EXTRACTS

 

FROM

 

THE WORKS

 

OF

 

DR. HORNECK:

 

CONTAINING

 

I. EXTRACTS FROM THE HAPPY ASCETIC, OR BEST EXERCISE.

 

II. A LETTER CONCERNING THE LIVES OF THE PRIMITIVE CHRISTIANS.

 

THE HAPPY ASCETIC;

 

OR, THE

 

BEST EXERCISE:

 

TOGETHER WITH

 

PRAYERS SUITABLE TO.EACH EXERCISE:

 

BY

 

ANTHONY HORNECK, D. D.

 

THE HAPPY ASCETIC:

 

or,

 

THE BEST EXERCISE. 1 TIM. 4:7. Exercise thyself unto Godliness.

 

 THIS chapter is partly prophetical, partly doctrinal; —partly foretelling what would come to pass in the last days; partly intimating what work a man, who looks for another life, has. to do, while he sojourns on this side of heaven. In the prophetic part, ST. PAUL acquaints TIMOTHY with the strange degeneracy and corruption of religion, which would ensue in afterages;—how men, under a show of strictness, would prohibit what GOD had, like an indulgent Father, permitted to his creatures; under pretence of doing more than GOD has commanded, would set up the kingdom of the Devil; and, by crying out against eating flesh, and marriage, would discover to the world, that they are more in love with their idle fancies and inventions, than with the will of GOD, blessed for evermore.

 

Whoever they be at whom he aims, they are not men that, by way of mortification, and with a pious intent to subdue their lusts, voluntarily abstain from either; for such spiritual exercises many good men, and excellent servants of GOD, did always use. That DANIEL and his companions,—ST.MATTHEW, and ST.JAMES, abstained altogether from fish and flesh, and all things that had life, is asserted by JOSEPHUS, CLEMENS ALEXANDRINUS, and ST. AUSTIN; and ecclesiastical history speaks of ALCIBIADES, OLYMPIAS, and divers others, who lived altogether upon herbs and fruits of the earth. Some did this, because they thought it more wholesome; and others, because they looked upon it as a means to promote seriousness and heavenly mindedness; which makes ST. CHRYSOSTOM commend those that could do so. But these Christians, who were thus temperate, neither condemned those that eat flesh, nor prescribed these rules as necessary to others; much less had they any abhorrency from flesh, or from marriage, as things unlawful. Those whom the Apostle reproves here, were men who both commanded such abstinence, and declared that eating flesh, and marrying, were sinful, and proceeded from the Devil.

 

 In the doctrinal part, which begins at the sixth verse, he considers TIMOTHY as a Christian and a Bishop, and accordingly prescribes to him rules to be observed by him in that double capacity. The Church in those days was already infested by ravenous wolves, men whom the Devil sent into the world to appose the design of Christianity, and to keep deluded mortals in sin and error. These false prophets, taught by a more cunning master, invented various ways to undermine the new proselytes of Christianity. Sometimes they boasted of their learning and wisdom, and sought to render the wisdom of the Cross contemptible. Sometimes they made the world believe, that they knew great mysteries, of which the true Apostles were ignorant; and, particularly, the disciples of SIMON MAGUS would tell strange stories of the cause of good and evil, of the battle of angels, and of the creation of the world, which the Apostle (ver. 7) calls " profane and old wives' fables; " and therefore he does charge TIMOTHY to despise them, and to mind nobler things, such as tended to the advancement of God's glory, the Church's good, and his own joy in the day of our Loin JESUS, whereof spiritual Exercises, in the ways of Godliness, are chief: " Therefore," says he, L` exercise thyself rather unto Godliness."

 

 Before I enter upon any particulars of this exercise, 1 must endeavor to convince my Reader, that this exhortation concerns all Christians, and not Ministers only. True, it is addressed to TIMOTHY, a `Clergyman,but not. as a. Bishop, but as a Christian; and the Apostle charges this duty upon him, not because he was an Evangelist, but because he had embraced the Christian faith, and had been baptized in the name of the LORD) JESUS. This is evident from hence, because what is here spoken to TIMOTHY, is, in other places of Scripture, enjoined on Christians in general. See Phil. 4:8; 2 Pet. 1:5, S; 2 Pet. 3:11; Colds. 3:1215, &c. Eph. 6:1418, &c. and it would be as good a plea, that contentedness, striving against sin, loving Go n, reading the Holy Scriptures, meekness, patience, and a lively hope, are not virtues belonging to laymen, because they are recommended to TIMOTHY in these two Epistles, as to fancy that this text imports no universal obligation.

 

 O Sirs, consider, whether these excuses will be accepted in the last day! If holiness be a Minister's duty only, what makes you repent on your deathbeds, that you have not minded it more What makes you send for us to clothe you with the garments of righteousness, when your souls are going to another world What made the Apostles write so many Epistles to their hearers And what made them fill their Epistles with so many pathetical exhortations Nay, what do you come to church for Is it only to hear us talk Is it only to divert yourselves' Is it only to pass away the time Is it not to learn your work Is it not to know the task which Got. requires at yor hands Is it not to be acquainted with the will of God, that you may do it And if so, you bear witness against yourselves; you condemn yourselves; you acknowledge that this Exercise is your duty as much as ours. There is never a sinner of you all, that shall dare to plead, in the great day, that ye were not persons concerned in this work, or that it was beyond your sphere. GOD will bear witness, and the Angels will bear witness, and the Ministers of the Gospel will bear witness, and your own conscience will bear witness, nay, the Devils themselves will bear witness, that you were told, assured, and convinced, that it was to you that the message of grace and pardon was sent, as well as to us, and that you lay under the same obligation to holiness that we do.

 

 Who of you desires not to be saved has any of you a mind to be damned Dares any of you refuse the everlasting mercy of Gov Do not you all declare, that you would fain inherit the kingdom which fades not away, But show us one Scripture, one place in the Bible, one tittle in the word of GOD, that favors your plea, or allows you a different way to eternal happiness, than is appointed to the Preachers of the Gospel. And if GOD be resolved that all who enter into his joy shall improve their talents, and walk in the same way, all these pretences must vanish into smoke, and can be nothing else but snares of the Devil, to catch your souls, and to deprive them of that blessing which would make them equal to Angels, and, what is more, partakers of the divine nature.

 

 So then, what the Apostle says here to TIMOTHY, he says unto all, " Exercise thyself unto Godliness." And I must entreat you to look upon this exhortation, as spoken to every one of you in particular; and to reflect on the importance of it, with as much seriousness as if ST. PAUL did at this time, from the mansions of glory, by a new commission from almighty GOD, call every one by your names, " You THOMAS, JOHN, DANIEL, PETER, ANNE, ELIZABETH, MARY, Exercise thyself unto Godliness." Fancy that you see the glorious Apostle standing in the clouds of heaven, and bespeaking you from the mouth of Him, who is resolved that not every one who says to him, LORD, LORD, but those who do his will, shall enter into the kingdom of heaven. Fancy you hear him cry in your ears, " O mortal men, whom GOD so loved, that he gave his only begotten Son, to the end that all that believe in him should not perish, but have everlasting life;—whom the SON of GOD is willing to deliver from sin and slavery, and the bondage of the Devil;—for whom he suffered agonies, wounds, torments, shame, reproaches, and an ignominious death, to purchase endless glory for you;—every wound of JESUS calls for this Exercise; every tear he shed is to melt you into a holy willingness to it; his love challenges it; the pains he took for you require it; you cannot own him for your Redeemer without it; he cannot save you from your sins without it; if his love be not worth this Exercise, it is worth nothing. O deluded sinners, will you slight this mercy Will you trample on the blood of CHRIST, undervalue his agonies, or fancy that they deserve no such Exercise O let not this love be your ruin,; let not this mercy be your damnation; let not this condescension be a witness against you! You know not what you refuse, when you refuse this Exercise. As. you love yourselves; as you tender your eternal welfare; as you would not be counted haters of GOD, despisers of his love, and apostates from all. sense of gratitude; as you look for favor in the last day;, as you, hope to see the face of GOD in glory; as you desire to find mercy of the LAMB, that takes away the sins of the world;—by all that is holy and serious, by the tears of GOD'S Ministers, and, what is dearer to you, your own interest; and by all the promises and threatenings of the Gospel; I entreat you, Exercise yourselves unto Godliness." Could you but look` into heaven, and behold the vast armies of blessed souls in the celestial choir, there you would find none but such as did formerly, when on earth, apply themselves to this spiritual Exercise. That is the place of recompense he that was a stranger to these Exercises on earth can expect no reward in those regions.' There Godliness appears in its beauty and glory:—as you expect the white robe, the royal garb, which the saints of that place do wear; as you hope for ABRAHAM'S bosom, where now the once Godly LAZARUS lies; O delay not, neglect not, to " exercise yourselves unto Godliness:" and what these Exercises are, is the next thing I am to treat of.

 

THE DAILYAND CONSTANT EXERCISES OF GODLINESS ARE THESE:

 

THE FIRST EXERCISE.

 

Pray always.

 

 THIS Exercise is enjoined by Him, who "came to call sinners to repentance." See Luke 18:3; 1 Thes. 5:17; Eph. 6:18. By praying always, I mean, that we should bring ourselves to that habit of praying, to that disposition and temper, which shall put_ us upon praying wherever we are,' whatever company we are in, and whatever we are doing, though not with our lips, yet in our lives and understandings. This is an Exercise of so much consequence, that this praying frame is one of the chief pillars and supporters of a Christian life. To this purpose ST. EPHREM gives this excellent rule, " Whether you work, or are going to he down; whether you stand still, or are on a journey; whether you eat, or drink; whether you are going to sleep, or are waking; take heed that you do not forget to pray: whether you are at church, or at home, or in the field; whether you are at a feast, or otherwise engaged; still pray, and converse with GOD."

 

 These are the prayers which TERTULLIAN calls " prayers without a retinue of words; "fiery desires of the heart, and wishes of importunate supplication, which are shot up to heaven, wound a great way off, fly with great swiftness, keep the enemy from coming too near, and sometimes at one stroke enervate his temptations, when he approaches;—for seeing the presence of GOD in these ejaculations, he is struck with horror, and departs.

 

 And this rule I earnestly entreat you to think of, and put in practice. Before any honest attempt, or enterprise, say in thy mind,—" LORD, establish you the work of our hands upon us; or if it may not tend to thy glory, let it not succeed according to my desires." If thy design be honest and lawful, why should you be does to recommend thy endeavors to the conduct of Providence Try it, and you wilt find what comfort it will yield in the end. When you hearest the clock, strike, let thy mind immediately mount up to heaven, and say,—" LORD, so teach us to number our days, that we may apply our hearts unto wisdom." When you art dressing thyself,—" Clothe my soul with salvation; and deck me with white raiment, that the shame of my nakedness may not appear." When washing, thy hands and face,—" Cleanse my soul by the blood of JESUS, and purify my heart from all iniquity." When walking,—" O LORD, cause me to walk in the way of thy testimonies; and let me not wander from thy commandments." When in company,—" O when will that joyful day come, in which my soul shall be gathered to the innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to the spirits of just men made perfect!" When writing,—" LORD, put thy laws in. my heart, and write them upon my mind." When reading," O make, me to understand the way of thy precepts, so shall I talk of thy wondrous works." When rising,—" O let me awake unto righteousness, and arise from the dead, that CHRIST may give me light." When lying, down,—" O cause me to he down in the green pastures of thy mercy; and lead me beside the still waters of thy comforts." When kindling a fire,—" O shed abroad thy love in my heart; and raise such flames within, as may burn up all my dross." When lighting a candle,—" O give me the spirit of wisdom and understanding; and enlighten mine eyes, that I may see what is the hope of my calling:" When eating or drinking,—" O let it be my meat and drink to do thy will; feed me with the bread which came down from heaven; and give me to drink of that water, whereof whoever drinks, shall never thirst again." When riding out,—" O you that ridest upon the wings of the wind, show thyself; conquer my corruptions; and trample all my sins under thy feet." When taking the air,—" Come, HOLY SPIRIT, blow upon my garden, that the spices may flow out; make my mind calm, serene, and quiet; breathe upon me, and revive me with the light of thy countenance." When visiting a sick neighbor,—" O do you make all his bed in his sickness; give me grace to speak a word in season to him; and cause all thy goodness to pass before him."

 

 When beholding trees, and plants, and flowers,—" LORD, how wonderful are all thy works! in wisdom Nast you made them all; the earth is full of thy riches. O make me as a tree planted by the rivers of water, which may bring forth its fruit in due season." When going to speak to a great man,—" Overawe me with thy presence, LORD; that I may not comply with any evil, but may fear thee more than men." When going by water,—" O satisfy my soul with the fatness of thy house; and make me to drink of the river of thy pleasures." When buying or selling,—" LORD, enable me to keep a conscience void of offence towards GOD and towards man." When standing in thy shop,—" How amiable are thy tabernacles, LORD of Hosts! O let me ever love the habitation of thy house, and the place where thine honor dwells." When hearing thy neighbor curse or swear,—" O LORD, lay not this sin to his charge: Father, forgive him, for he knows not what he doth." When hearing any good of thy friend or acquaintance," O let him grow in grace, and go on from virtue to virtue; and make him fruitful in every good word and work." When seeing any one that is blind, or lame, or dumbs-" O LORD, make these distressed creatures amends for these defects; make the eye of their faith quicker, their inward man stronger, and their hope more lively; and visit them more powerfully with thy salvation." When looking upon a dunghill,-" O make me to know myself, and discover to me my false, deceitful heart, and the odiousness and loathfulness of my sins, that I may hate them with a perfect hatred." When beholding the sun,—" O you Sun of Righteousness, rise upon me with healing under thy wings, and warm my soul with thy radiant beams, that I may love thee better than father and mother, better than all that is dear to me here below." When looking upon a house,—" O my GOD, make me to be in love with that city which has foundations, whose builder and maker is GOD. O when shall this earthly house of my tabernacle be dissolved, and I received into that building of GOD, the house not made with hands, eternal in the heavens." When seeing other men laugh at any sin,—" LORD, let rivers of tears run down my eyes, because men keep not thy law; O give me such tenderness of heart, that I may be concerned at other men's sins, as well as mine own." When beholding any children,—" O Lon D, out of the mouths of babes and sucklings do you prepare praises unto thyself; let these children grow up as the lilies, and spread their branches as the cedars of Lebanon." When going to visit a friend,—" LORD, make him thy friend; and that he may be so, encourage and assist him to do/whatsoever you corirmandest him." When reproved,—" LORD, let this reproof be as an excellent oil to me give me grace to take it in good part; let my soul thrive by it; let it heal my wounds; and make me thankful for this opportunity." When receiving any injury, or ill language,—" O JESUS, give me grace to follow thy example, and to tread in thy steps; who, being reviled, didst not revile again, and when you was threatened, sufferedst it, committing thyself to him that judges righteously." When seeing it snow,—" Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow." When seeing it rain,—" O visit me with the former and latter rain of thy favor; and make my heart rich with thy showers, that I may bring forth the fruits of the SPIRIT." When despised for righteousness' sake,—" O let inc esteem the reproach of CHRIST greater riches than all the treasures of the world." When it thundereth,—" O Lo RD, the power of thy thunder who can understand! Let the world take notice of the voice of GOD, and the inhabitants of the earth learn righteousness."

 

 Sirs, if ever you would learn to converse with GOD, or to have your conversation in heaven; if ever you would get a foretaste of the joys to come; if ever you would make religion your business; if ever you would conquer the lusts of the flesh; if ever you would extinguish vain and evil thoughts; if ever you would arrive at a sound mind, and that inward and spiritual worship of GOD, without which CHRIST says none can please him; if ever you would learn to conquer temptations; if ever you would have your souls become strong and vigorous in the ways of GOD;—this is the way, even this " Praying without ceasing." This is the best antidote against sin, the best medicine to cure all spiritual diseases: and it does not hinder you in the works of your calling, but rather furthers and sanctifies them.

 

THE PRAYER.

 

 O GOD, gracious and merciful, who givest power to the weak, and strength to the feeble; who knows the backwardness of my heart, and the unwillingness of my soul to engage in spiritual duties; who understand all my wants, and art acquainted with all my weaknesses; behold how does my soul is to have her conversation in heaven, and what excuses my flesh makes to hinder my mind from frequent addresses to thy mercyseat. I entreat thee to apply thy healing hand to my sickly soul, and to fill it with spiritual desires. O give me a praying spirit, and let my soul follow hard after thee! Teach me to make a spiritual use of every thing, and instruct me to see the Creator in the creature. LORD, free my spirit from the bondage of the flesh, that it may mount up cheerfully to thy throne. Direct my mind to look up in all my actions; and let me take notice of the operations of thy hand in all occurrences. Let thy good SPIRIT help my infirmities, and, when I know not what to say, suggest unto me how to fill my mouth with arguments. Acquaint me with the art of extracting good out of every thing. O that I had that spiritual temper, which might incline me to think of GOD, whenever I behold the works of Creation and Providence. O let no company be so pleasing to me as thine! Make me to embrace all opportunities of reflecting on thy perfections and excellencies. You have both commanded and promised spiritual wisdom: O bestow upon me that excellent gift, that I may know how to glorify thee in this world, and attain at last that glory which you have promised to them that overcome, and continue faithful unto death, through JESUS CHRIST our LORD.

 

THE SECOND EXERCISE.

 

Every Morning, when we hive paid our homage to GOD, by Prayer and Thanksgiving,

 

let us solemnly resolve to tie ourselves to certain rules of living that day.

 

 THIS Exercise is recommended to us in Psalm, 17:3, 4; lxxvi. 11; lvii. 7, 8; and cxix. 1O1, 1O6. To this purpose, PLINY says of the Christians in TRAJAN'S time, that they used to bind themselves by an oath in the morning, before they went to their business, not to sin, not to cheat, not to lie, not to steal, not to keep any thing unjustly from their neighbors. And this Exercise was observed, many hundred years before that time, by DAVID. See Psal. 5:3; which our translation renders, a In the morning will I direct my prayer unto thee, and will look up: " but the import of the original is thus: " In the morning I do order, or dispose myself to thee, or towards thee,’ as a man from a high tower watches and observes the motion of the enemy." Our translation reaches DAVID'S sense well enough; but it does not so fully express it as it might have done. He had, in the foregoing words, spoken of his prayer in the morning; and behold what he presently subjoins to that duty: " When I have done this, I then resolve how to order my conversation that day, and how I may please GOD; and consider how I may best watch against those corruptions which do most easily beset me." The truth is, that men who run abroad abruptly, without any previous consideration of what they mean to do for their souls that day, must needs continue strangers to that spiritual life to which our profession obliges us; for this makes them rush into sin, as the horse rushes into the battle, having no bridle to restrain, no curb to keep them in order, no solemn resolutions upon their souls, to check and govern them. Therefore, before I venture upon any worldly business, let me solemnly resolve, in the presence of ALMIGHTY GOD, " This day I seriously intend thus and thus to behave myself, by the assistance of ALMIGHTY GOD. I resolve, if a neighbor should be very angry or insolent with me, to answer him with meekness and gentleness. If I meet with success in my business, as soon as I come home, I will enter into my chamber, and praise the great Giver of every good thing. If I am tempted to go into company, and have reason to suspect that they will draw me into sin, I will refuse to go, though they revile and abuse me never so much; or if I go into any company, I will speak but little, or endeavor to divert any vain discourse to better subjects. If my servants, or my children, do things indecent or unlawful, I will reprove them with tenderness and compassion. If I am asked a question, which I know not how to answer readily, without telling a lie, I am resolved either to be silent, or to take time to consider of an answer, that I may not be surprised into an untruth."

 

 If I resolve thus, before I set about any of my secular affairs, I set up a kind of Remembrance Office in my soul; and constitute a monitor in my conscience, that will put me in mind of my obligations, and pull me back, when my appetite would push me on to sin. Where people venture out, without putting on this armor of GOD, this shield of faith, and this breastplate of righteousness; no wonder if they expose themselves to the fiery darts of the Devil, and to the insolence of that roaring lion, who walks about seeking whom he may devour. Such souls he open to his incursions; and, having no hedge to fence them, " the boar out of the wood does waste them, and the wild beast of the field devours them." (Psal. lxxx. 1a.) Such resolutions in the morning are a wall about the soul; and the Devil cannot easily climb it. Such resolutions show, that we do not take up religion out of custom, but upon serious deliberation, and persuasion that it is the one thing needful; a temper, without which God rejects our service, hides his face from our customary devotions, and gives them no other welcome but this, " Who has required this at your hands "

 

 Sirs, you purpose in a morning to despatch such and such of your worldly affairs that day, why should you not purpose to do something for GOD, or for your souls, every day How come your spiritual concerns to deserve so little care Why must ye be slovenly and careless in this particular Is not your soul more than your trade, and your eternal welfare more than a livelihood "on earth Why, of all things, must your souls and your GOD be neglected LAB AN was more concerned for his GOD than for his sheep and oxen shall an idolater mind his idol more, than you the great GOD of heaven and earth You complain that you cannot conquer your corruptions: How should you conquer when you do not strive How should you strive, if you enter into no holy purposes, to arm yourselves against the sins of the day Are corruptions blown away with a breath; or lusts, that are deeply rooted, expelled with sighs and wishes Did you ever know cedars fall with the touch of a hand Or did ever children with a switch strike a sturdy oak out of its place Will your sins leave you when you do not think of them Do you think that the Devil values your souls as little as yourselves Or do you fancy that " the strong man " will leave his habitation, except you come against him with swords and axes " Can you draw Leviathan with a hook, or his tongue with a cord which you lettest down Can you put a hook into his nose, or bore his jaw through with a thorn Wilt you play with him as with a bird Or wilt you bind him for thy maidens "

 

 With what face can you confess your sins at night, when your consciences tell you, that you did nothing to prevent them; that you left yourselves naked, and exposed to the assault of temptations, and would take no measures to preserve you from the infection What do you confess your sins for, but to be better And if to be better, how is it possible you should be so, unless you guard your souls, by such holy purposes, the next day Do you make no more than a formality of it Do you think that GOD will be put off with shadows, and the ALMIGHTY imposed upon with counterfeit devotion Have you lived so long under the Gospel, and learned CHRIST no better Have you conversed with Ministers so long, and are you no better scholars The Devil himself cannot but smile, to see how ridiculously you go to work; to see you content yourselves with the bare confession, and take no care to tear the pernicious weeds from your hearts. If therefore you would not make a jest of religion; if you would not turn your duties into ridicule; for GOD’s sake enter into protestations against your sins every morning, lest you increase your guilt, and add sin unto sin.

 

THE PRAYER.

 

 O YOU who dwellest in the heavens, and yet humblest thyself to behold the ways of the children of men:—you have been graciously pleased to reveal thy will to me, and given me rules to walk by; rules, which if a man follow, he shall live for ever. How sweet are thy testimonies! They enlighten the eyes, and give understanding to the simple. How glorious is that soul in thy sight, which makes thy will a lantern to her feet, and a light unto her paths! LORD, in these pleasant paths I desire to walk; there is nothing like them. They end in peace. I read of those who have found it so. Thy SPIRIT inflamed their souls. They ventured their lives to attain unto it. O the serenity, O the calmness of mind, O the inward joy, which they found while walking in the paths of righteousness!’Why should not I taste of this Tree of Life, and live, as well as they! This, O LORD, I often think of, and see great loveliness in it: But my will is weak, my resolution faint: when I resolve, I meet with waves and billows, that overpower those resolutions. O You whose power is infinite, open thy storehouse, and furnish me` with weapons to defend myself against all assaults from the world and/ the Devil! O strengthen these feeble knees: hold up these weary hands! I desire to follow thee; let thy SPIRIT lift me up, and cause me to run. Touch my will with thy sceptre, that it may bow to thy commands. Manifest thy power in my weakness; give me courage to purpose, and to fulfill my' purposes. When my will would start back like a broken bow, come in with thy salvation. Endue me with power from on high. Through thee I shall do valiantly; through thee I shall be able to overcome all difficulties. O leave not my soul in misery! Send from above and take me; draw me out of many waters; send out thine arrows, and scatter my vain imaginations. With thee I will run through a troop; by my GOD will I leap over a wall. Quicken me, O Lord, for thy name's sake; and for thy righteousness' sake, bring my soul out of trouble. Teach me to do thy will, for you art my Gan. Thy SPIRIT is good; lead me into the land of uprightness, for thy mercy's sake, and for CHRIST'S sake. Amen.

 

THE THIRD EXERCISE.

 

Every Day spend half an hour, or some such time, in thinking of some good thing.

 

 THIS Exercise is insisted on in this chapter, (1 Tim. 4:15) and in Psal. 1:2, and Phil. 4:8. I mention half an hour, because it is not easily to be conceived, how any meditation can be effectual, or do good to the soul, if men do not think it worth bestowing so much time at least upon it. And there is such great variety of spiritual objects, that every day we may fix upon a theme; and, with the day, change the subject of our, contemplation.

 

 On SUNDAY, we may let our hearts dwell on the everlasting Kingdom of Heaven, and the glory of the world to come:Who they are, that.shall. enjoy it, and on what terms that crown may be obtained: The transcendency of that felicity, above all that the world can call rich, and beautiful, and glorious: How pleasant that life will be, free from hunger and thirst, and cold and nakedness; from all possibility of sin, and danger from death, and sorrow, and sadness; from anxiety, corruption, and perturbation; from changes, and sickness, and weakness, and infirmities; from fear, and storms, and tempests; from the assaults of the world, the flesh, and the Devil: How full of love and delight it will be: how sweetly the weary soul will rest in the bosom of everlasting mercy: How glorious a sight the New Jerusalem, will. be How reviving a spectacle, to behold the guard royal of angels, shining in robes of light; the noble army of,martyrs;the goodly fellowship of patriarchs, and prophets; and what is more, CHRIST, as man, glorified with his Father's glory, shining like the sun in his meridian lustre, and saying to his triumphant

 

church, " Behold, you art fair, my love; you have ravished my heart! Who is' she that looks forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners Thy lips, O my spouse, drop as the honeycomb;. honey and milk are under thy tongue; and the smell of thy tongue is like the smell of Lebanon."

 

 As meditation and prayer are never so useful, as when they shine in conjunction; so this, as well as the following meditations, being seconded with holy aspirations, will have more effect upon the soul. Of these aspirations I shall give some patterns.

 

 I. " O GOD! you most sweet, you most lovely object! How little do those glorified saints, who enjoy thee in the other world, regard our little pleasures and, satisfactions here! O that my soul were with those spirits of men made perfect! I see nothing in this valley of tears worth desiring. The beatitude to cpme is that which I long for. What are the glories of this world, to that glory which ere long s h a l l be revealed in us!, The magnificence of triumphs, the pomp' of princes, the curiosity of palaces, the beauty of the sun, the brightness of the moon, the glittering of the stars, the variety of flowers, the fragrancy of herbs,—what are all these to the joys at thy right hand! One day in thy courts is sweeter than a thousand here. There I shall behold the perfection of thy essence, the infinity of thy nature, the immensity of thy grandeur, the eternity of thy duration, the greatness of thy majesty, the stability of thy throne, the vast extent of thy wisdom, the abyss of thy judgments, the sweets of thy bounty, the tenderness of thy mercy, the severity of thy justice, the latitude of thy power, the charms of thy beauty, and the lustre of thy glory! O what a ravishing sight will this be! And shall I be afraid of encountering those enemies, that would keep me from seeing these wonderful objects These enemies are already conquered. The Lion of the Tribe of Judah has already weakened their strength, which makes my victory more easy; therefore I will not despair. O You, who have promised that when the poor and needy want water, you the GOD of Israel wilt hear them; hear me from thy holy heaven, and encourage my soul to force her way through all difficulties. Give me lively apprehensions of that state. For want of those lively apprehensions, I work not, I move not, I press not forward, I act not like a person that is in good earnest; my endeavors are dull, and my attempts feeble. O write that bliss upon my mind, and engrave it on my soul; let the beams of it warm my spirit, so that no labor for heaven may seem hard, no commandment grievous, no exercise troublesome, no industry tedious, no pains too great, no journey too long; that I may not murmur, that I may not complain of difficulties, that I may not be weary, that I may not faint in my mind. It is not only a glorious garment, not only a magnificent house, not only a stately palace, that is promised me; but glory itself. What if I must curb my passions, and break through my sinful inclinations What if I must withdraw mine affections from the creature, and mortify my body What if I must submit my will to thy will, and pardon the greatest injuries What if I must give law to my tongue, prescribe limits to my thoughts, and put a restraint upon my foolish desires Is not the promised recompence encouragement enough O my GOD! You art my shield and exceeding great reward; and shall I be afraid to see thee Shall I tremble at the work you settest me Will not thy wages be infinitely beyond my labor How short will be my task, and how long my rest! How few will be the days I am to work in, and bow. durable my repose! O shine powerfully upon my soul, that I may be insatiable in my desires, and long to see thee, who art light itself, and in thy light may see light, through JESUS CHRIST our LORD. Amen."

 

 II. O most. happy, most blessed, and most glorious GOD! How can I reflect on the Rest of this day, without summoning my thoughts to survey the nobler Rest, whereof this present is but an, emblem! I have gone this day with the multitude to the house of GOD; but what, is this to the company I shall ere long meet in heaven, if I imitate them here Happy society! where is no chaff among the corn, no tares among the wheat, no thistles among the roses! Where all are children of "Gon, all are kings, all are saints, all are full of grace and glory, all are wise, all courteous, all affable, all adorned with celestial qualities! If I take such pleasure in the conversation of a wise man here, what delight shall I take in the company of the holiest souls, that want nothing, but abound in knowledge, in wisdom, and in sanctity! How do I admire men of great abilities here! In what admiration then will my soul be, when it shall converse with persons decked with the light of GOD’s glory; who know all things without reading, understand the greatest mysteries without studying, and comprehend the abstrusest things without labor whose memory never decays, who know without error, apprehend without doubting, understand with assurance, and perceive with the greatest evidence; who can resolve all difficulties, answer all questions, and think and, speak nothing but truth; whose minds know no darkness, whose understandings are free from clouds, and whose knowledge is eternal! How can they but know the deep things of Goss, when Goss is the glass in which they behold all mysteries! O my Gott, make me in love with that place, where I shall love thee perfectly, where I shall be eternally united to thee, where I cannot but love thee, cannot but embrace thee, and cannot but be ravished with thee for ever! If they who, running in a race, strive for the mastery, are temperate in all things, shall not I be so If they mortify themselves to gain a corruptible crown, shall not I do so to gain an incorruptible one What pains do ungodly sinners take to get to hell, and shall not I be at some to get to heaven O LoRD, let it never be said of me, that I valued thy heaven less than other men do the Devil's kingdom! You offerest me the honor of reigning with thee for ever; and, in order thereunto, requirest nothing of me, but to reign over myself on this side of heaven! You biddest me rule my lusts, and shall I indulge them You biddest me curb my vain desires, and shall I cherish them in my bosom You biddest me triumph over my flesh, and shall I set it on the throne You biddest me subdue my worldly inclinations, and shall I give them entertainment How great are the glories you intendest me! And shall I deprive myself of them, out of love to slavery and bondage O give me courage to command myself! My Lout), teach me so to rule my outward and inward man, that I may reign at last with thee for ever, through JESUS CHRIST our LORD. Amen."

 

 On MONDAY, we may reflect on the Last Judgment How the LORD JESUS, notwithstanding the seeming delay, shall be ere long revealed from heaven, with his mighty angels, in flaming fire, to take vengeance on them that know not GOD, and obey not the Gospel of our LORD JESUS CHRIST! IIow the King of heaven will then sit upon the throne of his glory, and before him will be gathered all nations, and how he will separate them one from another, as a shepherd divides his sheep from the goats; how he will set the sheep on his right hand, and the goats on the left; and say to them on his right hand, " Come ye blessed Of my Father, inherit the Kingdom prepared for you, from the foundation of the world; " but to them on the left, " Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels:" How different men's apprehensions of GOD’s mercy and justice will be then, from what they are now: What amazement the careless world will be in then; how those men that spend their days in jollity, and brutish pleasures now, will then be forced into despair, and be ready to tear themselves, and call to rocks and mountains, "Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the LAMB: How all things then will look with another face: How the humble and self denying Christian, that is now the off scouring of the world, will then be exalted above all heavens, and seated on the same throne with the SON OF GOD; and how all those mighty nothings, that laugh now at the religious soul, will tremble in that day, like an aspenleaf; and wish that they had considered the things which belonged to their everlasting peace.

 

 And this meditation may be watered with such aspirations as follow.

 

 I. " Almighty Judge of the world, before whom all mankind must ere long appear; righteous art you in all thy ways, and holy in all thy works. If the righteous shall scarcely be saved, whereshall I, a poor sinner, appear I who have so long and so frequently neglected my duty, delayed my repentance, undervalued thy mercies, despised thy patience, and abused the riches of thy grace! O Lord! how watchful should I be over myself, if the terrors of the great day of account appeared to me in lively characters! O dreadful day, when I, a poor wretch, must stand before thy tribunal, and see myself surrounded with legions of Angels, all /expecting to hear what my sentence will be! This day I have frequently in my mouth; but O that my soul were more solemnly affected with the consideration of it! I should not then lead so easy and so soft a life; I should then spend more time in weeping and praying; I should then be afraid of defiling my soul with the least spot of sin. LORD JESUS! look upon me, and let me feel thy power in my soul. Come, LORD)! represent that day to my mind in all its terrors and circumstances, that I may make haste to enter into thy rest. The Judge is at the door; let me bring presents to Him that ought to be feared; and since no gift is so pleasing to thee, as a heart entirely devoted to thy service, O persuade me, O assist me, to mind the one thing necessary, and to choose the better part, which may never be taken away from me, for thy name's sake, for thy mercy's sake, and for thy merit's sake. Amen."

 

 II. " O You omniscient, omnipotent, and omnipresent Being, who have appointed a day wherein you wilt judge the secrets of men's hearts, and all their words, and actions, and desires, by thy Gospel: I believe that this day will come,—a day when pure hearts will be esteemed more than eloquent speeches, and a good conscience will go farther than purses of gold. You, LORD, givest me frequent warnings of the approaches of this day. My conscience puts me in mind of it. The sicknesses and calamities, which you sendest upon me, tell me of it. O my Go), who art not tired with the prayers of thy servants, nor displeased with the importunities of thy children; it is the desire of my soul to be enlivened and awakened into such a sense of this approaching day, that today, while I hear thy voice, I may not harden my heart. I have delayed my serious care of happiness too long! O that mine eyes were fountains of tears, to weep for this neglect! I am sensible I must not trifle any longer. I must not defer a concern of such importance to another day. O my Gott, let me admire thy patience, that I have lived unto this hour; and accept of my sacrifice of the remainder of my days, which I humbly consecrate to thee, with faith and love in CiInisT JESUS. O let this future judgment overawe my careless soul, when I speak, when I think, when I follow my lawful calling, when I am in company, when I am alone, when I walk, when I sit, when I stand; and let me ever fear that Judge who has power to destroy both soul and body in hell, so that both my soul and body may be preserved from damnation, through JESUS CHRIST our LORD. Amen."

 

 On TUESDAY, we may take GOD's various Mercies and Providences into serious consideration:—What preservations, what deliverances, we have met with, what care GOD has taken of us from time to time: How he has been with us, when we have gone through the water, and when we have passed through the fire, and has commanded the flames not to kindle upon us: How ready he has been to assist us in the fiery furnace: How miraculously he has appeared in our rescue: When the figtree has not blossomed, when there has been no fruit in the vine, when the "labor of the olive has ailed, and when all creaturecomforts have ceased, how often he has been our strength, our portion, our refuge, and our hidingplace: How beneficial such a. providence has been to us; what good we have got by such an, affliction; how excellent the designs of GOD are in the troubles he sends upon us; how much safer an afflicted condition is, than a prosperous one: How kind he has been, in causing us to be born in a Christian country, and educated in a religion free from gross errors: what a mercy his word, his Gospel, and all his laws and revelations are: What assistances, what comforts, what checks of conscience, what motions of GOD’s SPIRIT we have found; and how GOD has done more for us than we have been able to think, or to express. Even this speculation will turn to excellent nourishment, if joined with such ejaculations as these.

 

 I. "O LORD! how wonderful are all thy works; in wisdom have you made them/all; the earth is full of thy riches! What a monument am I of thy mercy! How kind have you been to this miserable creature! How am I bound to magnify thy goodness! How: excellent, how vasty how diffusive is it! It is not confined to a day, nor restrained to a: place, nor limited. to an hour! From my cradle unto this moment I have been preserved by Thee; and:tasted how gracious you art.’ • You have carried. me on thy wings, as the eagle does her young. Through the various stages of my life, what miracles of Providence have mine eyes beheld! How has thy Providence been at work for me, while I have been asleep, while I have been thinking, and contriving something’ else,—even how to derogate from thy glory! Truly, LORD! thy mercy and patience ought to be my song in the house of my pilgrimage! This I have reason to boast of, to speak of, to meditate of, day and night; by that I subsist, by that I am supported, fed, maintained, and preserved from the hands of the Devil. O let thy mercy melt my heart! O let mercy prevail with me to give up myself to thee! Let mercy and goodness constrain me to love thee! Give me that generous temper, that noble spirit, that thy goodness may do more with me than threatenings, and hell, and everlasting torments. Let thy love oblige me to run in the way of thy commandments. Let these be greater motives with me to do thy will, than all the terrors of the burning lake. O let thy love be of such force in my soul, that I may not be able to resist its motions, but, by the strength of it, may hope, believe, endure, deny myself, and love and obey thee, to the end of my days, through JESUS CHRIST our LORD. Amen.'.

 

 II. " Great Governor and Disposer of the world, you have promised, to them that love thee, so to order all things, that they shall all conspire to the good which you lust intended, and dost intend for me, by the various dispensations which mine eyes have seen. The various spiritual and temporal blessings that have been conferred upon me, what have they been, but motives to be enamoured with the Best of Beings. You knows, that if I depart from thee, or love any thing better than thee, I run away from mine own happiness; and therefore so many tokens and expressions of thy love are sent to me, to unite my heart to thee, to preserve me in thy fear, and to uphold my goings in thy paths. O wise, O gracious, O bountiful Master, kinder to me than I am to myself, let me find the good you designest for me in thy numberless blessings; let my heart grow stronger under thy favors, warmer in thy sunshine, and more fervent under these beams. The very afflictions you sendest me are intended for my good. I have found it, I have seen it, I have known it by experience. I have learned by afflictions that repentance, humility, submission, and fear of sinning, which I should never have learned by prosperity. When I have thought that great wrong was done me by the contempt, reproach, and trouble, which others have thrown upon me, you have let me see, that this was to make me reflect on the affronts and indignities which I have put upon thee, my best friend. O let me never mistrust thy Providence. Whatever befalls me, let me believe that I shall see the goodness of the LORD in the land of the living, and let me not be disappointed of my hope, through JESUS CHRIST our LORD. Amen."

 

 On WEDNESDAY we may take a view of our Death, and the hour of our departure out of this world:—How certain death is; how frail our lives; how soon this frame may be dissolved; how easy a, thing dispatches us: How the approaches of death have made the stoutest sinner tremble; how dreadful it will be to those, who have set their hearts upon the riches and pleasures of this world; and how wise a thing it is to prepare for it, before the evil days come: How joyful it will be, if it find us prepared for the stroke, and fitted for that life, into which we must enter when we quit this: How welcome death is to a holy soul; and how cheerfully a pious man can say; "LORD, now, lettest you thy servant depart in peace:" How upon our death there depends eternity: How foolish it is to slight grace and mercy, till death forces us to wish for them: How death will mar our beauty, deface our glory, and lay all our grandeur in the dust: How death is the birthday of a sincere believer, brings him into a new world, a world of joys, and endless satisfactions,—and is to, him an entrance into Paradise, and a door into the garden of Eden, where no good shall be absent, and no evil present. And even these thoughts will be more effectual, if the pious desires, which follow, be added.

 

 I. " O You, in whose hand is the power of life and death, who art immortal, invisible, and blessed for evermore I Before the mountains were brought forth, or ever the earth and the world were made, you art God: from everlasting to everlasting you art HE. I am a frail, dying creature; and though I carry an immortal soul about me, yet the vessel, in which that glorious guest. abides, will soon decay, and turn to dust; and how soon, I know not. I admire thy wisdom in concealing the day and hour of my death from me; I am sensible that it is done to hasten my repentance, to keep me from adding sin to sin, to restrain me from the vanities of this world, to make me think of a better, and to secure that happy life which shall be after death! And O that. my death might be ever before me! How great are the things that depend upon it!—two great eternities, whereof one of them will certainly fall to my share! O let my death be my daily meditation; that I may prevent my everlasting death! What a miserable creature should I be, if my soul should leave this body, to go into a more dismal prison, from whence there is no returning! O make me wise; O let me understand what preparation is necessary for that hour; teach me to undervalue the world, and to mind the things which are above, that when I come to die, I may die with joy, and cheerfully resign my soul into the hands of my Creator. Let lust, and pride, and anger, die in me, before I die; that they may not endanger my soul after death. Let me converse with death more; that I may die to sin more, and live more to Him that died for me. Let the thoughts of death mortify in me whatever is offensive to thy holiness. In all my actions, let me remember my latter end; that my death may be my gain, and my departure out of this world an entrance into a better, through JESUS CHRIST our LORD. Amen."

 

 II. " O GOD, to whom belong the issues of life and death! Naked came I from my mother's womb, naked shall I return thither. What is my life but a vapour, which appears for a while, and then vanishes away! What should make me enamored with this life At the best, it is a warfare; within are tumults, without are fightings. I am in a continual state of war here with temptations to covetousness, passion, pride, ambition, or carnal lusts; with allurements of the world; or with suggestions of the Devil: when one sin is beaten away, another rises; the discontents and vexations, the troubles and the disappointments, which I meet with, are innumerable. And can I delight to dwell in such a valley of tears, surrounded with so many snares, encompassed with so many dangers Should not this make me desirous to be gone O my GOD, make me willing to leave this world! Take away from me the fear of death. Why should I fear, when my great. Master has overcome this King of Terrors I will follow my REDEEMER; I will conform to his example I will tread in his steps; this is my resolution, this the firm purpose of my soul! And why should I doubt of his assisting me! Why should not I be confident, that my death will be a passage from mortality to immortality, from corruption to incorruption, from trouble and misery to rest and tranquility Death is the way to the kingdom of heaven. I cannot inherit it, except I die. Do I long for that kingdom, and shall I be afraid of the way that leads to it I must die. O Jas us! let me die contentedly. Let death be my choice. Let me embrace it in preference to this miserable life, that after death I may live with thee for ever. Amen."

 

 On FRIDAY, we may cast our eyes upon the Passion and Death of CHRIST:—How he was mocked, derided, crowned with thorns, and crucified, to purchase an eternal redemption for us: What a wonderful love it was to suffer all this for enemies, that they might be reconciled to. Go]): What a dreadful spectacle it was, to see infinite, majesty humbled, infinite beauty defaced, infinite happiness, tormented, and eternity dying, and dropping into the grave: What patience, what meekness, what submission, what gentleness he expressed under all those injuries, in’ order to show us an example, and to oblige us to follow his steps! How heavy the burden of our sins was, that could make the SON OF GOD cry out, " My GOD, My GOD, why host you forsaken me:" What a mighty motive his love is, to love him fervently; and how inexcusable that man makes himself, who believes this love, and yet will not be persuaded by it to obey and conform to CHRIST’s will:

 

 How mysterious this love is, that the sinner should. transgress, and the righteous be punished for him; that the innocent should suffer for the guilty, the judge for the malefactor, the master for the servant, GOD for man: What ingratitude it must be, to trample on the blood of CHRIST, or put hint to open shame again, or to make light of salvation, when GOD has purchased it at so dear a rate: How by his death we live, by his stripes we are healed, by his wounds we are cured, by his reproaches we are advanced to glory, and by his being made a curse for us, we escape the curse of the Law How we have all the reason in the world to count all things dross and dung in comparison of Him; to delight in him, to love him, to prefer him before the world, and to follow the LAMB, whithersoever he goes.

 

Who can reflect on all this, and not think himself obliged to address the Son OF GOD in such pious thoughts as these.

 

 I. " Great SAVIOR of the world, who wast wounded for my transgressions, and bruised for my sins! You art that immaculate LAMB, who for sinners, enemies, and condemned creatures, gayest thy back to the smiter, and sufferedst thyself to be beaten, crowned with thorns, mocked, derided, and inhumanly abused;—a love fitter to be admired in silence, than praised with imperfect expressions! How freely didst you part with thy blood, to save my life, and to procure my safety! Never was blood spilt upon such an account or if there were, never was such precious blood spilt as thine was, blood which drives away Devils, invites Angels, cleanses souls, purifies the tabernacle, washes the whole world, and opens the gate of heaven! Who can be so irreligious as not to be pricked at the heart with the thoughts of thy passion Who can be so arrogant, or proud, as not to be humbled with the sight O let thy cross have such an effect upon me, that I may crucify my flesh with all its lusts and passions! Let thy love to thine enemies prevail with me to do good to them that hate me. Let thy patience under reproaches oblige me to be silent under calumnies. Let thy love to my soul wound my heart, that I may long for thee, breathe after thee, as my greatest comfort, think of nothing so much as of thee, value nothing so much as thee, and delight in nothing so much as in thee; for you have done for me beyond expectation, beyond imagination, more than father and mother ever did, more than my dearest friends ever did, more than mortal man can do. O chain my heart to thine, and let nothing separate me from thy love; but be you mine, and let me be thine, and dwell with thee for ever. Amen."

 

 II. " O JESUS! who have led captivity captive, spoiled principalities and powers, made a show of them openly, and triumphed over them; how powerful; was thy death, how victorious thy cross, how potent were thy agonies, how effectual thy sufferings! Thy cross is my conquest. At that Devils tremble; and they who are not afraid of splendid palaces, are afraid of the tree on which thy sacred body was stretched out. How shall sin reign any longer in my body, after such compassion Shall not I blush, after such mercy, to offend that friend who died for me Shall I reward evil for good, or dare to act against thee any more, who host conquered my greatest enemies for me They would have swallowed me up quick; but you tamest to my rescue, and wouldest not let me perish by their fury. I can plead no more that sin, the Devils or the world, are not conquerable, for thou. halt made them so. They have lost their power, and a poor, Christian can make even Devils flee away. O let the world be for ever crucified to me, and me unto the world. Let me not be afraid of affliction, when my Lord and Master has endured so much for me. I hope to share in the glories of thy crown; O let me not be ashamed to bear thy cross. O' blessed JESUS who art a guide: to the blind, a way to the erring soul, a staff to the lame, a comforter to the poor, a harbor to the tossed with tempests, a counsellor to the perplexed, wisdom to the foolish, the glory of Martyrs, the joy of Angels, the foundation of the Church, the physician of the sick, meat to the hungry, drink to the thirsty, and clothes to the naked;—be you all this to me; let thy cross supply all my wants, and in. this. let me glory and rejoice day and night; that being crucified with thee here, I may be glorified with thee hereafter. Amen."

 

 Such Exercises as these keep the soul awake; and thus roused, it cannot be surprised into a lethargy. The foolish virgins (Matt. 25:) neglected these meditations, and that made them slumber and sleep. Such daily meditations keep the soul in readiness to obey her great Master's call, in case he should summon her to judgment. They feed and strengthen her, as much as meat and drink do the body.

 

 Christians, is your Reason a Talent, or not If it be not, then it is no gift of GOD; if no gift of GOD, why do you thank him, why do you praise him for it If it be, why should not you give GOD his own again with usury If it be a talent, must not you give an account of it in the last day Are you capable of thinking of such things as these; and will not your LORD ask you, whether you have made that use of your reason which he intended it for Shall you give an account of your riches, and honor, and time, and opportunities, and liberty, and give no account of your reason Will it serve your turn, do you. think, to say, that you have employed it about the world Is the world a fit object to engross so noble a faculty Shall the meanest thing, which is no more than dross and dung in the sight of GOD, employ that power which is capable of fixing upon the noblest Being Would you have the ALMIGHTY SO unwise, or weak, or improvident, as not to demand of you an account of his goods,—what you have done with them, whether you have traded with them, and whether you have been active in your Master's business' Your reason was given you to trade with for heaven; it was given you to help you to steer your vessel steadily through the boisterous sea of the; world; and will you,

 

make, no other use of it, but to think how your lusts may be gratified, how your carnal ease may be advanced, and how you may live in mirth and jollity

 

You complain of ignorance. How should you increase in knowledge, if you will not meditate How should your understanding be enlightened, if you will not make use of this candle' How can you but sit in darkness, if you refuse this torch of heaven By this GOD would teach you, by this the would instruct you, by this he would communicate himself to you; but if you will not, whose fault is it Whom can you blame How inexcusable do you make yourselves This would drive away the mists and clouds, that dwell upon your reason: but if you love darkness better than light, no marvel if your deeds be evil. It is with your souls in this case, as it is with your bodies, shut your eyes, and you cannot see; so here, keep out such meditations as these, and you will not perceive the things of GOD.

 

 Never complain of want of fervency for the future, while you are does to let in such meditations into your minds. Fervency does not come from nothing; it must have some root, some foundation, some’ fuel, some action to give it life and being: and meditation is this root, and this foundation: This is it that must warm you: this is it that must fill your souls with hallowed flames. Keep out this, and you keep out the sun; shut the window against these beams, and you will freeze, and shake with cold. This must make the ways' of GOD easy to you: this must make them pleasant, sweet, and amiable: this gives them charms; or rather discovers them to you: this strews the way with pearls, which make the soul enamored with it; and thus it flies to heaven.

 

THE PRAYER.

 

 O You, whose wisdom cannot by searching be found out, who have made me a rational creature, and given me power to think of all thy wondrous works: what excellent objects dost you set before me, objects to delight and edify my soul! O that my ways were directed to keep thy statutes! O that my soul might ever dwell beside those still waters! O teach me the art of meditation. Give me a large and apprehensive mind. Awaken my slumbering soul. Encourage it to fix upon adequate objects. My soul is a spirit: O let it delight in things agreeable to its nature. Since my mind must be busy about something, let it be employed in things that make for its everlasting peace. O how fickle are my thoughts, and how inconstant my contemplations! How soon, and how easily, is my mind drawn away from spiritual things! To thee I flee; O hide me, save me! ’Let my treasure be in heaven, that my heart may be there also. O spiritualize my affections, that they may delight to be where you art. Let spiritual objects become amiable and charming in my eyes. Did I love them, I should think of ahem: were they dear and precious to me, how could I forbear contemplating them O let their beauty appear to me! Take away the veil from my face, which hinders me from seeing Him that is altogether lovely. Incline mine heart to thy testimonies. Anoint mine eyes with eye salve, that I may see greater loveliness in things that are not seen, than in those which are seen: My understanding is dark, O. enlighten it. Clarify it with thy beams. Let me hate vain thoughts; but thy law let me love.’ O let me not grudge the time that I spend in meditation. Assure me, that this is balsam to my soul, and that by these means the lines will fall to me in pleasant places, and I shall have a goodly heritage. The righteousness of thy testimonies is everlasting; O give me understanding, and I shall live. There is beauty, there is satisfaction, there is life, in spiritual objects. O let' me find them sweeter than honey unto my taste. Discover those riches to me; that I may look upon them, and despise the treasures of Egypt. These are deceitful things these allure indeed, but afford no lasting comfort. O give me a sight of that wealth; which is not liable to corruption: I' shall find. it in the mysteries of the Gospel. Thou hast said, " The pure in heart shall see GOD." O purify my "soul from fleshly lusts which war against it, that I may see and discern what you have laid up for them that fear thee "and, seeing it, may long after an eternal fruition of the light of thy countenance, through JESUS CHRIST our Loin. Amen.

 

THE FOURTH EXERCISE.

 

Every day study Humility.

 

 THIS is an Exercise peremptorily commanded in Matt. xsiii.3, 4; Luke 14:7, 8 James 4:6. " Learn of me," says the Son or GOD, " for I am meek, and lowly in heart. (Matt. 11:29.) Learn of me! What Not to raise the dead, not to cleanse the lepers, not to cast out Devils, not to give sight to the blind, not to make the deaf tohear, not to walk on the water;. no, but learn of me humility:; in this exercise yourselves daily. 4.nd indeed greater humility has no man shown; for being "in the form of God, and thinking it no robbery to be equal with God he humbled himself, and took upon him the form of a servant And became obedient to the death of the cross." He is a truly` humble man, that does despise himself, and is contented to be' counted vile and wretched; that refers all the honor, done to himself, unto Gob, and rejoices in being despised, and despises praise and glory; that compares his sins with the good works of others, and upon that account looks upon himself as the chief of sinners; that affects no, applause in what he does for GOD or his neighbor; that is contented his infirmities should be known bears injuries patiently, is glad of mean employment to show his love to GOD, does not care for being known, looks upon himself as nothing, is circumspect mid" modest,’ delights not in superfluous talk, nor in laughter, fixes his eyes on the ground with the Publican, is ashamed to lift them up to heaven, smites upon his breast, and cries, from a mighty sense of his own vileness', u LORD, be merciful to me a sinner; " that mistrusts himself, sets no high value on what he doth, contemns the pomp and grandeur of the world, admires nothing but Go n, and is wellpleased with being made as the filth of the world, and as the off scouring of all things; that does think himself unworthy of the least crumb he eats, and of the least drop of drink he drinks; and, though the circumstances he is under, and the place, office, calling, and condition he is in, bid him use discretion, in showing and expressing his humility, yet, in his mind, throws himself at the feet, not only of equals and superiors, but of infeliars too, and could be contented to wash the feet of the meanest servant of his Louis; that can hear a friendly check with meekness, can ask forgiveness, in case he does unawares offend, before others, and is contented men should misconstrue his innocent words, actions, gestures;. and behavior, so that GOD does but know the pious and holy designs he has in them; that is contented, that those whom he loves, and in whom he trusted, and who have been kind to him, should forsake him, abandon him, and. persecute him, and can bear with the ingratitude of men, to whom he has done many good turns, and can find more satisfaction in the light of God's countenance, than other men do in the favors and presents of the greatest monarchs; that can be content to see his neighbor honored, and himself slighted; that submits to the will of GOD in all things, and " both hopes and quietly waits for the salvation of the LORD."

 

 And this is that humility which the Gospel presses, and whereof the Captain of our Salvation has given us so illustrious an example. This is that virtue which CASSIAN justly calls the cornerstone of all virtues, the foundation of religion, the ladder to intimate converses with the ALMIGHTY, and. a. gift beyond that of miracles; and this is that employment, which justly deserves our care, labor, and exercise.

 

 When AUSTIN, the Monk, had summoned the British Bishops and Clergy to conform to the Church of Rome, and to yield obedience and submission to that See, the Britons consulted with a certain. holy man, to know whether he thought. it expedient for them to submit to AUSTIN or not. The good old man told them, that if they found him to be a man of God, and a true follower of JESUS, they should not di spute. their submission; and the only way to know that, he said, was, to see and take notice whether he were a meek and humble man: if he were, it was a certain sign that he bore the yoke of Cnn1ST; but. if. stout and proud, whatever his pretences might be, he could not be of God. And accordingly when they found that the insolent Monk carried it with a high hand, and scarcely vouchsafed to salute them, they rejected his proud dictates, though it was with the loss of their lives.

 

 We See how valleys are laden with fruit. and corn, and enamelled, with. flowers, while the higher mountains remain barren and unfruitful. O, Christians, did you but know what treasures he hid in this Exercise, you would be so far from counting it troublesome, that you; would be ambitious of. it. In this Exercise consisteth the mystery of religion: the richest influences of heaven come down upon the soul, that looks upon herself as nothing. To her the ALMIGHTY reveals himself; and here he is ready to build tabernacles; the sweetest communications of grace are vouchsafed to him that is acquainted with this lowliness; into such' a heart the joys of the HOLY GHOST flow with a tip ring tide; if a man would understand the secrets of the Louis, this is the school where he may learn them;, and if he become a great proficient here, he may promise himself a more than ordinary intercourse between GOD and his soul

 

 I conclude this Exercise with a passage out of a, learned Jew: a The advantages of humility," says he, " consist in, six particulars; three whereof respect this present, and three the next life. 1st. It makes a man content in all conditions.' When any person is proud and arrogant, the whole world is not able to satisfy his lofty thoughts; much less that which GOD has appointed for his portion: but he that is humble lives contented, and is satisfied with what Providence has allotted him. 2dly. The humble man bears adversity patiently; whereas the proud man's fear is great, and his patience inconsiderable, when troubles • come upon him. idly. The humble man is grateful and acceptable to men, and men love and esteem him."—And to this purpose I must tell you a story of a King, who being asked how he came to be so great, answered, " That he never saw any man whom he did not esteem wiser than himself; and those that he looked upon to be wiser than himself, them he ever thought to fear GOD more than himself: and if he met with any that was manifestly more foolish than himself; the presently reflected, that this man would have a less account to give unto GOD in the last day than himself: if he met with any that were older than himself, he thought that their merits must needs be greater than his own; and if those he met with were younger than himself, he considered that their sins must needs be fewer than his own: if he met with any of his equals, their heart, thought he, in all likelihood, is better than mine; if they were richer than himself, he considered that they did more good in the world than himself; if poorer, that then. by reason of their poverty, they must needs have more humble and contrite hearts, and therefore be better than himself."—4thly. The humble man arrives at true and solid wisdom before other men, not only because he is desirous to learn, and loves to sit at the feet of his teachers, but GOD also helps him to attain unto more than ordinary wisdom; whereas the proud' and haughty, being does to learn that which crosses, flesh and blood, remain ignorant of the most solid wisdom. 5thly. The humble man runs more cheerfully in the ways of GOD’s testimonies; boggles at nothing that GOD commands; and expresses alacrity and readiness at the voice of the greatest and weightiest, as well as at the least and easiest precepts. 6thly. The humble man's devotion is the only acceptable devotion to GOD; his sins are pardoned, and his iniquities. are forgiven: " For a humble and a contrite heart, GOD, you wilt not despise."

 

THE PRAYER.

 

 O YOU Lofty and Holy One, who inhabitest eternity, and dwellest in the high and holy place,_ and with him also that is of an humble spirit! Whither shall I go, but to thee, who host the words of eternal life! How shall I get this humble spirit but by thy power and influence!. Ah! how proud is niy heart! How does am I to submit to thy will! How does to think ill of myself! How does to bear injuries! How does to converse with thy poor members! How does to be sensible of my errors! How does to acknowledge a fault! And yet, all this while, I believe that you beholdest the proud afar off, and that nothing is more abominable inithy sight! How apt am I to admire myself! How apt to harbor high conceits of my endowments! How’ apt to hunt' after the praise of men! And what is all this but wind What is it but smoke, and air, and vanity How suddenly do these things grow, and how suddenly do they die again! How sensual, how’ carnal, must that soul be, that minds such things! How void, of a sense of greater beauties! How little affected, how little touched with the honor that comes from God! How weak in grace is he who has not learned yet to leap, over such straws. This is. my case, O Lord'; Ii am that weak, that empty soul, and yet unwilling to confess that I am' proud, and vain, and lifted up! pity me, O my GOD; make me sensible how far I am from the kingdom of GOD, till humility brings me nearer. Crash whatever proud thoughts and desires you spiest' in me. O put me in mind of my duty, whenever any vain thoughts. rise in my soul. Pull down in me all imaginations that exalt themselves against CHRIST JESUS. O let not'my: hetirt be haughty, nor mine eyes lofty; neither let me exercise myself in things too high for me. Give me a sight of my own vileness. Let me not be cheated with false colours. Let thy greatness overawe my soul. Let the example of my Savior work upon me. How shall I be his disciple, and think of myself above what I ought to think Let Goan arise, and let all my vain conceits of mine own worth be scattered. What am I but a handful of dust What am I but a beggar, and thy pensioner, who live upon thy charity O let these thoughts subdue my soul. Make me as ambitious of an humble spirit, and lowly mind, as others are of the greatness and admiration of the world. O let a deep sense of my guilt humble me; then shall I, with the penitent prodigal, be welcome in my FATHER'S house, and my soul shall live, through JESUS CHRIST our LORD. Amen.

 

THE FIFTH EXERCISE.

 

 Every day let us bridle our tongues; and set a watch before the doors of our lips,' and take care that our speech be always with grace, seasoned with salt, that we may know how to answer every man.

 

 THIS Exercise is enjoined in Col. 4:6'; Eph. iv:25, 29; 5:3, 4; and Matt. 12:3436. It was a good observation of one, who traveled with some men that talked loosely and inconsiderately, and whom' ST. ANTILONY the hermit took for excellent company;," Yes i they are good men; but the house they live in wants a door with a lock and key; for whoever pleases may go in, and take away what they possess." His meaning was, that they took no care of their words; that the door of their lips was always open; and that they talked anything that came into their minds. "The tongue," says ST. JAMES," is a little member, but contains a world of iniquity." (Jam. 3: i, 6.) So that the greatness of the danger enforces the necessity of this Exercise.

 

 This Exercise, consists partly in watching. against the sins; to. which; the _ tongue is subject;, partly in using the tongue for such discourses as: are most proper for a follower of, JESUS. The sins of the tongue are without number, yet the most remarkable are these following, 1. Blasphemy. 2. Murmuring. 3. Defending our sins. 4. Perjury. 5. Lying. 6. Detraction. 7. Accusing others falsely. 8. Miich.speaking.9 Idle words.' 1O. Profane jesting, or, abusing Scripture. 11. Indiscreet. expressions 12. Railing., 13. Quarrelling. 14 Laughing at, and deriding,: those that are serious. 15. Evil counsel. 16. Sowing of discord among: neighbors.’ 17. Cursing, and customary. swearing. 18. Flattery. 19. Doubler tongued dealings. 2O. False reports. 21. Boasting, and speaking in one's own praise. 22. Revelation of a secret. In vain, doth he pretend to exercise himself unto Godliness, who watches not against these sins or, who, seeing, himself in, danger of running into them, steps not back and climbs up with his thoughts to heaven, as he that sees a wild beast coming towards him, climbs up into a tree to secure himself.

 

 There is hardly any precept; either more spoken of, or recommended more, either by the HOLY GHOST in Scripture, or by holy, wise; and sober men, than this watching over our tongues; for indeed, “By thy words you shall be justified] and by thy words thou; shall be condemned. Before the power of Godliness was turned into a form, the Christians studied this point with such care: and assiduity, and became such proficients in it that men might converse with, them; and keep their company a. week together, and no hear one idle word drop from, them, but what was to the use of, edifying,: and ministered: grace; unto the. hearers. And tilt men cone to believe that their tongues are. not their own, but GOD's, who made them, and designed them for the noblest uses, and must, therefore be employed as he shall think, fit `to: direct, they are yet far from the kingdom of GOD, and aliens from' the commonwealth of saints, who are to be heirs of salvation. He knows not what self denial means, that doth not, deny himself in speaking things which the HOLY GHOST hash forbid;. and he that cannot speak, but he must offend in. one or other of the aforementioned particulars,' had better hold his tongue.

 

 It was therefore excellent advice which ST. AMBROSE gave to his people: "Let us learn. to hold our tongues, that we maybe able to speak;: why should you run thyself into danger of condemnation, when by silence you may be infinitely safer I have seen thousands run into sin by speaking; but few by holding their peace: most men love to talk, because they know not how to be quiet. He is the wisest man that knows when to speak, and when to be silent; if of every idle word men shall give an account in the day of judgment, how much more of filthy communications Watch over thy inward man; tie up thy speech, and cut off its luxuriant branches; let it not play the wanton, lest it drag thee into sin; restrain it, and keep it within its banks; bind up thy senses, and let them not be loose or gadding; make a door to thy lips, shut it when there is occasion, and open it when there is necessity. Bring thy tongue under the yoke, and let it be subject to thy reason. Keep the bridle in thine own hands; and weigh thy words in a balance, that thy sense may he ponderous, thy speech solid, and thy words move within their bounds."

 

 But watching against the sins of the tongue is but one half of this Exercise; speaking of GOD and spiritual things is another, as we may see in God, an Exercise commanded already in the days of Moses, (Deut 6:57,) and duly observed by men who took sate of their salvation, long before the Gospel was proclaimed in the world. This makes the Prophet take notice of such: " Then they who feared the LORD spoke often one to another, and the LORD hearkened and heard it, and a Book of Remembrance was written before him’ for them that feared the Lows, and thought upon his name. And they shall be mine, says the Lord of hosts, in that day when I make up my jewels; and I will, spare them, as a man spareth his own son that, serveth him:' (Mal. 3:16, 17.)

 

 'There is, hardly any Man, that makes a show of religion, or frequents the public ordinances' of Go n, but will grant that the concerns of GOD, and of our, souls, infinitely exceed all earthly objects in worth and dignity;: but then, not to speak of them is an omission which contradicts, that belief, and makes that faith all shadow, and imaginary.

 

 How can we want matter of discourse, when we hear so many sermons, when we have liberty, to' peruse the Holy Scriptures, and read such variety of good books which are so many comments upon the Bible' There is not a precept in the Gospel, that is` given to regulate our thoughts; or words, or actions, or passions, nor a command left us by our Master, but is a fit subject for such conferences. Our experience will administer, matter in these cases; what experience, we have had, of GOD’s goodness; what; experience of the fullness of such a promise; what experience in' prayer'; what experience'; in mortification; what. we have felt in such a duty; whit, effect out earnest, striving; and wrestling with the Almighty has had what, influence such a fast, or abstinence; hath had upon us; what content we have found under such self denials what assistances of, God's Sprit we have found in one, fighting against temptations; what comfort such afflictions what hath kept us from sinking. how GOD has supported rt do such a calamity, and, has, been our refuge and a present help in the time of trouble, when the earth has bin moved, and when the • hills have been ready to be cast into the midst of theses,

 

 Have we not defects and infirmities enough to discourse of Do we find no impediments, that hinder us in our course to heaven Do not we fall short of that Christian Perfection, which the Holy Ghost urges And is not our zeal for God’s glory very inconsiderable Are we not very apt to be backward to the weightier matters of the law Do not we embrace excuses suggested by the Devil, whereby we leave the most excellent duties undone Do not we find imperfections and infirmities in our holy performances Do we find no coldness, no deadness, no indisposedness in GOD's service If we do, how can we want matter of discourse

 

How many good thoughts come into our minds, when we wake first' in the morning, when we he down at night, when we are walking, when we are sitting down, when we are thrown into ill company, when we meet with good society, when we meet with singular Providences and deliverances, when we receive, unexpected blessings from Heaven, or when men do us an injury What edifying expressions and discourses may we build upon these thoughts and contemplations, when we visit one another

 

 How many excellent examples of holy men and women may we fix upon in our discourses Can there be more edifying discourse, than to relate and represent to one another the holy actions of saints,’ either departed, or yet living; how humble ST. PAUL was, how courageous ST. PETER, how fervent DAVID, how meek' MOSES, how patient Job One scorned to be called the son of PHARAOH'S daughter, and fixed his eyes upon the great recompence of: reward;’ another took pleasure in being reviled; another thanked GOD in the midst of torments; another prayed for those that stoned him; another chose poverty and contempt, and the loss of: all things, that he might win CHRIST: These things are excellent matter of holy discourse; and such as, in all probability, ST. JAMES did aim and point at; (Jam 5:1O;) " Take, my brethren, the Prophets who have spoken in the name of the LORD, for an example of suffering affliction, and. of patience."

 

 And if this will not do, there are so many motives, and encouraging arguments to goodness, which both we and others do make use of, that we may as soon want light at noon, as matter of pious and religious conference, when we converse with our fellow Christians. What moves us to be meek What prevails with us’ to be patient What makes us contented in all conditions What composes our spirits in fiery trials’ What puts us upon self denial

 

 What incentives to the love of GOD we make choice of How came we by a: serious frame of spirit How came’ we to conquer such a lust What did we do to vanquish such a corruption How did we compass that facility and willingness to conform to GOD, which seem to be in us How came CH R I sT's yoke to be easy to us, and his burthen light. How came we to be rid of such a' sin How came we to extricate ourselves from such snares and deceits of the Devil The various ways. and. methods, whereby we do arrive to such perfections as these, are se, many doors. of utterance,: and will serve to make us open our mouths boldly and he that does so, doth, without all controversy, " exercise himself unto Godliness." And to, illustrate this Exercise by some examples, it will not be impertinent to set down here. the discourse of the Hermits in PASCHASIUS, who, meeting once a week, gave one another an account of their spiritual progress, and growth in grace. One of their Conferences was this.

 

 The First said: Every day I watch against evil thoughts, and lusts, as I do against serpents and scorpions; and as soon as I find them rising in my heart, I ask them, how they dare be so bold as to profane temple of the HOLY GHOST

 

 The Second said, I look upon myself every day as a stranger and pilgrim, that must suffer many inconveniences, troubles, and injuries, till I come to my journey's end; and I ever look upon the' morrow, as the day wherein I shall be delivered from the burden of the flesh, and from all possibility of sinning, and so bear up, under all the crosses that befall me.

 

 The Third said: Every day, very early in the morning, I get up, and go to my Go), and throwing myself down upon' my face, adore him, and intercede with him for the whole world;. and this done, I go and deny my body that ease and satisfaction which flesh and blood crave, on purpose to crucify the world to myself, and myself unto the world.

 

 The Fourth said: Every day I take a turn. upon the Mount of Olives. and there behold my dear Redeemer bleeding, and reflect on his passion, and on the agonies be endured for my sin, till the spectacle melts me into tears, and forces me into strong resolutions to imitate Him whom my,soul does love:

 

 The Fifth said: Every day, with the eyes of my understanding, I behold the Angels of GOD (as JACOB once did in a dream) ascending and descending, for the salvation of men's souls; and this love, and care, and tenderness, so work upon me, that I both wish that all mankind may be saved, and come to the knowledge of the truth, and give more diligence to make my calling and election sure.

 

 The Sixth said: Every Day I make it my business to meditate on the saying of CHRIST, " Come to me, all ye that labor and are heavy laden, and I will refresh you: take my yoke upon you;" and I fancy I hear this voice behind me, "O Christians, if you mean to be my brethren, suffer with me, that ye may reign with me; die with me, that ye may live with me; conquer with me, that ye may sit with me on my throne, even as I overcame, and am set down with my Father in his throne."

 

 The Seventh said: Every day I sit in council with three grave Senators, Faith, Hope, and Charity; and the effect of this consultation is, that my faith becomes more firm, my hope more lively, my charity more fervent; and I dare not willingly offend any man, but think myself obliged to suffer long, and to be kind, not, to behave myself unseemly, not to seek my own, not to be provoked, and to think no evil.

 

 The Eighth said Every day I do expect the Devil, and look for his assaults and stratagems; and when I perceive him coming, I run to, GOD, and hide myself under the shadow of his wings, and beg that his fiery darts may not hurt me.

 

 The Ninth said: Every day with my thoughts I ascend into heaven, and there listen to the hallelujahs and harmonious voices of the blessed Angels, and refresh my mind, and all that is within me, with those melodious songs; and when I do so I die to the world, trample upon all sublunary objects, and despise those things which sensual men admire, as dirt and dung,

 

 The Tenth said: Every day I do set GOD before me, and look upon him as present, and standing on my right hand; and 1: strive to have this thought continually in mind; whence it comes to pass, that I speak and do nothing, but with great consideration and deliberation.

 

 The Eleventh said: Every day I call the graces and gifts of God's SPIRIT about me; and when I am going out, I cry, " When are you all Come about me, my faithful servants; ", and these are the retinue I go attended with; in this state and pomp I set forth; with this guard about me I walk, and no Devil can approach to hurt me.

 

 And now, Brethren, if there be any consolation, in CHRIST, if any comfort of love, if any fellowship of the SPIRIT, if any bowels and mercies, fulfill ye my joy; and let not this’ Exercise seem grievous to you. Plead not that it is out of fashion; if it be so, do you make it modish. You know who it is that beseeches you, by the mercies of GOD, not to conform yourselves to the world. If it be out of fashion to be saved, will you therefore resolve to be damned Bear up against the stream,;. be not ashamed of CHRIST, and of his Gospel. You dare not plead this excuse in the last day; why should you allege it now Here is no rhetoric required, no eloquence, no florid learning. O that you were but, more, sensible. of your spiritual wants! O that your hearts were but more inflamed with the love of God! O that you did but observe GOD'S dealings with your souls more, and would take more notice of GOD’s Providences, and the operations of his hands! You would not then want language to express yourselves to your children, servants, friends, neighbors, and acquaintance; but the sense within would force you to say with DAVID, " Come, and I will tell you what the Lord has done for my soul." (Psal. lxvi. 1G.) Do not think heaven so cheap a thing as your careless neighbors do; either CHRIST and heaven, and our future glory, are worth talking of; or nothing can be worth it. Dare to prefer heaven before the world; and in your words, as well as actions, manifest the sincerity of your resolution. You’ cannot pretend impossibility; you have a tong re, you have reason, you hear the Ministers of the Gospel, you see GOD’s Providences, you know heaven and hell are before you, you read many excellent lessons; what should hinder you from speaking of these weighty things You will rest the sweeter at night, when you have been talking of good things in the daytime: your repose will be more satisfactory, when you have exercised your tongues in matters of this nature. When you talk of such heavenly and spiritual things, you are not exposed to so many temptations, as otherwise you are, when in company with others you may sin in talking of your neighbors; you may sin in speaking of the actions of Kings and Princes; you may sin in telling things and passages for true, which have no other foundation but an uncertain report; you may sin in foolish jesting; but in discoursing of heavenly things you are safe, you are in GOD’s way, Go)) walks with you. You shun the occasions of evil, and you prepare yourselves to quench the fiery darts of the Devil. Hereby you may do good to others, comfort your neighbors, and support your fellow Christians; and in such conferences a word may drop from you, which may keep those with whom you discourse from despair, and be an encouragement to them as long as they live.

 

 It was bravely done of that young man under DECIUS's persecution, who, being by force tied upon a downbed, in a room made for pride and luxury, and solicited to uncleanness by a harlot, sent to him by the’ Governor on purpose to provoke him to sin, bit his tongue to pieces, that' the smart and pain might drown all sense of voluptuousness, and so spit in the harlot's face. But here we require no such severity; but all that is expected from, you in this Exercise, is to keep your tongues from evil, and your lips from speaking guile; to speak of the glorious honor of GOD’s majesty, and of his wondrous works; to utter abundantly the memory of his great goodness, and to declare his righteousness. The very Heathen have seen the necessity of this Exercise; therefore they shall be your Judges in the last day: And I know not how to express their sense of this duty better, than by setting down the words of the sober EPICTETHS: " Prescribe thyself a rule," says he, " which you may observe, when you art either by thyself, or in company with others: Either be silent, or let the things you speakest of be necessary and profitable. When you speakest, talk not of light and trivial things, as wrestling, or horses, or fencers, or swords, or meat, or drink, neither spend thy time in praising or dispraising men; but let thy discourse be of something noble, decent, grave, and serious: But if this cannot be, hold thy peace." But examples of men of our own religion may be more prevailing. Thus did the primitive saints; and when they visited one another, their care was to put one another in mind of the words and actions of their Great Redeemer, what he did, and what he promised, and what he suffered; how kind he was to this blind man, how favorable to that leper, how loving to the lame, how gracious to his enemies, how free and communicative to his friends; what pity he expressed to sinful men, how meek he was before his accusers, how patient before his tormentors; how he ran to kiss the penitent, how he wept over the obstinate Jews, and how he longed for men's salvation. These were their discourses, and they would hardly give themselves liberty to talk of their worldly affairs, except necessity forced them; for they believed that, by their charter, they were to have their conversation in heaven; and this they thought imported talking much of their heavenly country, and of the joys of that kingdom. It was the custom of some heathen priests of old, in the service of their GODs, to wash or dip their tongues in honey;—an excellent emblem to teach us, how our tongues must be purified, and sanctified, and seasoned with that word, which is sweeter than the honeycomb. (Psal. xix. 1O.) And indeed then our words are sweet, and there is milk and honey under our tongues, when we exhort and admonish one another daily, taking heed lest we be hardened through the deceitfulness of sin.

 

THE PRAYER.

 

 GOD, by whom I am fearfully and wonderfully made; who have beset me behind and before, and laid thine hand upon me; such knowledge is too wonderful for me; it is high, I cannot attain unto it! How have I abused that tongue which you have given me to show forth thy praise! How long have I employed it about things which do not profit! O teach me to blush! O let me see how I have perverted thy gifts, and misimproved my talents! O let me value thy mercies better; and give me thy grace to remember that I am not mine own. Assure me that I am bought with a price, to show forth the glory of Him that died for me. And can I show forth thy glory, if my tongue be not cautious of offending thee Can it look like glorifying thee, if that member, which of all the organs of this mortal frame is most fitted for thy glory, fails in its duty The quickness and readiness which you have planted in it were intended to trumpet forth thy glorious attributes. O my Gon! I will not hide thy righteousness within my heart, I will declare thy faithfulness, and thy salvation. I will not conceal thy loving kindness and thy truth from the great congregation Let me speak of thee with reverence and Godly fear. Give me discretion to know how, and when, and what to speak. LORD, give me motives and arguments to speak as I ought to do. Let my speech be always with grace, seasoned with salt, that I may know how to answer every man. Let no corrupt communication proceed out of my mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. Set a watch, O Lo RD, before my mouth, and keep the door of my lips. Let me delight to speak of thee, and make me afraid of every idle word. Lo an, rule my tongue, and let it be wholly dedicated to thy service. In all my speeches and answers, let me study veracity, sobriety, and modesty. Open you my lips, O LORD, and let my tongue be filled with thy praise all the day long, and in the night season let me not be silent. Fill me with a profound sense of the great day of account, when my words will be examined as well as my actions. Season, my tongue with conscientiousness, and let me not be rash with my lips. Let my heart smite me, when I am going to speak things which are not after thy law. Let thy statutes be my songs in the house of my pilgrimage, and let the law of thy mouth be better unto me than thousands of gold and silver. Amen.

 

THE SIXTH EXERCISE.

 

Every day watch against those sins, which in the eye of the world are small and inconsiderable.

 

 This Exercise is commanded in Matt. 5:19 1 Car. 5:6; and. Jude, verse 23. Indeed, CHRIST'S whole Sermon upon the Mount is chiefly bent against those sins, which blind mortals are apt to miscall little and trivial. The Pharisees were such bad Divines, that they not only believed, but taught the people too, that in the Ten Commandments nothing was forbidden, excepting only the gross errors of men's lives and conversations. For example: in the Sixth Commandment they thought that GOD required nothing but abstinence from downright murder; and accordingly: they made nothing of envy, or malice, or grudges, or of words spoken in anger, of contumelious speeches, of giving men ill names, or ill language. These notorious mistakes CHRIST rectifies in that Sermon; and bids them look for GOD’s eternal wrath for these offences, as well as for the greater enormities. So, in the Seventh Commandment, they flattered themselves, that they did well obey the great Lawgiver, when they kept themselves from being polluted with their neighbors' wives, and from the act of adultery; but the Son of GOD proves to, them, that not only that detestable act is prohibited in that Law, but all those acts and occasions that lead to it, as wanton glances, lascivious thoughts, obscene expressions, running to places where temptations grow, bad intentions, lustful touches, evil desires; and these, he assures them, lead to hell, as well as the grosser villanies. In the same manner, they restrained the Third Commandment to perjury only in a public cause; and so thought light of customary oaths;—these were but matters of laughter; and the people, by their permission and approbation, in their common speeches swore by heaven and by earth, by their heads, and by Jerusalem. The LORD protests against this abuse also; and lets them see, that he who forbids perjury, forbids these common oaths too, and was resolved to punish the offenders for so doing; and that he did not so much as permit strong asseverations in common discourse, and ordinary matters, but allowed only bare affirmations and negations.

 

 Thus these men extenuated their offences; and having once brought them into the number of little sins, they excluded them from their care, and would not suffer their consciences to be troubled for them. And though they had very severe exercises, and disciplined their bodies to a miracle, yet they made watching against little sins no part of their exercise. This neglect draws that dreadful protestation from the SON of GOD, (Matt. 5:2O,) u I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into, the kingdom of God.

 

 What these little sins are, and how they may be known, is a question that any man of common sense may soon resolve, that will either compare his actions with the precepts of the Gospel, or observe his own neglects, or the practices of such of his neighbors, as in the eye of the world pass for sober men, and yet are no thorough Christians. How few are there that make conscience of curbing their passions, of being concerned for the sins of others, of giving alms according to their ability, of speaking truth when they are in danger of losing something by the truth, of obeying GOD more than men, of being more careful to please the Creator than the creature, of attention during a sermon, of fixing their thoughts and affections upon GOD in prayer, of ruminating upon what they have heard, and of doing good to them that hate them Neglects of such duties pass for peccadilloes; and cunning frauds, dissimulations, officious lies, false warrantings, secret overreachings, mincing of oaths, telling of unchaste passages, churlish behavior, unkindness to enemies, revenge of injuries, hatred of a brother, flattery, laughing at good counsel, slighting „of fraternal correction, scoffings at Ministers, rash censuring, judging, and contempt of others, pride in clothes, and carelessness in devotion, are sins which few people take notice of, looking upon them as offences of the, smaller size, and as things easily pardoned.

 

 But, Sirs, as little as these and other sins may seem in your eyes, we have a commission from the ALMIGHTY to tell you, that you cannot be Christians, except you exercise your watchfulness against all those sins which the world is pleased to call by other names than the Holy One of Israel puts upon them. A Christian has vowed to strive against all sin, whether great or small. This oath of GOD is upon you, and in your baptism you promised so much. Will ye be false to your promise Will ye break your vow Will ye abjure what then you gave your consent to Deceive not yourselves, these sins are not little ones you only call them so, that you may more freely commit them; and yet there is a secret fear in you, that they may provoke the ALMIGHTY to anger; and, in order that you may not be discomposed with the thoughts of GOD’s indignation, you look upon them as trifles. But shall the wickedness of the times oblige GOD to condescend to men's impiety, and in complaisance to their folly, cause him to make no more of their sins than they are pleased to do Shall men, willfully blind, tell the ALMIGHTY what color their sins are of, or how He must interpret them, who searches the heart and the reins

 

 Can any sin be little that is committed against an infinite Majesty Can any affront be small that is levelled against Him, whose brightness dazzles the eyes of Angels If it were not against a law of GOD, it could not be sin: but is not the same authority to be seen in the least precept, as well as the greatest Does one GOD give the greater, and another the lesser injunctions And if the same GOD be slighted in the greater and lesser laws, will not the same GOD find a time to lash the boldness of the offender

 

 How is it possible that you can love GOD, while you do not exercise yourselves in rooting out these lesser sins Can you love GOD and_ fight against him You cannot but be sensible that these which you call lesser sins offend him; and is this your love to, him, to disobey him Is this your affection to him, to do what you know will cross his will and pleasure Is this your respect to him, to disoblige him in things which he intends for your eternal welfare Let the sin be ever so small in which you allow yourselves, while you willingly indulge yourselves in it, it loses the name of an infirmity, and passes for enmity in the sight of Heaven. If love to GOD does not make you ready to every good work, it is not love, but hypocrisy; love will make things easy; and did you love GOD with sincerity, you would not leave a circumstance undone, if you knew he had enjoined it.

 

 Whatever you may imagine, these lesser sins are but baits to lead you on to greater. The Persians at this day are great takers of opium: at first they take no more than the quantity of a pin's head, increasing their dose by degrees, till they come to take the quantity of half a nutmeg; and when they are come to that pitch, they dare not give over, for fear of endangering their lives: this is a true emblem of those sins which the world calls little and inconsiderable. The lesser doses, like small wedges, widen the cleft, and are preparatives for greater, and invite men to take a larger proportion, till at last they cannot part with them; and thus by little and little men sink into the gulf.

 

 Nay, you cannot promise yourselves GOD's preventing or restraining grace, to preserve you from falling into greater sins, while you continue in the lesser; for by these you drive away GOD's SPIRIT, and thrust the ALMIGHTY from you.

 

 Bitterness, and wrath, and anger, and clamor, and evil speaking, how little do men make of these sins Yet they grieve the HOLY SPIRIT of GOD. (Eph. 4:3O, 31.) And do you thus reward this SPIRIT of Love has he deserved no better at your hands Is this the recompence you give him for all the kind motions with which he has followed you

 

 Tell me of any one sin for which CHRIST has not died. If the very least sin did help towards his death and crucifixion, why should not mortification of little sins be one great part of your Exercise Can you remember that these had a hand in that murder, and hug these enemies in your bosoms Can you remember that these, as well as the greater crimes of mankind, sharpened the nails, and spear, and thorns, that wounded him, and yet kiss and salute these foes Did CHRIST find even your unsavoury speeches, your looser gestures, your carnal thoughts, heavy,—did even these help to crush him under the burden of GOD's anger,—and do you make sport with them

 

 He is yet a stranger to the work of grace, that has not learned to avoid the occasions of evil: and he certainly begins at the wrong end, that begins to subdue his sin by, suppressing the outward act; for it is the evil thought that causes delight, delight consent, consent action, action habit, habit custom, custom perseverance, and perseverance hardness; therefore he that means to crush the corruption must begin at the little sin, the evil thought, or else he does but beat the air, and, like the boy in the story, who thought to pour out the sea into a nutshell, attempt impossibilities.

 

 Christians, the day will come when every thing shall be called by its proper name; and O how will you be surprised, when the sins you looked upon as inconsiderable appear as they are indeed! " Woe to them that call evil good, and good evil," says Gm). This threatening is pronounced not only against such as give to virtue the name of vice, and to vice the name of virtue; but against such also as make of great sins little ones, and of little ones none at all.

 

 Come, Christians, believe the word of God, before your deceitful hearts: that word will tell you what is offensive to GOD, and show you, that even the least sin deserves tears more than laughter: it will tell. you, that even these children of Edom must be dashed against the stones, if you would have peace within; and that as " dead flies cause the ointment of the apothecary to send forth a stinking savor, so does a little folly him that is in reputation for wisdom and honor." (Eccl. 10:1.) It will tell you, that "a little leaven leavens the whole lump;" and that the only way not to be under a temptation of sitting down in the scorner's chair, is not to " walk in the counsel of the ungodly."

 

 Christians, there is not one soul in heaven but what watched against such little sins when they sojourned here; and if they did not mind them for some time, yet they were forced to repent of them, and to subdue and leave them, before ever they saw the face of Go]) in glory. If this heaven be worth your care, if this glory be worth your pains, if this everlasting rest be worth your endeavors, O say not of any sin, as LOT of Zoar, "Is it not a little one, and my soul shall live" You may as well say, I will break my neck a little, and I will_ cut my throat a little, and I will burn myself in hell a little, as harbor the smallest sin. O tremble at any thing that looks like it: beware of these foxes, these little foxes, that spoil the vines: trust not these vermin, but destroy them utterly: this is the way to keep your garments white, and to fit yourselves for the wedding of the LAMS, and for those mansions into which no "unclean thing must enter.

 

 These Gibeonites, that seem inconsiderable, that come with clouts upon their feet, and look as if they would do no great harm, these lesser sins, are as big with mischief as the other: for their design is the same, viz. to engage you in a league with hell, in a covenant with death, and to lay you open to the assaults of the Devil. In a word, if you would be rid of the least sin, learn to live by rule, think by rule, and speak by rule, and work by rule, even by the rule of the word of the living God; "and as many as walk according to this rule, peace be on them, and on the whole Israel of GOD."

 

THE PRAYER.

 

 O YOU who art of purer eyes than to behold iniquity! How have I been deceived! How have I been imposed upon by. the world and my treacherous heart! I see, LORD, what circumspection is necessary in a Christian life. I repent of making so' light of things which have been contrary to thy holiness.’ Fool that I was to imagine, that any thing. can be trivial which you have forbidden! Can any order proceed from thee, but what is the product of eternal deliberation Can’ any thing be needless, to which you settest thy hand and seal What low thoughts must I have of thy wisdom, what mean conceptions of thy omniscience, if I harbor such imaginations! How can any thing be little that you dost command But, alas! these are but the pretences of my lusts. Why should you prohibit any thing Why should you warn, entreat, and beseech me not to do it, but that You, who knows all things, knows it to be prejudicial to my soul It is a sign that I do not esteem and prize thee. Did I truly look upon thee as the loveliest Being, and my greatest Benefactor, I should be afraid of a disorderly thought. O let me never judge of sin any more by the fancies of carnal men, but by the holiness of thy nature: and as You, my GOD, who have called me, art holy, so let me be holy in all manner of conversation. O let me not daily with sin any more, nor make sport with it because the world calls it little, but let it be sufficient to me, that You, my God, dislikest it; and make me entirely conformable to thy will. Give me, O you Giver of every good thing, just apprehensions of my duty. Increase my love to thy name, and my hatred of sin will increase. O that I were more ravished with thy beauty! How odious would every thing be to me that is injurious to thy glory! O the infinite obligations I have to love thee, and yet how cold is my heart! And because it is cold, I startle at nothing but the greater sins. O let me remember that I am a Christian, and have devoted myself to thy service, and let me serve thee in keeping even the least of thy commandments. Discover to me the equity and reasonableness of every precept, that I may plead no excuses, no impediments, but break through all obstacles, to express my love. O let me esteem all thy precepts concerning all things to be right, and let me hate every false way. Nothing can be lovely that you forbiddest. Nothing can be safe that you have warned me against! I have found the ways of sin false indeed, false as hell. When I have thought to step into a bed of pleasure, I have rushed into a gulf of misery. When I have hoped to fill myself with satisfaction, I have run into briars and thorns, and filled my heart with heaviness. O let me dread the very appearance of evil; and be you my everlasting sweetnets, my everlasting delight, my everlasting comfort, through JESUS CHRIST Our LORD. Amen.