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deration which fpiritual prudence requires; neither expofing nor entangling our felves, nor difcouraging others by exceffes and extravagancies. 2. That our felf-denial never betrays us into pride or uncharitablenefs; for if it tempts us to over-rate our felves and to defpife others, this is a flat contradiction to one of the main ends of Christian discipline, which is, the bumiliation of the heart. 3. That we ever preferve, nay, increase the sweetness and gentlenefs of our minds; for whatever makes us four and morofe, or peevish and unfociable, makes us certainly fo much worse; and, instead of begetting in us nearer refemblances of the Divine Nature, gives us a very strong tincture of a devilish one. Athanafius therefore, in the life of Anthony the hermite, obferves, amongst other his great virtues, that after thirty years spent in a ftrange kind of retired and folitary life, * ἐκ ὡς ὅρει τραφεὶς καὶ καὶ γέρων γενόμλυΘ, ἄγριον εἶχε τὸ ἦθος, ἀλλὰ καὶ λα ρεις την και πολιτικός. He did not appear to ἦν, his friends with a fullen or favage, but with an obliging fociable air: and there is indeed but little reafon, why the look fhould be louring and contracted, when the heart is filled with joy and charity, goodness and pleasure. A ferene open countenance, and a chearful grave deport`K 3

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ment, does beft fuit the tranquillity, purity, and dignity of a Chriftian mind.

§. 5. Laftly, Some kinds of life are better fuited and accommodated to the great ends of religion and virtue than others. I fhall not here enter into an examination of the advantages or difadvantages there are in the feveral kinds of life with reference to religion, The fettling this and feveral other things relating to it, was one main defign of my last book. All therefore that I have here to do, is but to make one plain inference from all that has been advanced in this chapter. If Perfection and happiness cannot be obtained without a frequent and ferious application of our felves to the means here infifted on; then 'tis plain that we ought to caft our lives, if we can, into fuch a method, that we may be in a capacity to do this. To fpeak more particularly and clofely; fince meditation, prayer, and holy converfation are fo neceffary to quic ken the confcience, excite our paffions, and fortify our refolutions; it is evident that it is as neceffàry fo to model and form, our lives, that we may have time enough to bestow on thefe, For they, whofe minds and time are taken up by the world, have very little leifure for things of this nature, and are very little difpofed, to them, and as ill qualified for them. As to converfation, as

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the world goes now, 'tis hot to be expected that it should have in it any relish of piety, unless between fuch as have entered into a close and strict friendship. But the worldly man is a ftranger to true friendship; 'tis too facred, too delicate a thing, for a mind devoted to the world, to be capable of. A regard to intereft, to fome outward forms and decencies; the gratification of fome natural inclination, the neceffity of fome kind of diverfion and enjoyment, may invite him to more familiarity with fome, than others. But 'tis hard to believe, that there fhould be any thing in fuch combinations, of that which is the very life and foul of friendship, a fincere and undefigning paffion, increased by mutual confidences and obligations, and fupported and ftrengthened by virtue and honour. As to prayer, men of business do, I doubt, oftener read or fay prayers, than pray; for 'tis very hard to imagine, that a foul that grovels perpetually here upon earth, that is inceffantly follicitous about the things of this world, and that enters abruptly upon this duty without any preparation, fhould immediately take fire, be filled with heavenly vigour, and be tranfported with earnest and impatient defire of grace and glory. Ah! how hard is it for him, who hungers and thirfts perpetually after the profits of this world, to hunger and

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thirst after righteoufnefs too! if fuch minds as thefe retain the belief of a providence, fome awe of God, and fome degree of gratitude towards him, 'tis as much as may feasonably be expected from them and may this avail them as far as it can! Laftly, as to meditation, how can it be imagined, that fuch, whofe minds and bodies are fatigued and harraffed by worldly business, fhould be much inclined to it, or well prepared for it? How fhould thefe men form any notion of a perfect and exalted virtue, of devout and heavenly paffion? What conceptions can they have of the power and joy of the Holy Ghoft, of poverty of fpirit, or purity of heart, or the diffufion of the love of God in our fouls? What idea's can they entertain of an heaven, or of angelical pleasure and beatitude? Ín a word, the religion of men intent upon this world, when they pretend to any, which too often they do not, confifts especially in two things, in abstaining from wickedness, and doing the works of their civil calling; and how far they may be fenfible of higher obligations, I determine not. Good God! what a mercy it is to thefe poor creatures, that 'tis the fashion of their country, as well as a precept of our religion, to dedicate one day in feven to the fervice of God and their fouls! but have I not often taught, that purity of intention converts the works

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of a fecular calling into the works of God? I have fo; 'tis univerfally taught; 'tis the doctrine of the gofpel; and therefore I fhall never retract it: but ah! how hard a thing is it for a worldly man to maintain this purity of intention! how hard a thing is it for a mind, eaten up by the love and cares of this world, to do all to the honour of God! tho' therefore I cannot retract this doctrine, yet the longer I live, the more reafon do I fee for qualifying and guarding it with this caution: let no man that defires to be faved, much less that defires to be perfect, take fanctuary in purity of intention, while he fuffers the works of his fecular calling to ingrofs his foul, and entirely ufurp his time. If fecular works exclude and thrust out of doors fuch as are properly religions, it will not be eafy to conceive, how the power of godlinefs fhould be maintained, how any wife thoughts, or heavenly defires fhould be preferved in fuch men; or show, finally, thofe who have utterly given up themselves to the wisdom of this world, fhould retain any true value for thofe maxims of the gofpel, wherein confifts the true wisdom that is from above. All that I have faid against a life of bufiness, may, with equal or greater force, be urged againft a life of pleasure; I mean that which they call innocent pleasure: the

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