Boaft not of Riches, because they are in your present Possession ; nor of Friends, because they have Power and Interest; 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 should the Strength and Beauty of your

Person puff you up with Pride, when it is in the Power of a very little Sickness, to bring upon you extreme Weakness, and odious Deformity? If you be inclin'd to value your Wit and Address above due measure, remember from what Hand these come, and do not provoke the Giver, by abusing the Gift.

Fancy not your self better than your Neighbours, for fear that God, who knows what is in every Man, think the worse of you upon that Account. Nay, value not your self 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 conscious of any thing good in your self, think that the same or better Qualities may likewise be found in others : For while you allow Their Excellencies, it will be no difficult matter to preserve a modest Opinion of your own.

There can come no harm of supposing every other Man better than your felf; but the supposing any Man worse than your self, may be attended with very ill Consequences. The Meek, , says the Scripture, is refreshed in the

Pfal. xxxvii, multitude of Peace ; but the Proud in ija. Ivii. Spirit is like a troubled Sea, perpetually toft and driven by the fierce Commotions of Anger, and Emulation and Envy, and Disdain, which never suffer him to be easy and composed.


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Against too general an Acquaintance, and incona

venient Freedoms in Conversation. O

Pen not thine Heart to every Man, but make choice of prudent and religious Persons to dis,

close thy Affairs to. : Frequent not the Eccluf.viij.19.

Company of young Men and Strangers ; Flatter, not the Rich, neither affect to be feen in the presence of great. Men : But associate thy self with the Devout, the Virtuous, the Humbles and contrive that thy Discourse be profitable. Desire not the intimate Acquaintance of Women ; but, instead of thy Conversation, let them have thy Prayers, and recom mend the Prefervation and the Reward of their Virtue to God. Converse as much as may be with God, with his holy Angels, with thy own Conscience; and complain not for want of Company, nor think it an Unhappiness to have but few Acquaintance, when thou haft so good Company as this always at hand.

Our Charity indeed should be universal, and extend to all Mankind; but it is by no means convenient, our Friendships and Familiarities should do so too. We often find, that a Person altogether unknown to us, comès recommended by a good Character, which makes us passionately fond of his Acquaintance; and yet this very Man, when better known, loses the great Opinion we conceived of him before, and grows palled and flat upon our Hands. And this we may be fure is no less likely to prove our own Case: For the Perfons, with whom we hope to ingratiate our felves by a freer Acquaintance, frequently discover some ill quality in us, which makes us less acceptable. And therefore, in Prudence and Tenderness to our selves and others both, we should be sparing in our Intima

cies'; because it fo very often happens, that the more perfe&tly Men are understood, the less they are esteemed.di.no

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C H'A P. IX.
Obedience and a State of Subječtion.

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T is a very valuable Advantage to live under the

Direction of a Superior; and, whatever the Generality of Men think of the Matter, more difficult and hazardous to Command 'than to Obey. Many fubmit more out of Necessity, 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 Slaves and Brutes, and not of Men, who should act with 'a' Spirit of Freedom: And this Native Liberty no Inferior attains to, till he have learnt to obey heartily, for God's, and Conscience fake. Whatever Post you form an Idea of, none will give you Quiet and Inward Content, equal with that of a State of Subjection: Many have fed themfelves with fond Imaginations, how happy they should be, if they could change their Condition for a higher ; but few, if any, who have actually made the Experiment, have found themselves at all 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 beft affected to them who are of the fame Opinions with our felves. But 'tis as true, that if God rule in our Hearts, we shall not think much to recede from our own Sense in some Cafes, when Peace and the Publick Good



se promoted by such Concessions. For who is so absolutely and compleatly Wife, that nothing escapes his Knowledge? If then our Knowledge be but partial and imperfect, 'tis but reasonable we should not abound too much in our own Sense, but allow a fair Hearing at least to those who differ from us. And in such Cases 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, than to give it. For a Man may have considered and determined well; and yet there may be fome Cafes, which may make it reasonable to de part from that Determination, and give our felves up to be determined by other Persons. And when these Cases happen, To refuse such Compliances, manifestly betrays our own Self-Conceit, and is not constancy but Obstinacy of Spirit.

С НА Р. Х.
Few Words are best.


Ecline Crowds and Company as much as conve-, niently you

may. Por frequent Discourse, even of News or indifferent Things, which happens upon such Occasions, is sometimes an Obstruction to Virtue, when least intended or suspected so to be. The World and its Vanities easily take hold of us, and our Minds are ensnared and captivated, before we are aware. How often have I found Reason to wish, that I had not been in Company, or that I had said nothing, when I was there? If we examine, how it comes to pass,

that Mutual Conversation gives so great Delight, notwithstanding we fo feldom enjoy that Pleasure with perfect Innocence; the true Account, I think is this, That we find our felves diverted by Discourse, and unbend our Thoughts from severer Studies: That what we desire and are most fond of, or what we have the greatest Aversion to, lies uppermost in our Minds ; and therefore we propose fome Ease in discharging our felves upon these Subjects.

But how very feldom do we find that Ease we propose by doing so? For this outward Consolation mightily takes off from that inward and Spiritual Satiffaćtion, in which true Happiness consifts. Therefore it is our Duty to Watch and Pray, and to fill up the empty Spaces of Life, with these holy and retired Exercises. And if at any time the Refreshments of Company be chosen, and convenient ; a strict Guard should be set upon our Tongues, that they utter nothing amifs; but improve these very Diversions to the Edification of our felves, and them that hear us. Impertinent and lavish Talking is in it felf a very vicious Habit, and a wretched Hindrance to our Spiritual Proficiency. And these two Considerations ought to make us extremely cautious in our Conversation. But it is the Privilege of Virtuous and Religious Discourse, that Piety and Goodness are wonderfully promoted by such Conferences. And then especially, when Perfons of the like Heavenly Spirit and Temper frequent one another's Company, with a Design of improving by it.


C H A P.

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