upon earth1 he had distributed the income of every year in the most ,christian acts of charity4 ,number #d omitted in text4 ,if instead of tempting his niece to be proud1 and providing her with such ornaments as the apostle forbids1 he had cloathed1 comforted1 and relieved numbers of widows and orphans1 who were all to appear for him at the last day3 99,if instead of the cares and anxieties of bad bonds1 troublesome mortgages1 and ill bargains1 he had had the constant comfort of knowing1 that his treasure was securely laid up1 where neither moth corrupteth1 nor thieves break thro' and steal2 could it with any reason be said1 that he had mistaken the spirit and dignity of his order1 or lessened any of that happiness1 which is to be found in his sacred employment8 ,if instead of rejoicing in the happiness of a second living1 he had thought it unbecoming the office of a clergyman to traffick for gain in holy things1 as to open a shop4 99,if he had thought it better to recommend some honest labour to his niece1 than to support her in idleness by the labour of a curate2 better that she should want fine cloaths1 and a rich husband1 than that cures of souls should be farmed out1 and brother clergymen not suffered to live by those altars at which they serve4 ,if this had been the spirit of ,cognatus1 could it with any reason be said1 that these rules of religion1 this strictness of piety1 had robbed ,cognatus of any real happiness8 ,could it be said1 that a life thus governed by the spirit of the gospel1 must be dull and melancholy1 if compared to that of raising a fortune for a niece8 #f4 ,look now at that condition of life which draws the envy of all4 99,negotius is a temperate1 honest man4 ,he served his time under a master of great trade2 but has1 by his own management1 made it a more considerable business than ever it was before4 ,for thirty years last past1 he has been corresponding with all parts of ,europe4 ,the general good of trade seems to ,negotius to be the general good of life2 whatever he commends or condemns1 either in church or state1 is commended1 or condemned1 with regard to trade4 ,as money is continually pouring in upon him2 so he often lets it go in various kinds of expence and generosity1 and sometimes in ways of charity4 ,negotius is always ready to join in any public contribution4 ,if a purse is making at any place where he happens to be1 whether it be to buy a plate for a horse-race1 or to redeem a prisoner out of gaol1 you are always sure of having something from him4 ,he has given a fine ring of bells to a church in the country2 and there is much expectation that he will some time or other make a more beautiful front to the market-house1 than has yet been seen in any place3 for it is the generous spirit of ,negotius1 to do nothing in a mean way4 #g4 ,if you ask what it is that has secured ,negotius from all scandalous vices1 it is the same thing that has kept him from all strictness of devotion1 it is his great business4 ,he has always had too many important things in his head3 his thoughts are too much employed1 to suffer him to fall either into a course of rakery1 or to feel the necessity of an inward1 solid piety4 ,for this reason he hears of the pleasures of debauchery1 and the pleasures of piety with the same indifferency2 and has no more desire of living in the one than in the other1 because neither of them consists with that turn of mind1 and multiplicity of business1 which are his happiness4 inserted omitted word #8same' 99,if ,negotius was asked1 what it is which he drives at in life8 ,he would be as much at a loss for an answer1 as if he was asked1 what any other person was thinking of4 ,for though he always seems to himself to know what he is doing1 and has many things in his head1 which are the motives of his actions2 yet he cannot tell you of any one general end of life that he has chosen with deliberation1 as being truly worthy of all his labour and pains4 ,he has several confused notions in his head1 which have been a long time there3 such as these2 that it is something great to have more business than other people1 to have more dealings upon his hands than a hundred of the same profession1 to grow continually richer and richer1 and to raise an immense fortune before he dies4 ,the thing that seems to give ,negotius the greatest life and spirit1 and to be most in his thoughts1 is an expectation that he shall die richer than any of his business ever did4 #h4 ,the generality of people when they think of happiness1 think upon ,negotius2 in whose life every instance of happiness is supposed to meet1 sober1 prudent1 rich1 prosperous1 generous and charitable4 ,let us now look at this condition in another1 but truer light4 99,let it be supposed1 that this same ,negotius was a painful1 laborious man1 very deep in variety of affairs2 that he neither drank1 nor debauched1 but was sober and regular in his business4 ,let it be supposed1 that he grew old in this course of trading1 and that the end and design of all his labour1 and care1 and application to business1 was only this1 that he might die possessed of more than an hundred thousand pair of boots and spurs4 ,let it be supposed that the sober part of the world say of him when he is dead1 that he was a great and happy man1 a thorough master of business1 and had acquired an hundred thousand pair of boots and spurs when he died4 #8his' replaced with #8is' #i4 99,now if this was really the case1 ,i believe that it would be readily granted that a life of such business was as poor and ridiculous as any that can be invented4 ,but it would puzzle any one to shew1 that a man that has spent all his time and thoughts in business and hurry1 that he might die1 as it is said1 worth an hundred thousand pounds1 is any whit wiser than he1 who has taken the same pains to have as many pairs of boots and spurs when he leaves the world4 99,for if the state of our souls be our whole state1 if the only end of life be to die as free from sin1 and as exalted in virtue as we can2 if naked as we came1 so naked are we to return1 and to stand a trial before ,christ and his holy angels1 for everlasting happiness or misery1 what can it possibly signify1 what a man had1 or had not1 in this world8 ,what can it signify what you call these things that a man left behind him2 whether you call him his1 or any one's else2 whether you call them trees or fields1 or birds and feathers2 whether you call them an hundred thousand pounds1 or an hundred thousand pair of boots and spurs8 ,i say call them2 for the things signify no more to him than the names4 ,now 'tis easy to see the folly of a life thus spent1 to furnish a man with such a number of boots and spurs4 ,but yet there needs no better faculty of seeing1 no finer understanding1 to see the folly of a life spent in making a man possessor of ten towns before he dies4 99,for if1 when he has got all his towns1 or all his boots1 his soul is to go into his own place amongst separate spirits1 and his body to be laid by in a coffin1 till the last trumpet calls him to judgment2 where the enquiry will be1 how humbly1 how devoutly1 how meekly1 how piously1 how charitably1 we have spoke1 thought1 and acted1 whilst we were in the body8 ,how can we say1 that he who has wore out his life in raising an hundred thousand pounds1 has acted wiser for himself1 than he who has had the same care to procure an hundred thousand of any thing else8 #aj4 99,but farther1 let it now be supposed1 that ,negotius1 when he first entered into business1 happening to read the gospel with attention1 found he had a much greater business upon his hands1 than that to which he had served an apprenticeship3 that there were things which belong to man1 of much more importance than all that our eyes can see2 so glorious1 as to deserve all our thoughts2 so dangerous1 as to need all our care2 and so certain1 as never to deceive the faithful labourer4 ,let it be supposed1 that by reading this book1 he had discovered that his soul was more to him than his body3 that it was better to grow in the virtues of the soul1 than to have a large body1 or a full purse2 that it was better to be fit for heaven1 than to have a variety of fine houses upon the earth2 that it was better to secure an everlasting happiness1 than to have plenty of things which he cannot keep2 better to live in habits of humility1 piety1 charity1 and self-denial1 than to die unprepared for judgment2 better to be most like our ,saviour1 than to excel all the tradesmen in the world1 in business and bulk of fortune4 ,let it be supposed1 that ,negotius1 believing these things to be true1 entirely devoted himself to ,god at his first setting out in the world1 resolving to pursue his business no farther than was consistent with great devotion1 humility1 and self-denial2 and for no other ends1 but to provide himself with a sober subsistence1 and to do all the good he could1 to the souls and bodies of his fellow creatures4 ,let it therefore be supposed1 that instead of the continual hurry of business1 he was frequent in his retirements2 that instead of restless desires after more riches1 his soul had been full of the love of ,god and heavenly affection1 constantly watching against worldly tempers1 and always aspiring after divine grace2 that instead of worldly cares and contrivances1 he had been busy in fortifying his soul against all approaches of sin2 that instead of costly shew1 and the expensive generosity of a splendid life1 he had loved and exercised all instances of humility and lowliness2 that instead of great treats and full tables1 his house had only furnished a sober refreshment to those that wanted it4 ,let it be supposed1 that his contentment kept him free from all kinds of envy3 that his piety made him thankful to ,god in all crosses and disappointments3 that his charity kept him from being rich1 by a continual distribution to all objects of compassion4 #ab4 ,now1 had this been the ,christian spirit of ,negotius1 can any one say1 that he had lost the true happiness of life1 by thus conforming to the ,spirit1 and living up to the hope of the gospel8 ,number #aa omitted in text4 99,can it be said1 that a life made exemplary by such virtues as these1 which keep heaven always in our sight1 which both delight and exalt the soul here1 and prepare it for the presence of ,god hereafter1 must be poor and dull1 if compared to that of heaping up riches1 which can neither stay with us1 nor we with them8 ,it would be endless to multiply examples of this kind1 to shew you how little is lost1 and how much is gained1 by introducing a strict and exact piety into every condition of human life4 ,i shall now therefore leave it to your own meditation1 to carry this way of thinking farther1 hoping that enough is said1 to convince yourself1 that an exalted piety is so far from rendering any life dull and tiresome1 that it is the only joy and happiness of any condition in the world4 #ac4 99,imagine to yourself some person in a consumption1 or any other lingering distemper that was incurable4 ,if you was to see such a man wholly intent upon doing every thing in the spirit of religion1 making the wisest use of all his time1 fortune1 and abilities4 ,if he was for carrying every duty of piety to its greatest height1 and striving to have all the advantage that could be had in the remainder of his life3 if he avoided all business1 but such as was necessary2 if he was averse to all the follies and vanities of the world1 had no taste for finery and shew1 but sought for all his comfort in the hopes and expeditions of religion1 you would certainly commend his prudence2 you would say1 that he had taken the right method to make himself as joyful and happy1 as any one can be in a state of such infirmity4 99,on the other hand1 if you should see the same person1 with trembling hands1 short breath1 thin jaws1 and hollow eyes1 wholly intent upon business and bargains1 as long as he could speak3 if you should see him pleased with fine cloaths1 when he could scarce stand to be dressed1 and laying out his money in horses and dogs1 rather than purchase the prayers of the poor for his soul1 which was so soon to be separated from his body1 you would certainly condemn him1 as a weak1 silly man4 #ad4 ,now1 as it is easy to see the reasonableness1 the wisdom and happiness of a religious spirit in a consumptive man2 so1 if you pursue the same way of thinking1 you will as easily perceive the same wisdom and happiness of a pious temper in every other state of life4 ,for how soon will any man that is in health1 be in the state of him that is in a consumption8 ,how soon will he want all the same comforts of religion1 which every dying man wants8 99,and if it be wise and happy to live piously1 because we have not above a year to live1 is it not being more wise1 and making ourselves more happy1 to live piously1 because we may have more years to come8 ,if one year of piety before we die1 is so desirable1 are not more years of piety much more desirable8 #ae4 ,if a man had five fixed years to live1 he could not possibly think at all1 without intending to make the best use of them all4 ,when he saw his stay so short in this world1 he must needs think that this was not a world for him2 and when he saw how near he was to another world1 that was eternal1 he must surely think it necessary to be very diligent in preparing for it4 ,now as reasonable as piety appears in such a circumstance of life1 it is yet more reasonable in every circumstance of life1 to every thinking man4 ,for who but a madman can recount that he has five years certain to come8 99,and if it be reasonable and necessary to deny our worldly tempers1 and live wholly unto ,god1 because we are certain that we are to die at the end of five years2 surely it must be much more reasonable and necessary for us to live in the same spirit1 because we have no certainty that we shall live five weeks4 #af4 99,again1 if we are to add twenty years to the five1 which is1 in all probability1 more than will be added to the lives of many people1 who are at man's estate2 what a poor thing it is6 ,how small a difference is there between five1 and twenty-five years8 ,it is said1 that a day is with ,god as a thousand years1 and a thousand years as one day2 because1 in regard to his eternity1 this difference is as nothing4 99,now1 as we are created to be eternal1 to live an endless succession of ages upon ages1 where thousands1 and millions of thousands of years will have no proportion to our everlasting life in ,god2 so with regard to his eternal state1 which is our real state1 twenty-five years is as poor a pittance as twenty-five days4 ,we can never make any true judgment of time as it relates to us1 without considering the true state of our duration4 ,if we are temporary beings1 then a little time may justly be called a great deal in relation to us2 but if we are eternal beings1 then the difference of a few years is as nothing4 #ag4 ,if we were to suppose three different sorts of rational beings1 all of different1 but fixed duration2 one sort that lived certainly only a month1 the other a year1 and the third an hundred years4 ,if these beings were to meet together1 and talk about time1 they must talk in a very different language4 ,half an hour to those who were to live but a month1 must be a very different thing1 to what it is to those1 who are to live an hundred years4 ,as therefore time is thus a different thing1 with regard to the state of those who enjoy it2 so if we would know what time is with regard to ourselves1 we must consider our state4 ,now since our eternal state1 is as certainly ours1 as our present state2 since we are as certainly to live for ever1 as we are now to live at all2 it is plain1 that we cannot judge of the value of any particular time1 as to us1 but by comparing it to that eternal duration for which we are created4 ,if you would know what five years signify to a being that was to live an hundred1 you must compare five to a hundred1 and see what proportion it bears to it1 and then you would judge right4 99,so if you would know1 what twenty years signify to a son of ,adam1 you must compare it1 not to a million of ages1 but to an eternal duration1 to which no number of millions bears any proportion2 and then you will judge right1 by finding it nothing4 #ah4 ,consider therefore this2 how would you condemn the folly of a man1 that should lose his share of future glory1 for the sake of being rich1 or great1 or praised1 or delighted in any enjoyment1 only one poor day before he was to die6 ,but if the time will come1 when a number of years will seem less to every one than a day does now2 what a condemnation must it then be1 if eternal happiness should be lost1 for something less than the enjoyment of a day6 ,why does a day seem a trifle to us now8 ,it is because we have years to set against it4 ,it is the duration of years that makes it seem as nothing4 99,what a trifle therefore must the years of a man's age appear1 when they are forced to be set against eternity1 when there shall be nothing but eternity to compare them with6 99,and this will be the case of every man1 as soon as he is out of the body2 he will be forced to forget the distinction of days and years1 and to measure time1 not by the course of the sun1 but by setting it against eternity4 ,as the fixed stars1 by reason of our being placed at such distance from them1 appear but as so many points2 so when we1 placed in eternity1 shall look back upon all time1 it will appear but as a moment4 99,then1 a luxury1 an indulgence1 a prosperity1 a greatness of fifty years1 will seem to every one that looks back upon it1 as the same poor short enjoyment1 as if he had been snatched away in his first sin4 ,these few reflections upon time1 are only to shew how poorly they think1 how miserably they judge1 who are less careful of an eternal state1 because they may be at some years distance from it1 than they would be1 if they knew they were within a few weeks of it4 ,,chap4 ,,xii4 ,concerning that part of devotion which relates to times and hours of prayer4 ,of daily early prayer in the morning4 ,how we may improve our forms of prayer1 and increase the spirit of devotion4 #a4 ,,having in the foregoing chapters shewn the necessity of a devout spirit1 in every part of our common life1 in the discharge of all our business1 in the use of all the gifts of ,god3 ,i come now to consider that part of devotion1 which relates to times and hours of prayer4 99,i take it for granted1 that every ,christian1 that is in health1 is up early in the morning2 for it is much more reasonable to suppose a person up early1 because he is a ,christian1 than because he is a labourer1 or a tradesman1 or a servant1 or has business that wants him4 99,we naturally conceive some abhorrence of a man that is in bed1 when he should be at his labour1 or in his shop4 ,we can't tell how to think any thing good of him1 who is such a slave to drowsiness1 as to neglect his business for it4 99,let this therefore teach us to conceive1 how odious we must appear in the sight of heaven1 if we are in bed1 shut up in sleep1 when we should be praising ,god2 and are such slaves to drowsiness1 as to neglect our devotions for it4 ,for if he is to be blamed as a slothful drone1 that rather chuses the lazy indulgence of sleep1 than to perform his proper worldly business1 how much more is he to be reproached1 that had rather lie folded up in a bed1 than be raising up his heart to ,god in acts of praise and adoration4 #b4 ,prayer is the nearest approach to ,god1 and the highest enjoyment of him1 that we are capable of in this life4 ,it is the noblest exercise of the soul1 the most exalted use of our best faculties1 and the highest imitation of the blessed inhabitants of heaven4 ,when our hearts are full of ,god1 sending up holy desires to the throne of grace1 we are then in our highest state1 we are upon the utmost height of human greatness2 we are not before kings and princes1 but in the presence of the ,lord of all the world1 and can be no higher till death is swallowed up in glory4 ,on the other hand1 sleep is the poorest1 dullest refreshment of the body2 that is so far from being intended as an enjoyment1 that we are forced to receive it either in a state of insensibility1 or in the folly of dreams4 99,sleep1 is such a dull1 stupid state of existence1 than even amongst mere animals1 we despise them most which are most drowsy4 ,he therefore that chuses to enlarge the slothful indolence of sleep1 rather than be early at his devotions to ,god2 chuses the dullest refreshment of the body1 before the highest1 noblest enjoyment of the soul2 he chuses that state1 which is a reproach to mere animals1 rather than that exercise1 which is the glory of angels4 #c4 99,besides1 he that cannot deny himself this drowsy indulgence1 but must pass away good part of the morning in it1 is no more prepared for prayer when he is up1 than he is prepared for fasting1 or any other self-denial4 ,he may1 indeed1 more easily read over a form of prayer1 than he can perform those duties2 but he is no more disposed for the true spirit of prayer1 than he is disposed for fasting4 ,for sleep1 thus indulged1 gives a softness and idleness to all our tempers1 and makes us unable to relish any thing1 but what suits with an idle state of mind1 and gratifies our natural tempers1 as sleep does4 ,so that a person that is a slave to this idleness1 is in the same temper when he is up2 and tho' he is not asleep1 yet he is under the effects of it3 and every thing that is idle1 indulgent1 or sensual1 pleases him for the same reason that sleep pleases him3 on the other hand1 every thing that requires care1 trouble1 or self-denial1 is hateful to him for the same reason that he hates to rise4 #d4 ,it is not possible in nature for an epicure to be truly devout2 he must renounce his sensuality1 before he can relish the happiness of devotion4 ,now1 he that turns sleep into an idle indulgence1 does as much to corrupt his soul1 to make it a slave to bodily appetites1 as he that turns the necessity of eating into a course of indulgence4 ,a person that eats and drinks too much1 does not feel such effects from it as those do1 who live in notorious gluttony and intemperance2 but yet his course of indulgence1 tho' it be not scandalous in the eyes of the world1 nor such as torments his own conscience1 is a great and constant hindrance to his improvement in virtue3 it gives him eyes that see not1 and ears that hear not2 it creates a sensuality in the soul1 increases the power of bodily passions1 and makes him incapable of entering into the true spirit of religion4 ,and this is the case of those who waste their time in sleep2 it does not disorder their lives1 or wound their consciences1 as notorious acts of intemperance do2 but1 like any other more moderate course of indulgence1 it silently1 and by smaller degrees1 wears away the spirit of religion1 and sinks the soul into a state of dulness and sensuality4 #e4 ,if you consider devotion only as a time of so much prayer1 you may perhaps perform it1 tho' you live in this daily indulgence2 but if you consider it as a state of the heart1 that is deeply affected with a sense of its own misery and infirmities1 and desires the ,spirit of ,god more than all things in the world1 you will find the spirit of indulgence1 and the spirit of prayer1 cannot subsist together4 ,self-denial1 of all kinds1 is the very life and soul of piety2 but he that has not so small a degree of it1 as to be able to be early at his prayers1 can have no reason to think that he has taken up his cross1 and is following ,christ4 99,what conquest has he got over himself8 ,what right-hand has he cut off8 ,what trials is he prepared for8 ,what sacrifice is he ready to offer to ,god1 who cannot be so cruel to himself1 as to rise to prayer at such a time1 as the drudging part of the world are content to rise to their labour8 #f4 99,some people will not scruple to tell you1 that they indulge themselves in sleep1 because they have nothing to do3 and that if they had either business or pleasure to rise to1 they would not lose so much of their time in sleep4 ,but such people must be told1 that they mistake the matter2 that they have a great deal of business to do2 they have a hardened heart to change2 they have the whole spirit of religion to get4 ,for surely1 he that thinks devotion to be of less moment than business or pleasure2 or that he has nothing to do1 because nothing but his prayers want him1 may be justly said to have the whole spirit of religion to seek4 ,you must not therefore consider how small a crime it is to rise late2 but you must consider how great a misery it is to want the spirit of religion2 to have a heart not rightly affected with prayer1 and to live in such softness and idleness1 as makes you incapable of the most fundamental duties of a ,christian life4 ,when you read the scriptures1 you see a religion that is all life1 and spirit1 and joy in ,god2 that supposes our souls risen from earthly desires and bodily indulgences1 to prepare for another body1 another world1 and other enjoyments4 ,you see ,christians represented as temples of the ,holy ,ghost1 as children of the day1 as candidates for an eternal crown1 as watchful virgins1 that have their lamps always burning in expectation of the bridegroom4 ,but can he be thought to have this joy in ,god1 this care of eternity1 this watchful spirit1 who has not zeal enough to rise to his prayers8 #g4 ,if ,i was to desire you not to study the gratification of your palate1 in the niceties of meats and drinks1 ,i would not insist upon the crime of wasting your money in such a way1 tho' it be a great one2 but ,i would desire you to renounce such a way of life1 because it supports you in such a state of sensuality and indulgence1 as renders you incapable of relishing the most essential doctrines of religion4 ,for the same reason1 ,i don't insist much upon the crime of wasting your time in sleep1 tho' it be a great one2 but ,i desire you to renounce this indulgence1 because it gives a softness and idleness to your soul1 and is so contrary to that lively1 zealous1 watchful1 self-denying spirit1 which was not only the ,spirit of ,christ and his apostles1 and the spirit of all the saints and martyrs which have ever been among men1 but must be the spirit of those who would not sink in the common corruption of the world4 99,here therefore we must fix our charge against this practice2 we must blame it not as having this or that particular evil1 but as a general habit1 that extends itself thro' our whole spirit1 and supports a state of mind that is wholly wrong4 ,it is contrary to piety2 not as accidental slips and mistakes in life are contrary to it1 but in such a manner1 as an ill habit of body is contrary to health4 ,on the other hand1 if you was to rise early every morning1 as an instance of self-denial1 as a method of renouncing indulgence1 as a means of redeeming your time1 and fitting your spirit for prayer1 you would find mighty advantages from it4 ,this method1 tho' it seems such a small circumstance1 would in all probability1 be a means of great piety4 ,it would keep it constantly in your head1 that softness and idleness were to be avoided2 that self-denial was a part of ,christianity4 ,it would teach you to exercise power over yourself1 and make you able to renounce other pleasures and tempers that war against the soul4 ,but above all1 what is so planted and watered1 will certainly have an increase from ,god4 ,you will then speak from your heart1 your soul will be awake1 your prayers will refresh you like meat and drink1 you will feel what you say1 and begin to know what saints and holy men have meant by fervour in devotion4 #h4 ,hoping therefore that you are now convinced of the necessity of rising early to your prayers1 ,i shall proceed to lay before you a method of daily prayer4 ,i don't take upon me to prescribe to you the use of any particular forms of prayer1 but you will here find some helps1 how to furnish yourself with such as may be useful4 ,and if your heart is ready to pray in its own language1 ,i press no necessity of borrowed forms4 ,for tho' ,i think a form of prayer very necessary to public worship1 yet if any one can find a better way of raising his heart unto ,god in private1 ,i have nothing to object against it2 my design being only to assist and direct such as stand in need of this assistance4 ,it seems right for such an one to begin with a form of prayer2 and if1 in the midst of it he finds his heart ready to break forth into other words1 he may leave his form1 and follow those fervours of his heart1 till it again want the assistance of his usual petitions4 99,this seems to be the true liberty of private devotion3 it may be under the direction of some form2 yet not so tied down to it1 but that it may be free to take such new expressions as its present fervours furnish it with1 which sometimes carry the soul more powerfully to ,god1 than any expressions that were ever used before4 #i4 ,most people are changeable in regard to devotion4 ,sometimes our hearts have such strong apprehensions of the divine presence1 and are so full of compunction1 that we cannot speak in any language but that of tears4 ,sometimes the light of ,god's countenance shines so bright1 we see so far into the invisible world1 we are so affected with the wonders of the goodness of ,god1 that our hearts worship in a language higher than that of words1 and we feel transports of devotion1 which only can be felt4 ,on the other hand1 sometimes we are so sunk into our bodies1 so dull and unaffected with that which concerns our souls1 that we cannot keep pace with our forms of confession1 or feel half of that in our hearts1 which we have in our mouths2 we thank and praise ,god with forms of words1 but our hearts have little or no share in them4 ,we may provide against this inconstancy of our hearts1 by having at hand such forms of prayer1 as may best suit us when our hearts are in their best state1 and also be most likely to stir them up1 when they are sunk into dulness4 #aj4 ,the first thing you are to do1 when you are upon your knees1 is1 with a short silence1 let your soul place itself in the presence of ,god2 use this1 or some other method1 to separate yourself from all common thoughts1 and make your heart as sensible as you can of the divine presence4 ,now1 if this recollection of spirit is necessary1 as who can say it is not8 ,how poorly must they perform their devotions1 who are always in a hurry2 who begin them in haste1 and hardly allow themselves time to repeat their very form1 with attention8 ,theirs is properly saying prayers1 instead of praying4 ,if you was to use yourself1 as far as you can1 to pray always in the same place2 if you was to reserve that place for devotion1 and not allow yourself to do any thing common in it2 if you was never to be there yourself1 but in times of devotion2 if any little room1 or1 if that cannot be1 if any particular part of a room was thus used1 this kind of consecration of it1 as a place holy unto ,god1 would much assist your devotion4 #aa4 ,it may be of use to you to observe this farther rule3 when at any time1 either in reading the scripture1 or any book of piety1 you meet with a passage1 that more than ordinarily affects your mind1 turn it into the form of a petition1 and give it a place in your prayers4 ,at all the stated hours of prayer1 it may be of benefit to you1 to have something fixed1 and something at liberty1 in your devotions4 ,you may have some fixed subject to be the chief matter of your prayer at that particular time2 and yet have liberty to add such other petitions1 as your condition may then require4 ,for instance2 as the morning is to you the beginning of a new life2 as ,god has then given you a new enjoyment of yourself1 and a fresh entrance into the world1 it is highly proper that your first devotions should be praise and thanksgiving to ,god1 as for a new creation2 and that you should devote body and soul1 all you are1 and all you have1 to his service and glory4 ,receive therefore every day1 as a resurrection from death1 as a new enjoyment of life2 meet every rising sun with such sentiments of ,god's goodness1 as if you had seen it1 and all things1 new created upon your account2 and under the sense of so great a blessing1 let your heart praise and magnify so good and glorious a ,creator4 ,therefore praise and thanksgiving1 and oblation of yourself to ,god1 may be the fixed subject of your first prayers in the morning2 and then take the liberty of adding such other devotions1 as the accidental difference of your state1 or the accidental difference of your heart1 shall direct4 #ab4 99,one of the greatest benefits of private devotion1 consists in adapting our prayers to the difference of our state1 and the difference of our hearts4 99,by the difference of our state1 is meant the difference of our external state1 as of sickness1 health1 pains1 losses1 disappointments1 troubles1 particular mercies or judgments from ,god1 and all sorts of kindnesses1 injuries1 or reproaches from other people4 ,now1 as these are great parts of our state of life1 as they make great difference in it1 by continually changing2 so our devotion will be made doubly beneficial to us1 when it watches to receive and sanctify all these changes of our state1 and turns them all into so many occasions of a more particular application to ,god1 of such thanksgivings1 such resignation1 such petitions1 as our present state more especially requires4 99,and he that makes every change in his state1 a reason of presenting unto ,god some particular petitions suitable to that change1 will soon find1 that he has taken an excellent means1 not only of praying with fervour1 but of living as he prays4 #ac4 99,we are likewise always to adapt some part of our prayers to the difference of our hearts2 by which is meant the different tempers of our hearts1 as of love1 joy1 peace1 tranquility1 dulness and dryness of spirit1 anxiety1 discontent1 motions of envy and ambition1 dark and disconsolate thoughts1 resentments1 fretfulness1 and peevish tempers4 ,if we are in the delightful calm of sweet and easy passions1 of love and joy in ,god1 we should then offer the tribute of thanksgiving4 ,if1 on the other hand1 we feel ourselves laden with heavy passions1 with dulness of spirit1 anxiety and uneasiness1 we must then look up to ,god in acts of humility1 confessing our unworthiness1 opening our troubles to him1 beseeching him in his good time to lessen our infirmities1 and to deliver us from these passions4 ,by this wise application of our prayers1 we shall get all the relief from them that is possible2 and the very changeableness of our hearts1 will prove a means of exercising a greater variety of holy tempers4 ,you will perceive by this1 that persons ought to have a great share in composing their own devotions4 ,as to that part of their prayers1 which is always fixed1 they may use forms composed by other persons2 but in that part which they are to suit to the present state of their life1 and the present state of their heart1 they must let the sense of their own condition help them to such kinds of petition1 thanksgiving1 or resignation1 as their present state requires4 #ad4 ,but it is amazing to see how eagerly men employ their parts1 their study1 application1 and exercise2 how all helps are called to their assistance1 when any thing is intended in worldly matters2 and how little they use their parts1 sagacity1 and abilities1 to raise and increase their devotion4 #8eargerly' replaced with #8eagerly' 99,mandanus is a man of excellent parts1 and clear apprehension4 ,he is well advanced in age1 and has made a great figure in his business4 ,every part of trade that has fallen in his way1 has had some improvement from him2 and he is always contriving to carry every method of doing any thing well to its greatest height4 ,mandanus aims at the greatest perfection in every thing4 ,the strength of his mind1 and his just way of thinking1 make him intent upon removing all imperfections4 ,he can tell you all the defects and errors in all the common methods1 whether of trade1 building1 or improving land or manufactures4 ,the clearness and strength of his understanding1 which he is constantly improving1 by continual exercise in these matters1 by often digesting his thoughts in writing1 and trying every thing every way1 has rendered him a great master in most concerns in human life4 ,thus has ,mandanus gone on1 increasing his knowledge and judgment1 as fast as his years came upon him4 ,the one thing which has not fallen under his improvement1 nor received any benefit from his judicious mind1 is his devotion3 this is just in the same poor state it was1 when he was only six years of age2 and the old man prays now in that little form of words which his mother used to hear him repeat night and morning4 ,this ,mandanus1 that hardly ever saw the poorest utensil1 or ever took the meanest trifle into his hand1 without considering how it might be made1 or used to better advantage1 has gone all his life-long praying in the same manner as when he was a child2 without ever considering how much better or oftner he might pray4 ,if ,mandanus sees a book of devotion1 he passes it by1 as he does a spelling-book2 because he remembers that he learned to pray so many years ago under his mother1 when he learnt to spell4 ,now1 how poor and pitiable is the conduct of this man of sense1 who has so much judgment in every thing1 but that which is the whole wisdom of man8 ,and how miserably do many people1 more or less1 imitate this conduct8 #ae4 99,classicus is a man of learning1 and well versed in all the best authors of antiquity4 ,he has read them so much1 that he has entered into their spirit1 and can imitate the manner of any of them4 ,all their thoughts are his thoughts1 and he can express himself in their language4 ,he is so great a friend to this improvement of the mind1 that if he lights on a young scholar1 he never fails to advise him concerning his studies4 ,classicus tells his young man1 he must not think he has done enough1 when he has only learnt languages2 but that he must be daily conversant with the best authors1 read them again and again1 catch their spirit by living with them2 and that there is no other way of becoming like them1 or of making himself a man of taste and judgment4 ,how wise might ,classicus have been1 if he had but thought as justly of devotion1 as he does of learning8 ,he never1 indeed1 says any thing shocking or offensive about devotion1 because he never thinks or talks about it4 ,it suffers nothing from him1 but neglect and disregard4 ,the two testaments would not have had so much as a place amongst his books1 but that they are both to be had in ,greek4 #af4 ,classicus thinks1 he sufficiently shews his regard for the holy scripture1 when he tells you1 that he has no other books of piety besides them4 ,it is very well1 ,classicus1 that you prefer the bible to all other books of piety2 he has no judgment1 that is not thus far of your opinion4 ,but if you will have no other book of piety besides the bible1 because it is the best1 how comes it1 ,classicus1 that you don't content yourself with one of the best books among the ,greeks and ,romans8 ,how comes it that you are so eager after all of them8 ,how comes it that you think the knowledge of one is a necessary help to the knowledge of the other8 ,how comes it that you are so earnest1 so laborious1 so expensive of your time and money1 to restore broken periods1 and scraps of the ancients8 ,how comes it that you tell your young scholar1 he must not content himself with barely understanding his authors1 but must be continually reading them all1 as the only means of entering into their spirit1 and forming his own judgment according to them8 ,why then must the bible lie alone in your study8 ,is not the spirit of the saints1 the piety of the holy followers of ,jesus ,christ1 as good and necessary a means of entering into the spirit and taste of the gospel1 as the reading of the ancients is of entering into the spirit of antiquity8 ,is your young poet to search after every line1 that may give new wings to his fancy1 or direct his imagination8 ,and is it not as reasonable for him1 who desires to improve in the divine life1 to search after every strain of devotion1 that may move1 kindle1 and inflame the holy ardour of his soul8 ,do you advise your orator to translate the best orations1 to commit much of them to memory1 to be frequently exercising his talent in this manner1 that habits of thinking and speaking justly may be formed in his mind8 ,and is there not the same advantage to be made by books of devotion8 ,should not a man use them in the same way1 that habits of devotion1 and aspiring to ,god in holy thoughts1 may be well formed in his soul8 ,now the reason why ,classicus does not think and judge thus reasonably of devotion1 is owing to his never thinking of it in any other manner1 than as the repeating a form of words4 ,it never in his life entered into his head1 to think of devotion as a state of the heart1 as a temper that is to grow and increase like our reason and judgment1 and to be formed in us by such a diligent use of proper means1 as are necessary to form any other wise habit of mind4 ,and it is for want of this1 that he has been content all his life with the bare letter of prayer1 and eagerly bent upon entering into the spirit of ,heathen poets and orators4 ,and it is much to be lamented1 that numbers of scholars are more or less chargeable with this excessive folly2 so negligent of improving their devotion1 and so desirous of other poor accomplishments1 as if they thought it a nobler talent1 to be able to write an epigram in the turn of ,martial1 than to live1 and think1 and pray to ,god1 in the spirit of ,st4 ,austin4 ,and yet if you was to ask ,mandanus and ,classicus1 or any man of business or learning1 whether piety is not the highest perfection of man1 or devotion the greatest attainment in the world1 they must both be forced to answer in the affirmative1 or else give up the truth of the gospel4 #ag4 ,devotion is nothing else but right apprehensions and right affections towards ,god4 ,all practices therefore that improve our true apprehensions of ,god1 all ways of life that tend to nourish1 raise1 and fix our affections upon him1 are to be reckoned so many helps and means of devotion4 ,as prayer is the proper fuel of this holy flame1 so we must use all our care to give prayer its full power2 as by alms1 self-denial1 frequent retirements1 and holy readings1 composing forms for ourselves1 or using the best we can get1 adding length of time1 and observing hours of prayer2 changing1 improving1 and suiting our devotions to the condition of our lives1 and the state of our hearts4 ,those who have most leisure1 seem more especially called to a more eminent observance of this2 and they1 who by the necessity of their state1 have but little time to employ thus1 must make the best use of that little they have4 #ah4 ,there is one thing more ,i would advise2 and that is1 to begin your prayers with a psalm4 ,i don't mean1 that you should read over a psalm1 but that you should chant or sing one4 ,the difference between singing and reading a psalm1 will be easily understood1 if you consider the difference between reading and singing a common song that you like4 ,whilst you only read it1 you only like it2 but as soon as you sing it1 you feel the same spirit within you1 that there seems to be in the words4 ,you will perhaps say1 you cannot sing4 ,this objection might be of weight1 if you was desired to sing to entertain other people2 but it is not to be admitted in the present case1 where you are only advised to sing the praises of ,god in private4 ,do but so live1 that your heart may truly rejoice in ,god1 that it may feel itself affected with the praises of ,god2 and then you will find1 that this state of your heart will neither want a voice1 nor ear1 to find a tune for a psalm4 #ai4 99,the union of soul and body1 is not a mixture of their substances1 as we see bodies united and mixed together1 but consists solely in the mutual power that they have of acting upon one another4 99,if two persons were in such a state of dependance upon one another1 that neither of them could act1 or move1 or think1 or feel1 or suffer1 or desire any thing1 without putting the other into the same condition1 one might properly say1 that they were in a state of strict union1 altho' their substances were not united together4 99,now this is the union of the soul and body2 the substance of the one cannot be mixed or united with the other2 but they are held together in such a state of union1 that all the actions and sufferings of the one1 are at the same time the actions and sufferings of the other4 ,the soul has no thought or passion1 but the body is concerned in it2 the body has no action or motion1 but what1 in some degree1 affects the soul4 ,now1 as it is the sole will of ,god1 that is the cause of all the powers and effects which you see in the world2 as the sun gives light and heat1 not because it has any natural power of so doing2 as it is fixed in a certain place1 and other bodies moving about it2 not because it is in the nature of the sun to stand still1 and in the nature of other bodies to move about it2 but merely because it is the will of ,god1 that they should be in such a state3 as the eye is the organ1 or instrument of seeing1 not because the skins1 and coats1 and humours of the eye1 have a natural power of giving sight3 as the ears are the organs1 or instruments of hearing1 not because the make of the ear has any natural power over sounds1 but merely because it is the will of ,god1 that seeing and hearing should be thus received2 so it is the sole will of ,god1 that is the cause of this union betwixt the soul and the body4 #bj4 ,if you rightly apprehend this short account of the union of the soul and body1 you will see a great deal into the reason of all the outward parts of religion4 ,this union of our souls and bodies1 is the reason both why we have so little and so much power over ourselves4 ,it is owing to this1 that we have so little power over our souls3 for as we cannot prevent the effects of external objects upon our bodies2 as we cannot command outward causes2 so we cannot always command the inward state of our minds2 because1 as outward objects act upon our bodies without our leave1 so our bodies act upon our minds by the laws of the union vital4 ,and thus you see it is owing to this union1 that we have so little power over ourselves4 ,on the other hand1 it is owing to this union1 that we have so much power over ourselves4 ,for as our souls in a great measure depend upon our bodies2 and as we have great power over these2 as we can mortify our bodies1 and remove ourselves from objects that inflame our passions2 so we have a great power over the inward state of our souls4 ,again1 as the outward acts of reading1 praying1 singing1 and the like1 have an effect upon the soul2 so by being masters of these outward1 bodily actions1 we have great power over the inward state of the heart4 ,and thus it is owing to this union1 that we have so much power over ourselves4 ,now from this you may see the benefit of singing psalms1 and of all the outward acts of religion2 for if the body has so much power over the soul1 all such bodily actions as affect the soul1 are of great weight in religion1 because they are proper to support that spirit1 which is the true worship of ,god4 #ba4 ,this doctrine may be easily carried too far2 for by calling in too many outward means of worship1 it may degenerate into superstition4 ,but some have fallen into the contrary extreme4 ,because religion is justly placed in the heart1 they renounce vocal prayer1 and other outward acts of worship1 and resolve all religion into a quietism1 or mystic intercourse with ,god in silence4 ,but since we are neither all soul1 nor all body2 seeing none of our actions are either separately of the soul1 or separately of the body2 if we would truly prostrate ourselves before ,god1 we must use our bodies to postures of lowliness4 ,if we desire true fervours of devotion1 we must make prayer the frequent labour of our lips4 ,if we would feel inward joy and delight in ,god1 we must practise all the outward acts of it1 and make our voices call upon our hearts4 ,now therefore1 you may plainly see the reason of singing of psalms2 it is because outward actions are necessary to support inward tempers4 #bb4 ,i have been the longer upon this head1 because of its importance to true religion4 ,for there is no state of mind so excellent1 as that of thankfulness to ,god2 and consequently1 nothing is of more importance than that which exercises and improves this habit of mind4 99,an uneasy1 complaining spirit1 which is sometimes the spirit of those that seem careful of religion1 is yet of all tempers the most contrary to religion2 for it disowns that ,god which it pretends to adore4 ,for he sufficiently disowns ,god1 who does not adore him as a being of infinite goodness4 99,if a man does not believe that all the world is as ,god's family1 where nothing happens by chance1 but all is guided and directed by the care and providence of a being that is all love and goodness to all his creatures2 if a man does not believe this from his heart1 he cannot be said to believe in ,god4 ,and yet he that has this faith1 has faith enough to be always thankful to ,god4 ,for he that believes every thing happens to him for the best1 cannot complain for the want of something that is better4 ,if therefore you live in murmurings and complaints1 it is not because you are a weak1 infirm creature1 but it is because you want the first principle of religion1 a right belief in ,god4 ,for as thankfulness is an express acknowledgement of the goodness of ,god towards you2 so repinings and complaints are as plain accusations of ,god's want of goodness towards you4 99,on the other hand1 would you know who is the greatest saint in the world8 ,it is not he who prays most1 or fasts most2 it is not he who gives most alms1 or is most eminent for temperance1 chastity1 or justice2 but it is he who is always thankful to ,god1 who wills every thing that ,god willeth1 who receives every thing as an instance of ,god's goodness1 and has a heart always ready to praise ,god for it4 ,all prayer and devotion1 fastings and repentance1 meditation and retirement1 all sacraments and ordinances1 are but so many means to render the soul thus conformable to the will of ,god1 and to fill it with thankfulness and praise for every thing that comes from ,god4 ,this is the perfection of all virtues2 and all virtues that do not tend to it1 or proceed from it1 are but so many false ornaments of a soul not converted unto ,god4 #bc4 ,if any one would tell you the shortest1 surest way to all happiness1 he must tell you to thank and praise ,god for every thing that happens to you4 ,for whatever seeming calamity happens1 if you thank and praise ,god for it1 you turn it into a blessing4 ,could you therefore work miracles1 you could not do more for yourself1 than by this thankful spirit2 for it heals with a word speaking1 and turns all that it touches into happiness4 ,if therefore you would be so true to your interest1 as to propose this thankfulness as the end of all your religion2 if you would but settle it in your mind1 that this was the state that you was to aim at by all your devotions1 you would then have something plain and visible to walk by1 and might judge of your improvement in piety4 ,for so far as you renounce all motions of your own will1 and seek for no other happiness1 but in the thankful reception of every thing that happens to you1 so far you have advanced in piety4 ,and altho' this be the highest temper that you can aim at2 yet it is not tied to any time1 or place1 or great occasion1 but is always in your power1 and may be the exercise of every day4 ,for the common events of every day are sufficient to discover and exercise this temper1 and may plainly shew you how far you are governed in all your actions by this thankful spirit4 #bd4 ,it may perhaps be objected1 that tho' the benefit of this practice is apparent2 yet it seems not so fit for private devotions1 since it can hardly be performed without making our devotions public4 ,it is answered1 first1 that great numbers of people have it in their power to be as private as they please2 such persons therefore are excluded from this excuse4 ,secondly1 ,numbers of people are by the necessity of their state1 as servants1 apprentices1 prisoners1 and families in small houses1 forced to be continually in the presence of somebody or other4 ,now are such persons to neglect their prayers1 because they cannot pray without being seen8 ,are they not rather obliged to be more exact in them1 that others may not be witnesses of their neglect1 and so corrupted by their example8 ,and what is here said of devotion1 may surely be said of singing a psalm4 ,the rule is this3 ,don't pray that you may be seen of men2 but if your confinement obliges you to be always in the sight of others1 be more afraid of being seen to neglect1 than of being seen to have recourse to prayer4 ,thirdly1 ,either people can use such privacy in this practice1 as to have no hearers1 or they cannot4 ,if they can1 then this objection vanishes as to them2 and if they cannot1 they should consider their confinement1 and the necessities of their state1 as the confinement of a prison2 and then have an excellent pattern to follow3 they may imitate ,st4 ,paul and ,silas1 who sang praises to ,god in prison1 tho' we are expresly told1 that the prisoners heard them4 ,they did not refrain this kind of devotion1 for fear of being heard by others4 ,if therefore any one is in the same necessity1 either in prison or out of prison1 what can he do better1 than to follow this example8 ,fourthly1 ,the privacy of our prayers is not destroyed by our having1 but by our seeking witnesses of them4 ,if therefore nobody hears you but those you cannot separate yourself from1 you are as much in secret1 and your ,father who seeth in secret1 will as truly reward your secrecy1 as if you was seen by him alone4 ,,chap4 ,,xiii4 ,recommending devotions at nine o'clock in the morning1 called in scripture1 the third hour of the day4 ,the subject of these prayers may be humility4 ,i ,,am now come to another hour of prayer1 which in scripture is called the third hour of the day2 but according to our way of numbering the hours1 it is called the ninth hour of the morning4 ,but if the practice of the saints in all ages1 if the customs of the pious ,jews and primitive ,christians be of any force with us1 we have authority enough to persuade us1 to make this hour a constant season of devotion4 ,i have in the last chapter laid before you the excellency of praise and thanksgiving1 and recommended that as the subject of your first devotions in the morning4 ,and because humility is the life and soul of piety1 the ground and security of all holy affections1 this may be the subject of your devotions at this hour4 ,this virtue is so essential to the right state of our souls1 that there is no pretending to a reasonable or pious life without it4 ,we may as well think to see without eyes1 or live without breath1 as to live in the spirit of religion1 without the spirit of humility4 ,but altho' it is the soul and essence of all religious duties2 yet is it1 generally speaking1 the least understood1 the least regarded1 the least intended1 the least desired1 and sought after1 of all other virtues4 99,no people have more occasion to be afraid of the approaches of pride1 than those who have made some advances in a pious life4 ,for pride can grow as well upon our virtues as our vices1 and steal upon us on all occasions4 ,every good thought we have1 every good action we do1 lays us open to pride4 99,it is not only the beauty of our persons1 the gifts of fortune1 our natural talents1 and the distinctions of life2 but even our devotions and alms1 our fastings and humiliations1 expose us to fresh temptations of this evil spirit4 ,and it is for this reason1 ,i so earnestly advise every devout person to the exercise of humility1 that he may not fall a sacrifice to his own progress in those virtues1 which are to save mankind from destruction4 ,as all virtue is founded in truth2 so humility is a true sense of our weakness1 misery1 and sin4 99,the weakness of our state appears from our inability to do any thing of ourselves4 ,in our natural state we are entirely without any power2 we are indeed active beings1 but can only act by a power1 that is every moment lent us from ,god4 ,we have no more power of our own to move a hand1 or stir a foot1 than to move the sun1 or stop the clouds4 99,when we speak a word1 we feel no more power in ourselves to do it1 than we feel ourselves able to raise the dead4 ,for we act no more within our own power1 or by our own strength1 when we speak a word1 or make a sound1 than the apostles acted within their own power1 or by their own strength1 when a word from their mouth cast out devils1 and cured diseases4 ,as it was solely the power of ,god that enabled them to speak to such purposes1 so it is solely the power of ,god that enables us to speak at all4 ,this is the dependent1 helpless poverty of our state1 which is a great reason for humility4 ,for since we neither are1 nor can do any thing of ourselves2 to be proud of any thing that we are1 or of any thing that we can do1 and to ascribe glory to ourselves for these things1 has the guilt both of stealing and lying4 ,it has the guilt of stealing1 as it gives to ourselves those things which only belong to ,god4 ,it has the guilt of lying1 as it is denying the truth of our state1 and pretending to be something that we are not4 #c4 ,the misery of our condition appears in this1 that we use these borrowed powers of our nature1 to the torment and vexation of ourselves1 and our fellow creatures4 ,numbers #a4 and #b4 omitted in text4 99,god has entrusted us with reason1 and we use it to the disorder and corruption of our nature4 ,we reason ourselves into all kinds of folly and misery1 and make our lives the sport of foolish and extravagant passions3 seeking after imaginary happiness in all kinds1 creating to ourselves a thousand wants1 amusing our hearts with false hopes and fears1 using the world worse than irrational animals1 envying1 vexing1 and tormenting one another with restless passions1 and unreasonable contentions4 ,let any man but look back upon his own life1 and see what use he has made of his reason4 ,what foolish passions1 what vain thoughts1 what needless labours1 what extravagant projects1 have taken up the greatest part of his life3 how foolish he has been in his words and conversation2 how seldom he has been able to please himself1 and how often he has displeased others2 how often he has changed his counsels1 hated what he loved1 and loved what he hated2 how often he has been enraged and transported at trifles1 pleased and displeased with the very same things1 and constantly changing from one vanity to another4 ,let a man but take this view of his own life1 and he will see cause enough to confess1 that pride was not made for man4 99,let him but consider1 that if the world knew all that of him1 which he knows of himself2 if they saw what vanity and passions govern his inside1 and what secret tempers sully and corrupt his best actions1 he would have no more pretence to be honoured and admired for his goodness and wisdom1 than a rotten and distempered body to be loved and admired for its health and comeliness4 #d4 ,this is so true1 and so known to the hearts of almost all people1 that nothing would appear more dreadful to them1 than to have their hearts thus fully discovered to the eyes of all beholders4 ,and perhaps there are very few people in the world1 who would not rather chuse to die1 than to have all their secret follies1 the vanity of their minds1 the frequency of their vain and disorderly passions1 their uneasiness1 hatreds1 envies1 and vexations1 made known unto the world4 ,and shall pride be entertained in a heart thus conscious of its own miserable behaviour8 99,shall a creature in such a condition1 that he could not support himself under the shame of being known to the world in his real state2 shall such a creature1 because his shame is only known to ,god1 to holy angels1 and his own conscience2 shall he1 in the sight of ,god and holy angels1 dare to be vain and proud of himself8 #e4 ,if to this we add the shame and guilt of sin1 we shall find still a greater reason for humility4 ,no creature that had lived in innocence1 would have thereby got any pretence for pride2 because1 as a creature1 all that it is1 or has1 or does1 is from ,god1 and therefore the honour of all that belongs to it is only due to ,god4 ,but if a creature that is a sinner1 deserving nothing but pains and punishments for the shameful abuse of his powers2 if such a creature pretends to glory for any thing that he is1 or does1 he can only be said to glory in his shame4 ,now1 how monstrous and shameful the nature of sin is1 is sufficiently apparent from that great atonement that is necessary to cleanse us from the guilt of it4 ,nothing less has been required to take away the guilt of our sins1 than the sufferings and death of the ,son of ,god4 ,had he not taken our nature upon him1 our nature had been for ever separated from ,god1 and incapable of ever appearing before him4 ,and is there any room for pride1 whilst we are partakers of such a nature as this8 99,have our sins rendered us so abominable to him that made us1 that he could not so much as receive our prayers1 or admit our repentance1 till the ,son of ,god made himself man1 and became a suffering advocate for our whole race2 and can we1 in this state1 pretend to high thoughts of ourselves8 ,shall we presume to take delight in our own worth1 who are not worthy so much as to ask pardon for our sins1 without the mediation and intercession of the ,son of ,god8 duplicate word removed #8to' ,thus deep is the foundation of humility laid1 in these deplorable circumstances of our condition2 which shew1 that it is as great an offence against truth for a man1 to lay claim to any degrees of glory1 as to pretend to the honour of creating himself4 ,if man will boast of any thing as his own1 he must boast of his misery and sin2 for there is nothing else but this1 that is his own property4 #f4 ,turn your eyes towards heaven1 and fancy that you saw what is doing there2 that you saw cherubim and seraphim1 and all the glorious inhabitants of that place1 all united in one work2 not seeking glory from one another1 not labouring their own advancement1 not contemplating their own perfections1 not singing their own praises1 not valuing themselves1 and despising others1 but all employed in one and the same work1 all happy in one and the same joy2 casting down their crowns before the throne of ,god1 giving glory1 and honour1 and power to him alone4 ,rev4 iv4 #aj1 #aa4 ,then turn your eyes to the fallen world1 and consider how unreasonable and odious it must be1 for such poor worms1 such miserable sinners1 to take delight in their own fancied glories1 whilst the highest and most glorious sons of heaven seek for no other greatness and honour1 but that of ascribing all honour and greatness1 and glory to ,god alone8 99,pride is only the disorder of the fallen world1 it has no place amongst other beings2 it can only subsist where ignorance and sensuality1 lies and falshood1 lusts and impurity reign4 ,let a man1 when he is most delighted with his own figure1 contemplate our blessed ,lord stretched out1 and nailed upon a cross3 and then let him consider how absurd it must be1 for a heart full of pride and vanity1 to pray to ,god1 through the sufferings of a crucified ,saviour8 ,these are the reflections you are often to meditate upon1 that you may walk before ,god in such a spirit of humility1 as becomes the meak1 miserable1 and sinful state of all that are descended from fallen ,adam4 #g4 ,but you must not content yourself with this1 as if you was therefore humble1 because you acknowledge the reasonableness of humility1 and declare against pride4 ,you would not imagine yourself to be devout1 because in your judgment you approved of prayers1 and often declared your mind in favour of devotion4 ,yet how many people imagine themselves humble enough1 for no other reason1 but because they often commend humility1 and make vehement declarations against pride8 ,ccus is a rich man1 of good birth1 and very fine parts2 is very full of every thing that he says or does1 and never imagines it possible for such a judgment as his to be mistaken4 ,he can bear no contradiction1 and discovers the weakness of your understanding1 as soon as ever you oppose him4 ,ccus would have been very religious1 but that he always thought he was so4 ,there is nothing so odious to ,ccus as a proud man2 and the misfortune is1 that in this he is so very quicksighted1 that he discovers in almost everybody1 some strokes of vanity4 ,on the other hand1 he is exceeding fond of humble and modest persons4 ,humility1 says he1 is so amiable a quality1 that it forces our esteem wherever we meet with it4 ,there is no possibility of despising the meanest person that has it1 or of esteeming the greatest man that wants it4 ,ccus no more suspects himself to be proud1 than he suspects his want of sense4 ,and the reason of it is1 because he always finds himself so in love with humility1 and so enraged at pride4 ,it is very true1 ,ccus1 you speak sincerely when you say you love humility1 and abhor pride4 ,you are no hypocrite1 you speak the true sentiments of your mind2 but then take this along with you1 you only love humility1 and hate pride1 in other people4 ,you never once in your life thought of any other humility1 or of any other pride1 than that which you have seen in other people4 #h4 ,the case of ,ccus is a common case3 many people live in all the instances of pride1 and yet never suspect themselves1 because they dislike proud people1 and are pleased with humility and modesty1 wherever they find them4 ,all their speeches in favour of humility1 and all their railings against pride1 are looked upon as effects of their own humble spirit4 ,whereas in truth1 these are so far from being proofs of humility1 that they are great arguments of the want of it4 99,for the fuller of pride any one is himself1 the more impatient will he be at the smallest instances of it in other people4 ,and the less humility any one has in his own mind1 the more will he demand it in other people4 99,you must therefore act by a quite contrary measure1 and reckon yourself only so far humble1 as you impose every instance of humility upon yourself1 and never call for it in other people4 ,so far an enemy to pride1 as you never spare it in yourself1 nor ever censure it in other persons4 ,the loving humility is of no benefit to you1 but so far as all your own thoughts1 words1 and actions are governed by it4 ,and the hating of pride does you no good1 but so far as you hate to harbour any degree of it in your own heart4 ,now in order to set out in the practice of humility1 you must take it for granted1 that you are proud1 that you have been so all your life4 ,you should believe also1 that it is your greatest weakness1 that your heart is most subject to it2 that it is so constantly stealing upon you1 you have reason to suspect its approaches in all your actions4 ,for there is no one vice that is more deeply rooted in our nature1 or that receives such constant nourishment from almost every thing that we think or do2 there being hardly any thing in the world that we want or use1 or any action or duty of life1 but pride finds some means or other to take hold of it4 ,so that at what time soever we begin to offer ourselves to ,god1 we can hardly be surer of any thing1 than that we have a great deal of pride to repent of4 ,if therefore you find it disagreeable to entertain this opinion of yourself1 and that you cannot put yourself amongst those that want to be cured of pride1 you may be as sure1 as if an angel from heaven had told you1 that you have not only much1 but all your humility to seek4 99,for you can have no greater sign of a confirmed pride1 than when you think that you are humble enough4 ,he that thinks he loves ,god enough1 shews himself to be an entire stranger to that holy passion2 so he that thinks he has humility enough1 shews that he is not so much as a beginner in the practice of true humility4 #i4 ,every person1 therefore1 when he first applies himself to the exercise of humility1 must consider himself as a learner1 who is1 to learn something that is contrary to all his former tempers and habits of mind4 ,he has not only much to learn2 but he has also a great deal to unlearn3 he is to forget1 and lay aside his own spirit1 which has been a long while fixing and forming itself2 he must forget and depart from abundance of passions and opinions1 which the fashion1 and vogue1 and spirit of the world1 have made natural to him4 ,he must lay aside the opinions and passions which he has received from the world2 because the vogue and fashion of the world1 by which we have been carried away1 as in a torrent1 before we could pass right judgments of the value of things1 is utterly contrary to humility4 ,the devil is called1 in scripture1 the prince of this world2 because he has great power in it1 because many of its rules and principles are invented by this evil spirit1 to separate us from ,god1 and prevent our return to happiness4 ,now1 according to the spirit of this world1 whose corrupt air we have all breathed1 there are many things that pass for great1 and honourable1 and desirable1 which yet are so far from being so1 that the true greatness and honour of our nature consists in the not desiring them4 ,to abound in wealth1 to have fine houses and rich cloaths1 to be attended with splendour and equipage1 to be beautiful in our persons1 to have titles of dignity1 to be above our fellow creatures1 to command the bows and obeisance of other people1 to be looked on with admiration1 to subdue all that oppose us1 to set out ourselves in as much splendour as we can1 to live highly and magnificently1 to eat and drink1 and delight ourselves in the most costly manner1 these are the great1 the honourable1 the desirable things1 to which the spirit of the world turns the eyes of all people4 ,and many a man is afraid of not engaging in the pursuit of them1 lest the world should take him for a fool4 #aj4 ,the history of the gospel1 is chiefly the history of ,christ's conquest over this spirit of the world4 ,and the number of true ,christians1 is only the number of those who1 following the ,spirit of ,christ1 have lived contrary to the spirit of the world4 ,if any man hath not the ,spirit of ,christ1 he is none of his4 ,again1 ,whosoever is born of ,god1 overcometh the world4 ,set your affections on things above1 and not on things of the earth2 for ye are dead1 and your life is hid with ,christ in ,god4 ,this is the language of the whole ,new ,testament4 ,this is the mark of ,christianity2 you are to be dead1 that is1 dead to the spirit and temper of the world1 and live a new life in the ,spirit of ,jesus ,christ4 ,but notwithstanding the plainness of these doctrines1 most ,christians live and die slaves to the customs and tempers of the world4 ,how many people swell with pride and vanity1 for such things as they would not value at all1 but that they are admired in the world8 ,would a man take ten years more drudgery in business1 to add two horses more to his coach1 but that he knows that the world admires a coach and six8 ,how fearful are many people of having their houses poorly furnished1 or themselves meanly cloathed1 for this only reason1 lest the world should place them amongst low and mean people8 ,many a man would drop a resentment1 and forgive an affront1 but that he is afraid1 if he should1 the world would not forgive him4 ,how many would practise ,christian temperance and sobriety1 were it not for the censure which the world passes upon such a life8 ,others have frequent intentions of living up to the rules of ,christian perfection2 but they are frighted1 by considering what the world would say of them8 #aa4 ,thus they dare not attempt to be eminent in the sight of ,god1 for fear of being little in the eyes of the world4 ,from this quarter arises the greatest difficulty of humility1 because it cannot subsist in any mind1 but so far as it is dead to the world4 ,you can make no stand against the assaults of pride1 humility can have no place in your soul1 'till you stop the power of the world over you1 and resolve against a blind obedience to its laws4 ,for indeed1 as great as the power of the world is1 it is all built upon a blind obedience4 ,ask who you will1 learned or unlearned1 every one seems to know and confess1 that the general temper and spirit of the world1 is nothing else but humour1 folly1 and extravagance4 ,who will not own1 that the wisdom of philosophy1 the piety of religion1 was always confined to a small number8 ,and is not this expresly owning1 that the common spirit and temper of the world1 is neither according to the wisdom of philosophy1 nor the piety of religion8 ,therefore you should not think it a hard saying1 that in order to be humble1 you must withdraw your obedience from that vulgar spirit which gives laws to fops and coquets1 and form your judgments according to the wisdom of philosophy1 and the piety of religion4 #ab4 99,again1 to lessen your regard to the opinion of the world1 think how soon the world will disregard you1 and have no more thought or concern about you1 than about the poorest animal that died in a ditch4 99,your friends1 if they can1 may bury you with some distinction1 and set up a monument to let posterity see that your dust lies under such a stone2 and when that is done1 all is done4 ,your place is filled up by another2 the world is just in the same state it was2 you are blotted out of its sight1 and as much forgotten by the world as if you had never belonged to it4 99,think upon the rich1 the great1 and the learned persons1 that have made great figures1 and been high in the esteem of the world2 many of them died in your time1 and yet they are sunk1 and lost1 and gone1 and as much disregarded by the world1 as if they had been only so many bubbles of water4 ,think again1 how many poor souls see heaven lost1 and lie now expecting a miserable eternity1 for their homage to a world1 that thinks itself every whit as well without them1 and is just as merry as it was when they were in it4 ,is it therefore worth your while to lose the smallest degree of virtue1 for the sake of pleasing so bad a master1 and so false a friend as the world is8 ,is it worth your while to bow the knee to such an idol as this1 that so soon will have neither eyes1 nor ears1 nor a heart to regard you1 instead of serving that great1 and holy1 and mighty ,god1 that will make all his servants partakers of his own eternity8 ,will you let the fear of a false world1 that has no love for you1 keep you from the fear of that ,god1 who has only created you1 that he may love and bless you to all eternity8 #ac4 ,consider our blessed ,lord's words1 ,they are not of this world1 as ,i am not of this world4 ,this is the state of ,christianity1 with regard to this world4 ,if you are not thus out of1 and contrary to the world1 you want the distinguishing mark of ,christianity2 you don't belong to ,christ1 but by being out of the world as he was out of it4 ,we may deceive ourselves1 if we please1 with softening comments upon these words2 but they are and will be understood in their first simplicity and plainness1 by every one that reads them in the same spirit that our blessed ,lord spoke them4 ,and to understand them in any lower meaning1 is to let carnal wisdom explain away that doctrine1 by which itself was to be destroyed4 ,christianity has placed us out of1 and above the world2 and we fall from our calling1 as soon as we fall into the tempers of the world4 ,now as it was the spirit of the world that nailed our blessed ,lord to the cross2 so every man that has the ,spirit of ,christ1 that opposes the world as he did1 will certainly be crucified by the world some way or other4 ,for ,christianity still lives in the same world that ,christ did2 and these two will be utter enemies1 till the kingdom of darkness is entirely at an end4 ,had you lived with our ,saviour as his true disciple1 you had then been hated as he was2 and if you now live in his ,spirit1 the world will be the same enemy to you now1 that it was to him then4 #ad4 ,if ye were of the world1 saith our blessed ,lord1 the world would love its own2 but because ye are not of the world1 but ,i have chosen you out of the world1 therefore the world hateth you4 ,john xv4 #ai4 ,we are apt to lose the true meaning of these words1 by considering them only as an historical description of something that was the state of our ,saviour and his disciples at that time4 ,but this is reading the scripture as a dead letter3 for they as exactly describe the state of true ,christians at this1 and all other times1 to the end of the world4 ,for as true ,christianity is nothing else but the ,spirit of ,christ2 so whether that ,spirit appear in the person of ,christ himself1 or his apostles1 or followers in any age1 it is the same thing2 whoever hath his ,spirit1 will be hated1 despised1 and condemned by the world1 as he was4 ,for the world will always love its own1 and none but its own3 this is as certain and unchangeable1 as the contrariety betwixt light and darkness4 #ae4 ,you will perhaps say1 that the world is now become ,christian1 at least that part of it where we live2 and therefore the world is not now to be considered in that state of opposition to ,christianity1 as when it was ,heathen4 99,it is granted1 the world now professeth ,christianity4 ,but will any one say1 that this ,christian world is of the ,spirit of ,christ8 ,are its general tempers the tempers of ,christ8 ,are the passions of sensuality1 self-love1 pride1 covetousness1 ambition1 and vain-glory1 less contrary to the spirit of the gospel1 now they are among ,christians1 than when they were among ,heathens8 ,or1 will you say1 that the tempers and passions of the ,heathen world are lost and gone8 #af4 ,and indeed the world1 by professing ,christianity1 is so far from being a less dangerous enemy than it was before1 that it has by its favours destroyed more ,christians1 than ever it did by the most violent persecution4 ,we must therefore be so far from considering the world as in a state of less enmity and opposition to ,christianity1 than it was in the first times of the gospel1 that we must guard against it as a more dangerous enemy now1 than it was in those times4 ,it is a greater enemy1 because it has greater power over ,christians by its favours1 riches1 honours1 rewards1 and protections1 than it had by the fire and fury of its persecutions4 ,it is a more dangerous enemy1 by having lost its appearance of enmity4 ,its outward profession of ,christianity makes it no longer considered as an enemy2 and therefore the generality of people are easily persuaded to resign themselves up to be governed and directed by it4 ,how many consciences are kept at quiet1 upon no other foundation1 but because they sin under the authority of the ,christian world8 ,how many directions of the gospel lye by unregarded8 ,and how unconcernedly do particular persons read them1 for no other reason1 but because they seem unregarded by the ,christian world8 ,how many compliances do people make to the ,christian world1 without any hesitation1 or remorse2 which1 if they had been required of them only by ,heathens1 would have been refused1 as contrary to the holiness of ,christianity8 ,who could be content with seeing how contrary his life is to the gospel1 but because he sees that he lives as the ,christian world doth8 #ag4 ,there is nothing therefore1 that a ,christian ought more constantly to guard against1 than the authority of the ,christian world4 ,and all the passages of scripture1 which represent the world as contrary to ,christianity1 which require our separation from it1 as from a monster of iniquity1 are to be taken in the strict sense1 in relation to the present world4 ,for the change that the world has undergone1 has only altered its methods1 but not lessened its power of destroying religion4 ,whilst pride1 sensuality1 covetousness1 and ambition1 had only the authority of the ,heathen world1 ,christians were thereby made more intent upon the contrary virtues4 ,but when pride1 sensuality1 covetousness and ambition1 have the authority of the ,christian world1 then private ,christians are in the utmost danger1 not only of being shamed out of the practice1 but of losing the very notion of the piety of the gospel4 ,there is therefore hardly any possibility of saving yourself from the present world1 but by considering it as the same enemy to all true holiness1 as it is represented in the scriptures2 and by assuring yourself1 that it is as dangerous to conform to its tempers and passions1 now it is ,christian1 as when it was ,heathen4 ,need a man do more to make his soul unfit for the mercy of ,god1 than by being greedy and ambitious of honour8 ,yet how can you renounce this temper1 without renouncing the spirit and temper of the world1 in which you now live8 ,how can a man be made more incapable of the ,spirit of ,christ1 than by a wrong value for money2 and yet how can he be more wrong in his value of it1 than by following the authority of the ,christian world8 99,nay1 in every order and station of life1 whether of learning or business1 either in church or state1 you cannot act up to the spirit of religion1 without renouncing the most general temper and behaviour of those1 who are of the same order and business as yourself4 99,and though human prudence seems to talk mighty wisely about the necessity of avoiding particularities1 yet he that dares not be so weak as to be particular1 will be obliged to avoid the most substantial duties of ,christian piety4 ,these reflections1 will1 ,i hope1 help you to break through those difficulties1 and resist those temptations1 which the authority and fashion of the world hath raised against the practice of ,christian humility4 ,,chap4 ,,xiv4 ,shewing how the education which men generally receive1 makes the doctrines of humility difficult to be practised4 ,the spirit of a better education represented in the character of ,paternus4 #a4 ,,another difficulty in the practice of humility1 arises from our education4 ,we are corruptly educated1 and then committed to take our course in a corrupt world2 so that it is no wonder1 if examples of great piety are so seldom seen4 ,great part of the world are undone1 by being born and bred in families that have no religion4 ,but this is not the thing ,i now mean2 the education that ,i here intend1 is such as children generally receive from virtuous parents1 and learned tutors and governors4 99,had we continued perfect1 as ,god created the first man1 perhaps the perfection of our nature had been a sufficient self-instruction for every one4 ,but as sickness and diseases have created the necessity of medicines and physicians1 so the disorder of our rational nature has introduced the necessity of education and tutors4 99,and as the only end of the physician is1 to restore nature to its own state2 so the only end of education is1 to restore our rational nature to its proper state4 ,education therefore is to be considered as reason borrowed at second hand1 which is1 as far as it can1 to supply the loss of original perfection4 ,and as physic may justly be called the art of restoring health1 so education should be considered in no other light1 than as the art of recovering to man the use of his reason4 #b4 ,now as the instruction of every art or science is founded upon the wisdom1 experience1 and maxims of the several great men that have laboured in it2 so that right use of our reason1 which young people should be called to by their education1 is nothing but the best experience1 and finest reasonings of men1 that have devoted themselves to the improvement of human nature4 ,all therefore that great saints and dying men1 when the fullest light and conviction1 and after the highest improvement of their reason1 have said of the necessity of piety1 of the excellency of virtue1 of the emptiness of riches1 of the vanity of the world2 all the sentences1 judgments1 reasonings and maxims of the wisest philosophers1 when in their highest state of wisdom1 should constitute the common lessons of instruction for youthful minds4 ,this is the only way to make the young and ignorant part of the world the better for the wisdom and knowledge of the wise and ancient4 #c4 99,the youths that attended upon ,pythagoras1 ,socrates1 ,plato1 and ,epictetus1 were thus educated4 ,their every day lessons and instructions were so many lectures upon the nature of man1 his true end1 and the right use of his faculties2 upon the immortality of the soul1 its relation to ,god1 the beauty of virtue1 and its agreeableness to the divine nature2 upon the necessity of temperance1 fortitude1 and generosity1 and the shame and folly of indulging our passions4 99,now as ,christianity has1 as it were1 new-created the moral and religious world1 and set every thing that is reasonable1 wise1 holy and desirable1 in its true point of light3 so one would expect1 that the education of youth should be as much bettered and amended by ,christianity1 as the doctrines of religion are amended by it4 99,as it has introduced a new state of things1 and so fully informed us of the nature of man1 and the end of his creation2 as it has fixed all our goods and evils1 taught us the means of purifying our souls1 pleasing ,god1 and becoming eternally happy2 one might naturally suppose1 that every ,christian country abounded with schools1 not only for teaching a few questions and answers of a catechism1 but for the forming1 training and practising youths in such a course of life1 as the highest precepts1 the strictest rules1 and the sublimest doctrines of ,christianity require4 #d4 99,an education under ,pythagoras1 or ,socrates1 had no other end1 but to teach youth to think1 judge1 and act as ,pythagoras and ,socrates used4 ,and is it not as reasonable to suppose1 that a ,christian education should have no other end1 but to teach youth how to think1 and judge1 and act according to the strictest laws of ,christianity8 ,at least one would suppose1 that in all ,christian schools1 the teaching youth to begin their lives in the spirit of ,christianity1 in such severity of behaviour1 such abstinence1 sobriety1 humility1 and devotion1 as ,christianity requires1 should not only be more1 but an hundred times more regarded1 than any1 or all things else4 ,for our educators should imitate our guardian angels1 suggest nothing to our minds but what is wise and holy2 help us to discover and subdue every vain passion of our hearts1 and every false judgment of our minds4 ,and it is as reasonable to expect and require all this benefit of a ,christian education1 as to require that physic should strengthen all that is right in our nature1 and remove that which is sickly and diseased4 #e4 ,but alas1 our modern education is not of this kind4 99,the first temper that we try to awaken in children1 is pride2 as dangerous a passion as that of lust4 ,we stir them up to vain thoughts of themselves1 and do every thing we can1 to puff up their minds with a sense of their own abilities4 99,whatever way of life we intend them for1 we apply to the fire and vanity of their minds1 and exhort them to every thing from corrupt motives3 we stir them up to action from principles of strife and ambition1 from glory1 envy1 and a desire of distinction1 that they may excel others1 and shine in the eyes of the world4 ,and when we have taught them to scorn to be outdone by any1 to bear no rival1 to thirst after every instance of applause1 to be content with nothing but the highest distinctions2 then we begin to take comfort in them1 and promise the world some mighty things from youths of such a glorious spirit4 ,if children are intended for holy orders1 we set before them some eminent oratory whose fine preaching has made him the admiration of the age1 and carried him through all the dignities and preferments of the church4 ,we encourage them to have these honours in their eye1 and to expect the reward of their studies from them4 ,if the youth is intended for a trade1 we bid him look at the rich men in the same trade1 and consider how many now are carried in their stately coaches1 who began in the same low degree as he now does4 ,we awaken his ambition1 and endeavour to give his mind a right turn1 by often telling him how rich such and such a tradesman died4 ,if he is to be a lawyer1 then we set great counsellors1 lords1 judges1 and chancellors1 before his eyes4 ,we tell him what great fees1 and great applause attend fine pleading4 ,we exhort him to take fire at these things to raise a spirit of emulation in himself1 and to be content with nothing less than the highest honours of the long robe4 #f4 ,that this is the nature of our best education1 is too plain to need any proof2 and ,i believe there are few parents1 but would be glad to see these instructions daily given to their children4 ,and after all this1 we complain of the effects of pride2 we wonder to see grown men acted and governed by ambition1 envy1 scorn1 and a desire of glory2 not considering that they were all the time of their youth called upon to form all their action and industry upon the same principles4 ,you teach a child to scorn to be outdone1 to thirst for distinction and applause2 and is it any wonder that he continues to act all his life in the same manner8 99,now if a youth is ever to be so far a ,christian1 as to govern his heart by the doctrines of humility1 ,i would fain know at what time he is to begin it2 or1 if he is ever to begin it at all1 why we train him up in tempers quite contrary to it8 ,how dry and poor must the doctrine of humility sound to a youth1 that has been spurred up to all his industry by ambition1 envy1 emulation1 and a desire of glory and distinction8 ,and if he is not to act by these principles when he is a man1 why do we call him to act by them in his youth8 ,envy is acknowledged by all people to be the most ungenerous1 base and wicked passion1 that can enter into the heart of man4 ,and is this the temper to be instilled1 nourished and established in the minds of young people8 #g4 ,i know it is said1 that it is not envy1 but emulation1 that is intended to be awakened in the minds of young men4 99,but this is vainly said4 ,for when children are taught to bear no rival1 and to scorn to be outdone by any of their age1 they are plainly and directly taught to be envious4 ,for it is impossible for any one to have this scorn to be outdone1 this contention with rivals1 without burning with envy against all those that seem to excel him1 or get any distinction from him4 ,so that what children are taught1 is rank envy1 and only covered with a name of a less odious sound4 99,secondly1 ,if envy is thus confessedly bad1 and it be only emulation that is endeavoured to be awakened in children1 surely there ought to be great care taken1 that children may know the one from the other2 that they may abominate one as a great crime1 whilst they give the other admission into their minds4 ,but if this were to be attempted1 the fineness of the distinction betwixt envy and emulation1 would shew that it was easier to divide them in words1 than to separate them in action4 ,for emulation1 when it is defined in its best manner1 is nothing else but a refinement upon envy1 or rather the most plausible part of that black and venomous passion4 ,and though it is easy to separate them in the notion1 yet the most acute philosopher1 that understands the art of distinguishing ever so well1 if he gives himself up to emulation1 will certainly find himself deep in envy4 #h4 ,it is said also1 that ambition1 and a desire of glory1 are necessary to excite young people to industry2 and that if we were to press upon them the doctrines of humility1 we should deject the minds1 and sink them into dullness and idleness4 ,but these people who say this1 don't consider1 that this reason1 if it has any strength1 is full as strong against pressing the doctrines of humility upon grown men1 lest we should deject their minds1 and sink them into dullness and idleness4 ,this reason therefore that is given1 why children should not be trained up in the principles of true humility1 is as good a reason why the same humility should never be required of grown men4 ,again1 let those people1 who think that children would be spoiled1 if they were not thus educated1 consider this4 99,could they think1 that if any children had been educated by our blessed ,lord1 or his holy apostles1 their minds would have been sunk into dullness and idleness8 99,or could they think1 that such children would not have been trained up in the profoundest principles of humility8 ,can they say that our blessed ,lord1 who was the humblest man that ever was on earth1 was hindered by his humility from being the greatest example of worthy and glorious actions1 that ever were done by man8 ,can they say that his apostles1 who lived in the humble spirit of their ,master1 did therefore cease to be laborious and active instruments of doing good to all the world8 ,a few such reflections as these1 are sufficient to expose all the poor pretences for an education in pride and ambition4 #i4 99,paternus lived about two hundred years ago2 he had but one son1 whom he educated himself in his own house4 ,as they were sitting together in the garden1 when the child was ten years old1 ,paternus thus began to him4 ,the little time that you have been in the world1 my child1 you have spent wholly with me3 and my love and tenderness to you1 has made you look upon me as your only friend and benefactor1 and the cause of all the comfort and pleasure you enjoy3 your heart1 ,i know1 would be ready to break with grief1 if you thought this was the last day that ,i should live with you4 ,but1 my child1 tho' you now think yourself mighty happy1 because you have hold of my hand1 you are now in the hands1 and under the tender care of a much greater father and friend than ,i am1 whose love to you is far greater than mine1 and from whom you receive such blessings as no mortal can give4 ,that ,god whom you have seen me daily worship2 whom ,i daily call upon to bless both you and me1 and all mankind2 whose wondrous acts are recorded in those scriptures which you constantly read4 ,that ,god who created the heavens and the earth2 who brought a flood upon the old world2 who saved ,noah in the ark2 who was the ,god of ,abraham1 ,isaac1 and ,jacob2 whom ,job blessed and praised in the greatest afflictions2 who delivered the ,israelites out of the hands of the ,egyptians2 who was the protector of righteous ,joseph1 ,moses1 ,joshua1 and holy ,daniel2 who sent so many prophets into the world2 who sent his ,son ,jesus ,christ to redeem mankind4 ,this ,god1 who has done all these great things2 who has created so many millions of men2 who lived and died before you was born1 with whom the spirits of good men that are departed this life1 now live2 whom infinite numbers of angels now worship in heaven4 ,this great ,god1 who is the ,creator of worlds1 of angels1 and men1 is your loving ,father and ,friend1 your good ,creator and ,nourisher1 from whom1 and not from me1 you received your being ten years ago1 at the time that ,i planted that little1 tender elm which you there see4 #aj4 ,i myself am not half the age of this shady oak1 under which we sit2 many of our fathers have sat under its boughs2 we have all of us called it ours in our turn1 though it stands1 and drops its masters1 as it drops its leaves4 ,you see1 my son1 this wide and large firmament over our heads1 where the sun and moon1 and all the stars appear in their turns4 ,if you was to be carried up to any of these bodies at this vast distance from us1 you would still discover others as much above you1 as the stars that you see here are above the earth4 ,were you to go up or down1 east or west1 north or south1 you would find the same height without any top1 and the same depth without any bottom4 ,and yet1 my child1 so great is ,god1 that all these bodies added together1 are but as a grain of sand in his sight4 ,and yet you are as much the care of this great ,god1 and ,father of all worlds1 and all spirits1 as if he had no son but you1 or there were no creature for him to love and protect but you alone4 ,he numbers the hairs of your head1 watches over you sleeping and waking1 and has preserved you from a thousand dangers1 which neither you nor ,i know any thing of4 duplicate word #8any' removed #aa4 ,how poor my power is1 and how little ,i am able to do for you1 you have often seen4 ,your late sickness has shewn you how little ,i could do for you in that state2 and the frequent pains of your head1 are plain proofs1 that ,i have no power to remove them4 ,i can bring you food and medicines1 but have no power to turn them into your relief and nourishment2 it is ,god alone that can do this for you4 ,therefore1 my child1 fear1 and worship1 and love ,god4 ,your eyes indeed cannot yet see him1 but every thing you see1 are so many marks of his power and presence1 and he is nearer to you than any thing that you can see4 ,take him for your ,lord1 and ,father1 and ,friend2 look up unto him as the fountain and cause of all the good that you have received through my hands2 and reverence me only as the bearer and minister of ,god's good things unto you2 and he that blessed my ,father before ,i was born1 will bless you when ,i am dead4 ,your youth and little mind is only yet acquainted with my family1 and therefore you think there is no happiness out of it4 ,but1 my child1 you belong to a greater family than mine2 you are a younger member of the family of this ,almighty ,father of all nations1 who has created infinite orders of angels1 and numberless generations of men1 to be fellow-members of one and the same society in heaven4 #ab4 ,you do well to reverence my authority1 because ,god has given me power over you1 to bring you up in his fear1 and to do for you1 as the holy fathers recorded in scripture did for their children1 who are now in rest and peace with ,god4 ,i shall in a short time die1 and leave you to ,god and yourself2 and if ,god forgiveth my sins1 ,i shall go to his ,son ,jesus ,christ1 and live amongst patriarchs and prophets1 saints and martyrs1 where ,i shall pray for you1 and hope for your safe arrival at the same place4 ,therefore1 my child1 meditate on these great things1 and let your thoughts often leave these gardens1 these fields and farms1 to contemplate ,god and heaven1 to consider angels1 and the spirits of good men living in light and glory4 ,as you have been used to look to me in all your actions1 and have been afraid to do any thing1 unless you first knew my will2 so let it now be your rule to look up to ,god in all your actions1 to do every thing in his fear1 and to abstain from every thing that is not according to his will4 ,bear him always in your mind2 teach your thoughts to reverence him in every place2 for there is no place where he is not4 #ac4 ,god keepeth a book of life1 wherein all the actions of all men are written2 your name is there1 my child2 and when you die1 this book will be laid open before men and angels2 and according as your actions are there found1 you will either be received to the happiness of those holy men who have died before you1 or be turned away among wicked spirits1 that are never to see ,god any more4 ,never forget this book1 my son2 for it is written1 it must be opened1 you must see it1 and you must be tried by it4 ,strive therefore to fill it with your good deeds1 that the hand-writing of ,god may not appear against you4 ,god1 my child1 is all love and wisdom1 and goodness2 and every thing that he has made1 and every action that he does1 is the effect of them all4 ,therefore you cannot please ,god1 but so far as you strive to walk in love1 wisdom and goodness4 ,as all wisdom1 love1 and goodness proceeds from ,god2 so nothing but love1 wisdom1 and goodness can lead to ,god4 ,when you love that which ,god loves1 you act with him1 you join yourself to him2 and when you love what he dislikes1 then you oppose him1 and separate yourself from him4 ,this is the true and the right way2 think what ,god loves1 and do you love it with all your heart4 #ad4 ,first of all1 my child1 worship and adore ,god1 think of him magnificently1 speak of him reverently1 magnify his providence1 adore his power1 frequent his service1 and pray unto him constantly4 ,next to this1 love your neighbour1 which is all mankind1 with such tenderness and affection as you love yourself4 ,think how ,god loves all mankind1 how merciful he is to them1 how tender he is of them1 how carefully he preserves them1 and then strive to love the world as ,god loves it4 ,god would have all men to be happy1 therefore do you will and desire the same4 ,all men are great instances of divine love1 therefore let all men be instances of your love4 ,but above all1 my son1 mark this3 never do any thing through strife1 or envy1 or emulation1 or vain-glory4 ,never do any thing in order to excel other people1 but in order to please ,god1 and because it is his will1 that you should do every thing in the best manner that you can4 ,for if it is once a pleasure to you to excel other people1 it will by degrees be a pleasure to you1 to see other people not so good as yourself4 ,banish therefore every thought of pride and distinction1 and accustom yourself to rejoice in all the excellencies of your fellow-creatures1 and be as glad to see any of their good actions as your own4 ,for as ,god is well pleased with their well-doings1 as with yours2 so you ought to desire1 that every thing that is wise1 and holy1 and good1 may be performed in as high a manner by other people1 as by yourself4 #ae4 ,let this therefore be your only motive to all good actions1 to do every thing in as perfect a manner as you can2 for this only reason1 because it is pleasing to ,god1 who writes all your actions in a book4 ,when ,i am dead1 my son1 you will be master of all my estate1 which will be a great deal more than the necessities of one family require4 ,therefore1 as you are to be charitable to the souls of men1 and wish them the same happiness with you in heaven2 so be charitable to their bodies1 and endeavour to make them as happy as you upon earth4 ,as ,god has created all things for the common good of all men2 so let that part of them1 which is fallen to your share1 be employed1 as ,god would have all employed1 for the common good of all4 ,do good1 my son1 first of all to those that most deserve it1 but remember to do good to all4 ,the greatest sinners receive daily instances of ,god's goodness towards them2 he nourishes and preserves them1 that they may repent1 and return to him2 do you therefore imitate ,god1 and think no one too bad to receive your relief and kindness1 when you see that he wants it4 #af4 ,i am teaching you ,latin and ,greek1 not that you should desire to be a great critic1 a fine poet1 or an eloquent orator4 ,i would not have your heart feel any of these desires2 for the desire of these accomplishments is vanity1 and the masters of them are generally vain men4 ,but ,i teach you these languages1 that at proper times you may look into the history of past ages1 and learn the methods of ,god's providence over the world3 that reading the writings of the ancient sages1 you may see how wisdom and virtue have been the praise of great men of all ages4 duplicate word removed #8of' ,let truth and plainness be the only ornament of your language1 and study nothing but how to think of all things as they deserve1 to chuse every thing that is best1 to live according to reason1 and to act in every part of your life in conformity to the will of ,god4 ,study how to fill your heart full of the love of ,god1 and the love of your neighbour1 and then be content to be no deeper a scholar1 no finer a gentleman1 than these tempers will make you4 ,as true religion is nothing else but simple nature governed by right reason2 so it loves and requires great plainness and simplicity of life4 ,therefore avoid all superfluous shews1 finery1 and equipage1 and let your house be plainly furnished with moderate conveniences4 ,don't consider what your estate can afford1 but what right reason requires4 #ag4 ,let your dress be sober1 clean1 and modest2 not to set out the beauty of your person1 but to declare the sobriety of your mind1 that your outward garb may resemble the plainness of your heart4 ,for it is highly reasonable1 that you should be one man1 all of a piece1 and appear outwardly such as you are inwardly4 ,as to your meat and drink1 in them observe the highest rules of ,christian temperance and sobriety3 consider your body only as the servant of your soul2 and only so nourish it1 that it may perform an humble and obedient service to it4 ,but1 my son1 observe this as a principal thing1 which ,i shall remember you of as long as ,i live4 ,hate and despise all human glory1 for it is nothing else but human folly4 ,it is the greatest snare1 and the greatest betrayer that you can possibly admit into your heart4 ,let every day therefore be a day of humility2 condescend to all the infirmities of your fellow-creatures1 cover their frailties1 love their excellencies1 encourage their virtues1 relieve their wants1 rejoice in their prosperities1 compassionate their distress1 receive their friendship1 overlook their unkindness1 forgive their malice1 be a servant of servants1 and condescend to do the lowest offices to the lowest of mankind4 #ah4 99,aspire after nothing but your own purity and perfection1 and have no ambition but to do every thing in so religious a manner1 that you may be glad ,god is every where present1 and sees all your actions4 ,the greatest trial of humility1 is an humble behaviour towards your equals in age1 estate1 and condition4 ,therefore be careful of all the motions of your heart towards these people4 ,let all your behaviour towards them be governed by unfeigned love4 ,have no desire to put any of your equals below you1 nor any anger at those that would put themselves above you1 if they are proud1 they are ill of a very bad distemper2 let them therefore have your tender pity1 and perhaps your meekness may prove an occasion of their cure2 but if your humility should do them no good1 it will however be the greatest good to yourself4 ,remember that there is but one man in the world1 with whom you are to have perpetual contention1 and be always striving to excel him1 and that is yourself4 ,the time of practising these precepts1 my child1 will soon be over with you2 the world will soon slip thro' your hands1 or rather you will soon slip thro' it2 it seems but the other day since ,i received these instructions from my dear father1 that ,i am now leaving with you4 ,and the ,god that gave me ears to hear1 and a heart to receive what my father said unto me1 will1 ,i hope1 give you grace to love and follow the same instructions4 ,,chap ,,xv4 ,shewing how the method of educating daughters1 makes it difficult for them to enter into the spirit of ,christian humility4 ,how miserably they are injured and abused by such an education4 ,the spirit of a better education1 represented in the character of ,eusebia4 #a4 ,,that turn of mind which is taught and encouraged in the education of daughters1 makes it exceeding difficult for them to enter into such a sense and practice of humility1 as the spirit of ,christianity requireth4 99,the right education of this sex is of the utmost importance4 ,for tho' women don't carry on the trade and business of the world2 yet as they are mothers and mistresses of families1 that have for some time the care of the education of their children1 they are entrusted with that which is of the greatest consequence to human life4 ,for this reason1 good or bad women are likely to do as much good or harm in the world1 as good or bad men in the greatest business4 99,for as the health and strength1 or weakness of our bodies1 is much owing to their methods of treating us when we were young2 so the soundness or folly of our minds is not less owing to these first tempers and ways of thinking1 which we eagerly received from the love1 tenderness1 authority1 and constant conversation of our mothers4 99,as we call our first language our mother-tongue1 so we may as justly call our first tempers our mother-tempers2 and perhaps it may be found more easy to forget the language1 than to part entirely with those tempers which we learnt in the nursery4 #b4 ,it is therefore much to be lamented1 that this sex1 who have the first forming both of our bodies and minds1 are not only educated in pride1 but in the silliest and most contemptible part of it4 99,they are not indeed suffered to dispute with us the proud prizes of arts and sciences2 but we turn them over to the study of beauty and dress1 and the whole world conspires to make them think of nothing else4 ,fathers and mothers1 friends and relations1 seem to have no other wish towards the little girl1 but that she may have a fair skin1 a fine shape1 dress well1 and dance to admiration4 ,now if a fondness for our persons1 a desire of beauty1 a love of dress1 be a part of pride 7as surely it is a most contemptible part of it7 the first step towards a woman's humility1 seems to require a repentance of her education4 ,for it must be owned1 that1 generally speaking1 good parents are never more fond of their daughters1 than when they see them too fond of themselves1 and dressed in such a manner1 as is a great reproach to the gravity and sobriety of the ,christian life4 #c4 ,the church has formerly had eminent saints in that sex2 and it may reasonably be thought1 that it is purely owing to their poor and vain education1 that this honour of their sex is for the most part confined to former ages4 99,the corruption of the world indulges them in great vanity1 and mankind seem to consider them in no other view1 than as so many painted idols1 that are to allure and gratify their passions2 so that if many women are vain1 light1 gewgaw creatures1 they have this to excuse themselves1 that they are not only such as their education has made them1 but such as the generality the world allows them to be4 99,but then they should consider1 that the friends to their vanity are no friends of theirs2 that they are to live for themselves2 that they have as great a share in the rational nature as men have2 that they have as much reason to pretend1 and as much necessity to aspire after the highest accomplishments of ,christian virtue1 as the gravest and wisest among ,christian philosophers4 99,they should consider1 that they are abused1 and injured1 and betrayed from their only perfection1 whenever they are taught1 that any thing is an ornament in them1 that is not an ornament in the wisest among mankind4 #d4 99,it is generally said1 that women are naturally of little and vain minds2 but this ,i look upon to be as false1 as to say1 that butchers are naturally cruel3 for as their cruelty is not owing to their nature1 but to their way of life2 so whatever littleness and vanity is in the minds of women1 it is like the cruelty of butchers1 a temper that is wrought into them by that life which they are taught and accustomed to lead4 ,and if it were true1 that they were thus naturally vain and light1 then how much more blameable is that education1 which seems contrived to strengthen and increase this folly and weakness of their minds8 ,for if it were a virtue in a woman to be proud and vain of herself1 we could hardly take better means to raise this passion in her1 than those that are now used in their education4 #e4 99,matilda is a fine woman1 of good breeding1 and great sense4 ,she has three daughters that are educated by herself4 ,she will not trust them with any one else1 or at any school1 for fear they should learn any thing ill4 ,she stays with the dancing-master all the time he is with them1 because she will hear every thing that is said to them4 ,she has heard them read the scriptures so often1 that they can repeat great part of it without book3 and there is scarce a good book of devotion1 but you may find it in their closets4 ,had ,matilda lived in the first ages of ,christianity1 she had in all probability been one of the greatest saints4 ,but as she was born in corrupt times1 where she hardly ever saw a piety higher than her own2 so she has many defects1 and communicates them all to her daughters4 #f4 ,matilda never was meanly dressed in her life2 and nothing pleases her in dress1 but that which is very rich1 and beautiful to the eye4 ,her daughters see her great zeal for religion1 but then they see an equal earnestness for all sorts of finery4 ,they see she is not negligent of her devotion2 but then they see her more careful to preserve her complexion1 and to prevent those changes which time and age threaten her with4 ,they are afraid to meet her1 if they have missed the church2 but then they are more afraid to see her1 if they are not laced as straight as they can possibly be4 ,she often shews them her own picture1 which was taken when their father fell in love with her4 ,she tells them how distracted he was with passion at the first sight of her2 and that she had never had so fine a complexion1 but for the diligence of her good mother1 who took exceeding care of it4 ,the children see so plainly the temper of their mother1 that they affect to be more pleased with dress1 than they really are4 ,they saw their eldest sister once brought to her tears1 and her perverseness severely reprimanded1 for presuming to say1 that she thought it was better to cover the neck1 than to go so far naked as the modern dress requires4 #g4 ,she stints them in their meals1 and is very scrupulous of what they eat and drink1 and tells them how many fine shapes she has seen spoiled in her time for want of such care4 ,whenever they begin to look sanguine and healthful1 she calls in the assistance of the doctor2 and if physic1 or issues1 will keep the complexion from inclining to coarse or ruddy1 she thinks them well employed4 ,by this means they are poor1 pale1 sickly1 infirm creatures1 vapoured through want of spirits1 crying at the smallest accidents1 swooning away at any thing that frights them1 and hardly able to bear the weight of their best cloaths4 ,the eldest daughter lived as long as she could under this discipline1 and died in the twentieth year of her age4 ,when her body was opened1 it appeared that her ribs had grown into her liver1 and that her other entrails were much hurt1 by being crushed together with her stays2 which her mother had ordered to be twitched so strait1 that it has often brought tears into her eyes1 whilst the maid was dressing her4 ,her youngest daughter is run away with a gamester1 a man of great beauty1 who in dressing and dancing has no superior4 ,matilda says1 she should die with grief at this accident1 but that her conscience tells her1 she has contributed nothing to it herself4 ,she appeals to their closets1 to their books of devotion1 to testify what care she has taken to establish her children in piety4 #h4 ,now1 tho' ,i don't intend to say1 that no daughters are brought up in a better way than this2 yet thus much may be said1 that the greater part of them are not brought up so well1 or accustomed to so much religion4 ,their minds are turned as much to the care of their beauty and dress1 without having such rules of devotion to stand against it4 ,so that if solid piety is much wanted in that sex1 it is the plain consequence of a corrupt education4 ,and if they are often ready to receive the first fops1 beaux1 and fine dancers1 for their husbands1 'tis no wonder that they should like that in men1 which they have been taught to admire in themselves4 ,some people will perhaps say1 that ,i am exercising too great a severity against the sex4 ,but reasonable persons will observe1 that ,i spare the sex1 and only arraign their education2 that ,i not only spare them1 but plead their interest1 assert their honour1 and only condemn that education which is so injurious thereto4 ,their education ,i cannot spare2 but the only reason is1 because it is their greatest enemy1 because it deprives the world of so many blessings1 and the church of so many saints4 ,if it should here be said1 that ,i even charge too high upon their education1 and that they are not so much hurt by it1 as ,i imagine4 ,it may be answered1 that tho' ,i don't pretend to state the exact degree of mischief that is done by it1 yet its plain and natural tendency to do harm1 is sufficient to justify the most absolute condemnation of it4 #i4 ,but how possible it is to bring up daughters in a more excellent way1 let the following character declare4 99,eusebia is a pious widow1 well born1 and well bred1 and has a good estate for five daughters1 whom she brings up as one entrusted by ,god1 to fit five virgins for the kingdom of heaven4 ,her family has the same regulation as a religious house1 and all its orders tend to the support of a constant regular devotion4 ,she loves them as her spiritual children1 and they reverence her as their spiritual mother1 with an affection far above that of the fondest friends4 ,she has divided part of her estate among them1 that every one may be charitable out of their own stock1 and each of them take it in their turns to provide for the poor and sick of the parish4 ,eusebia brings them up to all kinds of labour that are proper for women1 as sewing1 knitting1 spinning1 and all other parts of housewifery2 not for their amusement1 but that they may be serviceable to themselves and others1 and be saved from those temptations which attend an idle life4 ,she tells them1 she had rather see them reduced to the necessity of maintaining themselves by their own work1 than to have riches to excuse themselves from labour4 ,for tho'1 says she1 you may be able to assist the poor without your labour1 yet by your labour you will be able to assist them more4 #aj4 ,if ,eusebia has lived as free from sin as it is possible for human nature1 it is because she is always watching and guarding against all instances of pride4 ,and if her virtues are stronger and higher than other peoples1 'tis because they are all founded in a deep humility4 ,my children1 says she1 when your father died1 ,i was much pitied by my friends1 as having all the care of a family1 and the management of an estate fallen upon me4 ,but my own grief was founded upon another principle3 ,i was grieved to see myself deprived of so faithful a friend2 and that such an eminent example of ,christian virtues should be taken from the eyes of his children1 before they were of an age to love and follow it4 ,but as to worldly cares1 which my friends thought so heavy upon me1 they are most of them of our own making1 and fall away as soon as we know ourselves4 ,if a person in a dream is disturbed with strange appearances1 his trouble is over as soon as he is awake1 and sees that it was a dream4 ,now1 when a right knowledge of ourselves enters into our minds1 it makes as great a change in all our thoughts and apprehensions1 as when we awake from the wandrings of a dream4 ,we acknowledge a man to be mad or melancholy1 who fancies himself to be glass1 and so is afraid of stirring2 or taking himself to be wax1 dares not let the sun shine upon him4 ,but1 my children1 there are things in the world which pass for wisdom1 politeness1 grandeur1 happiness1 and fine breeding1 which shew as great ignorance of ourselves1 and might as justly pass for thorough madness1 as when a man fancies himself to be glass or ice4 ,a woman that dares not appear in the world without fine cloaths1 that thinks it is a happiness to have a face finely coloured1 to have a skin delicately fair1 that had rather die than be reduced to poverty1 and be forced to work for a maintenance1 is as ignorant of herself to the full1 as he that fancies himself to be glass4 #aa4 ,for this reason1 all my discourse with you1 has been to acquaint you with yourselves1 and to accustom you to such books1 as might best instruct you in this greatest of all knowledge4 ,you would think it hard1 not to know the family into which you was born1 what ancestors you were descended from1 and what estate was to come to you2 but1 my children1 you may know all this with exactness1 and yet be as ignorant of yourselves1 as he that takes himself to be wax4 ,for tho' you were all of you born of my body1 and bear your father's name1 yet you are all of you pure spirits4 ,i don't mean that you have not bodies2 but that all which deserves to be called you1 is nothing else but spirit4 ,a being spiritual and rational in its nature2 that is as contrary to all corporeal beings1 as life is contrary to death2 that is made in the image of ,god1 to live for ever1 never to cease any more1 but to enjoy life1 and reason1 and knowledge1 and happiness in the presence of ,god1 and the society of angels1 and glorious spirits1 to all eternity4 #8hut' replaced with #8but' ,every thing that you call yours1 besides this spirit1 is but like your cloathing2 something that is only to be used for awhile1 and then to end1 and die1 and wear away1 and to signify no more to you than the cloathing and bodies of other people4 #ab4 ,but1 my children1 you are not only in this manner spirits1 but you are fallen spirits1 that began your life in a state of corruption and disorder1 full of tempers and passions1 that blind and darken your reason1 and incline you to that which is hurtful4 ,your bodies are not only poor and perishing like your cloaths1 but they are like ill infected cloaths1 that fill you with ill diseases1 which oppress the soul with sickly appetites1 and vain cravings4 ,so that all of us are like two beings1 that have1 as it were1 two hearts within us2 with the one we see1 and taste1 and admire reason1 and holiness2 with the other we incline to pride1 and vanity1 and sensual delights4 ,if you would know the one thing necessary to all the world1 it is this1 to preserve and perfect all that is rational1 holy1 and divine in our nature1 and to mortify1 remove1 and destroy all vanity1 pride1 and sensuality4 ,could you think1 my children1 when you look at the world1 and see what customs1 and fashions1 and pleasures1 and troubles1 and projects1 employ the hearts and time of mankind1 that things were thus8 ,but don't you be affected at these things2 the world is in a great dream1 and but few people are awake in it4 ,we fancy that we fall into darkness1 when we die2 but alas1 we are most of us in the dark till then2 and the eyes of our souls only then begin to see1 when our bodily eyes are closing4 #ac4 ,you see then your state1 my children2 you are to improve and perfect the spirit that is within you2 you are to prepare it for the kingdom of heaven1 to nourish it with the love of ,god1 to adorn it with good works1 and to make it as holy and heavenly as you can4 ,you are to preserve it from the errors and vanities of the world2 to save it from the corruptions of the body1 from those false delights and sensual tempers which the body tempts it with4 ,you are to nourish your spirits with pious readings1 and holy meditations1 with watchings1 fastings1 and prayers1 that you may relish that eternal state which is to begin when this life ends4 ,as to your bodies1 you are to consider them as poor1 perishing things1 that are corrupt at present1 and will soon drop into common dust2 you are to watch over them as enemies1 that are always trying to betray you1 and so never follow their counsel2 you are to consider them as the place and habitation of your souls1 and so keep them clean1 and decent2 you are to consider them as the servants and instruments of action1 and so give them food1 and rest1 and raiment1 that they may be strong and healthful to do the duties of a charitable1 useful1 pious life4 ,whilst you live thus1 you live like yourselves2 and whenever you have less regard to your souls1 or more regard to your bodies2 whenever you are more intent upon adorning your persons1 than upon perfecting your souls1 you are much more beside yourselves1 than he that had rather have a laced coat1 than an healthful body4 #ad4 ,for this reason1 my children1 ,i have taught you nothing that was dangerous for you to learn3 ,i have kept you from every thing that might betray you into weakness and folly2 or make you think any thing fine1 but a fine mind2 any thing happy1 but the favour of ,god2 or any thing desirable1 but to do all the good you possibly can4 ,instead of the vain1 immodest entertainment of plays and operas1 ,i have taught you to delight in visiting the sick and poor4 ,what music1 and dancing1 and diversions are to many in the world1 that prayers and devotions1 and psalms are to you4 ,your hands have not been employed in plaiting the hair1 and adorning your persons2 but in making cloaths for the naked4 ,you have not wasted your fortunes upon yourselves2 but have added your labour to them1 to do more good to other people4 #8musick' replaced with #8music' ,instead of forced shapes1 genteel airs1 and affected motions1 ,i have taught you to conceal your bodies with modest garments1 and let the world have nothing to view of you1 but the plainness1 and sincerity1 and humility of all your behaviour4 #ae4 ,you know1 my children1 the high perfection1 and the great rewards of virginity2 you know how it frees from worldly cares and troubles1 and furnishes means and opportunities of higher advancements in the divine life4 ,therefore love1 and esteem1 and honour virginity3 bless ,god for all that glorious company of holy virgins1 that from the beginning of ,christianity have1 in the several ages of the church1 renounced the cares and pleasures of matrimony1 to be perpetual examples of contemplation and prayer4 ,but as every one has their proper gift from ,god1 as ,i look upon you all to be so many great blessings of a married state2 so ,i leave to your choice1 either to do as ,i have done1 or to aspire after higher degrees of perfection in a virgin state4 ,i press nothing upon you1 but to make the most of human life1 and to aspire after perfection in whatever state you chuse4 ,never therefore consider yourselves as persons that are to be seen1 admired1 and courted by men2 but as poor sinners1 that are to save yourselves from the vanities and follies of a miserable world4 ,learn to live for your own sakes1 and the service of ,god2 and let nothing in the world be of any value with you1 but that which you can turn into a service to ,god1 and a means of your future happiness4 #af4 ,whether married therefore1 or unmarried1 consider yourselves as mothers and sisters1 as friends and relations to all that want your assistance2 and never allow yourselves to be idle1 whilst others are in want of any thing that your hands can make for them4 ,this useful1 charitable1 humble employment of yourselves1 is what ,i recommend to you with great earnestness2 and besides the good you will thereby do to other people1 your own heart will be improved by it4 ,for next to reading1 meditation1 and prayer1 there is nothing that so secures our hearts from foolish passions1 as some useful1 humble employment of ourselves4 ,never therefore consider your labour as an amusement1 that is to get rid of your time1 and so may be as trifling as you please2 but consider it as something that is to be serviceable to yourselves and others1 that is to serve some sober ends of life1 to save and redeem your time1 and make it turn to your account1 when the works of all people shall be tried by fire4 ,if there is any good to be done by your labour1 if you can possibly employ yourselves usefully to other people1 how silly is it1 how contrary to the wisdom of religion1 to make that a mere amusement1 which might as easily be made an exercise of the greatest charity8 ,what would you think of the wisdom of him1 that should employ his time in distilling of waters1 and making liquors which no body could use1 merely to amuse himself with the variety of their colour1 when1 with less labour and expence1 he might satisfy the wants of those who have nothing to drink8 ,yet he would be as wisely employed1 as those that are amusing themselves with such tedious works as they neither need1 nor hardly know how to use when they are finished2 when1 with less labour and expence1 they might be doing as much good1 as he that is cloathing the naked1 or visiting the sick4 ,be glad therefore to know the wants of the poorest people1 and let your hands be employed in making such things for them1 as their necessities require4 ,by thus making your labour a gift and service to the poor1 your ordinary work will be changed into a holy service1 and made as acceptable to ,god as your devotions4 ,this will make you true disciples of your meek ,lord and ,master1 who came into the world not to be ministered unto1 but to minister2 and tho' he was ,lord of all1 and among the creatures of his own making1 yet was among them as one that serveth4 #ag4 ,christianity has then had its effect upon your hearts1 when it has removed pride from you1 and made you delight in humbling yourselves beneath the lowest of all your fellow creatures4 ,live therefore1 my children1 as you have begun your lives1 in humble labour for the good of others2 not in ceremonious visits and vain acquaintances4 ,contract no foolish friendships1 or vain fondnesses for particular persons2 but love them most1 that most turn your love towards ,god1 and your compassion towards all the world4 ,but above all1 avoid the conversation of fine-bred fops and beaux1 and hate nothing more than the idle discourse1 the flattery and compliments of that sort of men2 for they are the shame of their own sex1 and ought to be the abhorrence of yours4 ,when you go abroad1 let humility1 modesty1 and a decent carriage1 be all the state you take upon you2 and let tenderness1 compassion1 and good-nature1 be all the fine breeding you shew in any place4 ,if evil speaking1 scandal1 or backbiting1 be the conversation where you happen to be1 be as much grieved as if you was amongst cursing and swearing1 and retire as soon as you can4 ,tho' you intend to marry1 yet let the time never come1 till you find a man that has those perfections which you have been labouring after yourselves2 who is likely to be a friend to all your virtues1 and with whom it is better to live1 than to want the benefit of his example4 #ah4 ,love poverty1 and reverence poor people2 as for many reasons1 so particularly for this1 because our blessed ,saviour was one of the number4 ,visit and converse with them frequently2 you will often find simplicity1 innocence1 patience1 fortitude1 and great piety amongst them4 ,rejoice at every opportunity of doing an humble action2 whether it be1 as the scripture expresses it1 in washing the saints feet1 that is1 in waiting upon1 and serving those that are below you1 or in bearing with the haughtiness and ill manners of those that are your equals1 or above you4 ,for there is nothing better than humility2 it is the fruitful soil of all virtues1 and every thing that is kind and good1 naturally grows from it4 ,therefore1 my children1 pray for1 and practise1 humility2 and reject every thing in dress1 or carriage1 or conversation1 that has any appearance of pride4 ,strive to do every thing that is praise-worthy1 but do nothing in order to be praised2 nor think of any reward for your labours of love1 till ,christ cometh with all his holy angels4 #ai4 ,and above all1 my children1 have a care of vain thoughts of your own virtues4 ,for as soon as ever people live different from the common way of the world1 the devil represents to their minds the height of their perfections2 and is content they should excel in good works1 provided he can make them proud of them4 ,therefore watch over your virtues with a jealous eye1 and reject every vain thought1 as you would reject the most wicked imaginations2 and think what a loss it would be to you1 to have the fruit of all your good works devoured by the vanity of your minds4 ,never therefore allow yourselves to despise those who do not follow your rules1 but love them1 and pray to ,god for them2 and let humility be always whispering in your ears1 that you yourselves would fall from those rules to-morrow1 if ,god should leave you to your own strength and wisdom4 ,when therefore you have spent days and weeks well1 do not suffer your hearts to contemplate any thing as your own1 but give all the glory to ,god1 who has carried you thro' such rules of holy living1 as you were not able to observe by your own strength2 and take care to begin the next day1 not as proficients in virtue1 that can do great matters1 but as poor beginners1 that want the daily assistance of ,god to save you from the grossest sins4 #bj4 ,your dear father was an humble1 watchful1 pious1 wise man4 ,whilst his sickness would suffer him to talk with me1 his discourse was chiefly about your education4 ,he knew the benefits of humility1 he saw the ruins which pride made in our sex2 and therefore he conjured me with the tenderest expressions1 to renounce the fashionable ways of educating daughters in pride and softness1 in the care of their beauty and dress2 and to bring you all up in the plainest1 simplest instances of an humble1 holy1 and industrious life4 ,he taught me an admirable rule of humility1 which he practised all the days of his life2 which was this1 to let no morning pass1 without thinking upon some frailty and infirmity of our own1 that may put us to confusion1 make us blush inwardly1 and entertain a mean opinion of ourselves4 ,think therefore1 my children1 that the soul of your good father1 who is now with ,god1 speaks to you through my mouth2 and let the double desire of your father1 who is gone1 and me1 who am with you1 prevail upon you to love ,god1 to study your own perfection1 to practise humility1 and1 with innocent labour1 to do all the good you can to all your fellow creatures1 till ,god calls you to another life4 99,thus did the pious widow educate her daughters4 ,and a very ordinary knowledge of the spirit of ,christianity1 may convince us1 that no education can be of true advantage to young women1 but that which trains them up in humble industry1 in great plainness of life1 in exact modesty of dress1 manners and carriage1 and in strict devotion4 ,for what should a ,christian woman be1 but a plain1 unaffected1 modest1 humble creature1 averse to every thing in her dress and carriage1 that can draw the eyes of beholders1 or gratify the passions of lewd and amorous persons8 #ba4 99,these considerations may teach you to let no day pass1 without a serious application to ,god1 for the whole spirit of humility3 fervently beseeching him to fill every part of your soul with it2 to make it the ruling1 constant habit of your mind1 that you may not only feel it1 but feel all your other tempers arising from it2 that you may have no thoughts1 no desires1 no designs1 but such as are the true fruits of an humble1 meek1 and lowly heart4 ,that you may always appear poor1 and little1 and mean in your own eyes1 and fully content that others should have the same opinion of you4 ,that the whole course of your life1 your expence1 your house1 your dress1 your manner of eating1 drinking1 conversing1 and doing every thing1 may be so many continual proofs of the humility of your heart4 ,that you may look for nothing1 claim nothing1 resent nothing2 that you may go thro' all the actions of life calmly and quietly1 as in the presence of ,god1 looking wholly unto him1 acting wholly for him2 neither seeking applause1 nor resenting neglects1 or affronts1 but doing and receiving every thing in the meek and lowly spirit of our ,lord and ,saviour ,jesus ,christ4 ,,chap4 ,,xvi4 ,recommending devotion at twelve o'clock1 called1 in scripture1 the sixth hour of the day4 ,this frequency of devotion1 equally desirable by all orders of people4 ,universal love is recommended to be the subject of prayer at this hour4 ,of intercession1 as an act of universal love4 #a4 ,,it will1 perhaps1 be thought by some1 that these hours of prayer come too thick1 and are only fit for monasteries1 or such people as have no more to do in the world than they have4 ,to this it is answered1 this method of devotion is not pressed upon any as absolutely necessary1 but recommended to all people1 as the best and the happiest way of life4 ,and if exemplary devotion is as much the happiness and perfection of a merchant1 a soldier1 or a man of quality1 as it is the happiness and perfection of the most retired1 contemplative life1 then it is as proper to recommend it without any abatements to one order of men as to another4 ,here is therefore no excuse for men of business and figure4 ,first1 ,because it would be to excuse them from that which is the end of living1 to make them less beneficial to themselves1 and less serviceable to ,god and the world4 99,secondly1 ,because most men of business and figure engage too far in worldly matters2 much farther than the reasons of human life1 or the necessities of the world require4 99,merchants and tradesmen1 for instance1 are generally ten times farther engaged in business than they need2 which is so far from being a reasonable excuse for their want of time for devotion1 that it is their crime1 and must be censured as a blameable instance of covetousness and ambition4 ,gentry1 and people of figure1 either give themselves up to state-employments1 or to the gratifications of their passions1 in a life of gaity and debauchery4 ,and if these things might be admitted as allowable avocations from devotion1 devotion must be reckoned a poor circumstance of life4 ,unless gentlemen can shew1 that they have another ,god1 than the ,father of our ,lord ,jesus ,christ2 another nature1 than that which is derived from ,adam2 another religion than the ,christian1 it is in vain to plead their state1 and dignity1 as reasons for not preparing their souls for ,god1 by a strict and regular devotion4 #b4 ,if a merchant1 having forbore too great business1 that he might quietly attend on the service of ,god1 should die worth twenty1 instead fifty thousand pounds1 could any one say1 he had mistaken his calling1 or gone a loser out of the world8 ,if a gentleman should have killed fewer foxes1 been less frequent at balls1 gaming1 and merry meetings1 because stated parts of his time had been given to retirement1 to meditation1 and devotion1 could it be thought1 that when he left the world1 he would regret the loss of those hours that he had given to the improvement of his soul8 ,if a tradesman1 by aspiring after ,christian perfection1 and retiring often from business1 should1 instead of leaving his children fortunes to spend in luxury and idleness1 leave them to live by their own honest labour2 could it be said that he had made a wrong use of the world1 because he had more regard to that which is eternal1 than to this which is so soon to be at an end8 ,since therefore devotion is not only the best and most desirable practice in a cloyster1 but in every state of life1 they that desire to be excused from it1 because they are men of figure1 and estates1 and business1 are no wiser than those that should desire to be excused from health and happiness1 because they were men of figure and estates4 #c4 ,i can't see why every gentleman1 merchant1 or soldier1 should not put these questions seriously to himself2 ,what is the best thing for me to aim at in all my actions8 ,how shall ,i do to make the most of human life8 ,what ways shall ,i wish that ,i had taken1 when ,i am leaving the world8 ,now1 to be thus wise1 seems but a small and necessary piece of wisdom4 ,for how can we pretend to sense and judgment1 if we dare not seriously consider1 and govern our lives by that which such questions require of us8 ,shall a nobleman think his birth too high1 to condescend to such questions as these8 ,or a tradesman think his business too great1 to take any care about himself8 ,now1 here is desired no more devotion in any one's life1 than the answering these few questions requires4 ,any devotion that is not to the greater advantage of him that uses it1 than any thing he can do in the room of it2 any devotion that does not procure an infinitely greater good1 than can be got by neglecting it1 is yielded up4 ,but if people will live in so much ignorance1 as never to put these questions to themselves1 but push on a blind life at all chances1 in quest of they don't know what1 or why2 without ever considering the worth1 or value1 or tendency of their actions2 without considering what ,god1 reason1 eternity1 and their own happiness requires of them3 it is for the honour of devotion that none can neglect it1 but those who are thus inconsiderate1 who dare not enquire after that which is the best and most worthy of their choice4 #d4 99,it is true1 ,claudius1 you are a man of figure and estate1 and are to act the part of such a station in life2 you are not called1 as ,elijah was1 to be a prophet1 or as ,st4 ,paul1 to be an apostle4 ,but will you therefore not love yourself8 ,will you not seek and study your own happiness8 ,you would think it very absurd for a man not to value his own health1 because he was not a physician2 or the preservation of his limbs1 because he was not a bone-setter3 yet it is more absurd for you1 ,claudius1 to neglect the improvement of your soul1 because you are not an apostle1 or a bishop4 #8physycian' replaced with #8physician' 99,consider1 we must all appear before the judgment-seat of ,christ1 that every one may receive the things done in his body1 according to that he hath done1 whether it be good or bad1 #b ,cor4 v4 #aj4 ,now1 if your estate would excuse you from appearing before this judgment-seat2 if your figure could protect you from receiving according to your works1 there would be some pretence for your leaving devotion to other people3 but if you1 who are now thus distinguished1 must then appear naked amongst common souls1 without any other distinction from others1 but such as your virtues or sins give you1 does it not as much concern you1 as any prophet1 or apostle1 to make the best provision for that great day8 ,consider the words of ,st4 ,peter1 ,as he which hath called you is holy1 so be ye holy in all manner of conversation1 #a ,pet4 i4 #ae4 ,if therefore1 ,claudius1 you are one of those here called1 you see what it is that you are called to4 ,it is not to have so much religion as suits with your temper1 your business1 or your pleasures2 it is not a particular sort of piety1 that may be sufficient for gentlemen of figure and estates2 but it is1 first1 to be holy1 as he which hath called you is holy2 secondly1 it is to be thus holy in all manner of conversation2 that is1 to carry this spirit and degree of holiness into every part1 and through the whole form of your life4 ,and the reason the apostle immediately gives1 why this spirit of holiness must be the common spirit of ,christians1 as such1 is very affecting1 and such as equally calls upon all sorts of ,christians4 ,forasmuch as ye know1 that ye were not redeemed with corruptible things1 as silver and gold1 from your vain conversation1but with the precious blood of ,christ4 ,as if he had said1 forasmuch as ye know ye were made capable of this state of holiness1 entered into a society with ,christ1 and made heirs of his glory1 not by any human means1 but by such a mysterious instance of love1 as infinitely exceeds every thing that can be thought of in this world2 since ,god has redeemed you to himself1 and your own happiness1 at so great a price1 how base and shameful must it be1 if you don't henceforth devote yourselves wholly to the glory of ,god1 and become holy as he who hath called you is holy8 #e4 ,again1 the apostle saith1 ,know ye not1 that your body is the temple of the ,holy ,ghost which is in you1 and ye are not your own8 ,for ye are bought with a price2 therefore glorify ,god in your body1 and in your spirit1 which are ,god's1 #a ,cor4 vi4 #ai1 #bj4 ,how poorly therefore1 ,claudius1 have you read the scripture8 ,how little do you know of ,christianity1 if you can talk of your estate and condition1 as a pretence for a freer kind of life8 ,are you any more your own1 than he that has no estate or dignity in the world8 ,must mean and little people preserve their bodies as temples of the ,holy ,ghost1 by watching1 fasting1 and prayer2 but may you indulge yours in idleness1 in lust1 and sensuality1 because you have so much rent1 or such a title of distinction8 ,and you must either think thus1 or else acknowledge that the holiness of saints1 prophets1 and apostles1 is the holiness that you are to labour after with all diligence and care4 ,and if you leave it to others1 to live in such piety and devotion1 in such self-denial1 humility1 and temperance1 as may render them able to glorify ,god in their body1 and in their spirit2 you must leave it to them also1 to have the benefit of the blood of ,christ4 #f4 ,thus much being said to shew1 that great devotion is not to be left to any particular sort of people1 but to be the common spirit of all ,christians2 ,i now proceed to consider the nature of universal love1 which is here recommended to be the subject of your devotion at this hour4 ,by intercession is meant a praying to ,god1 in behalf of our fellow-creatures4 ,our blessed ,lord hath recommended his love to us1 as the pattern of our love to one another4 ,as therefore he is continually making intercession for us all1 so ought we to intercede for one another4 ,a new commandment1 saith he1 ,i give unto you1 that ye love one another1 as ,i have loved you4 ,by this shall all men know that ye are my disciples1 if ye love one another4 ,the newness of this precept did not consist in this1 that men were commanded to love one another2 for this was an old precept1 both of the law of ,moses1 and of nature4 ,but it was new in this respect1 that it was to imitate a new1 and1 till then1 unheard-of example of love2 it was to love one another1 as ,christ had loved us4 ,and if men are to know that we are disciples of ,christ1 by our loving one another1 according to his example2 then1 if we are void of this love1 we make it plainly known we are none of his disciples4 #g4 ,there is no principle more acceptable to ,god1 than an universal fervent love to all mankind1 wishing and praying for their happiness2 because there is no principle that makes us more like ,god1 who is love and goodness itself1 and created all beings for the enjoyment of happiness4 ,the greatest idea that we can frame of ,god is1 a being of infinite love and goodness2 using infinite wisdom and power for the common good and happiness of all his creatures4 ,the highest notion therefore that we can form of man is1 when we conceive him as like ,god in this respect as he can be2 using all his finite faculties1 whether of wisdom1 power1 or prayers1 for the common good of all his fellow-creatures3 heartily desiring they may have all the happiness they are capable of1 and as many assistances from him1 as his condition in the world will permit him to give them4 ,and1 on the other hand1 what a baseness and iniquity is there in all instances of hatred1 envy1 spite and ill will2 if we consider1 that every instance of them1 is so far acting in opposition to ,god1 and intending mischief and harm to those creatures1 which ,god favours1 and protects1 and preserves1 in order to their happiness8 ,an ill-natured man amongst ,god's creatures1 is the most perverse creature in the world1 acting contrary to that love1 by which himself subsists1 and which alone gives subsistence to all that variety of beings1 that enjoy life in any part of the creation4 #h4 ,whatsoever ye would that men should do unto you1 even so do unto them4 ,now1 though this is a doctrine of strict justice1 yet it is only an universal love that can comply with it4 ,as we have no degrees of spite or ill-will to ourselves1 so we cannot be disposed towards others as we are towards ourselves1 till we universally renounce all instances of spite and ill-will1 even in the smallest degrees4 ,if we had any imperfection in our eyes1 that made us see any one thing wrong1 for the same reason they would shew us an hundred things wrong4 ,so if we have any temper of our hearts1 that makes us spiteful1 or ill-natured towards any one man1 the same temper will make us envious1 and spiteful1 and ill-natured towards a great many more4 ,if therefore we desire this love1 we must exercise our hearts in the love of all1 because it is not ,christian love1 till it is the love of all4 ,if a man could keep this whole law of love1 and yet offend in one point1 he would be guilty of all4 ,for as one allowed instance of injustice destroys the justice of all our other actions2 so one allowed instance of envy1 spite1 or ill-will1 renders all our other acts of affection nothing worth4 ,acts of love1 that proceed not from a principle of universal love1 are but like acts of justice1 that proceed from a heart not disposed to universal justice4 #i4 ,now1 the noblest motive to universal tenderness is this1 ,god is love1 and he that dwelleth in love1 dwelleth in ,god4 ,who therefore1 whose heart has any tendency towards ,god1 would not aspire after this divine temper4 ,how should we rejoice in the exercise of this love1 which1 is an assurance to us1 that we act according to his ,spirit1 who is love itself8 ,god willeth the happiness of all beings1 though it is no happiness to himself2 therefore we must desire the happiness of all beings1 tho' no happiness cometh to us from it4 ,god equally delighteth in the perfections of all his creatures2 therefore we should rejoice in those perfections wherever we see them1 and be as glad to have other people perfect as ourselves4 #aj4 99,god1 besides his own great example of love1 which ought to draw all his creatures after it1 has so provided for us1 and made our happiness so common to us all1 that we have no occasion to envy or hate one another4 ,for we cannot stand in one another's way2 or by enjoying our true good1 keep another from his full share of it4 ,as we cannot be happy1 but in the enjoyment of ,god2 so we cannot rob one another of this happiness4 ,and as to other things1 the enjoyments of this life1 they are so little in themselves1 so foreign to our happiness2 and generally speaking1 so contrary to that which they appear to be1 that they are no foundation for envy1 or hatred4 ,how silly would it be to envy a man1 that was drinking poison out of a golden cup8 ,and yet who can say1 that he is acting wiser than thus1 when he is envying any instance of worldly greatness8 #aa4 99,how many saints has adversity sent to heaven8 ,and how many sinners has prosperity plunged into everlasting misery8 ,a man seems to be in the most glorious state1 when he has conquered1 disgraced1 and humbled his enemy2 though it may be1 that same conquest has saved his adversary1 and undone himself4 ,this man had perhaps never been debauched1 but for his fortune and advancement2 that had never been pious1 but thro' his poverty and disgrace4 ,she that is envied for her beauty1 may1 perchance1 owe all her misery to it2 and another may be for ever happy1 for having had no admirers of her person4 ,one man succeeds in every thing1 and so loses all3 another meets with nothing but crosses and disappointments1 and thereby gains more than all the world is worth4 ,this clergyman may be undone by his being made a bishop2 and that may save both himself and others by being fixed to his poor vicarage4 ,how envied was ,alexander1 when conquering the world1 he built towns1 set up his statues1 and left marks of his glory in so many kingdoms6 ,and how despised was the poor preacher ,st4 ,paul when he was beaten with rods6 ,and yet how strangely was the world mistaken in their judgment6 ,how much to be envied was ,st4 ,paul6 ,how much to be pitied was ,alexander6 ,these few reflections shew1 that the different conditions of this life have nothing in them to excite our uneasy passions1 nothing that can reasonably interrupt our love and affection to one another4 #ab4 ,to proceed now to another motive to this universal love4 ,our power of doing external acts of love1 is often very narrow and restrained4 ,there are1 it may be1 but few people to whom we can contribute any worldly relief4 ,but tho' our outward means of doing good are often thus limited1 yet1 if our hearts are full of love1 we get1 as it were1 an infinite power2 because ,god will attribute to us those good works1 which we would have performed1 had it been in our power4 ,you cannot heal all the sick1 relieve all the poor2 you cannot comfort all in distress1 nor be a father to all the fatherless4 ,you cannot1 it may be1 deliver many from their misfortunes1 or teach them to find comfort in ,god4 99,but if there is a love in your heart1 that excites you to do all that you can2 if your love has no bounds1 but continually wishes and prays for the relief of all that are in distress1 you will be received by ,god as a benefactor to those1 who had nothing from you but your good-will1 and tender affections4 ,you cannot build hospitals for the incurable2 but if you join in your heart with those that do2 if you are a friend to these great friends to mankind1 and rejoice in their eminent virtues1 you will be received by ,god as a sharer of such good works1 as tho' they had none of your hands1 yet had all your heart4 ,this consideration surely is sufficient to make us watch over our hearts with all diligence3 and aspire after the height of a loving1 charitable1 and benevolent mind4 #ac4 ,and1 on the other hand1 we may hence learn the great evil of envy1 spite1 hatred1 and ill-will4 ,for if the goodness of our hearts will intitle us to the reward of good actions1 which we never performed2 it is certain that the badness of our hearts1 will bring us under the guilt of actions that we have never committed4 99,as he that lusteth after a woman shall be reckoned an adulterer1 tho' he has only committed the crime in his heart2 so the malicious1 spiteful1 ill-natured man1 that only secretly rejoices at evil1 shall be reckoned a murderer1 tho' he has shed no blood4 99,since therefore our hearts1 which are always naked and open to the eyes of ,god1 give such an exceeding extent and increase1 either to our virtues or vices1 it is our greatest business to govern the motions of our hearts1 to correct and improve the inward state of our souls4 #ad4 ,now there is nothing that so much exalts our souls1 as this heavenly love2 it cleanses and purifies like a holy fire1 and all ill tempers fall away before it4 ,by love1 ,i don't mean any natural tenderness1 which is more or less in people1 according to their constitutions2 but a larger principle of the soul1 which makes us kind to all our fellow-creatures1 as creatures of ,god1 and for his sake4 ,it is this love that loves all things in ,god1 as his creatures1 as the images of his power1 as the creatures of his goodness1 as parts of his family1 as members of his society1 that becomes a holy principle of all great and good actions4 ,these reasons sufficiently shew1 that no love is holy1 or religious1 till it becomes universal4 ,for if religion requires me to love all persons1 as ,god's creatures1 that belong to him1 that bear his image1 enjoy his protection1 and make parts of his family and houshold2 if these are the great reasons why ,i should live in love with any one man in the world1 they are the same great reasons why ,i should live in love with every man in the world2 and consequently1 ,i offend against all these reasons1 whenever ,i want love towards any one man4 ,the sin therefore of hating or despising any one man1 is like the sin of hating all ,god's creation2 and the necessity of loving any one man1 is the same necessity of loving every man in the world4 ,and tho' many people may appear to us ever so sinful1 odious1 or extravagant in their conduct1 we must never look upon that as the least motive for any contempt or disregard of them2 but look upon them with the greater compassion1 as being in the most pitiable condition that can be4 #ae4 99,as it was the sins of the world1 that made the ,son of ,god become a compassionate suffering ,advocate for all mankind2 so no one is of the ,spirit of ,christ1 but he that has the utmost compassion for sinners4 ,and you have never less reason to be pleased with yourself1 than when you find yourself most offended at the behaviour of others4 ,all sin is certainly to be hated2 but then1 we must set ourselves against sin1 as we do against sickness and diseases1 by shewing ourselves tender and compassionate to the sick and diseased4 99,all other hatred of sin1 which does not fill the heart with the softest1 tenderest affections towards persons miserable in it1 it is the servant of sin at the same time that it seems to be hating it4 ,and there is no temper which even good men ought more carefully to guard against than this4 ,for it is a temper that lurks under the cover of many virtues1 and by being unsuspected does the more mischief4 ,a man naturally fancies1 that it is his own love of virtue that makes him not able to bear with those that want it2 and when he abhors one man1 despises another1 and can't bear the name of a third1 he supposes it all to be a proof of his own high sense of virtue1 and just hatred of sin4 ,and yet one would think that a man needed no other cure for this temper1 than this one reflection3 ,that if this had been the spirit of the ,son of ,god1 if he had hated sin in this manner1 there had been no redemption of the world3 if ,god had hated sinners in this manner1 the world itself had ceased long ago4 ,this therefore we may take for a certain rule1 that the more we partake of the divine nature1 and the higher our sense of virtue is1 the more we shall compassionate those that want it4 ,the sight of such people will then1 instead of raising in us a haughty contempt1 or peevish indignation towards them1 fill us with such bowels of compassion1 as when we see the miseries of an hospital4 #af4 ,that the follies therefore1 and ill-behaviour of our fellow creatures1 may not lessen that love which we are to have for all mankind1 we should often consider the reasons on which this duty of love is founded4 ,now we are to love our neighbour1 that is1 all mankind1 not because they are wise1 holy or virtuous2 for all mankind never was1 nor ever will be so4 ,again1 if their goodness were the reason of our being obliged to love people1 we should have no rule to proceed by2 because tho' some people's virtues or vices are notorious1 yet1 generally speaking1 we are but ill judges of the virtue of other people4 ,thirdly1 ,we are sure that the virtue of persons1 is not the reason of our being obliged to love them1 because we are commanded to pay the highest instances of love to our worst enemies2 we are to love1 and bless1 and pray for those that most injuriously treat us4 ,this therefore is demonstration1 that the merit of persons is not the reason on which our obligation to love them is founded4 ,let us farther consider what that love is which we owe to our neighbour2 it is to love him as ourselves1 that is1 to wish him every thing that we may lawfully wish to ourselves2 to be glad of every good1 and sorry for every evil that happens to him3 and to be ready to do him all such acts of kindness1 as we are always ready to do ourselves4 ,this love therefore1 you see1 is nothing but a love of benevolence2 it requires nothing of us1 but good wishes1 tender affections1 and such acts of kindness1 as we shew to ourselves4 #ag4 ,now we are obliged to this love1 in imitation of ,god's goodness1 that we may be children of our ,father which is in heaven1 who willeth the happiness of all his creatures1 and maketh his sun to rise on the evil and on the good4 ,again1 our redemption1 by ,jesus ,christ1 calleth us to the exercise of this love1 who came from heaven1 and laid down his life1 out of love1 to the whole sinful world4 ,lastly1 ,our ,lord and ,saviour has required us to love one another1 as he loved us4 ,these are the great1 perpetual reasons1 on which our obligation to love all mankind as ourselves is founded4 ,these reasons never vary2 they always continue in their full force2 and therefore equally oblige at all times1 and in regard to all persons4 ,god loves us1 not because we are wise1 and good1 and holy1 but in pity to us1 because we want this happiness4 ,he loves us1 in order to make us good4 ,our love therefore must take this course2 not looking for1 or requiring the merit of our brethren1 but pitying their disorders1 and wishing them all the good that they want1 and are capable of receiving4 #ah4 ,you will perhaps ask1 if you are not to have a particular esteem for good men8 ,yes2 but this esteem is very different from that love of benevolence which we owe to our neighbour4 ,the distinction betwixt love of benevolence1 and esteem1 is plain and obvious4 ,no man is to have a high esteem for his own accomplishments or behaviour2 yet every man is to love himself1 that is1 to wish well to himself2 therefore this distinction betwixt love and esteem1 is not only plain1 but very necessary to be observed4 ,again1 if you think it hardly possible to dislike the actions of unreasonable men1 and yet have a true love for them1 consider this with relation to yourself4 ,it is very possible1 for you not only to dislike1 but to detest and abhor a great many of your own past actions4 ,but do you then lose any of those tender sentiments towards yourself1 which you used to have8 ,do you then cease to wish well to yourself8 ,is not the love of yourself as strong then as at any other time8 ,now what is thus possible with relation to ourselves1 is possible with relation to others4 ,we may have the highest good wishes towards them1 desiring for them every good that we desire for ourselves1 and yet at the same time dislike their way of life4 #ai4 ,to conclude1 all that love which we may justly have for ourselves1 we are in strict justice obliged to exercise towards all other men2 and we offend against the great law of our nature1 when our tempers towards others are different from those which we have towards ourselves4 ,now that self-love which is just and reasonable1 keeps us constantly tender1 compassionate1 and well-affected towards ourselves4 ,if therefore you don't feel these kind dispositions towards all other people1 you may be assured1 that you are not in that state of charity1 which is the very life and soul of ,christian piety4 ,you know how it hurts you1 to be made the jest and ridicule of other people2 how it grieves you to be robbed of your reputation3 if therefore you expose others to scorn and contempt in any degree2 if it pleases you to see or hear of their frailties and infirmities2 or if you are only loth to conceal their faults1 you are so far from loving such people as yourself1 that you may be justly supposed to have as much hatred for them1 as you have love for yourself4 ,for such tempers are as truly the proper fruits of hatred1 as the contrary tempers are the proper fruits of love4 ,and as it is a certain sign that you love yourself1 because you are tender of every thing that concerns you2 so it is as certain a sign that you hate your neighbour1 when you are pleased with any thing that hurts him4 ,,chap4 ,,xvii4 ,of the necessity and benefit of intercession1 considered as an exercise of universal love4 ,how all orders of men are to interceed with ,god for one another4 ,how such intercession amends and reforms the heart4 #a4 ,,that intercession is a great and necessary part of ,christian devotion1 is very evident from scripture4 ,the first followers of ,christ seem to support all their love1 by prayers for one another4 ,st4 ,paul1 whether he writes to churches1 or particular persons1 shews that they are the constant subject of his prayers4 ,thus to the ,philippians1 ,i thank my ,god upon every remembrance of you3 always in every prayer of mine for you all1 making request with joy1 ,phil4 i4 #d1 #e4 ,his devotion had also the same care for particular persons1 as appears by the following passage3 ,i thank my ,god1 whom ,i serve from my forefathers1 with a pure conscience1 that1 without ceasing1 ,i have remembrance of thee in my prayers night and day1 #b ,tim4 i4 #c4 ,how holy an acquaintance and friendship was this1 how worthy of persons that were raised above the world1 and related to one another1 as new members of a kingdom of heaven6 #b4 ,apostles and great saints did not only thus bless particular churches1 and private persons2 but they themselves also received graces from ,god by the prayers of others4 ,thus saith ,st4 ,paul to the ,corinthians1 ,you also helping together by prayer for us1 that for the gift bestowed upon us by the means of many persons1 thanks may be given by many on our behalf1 #b ,cor4 i4 #aa4 ,this was the ancient friendship of ,christians1 uniting and cementing their hearts1 not by worldly considerations1 or human passions1 but by the mutual communication of spiritual blessings1 by prayers and thanksgivings to ,god for one another4 ,it was this holy intercession that raised ,christians to such a state of mutual love1 as far exceeded all that had been admired in human friendship4 ,and when the same spirit of intercession is again in the world1 this holy friendship will be again in fashion1 and ,christians will be again the wonder of the world1 for that exceeding love which they bear to one another4 ,for a frequent intercession with ,god1 earnestly beseeching him to forgive the sins of all mankind1 to bless them with his providence1 enlighten them with his ,spirit1 and bring them to everlasting happiness1 is the divinest exercise that the heart of man can be engaged in4 #c4 ,be daily therefore on your knees in a solemn1 deliberate performance of this devotion1 praying for others with such length1 importunity1 and earnestness1 as you use for yourself2 and you will find all little1 ill-natured passions die away2 and your heart will delight in the common happiness of others1 as you used only to delight in your own4 ,for it is hardly possible for you to beseech ,god to make any one happy in his glory to all eternity1 and yet be troubled to see him enjoy the much smaller gifts of ,god in this life4 ,but the greatest benefits of intercession are then received1 when it descends to such particular instances as our state and condition in life more particularly require of us4 ,tho' we are to treat all mankind as neighbour and brethren1 as occasion offers2 yet as we can only live in the actual society of a few1 and are more particularly related to some than others2 so when our intercession is made an exercise of love and care for those amongst whom our lot is fallen1 or who belong to us in a nearer relation1 it then becomes the greatest benefit to ourselves4 ,if therefore you should always alter your intercessions1 according as the needs of your neighbours or acquaintance require2 beseeching ,god to deliver them from such or such particular evils1 or to grant them this or that particular gift1 or blessing2 such intercessions1 besides the great charity of them1 would have a mighty effect upon your own heart4 #d4 ,this would make it pleasant to you to be courteous1 civil1 and condescending to all about you1 and make you unable to say or do a rude or hard thing to those for whom you had used yourself to be so kind and compassionate in your prayers4 99,for there is nothing that makes us love a man so much1 as praying for him2 and when you can once do this sincerely for any man1 you have fitted your soul for the performance of every thing that is kind and civil towards him4 ,this will fill your heart with a generosity and tenderness1 that will give you a better and sweeter behaviour1 than any thing that is called fine breeding and good manners4 ,by considering yourself as an advocate with ,god for your neighbours and acquaintance1 you would never find it hard to be at peace with them yourself4 ,it would be easy to you to bear with1 and forgive those1 for whom you particularly implored the divine mercy and forgiveness4 ,such prayers as these amongst neighbours and acquaintance1 would unite them to one another in the strongest bonds of love and tenderness4 ,it would teach them to consider one another in a higher state1 as members of a spiritual society1 that are created for the enjoyment of the common blessings of ,god1 and fellow heirs of the same glory4 ,and by being thus desirous that every one should have their full share of the favours of ,god1 they would be glad to see one another happy in the little enjoyments of this life4 #e4 99,ouranius is a holy priest1 full of the spirit of the gospel1 watching1 labouring1 and praying for a poor country village4 ,every soul in it is as dear to him as himself2 and he loves them all1 as he loves himself1 because he prays for them all1 as often as he prays for himself4 ,if his whole life is one continual exercise of great zeal and labour1 hardly ever satisfied with any degrees of care and watchfulness1 'tis because he has learned the great value of souls1 by so often appearing before ,god as an intercessor for them4 ,he never thinks he can love1 or do enough for his flock2 because he never considers them in any other view1 than as so many persons1 that1 by receiving the gifts and graces of ,god1 are to become his hope1 his joy1 and his crown of rejoicing4 ,he goes about his parish1 and visits every body in it2 but visits in the same spirit of piety that he preaches to them3 he visits them to encourage their virtues1 to assist them with his advice1 to discover their manner of life1 and to know the state of their souls1 that he may interceed with ,god for them1 according to their particular necessities4 #f4 ,when ,ouranius first entered into holy orders1 he had a haughtiness in his temper1 a great contempt for all foolish and unreasonable people3 but he has prayed away this spirit1 and has now the greatest tenderness for the most obstinate sinners2 because he is always hoping1 that ,god will sooner or later hear those prayers that he makes for their repentance4 ,the rudeness1 ill-nature1 or perverse behaviour of any of his flock1 used at first to betray him into impatience2 but it now raises no other passion in him1 than a desire of being upon his knees in prayer to ,god for them4 ,thus have his prayers for others altered and amended the state of his own heart4 ,it would delight you to see with what spirit he converses1 with what tenderness he reproves1 with what affection he exhorts1 and with what vigour he preaches2 and 'tis all owing to this1 because he reproves1 exhorts1 and preaches to those1 for whom he first prays to ,god4 ,this devotion softens his heart1 enlightens his mind1 sweetens his temper1 and makes every thing that comes from him1 instructive1 amiable and affecting4 #g4 ,at his first coming to this little village1 it was as disagreeable to him as a prison1 and every day seemed too tedious to be endured in so retired a place4 ,he thought his parish was too full of poor and mean people1 that were none of them fit for the conversation of a gentleman4 ,this put him upon a close application to his studies4 ,he kept much at home1 writ notes upon ,homer and ,plautus1 and sometimes thought it hard to be called to pray by any poor body1 when he was just in the midst of one of ,homer's battles4 ,this was his polite1 or ,i may rather say1 poor1 ignorant turn of mind1 before devotion had got the government of his heart4 ,but now his days are so far from being tedious1 or his parish too great a retirement1 that he only wants more time to do that variety of good which his soul thirsts after4 ,the solitude of his little parish is become matter of great comfort to him1 because he hopes that ,god has placed him and his flock there1 to make it their way to heaven4 ,he can now not only converse with1 but gladly wait upon the poorest kind of people4 ,he is now daily watching over the weak1 humbling himself to perverse1 rude1 ignorant people1 wherever he can find them2 and is so far from desiring to be considered as a gentleman1 that he desires to be used as the servant of all2 and in the ,spirit of his ,lord and ,master girds himself1 and is glad to kneel down and wash any of their feet4 ,he now thinks the poorest creature in his parish good enough1 and great enough1 to deserve the humblest attendances1 the kindest friendships1 the tenderest offices1 he can possibly shew them4 ,he is so far now from wanting agreeable company1 that he thinks there is no better conversation in the world1 than to be talking with poor and mean people about the kingdom of heaven4 ,all these noble thoughts and divine sentiments are the effects of his great devotion2 he presents every one so often before ,god in his prayers1 that he never thinks he can esteem1 or serve those enough1 for whom he implores so many mercies from ,god4 #h4 ,ouranius is mightily affected with this passage of holy scripture1 ,the effectual1 fervent prayer of a righteous man availeth much1 ,james v4 #af4 ,this makes him practise all the arts of holy living1 and aspire after every instance of piety1 that his prayers for his flock may have their full force1 and avail much with ,god4 ,for this reason he has sold a small estate that he had1 and has erected a charitable retirement for ancient1 poor people1 to live in prayer and piety2 that his prayers1 being assisted by such good works1 may pierce the clouds1 and bring down blessings upon those souls committed to his care4 #i4 ,ouranius reads how ,god himself said unto ,abimelech concerning ,abraham3 ,he is a prophet2 he shall pray for thee1 and thou shalt live1 ,gen4 xx4 #g4 ,and again1 how he said of ,job3 ,and my servant ,job shall pray for you2 for him will ,i accept1 ,job xlii4 #h4 ,from these passages ,ouranius justly concludes1 that the prayers of men eminent for holiness1 have an extraordinary power with ,god2 that he grants to other people such blessings1 through their prayers1 as would not be granted to men of less piety4 ,this makes ,ouranius exceeding studious of ,christian perfection1 searching after every grace and holy temper1 fearful of every error and defect in his life1 lest his prayers for his flock should be less availing with ,god4 ,this makes him careful of every temper of his heart1 give alms of all that he hath1 watch1 and fast1 and mortify1 and live according to the strictest rules of temperance1 meekness and humility1 that he may be in some degree like an ,abraham1 or a ,job1 in his parish1 and make such prayers for them as ,god will hear and accept4 ,these are the happy effects which a devout intercession hath produced in the life of ,ouranius4 ,and if other people in their several stations1 were to imitate his example1 in such a manner as suited their particular state of life1 they would certainly find the same happy effects from it4 #aj4 99,if masters1 for instance1 were to remember their servants in their prayers1 beseeching ,god to bless them1 and suiting their petitions to the particular wants of their servants2 letting no day pass1 without a full performance of this part of devotion2 the benefit would be as great to themselves as to their servants4 ,no way so likely as this1 to inspire them with a true sense of that power which they have in their hands1 to make them delight in doing good1 and become exemplary in all the parts of a wise and good master4 99,the presenting their servants so often before ,god1 as equally related to ,god1 and intitled to the same heaven as themselves1 would incline them to treat them not only with such humanity as became fellow-creatures1 but with such tenderness1 care1 and generosity1 as became fellow-heirs of the same glory4 ,this devotion would make masters inclined to every thing that was good towards their servants2 be watchful of their behaviour1 and as ready to require of them an exact observance of the duties of ,christianity as of the duties of their service4 99,this would teach them to consider their servants as ,god's servants1 to desire their perfection1 to do nothing before them that might corrupt their minds1 to impose no business upon them that should lessen their sense of religion1 or hinder them from their full share of devotion1 both public and private4 ,this praying for them1 would make them as glad to see their servants eminent in piety as themselves1 and contrive that they should have all opportunities and encouragements1 both to know and perform all the duties of the ,christian life4 #aa4 ,how natural would it be for such a master1 to perform every part of family devotion2 to have constant prayers2 to excuse no one's absence from them2 to have the scriptures1 and books of piety1 often read among his servants2 take all opportunities of instructing them1 of raising their minds to ,god1 and teaching them to do all their business1 as a service to ,god1 and upon the hopes and expectations of another life8 99,how natural would it be for such a one to pity their weakness and ignorance1 to bear with the dulness of their understandings1 or the perverseness of their tempers2 to reprove them with tenderness1 exhort them with affection1 as hoping that ,god would hear his prayers for them8 ,how impossible would it be for a master1 that thus interceeded with ,god for his servants1 to use any unkind threatenings towards them1 to damn and curse them as dogs and scoundrels1 and treat them only as dregs of the creation8 ,this devotion would give them another spirit1 and make them consider how to make proper returns of care1 kindness1 and protection to those1 who had spent their strength and time in service and attendance upon them4 #ab4 ,now if gentlemen think it too low an employment to exercise such a devotion as this for their servants1 let them consider how far they are from the spirit of ,christ1 who made himself not only an intercessor1 but a sacrifice for the whole race of sinful mankind8 ,let them consider how miserable their greatness would be1 if the ,son of ,god should think it as much below him to pray for them1 as they do to pray for their fellow-creatures8 ,let them consider how far they are from that spirit1 which prays for its most unjust enemies1 if they have not kindness enough to pray for those1 by whose labours and service they live in ease themselves4 #ac4 ,again3 ,if parents should thus make themselves advocates and intercessors with ,god for their children1 constantly applying to heaven in behalf of them1 nothing would be more likely1 not only to bless their children1 but also to dispose their own minds to the performance of every thing that was excellent and praise-worthy4 ,i don't suppose1 but that the generality of parents remember their children in their prayers4 99,but the thing here intended is not a general remembrance of them1 but a regular method of recommending all their particular needs unto ,god2 and of praying for every such particular grace and virtue for them as their state and condition of life shall seem to require4 ,the state of parents is a holy state1 in some degree like that of the priesthood1 and calls upon them to bless their children with their prayers and sacrifices to ,god4 ,thus it was that holy ,job watched over1 and blessed his children1 he sanctified them1 he rose up early in the morning1 and offered burnt-offerings1 according to the number of them all1 ,job i4 #e4 ,if parents therefore1 considering themselves in this light1 should be daily calling upon ,god in a solemn1 deliberate manner1 altering and extending their intercessions1 as the state and growth of their children required1 such devotion would have a mighty influence upon the rest of their lives2 it would make them very circumspect in the government of themselves2 prudent and careful of every thing they said or did1 lest their example should hinder that which they so constantly desired in their prayers4 #ad4 ,if a father was daily making particular prayers to ,god1 that he would please to inspire his children with true piety1 great humility1 and strict temperance1 what could be more likely to make the father himself become exemplary in these virtues8 ,how naturally would he grow ashamed of wanting such virtues as he thought necessary for his children8 ,so that his prayers for their piety1 would be a certain means of exalting his own4 ,if a father thus considered himself as an intercessor with ,god for his children1 to bless them with his prayers1 how would such thoughts make him avoid every thing that was displeasing to ,god1 lest when he prayed for his children1 ,god should reject his prayers8 99,how tenderly1 how religiously would such a father converse with his children1 whom he considered as his little spiritual flock1 whose virtues he was to form by his example1 encourage by his authority1 nourish by his counsel1 and prosper by his prayers to ,god for them8 99,how fearful would he be of all unjust ways of raising their fortune1 of bringing them up in pride and indulgence1 or of making them too fond of the world1 lest he should thereby render them incapable of those graces which he was so often beseeching ,god to grant them8 #ae4 ,lastly1 ,if all people1 when they feel the first approaches of resentment1 envy1 or contempt1 towards others2 or if in all little disagreements and misunderstandings whatever1 they should1 instead of indulging their minds with little1 low reflections1 have recourse to a more particular intercession with ,god1 for such persons as had raised their envy1 resentment1 or discontent2 this would be a certain way to prevent the growth of all uncharitable tempers4 ,if you was always to form your prayer at that time to the greatest degree of contrariety to that temper which you was then in1 it would be an excellent means of mending your heart4 ,as for instance3 when at any time you find in your heart motions of envy towards any person1 whether on account of his riches1 power1 reputation1 learning1 or advancement1 if you should immediately pray to ,god to bless and prosper him in that very thing which raised your envy2 if you should repeat your petitions in the strongest terms1 beseeching ,god to grant him all the happiness from the enjoyment of it that can possibly be received1 you would soon find it to be the best antidote in the world1 to expel the venom of that passion4 99,again3 ,if in any little difference or misunderstandings that you happened to have at any time with a relation1 a neighbour1 or any one else1 you should then pray for them in a more extraordinary manner than you ever did before1 beseeching ,god to give them every grace and blessing you can think of1 you would take the speediest method of reconciling all differences1 and clearing up all misunderstandings4 ,you would then think nothing too great to be forgiven1 stay for no condescensions1 need no mediation of a third person1 but be glad to testify your love and good-will to him1 who had so high a place in your secret prayers4 ,this would remove all peevish passions1 soften your heart into the most tender condescensions1 and be the best arbitrator of all differences that happened betwixt you and any of your acquaintance4 #af4 ,hence we may also learn the odious nature of all spite1 hatred1 contempt1 and angry passions4 ,they are not to be considered as defects in good-nature1 not as failings in civility or good breeding1 but as such base tempers as are entirely inconsistent with the charity of intercession4 ,you think it a small matter to be peevish or ill-natured to such or such a man2 but you should consider1 whether it be a small matter to do that which you could not do1 if you had but so much charity as to be able to recommend him to ,god in your prayers4 ,you think it a small matter to ridicule one man1 and despise another2 but you should consider1 whether it be a small matter to want that charity towards these people which ,christians are not allowed to want towards their most inveterate enemies4 ,for1 be but as charitable to these men1 do but bless and pray for them1 as you are obliged to bless and pray for your enemies1 and then you will find that you have charity enough1 to make it impossible for you to treat them with any degree of scorn or contempt4 ,for you cannot possibly despise and ridicule that man1 whom your private prayers recommend to the love and favour of ,god4 ,when you despise and ridicule a man1 it is with no other end but to make him ridiculous and contemptible in the eyes of other men4 ,how therefore can it be possible for you sincerely to beseech ,god to bless that man with the honour of his love and favour1 whom you desire men to treat as worthy of their contempt4 ,could you1 out of love to a neighbour1 desire your prince to honour him with his esteem and favour1 and yet at the same time expose him to the scorn and derision of your own servants4 ,yet this is as possible1 as to expose that man to the scorn and contempt of your fellow-creatures1 whom you recommend to the favour of ,god in your secret prayers4 #ag4 ,you cannot despise a brother1 without despising him that stands in a high relation to ,god1 to his ,son ,jesus ,christ1 and to the ,holy ,trinity4 ,you would certainly think it a mighty impiety to treat a writing with contempt1 that had been written by the finger of ,god2 and can you think it a less impiety to contemn a brother1 who is not only the workmanship1 but the image of ,god8 ,you would justly think it great prophaneness to condemn and trample upon an altar1 because it was appropriated to holy uses1 and had had the body of ,christ so often placed upon it2 and can you suppose it to be less prophaneness to scorn and trample upon a brother1 who so belongs to ,god1 that his very body is the temple of the ,holy ,ghost1 #a ,cor4 vi4 #ae4 #ah4 99,but to return3 ,intercession is not only the best arbitrator of all differences1 the best promoter of true friendship1 the best cure and preservative against all unkind tempers1 all angry and haughty passions1 but is also of great use to discover to us the true state of our own hearts4 ,there are many tempers which we think lawful and innocent1 which we never suspect of any harm2 which1 if they were to be tried by this devotion1 would soon shew us how we have deceived ourselves4 99,susurrus is a pious1 temperate man1 remarkable for abundance of excellent qualities4 ,no one more constant at the service of the church4 ,his charity is so great1 that he almost starves himself1 to be able to give greater alms to the poor4 #ai4 ,yet ,susurrus had a prodigious failing along with these great virtues4 ,he had a mighty inclination to hear and discover all the defects and infirmities of all about him4 ,you was welcome to tell him any thing of any body1 provided that you did not do it in the stile of an enemy4 ,he never disliked an evil-speaker1 but when his language was rough and passionate4 ,if you would but whisper any thing gently1 tho' it was ever so bad1 ,susurrus was ready to receive it4 ,when he visits1 you generally hear him relating1 how sorry he is for the failings of such a neighbour4 ,he is always letting you know how tender he is of the reputation of his neighbour2 how loth to say that which he is forced to say2 and how gladly he would conceal it1 if it could be concealed4 ,susurrus had such a tender1 compassionate manner of relating things the most prejudicial to his neighbour1 that he even seemed1 both to himself and others1 to be exercising a ,christian charity1 at the same time that he was indulging a whispering1 evil-speaking temper4 ,susurrus once whispered to a particular friend in great secrecy1 something too bad to be spoke of publickly4 ,he ended with saying1 how glad he was1 that he had some hopes it might not be true1 tho' the suspicions were very strong4 ,his friend made him this reply3 ,you say1 ,susurrus1 that you are glad it has not yet taken wind2 and that you have some hopes it may not prove true4 ,go home therefore to your closet1 and pray to ,god for this man1 in such a manner1 and with such earnestness as you would pray for yourself on the like occasion4 ,beseech ,god to interpose in his favour1 to save him from false accusers1 and bring all those to shame1 who1 by uncharitable whispers1 and secret stories1 wound him1 like those that stab in the dark4 ,and when you have made this prayer1 then you may1 if you please1 go tell the same secret to some other friend1 that you have told to me4 #bj4 ,susurrus was exceedingly affected with this rebuke1 and felt the force of it upon his conscience in as lively a manner1 as if he had seen the books opened at the day of judgment4 ,all other arguments might have been resisted2 but it was impossible for ,susurrus either to reject1 or follow this advice1 without being equally self-condemned in the highest degree4 ,from that time to this1 he has constantly used himself to this method of intercession2 and his heart is so entirely changed by it1 that he can now no more privately whisper any thing to the prejudice of another1 than he can openly pray to ,god to do people hurt4 #8intirely' replaced with #8entirely' ,whisperings and evil-speakings now hurt his ears1 like oaths and curses2 and he has appointed one day in the week1 to be a day of penance as long as he lives1 to humble himself before ,god1 in the sorrowful confession of his former guilt4 ,it may be well wondered1 how a man of so much piety as ,susurrus1 could be so deceived in himself1 as to live in such a state of scandal and evil-speaking1 without suspecting himself to be guilty of it4 ,but it was the tenderness and seeming compassion with which he heard and related every thing1 that deceived both himself and others4 ,this was a falseness of heart1 which was fully discovered1 by the true charity of intercession4 ,and if people of virtue1 who think as little harm of themselves1 as ,susurrus did1 were often to try their spirit by such an intercession1 they would often find themselves to be such1 as they least of all suspected4 ,the ,end of the ,fifth ,volume4