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himself, enjɔy some portion of the blessed repose of heaven.

That man is truly wise, and taught not of men, but of God, who perceiveth and judgeth of things as they are in themselves, and not as they are distinguished by names and general estimation. He that has known the power of the spiritual life, and withdrawn his attention from the perishing interests of the world, is not dependent on time or place for the exercise of devotion. He can soon recollect himself, because he is never wholly engaged by sensible objects. His tranquillity is not interrupted by bodily labor or inevitable business, but with calmness he accommodates himself to events as they take place. He is not moved by the capricious humors and perverse behavior of men; and constant experience has convinced him, that the soul is no further obstructed and disturbed in its progress towards perfection, than as it is under the power and influence of the present life.

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If the frame of thy spirit was in right order, and thou wert inwardly pure, all outward things would conduce to thy improvement in holiness, and work together for thy everlasting good and because thou art disgusted by a thousand objects, and disturbed by a thousand events, it is evident, that thou art not yet "crucified to the world, nor the world to thee." Nothing entangles and defiles the heart so much, as the inordinate love of creatures. If thou canst abandon the hope of consolation in the enjoyments of earthly and sensual life, thou wilt soon be able to contemplate the glory and blessedness of

the heavenly state; and wilt frequently partake of that spiritual consolation, which the world can neither give nor take away.

CHAPTER II.

Submission to Reproof and Shame.

REGARD not much what man is for thee, or who against thee; but let it be thy principal concern, that God may be with thee in every purpose and action of life. Keep thy conscience pure, and God will be thy continual defence; and him whom God defends, the malice of man hath no power to hurt. If thou hast learned to suffer in silent and persevering patience, thou shalt certainly see the salvation of the Lord: he knows the most proper season for thy deliverance, and will administer the most effectual means to accomplish it; and to his blessed will thou shouldst always be perfectly resigned. It is the prerogative of God to give help under every trouble, and deliverance from all dishonor.

It is useful for preserving the humility of our spirit, that other men should know and reprove our manifold transgressions: and in cases of injury among brethren, the more humble the acknowledgement of the offence is, the more effectually will the offended person be appeased and reconciled.

The humble man God protects and delivers; the humble he loves and comforts; to the humble he condescends; on the humble he bestows more abun

dant measures of his grace, and after his humiliation, exalts him to glory; to the humble he reveals the mysteries of redemption, and sweetly invites and powerfully draws him to himself. The humble man, though surrounded with the scorn and reproach of the world, is still in peace; for the stability of his peace resteth not upon the world, but upon God.

Do not think that thou hast made any progress towards perfection, till thou feelest that thou art "less than the least of all" human beings.*

* "Though you may know abundance of people to be guilty of some gross sins, with which you cannot charge yourself; yet you may justly condemn yourself as the greatest sinner that you know. And that for these following reasons:

First, Because you know more of the folly of your own heart, than you do of other people's ; and can charge yourself with various sins, that you only know of yourself, and cannot be sure that other sinners are guilty of them. So that as you know more of the folly, the baseness, the pride, the deceitfulness, and negligence of your own heart, than you do of any one's else, so you have just reason to consider yourself as the greatest sinner that you know; because you know more of the greatness of your own sins than you do of other people's.

Secondly, The greatness of our guilt arises chiefly from the greatness of God's goodness towards us; from the particular graces and blessings, the favors, the lights, and instructions that we have received from him. Every sinner knows more of these aggravations of his own guilt, than he does of other people's; and consequently, may justly look upon himself to be the greatest sinner

CHAPTER III.

Peacefulness.

FIRST have peace in thy own breast, then thou wilt be qualified to restore peace to others. Peacefulness is a more useful acquisition than learning. The wrathful and turbulent man, who is always ready to impute wrong, turns even good into evil;

that he knows. How good God has been to other sinners, what light and instruction he has vouchsafed to them, what blessings and graces they have received from him, how often he has touched their hearts with holy inspirations, you cannot tell. But all this you know of yourself; therefore you know greater aggravations of your own guilt, and are able to charge yourself with greater ingratitude than you can charge upon other people. This is the reason why the greatest saints have in all ages condemned themselves as the greatest sinners.

In order therefore to know your own guilt, you must consider your own particular circumstances; your health, your sickness, your youth or age, your particular calling, the happiness of your education, the degrees of light and instruction that you have received, the good men that you have conversed with, the admonitions that you have had, the good books that you have read, the numberless multitude of divine blessings, graces, and favors that you have received, the good motions of grace that you have resisted, the resolutions of amendment that you have often broken, and the checks of conscience

the peaceful man turns all things into good. He that is discontented and proud, is tormented with jealousy of every kind : he has no rest himself, and will allow none to others; he speaks what he ought to suppress, and suppresses what he ought to speak; he is watchful in observing the duty of others, and negligent with respect to his own. But let thy zeal be exercised in thy own reformation, before it attempts the reformation of thy neighbour.

Some are very skilful and ingenious in palliating and excusing their own evil actions, but cannot frame an apology for the actions of others, nor admit it when it is offered. If thou desirest to be borne with, bear with others. O consider, at what a dreadful distance thou standest from that charity which "hopeth, believeth, and beareth all things ;" and from that humility which, in a truly contrite heart, knows no indignation nor resentment against any being but itself.

It is so far from being difficult to live in peace with the gentle and the good, that it is highly grateful to all that are inclined to peace; for we naturally

that you have disregarded. Perhaps the person so odious in your eyes, would have been much better than you are, had he been altogether in your circumstances, and received all the same favors and graces from God that you have.

This is a very humbling reflection, and very proper for those people to make, who measure their virtue by comparing the outward course of their lives with that of other people's.”

Law's Serious Call to a Devout and Holy Life.

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