AN EXTRACT FROM THOUGHTS UPON RELIGIOUS AND PHILOSOPHICAL SUBJECTS

 

BY THE LATE HON. MR. HOWE.

 

TO THE READER.

 

 THE following Work was only, intended for the private use of the Author, as appears from his first meditation; and during his life time, nobody saw it. After his death, being in the possession of his grand daughter, a gentleman, nearly related to her by marriage, read it, and being greatly pleased with it himself, obtained a copy of it, and, her permission to publish it, judging that it might be of good use in an age wherein serious things are too much neglected by all ranks of men.

 

The Author himself, who attained to the age of eighty four years, was born in Gloucestershire in the year 1661, and during the latter end of the reign of King CHARLES 2: was much at Court. About the year 1686, he took an opportunity of going abroad with a near relation, who was sent by King JAMES 2: Embassador to a foreign Court. The Embassador died, and our Author, by powers given him to that effect, finished the business of the embassy. He had the offer of being appointed successor to his friend in his public character; but disliking the measures that were then carried on at Court, he declined it, and returned to England, where he soon after married a lady of rank and fortune; who, dying in a few years, left behind her an only, daughter. After his lady's death, he lived for the most part in the country; where he spent many of his latter years in a close retirement, consecrated to religious meditations and exercises. He was a man of good under

 

standing, of an exemplary life, and cheerful conversation.

 

DEVOUT MEDITATIONS.

 

 I Do here purpose, by the grace of my good GOD, (which I most humbly beg that he will be pleased always plentifully to afford me,) to write down some meditation or reflection, as often as I can conveniently, from this time forward; and for these two reasons:

 

 First, To oblige myself frequently to enter into a serious contemplation of GOD, and of the most proper means to render myself acceptable to him.

 

 And next, That, by help of these meditations and reflections, I may be able to make a judgment of the state and condition of my mind for the time past, and to compare it with that of the present, in order to make my life as uniform as is possible in all virtue; for which I most humbly beg the assistance of my gracious GOD.

 

 There is one picture a man should be drawing all the days of his life; which is that of GOD upon his soul; and though the resemblance must needs be extremely faint and imperfect; yet, by a constant application and meditation upon the beauties of the original, he cannot fail to make an admirable piece.

 

 Prayer, unaccompanied with a fervent love of GOD, is like a lamp unlighted; the words of the one without love being as unprofitable, as the oil and cotton of the other without flame.

 

 Faith is as necessary to the soul, as the sun is to the world: Were it not for these bright prolific lights, both the one and the other must remain dark and fruitless.

 

 My adorable GOD, I humbly beseech thee to accept the sacrifice I here, in all humility, (and I trust sincerity,) desire to make thee, of the remainder of my life, to be entirely employed to serve and adore thee with the utmost vigor, both of my soul and body. And I humbly implore thee to bestow upon me every grace, and every virtue, that may render me acceptable to thee.

 

 Pardon, I beseech thee, all the heinous sins and offences of my life past, for the sake of thy blessed SON my SAVIOR JESUS CHRIST; and be pleased to bestow upon me a steadfast faith, an ardent love, an humble and perfect obedience, and a will capable of no other inclination than what it shall continually receive from the absolute guidance of thy Divine will; to which I beg it may be ever perfectly subservient with all readiness and cheerfulness. And if any action of my life, or thought of my soul, should ever in the least be contradictory to it, I heartily renounce both that and myself.

 

 My good GOD! as I could not have taken this resolution without thy particular mercy, so I know I shall never be able to maintain it without thy continual assistance: Give me therefore, out of thy great goodness, entirely to overcome all my passions, and to contract and draw all my affections into one constant and overflowing stream of love to thee. Let neither the world, nor life itself, be ever able to withdraw the least part of them from that channel: But as all my thoughts and actions are continually before thee; so I humbly beseech thee, that they may never be unworthy of thy Divine presence, for JESUS CHRIST his sake, thy blessed SON, my merciful Redeemer.

 

 This is an admirable expression in the first Collect in the Morning Prayer,’ Thy service is perfect freedom.' And a noble freedom it is indeed, to have the soul released from the insupportable slavery of ignorance and vice, and set at liberty to range in the spacious and delicious plains of wisdom and virtue; to have it delivered from the harsh and turbulent tyranny of insulting passions, and established under the gentle and delightful government of right reason.

 

 O my good GOD! grant my soul this happy freedom, and set my heart at liberty, that I may cheerfully run the ways of thy blessed commandments, and suffer no impediment to obstruct my course. Nothing can be truly valuable that will not be valuable an hundred years together.

 

 To demonstrate this to our understanding, we have but to consider the millions of years that have preceded this hundred years, and the vast eternity that preceded them; the millions of years that must succeed these hundred years, and the boundless eternity that will succeed them: And after a serious and just comparison between the one and the other, we shall find a hundred years the most contemptible portion of time.

 

 After the same manner we have but to consider riches, honor, reputation, and even life itself, (which must all have an end as to any particular person within a much shorter compass than that of a hundred years,) and upon such a consideration we shall be forced to acknowledge, that our contempt would be, (with much more reason and justice,) bestowed upon them, than that high esteem and veneration which most men think their due. And it is indeed much more worthy of a wise man to labor to despise them, than to procure them, and seek his felicity rather in the contempt than in the enjoyment of them.

 

 The great uncertainty and inconstancy so generally observed in mankind, is doubtless from this cause, that all their fancies and imaginations spring from their passions, (not from the truth and reality of things,) which being so changeable and irregular, can never produce regular ideas, any more than a crooked rule can be the measure of a straight line.

 

 A mind surrounded with passions is in as miserable a condition as a country (too weak to defend itself) seated in the midst of many powerful Princes, continually contending for the possession of it; sometimes it is surprised by one, sometimes by another; but it is never long under the government of the same master; nor can it have the benefit to be governed by settled and regular laws, which will always be altered by every new intruder.

 

In this deplorable state is the mind surrounded with powerful passions; sometimes subdued by one, and sometimes by another, but always a slave; ever variable and changing, but never for the better.

 

 Now that this is the true cause of man's inconstancy, does evidently appear from this consideration; what different ideas arise in the mind from the two passions of prodigality and avarice! How unlike are the images drawn upon it by the passion of love, from those that are drawn by malice and revenge! Nay, at different times, how unlike will the same passion make a man to himself! How strange and ridiculous a change does pride make in a man; when one hour it shall humble him to act the part of a base mean flatterer, making servile courtship to some powerful favorite, and the next hour shall make him look with contempt and disdain upon all those he thinks his inferiors! When a man is thus governed by his passions, it is impossible to know any thing of him certainly, but his name: For, like a PAOTEUS, he is continually transforming, by his passions, into some new monster; and this changeableness in himself will make his judgment uncertain and variable at one time approving what he dislikes another; the same things becoming alternately the objects of his pleasure and displeasure, eagerly pursued one day, and rejected the next; things continually change their shapes and appearances, according as his deceitful passions shall think fit to represent them to him.

 

 Now it is easy to imagine how the mind must labor with anxiety under these false representations of things made by the passions, and what a comfort and support it would be to it, to be enabled to steer a steady course; to be able truly to distinguish good from evil, to choose the one and refuse the other; and having made a right choice of its pleasure, and of things profitable, to be sure to have them constant, and as such to be always approved and embraced by it.

 

Now these two representations of things to the mind, can only be made by illuminated reason; and we may be sure that such images as she draws of them there, will have a true likeness; and if she were to copy them over again ten thousand times, she would draw them exactly with the same lineaments and features; for where the things themselves do not alter, we may be sure her pencil will not vary.

 

 In order to pass a right and just judgment in any case whatsoever, it is necessary to have unbiassed affections: How then can a man, captivated and inflamed with the love of sensual pleasures, be capable of giving an impartial judgment between GOD and the world Or how is a man with affections enslaved by vice, fit to judge between that and virtue And yet men thus incapacitated to be judges in these cases, are often very confidently passing sentence; and, what is worse, too many seemingly unconcerned spectators are apt to be persuaded by them, that their judgment is equitable.

 

 Meditation is the life of virtue, as virtue is the life of the soul. It is the conduit by which a happy communication is maintained between GOD and the soul; through which the graces and blessings of God descend to the soul, and through which the praises and adoration of the soul ascend to God. It is the exercise of the soul which preserves it vigorous and healthful; without which it would soon become heavy and languid, void of pleasure, and weary of its own being; and this uneasiness would oblige it to seek its satisfaction in vain and trifling entertainments, and debase it at last even to folly and vice.

 

 I suppose these words, “pray without ceasing," may very well be interpreted according to the literal meaning of them: For if the soul can once get an absolute dominion over its passions, keeping continually a strict guard over them; if it be always duly prepared, and have all the requisites of prayer, which are faith, love, humiliation, obedience, thankfulness, resignation, and sincerity, though the man be not always upon his knees, yet his conversation will be in such a manner in heaven, his soul will be so abstracted from the world, as to be almost continually exercising itself in some act either of praise, petition, or adoration of GOD; which, no doubt, his infinite goodness will accept as an incessant prayer, though it be not accompanied with all the outward circumstance of it; which to be sure will not be neglected neither, by such a one, at proper seasons: And, in reality, a formal and customary kneeling, a lifting up the hands and eyes to heaven, without the heart; a cold and careless uttering of words, is but the dead carcass of prayer The life of it consists in a combination of the forementioned qualifications, without which it can neither be satisfactory to a wise man,, nor (it is to be feared) acceptable to the Almighty GOD; whom I humbly beg, to instruct and enable me both how and what to pray, that none of my addresses to him may be unworthy of so great and glorious a Being.

 

 Had men but the same curiosity in their inquiries relating to GOD, and their own souls, as they have in other philosophical matters, it would carry them earnestly to implore his assistance, (which is absolutely necessary,) in order to make the experiments requisite in such sublime discoveries; by the help of which a mighty progress would soon be made in those profitable sciences of wisdom and virtue.

 

 Now the experiment I would have every one make, is this First, (having made a serious application to GOD,) to betake themselves heartily to the subduing all their passions, which are so many clouds and fatal impediments to the mind's advancement in this most excellent knowledge; to purify the soul as much as possible from all impure affections and inclinations; and, after these things are done, no body knows what infinitely profitable (and consequently delightful) discoveries she would be capable to make of her own nature, and in how extraordinary a manner the good GOD would be pleased to reveal himself to her, but those happy few, who have thus made the experiment; none but they can know what evidences and assurances of their own immortality, are conveyed by that Divine Being to souls thus disposed to receive them; what glances of his eternal brightness and glory he is pleased to dart upon them for their comfort and encouragement; and what extraordinary measures of faith (how nearly approaching to certainty) he may vouchsafe to afford them, by the more intimate communication and operation of his blessed SPIRIT, to complete their felicity.

 

 It is of great use to reflect, that the riches, honors, and pleasures which we are apt so eagerly to pursue, when past, leave no advantage behind them: So that it is equal when a man comes to die, whether he spent all his time in pleasures and delights, lying at his ease on beds of down; or whether the had lain all his life time tormented upon a rack; whether he had lived a king or a beggar: So great are the vanities of the one condition; so short the miseries of the other.

 

For a man not to find in his heart to betake himself to the solemn comforts of a virtuous life, for fear of interrupting or spoiling the gay diversions and pleasures of the world, is just as reasonable as for a man to be so much delighted with the neatness of his garden, and charmed with the variety of plants and flowers, that he could not find in his heart to deface it, though he were sure to discover a mine of gold by digging it up.

 

What we improperly call life is no more than that which a child has in the womb, who cannot properly be said to enter into, life till it is born, and the midwife is thought to do it no unkind office in bringing it into the world; why then should we think death our enemy, for doing the same friendly office to the soul, which cannot truly be said to enter into life till it enters into eternity, since that only is worthy to be called life, which is eternal, and to which it can only attain by the kind assistance of death Then those glimmering sparks of life it had here below, will be kindled into a glorious unextinguishable flame: Instead of those faint rays of pleasure which it pleased the great and good GOD to make to shine here upon it, by the means of faith and virtue, eternal streams of joy and brightness shall then flow in upon it, from the incomprehensible glories of his divine presence.

 

 Faith is the brightness of the great GOD shining upon the soul; and virtue (which is nothing else but a combination of love and obedience to him) is a light proceeding from faith: So that they both ebb and flow together; and when faith rushes in plentifully, and rises high in the soul, virtue will maintain a proportionable height; but as that retires and grows low, this will retreat and sink also.

 

 Now our passions are the black thick clouds that cause so frequent and tedious eclipses of this light of faith; and, by their interposing, deprive the soul of its only comfort They are those fierce and strong winds that keep back this tide from flowing in upon the soul, both to refresh and enrich it. How long is the soul kept and nourished in ignorance of itself, and of its original, like a child of noble extraction, by some misfortune, obliged to be concealed (arid educated as their own) by poor peasants; who, believing himself to be of no higher birth, entertains no other than mean and low thoughts and designs suitable to such a condition: But so soon as his true parents are made known to him, he quickly banishes from his mind all that is base and ignoble, and, animated by the knowledge of his true condition, conceives such thoughts as are answerable to it.

 

 It is faith which makes this discovery to the: soul, and no sooner acquaints it, that it has the great GOD for its parent, but it discards all base ungenerous designs, and renounces its former trifling pleasures and mean affections, disdaining the low objects of its love and desire; it is immediately filled with noble and aspiring thoughts; all its aims and designs from thenceforth become great and elevated, and worthy of its divine birth.

 

 Pride (by great mistake) is commonly taken for greatness of soul, as if the soul were to be ennobled by vice For that pride is one of the most enormous of vices, I think no reasonable man will dispute; it is the base offspring of weakness, imperfection, and ignorance; since, were we not weak and imperfect creatures, we should not be destitute of the knowledge of ourselves; and had we that knowledge, it were impossible we should be proud. But, on the contrary, true humility is the certain mark of a right reason and elevated soul.

 

 When we come to have our minds cleared by reason from those thick mists that our disorderly passions cast about them; when we come to discern more perfectly, and consider more nearly, the immense power and goodness, the infinite glory and duration of GOD; and to make a comparison between these perfections of his, and our own frailty and weakness, and the shortness and uncertainty of our beings, we should humble ourselves even to the dust before him.

 

Custom has made a wide difference indeed between man and man; but it is a difference purely fanciful, and not real; for it, must be some intrinsic worth in any creature, that must give it the preference to another.’ Title, riches, and fine houses, signify no more to the making of one man better than another, than the finer saddle to the making the better horse.

 

 I take the affections of the soul to be the life and vigor of it; by whose warmth and activity all the springs of it receive their power of moving and acting, and without. which the soul could no more subsist than the body without the soul: It is by the help of the affections that it moves to good or evil, that it acts virtuously or viciously.

 

 The affections may be said to be the fire of the soul, which, wisely managed, is ready to serve it for all sorts of beneficial purposes; but if carelessly neglected, or foolishly employed, is capable of breaking into unruly flames, to its utter ruin and destruction. So long as this fire is under the management of reason, it is both useful and necessary, and still retains the name of affection: But when it becomes disorderly, and breaks loose from her government, then it becomes pernicious and vicious, and deservedly assumes the name of passion, which signifies the disorder and anguish of the soul: So that when at any time I speak of the necessity of eradicating or extinguishing the passions, I do not mean to eradicate or extinguish the affections of the soul, without which it cannot subsist; but to eradicate or extinguish the disorders and anguish of it, with which it cannot subsist comfortably.

 

 Human reason of itself has not force or power to lead and conduct a man to wisdom and virtue, which are of that noble and sublime nature, that nothing but the divine influence can produce them in the soul of man.

 

 Man is both born and nourished in error: He does not only suck his nurse's milk, but imbibes her errors: He does not only receive his being from his parents, but together with it, their errors also: He is not only diverted with the conversation of his companions, but infected with their mistakes.

 

Thus error takes the earliest possession of the soul, and never quits her hold, till obliged to it either by the grace of GOD, or stroke of death. Nor is it any wonder (in these circumstances) that man should be ignorant of the right ends of life, and of his true business in the world. It is to be feared, that too many have no other notion, than that they are placed in the world like beasts in a pasture, to devour the product of it; and that their great work is to endeavor to excel each other in large possessions, rich clothes, stately houses, costly furniture, splendid equipage, delicate tables, and such other trinkets of pride and luxury, and incitements to violence and injustice.

 

 And this is the noble ambition that kind parents strive to kindle in their beloved children. Great GOD! that men's understandings and ambition should be so shortsighted, as neither to see, nor aim at any thing beyond the poor extent of these impertinent vanities! And that any man can think that you have given him a being to be wholly employed in these pursuits! That you have bestowed reason upon him only that he may sully it with his passions, as if the use of it were not to give him the preeminence over beasts, but to render him inferior to them; for doubtless a rational brute is the worst of brutes, as having larger capacities for mischief.

 

It is strange that a man can think that he receives blessings from GOD not to make him more mindful of him, or to excite his addresses to him, but to make him neglect and forget him! That his gifts are bestowed upon him, to rob the great Benefactor of his satisfaction! And that the faint and forced adorations of his last breath were the only tribute due to GOD, as it is too often the only one that falls to his share!

 

 All men have some chief aim superior to all others; the compassing of which is the great employment of their thoughts, and labor of their soul: Other designs being carried on only leisurely and accidentally, without any great concern; the soul being bent upon the success of that which it has made choice of, as its grand business and satisfaction. That of the ambitious man, is power and honor; that of the luxurious man, is sensual pleasure; that of the covetous man, is the increase of his wealth; but that of the wise man, is the increase of his virtue: He looks upon the world as the stage, where he is placed by the great Creator to act his part, and upon life as the time allowed him to act it in: He is diligently careful of all his actions and behavior: He values not the hissings or applauses of the inconstant, ignorant multitude; but is most industriously solicitous to obtain the approbation of the almighty Spectator. Man is the only creature in the world, whose happiness is imperfect, and who is sensible that it is so; who has something in him that disdains the imperfection of his being, and languishes after a condition more perfect. Were he composed only, like other animals, of flesh and blood, he would find no more faults with his being than they do with theirs; since the matter of which his body and theirs is made, is not capable of such reflections; but these are the secret repinings of the soul, by which she plainly discovers herself; and our attentive observations of her will soon turn into demonstrations that we have such a principle existent in us. And since it is natural for all beings to seek and thirst after happiness, it is necessary to know where the seat of it is fixed; it being the want of that knowledge that makes us waste so much time in vain pursuits and unprofitable attempts, in endeavoring to confine happiness to the body, which is a prison too weak to hold it; and the senses that conduct it thither, are too feeble long to guard and detain it: It is always attempting to make its escape; and what is worse, it never misses of its aim. Besides, if it has no other existence than the body, it must be very short lived, and in a contemptible portion of time perish with it.

 

 A man that is of that opinion must be sure to keep his thoughts always steadily confined within the compass of this life and world: For if they happen to wander beyond it, they will enter into dark uncomfortable regions, that will afford them nothing but black and dismal prospects, which too many gay unthinking people find by sad experience.

 

 Now virtue (which I may define to be the science of happiness) will give us true notions of it, and teach us, that the true seat of it is in the soul; which is of a capacity large enough to contain it, and of a duration lasting enough to preserve it to eternity: There it may rise to immeasurable heights without restraint; it can never overburden or over power the soul. It is the poor feeble body only that is not able to support it, that is too weak to bear the rapid motions of the soul, when it is filled and agitated with an excessive joy. The heart is capable of bearing but a small insignificant measure of joy; it may easily be overcharged with it, (like a gun with powder,) and be rent and destroyed with the irresistible efforts of it; according to the several degrees of which, it is evident it often occasions ecstacies, swoonings, and death. The heart can no more support immoderate joy than immoderate grief; the one is destructive by too much dilating it, the other by too great a depression; and it is equal, whether the vessel be crushed by too strong a pressure without, or torn in pieces by too violent an extension from within; whichsoever of them happens, the frail cask is, broken and life spilt.

 

 It is a preposterous resolution that some people take, of deferring to be virtuous till they grow old, imagining, that wisdom is the natural consequence of old age; as if that which is the greatest imperfection of human nature, were most proper to confer upon us the highest perfection of it. Long observation, indeed, gives experience; but that is a thing very different from wisdom, though it is the utmost advantage old age can pretend to bestow upon us. Now it is to be considered, that virtue is to be forcibly introduced into the soul, in opposition to vice, which has gotten a long and undisturbed possession of it, and must be dislodged with great difficulty. This is like to be an achievement that will not only require the vigor of youth, but more time also than old age has to bestow upon it.

 

So wonderful a change as this, it is possible for him, (who can do all things,) though not for age, to make; but it is such a one as no man can reasonably expect. Can we think, when the purest and sprightliest part of life has been drawn out to vice, that the dregs are an offering fit for GOD Can we think it then only fit to please him, when we are not able to offend him longer This is no better than a being cast upon GOD Almighty by age and infirmity against our will; like mariners who are forced by storms and tempests upon a coast they never intended to come near.

 

 A wise man must not only take care to govern his own passions, but that he may not be governed by those of other men: For if we must be subject to passion, it is equal whether it be our own or other people's. When the right way is lost, it is no matter to which hand we wander: Now it may happen in many cases, that when a man has withstood his own passions, and acted in conformity to reason, yet other men (guided by passion, not by reason) finding fault with his actions, will be apt to give him a dislike of his own proceedings, unless he be very well fixed and confirmed in his principles and reason.

 

 This is a matter that very well deserves our utmost attention; since upon it depends not only the peace and tranquility of our lives, but even our virtue also, which will be in danger to be shaken, if the mind be not steady, and proof against the reproaches of the world.

 

 Most men are ready enough to reckon up the income of their estates, and compute how it will answer their several expenses; but few employ their arithmetic to calculate the value and income of their life and time, to consider how they may be expended to the best advantage. In these the beggar has as large a revenue as the King, though this is justly accounted the most valuable treasure. The gracious GOD has equal portions of these to all degrees and conditions of men, though no: to every particular man the same proportion; and the sum total of this is three score and ten years, all beyond that being labor and sorrow; and many years also on this side of it.

 

 Now we have to consider how much of this is likely to be spent in happiness and enjoyment, and how much will be employed to less pleasing purposes; which may be thus easily computed: Twenty years may be deducted for education, which is a time of discipline and restraint, and young people are never easy till they are got over it; and the last ten years of the seventy may be deducted for sickness and infirmities, which very often is the portion of those years: So that these thirty taken out of life, there remains but forty; out of which a third part, (being at least eight hours in the four and twenty,) which amounts to about fourteen years more, must be deducted for sleep, that sister and image of death; and there remains but twenty six; out of which when the requisite allowances are taken for the time we are made uneasy with our own passions, and tormented with other people's; for what passes in sickness, pain, loss, and affliction, what we consume in anxiety for things that must inevitably happen, and what in anguish for accidents irrecoverably past; what passes in stupid and insipid amusements, or brown studies, without either trouble or pleasure; and when this is summed up, the poor inconsiderate remainder, I doubt, we shall not account much better for; it being generally unprofitably wasted in vice and vanity.

 

 I suppose men's passions do not only make them miserable in this world, but are no inconsiderable part of their torment in hell: For the body limits and restrains the soul; so that the flame either of virtue or vice cannot blaze in this life to an excessive d egree: But when it is freed from that confinement, the passions become ten thousand times more furious and raging, being let loose by Divine vengeance to torment and rack the vicious soul: As on the other hand, every virtue is heightened and increased unmeasurably, to the infinite joy of the soul that is virtuous.

 

 For it is to be supposed, that the inclinations which the soul has either to virtue or vice at its departure out of the body are not changed after its separation, but exceedingly augmented and strengthened; so that it is highly necessary that it be endued with an habitual virtue, before it passes into eternity, where habits are not altered, but improved.

 

 The soul, agitated with passions, fares like a weak bird in a stormy day; she is not able to make a straight flight, but is tossed from the tract she would pursue, being lost and tarred in the air at the pleasure of the winds. In this condition is the soul, till it has obtained a strong and vigorous faith to ballast and strengthen it, and, enable it to maintain the straight and steady course of virtue.

 

 It is a contradiction to imagine, that reputation or praise is a suitable recompence for virtue; since it is a reward that nothing but vanity can make acceptable: It declares a man both foolish and vicious, that can be pleased and satisfied with it; and that his merit is only owing to his pride. True virtue, as it has no other aims than the service and honor of the great GOD; so the least and only recompence it aspires to, is his approbation and favor.

 

 It gives a greatness of soul, truly noble, to a virtuous man, to consider how honorable he is made, by his being the servant of so glorious a Master. With what generous thought, what firm and graceful confidence does the assurance of his favor and love inspire him! How much does he disdain to increase the gaudy slavish crowd, that so assiduously attend the levees of poor frail Princes, whose beings are no better than his own! With how much indignation does he despise a fawning courtship, and attendance upon insolent and vicious favorites! How contemptible do the vain interests and pursuits, hopes and fears, desires and aversions, that so much busy and disturb the world, appear to him who has his soul enlightened and enlarged with the love of its great Creator and merciful Redeemer!

 

It is wonderful to consider how vast a progress the ancient philosophers made in virtue, apparently by the help of reason only; though many of them were not ignorant of the inability of human reason to make men virtuous; but were conscious of the necessity of Divine assistance, in order to so great a performance. And I make no question 4 but many of them had that assistance.

 

 It is astonishing to reflect upon the strength of their faith, both as to the existence of a Deity, and the immortality of the soul; and what surprising effects it had upon them, in rendering their lives highly virtuous, in begetting in them the utmost contempt of the world, and the most profound reverence and adoration of GOD. With how much bravery and courage, in those cloudy times, (without the help and direction of the compass of revelation which we enjoy,) did those bold and generous navigators sail in the wide and vast sea of virtue! What great and useful discoveries did they there make! What rich mines did they lay open to the world, if men had had industry enough. to have wrought in them, and wisdom sufficient to have exhausted their treasures!

 

 But, O merciful GOD, how much greater and plainer discoveries has You, in thy infinite goodness, been pleased to reveal to mankind, by the example and doctrine of the blessed JESUS! who has brought life and immortality out of thick clouds and darkness, not only into a clearer and brighter, (that were to say too little,) but into an open and manifest light! Whose Gospel is a system of so refined a philosophy, so exalted a wisdom, and the divine characters that shine in it are so conspicuously legible, that nothing but the darkest ignorance and blackest corruption can binder us from reading them; both which I beseech thee, O blessed SAVIOR, to deliver me from; and that you wilt be pleased to endue me with the same blessed Spirit of eternal truth, by whom thy holy word was dictated to thy disciples, that, by its assistance in reading, I may understand it, and by understanding I may evermore delight in it, and conform my life entirely to it.

 

Most great and glorious GOD! who has appointed the rivers to hasten with a rapid motion to the sea, be graciously pleased (I most humbly beseech thee) to make the stream of my will perpetually to flow with a cheerful and impetuous course, bearing down pleasure, interest, afflictions, death, and all other obstacles and impediments whatsoever before it, till it plunge itself joyfully into the unfathomable ocean of thy Divine will, for the sake of thy beloved Son, my

 

SAVIOR, JESUS CHRIST. Amen.

 

 This may be laid down as a general maxim, that whatsoever is not sincere to man, can never be sincere to GOD; nor can he that is unsincere to GOD, be ever sincere to man For without sincerity there can be no virtue, either moral or divine.

 

 My most gracious GOD, who has been so infinitely merciful to me, and my dear child, not only the year past, but all the years of our life, be pleased to accept my unfeigned thanks for thy innumerable blessings to us; graciously pardoning the manifold sins and infirmities of my life past, and bountifully bestowing, both upon my dear child and myself, all those graces and virtues that may render us acceptable to thee.

 

 And every year you shall be pleased to add to our lives, add also, (I most humbly implore thee,) more strength to our faith, more ardor to our love, and a greater perfection to our obedience; and grant, that in an humble sincerity and constant perseverance, we may serve thee most faithfully the remainder of our lives, for JESUS CHRIST'S sake, thy blessed SON, our merciful Redeemer. Amen.

 

 How happy is the soul to whom virtue and vice are the only objects of its desires and aversions! Which loves nothing but what it is sure to obtain, and dreads nothing but what it is certain to avoid; which rests upon a rock; whose foundation is immoveable, and leans upon a support that can never deceive it; which securely reposes itself upon the great and gracious GOD; and unloading itself of all its cares, lays them upon him who so tenderly cares for us, and loves us with a dearer and much better love than we are able to love ourselves.

 

 I am convinced that the pleasure of virtue has been, and ever will be, a riddle in the world, as long as it lasts; the meaning of which has never, nor ever can be known or conceived, but by those to whom it shall please GOD, out of his infinite goodness, to expound it.

 

 Faith is that blessed tree which produces the noble and divine fruits of wisdom, virtue, and true felicity; but withal it is of so fine and delicate a nature, that it will not grow and thrive in the cold and barren soil of man's heart, without his incessant care and industry, and the enlivening influence of the Divine SPIRIT.

 

O gracious GOD, so cherish and increase, I most humbly beseech thee, that small grain of it which you have been pleased to plant in my heart, that it may spread and flourish, and take such firm root there, as to be able to defend itself, and protect me under the secure shelter of its branches, from all storms and tempests that shall ever assault either the one or the other.

 

 My most good and bountiful GOD! what numberless praises have I to give thee, and pardons to beg of thee, both arising from the employment I have been for some months past about! What thanks have I to return thee for the ease, the conveniences, and comforts of life, which you have so abundantly bestowed upon me!

 

 But, O my gracious LORD! what fervent addresses ought I to make to thy infinite mercy, to forgive my ingratitude and weakness, in suffering my thoughts to wander from thee, and my affections to grow languid towards thee! How much time have I been impertinently consuming in building a house, which I ought to have employed in endeavoring to form my mind to a perfect obedience to thee!

 

 Pardon, great GOD! I beseech thee, for JESUS CHRIST'S sake, all my omissions and neglects, and my too often cold and distracted addresses to thee; and grant, that I may pass the rest of my life in an uninterrupted endeavor to please thee, and in a continual return of thanks for this and all those innumerable blessings which you art never ceasing to bestow upon so undeserving a wretch.

 

 Assurance of eternal happiness! that sublimest degree, that finishing stroke of, human felicity in this life, is that which every soul (that makes any serious reflections in matters of religion) pants after: It is, therefore, necessary to know upon what foundation this blessed state is built, and from what principles it arises; and those, I think, it is plainly evident, are faith, love, and obedience; since no man can have assurance that does not feel in himself the principle of obedience, nor' can he have obedience without the principle of love, nor love without the principle of faith For it is a notorious contradiction to imagine, that any one can be assured of GOD ALMIGHTY'S pardon, without obeying him; of his favor, without loving him; or of the eternal enjoyment of him, without a firm and steadfast belief in him.

 

But I am persuaded, that the word’ faith' is too frequently misunderstood, and taken for a bare assent to any truth; which notion of it is not only deceitful and false, but pernicious and destructive.

 

 This therefore is what I mean by belief, when the judgment, reason, understanding, and all the faculties of the soul, are overpowered with an irresistible conviction of the Divine Being; which also represents him to the mind infinite in glory, in power, in wisdom, in goodness, and in all perfection; with such charms, such beauty, such loveliness, as to captivate and ravish the affections of the soul, and smite it with a divine love; such a love as may possess it with an ardent and languishing desire after the enjoyment of him, with diligent and laborious endeavors to please him, and with incessant strivings to resemble him.

 

Such a love as may reign triumphantly in the soul, engrossing all its affections, divesting all other objects of their charms, nay, making them appear vile and contemptible; and delivering the absolute and entire dominion of the soul to the great and glorious Creator of it. Accept, great GOD! of such an entire dominion over my soul, and be pleased to maintain it against all opposition and temptation whatsoever by thy infinite power evermore.

 

 The next thing necessary to be seriously and impartially considered relating to faith, is what measures and degrees we have of it; for since our eternal happiness depends upon our being possessed of this virtue, we cannot make too nice and diligent inquiries, what proportion of it we feel in ourselves. And to that end, we are to consider whether there be any thing we love more than GOD, or fear more than him; whether his favor be the centre to which all our aims, designs, and desires tend; and whether his displeasure is the evil we most carefully and solicitously strive to avoid; whether our chief study be to know his divine will, and our constant labor (or rather delight) to perform it; whether any temptation, either of pleasure or gain, be capable of moving us to do any ill action; or whether the fear of any loss or mischief, either to our persons or estates, be capable to deter us from persevering ill good ones: For if we value estate, reputation , or life, more than we hate sin and vice, and the loss of those things more than GOD; and therefore, if we find ourselves allured, either by pleasure or profit., to do a vicious action., it is as

 

plain, that we love those things more than him; and therefore that we have not faith.

 

 It is impossible that a languid soul can ever be a happy one, any more than one that is doubtfully wavering between virtue and vice. I am but too sensible how ill an effect idle and impertinent cares and amusements, (though very innocent ones,) by some continuance and frequent repetitions, have upon the mind.

 

I had hopes, when I began to build my house, that I was pretty well prepared against this danger; being very well aware of it, and (as carefully as I could) endeavoring to prevent it; but I found, to my great dissatisfaction, that those necessary cares and contrivances I was obliged to fill my head with, were so great a prejudice and encumbrance to my mind, that I had neither liberty nor power, whatever efforts I made, to penetrate so far into those thoughts and reasonings which I earnestly labored often after, and passionately desired; and would rather be continually master of, than of all the kingdoms upon earth.

 

 My soul was clogged and grown too heavy to soar above the reach of low insipid conceptions; the springs of it seemed relaxed, and incapable of pushing it to vigorous imaginations; all its bright ideas were clouded, and it grieved and languished to think from whence it was fallen, and dreaded the misery of sinking lower. It mourned and was ashamed to stoop to those fairy delusions, shadows of pleasures, which the world affords, and which it could not forbear to despise; though it had not force to reach its wonted joys, by bearing itself up to lively meditations, full of love and adoration to its great Creator.

 

By this, my ever gracious God! you have taught me, that you being the only Fountain of true joy and felicity, every step I advance towards thee, the nearer I approach my happiness; and every degree I depart from thee, I hasten towards my misery.

 

 O be you mercifully pleased to guard and protect Iny faith, that neither the open force of the most violent temptations may be able to shake it, nor the insinuating allurements of innocent diversions (by gentle unsuspected impressions) to undermine it; but keep me perpetually and firmly adhering to thee, constantly persevering to the last moment of my life in all those things that are pleasing and acceptable in thy sight, for JESUS CHRIST'S sake, my ever blessed Redeemer.

 

The first two things to be sought after, in order to a settled calmness and undisturbed pleasure of mind, are a constant love of the adorable GOD, and a real and entire contempt of the world. These I look upon as the necessary foundation upon which alone may bee built that noble, beautiful, and desirable structure of an intrepid, virtuous, and peaceful mind, the only valuable treasure upon earth, and that alone of which we may be innocently covetous. A dominion more glorious than all the empires of the world, in the pursuit after which alone ambition is justifiable!

 

 O my GOD! strike my soul with an ardent love of thee, that may flame to such an height above all other affections in me, as nothing may ever come in competition with it; such a love as may subdue all other affections: A love that may create in my soul a perpetual pleasure in the contemplation of thee, and a continual thirst after thee, never to be quenched, but by the blessed enjoyment of thee: A love that may ravish my soul with. thy perfections, and paint there such lively images of thy glorious Majesty, that none of the trifling pleasures and temptations of this world may be able to make any impression on it. And as, my gracious LORD! " you have given me much," and " forgiven me much," so raise my love to a degree proportionable to thy bounty and mercy.

 

 A true believer must needs behold death with a wishing eye It will appear no otherwise than as that which opens the door to his liberty and happiness, and lets him into those ravishing joys he so much longed for: He must behold death approaching with the same pleasure that a man, cast upon a desert island, would see a ship sailing to his relief; he would run eagerly to the shore, and embark with delight.

 

 Ignorance and mistake are fatal in the choice of good and evil: Wherefore, it no less behoves every man to be able to discern between the one and the other, than it does a Physician to distinguish wholesome herbs from poisonous plants; lest where he designs a remedy, he administers destruction.

 

If men are ignorant, what arc the ingredients that enter into the composition of happiness and misery, or be mistaken in the choice of them, they will be wretched enough to choose the contrary of what they seek after.

 

 Is it reasonable to imagine, that care and skill are necessary for the acquisition of every trifle we ignorantly set a value upon, as riches and honor, and of all those sciences by the means of which we hope to attain to either of these; and yet that true and substantial happiness (which is the perfection of our being) comes by chance, without being sought after Can man be vain enough to imagine, that the mind can be furnished with just and true notions, without ever taking the pains to think; with lofty and generous conceptions, without giving itself the trouble to meditate and reflect That it can (to the utmost of its power) fathom the depths of the knowledge of GOD and itself, without an unwearied diligence and constant application And, finally, that having by such means ascended to a high degree of felicity, it can be able to maintain its station without, industry and assiduity

 

 We are not only miserable enough to be governed by our passions, but foolish enough to repine and murmur, that GOD ALMIGHTY will not submit to be governed by them too; which is the cause of our so frequent quarrels at his pleasure, in ordering and disposing the affairs of the world, and of our uneasiness in vainly contending with his unchangeable decrees, which are therefore only unchangeable, because they are the result of his unerring wisdom; all whose determinations, as they are best in themselves, so doubtless are they the most beneficial to his poor creatures, if we had but confidence enough to rely entirely on his mercy, which is the only thing that will never disappoint us.

 

 How many irretrievable inconveniences do men fall into, purely from the fickleness and mutability of their humors! It were good therefore thoroughly to understand ourselves, to prevent the miseries accruing from this cause. We think perhaps this instant, that such a thing would please us, and make us happy, whereupon we apply our utmost diligence, sparing no pains to procure it; and it is ten to one, by that time we have it, our humor is altered; our labor lost, and all our expectations of happiness frustrated. And then our inconstant fancy pitches upon some other thing, persuading us it is that must give us content; which also obtained, from the same cause, disappoints us as much as the former; and not pleasing us, the consequence is, we grow weary of it, disgusted at it; and it is well if we have it in our power conveniently to get quit of it when we think fit: For a thousand instances may be given of cases where a mistake in the satisfaction we propose to give ourselves, proves the misery of our whole lives.

 

 How frequently are young people ruined, and elder ones unfortunate upon this very score! Imagining, that the warmth of the present temper will continue, and procure them satisfaction in despite of all the inconveniences that may attend the gratification of it; but that eagerness unexpectedly relaxing, leaves them defrauded of their happiness, and loaded with vexation.

 

 Thus unhappy man turns restlessly from one thing to another, hoping by change to find relief, and never reflects that the desire of change is his disease; that his disquiets will never cease till he has unalterably fixed upon the objects of his pleasure; and having brought his mind to like and love only what is fit and reasonable, keeps it firm and constant in the approbation of these things. And when the vagrancy of humor and fancy is settled, a man has but to choose (for once) his pleasures, and (as far as the nature of things will permit) he is assured to have them permanent.

 

 I myself was in great danger of making a scurvy experiment of what I have been saying; and had not my mind, by my ever good GOD's assistance, taken' a pretty strong bent beforehand towards the satisfaction I had fixed upon for it, it would have run the hazard of declining from it; for the ideas it had conceived began ~so far to wear off for want of renewing the impressions, by intent meditation, (which I was in a great measure hindered from by an incessant hurry of trivial employments for six or seven months together, in conversing with workmen, and contriving for building,) that I found it no easy matter to bring it up to its former station, it having considerably lost ground; notwithstanding my continual endeavors to keep it moveable in those principles I had resolved to preserve to my life's end: For though (thank GOD) I found no inclination to be vicious, yet the ardor of my virtue was extremely abated, and consequently the pleasure I received from it.

 

And though I still retained an abhorrence to vice, yet my indignation at it was much slackened: So that the one did not seem to have altogether so charming, nor the other so deformed an aspect as they used to appear with: And the passions, which I hoped had been pretty well overcome, began to strive for mastery again; and had they prevailed, the house I was building for a comfortable retreat from the world, where I designed to spend my days in the service and adoration of my most merciful GOD, and in studying to cultivate my mind, and to improve it in all virtue, would have seemed to me a melancholy habitation; and after all my charge and pains in building it, I should have grown weary of a solitary life, (for solitariness without virtue, is an insupportable burden,) and have left it, to have played the fool somewhere else. But, blessed be my gracious GOD.! who has, and, I trust in his infinite mercy, ever will avert so fatal a mischief from me! O let me never stray from thee, nor shrink in the least from my resolutions of an entire obedience to thee! Hold you me up, that I may never fall;" and I in thy glorious light let me evermore see light." Leave me not to my own vain imaginations, the greatest curse that can befall wretched man.

 

 As a reasonable well grounded faith is the highest perfection, and the supreme felicity of human nature in this imperfect state, so an unreasonable and obstinate belief is of most destructive consequence to salvation. He is as sure to miss the mark he aims at, that over shoots it, as he who shoots below it; and perhaps he is not less likely to fail of salvation that over believes, than he that believes too little, or does not believe at all: For though it is absolutely necessary to believe, that JESUS CHRIST came into the world to be the SAVIOR of mankind, and that it is through his merits, propitiation, and intercession alone, that we can hope to be saved; yet if we think, that he has so absolutely purchased salvation for us, as to disengage us from the obligation of our utmost obedience, and to release us from laboring and striving diligently (according to the farthest extent of our power) to serve and please the great GOD, to imitate his perfection, to exterminate all sin and impurity out of our souls; he that has such an unreasonable preposterous faith, I doubt, will find himself as much wide of the mark in the affair of his salvation, as he that believes nothing relating to it. Such an unlimited mercy were rather to render us libertines, than make us free; it were to suppose, that GOD infinitely pure had purchased and given a liberty to those he was pleased to love and favor, to be as impure and vicious as they thought fit; which is the most notorious contradiction imaginable; since no reasonable man can conceive, that a being of an essence perfectly pure, can delight in perverse polluted creatures, of a nature entirely opposite to his own: Yet, after all, we must not pretend a title to the favor of GOD, from any virtue or purity we are capable of; but having to the utmost we are able performed our duty, we must cast ourselves wholly upon his mercy, through the merits and intercession of JESUS CHRIST our SAVIOR; for it were a rash presumption to think that such a creature as man is were capable of doing or being any thing that could merit from the Deity, who bestows all things upon his indigent creatures, but neither needs, nor can receive any thing from them, but most imperfect praises and adorations; and those too not flowing from ourselves, but from the influence and inspiration of his blessed SPIRIT in us, who is the Author' of all our virtue, and by whose power alone it is that we are able to forego any vice. How then can frail man merit of his Creator, who has nothing of his own to bestow upon him If the seed sown produces a plentiful harvest, it is to the sower the praise belongs: And whatsoever virtues spring up in the soul from the divine influence, to the bountiful GOD alone the honor is due.

 

 This day (Childermas day) puts me in mind of the great perplexity and uneasiness I have perceived in many people, occasioned by the superstitious impressions made upon their minds by the tales of weak and ignorant people in their in

 

fancy; a time when the tender mind is most apt to receive the impressions of error and vice, as well as those of truth and virtue; and having once received either the one or the other, is likely to retain them as long as it subsists in the body. How charitable a care is it therefore, and how much the duty of every parent (whom it has pleased GOD to bless with a right understanding) to endeavor to transmit it (with what improvement he can) to his children; and to have at least as much care of them as a gardener has of a nice delicate plant that be values, who diligently shelters it from the assaults of storms and tempests, and blasting winds, till a milder season and a warmer sun put it out of danger! With no less industry ought a kind parent to guard the tender mind of his child from the no less hurtful notions and superstitious conceits of foolish, ignorant people, who, by senseless, impertinent tales, begin to plant errors and vice in the soul, even from the cradle; for it is in the nursery, where ignorantly deluded and deluding wretches first sow those devilish tares in the child, which it is ten to one whether the grown up man is afterwards ever able to root out. There every simple creature (if not prevented) will be blotting the soul, and sullying it with false lines and foul characters, besmearing of it (after their awkward manner) with horrid images of frightful sprites and hobgoblins, and painting upon it a thousand monstrous and terrifying shapes of death, to make their future life miserably wretched.

 

 Amongst other mischiefs that have here their beginning, arc those very grievous ones, of a timorous and superstitious spirit, apt to give credit to the luckiness or unluckiness of certain days, and to a thousand ominous whimsies and conceits; which, as they are the unhappy offspring of weakness and ignorance, so are they the never enough to be detested parents of grief and misery to those who are weak and wretched enough to be deluded by them.

 

 All these deplorable follies proceed from wrong and unworthy apprehensions of GOD's providence, in his care of man and government of the world; for no reasonable creature can ever imagine, that the all wise GOD should inspire owls and ravens to hoot out the elegies of dying men; that he should have ordained a fatality in number, inflict punishment without an offence; and that being one amongst the fatal number at a table, should be a crime (though contrary to no command) not to be expiated but by death! That even spiders and candles should have a foreknowledge of man's destiny; that certain days are unlucky, as if the good and virtuous were not, at all times, in all places, and in all numbers too, assured of the protection of the infinitely merciful GOD.

 

 The affections of the soul of man being encumbered with as many distractions as there are objects to excite and engage them, what measure of proportion (O most gracious GOD!) can the gratitude of so frail and imperfect a creature bear to the obligations ever flowing upon him from thy unlimited bounty If every moment of time comes from thee loaded with blessings, what an unaccountable sum must the year produce! And if the blessings of a year surpass our account, how must we be confounded and lost in the reckoning of our whole lives! And should we by the same method, most merciful GOD! strive to number our sins and offences, we should find it a task equally impossible with that of numbering thy mercies: Accept therefore, I most humbly beseech thee, the imperfect thanks and adoration of my soul, and continually augment its power and capacity, more perfectly to render thee both the one and the other. Accept likewise of its unfeigned sorrow for all my sins and offences, and continually diminish in it the force of corruption, and all tendency and inclination in it to vice and disobedience. And as you renewest thy blessings with the year to me and my dear child, so I beg you wilt be pleased to make us both clean hearts, and to renew also right spirits within us; that we may most gratefully, obediently, and acceptably serve thee all the days of our lives, for JESUS CHRIST'S sake, our gracious LORD and SAVIOR.

 

 Man's excessive love of the world, and want of love to his Creator, is (I may affirm) the cause of nine parts in ten of the vexations and uneasinesses of this life: Nor must he depend upon the force of his reason for a remedy. That is too weak to subdue those fierce and obstinate passions it has to encounter; which, though they suffer a small defeat, can immediately levy new recruits, and return to the attack with fresh vigor; whereas reason, having no such supplies, must needs at length be overcome. Those ever multiplying hydra's heads are not to be lopped off by so weak an arm; and it were but inconsiderate rashness to attempt the labor of a HERCULES without a HERCULES'S strength: Nor can so difficult a work be successfully undertaken, otherwise than by the help of that divine power, which is communicated to man by faith, which is sufficient to make him " more than conqueror." O my gracious GOD! grant me that inestimable treasure, out of which my life may be furnished with all virtues that may render it pleasing in thy sight, for JESUS CHRIST'S sake.

 

 People are as much deceived themselves as they deceive others, who think to use religion as they do their best clothes; only wear it to church on a Sunday to make a show, and with them (as soon as they come home again) lay it aside, for fear of wearing it out: But religion is good for nothing that is made of so light a stuff, as will not endure wearing, which ought to be as constant a covering to the soul, as the skin is to the body, not to be divided from it; division being the ruin of both. Nor must it be thought that religion consists only in the bending of the knees, (which is a fitting posture of humility,) but in the fervent and humble adoration of the soul; nor in the lifting up of the hands and eyes, but in the warmth of the affection.

 

 It is likewise to be considered, that the fervency of prayer gives it acceptance, not the length of it; that one prayer rightly addressed to GOD, from a well disposed mind, is more efficacious than ten sermons carelessly heard arid more carelessly practiced. But hearing being an easier duty than praying, (because it can often change into sleeping,) is therefore so much preferred to it by a great many people But if in the end their profound ignorance will not excuse them, I am sure their stupid obstinacy never will. There are so many virtues required, in order to praying rightly, that people think it would take up too much pains to acquire them: And they are much in the right, if they think their prayers will be insignificant without them, and that an ill man can never pray well; for the stream will always partake of the fountain: And if the mind (which is the fountain of all our addresses to God be vicious and impure, the prayers which proceed from it, must needs be sullied with the same pollutions. On the contrary, if the mind be once made virtuous, all that proceeds from it will be accepted.

 

 The peace of God being what we so often pray for, and earnestly desire, ought (as far as possible) to be understood, in order to be more earnestly coveted, and surely possessed. That which we are capable of feeling, we are certainly in some measure capable of understanding; and indeed there is no understanding it, but by feeling it. But though we may comprehend enough of its value to make it infinitely desirable, yet the utmost extent of it as far surpasses our understanding, as the blessings which precede and follow it; which are the favor of GOD, and the inconceivable bliss that accompanies the eternal enjoyment of hire Therefore I will never cease my endeavors to know as much, nor my petitions to thee, my gracious GOD, to make me feel as much of this blessed peace of thine, a peace which all the power, wealth, and vain glory of this world can never give, as you of thy infinitely tender mercy shall think fit to bestow upon me. It is natural that the word peace should put us in mind of its contrary, war; since peace arises from the conclusion of war, and from the cessation of strife and combat: And that there is a contest

 

between reason and passion, wisdom and folly, virtue and vice in the soul of man, is too evident to need a proof. And it is as plain, that there is trouble and disorder wheresoever there is strife and contention: So that the agitated mind must needs be perplexed and restless as long as this intestine war continues, and till there be a complete victory gained on one side or other.

 

 If vice or passion absolutely prevail, the contest indeed will be at an end, but it will be a wretched one; and such a peace will only ensue as will suffer those outrageous enemies to tyrannize without opposition or control; a peace fatal to the soul, that debars it from any future hopes of liberty or happiness. But if it pleases the all merciful, as well as the all powerful GOD, to succor man engaged in this doubtful and dangerous conflict, and so to illuminate and strengthen him, as to give him an entire victory; then he crowns the soul with his divine peace, the joy and comfort of which as much surpass all expression, as the infinite blessing of it surpasses all understanding; which peace, most gracious God! grant evermore, I beseech thee, to thy poor worthy servant, for JESUS CHRIST'S sake. Amen.

 

The world is a prodigious heap of imperfection, if it could be conceived to bear no relation to any thing but it self; and man the most unfinished and imperfect of all its animals; who seems to have a capacity only of aiming at and pretending to power and wisdom, without any ability of attaining to either; whose greatest advantage is from his own insufficiency and imperfection, to raise to himself a most convincing argument of the union of all those virtues and perfections in the Deity, of which he possesses himself little more than faint conceptions: And thus from his own clouds and darkness he gains an assurance of the existence of that blessed and unclouded light.

 

 Since man therefore finds in himself such a deficiency of power and wisdom, he must needs perceive how unfit and unable he is to be his own governor; being assaulted without by unhappy accidents, which he cannot prevent, and within by vexations, which he is not able to redress,; and, by consequence, that his corrupted will and depraved affections have much less any title to be his rulers. Why then does he riot consider what is the will and pleasure of that transcendent Being, whom superior power and excellence, by an unquestionable right, have constituted his Lord and Governor, bending the utmost of his endeavors, and dedicating his whole life to the performance of them As by thy grace and mercy, most holy GOD! (which I in all humility implore of thee,) I fully design to do.

 

Could prayer have an end, the pleasure of the soul must end with it; since the smothering of strong affections causes as great an uneasiness in the mind, as the venting of them gives relief, and consequently delight: Wherefore, so long as there is love in the soul, it will be taking pleasure in declaring it; and so long as there is any gratitude, it will delight in expressing it; and whilst it continues virtuous and happy, it must have these affections: Therefore prayer must be as eternal as itself.

 

All virtue is copying and imitation; every wise man knowing full well, that his own virtue is no original, but a faint and imperfect copy of the divine perfections. It is plain that whosoever would gain the affections of others, must form his humor to the model of theirs; since likeness and agreeableness of humors is that which creates mutual affection. The same method must be observed towards GOD, whose image must be drawn upon the soul. And I know not whether this will not be the main question at the day of judgment, " Whose image and superscription does he bear" (Luke 2O: 24.) Which will be the mark that will discover to whom every soul belongs, whether to GOD or to the Devil; according to which they will be disposed of.

 

 Every body that wishes me well, seeing I have built a convenient and pleasant house, to show their kindness, are apt to wish that I may live long to enjoy it; which I take very kindly of them, since I know their wishes are correspondent to their own natural desires; though at the same time I perceive, that their notions of life and happiness, and mine, are very different; for I cannot think this life worth desiring, barely upon the account of pleasure; and should be ashamed to put up so unworthy a petition to the all wise GOD, as to prolong my life, for no other end than for the short insignificant enjoyments that attend it; as if there were no expectation of a more perfect happiness than what we enjoy in this world; and as if the flesh and blood our souls are invested with, were the only vehicles of pleasure; and by consequence the Almighty Creator had made creatures to be more happy than himself, and those innumerable companies of blessed spirits that rejoice in the beams of his glory.

 

 God is infinitely gracious to man, in indulging him the innocent gratifications of his appetites, and in supplying his wants whilst he continues him in this world; but that is a very wrong reason why a man should desire that he may never go out of it. He ought to consider that his conveniences are suited to the necessities of this life, and are no longer useful than that lasts; and it were unreasonable to expect that this life should be lengthened and proportioned to his conveniences.

 

As long as we live in this world a house is necessary; but it is not necessary to live because we have a house So long as cold weather lasts, a cloak is necessary; but no body would wish the continuance of ill weather, because he had a cloak. Alas! this life we are so fond of, is but the dawning to life; and we must be conducted through that gloomy, but short passage of death, into the bright and perfect day of it, that shall be enlightened by the amazing splendor of the divine glories in heaven. It is immortality that makes life a ravishing and desirable blessing; without which it would be but an unprofitable and burdensome trifle, preserved with anxiety, and quitted with terror.

 

 How great a weakness of faith must we discover, when we are capable of preferring a bawble of a house before the eternal enjoyment of the Almighty GOD; who will first enlarge all the capacities of the soul to love, desire, resemble, and adore him; and then abundantly replenish it with suitable gratifications. There the soul, languishing and thirsting after wisdom and truth, will have free access to the blessed and eternal fountain of them, to satiate itself with boundless draughts of delight: There it may ever gratify, ever satisfy its unmeasurable desires, without ever extinguishing them.

 

 In the natural hunger and thirst of the body, it is pain and want that create the desire; and pleasure proceeds only from the ceasing of the pain, and relieving of the want; which makes it differ extremely from this case, where the want of enjoyment is continually relieving, and the present supplies which GOD affords to the eager desire at once gratify and inflame it.

 

 There are but two things that (were they not both limited by my entire resignation to the will of my GOD) would make me desirous of life; the one for my own advantage, the other for my dear child's. And I most humbly implore of thee, my ever gracious LORD! to grant me for myself, to live till you have so far perfected my faith, love, obedience, and sorrow for having ever offended thee, that I may be received into thy everlasting favor; which I have confidence, through thy infinite mercy, and through the mediation of thy blessed SON JESUS CHRIST, that you wilt grant me, and not suffer thy poor servant to perish for ever. And for my dear child, I humbly commit both her and myself to thy protection; and beg that you wilt graciously be pleased to bless her with a continued innocence and purity of life, bestowing upon her plentifully of thy grace and wisdom, and making her thy accepted servant, to trust in thee, to love thee, and to obey thee faithfully all the days of her life, that you may give her eternal bliss in thy heavenly kingdom. And for her instruction in virtue, my tenderness inclines me to wish to live to see her confirmed in it. But I most humbly resign both her and myself to the determination of thy will; which I beg may always be done; and that you wilt ever make

 

mine joyfully conformable to it; in full confidence that you wilt answer my humble petition (to make my dear child a virtuous woman, zealously mindful ever to perform her duty to thee) by such ways and methods as you in thy infinite wisdom and mercy shall think fit.

 

 Where there is not a strong faith, there can be no love; where there is no love, there can be no desire; where there is no desire, there is no notion or conception of beauty; and where there is no notion or conception of beauty, there can be no delight: And, by consequence, there is no beauty in that holiness which is not supported by faith, and pursued with delight. O grant me, my most adorable GOD! evermore to serve thee in the beauty of holiness," (Psalm xcvi. 9,) and give me all those graces and virtues that are necessary for so glorious, so sublime a performance.

 

 So teach me, great GOD to number my days, that I may apply my heart unto wisdom." (Psalm xc. 1O.) This is an arithmetic truly worth learning; most of our errors being committed for want of a right calculation of time ar d eternity: For want of computing how much you have to do in the one, and how long to continue in the other, how unspeakable the concern! how short and uncertain the preparation! Display, good LORD! I beseech thee, to my understanding the inestimable treasures of thy truth, which are those alone of which I am ambitious; the knowledge of thy truth being that invaluable pearl which I am desirous to purchase at any rate. Instruct me in all my addresses to thee, and dictate all my petitions; grant that they may always be for those things that please thee, and not for such as may please myself: And for an accumulation of blessing, so influence my soul with thy SPIRIT, that thy will may ever be my pleasure.

 

 How faint are the impressions that truth usually makes upon the mind of man! Not for want of force in the one, but through the obdurateness of the other. What an an unhappy skill have vice and folly, in forging of such wretchedly hardened armor for the soul, that will not suffer it to be penetrated by truth, though never so sharp and piercing! A miserable defense against an instrument that is never employed to wound but to cure; but a treacherous shield that never opposes those cruel weapons, which give not only wounds, but death.

 

 If men's passions make their lives uncomfortable, and are hardly to be endured for so short a space, how can they be borne with when they shall become eternal For I take it for granted, that one mighty torment of damnation, will be an excessive heightening and enlarging of all the passions, with an utter depriving them of any prospect of gratification. But on the other, side, if the love of wisdom and virtue be so delightful to the soul in this its imperfect state, what torrents of joy will be poured in upon it, when all its affections shall be boundlessly and eternally enlarged for their reception! As doubtless they will be, to the inconceivable bliss of those happy souls who shall be received into the everlasting favor off the Almighty. And that I and my dear child may be of that blessed number, grant, my most merciful GOD, I most humbly beseech thee, for the sake of thy dear Son JESUS CHRIST our SAVIOR.

 

 As honesty deserves diligently to be sought after, so it is most difficult to be acquired, being (as I may say) an elixir extracted from all the virtues, and is never right when any one of them is wanting in its composition. So far is an honest man from doing a dishonest action, that his soul abhors a dishonest thought. He is immoveable and unshaken; neither deterred by fear, nor allured by advantage, but proof against all temptations; valuing his sincerity equal to the favor of GOD, believing that he shall undoubtedly forfeit the one, whenever he foregoes the other.

 

 Wisdom, which is sometimes called holiness," sometimes “righteousness," is that vital principle whose separation is as fatal to the soul, as the separation of that is to the body. It is that lamp of faith which enlightens it, and introduces into it: those astonishing beauties, and amazing glories the divine perfections, which irresistibly inflame it with love and desire. A love whose pure fire purges the soul from dross and impurity! A love that utters peace and pardon to it! that vanquishes sin, and triumphs over temptation. Great GOD! I beseech thee, cleanse and enlarge all the clogged and narrow passages of my soul, that thy glories may rush in, and perpetually feed it with this divine flame, constantly to ascend with an uncontrollable motion in praises and adorations to thy heavenly throne.

 

 I make no doubt but many people would be apt to judge, by my way of living, and by what I write, that my thoughts and life were the effects of a dismal melancholy; which is a great mistake: For (I thank GOD!) they are both of them the effect of his infinite goodness, as they are the cause of a far more serene and pleasant life than ever I led under the conduct of folly and passion. My vicious inclinations made me but too well acquainted with the pleasures that most men are so fond of; nor did I naturally want pride and ambition sufficient to have pushed me to the utmost extravagance of endeavoring to procure riches and honor: But, my gracious GOD, whom I can never enough love and adore for his invaluable mercies to me, has clearly discovered to my reason, the wretched folly of such pursuits, and has so far strengthened it, as not to suffer it to be over powered and dazzled with such childish and gaudy vanities: So that my contempt of the world, and its advantages, is not for want of knowing the value of them, but it is that very knowledge which makes me despise them.

 

 It is natural amongst men that are ignorant of what it is that governs their own thoughts, and those of others, to wonder at any body whose judgment differs from their own; not considering that the same diversity of judgment causes the same astonishment on the other side: But that wonder ceases when a man, by reflection, is led to an insight of that common nature, wherein he shares with the rest of mankind; for then he readily discovers the sources and causes of all their several different opinions, and the various conceptions arising from each passion, as far as the windings of such an intricate labyrinth are capable of being traced. No wise man therefore will wonder even at the folly of another; because the wisest of men have found difficulty enough to overcome their own, and to restrain their still natural propensity to it; which will incline them not only to be thankful to that infinite Wisdom which has so graciously communicated itself to them, but to be very compassionate of the weaknesses and follies of other men, and heartily to wish and pray for their relief: Whereas a presumptuous inconsiderate fool has no mercy for those that have different sentiments from his own; which is the cause of so much blind zeal, and so many barbarous persecutions as have been in the world.

 

It would seem strange perhaps should I say, that it is a sin to be miserable, and that it is a sin not to be happy; but yet, when narrowly examined, I believe it will appear to be no more strange than true: For the effect must needs partake of the cause, and misery must therefore be undoubtedly sinful; because it is acknowledged to be the off spring of sin. But there are two sorts of miseries incident to mankind, the one not to be avoided, and therefore to be pitied; the other to be remedied, and therefore inexcusable. The former sort are such as are occasioned by bodily indispositions; the latter are the diseases of a vicious mind. To the miseries of a distempered body we are enslaved by nature; to those of a distempered mind we voluntarily submit. In the first case, we want power to break our chain; but in the latter, we want will to obtain our freedom.

 

 It cannot be denied, that it is a sin to be miserable through the vice of the mind: Those miseries proceed either from desiring things vicious or impossible, or from dreading things natural or unavoidable; in all which we are guilty of disobeying or repining at the will of GOD, to which we ought cheerfully to submit: For by desiring things vicious, we discover our disobedience; by desiring things impossible, we demonstrate our impiety; and by dreading things natural and unavoidable, we betray our infidelity. Thus it being proved that it is a sin to be miserable, it will follow that it is a sin not to be happy.

 

 It is evident that true happiness consists in such a peaceful tranquility of mind, as is neither to be ruffled by fear, nor discomposed by desire. And it is as certain, that such a blessed temper can never be obtained without faith, love, obedience, and submission to GOD. Now happiness resulting from the union of these virtues, and the want of any one of them being. sinful, it must be granted, that it is a sin not to be happy.

 

 Whosoever thinks himself wise enough, or virtuous enough, is in a fair way never to be either. He that engages in those difficult paths, must keep in perpetual motion; there is no stopping without losing ground. He must consider, that if his undertaking be glorious, it is also laborious; that he has a strong tide to stem; which, if he does not keep still resolutely advancing, will inevitably bear him down the stream. The current of passion is fierce and rapid, not to be resisted by feeble reason, and wavering resolution. But if the difficulties to be overcome be great, the prize to be obtained exceeds all value: He therefore whose noble ambition pushes him to wisdom and virtue, must not be discouraged at their amazing height; nor must he think to rest upon the steep ascent of those aspiring mountains, which hide their lofty tops in heaven; whither we must climb before we can reach them, securely to sit down and enjoy eternal happiness.

 

 It fares with a feeble mind, too weak to resist the powerful assaults made upon it by the cares and necessities of life, as it does with the poor bee in a windy day, who, spying the flowers which afford honey, makes eager attempts to settle upon them; but the impetuous storm drives it away, and often obliges it to rest upon some tasteless plant, from whence it can extract nothing that is useful, nothing that is sweet. And in the same manner the unconstant mind, not sufficiently upheld by wisdom and virtue, is apt to be hurried from the objects of its happiness, and forced to fix upon such, as (not only) yield it neither, but envenom it with anxiety and disquiet.

 

 No! By the grace of GOD, justice and equity shall be the pillars I will make use of to support my fortune in the world, and not favor and interest; and when those are too weak to uphold it, let it take its chance: I hope I should be able to take the same course, if my life were under the same circumstances: For I had much rather lose my right or my life by another man's injustice, than obtain the one, or preserve the other, by any base pursuit of my own: Nor shall I ever value or seek for any favor, but that of my GOD, to whom he that has grace enough to commit himself, may with security enough commit his fortune; and whom I humbly beg to dispose both of me and of mine, perfectly according to his own pleasure; and that he will always vouchsafe to support my faith, whatever else he shall permit to fail me.

 

 Faith, that fruitful parent of all other graces, can never be too carefully cultivated and improved. It is the source of pleasure, the lamp of wisdom, and soul of virtue! It is that mysterious ladder by which the soul ascends to heaven, and heaven descends to it; by which a joyful correspondence is continually held between it and its Creator.

 

 Faith is that celestial flame that purifies the soul from dross and pollution, and opens in it a new and glorious scene, gilded with the ineffable brightness of the Deity, adorned with the unconceivable delights of blissful eternity, and enriched with ravishing hopes, pure desires, love divine, and joy unutterable. No man can truly be termed an honest man, who is moved by any temptation whatsoever to be dishonest: For though there were but one temptation in the world that had power to work that effect, yet he still lies under a possibility of being an ill man; and the best that can be said of him is, that he is honester than thousands of others; and has but that one unhappy exception to his being an upright man. A citadel may be called strong, in comparison of a weaker, because it can hold out a longer siege; but if any force be able to make it surrender, it cannot be called impregnable; neither can the soul of man be positively termed virtuous, till it is so fortified as to become impregnable against all manner of vice.

 

 Virtue and vice are words better known in the world by their sound, than by their true meaning; men taking the liberty to give such an interpretation to them, as is most suitable to their own fancy and inclination. But he that thinks it necessary to lead a virtuous life, and designs to apply himself heartily to the doing of it, must come to a better understanding of what the' things are that are really meant by those words.

 

 Virtue consists in acting conformably to the divine attributes; and vice, in acting in contradiction to those perfections, which is very properly called " sinning against GOD;" as not only offending against his commands, but against his very essence. For as acting falsely and deceitfully, oppressively and unjustly, cruelly and maliciously, covetously or impurely, is acting viciously, because plainly against the attributes of truth, justice, mercy, bounty, and purity in GOD; so acting faithfully and sincerely, generously and justly, kindly and mercifully, charitably and temperately, is acting virtuously, because in conformity to those several divine attributes. And as every reasonable man must conceive the Deity to be the exact model of perfection, so he must necessarily contemplate him as the model for his most exact imitation.

 

 The next inquiry must be, where is perfection lodged It is evident, not in the insensible, nor yet in the brutish part of the creation; nor yet in man, to whom his little portion of reason must clearly evince that it is not in him! Where then shall we seek it, or expect to find it, but in thee, O infinitely perfect, all wise, all mighty, all glorious, and all bountiful GOD Whom my soul most humbly adores, and begs of thee this inestimable blessing, that you wilt enable it most fervently, sincerely, uninterruptedly, and accept duty, to love, serve, and adore thee from this moment to all eternity, for JESUS CHRIST'S sake, thy blessed SON, my most merciful Redeemer; to whom with thee, and the HOLY SPIRIT, the one great GOD, be evermore attributed all honor, power, praise, majesty, and perfection!

 

We can assign an end for the creation of all beasts, fowls, fishes, trees and plants, and even of the sun, moon, and stars; namely, for the use, support, and convenience of man.

 

 And can it be imagined, that man was made for no other end than to consume and devour the rest of the creation And that he himself is a useless, worthless, insignificant thing, though Lord and Master of the whole earth Great GOD! that you whose power, wisdom, and glory, shine so bright in all thy works, should yet remain almost undiscovered by thy creature man; on whom you have bestowed a rational soul, on purpose to enable him to arrive at the felicity of knowing, obeying, and adoring thee; which grant that I may perform accordingly, and account those duties the highest excellences and advantages of my being, and enjoy the blessings of them to all eternity.

 

 Upon whatsoever foundation happiness is built, when that foundation fails, happiness must be destroyed; for which reason it is wisdom to choose such a foundation for it, as is not liable to destructive accidents.

 

 If happiness be founded upon riches, it lies at the mercy of theft, deceit, oppression, war, and tyranny; if upon fine houses and costly furniture, one spark of fire is able to consume it; if upon wife, children, friends, health, or life, a thousand diseases, and ten thousand fatal accidents, have power to destroy it: But if it be founded upon the infinite goodness of GOD, its foundation is unmoveable, and its duration eternal.

 

 Could I ever sufficiently value the worth and benefit of that noble virtue faith, I might be induced to think I had already mentioned it often enough; but every advancement in the knowledge of it, discovers such infinite beauties and excellences, that were I to live a thousand years, and were able to employ my whole time in meditating upon this incomparable virtue alone, I must of necessity leave much more unthought and unadmired concerning it, than my mind (by such slow progresses as it is now capable of making towards wisdom and knowledge) could in that space of time comprehend of it.

 

 This to many people might seem a stupid encomium, rather than an urgent truth: But, alas! I do not desire to amuse myself with such trifling conceits: Truth is the thing I labor after; and I hope that great Being who is environed with the bright glories of it, will vouchsafe to shed of its pure enlightening rays upon my soul, darkened and clouded with sin and ignorance; I may say (if this expression will be allowed) that there is as great a variety of climates in the mind of man, as there is in the globe of the earth. The one occasioned by the nearness or distance of faith, as the other is by the vicinity or remoteness of the sun; the first shedding the same happy influences upon the soul, as the latter does upon the world.

 

 They who by a near approach bask in the beams of that illustrious virtue, like the happy inhabitants of Spain and Italy, enjoy the serenity and delights of so fortunate a situation, ever gratified with rich and delicious fruits, which are the natural product of it; while those who by an unhappy separation are divided from it, and have but rarely the benefit even of its short, remote, and imperfect glances, may be compared to the wretched natives of Lapland and Norway, doomed to uncomfortable regions, abounding only in ice and storms, barrenness and obscurity.

 

 This day I have lived forty two years. And I humbly thank my most gracious GOD, for having given me life, and that he did not destroy it whilst it was miserably clogged with sin and folly. I humbly adore thy glorious Majesty for having given me a capacity of loving, obeying, and contemplating thee; and consequently of happiness eternal in the adoration of thee. Give me, I implore thee, a power to exercise that capacity in the most perfect manner; and grant., that the remainder of my life may be spent in the exactest performance of every part of my duty to thee, for JESUS CHRIST'S sake.

 

 He that has pleasure in himself, is pleased with every thing; and he that wants that pleasure, is pleased with nothing. The body has not at all times power to communicate its pleasure to the soul, (no! not even to the soul of the most vicious fool,) which makes its pleasures very imperfect; since they extend but to one half of the man: But the pleasures of the soul never fail to communicate themselves to the body, and by that communication are rendered as perfect as our being is capable of; because they become the pleasures of the whole man. To give an instance of this: When envy, anger, grief, enjoy or any other passion, disturbs the mind, all the gratifications that can enter by the senses of the body are not able to give it pleasure, nor is the man (under these disturbances of mind) capable of being happy. But when the mind is freed from all perplexing and disquieting passions, such a happy disposition of the soul necessarily diffuses and communicates itself to the body, and gives pleasure to the whole man; and under this pleasing temper of mind, whatsoever portion of pleasure the body is capable of contributing, will considerably increase the stock of happiness, which before was great enough not to stand in need of any addition; so that our main care must be, not to abandon bodily pleasures that are innocent, and consistent with wisdom and virtue, since they are capable of contributing to our happiness, but to avoid laying in too lavishly such stores of them as may oppress and stifle that supreme pleasure of the mind, (that flame kindled by wisdom, and maintained by virtue,) without which it is impossible to any tolerable or lasting measure of happiness.

 

 We must take care not to think we are out of the way, because we walk out of the road of the generality of the world; on the contrary we may rest assured, that the narrowest path is the right way, where we find the least company. The two chief heads to which all human griefs and discontents may be reduced, (bodily pains and indispositions excepted,) are these; either we desire to have what we cannot possess, or else we desire to be freed from what we cannot get quit of.

 

And it appears plainly, that both these sorts of desires are founded upon weakness and ignorance; being founded upon impossibilities which it must be either weakness or ignorance to languish after: For if the things we desire are in our power, there is no cause of grief; and if they are not, it is vain and unreasonable to grieve. Sometimes, indeed, we make ourselves miserable, by desiring things possible; but then they are such as are hurtful and inconvenient: So that in this case, though our desires are grounded upon possibility, they are yet grounded upon inconsistency, (which is altogether as bad,) since the gratification of such desires is incompatible with our happiness.

 

 Thus generally our discontents are owing to our folly and impiety; to our folly, because they are vain and fruitless; and to our impiety, because we cannot, as we ought, submit to the divine will, and cheerfully acquiesce in divine determinations, which is a proof that either we think ourselves wise enough to contrive our own happiness, or that we mistrust lest the infinite bounty of GOD should fall short in the distribution of it to us.

 

O great GOD’ increase my faith. Increase the faith of all mankind that have it, and bestow it upon those who want it, out of thy infinite compassion. And let the defects of our faith be supplied by thy mercy, through JESUS CHRIST, our SAVIOR.

 

 I would examine whether grief be an effect of infidelity; and if it appears to be so, I am sure we ought to endeavor by all means (as far as possible) to banish it out of our souls. Our SAVIOR tells us, that a sparrow does not fall to the ground without the knowledge and will of GOD, and that " the very hairs of our head are numbered;" by which he would forcibly inculcate, that nothing befalls plan without His knowledge and appointment: Since therefore whatsoever happens to man in this world, is either by the will, or by the permission of GOD, what ground has grief to stand upon but human weakness All opposition to the will of GOD is wrestling with his power; all reluctance to his will, and repining at it, is contending, as far as man is able to contend, with almighty Power, by condemning and disapproving the exercise of it, and avowing that he would oppose and contradict it if he were able; and which is the most insolently foolish impiety imaginable.

 

And for things that befall us, through the bare permission of GOD, where he does not exert his own immediate power to bring them to pass; though in this case it were not impiety to grieve, yet it would be unreasonable; since where there is a power sufficient, and a propensity in any means to effect a thing, unless it should please GOD to supersede that power, which he does not think fit to do, but permits it to act according to its own propensity; I say, in this case, the not interposing of the almighty Power, leaves an absolute force in that means to produce that effect; so that the accident it occasions is as inevitable, as if it had been actually performed by almighty Power; and therefore it would be unreasonable to lament it. Nay, in truth I think myself obliged, upon farther consideration, to retract my saying, that in such cases it would be no impiety to grieve; because, though this were not to repine at Providence, for doing of something which we would have undone; yet it is evidently repining at it, for not putting a stop to the power of second causes, and, by consequence, for not doing of something which we would have it to have done; which is the same thing in effect.

 

 It is as impossible for a vicious man (under the habit and power of vice) to conceive what is the pleasure of one that is virtuous, as it is for a beast to conceive his: For a beast is not endued with such a spirit as is capable of receiving the ideas of vice; neither is a vicious man endued with such a purity and elevation of soul, as to enable him to apprehend the form of virtue; and consequently he is as great a stranger to the manner of a virtuous man's thinking, as a beast is to his.

 

Amongst great numbers of men who are accounted rich, there are but few that really are so. I take him to be the only rich man that lives upon what he has, owes nothing, and is contented. For there is no determinate sum of money, nor quantity of estate that can denote a man rich; since no man is truly rich that has not so much as perfectly satiates his desire of having more. For the desire of more is want, and want is poverty. A fine gentleman may as well think to go abroad in a blustering day without disordering his peruke, as a wise man may fancy that he can abandon his mind to the trifling business and hurry of tile world, without disordering his thoughts.

 

 Thought is undoubtedly in a great measure governed by the affections; which shows the necessity of subduing the affections to right reason, otherwise our thoughts can never be reasonable, and all human actions are, or ought to be governed by thought: So that such as the thoughts are, such must be the actions, equally partaking of wisdom or folly. And I doubt the latter (by the natural consequence of this argument) has the greatest share in the government of the world, in the same planner as THEMISTOCLES said his little boy governed Athens: "For this child," said lie, "governs his mother, his mother me, and I the Athenians."

 

Since every man almost, in these parts of the world, thinks his salvation and happiness depend upon his being a Christian, it is highly necessary to know the true meaning of the word Christian. After many philosophers had introduced several opinions to instruct men how to arrive at their supreme happiness, JESUS CHRIST was born into the world, who, unacquainted with learning and the professors of it, taught a doctrine much more clear, reasonable, and excellent than any that ever was known before; and the embracers of this doctrine were called Christians.

 

 But though the bare profession of this admirable doctrine is sufficient to give a man the name, yet something else is requisite to make him a real Christian; and that is thoroughly to contemplate both the life and doctrine of our SAVIOR; to obtain as far as possible the same spirit; to enter into the same temper of mind; to be moved by the same influences, governed by the same principles; and, in short, to form his life as exactly as possible after his model; that is, to think as he thought, and act as he acted: And this is that alone which can truly confer upon a man the name of a Christian; though perhaps it may reduce the number of Christians within a narrow compass. For I fear there are as many that bear that title, who are not Christians indeed, as there were Israelites that were not Israelites indeed.

 

 He therefore that aspires to be a Christian, must never slacken his endeavors till he really feels himself one; and that is very possible, for the soul is as capable of the perception of things within itself, as the body is of heat or cold; hunger or thirst, ease or pain: And a man may as reasonably conclude, that he is a good Christian without feeling himself such, as he may fancy he is cold or hungry, or in pain, without feeling that he is either of them. It is evident, that a man may feel within himself whether he is, or is not, endued with the qualities belonging to a Christian; and therefore ought not to rest satisfied of his being perfectly such, till he feels those qualities within him; till he finds himself (in relation to his GOD) firm in faith, fervent in love, humble, sincere, constant in obedience, and cheerful in resignation. Whilst he is laboring after these several graces, he is endeavoring to be a Christian; and when he has obtained them, he is such indeed.

 

Every sincerely virtuous man, fixed in the principles of virtue, and entirely influenced by reason, must needs be in a fair way to be a good Christian: Nor do I doubt but if PYTIHAGORAS, SOCRATES, PLATO, with many other virtuous Heathens, had been happy enough to have lived contemporary with our SAVIOR, or to have been acquainted with his life and precepts, they would readily have embraced the Christian doctrine, and been eminent in the first rank of its professors.

 

 It were worth a man's while to consider whether his present temper of mind be such as he would be willing to continue in as long as he lives; and if, upon reflection, he finds his soul overspread' with malice, pride, envy, avarice, injustice, or any other vice, let him consider whether that be the state he desires it should be in, when it leaves his body; if it be, let him acknowledge himself an Atheist; if it be not, let him own himself a fool, and endeavor to grow wiser as soon as he can.

 

How wretchedly disposed is the heart of man toward GOD! In prosperity it is apt to be full of neglect, in adversity of repining; and as for love and obedience, they may crowd in, when the other two think fit to make room for them.

 

 I find the business I have resolved upon, and am employed in, is to oppose most of my natural inclinations: So that if nature be in the right, I am to blame to contradict her; bift if not, (which is the infallible truth,) I doubt the greatest part of mankind are filthily in the wrong. The scheme and manner of our thinking are formed and altered, either by the impressions of outward objects on the mind, by the inward disposition of the body affecting it, or by divine impulse: So that every new temper of mind displays a new scene of thought. But notwithstanding that numberless variety of schemes of thinking that roll with an incessant vicissitude in the mind, there is but one that is right, one that is reasonable; unity being the inseparable property of truth. And the first great difficulty is to light on it; the next is to fix upon it: For it is this alone that proceeds from the divine impulse, and is continually combated by those others that arise from other causes; which makes it impossible for us firmly to retain it in our minds, without a force derived and continued to them from the divine bounty and power; which we must labor to procure, and act, as if we were able to deserve; which force, O my great and good GOD! bestow, I beseech thee, upon thy most unworthy creature, for his sake who enjoyed it most amply and perfectly, leading a life in this world spotless of sin, and triumphant over all temptations.

 

 Having lately observed so many new authors that pretend to give an account of the nature of GOD, and of the human soul, who are usually men of no very virtuous principles, I would willingly consider how such men came to be qualified for such a performance, and how “the secret of GOD" comes to be entrusted with them; which DAVID observes, (Psalm 25: 14,) was always used to be committed to another sort of men.

 

 Now it plainly appears to me, that a vicious, man can have no true notion of GOD; because the knowledge of a thing is necessary to the forming a notion of it. And no man can have the knowledge of GOD, but he on whom GOD himself shall be pleased to bestow it: For faith is not naturally implanted in the mind of man; it being solely the gift of GOD, conferred upon men at such time as he thinks fit.

 

 If happiness be necessary to man, religion is necessary in order to attain it. For religion is properly nothing else than a right guided pursuit after happiness. We must not imagine, that when we perform any duty towards GOD, or put up any addresses to him, we literally do him either honor or service; but that we are doing the most reasonable thing in the world, and the most beneficial to ourselves, by which we aspire after our nearest felicity, from the. bountiful acceptance of GOD, to whom they are utterly unprofitable, and to whose complete and perfect sufficiency all the united beings of the creation would not be able to make

 

the most inconsiderable addition We must therefore by no means entertain such notions as to fancy, that in our religious duties we are doing service to GOD, when we are actually doing the greatest honor and service to ourselves that can be conceived, whilst he is pleased to permit us to enter into any communication with him, upon which he shall vouchsafe (through his own pure bounty) to confer his favor. And indeed our performing any duty as we ought to GOD, is the consequence of his favor, as well as the means of increasing it; since it is by his favor only that we are induced and enabled to make any right applications to him.

 

 We are not to imagine, that we do honor to JESUS CHRIST by believing in him; for our faith is a tribute due to excellence: And we do ourselves honor in manifesting (by our faith in him) that discerning wisdom, by which we are led to discover the infinitely superior excellence which was in him above all the men that have ever lived in the world; which' superiority is evident in various instances, and particularly in that wonderful and intimate knowledge he had both of the divine and human nature. Our own experience compared attentively with his discourses and reasonings upon that subject, will sufficiently demonstrate to us, that no man ever had so clear an inspection into all the powers and weaknesses, motions and mutations, vices and virtues of the mind of man as he had; nor did ever any man understand the perfections and imperfections, the miseries and happiness incident to human nature, in any degree equal to him; neither was any man ever able

 

to prescribe such just rules and methods of attaining the one, and avoiding the other, as he (to the infinite benefit of mankind) has been pleased to do. And since we have so sensible a demonstration, (by our own inward feeling of what passes in ourselves, and by our continual observations of what passes in others, that JESUS CHRIST has made so lively, just, and true a description of human nature, no reasonable man ought to doubt either of his knowledge or sincerity in what he has discovered to us of the divine: For his truth in the one is a justification of the truth in the other, and his knowledge of the one a justification of his knowledge of the other.

 

 JESUS, my LORD, have mercy on me: I believe thee, I know thee, to be the SON of the everlasting GOD; not more from the miracles which you have wrought, than from those you have spoken. Thy words are no less a demonstration of infinite wisdom, than thy works of infinite power; and I most humbly implore thy favor and mercy, both as my Savior and my GOD.

 

 You great and adorable GOD! the complete knowledge of whom is perfect felicity, and even the imperfect knowledge of thee the most desirable blessing of human creatures; enlarge and purify my soul for the contemplation of thee, that when I consider thy incomprehensible glories, I may adore thee in a measure proportionable to my conceptions of thee. Make my knowledge and adoration of thee to increase, every moment of my life; and if it please thee, raise them still higher in the last moments of it, that by a lively faith, humble obedience, fixed hopes, and' ardent love here, I may ascend to the eternal fruition of thee in thy everlasting kingdom of glory, through JESUS CHSUST my Savior. Amen.

 

MODERATION IS VIRTUE.

 

 THE word Moderation has of late been so much in every body's mouth, that it gave me the curiosity to examine the nature of the thing represented by that word. There is doubtless one true original idea belonging to every single significant word, though custom may have applied several other significations to it, different from its first and proper meaning: And it is in the labyrinth of this various acceptation of words, or rather misunderstanding of ideas, that contending parties are apt to lose themselves in endless disputes. My design therefore is to consider in as few words as possible, the nature of moderation, (abstracted from party and passion,) what it really is, and wherein it consists.

 

 It is granted on all hands, that moderation is a virtue; but I think that is to say but little of it, since it is the indivisible point in which all virtue centers. For all excess is vicious, and that spot only which is free and unpossessed by excess, is the point of moderation, and the very centre of virtue and truth, surrounded with extremes, without partaking of them.

 

 The virtue of Prudence is moderation in judgment; the virtue of Temperance is moderation in appetite; the virtue of Justice is moderation in the mutual dealings and intercourse amongst men; and the virtue of Fortitude is moderation, setting just bounds and limits to fear and desire, and equally balancing the mind between timidity and rashness. I might as easily trace moderation in all inferior subordinate virtues, as I have done in these principal and original ones; but this suffices to show, that moderation is the point in which all virtue resides, and that there can be no separation between them. So that, when it is required that’1 our moderation should be known unto all men;" nothing less is meant than that we should give to the world undeniable evidences of our virtue, truth, and sincerity; which are all comprehended in that one word, Moderation.

 

 But if any body imagines, that in contest concerning important truths, to yield up the point and depart from that truth, is moderation, they are infinitely mistaken; for it is so very far from it, that it is a vicious and (by consequence) immoderate compliance. To comply in indifferent matters, is charity and civility; but to comply where justice and truth are concerned, is a manifest renunciation both of the one and the other; and men must have a care that they do not permit their virtue to be over powered, either by their good nature or good breeding.

 

 Where there is a contest between two persons, the one is apt to desire the other to be more moderate, that is, to yield up the point in dispute: And the other, if he has more right on his side, may more reasonably make that demand to him; since it is most certain, that the adhering to justice and truth, is moderation; and he who does that, is a moderate or virtuous man: And, on the contrary, he who either opposes justice and truth, or departs from them, is an immoderate or vicious one.

 

 Should a Jew press a Christian to renounce his religion, and finding him firm to his principles, desire him to be more moderate, no man can imagine that it would be a virtuous moderation in the other to renounce Christianity and turn Jew. But in short, here lies the fallacy and mistake, both vice and virtue are (for want of a true distinction) indifferently attributed to moderation, which is vulgarly taken for yielding and complying; _ (no matter whether reasonably or unreasonably;) and he who cannot oblige another to comply with his interest or passion, will always be apt to accuse him of want of moderation. But I do not wonder that moderation is more talked of than understood, since most men's virtue lies more in their tongues, than their affections and understanding; and he who does not feel the influences of virtue and moderation in himself, must needs talk as ignorantly and imperfectly of it, as a blind man does of colors. But were there more moderation in men's minds, there would be more in their manners; more justice and integrity, more charity and generosity; and when the world is more possessed with virtue, it will be better known, better practiced, and less talked of: It will then be attended with those natural effects of unity, peace, and kindness, which it would never fail to produce, were it more real and universal.

 

 In the mean time, I take the liberty to advise all contending parties, to examine very impartially, whether at the same time that they upbraid their adversaries for having the mote of immoderation in their minds, they have not a beam of it lying across their own, and if they have, to remove it as soon as they can; for having experimentally learnt to work that cure in themselves, they may more justly reprove, and more skillfully advise and assist their neighbors.

 

 As for my own particular, I profess to be of no other party than that of moderation; which is the party of right reason and truth: Yet, at the same time, I clearly foresee, that it will be my fate, (though I shall never think it my misfortune,) to be always on the weakest side, since power and superiority never fail to get the better of moderation; which is ever successively abandoned by all prevailing parties, and left as a poor neglected portion for those few, who value it enough to content themselves with it, even nakedly divested of power and advantage.

 

REPUTATION NO TRUE RULE OF ACTION.

 

 ONE reason why men usually have such wrong notions of things, is, because they receive general rules; (which yet have many exceptions;) or rather, it is because they receive those rules for general ones, which are not general. For want of knowledge and judgment they do not make right distinctions between that part of a rule which must always be the same, and other parts which are liable to variation.

 

 It is a great mistake amongst many people, that reputation is to be the rule of action; which is as much as to affirm, that an uncertain and variable thing is to be a certain and fixed direction; that a heap of sand, which will be scattered by the first wind, is a sufficient land mark for travelers for ever to know their way by; that a thing which is capable of as many forms and sudden changes, as the clouds in the air, is a constant rule of behavior and action. In short, if we have no other rule of action but reputation, I must affirm, that we have none at all.

 

 But I think we have another, which we may securely follow and depend upon; such a one as will keep us always in the right way, if we can but be happy enough to keep our eyes ever fixed upon it: Which rule is the united principles of right reason and religion, or rather of true Christianity, which is right reason.

 

Here we have a substantial rule; there we have only the wavering shadow of one: Here we have something that will last as long as right reason lasts; there we have something that will change as often as the stream of men's fancies and opinions changes, which is as often as the weather cock; and those who resolve to be directed by it must be as unconstant as the wind.

 

 Were a man always to be governed by reputation, he must change the fashion of his virtues as often as the fashion of his clothes; otherwise he will run the hazard to be laughed at for an old fashioned virtue, as well as for an old fashioned coat. A foundation that is unfixed, is a foundation upon sand, fit only for fools to build on. Wise men therefore will find another, and choose a foundation, that has itself a foundation to rest upon; and then they know they may rest securely.

 

 To come to a clearer state of this matter, without which there can be no avoiding of confusion, it is necessary to distinguish between the different notions 16f virtue and different motives to it; by which we may judge of the difference there is in men's notions of reputation. I will confine myself to two, viz. the Heathen notion of virtue, and the Christian notion of it; for we must not confound the one with the other: But when we speak of virtue, we must know what virtue we mean, or else when men speak of reputation, we shall never know what reputation they mean.

 

 The notion of most of the celebrated Heathens was, that glory was the only object fit for the pursuit of great and generous souls; and that such designs only were to be formed and prosecuted by them, as would procure them the most lasting and (as they vainly enough imagined) immortal glory; that is, the praise and applause of their actions while they lived, and the perpetuating their fame in after ages; so that future generations might bestow that commendation upon their names and memories which the present did upon their living persons.

 

 This present and future glory was the idol of the more generous Heathens, as it was the ultimate good they proposed to themselves in this life, and the only felicity they hoped for after death; so that the only motive of all their actions, the only incitement to their ambition, was, glory; a thin diet for a rational mind to feed upon; all the pleasure and immortality of which was only to be enjoyed in the short space of this present life, by the help of an over heated imagination.

 

The notion of Christian virtue is this, that the principal thing towards which' a wise man ought to bend his thoughts, designs and actions, is the approbation and favor of GOD; the eternal enjoyment of whom is the true immortal glory he ought ambitiously to aspire after.

 

 This is no vain imaginary pleasure, but a real felicity to be felt, tasted, and enjoyed for ever. It will not fail and vanish when the heat of imagination is extinguished, like the pleasure of commendation and praise; but it will be so inseparably united to our very souls and beings, that the one must last as long as the other. This is the true virtue, the true principle of action, as well as the true rule by which it is to be regulated.

 

 When our actions are formed and finished by this rule, they deserve praise and commendation; he who has the approbation of a well instructed, well regulated conscience, needs no other; if that acquits him, it is a divine acquittal, nor need he care who condemns him. Those who walk altogether by reputation, travel in a labyrinth; amongst such a multiplicity of ways they never find the right one, but weary themselves in fruitless and endless labor. Among good fellows it is a reputation to drink, amongst the debauched to be lewd, amongst the Atheists to blaspheme, amongst the pick pockets to cheat and steal, amongst politicians to deceive and circumvent, and amongst heroes to plunder and oppress. In short, every one commends what he likes best himself; and where there is such a variety of different directors, a man who has no other knowledge of his road will be very apt to miss it. 

 

 Amongst the clamors of so many false reputations, the low voice of a true one is hardly to be credited, against so strong an opposition. There are so few who value either men or actions, because they are good, that he who only considers reputation, will be apt to choose one that makes a louder noise. Men generally love to have their praises proclaimed, not whispered. There are not many who can have the patience to stay till the day of judgment, to receive the approbation and applause of their actions.

 

 If a man is scorched with the thirst of praise, he will strive to quench it, though it be in the first puddle; he will not take the pains to search far for a clear fountain, if muddy water be near at hand. But it may be objected, that certainly reputation is a valuable thing, since it has been accounted so by the wisest of men: Neither will I deny that a just reputation is a desirable thing; but I deny that it is desirable only as it is praise and commendation, (since ill actions among many people may procure those as well as good ones,) but it is desirable as it is the effect of a desirable cause; it is desirable because true merit (which can only give a true reputation) confers it; and true merit is what every body ought to aspire after, and to be thankful to GOD for giving it to them when they have it.

 

Men ought to be truly virtuous, because true virtue is in itself a desirable thing, loved by that adorable Wisdom, which is the fountain of all wisdom as well as of all virtue; and whether it is its fortune to be commended or neglected, esteemed or despised, it will not, or at least ought not, to appear less amiable to those who admire, covet, and possess it, because they are assured it will make them approved and accepted, where approbation and acceptance is a more valuable, lasting, and substantial blessing, than that immortal fame and glory, which is so generally and foolishly preferred before it.

 

 There is an obstinacy in error, which nothing but truth can overcome: As for instance, a man who has neither faith nor virtue, is apt to think he has both; and never knows he had neither, till he comes to have both. And so it happens in all other things; he that is in the wrong, believes himself in the right, and never knows he was in the wrong, till he comes to be in the right: Wherefore we ought to be most nicely inquisitive into the truth of our notions and opinions, before we adhere too obstinately to them, lest they prove to be false, and we bring our minds to cleave immoveably to error.

 

 The furious quarrels about the Church of England are like the contention of plundering soldiers about a rich garment; the strife is not who shall preserve it whole, but who shall have the biggest piece out of it. The same is true of the state and government of England, as well as of the church: All the contending parties have their eyes upon the richest pieces of embroidery, and are ready to lay their hands on them as soon as they can; and many of them that are at a distance, cry out very zealously for the preservation of the coat; that is, they are very desirous it should be kept whole, till they are able to crowd in to get a share of it.

 

 No set of words or expressions, whether they be extemporary or premeditate, can properly be said to be a prayer. But when the ideas formed in the mind from such words or expressions, excite its affections to put them forth in petitions and addresses to GOD, then they become truly and properly a prayer. So that though another composes the words, yet it belongs to every particular person that utters them, to convert them into a prayer.