Chapter I: AM now come to another hour of prayer, which in scripture is called (2)

Do good, my son, first of all to those that most deserve it, but remember to do good to all. The greatest sinners receive daily instances of God’s goodness towards them; he nourishes and preserves them, that they may repent, and return to him; do you therefore imitate God, and think no one too bad to receive your relief and kindness, when you see that he wants it.

16. I am teaching you _Latin_ and _Greek_, not that you should desire to be a great _critic_, a fine _poet_, or an eloquent _orator_. I would not have your heart feel any of these desires; for the desire of these accomplishments is vanity, and the masters of them are generally vain men.

But I teach you these languages, that at proper times you may look into the history of past ages, and learn the methods of God’s providence over the world: that reading the writings ♦of the ancient sages, you may see how wisdom and virtue have been the praise of great men of all ages.

♦ duplicate word removed ‘of’

Let truth and plainness be the only ornament of your language, and study nothing but how to think of all things as they deserve, to chuse every thing that is best, to live according to reason, and to act in every part of your life in conformity to the will of God.

Study how to fill your heart full of the love of God, and the love of your neighbour, and then be content to be no deeper a scholar, no finer a gentleman, than these tempers will make you. As true religion is nothing else but simple nature governed by right reason; so it loves and requires great plainness and simplicity of life. Therefore avoid all superfluous shews, finery, and equipage, and let your house be plainly furnished with moderate conveniences. Don’t consider what your estate can afford, but what right reason requires.

17. Let your _dress_ be sober, clean, and modest; not to set out the beauty of your person, but to declare the sobriety of your mind, that your outward garb may resemble the plainness of your heart. For it is highly reasonable, that you should be _one man_, all of a piece, and appear outwardly such as you are inwardly.

As to your _meat_ and _drink_, in them observe the _highest rules_ of Christian temperance and sobriety: consider your body only as the servant of your soul; and only so nourish it, that it may perform an humble and obedient service to it.

But, my son, observe this as a principal thing, which I shall remember you of as long as I live.

Hate and despise all _human glory_, for it is nothing else but human folly. It is the greatest _snare_, and the greatest _betrayer_ that you can possibly admit into your heart.

Let every day therefore be a day of humility; condescend to all the infirmities of your fellow-creatures, cover their frailties, love their excellencies, encourage their virtues, relieve their wants, rejoice in their prosperities, compassionate their distress, receive their friendship, overlook their unkindness, forgive their malice, be a servant of servants, and condescend to do the lowest offices to the lowest of mankind.

18. *Aspire after nothing but your own purity and perfection, and have no ambition but to do every thing in so religious a manner, that you may be glad God is every where present, and sees all your actions. The greatest trial of humility, is an humble behaviour towards your equals in _age_, _estate_, and _condition_. Therefore be careful of all the motions of your heart towards these people. Let all your behaviour towards them be governed by unfeigned love. Have no desire to put any of your equals below you, nor any anger at those that would put themselves above you, if they are proud, they are ill of a very bad distemper; let them therefore have your tender pity, and perhaps your meekness may prove an occasion of their cure; but if your humility should do them no good, it will however be the greatest good to yourself.

Remember that there is but one man in the world, with whom you are to have perpetual contention, and be always striving to excel him, and that is yourself.

The time of practising these precepts, my child, will soon be over with you; the world will soon slip thro’ your hands, or rather you will soon slip thro’ it; it seems but the other day since I received these instructions from my dear father, that I am now leaving with you. And the God that gave me ears to hear, and a heart to receive what my father said unto me, will, I hope, give you grace to love and follow the same instructions.

CHAP XV.

_Shewing how the method of educating |daughters,| makes it
difficult for them to enter into the spirit of Christian
humility. How miserably they are injured and abused by such
an education. The spirit of a better education, represented
in the character of |Eusebia|._

1. THAT turn of mind which is taught and encouraged in the education of _daughters_, makes it exceeding difficult for them to enter into such a sense and practice of humility, as the spirit of Christianity requireth.

*The right education of this _sex_ is of the utmost importance. For tho’ _women_ don’t carry on the _trade_ and _business_ of the world; yet as they are _mothers_ and _mistresses_ of families, that have for some time the care of the education of their children, they are entrusted with that which is of the greatest consequence to human life. For this reason, _good_ or _bad_ women are likely to do as much good or harm in the world, as good or bad men in the greatest business.

*For as the _health_ and _strength_, or _weakness_ of our bodies, is much owing to _their methods_ of treating us when we were young; so the _soundness_ or _folly_ of our minds is not less owing to these _first tempers_ and ways of thinking, which we eagerly received from the _love_, _tenderness_, _authority_, and constant _conversation_ of our mothers.

*As we call our first language our _mother-tongue_, so we may as justly call our first tempers our _mother-tempers_; and perhaps it may be found more easy to forget the _language_, than to part entirely with those _tempers_ which we learnt in the _nursery_.

2. It is therefore much to be lamented, that this _sex_, who have the first forming both of our _bodies_ and _minds_, are not only educated in _pride_, but in the _silliest_ and most _contemptible_ part of it.

*They are not indeed suffered to dispute with us the proud _prizes_ of _arts_ and _sciences_; but we turn them over to the study of _beauty_ and _dress_, and the whole world conspires to make them think of nothing else. _Fathers_ and _mothers_, _friends_ and _relations_, seem to have no other wish towards the _little girl_, but that she may have a _fair skin_, _a fine shape_, _dress well_, and _dance_ to admiration.

Now if a fondness for our _persons_, a desire of _beauty_, a love of _dress_, be a part of pride (as surely it is a most contemptible part of it) the first step towards a _woman’s humility_, seems to require a _repentance_ of her education.

For it must be owned, that, generally speaking, good parents are never more fond of their daughters, than when they see them _too fond_ of themselves, and _dressed_ in such a manner, as is a great reproach to the gravity and sobriety of the Christian life.

3. The _church_ has formerly had _eminent saints_ in that sex; and it may reasonably be thought, that it is purely owing to their _poor_ and _vain_ education, that this honour of their sex is for the _most part_ confined to _former_ ages.

*The corruption of the world indulges them in great vanity, and mankind seem to consider them in no other view, than as so many _painted idols_, that are to allure and gratify their passions; so that if many women are _vain_, _light_, _gewgaw_ creatures, they have this to excuse themselves, that they are not only such as their _education_ has made them, but such as the _generality_ the world _allows_ them to be.

*But then they should consider, that the _friends_ to their _vanity_ are no friends of theirs; that they are to live for _themselves_; that they have as great a share in the _rational nature_ as men have; that they have as much _reason_ to pretend, and as much _necessity_ to aspire after the _highest accomplishments_ of Christian virtue, as the _gravest_ and _wisest_ among Christian _philosophers_.

*They should consider, that they are _abused_, and _injured_, and _betrayed_ from their _only perfection_, whenever they are taught, that any thing is an _ornament_ in them, that is not an ornament in the _wisest_ among mankind.

4. *It is generally said, that _women_ are naturally of _little_ and _vain minds_; but this I look upon to be as _false_, as to say, that _butchers_ are naturally _cruel_: for as their cruelty is not owing to their _nature_, but to their _way_ of life; so whatever _littleness_ and _vanity_ is in the minds of women, it is like the cruelty of _butchers_, a temper that is wrought into them by that life which they are _taught_ and _accustomed_ to lead.

And if it were true, that they were thus naturally vain and light, then how much more blameable is that education, which seems contrived to _strengthen_ and _increase_ this folly and weakness of their minds?

For if it were a virtue in a woman to be proud and vain of herself, we could hardly take better means to raise this passion in her, than those that are now used in their education.

5. *_Matilda_ is a fine woman, of good _breeding_, and great _sense_. She has three daughters that are educated by herself. She will not trust them with any one else, or at any _school_, for fear they should learn any thing ill. She stays with the _dancing-master_ all the time he is with them, because she will hear every thing that is said to them. She has heard them read the scriptures so often, that they can repeat great part of it without book: and there is scarce a good book of _devotion_, but you may find it in their _closets_.

Had _Matilda_ lived in the first ages of Christianity, she had in all probability been one of the greatest saints. But as she was born in corrupt times, where she hardly ever saw a piety higher than her own; so she has many defects, and communicates them all to her daughters.

6. _Matilda_ never was _meanly_ dressed in her life; and nothing pleases her in _dress_, but that which is very _rich_, and _beautiful_ to the eye.

Her daughters see her great zeal for religion, but then they see an equal earnestness for all sorts of _finery_. They see she is not negligent of her _devotion_; but then they see her more careful to preserve her _complexion_, and to prevent those changes which time and age threaten her with.

They are afraid to meet her, if they have missed the _church_; but then they are more afraid to see her, if they are not _laced_ as _straight_ as they can possibly be.

She often shews them her _own picture_, which was taken when their father fell in love with her. She tells them how _distracted_ he was with passion at the _first sight_ of her; and that she had never had so _fine_ a _complexion_, but for the diligence of her good mother, who took exceeding care of it.

The children see so plainly _the temper_ of their mother, that they affect to be _more pleased_ with dress, than they really are.

They saw their eldest sister once brought to her _tears_, and her _perverseness_ severely reprimanded, for presuming to say, that she thought it was better to cover the _neck_, than to go so _far naked_ as the modern dress requires.

7. She stints them in their _meals_, and is very scrupulous of what they eat and drink, and tells them how many _fine shapes_ she has seen spoiled in her time for want of such care.

Whenever they begin to look _sanguine_ and _healthful_, she calls in the assistance of the _doctor_; and if _physic_, or _issues_, will keep the complexion from inclining to _coarse_ or _ruddy_, she thinks them well employed.

By this means they are _poor_, _pale_, _sickly_, _infirm_ creatures, _vapoured_ through want of spirits, _crying_ at the smallest accidents, _swooning_ away at any thing that frights them, and hardly able to bear the _weight_ of their best cloaths.

The eldest daughter lived as long as she could under this discipline, and died in the twentieth year of her age.

When her body was opened, it appeared that her _ribs_ had grown into her _liver_, and that her other _entrails_ were much hurt, by being _crushed_ together with her _stays_; which her mother had ordered to be twitched so strait, that it has often brought tears into her eyes, whilst the maid was dressing her.

Her youngest daughter is run away with a _gamester_, a man of great beauty, who in _dressing_ and _dancing_ has no superior.

_Matilda_ says, she should die with grief at this accident, but that her _conscience_ tells her, she has contributed nothing to it herself. She appeals to their _closets_, to their books of devotion, to testify what care she has taken to establish her children in piety.

8. Now, tho’ I don’t intend to say, that no daughters are brought up in a _better way_ than this; yet thus much may be said, that the greater part of them are not brought up so well, or accustomed to so much religion.

Their minds are turned as much to the care of their beauty and dress, without having such rules of devotion to stand against it. So that if _solid_ piety is much wanted in that sex, it is the plain consequence of a corrupt education.

And if they are often ready to receive the first _fops_, _beaux_, and fine _dancers_, for their husbands, ’tis no wonder that they should like that in men, which they have been taught to admire in themselves.

Some people will perhaps say, that I am exercising too great a severity against the sex.

But reasonable persons will observe, that I spare the _sex_, and only arraign their _education_; that I not only spare them, but plead their _interest_, assert their _honour_, and only condemn that _education_ which is so _injurious_ thereto.

Their education I cannot spare; but the only reason is, because it is their _greatest enemy_, because it deprives the world of so many _blessings_, and the church of so many _saints_.

If it should here be said, that I even charge _too high_ upon their _education_, and that they are not so _much_ hurt by it, as I imagine.

It may be answered, that tho’ I don’t pretend to state the _exact degree_ of mischief that is done by it, yet its plain and natural tendency to do harm, is sufficient to justify the most _absolute_ condemnation of it.

9. But how possible it is to bring up daughters in a more excellent way, let the following character declare.

*_Eusebia_ is a pious widow, well born, and well bred, and has a good estate for five daughters, whom she brings up as one entrusted by God, to fit five virgins for the kingdom of heaven. Her family has the same regulation as a _religious house_, and all its orders tend to the support of a constant regular devotion.

She loves them as her spiritual children, and they reverence her as their spiritual mother, with an affection far above that of the fondest friends.

She has divided part of her estate among them, that every one may be charitable out of their own stock, and each of them take it in their turns to provide for the _poor_ and _sick_ of the parish.

_Eusebia_ brings them up to all kinds of labour that are proper for women, as _sewing_, _knitting_, _spinning_, and all other parts of _housewifery_; not for their _amusement_, but that they may be serviceable to themselves and others, and be saved from those temptations which attend an idle life.

She tells them, she had rather see them reduced to the necessity of maintaining themselves by their own work, than to have riches to excuse themselves from labour. For tho’, says she, you may be able to assist the poor without your labour, yet by your labour you will be able to assist them more.

10. If _Eusebia_ has lived as free from sin as it is possible for human nature, it is because she is always watching and guarding against _all instances_ of pride. And if her virtues are stronger and higher than other peoples, ’tis because they are all founded in a deep _humility_.

My children, says she, when your father died, I was much pitied by my friends, as having all the care of a family, and the management of an estate fallen upon me.

But my own grief was founded upon another principle: I was grieved to see myself deprived of so faithful a friend; and that such an eminent example of Christian virtues should be taken from the eyes of his children, before they were of an age to love and follow it.

But as to worldly cares, which my friends thought so heavy upon me, they are most of them of our own making, and fall away as soon as we _know ourselves_.

If a person in a _dream_ is disturbed with strange appearances, his trouble is over as soon as he is _awake_, and sees that it was a dream.

Now, when a right knowledge of ourselves enters into our minds, it makes as great a change in all our thoughts and apprehensions, as when we _awake_ from the _wandrings_ of a dream.

We acknowledge a man to be _mad_ or _melancholy_, who fancies himself to be _glass_, and so is afraid of stirring; or taking himself to be _wax_, dares not let the _sun_ shine upon him.

But, my children, there are things in the world which pass for _wisdom_, _politeness_, _grandeur_, _happiness_, and _fine breeding_, which shew as great _ignorance_ of ourselves, and might as justly pass for _thorough madness_, as when a man fancies himself to be _glass_ or _ice_.

A woman that dares not appear in the world without _fine cloaths_, that thinks it is a happiness to have a face _finely coloured_, to have a skin _delicately fair_, that had rather die than be reduced to poverty, and be forced to work for a maintenance, is as ignorant of herself to the full, as he that fancies himself to be _glass_.

11. For this reason, all my discourse with you, has been to acquaint you with yourselves, and to accustom you to such books, as might best instruct you in this greatest of all knowledge.

You would think it hard, not to know the family into which you was born, what ancestors you were descended from, and what estate was to come to you; but, my children, you may know all this with exactness, and yet be as ignorant of yourselves, as he that takes himself to be _wax_.

For tho’ you were all of you born of my body, and bear your father’s name, yet you are all of you _pure spirits_. I don’t mean that you have not bodies; ♦but that _all_ which deserves to be called _you_, is nothing else but _spirit_. A being spiritual and rational in its nature; that is as contrary to all corporeal beings, as _life_ is contrary to _death_; that is made in the image of God, to live for ever, never to cease any more, but to enjoy _life_, and _reason_, and _knowledge_, and _happiness_ in the presence of God, and the society of angels, and glorious spirits, to all eternity.

♦ ‘hut’ replaced with ‘but’

Every thing that you call yours, besides this spirit, is but like your _cloathing_; something that is only to be used for awhile, and then to end, and die, and wear away, and to signify no more to you than the _cloathing_ and _bodies_ of other people.

12. But, my children, you are not only in this manner _spirits_, but you are _fallen_ spirits, that began your life in a state of corruption and disorder, full of tempers and passions, that blind and darken your reason, and incline you to that which is hurtful.

Your bodies are not only poor and perishing like your cloaths, but they are like ill _infected cloaths_, that fill you with ill diseases, which oppress the soul with sickly appetites, and vain cravings.

So that all of us are like two beings, that have, as it were, two hearts within us; with the one we see, and taste, and admire reason, and holiness; with the other we incline to pride, and vanity, and sensual delights.

If you would know the one thing necessary to all the world, it is this, to preserve and perfect all that is _rational_, _holy_, and _divine_ in our nature, and to mortify, remove, and destroy all _vanity_, _pride_, and _sensuality_.

Could you think, my children, when you look at the world, and see what _customs_, and _fashions_, and _pleasures_, and _troubles_, and _projects_, employ the hearts and time of mankind, that things were thus?

But don’t you be affected at these things; the world is in a great _dream_, and but few people are awake in it.

We fancy that we fall into darkness, when we die; but alas, we are most of us in the dark till then; and the eyes of our souls only then begin to see, when our bodily eyes are closing.

13. You see then your state, my children; you are to improve and perfect the spirit that is within you; you are to prepare it for the kingdom of heaven, to nourish it with the love of God, to adorn it with good works, and to make it as holy and heavenly as you can. You are to preserve it from the errors and vanities of the world; to save it from the corruptions of the body, from those false delights and sensual tempers which the body tempts it with.

You are to nourish your spirits with pious readings, and holy meditations, with watchings, fastings, and prayers, that you may relish that eternal state which is to begin when this life ends.

As to your bodies, you are to consider them as _poor_, _perishing_ things, that are corrupt at present, and will soon drop into common dust; you are to watch over them as _enemies_, that are always trying to betray you, and so never follow their counsel; you are to consider them as the _place_ and _habitation_ of your souls, and so keep them _clean_, and _decent_; you are to consider them as the servants and instruments of action, and so give them _food_, and _rest_, and _raiment_, that they may be strong and healthful to do the duties of a charitable, useful, pious life.

Whilst you live thus, you live like yourselves; and whenever you have less regard to your souls, or more regard to your bodies; whenever you are more intent upon adorning your persons, than upon perfecting your souls, you are much more beside yourselves, than he that had rather have a _laced coat_, than an healthful body.

14. For this reason, my children, I have taught you nothing that was dangerous for you to learn: I have kept you from every thing that might betray you into _weakness_ and _folly_; or make you think any thing fine, but a _fine mind_; any thing happy, but the favour of God; or any thing desirable, but to do all the good you possibly can.

Instead of the vain, immodest entertainment of _plays_ and _operas_, I have taught you to delight in visiting the _sick_ and _poor_. What ♦_music_, and _dancing_, and _diversions_ are to many in the world, that prayers and devotions, and psalms are to you. Your hands have not been employed in plaiting the hair, and adorning your persons; but in making cloaths for the naked. You have not wasted your fortunes upon yourselves; but have added your labour to them, to do more good to other people.

♦ ‘musick’ replaced with ‘music’

Instead of forced _shapes_, _genteel airs_, and _affected motions_, I have taught you to conceal your bodies with _modest garments_, and let the world have nothing to view of you, but the _plainness_, and _sincerity_, and _humility_ of all your behaviour.

15. You know, my children, the _high perfection_, and the _great rewards_ of virginity; you know how it frees from worldly cares and troubles, and furnishes means and opportunities of higher advancements in the divine life. Therefore love, and esteem, and honour virginity: bless God for all that glorious company of holy virgins, that from the beginning of Christianity have, in the several ages of the church, renounced the cares and pleasures of matrimony, to be perpetual examples of contemplation and prayer.

But as every one has their proper gift from God, as I look upon you all to be so many great blessings of a married state; so I leave to your choice, either to do as I have done, or to aspire after higher degrees of perfection in a virgin state.

I press nothing upon you, but to make the most of human life, and to aspire after perfection in whatever state you chuse.

Never therefore consider yourselves as persons that are to be _seen_, _admired_, and _courted_ by men; but as _poor sinners_, that are to save yourselves from the vanities and follies of a miserable world. Learn to live for your own sakes, and the service of God; and let nothing in the world be of any value with you, but that which you can turn into a service to God, and a means of your future happiness.

16. Whether married therefore, or unmarried, consider yourselves as mothers and sisters, as friends and relations to all that want your assistance; and never allow yourselves to be idle, whilst others are in want of any thing that your hands can make for them.

This useful, charitable, humble employment of yourselves, is what I recommend to you with great earnestness; and besides the good you will thereby do to other people, your own heart will be improved by it.

For next to _reading_, _meditation_, and _prayer_, there is nothing that so secures our hearts from foolish passions, as some _useful_, _humble_ employment of ourselves.

Never therefore consider your labour as an _amusement_, that is to get rid of your time, and so may be as trifling as you please; but consider it as something that is to be serviceable to yourselves and others, that is to serve some sober ends of life, to save and redeem your time, and make it turn to your account, when the works of all people shall be tried by fire.

If there is any good to be done by your labour, if you can possibly employ yourselves usefully to other people, how silly is it, how contrary to the wisdom of religion, to make that a _mere amusement_, which might as easily be made an exercise of the _greatest charity_?

What would you think of the wisdom of him, that should employ his time in distilling of waters, and making liquors which no body could use, merely to amuse himself with the variety of their colour, when, with less labour and expence, he might satisfy the wants of those who have nothing to drink?

Yet he would be as wisely employed, as those that are amusing themselves with such tedious works as they neither need, nor hardly know how to use when they are finished; when, with less labour and expence, they might be doing as much good, as he that is _cloathing_ the naked, or _visiting_ the sick.

Be glad therefore to know the wants of the poorest people, and let your hands be employed in making such things for them, as their necessities require. By thus making your labour a gift and service to the poor, your ordinary work will be changed into a holy service, and made as acceptable to God as your devotions.

This will make you true disciples of your meek Lord and Master, who _came into the world not to be ministered unto, but to minister_; and tho’ he was Lord of all, and among the creatures of his own making, yet was among them _as one that serveth_.

17. Christianity has then had its effect upon your hearts, when it has removed pride from you, and made you delight in humbling yourselves beneath the lowest of all your fellow creatures.

Live therefore, my children, as you have begun your lives, in humble labour for the good of others; not in ceremonious visits and vain acquaintances. Contract no foolish friendships, or vain fondnesses for particular persons; but love them most, that most turn your love towards God, and your compassion towards all the world.

But above all, avoid the conversation of _fine-bred fops_ and _beaux_, and hate nothing more than the idle discourse, the flattery and compliments of that sort of men; for they are the _shame_ of their own _sex_, and ought to be the _abhorrence_ of yours.

When you go abroad, let humility, modesty, and a decent carriage, be all the _state_ you take upon you; and let tenderness, compassion, and good-nature, be all the _fine breeding_ you shew in any place.

If evil _speaking_, _scandal_, or _backbiting_, be the conversation where you happen to be, be as much grieved as if you was amongst cursing and swearing, and retire as soon as you can.

Tho’ you intend to marry, yet let the time never come, till you find a man that has those perfections which you have been labouring after yourselves; who is likely to be a friend to all your virtues, and with whom it is better to live, than to want the benefit of his example.

18. Love _poverty_, and reverence _poor people_; as for many reasons, so particularly for this, because our blessed Saviour was one of the number.

Visit and converse with them frequently; you will often find _simplicity_, _innocence_, _patience_, _fortitude_, and great piety amongst them.

Rejoice at every opportunity of doing an humble action; whether it be, as the scripture expresses it, in _washing the saints feet_, that is, in waiting upon, and serving those that are below you, or in bearing with the haughtiness and ill manners of those that are your equals, or above you. For there is nothing better than humility; it is the fruitful soil of all virtues, and every thing that is kind and good, naturally grows from it.

Therefore, my children, pray for, and practise, humility; and reject every thing in _dress_, or _carriage_, or _conversation_, that has any appearance of pride.

Strive to do every thing that is praise-worthy, but do nothing in order to be praised; nor think of any reward for your labours of love, till Christ cometh with all his holy angels.

19. And above all, my children, have a care of vain thoughts of your own virtues. For as soon as ever people live different from the common way of the world, the devil represents to their minds the height of their perfections; and is content they should excel in good works, provided he can make them proud of them.

Therefore watch over your virtues with a jealous eye, and reject every vain thought, as you would reject the most wicked imaginations; and think what a loss it would be to you, to have the fruit of all your good works devoured by the vanity of your minds.

Never therefore allow yourselves to despise those who do not follow your rules, but love them, and pray to God for them; and let humility be always _whispering_ in your ears, that you yourselves would fall from those rules to-morrow, if God should leave you to your own strength and wisdom.

When therefore you have spent days and weeks well, do not suffer your hearts to contemplate any thing as your own, but give all the glory to God, who has carried you thro’ such rules of holy living, as you were not able to observe by your own strength; and take care to begin the next day, not as proficients in virtue, that can do great matters, but as _poor beginners_, that want the daily assistance of God to save you from the _grossest sins_.

20. Your dear father was an humble, watchful, pious, wise man. Whilst his sickness would suffer him to talk with me, his discourse was chiefly about your education. He knew the benefits of humility, he saw the ruins which pride made in our sex; and therefore he conjured me with the tenderest expressions, to renounce the _fashionable ways_ of educating daughters in _pride_ and _softness_, in the care of their _beauty_ and _dress_; and to bring you all up in the _plainest_, _simplest_ instances of an humble, holy, and industrious life.

He taught me an admirable rule of humility, which he practised all the days of his life; which was this, to let no morning pass, without thinking upon some _frailty_ and _infirmity_ of our own, that may put us to _confusion_, make us _blush inwardly_, and entertain a mean opinion of ourselves.

Think therefore, my children, that the soul of your good father, who is now with God, speaks to you through my mouth; and let the double desire of your father, who is gone, and me, who am with you, prevail upon you to love God, to study your own perfection, to practise humility, and, with innocent labour, to do all the good you can to all your fellow creatures, till God calls you to another life.

*Thus did the pious widow educate her daughters. And a very ordinary knowledge of the _spirit_ of _Christianity_, may convince us, that no education can be of true advantage to young women, but that which trains them up in _humble industry_, in _great plainness_ of life, in _exact modesty_ of _dress_, _manners_ and _carriage_, and in _strict devotion_. For what should a Christian woman be, but a _plain_, _unaffected_, _modest_, _humble_ creature, averse to every thing in her _dress_ and _carriage_, that can draw the eyes of beholders, or gratify the passions of lewd and amorous persons?

21. *These considerations may teach you to let no day pass, without a serious application to God, for the _whole spirit_ of humility: fervently beseeching him to fill every part of your soul with it; to make it the ruling, constant habit of your mind, that you may not only feel it, but feel all your other tempers arising from it; that you may have no thoughts, no desires, no designs, but such as are the true fruits of an humble, meek, and lowly heart.

That you may always appear poor, and little, and mean in your own eyes, and fully content that others should have the same opinion of you.

That the whole course of your life, your _expence_, your _house_, your _dress_, your manner of _eating_, _drinking_, _conversing_, and doing _every thing_, may be so many continual proofs of the humility of your heart.

That you may look for nothing, claim nothing, resent nothing; that you may go thro’ all the actions of life calmly and quietly, as in the presence of God, looking wholly unto him, acting wholly for him; neither seeking applause, nor resenting neglects, or affronts, but doing and receiving every thing in the meek and lowly spirit of our Lord and Saviour Jesus Christ.

CHAP. XVI.

_Recommending devotion at twelve o’clock, called, in scripture,
the |sixth hour| of the day. This frequency of devotion,
equally desirable by all orders of people. |Universal love|
is recommended to be the subject of prayer at this hour. Of
intercession, as an act of universal love._

1. IT will, perhaps, be thought by some, that these hours of prayer come _too thick_, and are only fit for _monasteries_, or such people as have no more to do in the world than they have.

To this it is answered, this method of devotion is not pressed upon any as _absolutely necessary_, but recommended to all people, as the _best_ and the _happiest_ way of life.

And if exemplary devotion is as much the happiness and perfection of a _merchant_, a _soldier_, or a man of _quality_, as it is the happiness and perfection of the most _retired_, _contemplative_ life, then it is as proper to recommend it without any _abatements_ to one order of men as to another.

Here is therefore no excuse for men of _business_ and _figure_. _First_, Because it would be to excuse them from that which is the end of living, to make them _less beneficial_ to themselves, and _less serviceable_ to God and the world.

*_Secondly_, Because most men of business and figure engage _too far_ in worldly matters; much farther than the reasons of human life, or the necessities of the world require.

*_Merchants_ and _tradesmen_, for instance, are generally ten times farther engaged in business than they need; which is so far from being a reasonable _excuse_ for their want of time for devotion, that it is their _crime_, and must be censured as a blameable instance of covetousness and ambition.

_Gentry_, and people of _figure_, either give themselves up to _state-employments_, or to the gratifications of their _passions_, in a life of _gaity_ and _debauchery_. And if these things might be admitted as allowable avocations from devotion, devotion must be reckoned a poor circumstance of life.

Unless _gentlemen_ can shew, that they have another God, than the Father of our Lord Jesus Christ; another nature, than that which is derived from _Adam_; another religion than the Christian, it is in vain to plead their state, and dignity, as reasons for not preparing their souls for God, by a _strict_ and _regular_ devotion.

2. If a _merchant_, having forbore too great business, that he might quietly attend on the service of God, should die worth _twenty_, instead _fifty_ thousand pounds, could any one say, he had mistaken his _calling_, or gone a _loser_ out of the world?

If a _gentleman_ should have killed _fewer foxes_, been less frequent at _balls_, _gaming_, and _merry meetings_, because stated parts of his time had been given to _retirement_, to _meditation_, and _devotion_, could it be thought, that when he left the world, he would regret the loss of those hours that he had given to the improvement of his soul?

If a _tradesman_, by aspiring after Christian perfection, and retiring often from business, should, instead of leaving his children fortunes to spend in _luxury_ and _idleness_, leave them to live by their own honest labour; could it be said that he had made a _wrong use_ of the world, because he had more regard to that which is eternal, than to this which is so soon to be at an end?

Since therefore devotion is not only the best and most desirable practice in a _cloyster_, but in _every state_ of life, they that desire to be excused from it, because they are men of _figure_, and _estates_, and _business_, are no wiser than those that should desire to be excused from _health_ and _happiness_, because they were men of _figure_ and _estates_.

3. I can’t see why every _gentleman_, _merchant_, or _soldier_, should not put these questions seriously to himself;

_What is the best thing for me to aim at in all my actions? How shall I do to make the most of human life? What ways shall I wish that I had taken, when I am leaving the world?_

Now, to be thus wise, seems but a _small_ and _necessary_ piece of wisdom. For how can we pretend to sense and judgment, if we dare not seriously consider, and govern our lives by that which such questions require of us?

Shall a _nobleman_ think his birth too high, to condescend to such questions as these? Or a _tradesman_ think his business too great, to take any care about himself?

Now, here is desired no more devotion in any one’s life, than the answering these _few questions_ requires.

Any devotion that is not to the greater advantage of him that uses it, than any thing he can do in the _room_ of it; any devotion that does not procure an _infinitely greater_ good, than can be got by neglecting it, is yielded up.

But if people will live in so _much ignorance_, as never to put these questions to themselves, but push on a blind life at all chances, in quest of they don’t know what, or why; without ever considering the worth, or value, or tendency of their actions; without considering what God, _reason_, _eternity_, and their own happiness requires of them: it is for the honour of devotion that none can neglect it, but those who are thus inconsiderate, who dare not enquire after that which is the best and most worthy of their choice.

4. *It is true, _Claudius_, you are a man of _figure_ and _estate_, and are to act the part of such a station in life; you are not called, as _Elijah_ was, to be a prophet, or as St. _Paul_, to be an apostle.

But will you therefore not love yourself? Will you not seek and study your own happiness?

You would think it very absurd for a man not to value his own _health_, because he was not a ♦_physician_; or the preservation of his _limbs_, because he was not a _bone-setter_: yet it is more absurd for you, _Claudius_, to neglect the improvement of your soul, because you are not an apostle, or a bishop.

♦ ‘physycian’ replaced with ‘physician’

*Consider, _we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad_, 2 Cor. v. 10. Now, if your _estate_ would excuse you from appearing before this judgment-seat; if your _figure_ could protect you from receiving according to your works, there would be some pretence for your leaving devotion to other people: but if you, who are now thus distinguished, must then appear _naked_ amongst _common souls_, without any other distinction from others, but such as your virtues or sins give you, does it not as much concern you, as any _prophet_, or _apostle_, to make the best provision for that great day?

Consider the words of St. _Peter_, _As he which hath called you is holy, so be ye holy in all manner of conversation_, 1 Pet. i. 15.

If therefore, _Claudius_, you are one of those here called, you see what it is that you are called to. It is not to have so much religion as suits with your temper, your business, or your pleasures; it is not a particular sort of piety, that may be sufficient for gentlemen of figure and estates; but it is, _first_, to be _holy_, _as he which hath called you is holy_; _secondly_, it is to be _thus holy_ in all manner of conversation; that is, to carry this spirit and degree of holiness into every part, and through the whole form of your life.

And the reason the apostle immediately gives, why this spirit of holiness must be the common spirit of Christians, as such, is very affecting, and such as equally calls upon all sorts of Christians. _Forasmuch as ye know, that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation,――but with the precious blood of Christ._

As if he had said, forasmuch as ye know ye were made capable of this state of holiness, entered into a society with Christ, and made heirs of his glory, not by any human means, but by such a mysterious instance of love, as infinitely exceeds every thing that can be thought of in this world; since God has redeemed you to himself, and your own happiness, at so _great a price_, how base and shameful must it be, if you don’t henceforth devote yourselves wholly to the glory of God, and become holy as he who hath called you is holy?

5. Again, the apostle saith, _Know ye not, that your body is the temple of the Holy Ghost which is in you, and ye are not your own? For ye are bought with a price; therefore glorify |God| in your body, and in your spirit, which are |God|’s_, 1 Cor. vi. 19, 20.

How poorly therefore, _Claudius_, have you read the scripture? How little do you know of Christianity, if you can talk of your _estate_ and _condition_, as a pretence for a freer kind of life?

Are you any more _your own_, than he that has no estate or dignity in the world? Must _mean_ and _little_ people preserve their bodies as temples of the Holy Ghost, by _watching_, _fasting_, and _prayer_; but may you indulge yours in _idleness_, in _lust_, and _sensuality_, because you have so much _rent_, or such a _title_ of distinction?

And you must either think thus, or else acknowledge that the holiness of _saints_, _prophets_, and _apostles_, is the holiness that you are to labour after with all diligence and care.

And if you leave it to others, to live in such piety and devotion, in such self-denial, humility, and temperance, as may render them able to glorify God in their body, and in their spirit; you must leave it to them also, to have the benefit of the blood of Christ.

6. Thus much being said to shew, that _great devotion_ is not to be left to any particular sort of people, but to be the _common spirit_ of all Christians; I now proceed to consider the nature of _universal love_, which is here recommended to be the subject of your devotion at this hour.

By intercession is meant a praying to God, in behalf of our fellow-creatures.

Our blessed Lord hath recommended his love to us, as the pattern of our love to one another. As therefore he is continually making intercession for us all, so ought we to intercede for one another.

_A new commandment_, saith he, _I give unto you, that ye love one another, as I have loved you. By this shall all men know that ye are my disciples, if ye love one another._

The newness of this precept did not consist in this, that men were commanded to love one another; for this was an old precept, both of the law of _Moses_, and of nature. But it was new in this respect, that it was to imitate a new, and, till then, unheard-of example of love; it was to love one another, as Christ had loved us.

And if men are to know that we are disciples of Christ, by our loving one another, according to his example; then, if we are void of this love, we make it plainly known we are none of his disciples.

7. There is no principle more acceptable to God, than an _universal_ fervent love to all mankind, _wishing_ and _praying_ for their happiness; because there is no principle that makes us more like God, who is love and goodness itself, and created all beings for the enjoyment of happiness.

The greatest _idea_ that we can frame of God is, a being of infinite love and goodness; using infinite wisdom and power for the common good and happiness of all his creatures.

The highest notion therefore that we can form of man is, when we conceive him as like God in this respect as he can be; using all his finite faculties, whether of wisdom, power, or prayers, for the common good of all his fellow-creatures: heartily desiring they may have all the happiness they are capable of, and as many assistances from him, as his condition in the world will permit him to give them.

And, on the other hand, what a _baseness_ and _iniquity_ is there in all instances of _hatred_, _envy_, _spite_ and _ill will_; if we consider, that every instance of them, is so far acting in _opposition_ to God, and intending _mischief_ and _harm_ to those creatures, which God _favours_, and _protects_, and _preserves_, in order to their happiness? An _ill-natured_ man amongst God’s creatures, is the most _perverse_ creature in the world, acting contrary to that _love_, by which himself _subsists_, and which alone gives subsistence to all that variety of beings, that enjoy life in any part of the creation.

8. _Whatsoever ye would that men should do unto you, even so do unto them._

Now, though this is a doctrine of _strict justice_, yet it is only an _universal love_ that can comply with it.

As we have no degrees of spite or ill-will to ourselves, so we cannot be disposed towards others as we are towards ourselves, till we _universally_ renounce all instances of spite and ill-will, even in the _smallest_ degrees.

If we had any imperfection in our _eyes_, that made us see _any one_ thing wrong, for the same reason they would shew us an hundred things wrong.

So if we have any temper of our hearts, that makes us spiteful, or ill-natured towards _any one_ man, the same temper will make us envious, and spiteful, and ill-natured towards a great many more.

If therefore we desire this love, we must exercise our hearts in the love of _all_, because it is not _Christian_ love, till it is the love of _all_.

If a man could keep this whole law of love, and yet offend in _one point_, he would be guilty of all. For as one allowed instance of injustice destroys the justice of all our other actions; so one allowed instance of envy, spite, or ill-will, renders all our other acts of affection nothing worth.

Acts of love, that proceed not from a principle of _universal love_, are but like acts of justice, that proceed from a heart not disposed to _universal justice_.

9. Now, the noblest motive to universal tenderness is this, _God is love, and he that dwelleth in love, dwelleth in God_.

Who therefore, whose heart has any tendency towards God, would not aspire after this divine temper.

How should we rejoice in the exercise of this love, which, is an assurance to us, that we act according to his Spirit, who is love itself?

God willeth the happiness of all beings, though it is no happiness to himself; therefore we must desire the happiness of all beings, tho’ no happiness cometh to us from it.

God equally delighteth in the perfections of all his creatures; therefore we should rejoice in those perfections wherever we see them, and be as glad to have other people perfect as ourselves.

10. *God, besides his own great example of love, which ought to draw all his creatures after it, has so provided for us, and made our happiness so _common_ to us all, that we have no occasion to envy or hate one another.

For we cannot stand in one another’s way; or by enjoying our true good, keep another from his full share of it.

As we cannot be happy, but in the enjoyment of God; so we cannot rob one another of this happiness.

And as to other things, the _enjoyments_ of this life, they are so little in themselves, so foreign to our happiness; and generally speaking, so _contrary_ to that which they appear to be, that they are no foundation for envy, or hatred.

How silly would it be to envy a man, that was drinking poison out of a _golden_ cup? And yet who can say, that he is acting wiser than thus, when he is envying any instance of worldly greatness?

11. *How many _saints_ has adversity sent to heaven? And how many sinners has prosperity plunged into everlasting misery? A man seems to be in the most glorious state, when he has conquered, disgraced, and humbled his enemy; though it may be, that same conquest has saved his adversary, and undone himself.

_This_ man had perhaps never been debauched, but for his _fortune_ and _advancement_; _that_ had never been pious, but thro’ his _poverty_ and _disgrace_.

She that is envied for her beauty, may, perchance, owe all her _misery_ to it; and another may be for ever happy, for having had no admirers of her _person_.

_One_ man succeeds in every thing, and so loses all: _another_ meets with nothing but crosses and disappointments, and thereby gains more than all the world is worth.

This _clergyman_ may be undone by his being made a _bishop_; and _that_ may save both himself and others by being fixed to his _poor vicarage_.

How envied was _Alexander_, when conquering the world, he built _towns_, set up his _statues_, and left marks of his glory in so many kingdoms!

And how despised was the poor preacher St. _Paul_ when he was _beaten with rods_! And yet how strangely was the world mistaken in their judgment! How much to be envied was St. _Paul_! How much to be pitied was _Alexander_!