tented, enjoy themselves in a profound and perpetual calm. He that is ftill in conflict with his paffions, and hath not yet attained a compleat victory over them, is easily tempted, and often finds himself overborn by things not worth his concern. For the remains of a carnal fpirit, and the ftrong tendencies to pleasures of fenfe, will not fuffer a man, without great difficulty, to draw his mind off from worldly affections. And therefore while he is endeavouring to do this, it is with fore travel and pain; he commits a violence upon himself, and is provoked to anger and indignation againft all that oppofes him in fo laborious an undertaking.

But if he indulge thofe defires, and fucceed in them, the confequence is worse this way, than the other. For then he is flung with remorfe for his guilty compliance, and discontented to find, that the gratifying his inclination does not yield the fatisfaction he promised himself from it. This convinces him by fad experience, that true peace and content is never to be had by indulging his appetites, but by an obftinate resistance of them. And fuch peace cannot be expected in the breaft of any fenfual man; for it is the peculiar portion and happiness of a foul raised above the world, a zealous and devout, a mortified and refined, and heavenly difpofition of spirit.

CHA P. VII.

Directions for avoiding pride, and vain confidences.

T

O put our trust in man, or in any other Creature, is moft egregious vanity. Think it not below you, to fubmit to the meanest good Jer. xvii. 5. offices for the fervice of your brethren,

and

and the fake of Jefus Chrift; nor count it any fhame to be thought poor and mean in this world. Do your own endeavour honeftly, and faithfully; and never doubt of God's affiftance. Depend not upon your own wisdom, and place not any confidence in the greatest man living; but let your whole truft reft entirely upon the favour of God who bringeth down and refifteth the proud, but giveth grace to the humble and exalteth those who are content to abase themfelves.

1 Pet. iv. 5.

Luke i.

XIV. 11.

52.

Boaft not of riches, because they are in your prefent poffeffion; nor of friends, because they have power and intereft; but if you will glory, glory in God, who is able to give all things, and willing to give that which is better than all, even himself. And why fhould the ftrength and beauty of your perfon puff you up with pride, when it is in the power of a very little fickness, to bring upon you extreme weaknefs, and odious deformity? If you be inclin'd to value your wit and addrefs above due measure, remember from what hand thefe come, and do not provoke the giver, by abufing the gift.

Fancy not yourself better than your neighbours, left God, who knows what is in every man, think the worse of you upon that account. Nay, value not yourself even for what you have done well, for God judgeth not as man judgeth; and what we often are highly satisfied with, he fometimes thinks not fit fo much as to approve. If you be confcious of any thing good in yourself, think that the fame or better qualities may likewife be found in others : for while you allow their excellencies, it will be much easier to preserve a modest opinion of your

own,

own.

There can come no harm of supposing every other man better than yourself; but the fuppofing any man worse than yourself, may be attended with very ill confequences. The meek, fays the fcripture, Pfal. xxxvii. is refreshed in the multitude of peace; but Ifa. Ivil. the proud in fpirit is like a troubled fea, perpetually toft and driven by the fierce commotions of anger, and emulation and envy, and difdain, which never fuffer him to be easy and compofed.

CHAP. VIII.

Against too general an acquaintance, and inconvenient freedoms in conversation.

Ecclu. viii, 19.

OPEN PEN not thine heart to every man, but make choice of prudent and religious persons to disclofe thy affairs to. Frequent not the company of young men and ftrangers; flatter not the rich, neither affect to be seen in the prefence of great men: but affociate thy felf with the devout, the virtuous the humble; and contrive that thy discourse be profitable. Defire not the intimate acquaintance of women; but, instead of thy converfation, let them have thy prayers; and recommend the preservation and the reward of their virtue to God. Converfe as much as may be with God, with his holy angels, with thy own confcience; and complain not for want of company, nor think it an unhappiness to have but few acquaintance, when thou haft fo good company as this always at hand.

Our charity indeed should be universal, and extend to all mankind, but it wou'd be very inconvenient, our friendships and familiarities fhould do fo too. We often find, that a perfon altogether unknown to

us,

be

us, comes recommened by a good character, which makes us paffionately fond of his acquaintance, and yet this very man, when better known, lofes the great opinion we conceived of him before, and grows cloying and flat upon our hands. And this we may fure is no less likely to prove our own cafe for the perfons, with whom we hope to ingratiate ourselves by a freer acquaintance, frequently difcover fomething disagreeable in us, which makes us lefs acceptable. And therefore, in prudence and tenderness both to ourselves and others, we should be very sparing in our intimacies; because it so very often happens that the more perfectly men are known, the less right they have to esteem.

I

CHA P. IX.

Obedience and a state of subjection.

T is a very valuable advantage to live under the direction of a fuperior; and, whatever the generality of men think of the matter, more difficult and hazardous to command than to obey. Many submit more out of neceffity, than out of any principle of duty or choice; and, to fuch as thefe, this is a state of continual torment. All they do is against the grain, attended with conftant murmurings and complaints; the life of flaves and brutes, and not of men, who should act with a spirit of freedom. And this natural liberty no inferior perfon attains to, till he has learnt to obey chearfully, for God's, and confeience fake. Whatever poft you form an idea of, none will give you quiet and inward content, equal with that of a state of fubjection: many have fed themfelves with fond imaginations, how happy they should be, if they could change their condition for a higher;

D

but

but few, if any, who have actually made the experiment, have found themselves a jot the happier or easier for it.

"Tis true indeed, every man's own judgment is the proper rule and measure of his actions; and hence it comes to pafs, that we are all best pleased with them who are of the fame opinions with ourselves. But 'tis as true, that if God rule in our hearts, we fhall not think much to recede from our own sense in

fome cafes, when peace and the publick good may be promoted by fuch conceffions. For who is fo abfolutely and compleatly wife, that nothing escapes his knowledge? If then our knowledge be but partial and imperfect, 'tis but reasonable we should not be ftiff in our opinions, but allow a fair hearing at least to those who differ from us. And in fuch cafes a man gains a great point, when he knows himself in the right, and yet in tenderness and charity, can comply with the infirmities or mistakes of others, rather than offend God, by being too tenacious of his own better judgment.

I have frequently been told, that it is much fafer to take advice, that to give it: for a man may have confidered and determined well; and yet there may be fome cafes, which may make it reasonable to depart from that determination, and give ourselves up to be determined by other perfons. And when thefe cafes happen, to refufe fuch compliances, manifeftly betrays our own felf-conceit, and is not conftancy, but obftinacy of spirit.

CHAP.