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 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 UNIVERSITY OF CALIFORNIA LIBRARY 
 
 Los Angeles 
 
 This book U DUE on the Jast date stamped belo^v. 
 
 i«0!^-REs1Eli?mE 
 
 FEB -■ ;; 19a|l 
 
 DUE 2 WKS FROM DATE 
 
 RECEIVED 
 
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 315
 
 HXixtuc in Ijumblc %iUt 
 
 containing 
 Refle^lions on relative duties, paitictilarly thofe of majlers and fervants, 
 
 oil the pajfions, prejudices, and tempers of mankind, draivn from real charaSlers. 
 FABLES APPLICABLE TO THE SUBJECTS. 
 
 OF THE LIVING AND THE DEAD: 
 
 In Two Hundred and Nine Converfations, 
 
 Between a father and his daughter, amidjl rural fcenes. 
 
 Intended as an amufmg and inflruSlive library to perfons of certain conditims, 
 
 and proper for all families feeking domejlic peace and Chri/lian piety : 
 
 ivith 
 
 % ^amml of Deuatioit, 
 
 comprehending extraSls from the fcriptures, prayers, hymns, religious poems, i^c. 
 IN TWO VOLUMES. 
 VOL. I. 
 
 The Second Edition, amply correSled, and enlarged an half part. 
 By Jonas Hanway, Ef^; 
 
 LONDON: 
 
 Printed for Dodjley, in Pail-Mall ; Sewel, near the Royal- Exchange ; 
 and Bew, in Pater-tioficr-Rov.', 
 
 M.DCCLXXVIL
 
 u
 
 T O 
 
 IITT 
 
 Mrs. Montagu/*^ 
 
 Madam, 
 
 EVERY author derives a real, or imaginary importance, from the dignit)' 
 of the perfon, whofe name he prefixes to his work : and whilft I realize 
 this conceit, I exult in the prefumption that, under your aufpices, I {land 
 high in the lift of candidates for glory. 
 
 There needs no pomp of words to tell the world, if in thefe pages there 
 is any fpark of true devotion, or zeal for the honour of God or my country, 
 it was lighted at the altar of your piety and judgment ; for the book owes its 
 exiftence to your opinion, that my advice {a) would do more good, if it were 
 caft into the form of a dialogue. 
 
 You did not imagine I fliould devote fo confiderable a part of my leifure 
 to a ;zt'w work ; nor that my philanthropy would flow in io copious a ftreara. 
 You could not fuppofe, I ihould rove from field to grove, and from garden 
 to garden, through the courfe of three or four fummers, in hopes of gathering 
 flowers fit to prefent to you. 
 
 But neither do I attempt to give you a repaft, feafoned with Attic fait ; 
 or enlivened with the zeft of modern elegancy : if amidft thefe paftoral 
 fcenes, you find any oaks in argument ; or fweet -briars in perfuafive invitation 
 to virtue ; you, who are a miftrefs of the human heart, know how to value 
 the fincerity of the humble villager. If you find his breaft beat time with 
 moral redlitude, and religious hope ; and that from found reafoning he learns 
 to live and die, in charafter as a man, and a Chrijiian; you will think it art 
 honour to be his friend. Who would the firft of human kind wifh moft 
 to befriend, but thofe who have the moft virtue ? 
 
 If 
 
 (a) Farmer's Advice to his Daughter, 3 w/j. iimo. l'i'}Q> 
 
 12G0577
 
 DEDICATION. 
 
 If the detail of this honefl man's life, gliding on gently in a peaceful 
 ftream, fliould not draw down a torrent of unprovoked criticifm ; the fenfible 
 peafant will have no occafion to fmile at the laboured art of learned abfurdity. 
 My ambition is to convey ufeful inftrudlion, in words not vulgar, 
 yet intelligible to the unlettered. I mean to fliew the genuine effedls 
 oi filial duty, and paternal love, in minds imprefled with a deep fenfe of 
 religion ; and to explore the recefl'es of the heart, in hopes to cleanfe it. 
 
 I TRUST you will not find, in \.h.t(t familiar converfations, any fanatical or 
 enthufiaftic piety ; any ambiguous fentiment, that foothes the corruption of 
 the heart ; nor any which flatters the reigning diffipation of this age of 
 pleafure. 
 
 Thus have I made my voyage round the moral nvorld ; not for the 
 amufement of the great, or the inftruftion of the Jkilful ; but for the fervice 
 of the }}ieek and upright ; and to promote the love of God in every breafl.— 
 In the words of your charming Ward, bright Fancy s fweeteft child (^7), 
 
 < ■ ■" Here is my butt. 
 
 And very fea-mark of my utmofi fail ■" 
 
 and This, the richeft merchandize which I have brought home. How far the 
 fortunes of other rnen will be improved by it, I know not : to myfelf I 
 have fecured intrinfic wealth, in- the confcioufnefs of a defire to ferve them; 
 and I am, with no lefs fincerity and refped:. 
 
 Madam, 
 
 Your much obliged, 
 
 and devoted fervant. 
 
 Red- Lion-Square, 
 Jan. 1777. 
 
 "Jonas Hanway, 
 
 {a) Alludes to Mrs. Montagu's Defence of Shake/pear^ againjl the ahfurd Criticifm hy Voltaire.
 
 ADVERTISEMENT. 
 
 TH E firft edition of this work contained twelve hundred f ages in c'£favo, fufiicient to 
 intimidate the fobereft reader in this diflipated age ; yet after a few months, I had 
 the fatisfadtion to find, the lady and her maid, the learned and unlettered, had dif- 
 covered that religion was introduced in a garb which pleafed xh.t\v fancy; and I hope their 
 underftandings alio, for fuddenly the copies were all fold. I had therefore reafon to 
 believe I mio-ht poflibly be inftrumental in doing good, at leaft in humble life^ if I 
 reprinted the work, I chofe the quarto ftze with the view of reftraining it to t-^o 
 volumes^ and that it might be bound in one, by thofe who were defirous of faving 
 a few fhillings in the price; or binding both together, render them fo much the 
 lefs fubjed to be loft. 
 
 I have made fuch alterations as an attentive perufal of the fentiment, language, 
 and arrangement fuggefted to me. The refting places, by the divifion of the con- 
 verfations, are more numerous than they were : the work is enlarged by new 
 mattar, and is now extended to near one thoufand pages in quarto^ being above one 
 half part more than the former edition in o^avo. In my own judgment it is fu- 
 perior in every refpeft; and indeed it hath coft the labour and entertainment of 
 the hours I could fpare to this objeSl, during the courfe of three years. 
 
 It will be eafily imagined that I received pleafure, on occafion of my being 
 
 employed in his Majefty's fervice abroad, when I found Virtue in humble life in 
 a German drefs. 
 
 . I deliver
 
 A DVERTISEMENT. 
 
 I deliver this edition, in a more particular manner, as a legacy to the fincere of 
 heart, as long as -the world Ihall pleafe to give it countenance. The work is of a reli- 
 gious call, and not intended for the tranfient flutter of the day : The fcenes are 
 drawn from nature, in her plain, but not the lefs charming drefs -, and the moral pzrt 
 calculated to afford amufement, as well as inftrudlion. I believe it will relieve many, 
 whofe hours might otherwife creep on in a heavier pace, wifliing for fome other fe- 
 rious book befides the Sacred Writings. 
 
 This labour hath been the child of my fancy, and it is the image of my heart : to 
 neither of thefe am I in the leaft inclined to fall down and worlliip ; but I adore 
 the power which has guided and protected my pen ; and in the firm perfuafion of 
 5he great article of the Chrifhan faith, that " this mortal muji put on immo-rtality^* 
 I lliall be glad on this occafion if my book is read, by thofe who may feek how 
 to mend their own defefts, rather than to difcover mine. 
 
 J. H. 
 
 INTRO-
 
 [ i» ] 
 
 INTRODUCTION 
 
 T O T H E 
 
 CANDID AND INTELLIGENT READER. 
 
 SECT. 
 
 I. 
 
 TH E following flieets are the produ>£l of 
 many broken hours, fnatched out of the 
 vortex of vain amujement, and now offered at the 
 altars of piety and humanity. 
 
 In this edition I have fhortened fhe Dialogues^ 
 and made them more familiar. I have alfo en- 
 deavoured to improve the fentiments, and render 
 the work, the more fuitable to the extenfive- 
 nefs of my obje£l. Many of the additions are 
 of the amufing kind. I have raifed fome of the 
 charafters, and in general given more dignity 
 to the work. 
 
 The book having been applauded by fome 
 perfons of confideration in the literary world (a) 
 I was the more inclined to purfue my objedl, 
 and perievere in the accomplifhment of my 
 work, I have already been witnefs to many 
 good efFeds arifmg from it, in the morals of 
 feveral ttndcrjlanding dome/lies, within the circle 
 of my own connexions. This gratified my hu- 
 manity and raifed my ambition : my zeal burnt 
 the brighter in hopes of the indulgence of provi- 
 dence, that I might have life and leifure to com- 
 plete this edition, laborious as the tafk has been 
 to me, who am fo far advanced in life; and 
 but ill qualified for much application. 
 
 Tiie plan, however ferious it may appear, to 
 thofe who are given to dljjlpaticn, will not be 
 iownA oi ^. gloomy or t}7»Vfl/ complexion, but ra- 
 ther calculated to extol the means by which con- 
 
 («) See Vol. ji. p. 25 to 58. 
 
 ciliation with the events of life may be obtaiR - 
 ed ; and the carelefs and impenitent roufed. I aril 
 too coiifcious of my own wcaknefs and perverfe- 
 ncfs to exclaim with any bitternefs on the follies 
 and vices of others. The firft are infeparable 
 from our nature : the laft carry their own punifii- 
 ment with them, by the miferies they create ia 
 this world, and the forebidings of what is to 
 happen in the next. 
 
 It feems more eafy to flatter mankind into a 
 love of virtue, and perfuade them that her charms, 
 are fuperior to any that vice can boaft of j than to 
 obtain the end by reproaching them for being no 
 better than we find them. 
 
 In the fcripture phrafe we canpel mankind to 
 honour truth, when we mofl: powerfully plead on 
 her belialf. " Thou almoft perfuadeft me to 
 be a Chrijlian" was the anfwermade by a prince 
 to one of the moft zealous and able defenders of 
 the Chrijlian faith, that ever lived. 
 
 When I conficer how prone men are to evil^ 
 and how we receive our ideas byyJaV/y and books ; 
 I am (hocked to think there arc men in the' 
 world who delight in That which corrupts 
 their fellovz-creatures. The prefs has been Co 
 often violated by fceptical produftions, fgl/e pe- 
 l/tics, and impure fentiments, calculated to cor- 
 rupt the heart, and deceive the underfl.md- 
 ing, it is no wonder to behold the bad cffeds. 
 If the imaginations of our youth are poi/oiied, 
 a 2 how
 
 [ 
 
 how are they to enjoy any moral health F I 
 labour to adminiftcr healing drugs to the candid, 
 and the humble in heart, not to thofe who re- 
 fine away religion. I confider piety and fmpli" 
 city, in perfons of the lowefl condition, more 
 truly rejpeilable., than all the advantages of (if- 
 fiutue 01 the mofl fplcndid appendages oftafte, 
 in the ornamental part of life. 
 
 To be ricf} towards God, are words not cafily 
 underftood by fuch as bafk in the warmth of 
 plenty, and flourifh under the rays of fortune. 
 And although many who languifli in worldly 
 poverty, are no lefs/X/ar towards their Maker, yet 
 affiiSlijH is a friend to repentance ; and the courts 
 of the manfions of the mourner, the moft pro- 
 per for pouring out the heart in fupplication, 
 and prayer. 
 
 To w.irn the heedlefs in the middling, and lower 
 parts of life; to comfort the a^ieted ; and ani- 
 mate thofe who afpire ?.t the happinefs of the lite 
 to come, are the great objeels of a Chrijitan. I 
 have been long convinced that keeping the 
 common people in ignorance, is as ungrateful 
 to the caufe of freedom, as to the purity of 
 religion. It prefuppofes fubmij/ion -without thought ; 
 and principle devoid of underftanding. 
 
 'J'ime and chance happen to all ; but to be 
 afraid of levelling conditions, by the means of 
 ufcful knowledge and juft difcerninent of r^/^i/f^ 
 duties, is adefedtion from the fcvereignty of com- 
 mon fenfe, and challenges all the forces of rea- 
 fon to prevent the ufurpatioa of ignorance and 
 flavery, A free nation mufl be intelligent; as a 
 happy people muft be virtuous. It is falfe po- 
 litics to fuppofe that ignorance renders a people 
 humble and fubmiffive. Fear may accomplifh 
 this end, but it is the fear of /laves. In zfree 
 country ignorance promotes a brutifli ferocity ; as 
 credulity renders a people dupes to every dema- 
 gogue, who has art enough, to make them believe 
 That to be the bcftforthem, which is moft repug- 
 nant to true kgifiative authority. 
 
 We have feen how the idea of fubjeflion to 
 government, on which the being of a people de- 
 pends, may be trampled upon. This is one of our 
 heedlefs crimes, for which we are, and fliall be 
 piinifhed. Subftantial knowledge can no more 
 create repugnance to freedom rightly unJeiftood, 
 than an opinion that virtue will create mifery, 
 will therefore a<Slu3lly produce it. 
 
 7 
 
 IV 
 
 ] 
 
 Examples oi folly being ever before the eyes 
 of the common run of mankind, objects of 
 wifdom muft be alfo prefented to them, or how 
 are they to come at an antidote againft thtpoiftn 
 of Jin ? We open the fublime doctrine, and clear 
 precepts of chrijiianity to their view, and they are 
 commanded to read: ftall we keep them in 
 ignorance ? 
 
 Obedience to law and government, and a due 
 fenfe of fubordination, is the bafis of eternal as 
 well as temporal felicity. But where arc we to 
 feek for fuch fimplicity and humble obedience, 
 as Chrijiianity requires ? It depends on inJhu£iion : 
 and fuch as education is, fuch will the progrefs 
 of men's lives generally be. 
 
 Thcexpedlancy of perfection in the exercife of 
 power is vifionary : let rulers be what they may, 
 it gives a people no title to a£l wickedly : on the 
 contrary it requires virtue to punifh properly.— 
 If the cuftoms and manners of a nation difFer- 
 from our ov/n, we call them uncultivated : but. 
 where humanity is excrcifed with gentlenefs : 
 where relis;ion is cherifhed with anxious care: 
 where the ftandard of univerfal benevolence is. 
 fupported ; fubjects may juftly be called happy. 
 If they have a fteady belief in an invifdle pcwer, 
 to whom they think their conduit will be pleaf- 
 ing, let thofe who poflefsmore knowledge, juj'ge 
 of them as they pleafo, they are comparatively 
 happy ; but if guided by thzir pajficns, they v/ill 
 plunge themfelves, and others alfo, into mifery : 
 The hiftory of the world proves what is the 
 fourcs of national deftrudtion. 
 
 Mankind in all ages have beheld the moft 
 dreadful cataftrophes arifc from ignorance of 
 the things which belong to their peace j and 
 their blindnefs created by vice. To this we may- 
 impute idolatry ; and the grofleft deviations from 
 the worlhip of the true God: to the fame caufe 
 we may afcribe the galling chains o{ flavery, in 
 w hich fo great a part of the human race is now 
 bound. 
 
 If men were fenfible of their true inter eji, and 
 followed itj there would be no tyranny. Irreli- 
 gicn, barbarity o^ manners, and the habit of vio- 
 lating divine and human laws ; from whence 
 do they arife, but from ignorance, fupported 
 by perverfenefs .? Is it nnputable to knowledge 
 that fo many are led into vice ? Ignorance 
 of themfelves and of the world, as they are related 
 
 to
 
 [ V ] 
 
 to it, is the caufe. Where the light of the 
 gofpel fliines brightcft, there it may be expefted 
 the morals of the people will be the moft pure ; 
 as they are the belt qualified to guard themfelves 
 againft the fnarcs of tlieir enemy. The innocence 
 oithtdove is recommended to us by the Son of 
 God ; but fo is the wifdom of the ferpent. 
 
 With regard to difference in religious tenets, 
 I afpire at being a C/;r//?w;,. according to the Nc'W 
 Tejlament, not interclling my reader in difputes. 
 Why men ought to be moderate and charitable 
 towards each other, and fteady in their refpec- 
 tive modes of worfhip, according to the prac- 
 tice of the heji Chrijlians ; is as obvious as that 
 thofe who are perplexed by a diverfity of opini- 
 ons, are glad of anexcufeto Ihake ofF their con- 
 fidence in every faith, which can be propofed to 
 them. Nor do I hold it wife to exclaim againfl 
 glcafures which (hrijiianity warrants, or repre- 
 fent any omiffion as productive of defpondency, 
 on any other principle, than as fin unrepented of, 
 miift terminate mjfupidity or defpair. The Neiv 
 Teflament is the bafis of all our hopes andyi'rtr.r,. in 
 leg-irdtoafnturejiate; we put this book into 
 the hands of the common people ; and for a good 
 reafon ; it is no lefs the foundation oi their hope 
 and comfort. 
 
 In contemplating the ftate of mankind there 
 needs no argument to prove they are generally 
 more afFe<£ted by material and fesifible, than by 
 fpiritual objects ; the reafoning which almoll 
 every one acknowledges the importance of, 
 ever operates with fo much lefs vigour on the 
 mind, as the objeft is difiant : weaker arguments 
 where things are near, afte<Si; more : but flill 
 the mind looks up to its original ; and we find 
 in ourfelves a natural inclination to religion : 
 when it is properly called forth, it will adt 
 with energy, proving that many of our iniqui- 
 tous deeds, which in general we afcribe to the 
 «rr7//>//ff« of our nature, originate from the preva- 
 
 lency of cufoni and example. \i half the folly 
 
 andwickednefs of the world could be concealed, 
 the other half v:ou]d be diminifhed very confider^ 
 ably ; for if cujiom did not counteraft our moral 
 fenfe of good, the malignant part of our condudl 
 would foon lofe its force. 
 
 Thank heaven we are ftill fhocked with grofs 
 inftances of impiety ; and exprefs our furprize, 
 when even the moft abandoned of mankind are 
 
 guilty of great outrages againft humanity and re- 
 ligion. Is not this a proof, that virtue is ftill in 
 reputation, though too calm and filcnt in her na- 
 ture to proclaim herfelf on the houfe-top ? In 
 fpitc of all our madnef of heart, or head, ws 
 exij} ; we maintain things in tolerable order; 
 and we hope for better days. 
 
 It is toolifh to depreciate human nature. Ge- 
 neral topics of declamation are, for the fame 
 reafon, frequently exceptionable. Though crimes 
 tf/"cOT/^w hardly ever afFecfl mankind \\\iz aSts of 
 violence; there are fomc which are difiiraccful. 
 and proclaim fuch impict), we know not what 
 truft to repofe in many, on a religions principle, 
 the only permanent principle we can truft to. 
 
 It is difficult to inveftigate the moral, without 
 entering into thz political ^T^te of our fellow fub- 
 jcds. We confider the ivealth and poiver of a 
 country to confift in its numbers of working 
 people : bat if they are not awed by religion 
 they v/ill devour each other. Defence in war 
 
 depends on the fam.e caufe : The rio^hts 
 
 of mankind, as they regard the pafians and ap- 
 petites, controlable by laws, are equal ; yet ac- 
 cording to the common praiSlice of men, we make 
 cufiom our law; eftablifliing notions of private 
 convenier.ee; beating dov/n the boundaries of 
 public policy ; and breaking the ftroiigeft ties of 
 humanity. 
 
 Of this, I am forry to mention an inftancein 
 the forced celibacy of our dcmefiics : I fay forced, 
 becaufe we ufually rejed them v.hen they are 
 married; tempting them, to praflife finifter arts 
 and contrivances to conceal their fituation. 
 
 Thus, whilft we defpife the papijis, in regard 
 to their convents and nuneries, though thc^ are 
 adually reforming this abufe all over Europe, we 
 make every private houfe a convent or nunnery. 
 Few people talce fervants who are mariiej; 
 That which ftrould be their homur is made their 
 difgrace. 
 
 Is this conduft the interefi ai ?i commercial fate .^ 
 poflefting widee:;tendcd dominions, and depend- 
 ing upon ftrength to maintain them ? Does this 
 part of our cuftom, proceed from genuine no- 
 tions of freedom ? Does it not recomni:nd 
 promifcuous commerce, and inTiead of liv- 
 ing an earneft of fidelity to the ftnte, unhino-e 
 all order ? Doth it not encourage a di/Tolute- 
 nefs of manners, with regard to the lawlefs 
 
 conmierce
 
 [ vl ] 
 
 commrrcc of the fexe«, operating to the dc- 
 ftrudion of a community ? The married 7nan 
 gives a fccurity to the public, that he will be 
 faithful to it. If love for a wife and children, is 
 a depofit ^QT fidelity to the community ; is it not 
 t;hc duty of fuch community to encourage a pra^ice 
 io evidently calculated for felf prefervation ? 
 What a reproach it is, to hear of nations, far 
 inferior Jo ourfelves in freedom, fcience, arts, 
 plenty, and every other mark of national glo- 
 ry, exceeding us greatly in this kind of po- 
 licy and humanity [a). 
 
 We drain from our manufaiSlories and agri- 
 culture above five ihoiifand people annually. 
 This by proper attention to Xhcpoor of thefe cities, 
 might be prevented. Vaft numbers, by our pre- 
 fent mode of living, are cither not born, or pcrij}} 
 through vice and carelefsnefs, before they are two 
 years of age (^). 
 
 As the 7narriage o^Snow ftands, it is apparent- 
 ly calculated to promote fobriety, and mi"-ht 
 operate advantageoufly among ^ fiber and difci- 
 plined people ; but it is a queftion if it hath 
 not a contrary effect with us, and militates 
 
 againd population. I have heard it maintain- 
 ed that many intended marriages fail, by the 
 delay created by the law, the parties under 
 mutual promifes, frequently coming together 
 before the ceremony : the confequence of which 
 is, that the hina, who is generally the nioft 
 of a mere animal, or the leaft fenfible of mo- 
 ral obligations, often fails of his promife. If 
 the girl does not prove with child, the law-s 
 feldom take any cognizance; and fecrccy be- 
 ing not much obfervcd in thefe cafes, many 
 a deluded young woman takes up the ti-ade of 
 lawlefs love. Being no longer on a level 
 with thofe who have a fenfe of fhame, fhe be- 
 comes a projlitutc, and the neighbouring youth 
 arc frequently debauched by her, and divert- 
 ed from marriage. Enquiry fhould be made ; 
 and if it be fo, a remedy is obvious. 
 
 Another article proper to be mentioned in 
 this place is inoculation, from which we do not 
 draw near the advantages we might, were we 
 to encourage the practice of it among the la- 
 bouring part of our fellow-fubjedts, but parti- 
 cularly the /)ffff^ ^ //^f/^ cities, (c) Inoculation is 
 
 now 
 
 {a) In Tu/caat, it Is computed that in 650,000 marriageable men and women, 280,000 turned of the age of 
 Jiventy , are aftually married, which is very near iwo married people to three fingle ; and yet about three in an 
 hundred of their whole number of people are in a ftate of celibacy, from motives of fuperflition. 
 
 In computing two fivenths more people in London and Wejlmi/ijler than there are in Paris, (which', notwith- 
 ftanding the boalls of the French, I take to be the cafe) our number o( births ftiould be 24,000, whereas our chri- 
 J?eiii-!gs are feldom above 16,000 ; and our burials feldom (hort of 22,000 ; and whatever we may judge of the 
 defefts of our bills of mortality, real experience correfponds with the evidence which thefe produce, that thefe 
 cities drain tlie country, or prevent her increafe. 
 
 This is not wonderful, if we confider, that if tin 13 is a //iiOT(y?/f or/'r-zra?;/, of fome kindorother, there are 
 25,000 pairs, of whom, if we may be allowed to reckon 15,000 pairs from 20 to 40 years of age, and fairly 
 com.pute that 1 0,000 fuch pairs are in a ftate of celibacy in thefe cities, we may well complain of a want of people. 
 What the effcft is to tbtir morcds, and how injurious to they?<j/c, is more eafy to conceive than dcfcribe. I am 
 afraid the cafe is nearly the fame in other great towns and cities in thefe kingdoms, in proportion as vice and 
 excefs prevail among the inhabitants. 
 
 [f) Thefe cities only have occafion for above 5000 people annually from the country ; chiefly for dometlic 
 fervice, and feme to go abroad; this number dies here, more than are born : The devaftation of infants is fo 
 prodigious, that near 60 per cent, of the number born, die under^-r^e years of age. This drain is fo far injurious 
 to the cultivation of th« earth, and manufaftories, that the quantity of the neceflaries of life, and the ability 
 for defence in vi^ar, muft be fo much the lefs. No fupply of people is fent from hence to fill up the vacancy 
 made by this drain, unlefs it be z few parochial infant poor. 
 
 (c) Sa-vants are generally queflioned on the article of the fmall-pox, but it might be a falutary rule never to 
 admit of any fervant or apprentice into a family, unlefs they have h:id this diltemper ; or that they can pro- 
 duce a certificate of having been /VMCtt/fl/di/ without efFe£l. I reckon i in 14 whom this difeafe never reaches, 
 and there is no inconfidersbie number on whom inoculation will not take efFeft. If a certificate were required 
 of their having aftually had die difeafe, or been inoculated without its taking elfeLl, it would put the thing 
 jasyond doubt. 
 
 In
 
 [ vli ] 
 
 now become fo familiar and fafe, if it were pro- fedly the choiceft gift of heaven. Yet flrangc 
 
 perly conduced in thefe cities, we fhould not fee as it may feem, it is fquandered away in a mnli 
 
 fuch a devaftation of human life created by the unmerciful manner. 
 Iniall-pox. As to the difeafc created by vice ; the number 
 
 To promote every good plan of police for the carried ofF by it is very confiderablc ; ;;nd the 
 
 prefervation of the people at large, by ytf/i^/arj-r^- jnftances too fhocking to enumerate. 'Ibofe 
 
 gulatioiu, is a duty eflcntial to the charafler of a who offer polluted incenfe to their appetites, uii- 
 
 good fubjeft. The mortality by this difeafe be- mindful of the object of their dcfirt, plunge 
 
 ing great in London, where fuch numbers are young females into fo abandoned a courfe, they 
 
 congregated; the reafons for /;itft7i/iVf/V« derive fo grow carelefs of what mifthief they do to 
 
 much the greater force. " others, or what becomes of their own pcrfons ; 
 
 London is a healthy fpot : the tnortality is Neither party regarding the mifery, and early 
 
 heavy only on infants; and of this the much death, which they are the immediate occafion of 
 
 greater part, belongs to the mofl indigent and to themfelves, can be fuppofed to have much- 
 
 vicious perfons. Much might be done for their xsg^ixi to poferity. This is an evil com.mon to 
 
 relief, if proper regulr.-.ions to obtain fweet air moll great cities in Europe, but it is no where 
 
 and cleanlinefs were eflablifhed. rendered fo indecently criminal. Our charitable 
 
 It is not very material to a man of what he inftitutions are numerous; but our hofpitals are 
 
 dies: moft people wifli to die of old age : but we not large enough, nor their funds equal to 
 
 are bound to take care of life, as being confei- the relief of the miferies created by proftitution. 
 
 It 
 
 In thefe ciiies the danger is fo great, that above 2000 in the number of 24,000 die anmrally of this difeafe, 
 
 although hardly thrte'm a thoufand die v/hen inoculated, fo that we lofe on 2000, not inocul.-'ted IOT4. 
 
 Suppofing London and Wejimhijier, and their dependencies, to contain people _____ -oo.coo- 
 
 Deduft oxiZ fourteenth part for fuch as never take the fmall-pox — — ro ooc 
 
 Remain » 650,000 
 
 Deduft from this number 6 parts in 7 who have had the fmall-pox SS7>'41 
 
 Remain __ 92,857 
 
 Of thefe it is computed (exclufive of inoculation) that thofe who have the fmall-pox annually, 
 
 amount to 16,00a 
 
 Now if I in 7 die (and of the poorer part, the propojtion rims as high as i in 5) it amounts to 2285 
 
 This has a ftrong analogy to the real n%t/!;her which dies, and deferves aferious attention : as tlwr diftemper 
 rages at certain- periods, the medium number may be computed higher. (For the ftate of inoculation in London 
 fee my DefeSls of Police, ^to. page 89.) 
 
 From hence it follows that there is a capital error in not inoculating, and probably by infeftion being cont- 
 municated for want of precaution. If praftitiouers are more concerned about their ^,2//?, by thofe whom they 
 inoculate, than for the prefervation of their fellow-fubjefts, whom they do not inoculate, we may conclude 
 that no attempt will be made /^_)i them, to trace out the caufe of fo grievous a mortality. We all know the ex- 
 treme fubtilty oftheinfeftion of this difeafe ; and that it is not weakened by the familiar pradjce of ino- 
 culation. If ;«/£,5/oK ii communicated to numbers by carelelTnefs in praftice, we may trace out how it hap- 
 pens that as many now die of the fmall-pox m thefe cities, as in former times. Inocnlatio-r is become k elo- 
 rious a preventi-ve remedy, we are bound in gratitude to Providence, as well as prudence, to llrive a^ainft its'be- 
 coming dangerous by our carekffncjs. The poor in the metropolis are very thoughtkfs, and therefore others 
 fliould think for them. 
 
 In thirty-two years 760,09.8 perfons died in London and Weftminftcr, which is about the number of the 
 inhabitants. Contrary to the rate of mortality in the country villages, 268,529 or 35 per hundred died 
 under two years of age ; from whence we may conclude there is fome capital defecT; in the oeconomy of our 
 living ; and though inoculation tends fo much to preferve mankind, yet 66,515 died of the fmall-pox. Some 
 compute one in 5, others one in 7, who are feized with this diftcmper to die in the natural way. In Ruilia it is 
 faid that half who have the fmall-pox die. 2200 dying of the fmall-pox on 24,000, (the ufual whole numb.. 
 of deaths) brings it near to 9 per cent. Notwithftanding this, the fmall-pox properly treated is a harmlefs^ 
 dillemper. If it were not for the ignorance of fome, the cowardice of others, and the faperftition of a few, this 
 
 diteafe: 
 
 7 
 
 cr
 
 { 
 
 vm 
 
 It is wonderful, ilie country people do not which rendered their death but a fmal! remove 
 
 ■rather tremble at the name of London than Jloci to from the hand of violence (a). How long the 
 
 it, particularly yivnfl/w. But in all cafes, every evil had prevailed, I know not ; it was much 
 
 one who pretends to Chrijlianity or patriotifm, corriplaincd of in 1688. It was referved for his 
 
 Ihould be forward in recommending the con- prefent majefly, by an adt of the 7th year of his 
 
 ju^al alliance, and rcjeit the bought fmiles of reign, to introduce the ara of policy, huma- 
 
 harlots, and the dangers which attend their nity, and religion (i), and give thofe infants a 
 
 paths. deliverance from the grave. 
 
 Of the many capital inconveniences to which Oar poor's lazus are in feveral refpefts defec- 
 
 we have fervilely fubmitted, the practice of dc- tive, but they may be reftified, and the com- 
 
 •ftroying the infant parijh poor of thefe cities, munity prcfervcd from the inconveniences which 
 
 flood moft diilinguiflied in the annals of our would probably attend the abolition of the ge- 
 
 Dcfe£ls of Police. Unable to utter their com- neral plan. 
 
 plaint, or relate th.ir fliocking tale, they had The ^^d of ^tetn Elizabeth is very defeftive 
 
 been long flaughtcred by legal murder ! I call it as to the age (c) at which the children are 
 
 legal ?nurder, when the laws flept over their cries. fo be placed out apprentice, viz. That they 
 
 They were fent to the grave under circumftances Aall ferve till thay are twenty-four. The evil is 
 
 rectified 
 
 difeafe could not mow down fo incredible a number of fubjefts. I am an advocate for inoculation. It is the only 
 way of preventing mortality by this difeafe, fo very few failing in the operation. 
 
 If the parochial poor not having had the fraall-pox, were inoculated, and all thofe who will not con fent to fo 
 reafonable a propofition for their own and the -common fafety rejeiSled, we fhould foon fee a great difference. 
 
 If practitioners were under (ome public regulations : 
 
 If fuch meafures were adopted, the remedy could hardly be fo bad as the evil ; a confiderable part of thofe 
 who now iind an untimely grave, might be faved to the community. 
 
 This feems to be an objeft of parliamentary enquiry, as it is certain, in the nature of things, that the evil 
 • complained of n"ay in a great degree be remedied, by a more general encouragement to inoculation, and fame ejlab- 
 lijhed rules of caution in the condu^ of the operation. The inoculating hofpital is now chiefly employed in behalf 
 oi country people, in confequence of recommendations from the governors. 
 
 The parilh-ofHcers in London, though they have authority, do not ufually inoculate their poor, notwithiland- 
 ing that workhoufes are always the molt fubjeft to render the difeafe the more virulent, if it comes in the na- 
 tural way. Thus with rcfpcft to our poor, in thefe great cities, this bleffing of inoculation is much neglefted. 
 
 (a) The mortality of infints in parilh workhoufes was fo great, /. e. in the bills of mortality, to give an 
 idea of it, I need only mention, that 62 illegitimate children (which are generally as llrong as others) brought 
 into one work-hoafe in 1763, before 1764 ended, every one ©f them were dead. 
 
 (i5) The aft of the 7th of his prefent Majelly, for the better prefervation of the Infant parifli poor, requires, 
 
 1. That all infants be fent to nurfe into the country (it being meant to remove them from the poifonous air of 
 a workhoufe) at leaft 3 miles diftant : 
 
 2. That they remain in the country till they are at laaft 6 years old : 
 
 3. That at leall 2 s. 6 d. be paid a week for the nurfing, befides the clothe- and other neceflaries : 
 
 4. That every nurfe having reared a child to the age of twelve months, ihall be paid a gratuity or reward of 
 ten Jhillings : 
 
 5. That the execution of this law, and thefe regulations, (hall be under the infpeftion of five noblemen or 
 gentlemen, the moll refpedable in the pariih, to be chofen triennially. 
 
 6. This law confirms the former aft of 1762, providing for a regular uniform regijlerof the children : th« regifier 
 is extended from their birth or admittance, to their being difcharged, or placed out apprentice. 
 
 7. The company of pariih-clerks print an Ahftract of the account. 
 
 N. B. This abltrad ihould bepublilhed and fold at a low price, that the people may fee how this buiinefs is 
 condufted, 
 
 (r) Placing out parijl: children to labouring or common mechanical bufineffes, to the ages of 24, according to the 
 43 Eliz. is become moib abfurd and inconfilleiit : it is the caufe of few fuch apprentices ferving out their time ; it 
 creates many domeftic broils, and prevents many marriages. 
 
 In the appoiiumeiu of overfeers of the poor, the old law is alfo deficient : half the number ihould be gentle- 
 men ef the greatell property ; and in cafe of failure in this duty, they fliould he fiild. ht ie^ii one of four 
 
 Ihould
 
 r ix ] 
 
 re£lificJ in the metropolis aS faf as the aiJ\ of 
 the yth of his prefcnt Majcfty extends, the time 
 is limited to the age of twenty-one years : But if 
 "WC mean to promote marriage, and render life more 
 f leafing to the poor, we Jhotild extend this law over 
 the kingdom, without any lofs of time. 
 
 In regard to population, it fcems to be felf-evi- 
 dent that nothing can tend more to this end than 
 the cultivation of our lands ; and while we fee 
 dangers and difficulties attend remote dorniniom, 
 commonly called poffijjions, what can be fo 
 confident as an affiduous attention to every 
 inch of ground capable of improvement on 
 this ifland, and her filler Ireland? Therefore 
 whenever public wafte lands, or private property, 
 will admit of inclofures, with due regard to the 
 prefervation of cottagers who are hufbandmen, 
 manufa<3:urers, or mechanics, thcfe feem to be 
 of the greateji benefit. 
 
 In every inllance where durable and comtnodious 
 cottages, erefted on healthy fpots, with their little 
 appendages of a garden ; the neighbourhood 
 of wood for fuel ; and the advantage of milk, 
 people fl:art up as if they grew like vegetables 
 from the earth. It amazes me when I think 
 how few men of landed eftates are ftriftly at' 
 
 tcntivc to the prefervation of their own children 
 and pofterity, in this particular. 
 
 It is not in the nature of things that human 
 beings can grow like corn without a covering from 
 the heavens. The man muft enjoy a degree of 
 comfort, or the law of felf-prefervation will tempt: 
 him to avoid marriage ; or when married to 
 leave his children to the care of Providence, or 
 in other words to the parijl) ; and what the con- 
 fequcnce of this is, needs no proof. 
 
 If there were a general obligation to inclofe all 
 the lands, and a premium given for it, the ftatc 
 would be much benefited, provided the meaneft 
 individual fliould have his intercft confulted, as 
 well as the landlord. If the latter is left without 
 a law, he will generally have no regard, but to his 
 own temporary emolument. Every thing has its 
 bounds; and liberty militating againft population, 
 is at war with the very ftate it profcffes to de- 
 fend. 
 
 Let fuch houfes and gardens be prepared, they 
 would operate to the increafe of the number of 
 inhabitants, in the fame proportion as there is 
 work cut out for more people : but the monopo- 
 lizing of farms has a quite oppofite efFefl:. In 
 fuch a cafe we ihould encourage people to come 
 
 t9 
 
 fliould ferve tiuo years fucceffively, that the experience gained may be continued from year to year in perpetual 
 fucceflion. 
 
 The abfurdity of parochial certificates is alfo glaring : if a man can get his bread in one place, why 
 fliould he be obliged to go to another, under the apprehcnfion that he or hi^ children may become a charge to 
 the parifh ? If he can get his bread, his children may be taught to do the fame : a fmall affiilance in ficknefs 
 may be neceflary : it will flill be dijlributi-ue jujlice to permit them to remain where they are, fuppofing that they 
 will be obliged by hunger to remove, or apply themfelves to feme means of a fupport : But in our ftate oi free- 
 dom to harrafs the poor, and drive them from their hut, even before they claim proteftion, is a ilrange incon- 
 fiftency. If no parifh could return a child to the place of the nativity of the father, no claim could be made 
 on any fuch account, and liiigatio*s would ceafe. 
 
 This may require a new regulation, or a county work-houfe. Where there is employment, there will the 
 indigent generally migrate ; and there might be employment in all places where there are people ; but 
 if the poor mull enjoy fufficient fpace to work in, and have fweet air to breathe, and good water to drink ; 
 their hands being inured from five or fix years of age to fpinning, knitting, and fewing, they may be covered 
 with decent apparel, and nourifhed with fufficient food, howerer mean it maybe, or fmall in quantity, without 
 becoming a dead weight. When they have thrown the burthen off their (houlders and worn off their Ihame, it 
 becomes the more difficult to compel them to return to a fenfeof duty. Suppofing the yW/V)' of the food pro- 
 vided for the poor in workhoufes were mended in proportion to the aggregate fum of their gain, be the number 
 relieved great or fmall, it will become the intereft of every individual to fee the /aa/fr labour ; but there 
 muil be perfons of liberal fentiments to make the work profper. The firft confideration (hould be to render the 
 children acceptable in fervitude, that they may be got the earlier into life. This may be done by the 
 »v/i»/i(/;c« of good order and difcipline and the reality of it. And as to manual labour, what will fo effeftuilly 
 promote this end as knitting for boys from 5 or 6 years old, and for thofe in the country hoeing .- while few- 
 and knitting for girls. Thefe are qualities they may always carry with them : Spinning may be moft profitable 
 when they are likely to be confined to the fpot ; and therefore let them learn alfo to fpin. Other kinds of 
 work may do for adults, though not fo well for children. 
 
 b
 
 [ ^ ] 
 
 to the fpot where the labour requires them, by 
 fome additional motives beyond the mere pro- 
 fpe£t of employment. A man muft live in a 
 houfe ; and the more comfortable it is made, the 
 more he will thrive. It is obvious, that one 
 method of increafing the nunrbcr of people, is 
 by a more general encouragement to inclofure; 
 — provided we attend at the fame time, to the 
 eafe and welfare of the labouring part of man- 
 kind, and that care be taken of their wlvei and 
 {hlldrai. 
 
 In the fluiEluating ftate of human afFiiirs, 
 people muft be increafing or they will diminifh 
 in numbers : we cannot ftand at any point, and 
 if perfons of property in land do not apply a por- 
 tion of their thoughts to the cultivation of tlii-ir 
 own fpecies, in which the national riches and 
 defence chiefly confift, wc fliall diminifh. 
 
 Wealth without people, is to a nation what air 
 without food, is to an individual. Fumlne, in its 
 operations, breeds pejVihncc : want of people pro- 
 duces /lowcr/y : our drains for diftant dominions 
 are confiderations of the moft ferious nature, and 
 ought to infpire us all w th a defire of promot- 
 ing every confiftcnt mode of population. 
 
 If m2.ny farms now put into few hands were 
 again divided, would liberty, plenty, and de- 
 fence, be the better fccurcd ? This fcems to be 
 an ambiguous propofitioii, and we fee many great 
 improvements made fince a number ot little 
 farms have been reduced into great ones.. But 
 X apprehend the fecret is developed, when it is 
 found to be beneficial only to fuch land as was in 
 bad hands, where the poverty of the farmer 
 created the poverty of the land : fornotwithftand- 
 iiigthe uniting a number of farms into one, may 
 render the cultivation Icfs e::penjrjc, and confe- 
 quently the produce cheaper; yet if this piadice 
 of monopolizing operates to the decreaje of the 
 people, or to the incrcnfe of the poor, how are we 
 to be gainers in the ijfue ? If it prevents mar- 
 riage ; if it drives people into great towns ; if 
 thev be-come more debauched; if they die at an 
 "earlier age when fa congregated"; if they leave 
 no progeny, in every cafe we muft fufFer in our 
 political ceconomy. 
 
 That the number, cf fubjedls is reduced,, or 
 
 not incrcafed as it might be, feems probable 
 
 .from this conf.dc ration, that five men with /y^ 
 
 woi/MH bcirg I5ut in a capacity of marriage, gro- 
 
 viding for thcmfelves, muft produce more chil- 
 dren than if one only is in an independent con- 
 dition, proper for fuch a contrail. Let a l.irmer 
 work hard with his own hands, he may (till be 
 in a better ftate for the care of children than 
 the fervant who depends on the taprice of a 
 mafter, requiring him to live where he cannot 
 maintain a wife nor children. 
 
 Under a good government, the more inhabi- 
 tants, the more ftrength, and plenty. Freedom 
 is the more difFufcd, and indufhy promoted. 
 A fingle farmer holding a vaft tract of land may 
 more eafily exercife tyranny, whether in his own 
 perfon or by deputation, than^v« farmers holdr 
 ing the fame land ; but dropping this confidcra- 
 tion, the fecurity of property, with a fpur to gain, 
 are the greatefl incentives to population : and 
 where there is the moj? employmenty there will be 
 the greateft increafe in numbers. 
 
 There was a time when the Britijh Americans 
 doubled their numbers in twenty-five years : and 
 the reafon is obvious, they found employment 
 for their children, as foon as they were able to 
 work. Among them there is hardly a man of 
 thirty, or a woman of twenty years of age unmar- 
 ried. The principle holds equally in all counr 
 tries. Great riches have no particular tendency 
 to promote population, by attention to the fober 
 duties of domeftic life j but great poverty, and a. 
 ftate of fervitudc, has a natural tendency to pre^- 
 vent marriage, and confeqaently to obftruct po- 
 pulation^ 
 
 Whilft we advance in wealth of a lefs valu- 
 able kind, we fhould increafe in That which is 
 of a higher importance. 
 
 With refpeiS to wealth, on v/hich we fo fond- 
 ly build our fecurity and happincfs,. the greater 
 the riches thrown into one fcale^ the greater po- 
 verty will be in the other. There is an ejui- 
 Ubrium elTcntial to freedom, which confifts ia 
 cherifning ihs middle and kwer ranks; for other- 
 wife the infolencc i^fv/calth on one fide, ar.d tha 
 dij'olutencfs and fertile fabiiiifTion of thx indigent 
 on the otli;.r, mull: operate againfl liberty, as it. 
 doth agaiuft virtue.. If we mean to have a g^ea^ 
 number of labouring p'-opie^.wc muft furnifh em- 
 ployment for a great number ; and Wiiat em-- 
 ployment can be fo ufcful a; tilling the earth for, 
 bread, and mainifacturiii^ ra.ment ?. 
 
 LSI,
 
 [ xi ] 
 
 In regard to plenty, it is remarked that farm- 
 ers of the inferior clafs attend to minute articles 
 of provifion, as well as grain, whereas great ones 
 think of grain only. — Whether the former im- 
 prove lands fo much, is a queftion determinable 
 only by the tenure of leafes, and the quality and 
 ability of the men to whom the land is let. A 
 tenant of a large farm may wear out land, if he 
 is not reftrained ; and the argument for employ- 
 ingfew perfons preferable to a number may be 
 extended fo far, as to operate to the great de- 
 creafe of our numbers ; and confequently of the 
 confumption whereby the ftate is fupported. 
 
 From hence it is probable, whatever a?nbigui- 
 t'tes may attend the propofition, we fhall be ob- 
 liged to change our plan, and employ 7norc far- 
 mers: and with indofures, provide alio a propor- 
 tionate number of cottages, for the growth of the 
 human fpecies ; well knowing that they cannot 
 exift under the bare canopy of tlie heavens : and 
 we fhoujd contrive that they may enjoy pure air 
 under their roof, with good water, however 
 fcanty all their other enjoyments may chance to 
 be. 
 
 I alfo imagine that the time is not far diftant 
 when we fhall attend lefs to the breed of horfcs, 
 particularly fuch as are merely for parade, or 
 exportation : the fame confumption of the pro- 
 duce of the land might be made, and much 
 greater wealth acquired, if we had more ratiotial 
 animals for life, and fewer brutes for amufe- 
 meht [a). 
 
 We fhould alfo confider that the gentleman 
 landlord, living more on /;/; o-uun domain, and ha- 
 ving fewer temptations to excefs, would be fo 
 much the lefs in want of money, and fo much 
 the inore fenfible of the neccffitics of his poor 
 d. pendants. Tims he would be qualified to 
 ditrhargc the duties of religion and humanity, in a 
 degree far fupcrior to u hat he is now inclined to, 
 or capable of. This is an ohjcfl, with the defire 
 of which wc ought to infpire the minds of our 
 landholders. 
 
 In regard to the employment of a greater num- 
 ber of people, among many other books which 
 I have written, one was entitled, " Reafons for 
 an augmentation of at leaft twelve thoufand fea- 
 vun, to be employed in time of peace, beyond 
 our ufuai number, 4to. 1759." 
 
 The principle on which this book was written, 
 is the intereft of commerce and war ; that the 
 former fliould contribute more to its own fup.. 
 port, with regard to the breed of feamcn, and the 
 nation be a gainer in the iffue. If merchant fliips 
 were tonavigate with hands proportioned in num- 
 ber to the tonageofafiiip, the benefit would make 
 an abundant rccompcnce to the indigent part, for 
 any inconvenience that could arife, and our num- 
 bers neceffarily increafe. The dodrine is tacitly 
 acknowledged. We fpend near twenty milli- 
 ons before we ufually collect a fufficicnt force to 
 make any vigorous impreflion on our enemies. 
 
 I have written a number of trafts upon Police^ 
 particularly with regard to the Foundling Hof- 
 pital ; the Infant Poor ; the Marine Society ; 
 the Magdalen Charity ; in behalf of Soldiers ; 
 Sailors ; Paving ; Regulations for a proper kind 
 of Bread; and againft Naturalizing Jews; Vails- 
 giving, kc. The few that I believe are in print 
 are 
 
 Travels into Perfia, 4to. 4 vols. 
 
 Letters on the Importance of the Rifing Gene- 
 ration of the labouring Part of our Fellow-fub- 
 jefts, 8vo. 2 vols. 
 
 The Soldier's Faithful Friend, i2mo. 
 
 The Defers of Police, 4to. 1775. 
 
 Common Senfe, a Conference between two 
 Merchants on the Subjeft of the prefent Re- 
 bellion in America, which I am informed, fince 
 the troubles run high, was reprinted at Neiu 
 York. It contains a prophetical detail of what 
 the people arc now fuffering. They fee not 
 what they will be fubjed to, in the viciifitudes 
 of internal government ; the ravages of civil 
 war, the policy of foreign ftates. Heaven grant 
 them a clearer underftanding and better hearts ! 
 
 (rt) It {hould be confidercd how much a man pays in taxes on his labour and confumption ; and that he is 
 worth, for his labour, from the age of 15 to 38, full 200 1. whereas horfes generally fell from 25 to 60 1. 
 The fame quantity of land, the produce of which carries a horfe to five years old, will carry a man 
 to fifteen or twenty ; and the more food is confumed by horfcs, the higher the price of the neccflaries of life 
 will be to men. Perhaps the defcfts of our prefent plan will not beredified till we ihall be compelled to engage 
 in a war, and find the difference. If in the mean time our oriental atchievements operate as a continual war ; 
 or a drain of people for America fliould have the fame cftcfl ; fuch a change of our circumftances, compared with 
 former times, neceffarily requires a peculiar attention to the growth of the human fpecies, 
 
 b 7. SECT.
 
 [ xU ] 
 
 SECT. 
 
 II. 
 
 'T*HE temporal C<)ncttn% of our fervants, or 
 fcllow-fubjedls, is not the only obje£i ; we 
 luuft render them peaceful, ufefuly fafe ; and to 
 this, purpofc it ought to be deemed a qualifica- 
 tion, for every office in doinejlk life, to be a Chri- 
 Jiian ! I mean in no fanatical view; but flmply 
 with refped to the duty of nr/u-mlicring Chrijl, in 
 the manner which he has commanded us to re- 
 member him. I have laid a great ftrcfs upon this 
 article, through the whole travel of thtfe Jl)eHs. 
 
 Itisa|common practice with the Lutherans, 
 who are rejiiarkably tenacious of thc'is faith, not 
 to fuffer their children to go into the world till 
 they have been initiated into this part of chrifti- 
 anity ; and that it may be done properly they 
 \v3MZ fchooh for adult!, who have not performed 
 this duty, in as regular a manner as they have 
 others (or children, to learn the fijft rudiments of 
 fecial and religious obligations. 
 
 So it fhould be with us, and particularly with 
 refpeft to our domejlics. It would h;\ve a certain 
 good cfFeifl. A fervant who is negligent in this 
 article, is hardly entitled to truft on any religious 
 principle : for common fenfe cannot allow that any 
 perfon is, a Chrijlian,, who profejfedly,ox prafti- 
 cally declines the remembrance of 6'/;r//?, by a 
 memorial of obedience to the dying command of his 
 Saviour and Redeemer. 
 
 \W\ztc\'tr onx complaints mzy he, with regard 
 tQ police and. domejlic regulations, every moral efj'uy 
 rriull have regard to a life to come, or it falls 
 fhort of all pretenfions to the great ends of vir- 
 tue. My aim has been to improve fuch of my 
 fellow-fubjedls, into whofc hnnds my labour 
 may fall, in the knowledge and praSlice of their 
 religion ; as by fuch means only, we can coun- 
 tera£l the influence of bad examples. If the 
 thoughtful do not bring in their tribute towards 
 the eliablifhnient of good order and the fear of 
 God, will the thoughtlefs do it .' 
 
 No age was ever more diftinguiflied for the 
 love o( pleafure and dljftpation than the prefent. 
 There ever will be fome repugnance to the au- 
 ftere duties of life, among all ranks,, but in every 
 
 nation it will increafe, in proportion as the love 
 of pleafure predominates ; and this grows with en- 
 joyment and diffipation. While fo many public 
 places of rcfort for the purpofc o( dijjipation are 
 found, it will be difficult for our youth in thcfe 
 cities, which give the fafliion over the whole na- 
 tion, to colle(S their fcattercd thoughts, and ap- 
 ply them to ferious things. Places of entertain- 
 ment are multiplied fo exceedingly, and fome 
 amufements revived, which had far better have 
 remained in oblivion, it is hard to fay what the 
 end will be. Of all the laboured contrivances 
 to fquander time, no one is fo well calculated to 
 footh a profvenfity to vice as mafquerades ! and it 
 may be obferved, that fince this amufement be- 
 came familiar, we have been more inclined to 
 divorces ; lefs manly in our diverfions ; and 
 lefs moral in our manners : perhaps there may 
 be natural reafons affigned for it : the entertain- 
 ment being fo much the more brilliant, the ex- 
 pence is the more enormous, and in this view 
 more vicious and reproachful; and it may alfo 
 ferve tojleel the face of modefty, till fhe forgets 
 her attributes. This nocturnal amufement is 
 drawn through the whole night. Domejiics are 
 io much the more expofed to ebriety and lewdnefs ; 
 and their mafters, with a change of objects, fub- 
 jecT: to the fame temptations. I confider maf- 
 querades as a mode of fpending time mod abfurd, 
 contemptible, and dangerous. A nation fuch . 
 as ours fhould leave this diverfion to a people 
 whofe tafte and manners are better adapted to . 
 it; or whofe fenfe and knowledge of the arts 
 of fpending time do not rife above a gratifica- 
 tion, which, as we manage it, is unmeaning, tu- 
 multuous, or vicious. 
 
 Whatever om political circumftances may be, 
 the common fenfe and voice of mankind can hard- 
 ly deceive us in regard to the condu(ft on which 
 o\ix eternal felicity 6e^fir.ds ] " And all thinking 
 perfons who have goiie before us into an eternal 
 ftate, have left this rreatobfcrvation OL-hind them, 
 that fooner or later they have felt in their own 
 bieaft the teftimony God hath given, which hath 
 
 one
 
 [ 
 
 xni 
 
 ] 
 
 one day made them Jen'ous, tither by the incx- 
 preffible fears and agonies of a troubled mind, or 
 the inconceivable peace and joy of a good coii- 
 fcience." Is there, ftriifirly fpeaking, any inter- 
 mediate ftate ? All our thoughts and external 
 circumftanccs muft have the fame relation to ic- 
 ligian, as man has to immortality. We fee things 
 pafe in a rapid motion before our eyes, and the 
 place thereof is known no more. The pleafures 
 we enjoy^ or the pains we fuffcr, are abforbcd in 
 ■ the daily triumphs of mortality. Do not thcfe 
 demand of us, to take advantage of every event ? 
 The bcji can only weigh their good and ufeful 
 thoughts, in a balance againft the evil of their 
 hearts ; ftill referring their caufe to the mercies 
 of heaven. 
 
 Though virtue is awful and majeftic, fhe ne- 
 ver appears more in character, than when fhe 
 adts with gtntlenffs and perjuafwn. To infult the 
 wcaknefs of human nature is the part of an infer- 
 nal, ratherthan a beatified fpirit : but it is not lefs 
 true, that we muft not flatter, where the foul is 
 intereftcd. If to die in the caufe of virtue be 
 glorious, to live in her fervice, though in the 
 filent retreats of rural life, is not lefs acceptable 
 to the great parent of mankind. 
 
 In fuch views I have communicated inv 
 thoughts, in the humble hope that the mode I 
 have adopted oi familiar converfation may be ufe- 
 ful ; and that my book may be as a library, to 
 thofe whofe tafl:e or pecuniary ability rife no 
 higher. I make no exa<3:ions of heart-piercing 
 penitence, and rigorous difcipline, though I re- 
 mind my reader ihzt fincere forrow for ftn, andy<7/- 
 denial,zre effential to his welfare as a Chrijlian. 
 
 The chief char an ers of my drama are drawn 
 with a view to exalt the humble, yet not to con- 
 temn the proud. I have fuppofed that truth and 
 honour, gcnerofity and piety, may inhabit the breaft 
 of one in a low condition. I efpoufc the caufe of a 
 father-who is truly parental ; and a daughter, in ge- 
 nuine purity and fimplicity of manners. The age 
 and experience of one, arc fet as a countei poife to 
 thej'ott//; and ignorance of the other ; and together 
 compofe that harmony of fentiment which con- 
 ftitutes true focial intercourfe of the moft inte- 
 refting and beneficial kind. Very little v.ill be 
 found too high for inferior perfons, v/ho have any 
 true notion of tlic C/'?-///'/rt« religion; or too hiv 
 for people of fuperior condition. If fomc of the 
 
 3'. 
 
 thoughts arc as e/c/as the creation, they will be 
 new to many young readers ; while virtue is al- 
 ways blooming, time making no change to ren- 
 der her charms the lefs attractive. 
 
 My defcriptions, whether taken from the man- 
 ners of the living, or the behaviour of thofe wlm 
 are gone before us, are not exasucrated. W'lmt- 
 ever we attempt, we fhould ftrivc to do jufticc to 
 That which is moft valuable in life; and if the 
 farmer proves himfelf to be a moral philofophcr, 
 who has cultivated his heart, as well as his field*^, 
 he hath a right to enjoy the fruits of his labour; 
 and to have his hoary temples crowned with ho- 
 nour. 
 
 It is the property oi fancy to enlarge, and the 
 office of judgment to coTitraSi : but amidft fuch a 
 diverfity of fubje(fls, taken up in broken hours, 
 calculated to entertain and inftruft in a co- 
 pious manner; I found it difficult to fay lefs,, 
 and at the fame time familiarize my thoughts,, 
 and render them eafy to an unlettered reader. 
 This book is branched out the more luxuriantly 
 from its being intended as the clofe of my labours 
 of this kind; I hope it will be ufeful, znd lajl- 
 ing, at leaft to fuch whofe reading lies within a 
 fmall compafs. 
 
 I have, in the fame view, exercifed myfelf in 
 correcting and enlarging my work, and print- 
 ed oiFthe greater number of copies, that it might 
 be fold the cheaper. And though it is made in- 
 to two vohanes, for the ufe of thofe who will not 
 regard the expence of binding ; others may bind 
 it into one, and render it the fafer. 
 
 With refpeft to the fentiments advanced ; upon' 
 the moft careful perufal, I have found no occa- 
 fion to alter my opinion. Amidft the diverfity of 
 fentim.cnts which reigns in this country, I did 
 not think it wonderful to be challenged upon 
 one article, I mean in regard to the moderate 
 fpirit of the Anglican church ; for the inftance 
 given to the contrary, in one aft of apparent per- 
 Iccutioii, far back, and ambiguoufly circumftan- 
 ced, compared to the general charadteriftical 
 marks of the national hierarchy, is but light in 
 the balance. The Star-Chamber partook as ■ 
 little of a genuine fir/^rT/Z/Vfl/ court, as it did'. 
 oi the true principles of civil liberty. 'We hare 
 had but one proteftant hifhop, a chancellor, and; 
 he had much better have ftuck to his di.vinity, . 
 The remarks upon the general principles of the 
 
 corrupf ion. : 
 
 -J
 
 [ 
 
 XIV 
 
 •Gorruption of human nature, and the univerfal 
 imbecility of human conflitutions, arc juft. In 
 rcfpedt to the true worfliip of the Supreme Be- 
 ing, in whom there is no fhadow of imperfe(Elion ; 
 whether a man fits, or flands, or kneels, he is 
 fliil a miferablc fmner. — Yet thinking of him as 
 fuch, and fpeaking as men, if his heart be right 
 towards God, we may have fuch hope in his con- 
 dition as naturally tends to univerfal love, friend- 
 fhip, and charity. No conceit can be fo fond, 
 as that of expe6ling an exadt uniformity in the 
 accident of exterior circumftances, when we fee 
 mankind differ from each other, in the habits of 
 their lives, even when they are bred up in the 
 fame faith and mode of living. 
 
 Many of the charafters in this fcntimental 
 drama are drawn from real life, in an humble 
 condition. They have an immediate regard to 
 vdcmeftics, fenfible of the advantages they enjoy 
 ■under the influence of virtue and religion. 
 
 Whatever the quality of my reader may be, 
 if he is the more infpired by the love of virtue ; 
 if his underjlanditig is in any degree improved, 
 his heart exalted, or his imagination corrected ; 
 if he thinks in a more liberal and comprehenfive 
 manner than he did before; or is only amufed, 
 without being injured, I have fo far contributed 
 to his happinefs ? To feek for the moft folid 
 rcafor.s for contentment and fubmifi:on to pro- 
 vidence, is always an intercfUng theme, not 
 judging of the common people in general, by 
 the low ftandard of a few individuals. 
 
 It rarely happens that men whofe talents are 
 fitted to the difcharge of what is vulgarly under- 
 ftood to be the highefi: concerns of life, will de- 
 .part fn.m the tracks of worldly glory : my ambi- 
 tion leads me to the flandard of Ckrijiianity. I 
 mean not to afcend fo high as to he out of the 
 reach of the unlettered, nor fink fo low as 
 to excite the di'dain of the polite. Jult kn- 
 timents of parental piety and authority, filial 
 duty and obedience, I confider as the fpring 
 from whence religion, domcflic peace, and good 
 order conflantly Row. Were I able to dip my 
 pen in ^.v>inge:ic ink, or foar on eagles wings to 
 empyreal heights inflcad of wandering through 
 the hunih!-: haunts of peafant'', and the beat: of 
 common life, could I find an obje£t more worthy 
 my charity or my zeal ? 
 
 The more intelligent reader will find, in '.his 
 work, inajiy of the thoughts, and fome ol the 
 
 words of the bed writers, with which feveral 
 clafles of the people are not acquainted : but 
 will a fine fentiment, reduced to the flandard of 
 their comprehenfion, difplcafc them ? Novelty 
 ftrikcs the heart, as coin frefh from the hoard, if 
 it looks new, plcafes the eye more than That 
 which is lefs brilliant, though perchance of equal 
 value. The peafant often applauds or weeps, in 
 as good time, and place, as his fupcriors. Many 
 an hufbandman has been as truly worthy the 
 name of a phi/ofiphcr, as the mofl diftinguifhed 
 citizen. If he believes the great truths of the 
 Chriflian religion, his faith will make the reflof 
 my work familiar to him. 
 
 A performance of this kind feems to require 
 the mofl fimple language ; but if it hath not a 
 degree of elegancy, it cannot be fuppofed to 
 make an impreiTion. To render the fcene occa- 
 fionally pleafing, is alfo neceflary to fuch a 
 work; — The dignity of the dtfi^n mufl be pre- 
 ferved ; and why fhould any tnterejiing truth be 
 concealed from thofe, whofe reading lies within 
 a narrow compafs ? 
 
 I'o explore the regions of thought, as they 
 open to the mmdm converfation ; yet not launch 
 into a field of reafoning, to perplex the unlettered., 
 is a tafk of difficulty. 
 
 To receive applaufe from a country girl of 
 common fenfe and integrity of heart, may be as 
 flattering, as encomiums from thofe whofe erudi- 
 tion and polite tafte, claim the highefi regard. 
 The real fervice done may be greater to the pea- 
 fant, than the peer. 
 
 When we exhibit a work of the heart, with 
 flriiflurcs drawn from experience and knowledge 
 of f.icts, if it enlarges the minds of the unlearned., 
 men of talents lliould not with-hold their ap- 
 probation, not for what themfehes learn, but 
 for that which is taught to others. 
 
 In this work a father fpares no pains in com- 
 municating fuch fentiments to his daughter, as 
 ma,' produce the great end he has in view ; and 
 we are to fuppofe, that time and converfation, 
 have daily rendered her more intelligent, and ca- 
 pable of diflinguifning. 
 
 With regard to innocence, which I fuppofe 
 to be the object of a niiflrefs's attention, many 
 a girl comes to tov/n to try her fortune. Whilfl 
 London lofes fo vaft a proportion of infants more 
 than the country, there will be a demand fox fe- 
 male domcjUis. I have reafon to believe, that 
 
 what
 
 [ ^^v J 
 
 what I have faid, mn)' anfwer a much better 
 pitrpofe, than if I were to hang out a gaudy flag 
 to invite the unwary to this metropolis. Many 
 ■vii'iU come, and a portion of them I fear, will fall a 
 facrificc. If one is favcd, by being warned of her 
 danger, my labour is not in vain. 
 
 Although the fimplicity oi Arcadia may fubrifi: 
 only in the poct''s brain, in the full latitude which 
 it is fometimes defcribed ; there arc many who 
 have very honeft: hearts, fupported by flrength of 
 iindcrftanding : and if knowledge of the world 
 tempts fomc to be guilty of perfidy ; it is not 
 the lefs neceflary to guard againft the fatal 
 cfFecSbs o( perfidioufncfs. 
 
 It is a melancholy truth, that in general we 
 have ftrangely departed from the true fimplicity of 
 manners, which our Saviour fays, " of fuch is 
 the kingdom of heaven :" but flill we do not 
 lofe fight of thofe generous principles of found 
 policy, and true faith, which have for fo many 
 ages fecured to us our civil and religious liber- 
 ties. Jf our advance in knowledge, our im- 
 provements in arts, our commerce, and agricul- 
 ture, often operates unkindly on our jnorals, 
 there is the mere reafon for cultivating the pu- 
 rity and fimplicity, I recommend. 
 
 The clergy and the laity often militate againft 
 each other, on account of our improveinents in 
 agriculture. What a ftransje event is this ! A 
 preacher of the gofpel of peace, and his difci- 
 ples, inftead of being mutually aflifting to pro- 
 mote a flrict obfervance of the laws of Chri/i, 
 burfting into civil contefts ! — What can be the 
 tSefX io religion : what will be the general fate, 
 if we neglect to walk in the facred paths it hath 
 marked out ! 
 
 The negligence of the common people, parti- 
 cularly in thefe cities, is arrived to fo monftrous 
 a height, with rcfpecl to thcmfelvcs and their 
 children, a boy I had lately occafion to queftion, 
 fdid, " / never heard of fefui Chriji." Whe- 
 ther this was a carelefs anfwer, or wJckedncfs in 
 lying, is jiot fo eafy to determine ; but it is 
 moft indubitable that numbers are fo careltfs, and- 
 many abandoned to fuch an amazing degree, reafon 
 and religion call aloud for ail the aid' which can 
 be given. 
 
 I have hunted the fields of morality in hopes 
 of finding fit game for the entertainmtnt of- 
 ^e mind, knowing that the fimplicity wiiich- 
 3. 
 
 affords the r.-oft genuine nourifhmcnt, will not 
 fully gratify, even the unkttered villager. Our 
 general misfortune at this time, is a levity of 
 manners, which violates the dignity of human 
 nature. Whether the canfe is to be found in' 
 riches, which hrive polifiied away ;i great part of 
 our ruftic purify ; or our knowledge has intoxicat- 
 ed us with /ir^w/i//^^ ; I have too much reafcii 
 to fear, grcu nmnb^r , irom the gentle courtly 
 lord, to thj r5?<'^/; hind, are infenfibleof the dif- 
 eafe of their fouls, hardly thinking of any otljer 
 Jiate than the prcfent. 
 
 Infidelity is yet more predominant, among- 
 fome of the ncighlc.uiirg nations, with re- 
 gard to the fuperior clafiTes of their people ; but 
 not fo much among the commonalty. And what 
 a feeble confolation is this ! If the rays of the 
 gofpel are more rcfplendent in this ifland, our 
 infertility with refpect to religion, is the ftronger 
 proof of opprobrious carelcfl"ncfs in negleding 
 the cultivation of it. 
 
 Mind ivhat you are about, is one of the firji 
 leflbns to our children, at the tcndereft ao-e : we 
 give it in command to our domcftics : and our 
 equals and fuperiors ftand in need of it. This is 
 eflentlally necefiary to our temporal concerns ; 
 and is it lefs analogous to our immortal ftate. If 
 we attended to what we are about, the face of 
 things would be very much changed : every fea- 
 ture of our moral characSer would acquire a more 
 enchanting grace ; and immortality fliine around" 
 us like rays of glory. We Ihoulu learn to ve- 
 nerate each other ; and Chrijlian charity would- 
 blefs us with the mofi: benignant fmiles; while 
 every fellow-creature, who iJrayed into the paths 
 of perdition, would be a fubjed for a general 
 mourning. 
 
 Such are the fentiments which have guided my 
 pen. In inourning for the offences of otherSj. 
 our own fouls find comfort. In lamenting the con- 
 dition of the unwary, we learn what belongs ta 
 our own peace. Reflections founded in truth 
 afford us exercife in our moral and chrillian 
 charadter ; and ev.ery defign muft be acknow- 
 ledged benevolent, in proportion as our phi- 
 lanthropy prompts us to take the manly fide ol^- 
 life ; upon every occafion introducing charac- 
 ters replete with fenfe and moral excellency ; 
 carcfuliy avoiding the extreme of gl^my fanati- 
 fifm,. 
 
 Len-r-
 
 L 
 
 XVI 
 
 ] 
 
 I endeavour to interefl every ingenuous read- 
 er to open his underftandingto a fcnfe of religi- 
 on ; to alarm his paffions with fear of a judg- 
 ment to come; and to infpire his heart with rc- 
 folution to obey the Chrljiian law, as the fu- 
 preme objedl of his temporal and eternal feli- 
 .city. 
 
 I have lived long enough to fee the deceitfulnefs 
 of riches ; to feel the foolljhnefe of vanity ; and 
 to tafte the cup of human mifery. Life is al- 
 ways mixed with fo much bitternefs, that if there 
 was no ftate after this, it would indeed appear 
 as vanity. For the fame reafon, when I behold 
 a domcjlic, or unlettered hind, drinking deep at 
 the fprings of infidelity, and elevated with pre- 
 fumption on the verge of perdition ; all other 
 confiderations appear as trivial, and I wonder 
 at the concern befiowed upon them. It is with 
 the foul as with the life of man, when one 
 ventures to fave a fellow-creature from perifh- 
 
 ing. 
 
 A large portion of this book, in its firft edition, 
 was digefted under a confinement, with a tedi- 
 ous and painful difeafe, in which life hung fuf- 
 pended between both worlds. This did not 
 controul my tbouglrts : on the contrary, I in- 
 dulged them the more, as they rofe fpontaneouf- 
 ly upon a variety of fubjedls, which my expe- 
 rience .ind obfervation furnifhed. If it is tinc- 
 tured with a deeper fenfe of religion, than is 
 common to modern books, in which amufement, 
 as well as injhuiiion, is attempted ; it is not the 
 lefs interefting : therefore I flatter myfelf in- 
 to an opinion, that I may communicate fome 
 part of the gratification which I felt in writing; 
 and I have purfued this Second Edition with fo 
 much the greater warmth. 
 
 The ruling paffion of the human breaft being 
 pride, that which the majier or ?nijhefs reads 
 with pleafure, the fervant will attend to with 
 the greater fatisfaftion. All the fcntiments 
 which relate to falfc honour in high life; the 
 fad efFeds of revenge ; the phrenzy of anti-chri- 
 I'Uan arrogance and impatience, lead the humble 
 to difcover the charms of their religion; and the 
 advantages they enjoy by beijig free from fuch 
 temptations. 
 
 With regard to the true love oi liberty, I treat 
 it as depending on the love of peace and good or- 
 der. Thofc who are moft ready to die for tlieir 
 
 faith in Chriji ever find, That the fervice of Gael 
 is the only perfect liberty. A little confideratioH 
 will teach them, that thofe who negleifl fuch- 
 fervice, muft be fubjedl to the tyranny of the 
 prince of darknefs. 
 
 That nothing dcmonftratcs the natural great- 
 ncfs and dignity of human nature, in all condi- 
 tions, fo much as religion ; and that no part of 
 religion is fo directly applied to the Deity as 
 prayer, muft be no Icfs obvious. I warmly re- 
 commend to my reader to have God in all his 
 thoughts ; in other words, not to think on any 
 fubje<£t, without a reference to his power and 
 influence. In this great view I occafionally in- 
 troduce /ray^ri as notes on feveral of the fubjedls 
 which occur, as the moft ready way to affecSt the 
 heart, particularly of the youthful reader; pre- 
 funiing, that under fuch impreflions, he may 
 at once read, ?neditate, and pray. 
 
 Men are but grown children : and whenever 
 we find them untoward, there fecms to be as much 
 confiftency in the enquiry, \{ they have made ap- 
 plication to the throne of heaven for afliftance ; 
 as in afking a child the fimple queftion, " Have 
 you faid your prayers ?" 
 
 Though it accompanies this Firfl Volume, I 
 have finiflied my work with a Private Devo- 
 tional, for every day in the week ; each day 
 being divided into //;nv/>ar/x. The firft ChriJ- 
 tians as well as the Jews were wont to pray thrice 
 in the day ; and the Mahometans do the fame ta 
 this hour. There is very high authority for the 
 cuftom in the earlicft ages of the world. 
 
 If we appeal to the Old Tejlament, we find 
 " D(j«;V/ kneeled on his knees three times a day 
 znd prayed, and gave thanks before his God." 
 
 The Royal Plalmift fays, " In the evening and 
 jnorning and at noon-day will I pray, and he {hall 
 hear my voice." 
 
 We learn alfo from the evidence of the New 
 Teftament, that " Jefus, when he had fent 
 away the multitude, went up into a mountain 
 apart to pray ; and when the evening was come, 
 he was there alone; and in the morning, rifing 
 up a great while before day, he went out and de- 
 parted into a folitary place, and there prayed." 
 Ihis feems to imply praying thrice in the day, 
 according to the Jewijlj cuftom : in one fenfe 
 ChrijHans pray without ceafing : they fend up 
 their fouls to heaven to avert the divine wrath, 
 
 that
 
 [ xvix J 
 
 that their ftns may not be puniflied : and they 
 implore his mercy, upon every fitoccafion ; it is 
 obvious that regular ftated times of prayer, is the 
 beft fecurity to a man that he fhall as regularly 
 think of his Maker, and by degrees familiarize 
 his thoughts to the fublimc duties oi religion. 
 
 It is not probable fuch a reformation in our 
 manners vt^ill take place, without Time, and the 
 revolution of human affairs ; but the principle is 
 furely right, and the praftice would be our 
 glory. 
 
 Senfible that the Jhortejl prayers are the moft 
 pleafing, and that true piety was hardly ever pro- 
 moted by being rendered irkfome, I have avoid- 
 ed tedious harangues. Variety has this advan- 
 tage, that where there is Jiandi?ig, fitting, and 
 knedingy the mind being relieved, the fpirits are 
 
 kept awake, and God wor/liippcd in fpirit, and 
 not by the mere aft of genuJiUtion. I forbear 
 faying more on this fubjeiSt, having treated it 
 copioufly in my preface to the Manual. 
 
 I have confidered human nature under its va- 
 rious weakncfl'cs and infirmities, and how I might 
 beft reconcile the mind of my Reader to that va- 
 riety of events to which life is fubjedl. To 
 communicate inftrudtion to the hearts and un- 
 derftandings of others, from the experience and 
 feelings of my own, is the moft ejff'eilual and moft 
 honeji method. Such a work might well chal- 
 lenge more time ; but life is ebbing out too faft 
 with me, to admit of delay. For the reft, the 
 Reader, of whatever clafs he may be, will judge 
 with the beft candour he may enjoy. 
 
 J. H. 
 
 CON-
 
 t i ] 
 
 O N T E N 
 
 OF THE 
 
 FIRST VOLUME. 
 
 PART I. 
 
 Converfation Page • 
 
 I. CT'HE danger to zvJAch children are expofed by the early death of parents. The important ends of 
 
 11. TFIiy we are not happier i — - — — ■ — 3 
 
 III. Prayer, its importance. The glory of God difplayed in the creation. — — — 5 
 
 IV. The various effects and advantages of prayer. The nccejftty of thijiking (ontinnalty of the care due to 
 
 V. Necejftty of family prayer, and its great ufefulnefs, — • — II 
 
 VI. On the fabhath, and the innocent amufements which are warrantable on that day, — — 15 
 
 VIIi The fuperior excellence of a hufbandman s life. The nature of fable. — — 19 
 
 VIII. Sacrament of our LorcCs flipper, the importance of it. — — — 22 
 
 IX. The monflrous folly of negkHing to receive the facrament. — — 25 
 
 X. Archbifliop Synge's InftrutSions in relation to the facrament. — — 28 
 
 XI. Fine views in walking. Benevolent life of Sir George Fnend]y. — — 31 
 
 XII. Character and death of Sir Thomas Fnend\y, father to Sir George. — — 35 
 
 XIII. Tl}e char?ns of charity. — — — ■ — — 40 
 
 XIV. Falfe notions of religion. The evil effeSis of fupcrjlition. — ■• — 44. 
 
 XV. Thoughts on melancholy. Errors of papifls and methodijh. • — — 47 
 
 XVI. The fuppofed erroneous opinions and practices of the methodifls. The charity due to them' ivho err 
 
 through want of judgment . — . — 51 
 
 XVII. The Methodifls believe in a certain hour of converfion ; and that they may be faved by faith alone. 54 
 ■ XVIII. The efficacy of works. The propriety of going to our parijh church. Dijiin^ion of good preachers. 
 
 CharaBer of a clergyman. — — — 57 
 
 XIX, Tlie eternal duty cf charity for mankind. — — — 62 
 
 XX. The vaji importance of living in peace with mankind. Religious liberty neceffary to virtue. — 65 
 
 XXI. The harmony of reafon and religious duty. The inconfflency of retiring from the world onta religious 
 
 account. ■ . — — — — 67 
 
 XXII. The duty of mentioning the name of God with awe ; and the eternal obligations to humility. - 70 
 
 XXIII. The convifiions of a good mind. The providence of God towards men, their fuprcme hafpinfs. 73 
 
 XXIV. The inconfijiences of conduSi which prevail in mojl conditions of life, with rcfpeft to religious duties. 
 
 The principles from ivhich men mu/i draw comfort. — — — 75 
 
 XKV . Progrefs of time. The exercife of humanity effential to the happinefs of man. — - — 78 
 
 A PART
 
 L " 1 
 
 PART H. 
 
 On domcjlic fervants. 
 
 Coiuerfation P3„ 
 
 !• CT'HE ohUgations of tnnjlen to maintain their authority, as rjpntial to the fupport of government in 
 
 a civilized Jtati'. The reciprocal duties of majlers and fervants, in regard to moral and religious 
 
 obligations. The advantages of fervitude. The honourable offce of mijirejfes employing prudent 
 
 means in the infiruSiicn and prote^ionrcf their female fervants. • • — 82 
 
 II. The cruelty of feducing female domejlics in private families. The folly of depending on any but a 
 religious principle, for the fidelity of feivants. The middle Jiations of life the hioji fecure to 
 virtue, -whether in majier, mijirefs, or fervants. — — — 88 
 
 III. View of the wages of fervants. Several kinds of domejlic fervice. The cuflom of vails difcontinued. 
 
 General conduit, ihara£ler, and defcription of an excellent -woman, -and good mijirefs. — 90 
 
 IV. Pcrtnefs end impertinence, and other faults cf -which forne fervants are guilty. Fable of the farmer 
 
 and his three enemies. CharaSler of a truly good frvant, and her death. — — 98 
 
 V. The duties of fubmiffion, patience, compaffton. Indujiry, and keeping accounts. The obligations of 
 
 an upper fervant, and the danger of expojlulation. Doggednefs, cunning, isfc. in domejlic 
 fervitude, detejiabk. — 104 
 
 VI. The duty of cleanbncfs. The danger of carehjjiiefs with regard to thieves. The importance of caution 
 
 againji fire. . __ — 108 
 
 VII. Caution againji lofs of time by goffpping. Danger of favouritifm. Confequences of majiers being 
 diffolute. Jmufements in London. Ufefulnefs of moderate reading, particularly the fcriptures. 112 
 •VIII. The neceffity of fubordination, and the nature of it. The duties and advantages of civility, as appli- 
 cable to every part cf life and focial intercourfe. The obligation of civil behaviour to foreigners 
 
 and Jlrangers. , . jjg 
 
 IX. hJiruHions for the virtuous and advantageous ife of the tongue, as applicable to all conditions^ - 1 23 
 X, The fdal crime of lying, particularly as it is found amo"g fervants. The variety it confijls of — and 
 
 the contempt -which attends it. — 126 
 
 X-I. The divine properties of truth. Reflexions on dreams. A pious dream explained. Cunning and 
 diffimulation, their properties, and the contempt due to them. — — 129 
 
 P A U T III. 
 
 '^- yj Miming svjalk. Defcription of a pephercTs life. Ccmparifon of a high Jiation. Tloe falfe 
 
 glory of the world. Defcription of an humble life. Tl:e nature of fecp. — — 133 
 
 II. The po-wer of reafon and confidence in God, in m..king men happy. ■ • — — 137 
 
 III. Ti}e properties of the chrijlian religion. The end and advantage of prayer, and reading the Scriptures. 
 
 A declaration in ccnfequence of it. — 1 39 
 
 IV. The gencrr.l dipravity, and inconfjiency of conduSi ivhich prevails, exemplified in feveral injlances. 
 
 True notion of repentance, and its meaning. Prayer and gratitude recommended. Tlie danger 
 
 cf impofing too much duty on the clergy ; and of thtir doing too little. — i 43 
 
 V. The propriety of altering the exh:rtaticns in t'-e communionjcriice, from the falfe conJiruSlion made 
 by many of receiving the facrament of our Lord" s-f upper unworthily, as ufed by St. Paul to the 
 
 Corin-
 
 [ iii ] 
 
 Conveifatioil Page 
 
 Corinthians. TJm argument in defence of the neccjftty of an alteration, that the frefent and 
 future gmerations, may not go on in the fame habit of a prophaue negle£t of their duty, - 148 
 VJ. The ahfurd'.ty of declining to receive the facrament, on pretence of the tranflation of the words of 
 St. Paul to the Corinthiiins. The fuppofed fpecch of St. Paul, were he to vifit the world, 
 and addrefs the common people of England, on the fuhjeSl of their negkiiing the table of our 
 
 Lord. 152 
 
 *VI. The unrenfonablenefs of declining the duty of receiving the Lord^s fupppcr. Nature of the preparation 
 for it. In what various ways the judgments of God may overtake them who are negligent, and 
 
 difobedient to the commands of our blefjtd Saviour. — 157 
 
 VII, Obedience with refpeii to the facrament of our LorcVs-fupper. The life and energy of the chrijiian 
 religion. The beauty of piety exemplified in feveral injiances, drawn from the contemplation of 
 
 the face of natu^^e. • — — — 162 
 
 VIII. The true nature of the fear of offending God. The duty of remembering Ch\\^ infifled on., as the 
 foundation of our hopes in his merits. — ^ — — _. — j 64. 
 
 PART IV. 
 
 I. CT'HE force of injlruclion on good minds. Hoiv life is ordinarily employed. Defer iption of the 
 
 employment of time, and the application of it to eternity. — — lyo 
 
 II. The advantages of inJlruSiion, particularly by the clergy. The honour due to them. The tr'fal of 
 
 ftncerity tnade by Conftantine the Great, the ftijl chrijiian Rom.in emperor. — J74. 
 
 III. Tlje nature, duty, andneceffityofrepent-anceexemplifed. — — — i;5 
 
 IV. The nature and properties of charity. The duties of charity, particularly to dijlreffed travellers. 
 
 The fuperjiitious do£lrine of evil eyes. Defcription of old age, in the perjon of a poor old iuc?nan 
 fufpeiled of ivitchcraft. Force of credulity and fa If e impreffions. The ordinary caufes of fclf- 
 murder. — — — — , — jy2 
 V. Fcrce of compaffton and generofity of temper. Trial of rejloring to life perfons appearing dead by 
 drowning or fffocation. Power of mufic ; its nature and properties, and what kind is moji 
 
 pleafng to the EugWih and Scotch. — — — jg-. 
 
 VI. The force of benevolence exercifed by fuperiors. The pleafures and advantage enjoyed by a virtuous 
 farmer and hufoandman, under a humane landlord. The farmer s Cj^imate- of the ivorld. The 
 importance of man to himflf, as an objeii of the mercies cf God, proved by the redemption by 
 Chrift. The pleafures of hujbandry derived from the contemplation of its -ufefulnefs to 
 
 mankind. — — ,„. 
 
 — J 94 
 
 VJI. Gratitude due to God from the conf deration of his providence. The advantages cf courage and 
 
 conjlancy in 7nnntaining the caufe of virtue, and fubmitting tod-eath, as the condition cf life. - 1 97# 
 VIII. Refexions on birth days. Danger of expenfwe feajis and intemperance. The happy fruits of indujiry, 
 particularly in breeding foultry. The inffin6t of birds and beajls ; and the tender nrf due to them, 
 •with regard to the manner of killing them for food. Contemplations on the ivondcrs of creation. 
 
 Amufements "Mhich include cruelty, inconft/ient with the true nature cf man. 201 
 
 IX. The providence of God in tlje care of man. Reflexions on the decay of life. Rural f.mpUAty 
 compared with a city life. Defcription of contentment. Inditf.ry difphiyed in the inftinP. cf Ices. 
 A defcr'^tion of the commonwealth <,f bees. — 207 
 
 A 2 X. The
 
 .[ Iv ] 
 
 Ci-nvcifatlon Pj^e 
 
 X. The pleafurcs and peace of a couniry life, compared ivilh the niife and tiimullucus entertalnmenti of 
 
 a great city. Reflexions on falfe tajle, and the unpleafing pomp of modern entertainments. - 2C9 
 
 'XI. Obfervatisns on a city life. How the theatre may adminijier to the promotion of religion. Danger 
 
 of fupping from home, to young women of the loiuer clafjes, and dimrjjics. The conduSl of fine 
 
 perfons of fortune, when they retire into the country to fpend thefummcr. — — 213 
 
 XII. The ways cf Providence adorable and pajl finding out. Fable of the hermit and/torm. — 216 
 
 XIII. Pride viewed in its various forms, inconfiflent with the condition of man. The mifer and prodigal 
 
 compared. Story of a projlitute. The effeds of pride jiiewn by vanity and impatience of control. 
 
 . Value of ejlccin. Danger of applatfe. True ejlimate of folly and wifdam. • 21.9 
 
 ART V. 
 
 I. ^yr'HE dangerous effcBs of cofure, flander, and ridicule. JVit dcfmed. Want of refpeSifor otheri, 
 
 exemplified in various characJeis, Alijlakcn liberties in friendjhip reproved. The advantages 
 
 of a forgiving difpofttion. — — — — 225 
 
 II, JeaLify one of the principal dijlurbers of life. The duty offiiewing a tender regard for others under 
 
 evoy circumjlance. How a virtuous perfon jnay tranfgrefs by a fight provocation. — 229 
 
 III. Diffcrince in the charailers of men. The folly, malignity, and other properties of envy ; its affinity 
 
 with malice and covetoufnefs. The nature of chearfulnefs, and the great advantages of it to 
 fubdue the bad paffions and inclinations of the , foul. The charaSlcr of a chearful old man, 232 
 
 IV. Story of two black friends killing the girl they were both dcfpcrntely in love with — Of a gentleman 
 
 %i-ho accidentally- killed his bride. The dangerous effeHs of paffion unrejlrained, in the cafe of 
 
 Allah's covetoufnefs, and Da\'id's luft. — — — — 236 
 
 V. The effeSls of anger, in a father killing his own fon, and a mijlrefs her apprentice. Advantages 
 
 of patience and moderation. Fatal effeils of anger. The patience of ¥.'p\3.e.i\iS. Fable of the 
 
 farmer and the dog. Danger of the fiiortcfl anger. Alexander killed his friend Clitus. 
 
 InfiruSiions how to avoid anger and revenge. Story of Sir Thomas Overbury and Vifcount 
 
 Rocheiier, in 1609. Story of a revengeful hujbaud in Rochefter /;; 1769. Story of a Spanifll 
 
 lady. — — — — — 238 
 
 VI. The obligation and advantages of fupprefftng rcfentmcnts, and forgiving injuries, the necrjfary 
 
 foundation of hopes of tnercy for our fins'. Fable of the horfe and flag. Fable of the bear and 
 
 bee-hive. The impolicy and fatal confequences of revenge. A nice quefiion propofed for chrijiian 
 
 conduct. — — — — — 243 
 
 ■VII. Pride and revenge in high life. The advantages of an inferior condition. Duelling founded on 
 filly, fuperfiition, and cnthufiafm. The cuflom of it very reproachful to chrijlians. — 247 
 
 VIII. Notions of the Mahometans with regard to duelling. ConduSl of two fangiacs. Decif.on of the 
 Divan. Meeknefis of the ehrifiian religion, Fantajlical notion of fair play in duelling. In 
 what light the pra£lice of duelling is cowardly. Story of two French" officers, and the conduct of 
 their csloneL — — — — — — 250 
 
 ,'IX. Laws relating to duelling and fuicide /« Ruffia. Anecdotes of duelUf.s, proving them to be foolijh 
 as well as impious. Violence by combat and by rape compared. Women tainted by the doctrine of 
 private vindictive jujiice. Speech of a mother to a fon, in defence of duelling. The duty of princes, 
 as chriflians, towards fubjeils offendirig againjl divine and human laws, by duelling, Motives to 
 robbery and duelling compared. — — — _ ^ 254 
 
 7
 
 Converration "'E« 
 
 X. 27;tf mifery of complying wiih the citjloms of thi luorld, Jljcwn in the melancholy dea'.h-hc/i repentance 
 
 of an officer, who died of wounds received in a duel. Death of a reprobate young officer vjho was 
 
 killed in a dud. — — — — — 258 
 
 XI. The heroic principles and conduul of an officer in the army. His fpeech to the officers of the crp:., on 
 
 his declining to accept a^ challenge. His providential proteilion. The anfwer cf Coknel Cjardiiicr, 
 
 who diedfghiing againjl the rebels, on cccaficn of his being challenged. — — 262 
 
 XII. The fprings of evil anions. The folly and iniquity of pride. The advantages of patience cxcmplifiid. 
 
 The obligations to civility, Ti ial of patience under the unkindnefs of deceafed relations. HefpeH 
 
 due to age, Exprcjfwns of grief, kvc, and indignation at the interment of a pcrfn beloved. 
 
 Job's conduP. under his affii£lions. Obftrvations on the ftrppofed behaviour of his tvife. Ji.b's 
 
 reply to his friends. The duty of fubmitti>:g to divine Providence exemplified. 267 
 
 XIII. Exercife of patience under cVfappointments refpeSling deceafed friends. Caution againfl falfe 
 confidence in fuch cafes. Regard due to age. Trial of Job. His conduSl under it. His 
 anfwer to his friends. Suppofed fenfe of his wife in the advice given him. His charaSier. 
 Duty of depending on Providence fliewn by the exercife cf patience and keeping the pqffiuns calm. 
 The happy rewards of patience. The advantages of a generous temper. Compajfion due to 
 mankind under all circumjiances. Providence difpofes of all events. — — 270 
 
 'XIV. Complaints of infidelity in a huflumd, Reafons derived from religion for fubmifiion and forgivenefs. 
 The effeSis of change in fortune. Defcription of an excellent old gentlnvoman with a fcanty 
 fortune. Her fentimcnts with relation to riches and poverty, and the duty Jhe owes the poor. 
 Her lamentation on beholding fo ?nany carelcfs livers among the affluent. — — 2-6 
 
 XV. Comparative view of the fixes. T'he virtues and defeSls of women exemplified. The properties of 
 candour and mcdcraticn in difputes. The Jlrength. of prepofjejfion. Tlie mgemiity and abilities of 
 vjomen. Their fpirit and refilution. Injianccs of many celebrated far their love to their 
 hufijands. — — — — — — 279 
 
 XVI. Lamenting the death of a friend. Defcription of a good man, a land officer. Defcription of a battle^ 
 and the calamities occafioned by it, — — — — 283 
 
 XVII. Defcription of fonte of the amujemcnts in London. Caution to female domejlics againjl dancing- 
 meetings. Dangerous ta/le of people in affembling themfelves in great numbers on occafion of 
 their divcrfions ivithin doors. Afafquerades, their evil tendency. Danger to the morals of 
 feruants. — — — — — — 289 
 
 XVIII. Amufemcnt. Obfervations on the danger cf dancing- meetings among domejiics, and the loivcr 
 claffes of the people . — — — — — 294 
 
 -XIX. Reflexions on playing at cards. The danger of high play. The various amufements with which 
 mankind are delighted. The inhumanity of amtfements which endanger people's lives. — 297 
 XX, 77.!^ free of cufiom with refpeB to amufements. The importance of rendering our amufements 
 infirumcntal to virtue. Comparative view of the labours of the rich and poor. The natural 
 pleafure of fixing our thoughts on doing good.. The caufe of impatience in being faiiated with 
 life. The kindnefs of nature with rej'peil to our amufements. The beji amujemcnts are of a 
 ferious kind. — — — — — — 300 
 
 XXI. The importance of afccrtaining the true Jlandard of pleafure. T'he infamy ofi heiyig abandoned to 
 finfual gratifications. The advantages of refijling pleafure. The hafenefs of fiavery to pleafure. 
 The manlinefs of fireechm of thought, and the glorious purfuits of chrijlians. Sentiments of pea fonts 
 on their death- beds., with regard to Ui/ertinifm. Fable of the boy and the butterfly. — 303 
 
 XXII. Pleafure end pain whence they arlfe, and how compounded. The fatal confcquences of purfuing 
 falfe pleafiire. The admirable properties of common fenfe. Evil company produces evil thoughts 
 and evil actions. The danger of a carelcfs life. Caution againjl an excefs of merriment. Conftderation 
 of the ferious countenance of all things in nature. The force of evil company to pervert the heart. 307 
 
 XXIIl. The
 
 [ vl ] 
 
 Conveifatio» Ti%» ■ 
 
 XXIII. The kmdncfs of Providence with rejpeB to pleafttre and pciln. The fable of the dfionienird bee. 
 
 Reflexions on it. Fable of the tivo bees. Comparlfon of age and youth, in reffeH to falfe pleafure 
 and dotage. Rural fimpllcity, and an innocent life, the tno/i fmcere pleafure. The kindnefi of 
 Providence in every atlion and thought of the heart, uhich tends to good, produfiive of 
 pleafure. — — — — — — — 311 
 
 XXIV. Prudence the parent and friend of all other virtues. Caution againfl imprudence in worldly 
 
 concerns. Prudence, in lis affinity with a religious conduSl. Danger of revolting againfl the 
 kindnefs of Providence. Imprudence of Henry, fon to Henry IV. and prudence in correcling his 
 conduH. — — — — — — 314 
 
 XX\'. Prudence not rightly undaflood. Fools faid to be fortunate. The force of prejudice, and the 
 ignorance of mankind, in concealing truth from their eyes. Religion, bufnefs, and pleafure 
 unite to promote the happincfs of mankind. Pain treads on the heels of pleafure not rightly 
 underjlood. The deception of the fenfes, with regard to the true objeSis of pleafure. Youth 
 often becomes an eafy prey to hypocrify. Necejfity of inaintainitig as good an opinion of the ivorld 
 as poflihle. — — — — — — 319 
 
 XXVI. The force of habit, and the necejfity of correiting evil habits in their early fl ages. Fable of the 
 crocodile and ichneumon. Intention of making a vifit to a relation, in fearch of ufeful 
 knowledge, — — — — — — 32 1 . 
 
 Pk A Y E £ s in this Volume applied to the feveral fubjeds as they occur; 
 
 770;? Grace. — — — — — — 5 
 
 Humility and devotion — — — — — 8 
 
 ■ Attention to prayer, and a happy iffue to the end and deflgn of it. — — 9, 
 Before receiving the facrameut, — — — — — - 29 
 
 After receiving. , — — — — — •"" 30 
 
 For humility and charity. — — — — — 41 
 
 Againfl fuperflition. — — — — — — 46 
 
 For the fuccefs of the clergy. — — — — — 6.1 
 
 ^-— Conflancy of mind, and divine affflance. — ■ — — 65 
 
 . -Freedom from dangerous habits. — — 67 
 
 ■ Good habits. . — — . — 5y 
 
 — — Repentance. — _ ' — . ■ — . y j 
 
 — — Defence againfl ftn. — — — __ __ ^2 
 
 In acknowledgment of Divine Providence, — — — — — 74. 
 
 For Fidelity and patience in fervitude. — ■ — 07 
 
 Flumillty, candour, obedience. — — iCO 
 
 « Grace to refifl anger, pride, and unquictnefs. • — — 1 j 8 
 
 • Honifly and zeal in our engagements. — — — — — 119 
 
 — — Obedience to fuperiors. — — «— __ — j j n 
 
 •—^ Meeknefs and purity of heart. — — — — —Ug 
 
 • Defence againfl fn. — — _ — 1-22 
 
 —— A true fenfe of the juflice of God againfl falfelmd. — — — 127 
 
 Imploring mercy for remarkable fmners, — . i^i 
 
 Cratitiidt
 
 [ vii ] 
 
 Gratitude for divine mercies, — " — — -.— . _ j^g 
 
 For the Lord's-Jupper. — > — - ■ • — i ()o 
 
 I The ungodly, — — — _— »_ i5« 
 
 ■ Divine ajfifiance. — — — . _ __ j5- 
 
 —— The ufe of time in a good life ^ and a happy death, —. — __ ^nT. 
 
 The clergy. -^ __ — _-. _ — 17^ 
 
 The love of God. — — __ --jng 
 
 Mortification and fclf denial. — _- — __ 1^5 
 
 ~-^— Repentance and pardon for fin. — _. _ __ 180 
 
 ' Peace of covfcicnce. — — — —m » 1 3o 
 
 A jujl fen fe of our duty to God. — — -« __ igj 
 
 Againfl cenfure, fander, and peevifinefs, — _ _« _ 22g 
 
 jFor patience and meeknefs. — ■ — — =. >« ^29 
 
 CON-
 
 R 
 
 I, 
 
 DIALOGUES 
 
 O F 
 
 Thomas True man a Farmer, and his 
 
 Dauahter Mary. 
 
 CONVERSATION I. 
 
 The danger to which chiUrcn are expofed by the early death of parents. The important ends of religion. 
 
 Y 
 
 OU have fcen the good lady. 
 
 D. I hope file will take me into 
 her fervice, and that I fliall make her 
 my friend, for flic feems to be friendly. 
 
 F. Well ! fit you down, Mary. I have much 
 to fay to you, my child, if my heart is not too 
 full. I thouoht a little while ti^o, I fhould have 
 parted from you, by taking a journey into a far 
 country, but for the prefent Heaven has ordered 
 otherwife : the time approaches when I mujl go ! 
 Your dear mother is gone before me : do you 
 know what fhe faid before flie died ? — Her laft 
 words were, — Be careful of my daughter ! More 
 flie would have uttered, but her heart fwelled up 
 too high. 
 
 D. O my father ! 
 
 F. Be comforted ! She hath left me to acft for 
 her ; and let it be a fubjciSt of joy to you that / 
 live : young women, when left parentlsfs, are fo 
 much at their own difpofal, they often difpofe 
 of themfelves very badly. 
 
 D. I hope you will live till I am old myfclf, 
 if it pleafe God that I live fo long ; and 1 fhall 
 always cherifli the memory of my dear mother 
 with gratitude and refpeil. 
 
 /'. Mcthinks, Mary, a feparation after yix't-«- 
 teen years tender acquaintance with you, even 
 
 from your birth, is like parting with the blood 
 that ftreams through my heart, efpccially as you 
 are going into a world you are not fo well ac- 
 quainted with as I am. Believe me, it is a bad 
 VJOrld ! 
 
 D. I hope every thing in it is not fo bad as 
 fome people imagine. 
 
 F. Whatever the opinion of other people 
 may be, your choice of good or evil depends on 
 yourfelf ; whether you will depart from the good 
 you have been taught ; or, in fpite of the flat- 
 teries of fin, cleave with all your might to the 
 virtuous fide. 
 
 D. Be affured, my father, I am refolved to 
 live honcjlly, and to do my duty to my miftrefs. 
 
 F. We are now met to talk fcrioufly: what- 
 ever 1 fay to you, Mary, confider as the eftl-iSl of 
 my love. You know not how dear you are to 
 mc : but underftand, my daughter' that whilft I 
 indulge my anxious wiflies to preferve you, I 
 confult my own happinefs in this lite, and 
 brio-hteii my profpetl of the life to come. So 
 hath the wifdom of the Almighty ordained, that 
 good intentions, and good actions, fliall ever 
 be felf-rewarded ! — Remember, Mary, you have 
 a Father befides me, with whom no mortal man, 
 nor even angels can be compared : to his care I 
 3 recom-
 
 [ 2 1 
 
 recommend you. If you are faithful to him, he 
 will never forfake you ! — God, prefcrve my 
 child; keep her frc,?n pr-efumptuous fms ; chanje her 
 from thofe feaet faults which cleave to our imperfeff 
 nature ; and make her acceptable to thee, whom I 
 have fought to ferve, hy breeding her up in thy 
 far ! 
 
 D. Thank you, my dear father ! 1 hope 
 
 I fhall behave myfelf in fuch a manner, as to 
 become an object of That mercy which in your 
 goodncfs you beg for me, with fo much earneft- 
 nefs, perfuaded as I am, it will not be your fault, 
 if it proves otherwife. 
 
 F. I truft you. will always be fo virtuoufly in- 
 clined, as to lay a good foundation of happi- 
 nefs in both worlds. 
 
 D. What (hall 1 do ? 
 
 F. Live in a conftant recoUeftion that God is 
 prefent wherever you are ; that he fees all your 
 anions, knows all your thoughts, hears all your- 
 words, and regifters them. From the beginning 
 to the end of time, nothing which relates to any 
 of the children of men ; nothing in heaven or 
 earth can efcape his knowledge. 
 
 D. I am convinced of this, and will endea- 
 vour to exercife myfelf in fuch virtues as I truft 
 will be pleafing to him. 
 
 F. We know from the revelation of the will 
 of God, as well as from the conviction of our 
 own minds, that he is juji and merciful to us ; 
 wife and good without end. 
 
 D. Every thing before my eyes convinces me 
 there is an Almighty Being who made and rules 
 the world, and all things in it : whilft my own 
 confcience tells me I am accountable to the God 
 that made /ne. 
 
 F. Many of the ways of his providence are 
 beyond our reach ; yet by believing in a judg- 
 ment to come, and a ftate of rewards and pu- 
 nifhments after death, we reconcile all the evil 
 which happens in the world. We fee his jufiice 
 and mercy, his wifdom and goodnefs laid open in 
 the moft wonderful, yet in the cleareft manner, 
 by fending his Son into a world over-run with 
 wickednefs, to fave it from deftruftion. Our 
 Saviour has (hewn us the heinoufnefs of fiUy by 
 making an atonement for it by his blood ! 
 
 D. I have often thought that religion has no- 
 thing in it which can difturb or perplex thofe 
 who have common-fenfe, provided they be hum- 
 
 ble ; and wifli to forfake their fins, and do their 
 duty. 
 
 F. Religion is full of peace and comfort ; yet 
 we often fee and approve and follow the thing 
 we condemn. Chrift has left us an example to 
 be followed, and a law to be obeyed. 
 
 D. And he promifed a crown of immortal 
 glory, ij we follow his example, and obey his- 
 laws, with fincerity. 
 
 /'. True, Mary ; you may be equally alTured, 
 in both cafes, God requires neither more nor 
 le(s than is proper for our happinefs, being 
 infinitely wife as well as good. In regard to the 
 
 relt, we mult appeal to our own hearts. And 
 
 where do you look, my daughter, for this lav\r 
 of life and manners ? 
 
 D. I have no guide but the New Teflament : 
 I truft in the conditions of mercy there offered,, 
 and believe that God will proteit me. 
 
 F. Have you confidcred that if you are really 
 in earneft with God, you will never forget to 
 pray to him ? That you may not want a fupply 
 of ufeful meditations, I give you this little 
 hook («) .• it may prove a treafure to you, if you 
 make a proper ufe of it. Thefe prayers and fup- 
 plications are the language of my heart, when 
 happily I addrefs the Almighty, to whom we 
 ought to appeal in prayer, and beg his afliftance 
 for ourfelves and others on every occafion. Con- 
 fider, that whatever may be neceffary for the pre- 
 fervation of the body ; fo much as the foul is the 
 moft valuable part, the brighter will thofe (hine 
 in the realms of eternal day, who are inftrumen- 
 tal in teaching their fellow-creatures how to 
 avoid the miferies of everlafting darknefs. 
 
 D. Be afTured, my dear father, I will fhew my 
 gratitude for this prefent, by making a proper 
 ufe of it. I think with you, that charity to the 
 foul, is without comparifon greater than to the 
 body. 
 
 F. Real charity extends to both : but tell me, 
 Mary, whether you exercife yourfelf moft in the 
 duties which fupport the foul, or the body, what 
 would you fay of religion in general, if any one 
 were to afk you what your notions of it are ? 
 
 D. I fhould anfwer, it is to worfhip God, and 
 diligently obey his commandments. 
 
 F. Obferve this rule, and you will do jufiice, 
 (hew mercy, and walk humbly with your God, 
 This is indeed the fubjiance of religion ! My 
 
 {a) Manual of devotion at the end of this work. 
 
 much-
 
 t 3 1 
 
 iruch-honouied mafler, whom I ferved in my 
 younger years, ufcd to give this chara<Ster of reli" 
 gion : " It is the knowledge of the moft excel- 
 lent truths ; the contemplation of the moft glo- 
 jious chjei^s ; the hope of the moft ravifhing 
 
 plcafures, and the praclice of fuch duties as are 
 moft fcrviceable to our happincfs." 
 
 D. According to this defcription, nothing 
 upon earth is equal to iu 
 
 CONVERSATION 11. 
 
 Why wt are not happier. 
 
 J>. TJOW comes it, my father, that notwith- 
 ftanding the raviftiing profpefts with 
 which religion prefcnts us, fofew people acknow- 
 ledge themfelves to be happy ? 
 
 F. If mankind built their happinefs lefs on the 
 ■foundation of worldly enjoyments j and made 
 religion their great objeft, they would find the 
 peace which the world cannot give. We in 
 this nation, when put to a fevere trial, give 
 proof of great ftrength of mind ; but in our ge- 
 neral condudl we are deficient in making a right 
 ufe of it. Each has a mode of thinking pecu- 
 liar to himfelf, but his thoughts are not always 
 regulated by reafon or religion. Being in con- 
 ftitution ferious, we defpife a thoufand lejfcr ob- 
 jefts, which added together make up the fum of 
 happinefs. The firft and grand ingredient in the 
 cup of joy, is religion ; but of this we have not 
 enough to give it a high relifti. 
 
 D. What do you mean by the lefjl-r objefts ? 
 
 F. A lively difpofition ; an inclination to be 
 pleafed ; a refolution to meet a gratification in 
 whatever Providence ftial! direiS : if it be fmooth 
 and delightful, becaufe it is fo ; if rough and un- 
 pleafant, becaufe it tries, polifhes, and refines 
 the fpirit. Every refolution of this kind, gives 
 a relifti to fecial intercourfe, and creates a con- 
 tempt of melancholy. You find fome who think 
 it virtue to indulge fadnefs^ for no better reafon, 
 that I can conceive, than that many abufe a pro- 
 penfity to mirth. — 
 
 D. Do you call thefe the h-Jfcr ohjcSis ? They 
 fcem to be of the greateft moment. 
 
 F. True : but they are looked upon as too 
 much within the reach of the vulgar, to be 
 reckoned among the firft things to be defired and 
 fought after. Some are too wife to be happy, 
 feeking for more perfection than they can polFi- 
 bly find ; others are foolijh, by not finding fo 
 
 much as there is. Some grovr cheerlcfs from 
 knowing too much of the world ; and others 
 wretched from their ignorance of it. Many per* 
 fons advanced in life, treat the company of the 
 youthful with contempt, not confidcring the ad- 
 vantages of the good humour and vivacity pecu- 
 liar to the moft joyous age, and how they ma* 
 forget the misfortunes they have experienced. 
 The fire and extravagance of the imagination of 
 the young being left undifciplined, they do not 
 learn how to behave when they are old ; and the 
 pleafure and advantages on both fides are often 
 overlooked or loft in a reciprocal diflike. 
 
 D. Is it not the fault of youth that they dd 
 not court the aged, whofe knowledge and expc^ 
 rience might lead them into the right paths of 
 life, and lift them up when they fall ? 
 
 F. It is their wcaknefs, and the efFecfl of pre- 
 judice. The aged fhould better underftand their 
 wants, and for their own fakes win the kindnefs 
 of the youthful. 
 
 D. How is this between hufband and wife ? 
 
 F. Many negle(R marriage, by which they 
 forfeit thofe enjoyments of focial intercourfe be- 
 tween the fexes, which it is evident the Lord 
 of nature intended fhould conftitute the chief 
 part of the happinefs of his creatures. 
 
 D. This doth not happen to the youthful 
 onlv. 
 
 F. Marriages are made at difFerent rjes ; but 
 k\v married perfons fufficiently inftrutt each 
 other in that which is moft intercfting and 
 pleafing. The wholefome reftraints which might 
 promote their happinefs, by a falfe education be- 
 come irkfome. Something we may impute to the 
 nature of our climate, which is ib unequal, and 
 in fome feafons cheerlefs ; and a great deal more 
 to our diet. In general we arc not temperate 
 enough to be happy, either for ourfelves or 
 
 B 2 othersi,
 
 [ 4 J 
 
 others. Many confume too much for health ; 
 others are in want ; and we deplore their mifery, 
 without feeing that we are the occafion of it. 
 We are fo extremely tenacious of our liberty, 
 that many pafs unpuniflicd, who are enemies to 
 it, and by bad example occafion the miferics 
 they complain of. 
 
 D. How are thefe evils to be remedied ? 
 F. There is but one v/ay, Mary f By virtue ! 
 By feeking for happinefs where only it can be 
 found ! Do you not perceive that many enjoy 
 the necefiaries of life ; and that fome live in 
 , great plenty, with opportunities of mending 
 their, fortunes by induftry, yet defeat the pur- 
 pofes of Providence. As we confume too much 
 to be eafy in mind and body, we are often 
 too thinly clad, and grov/ difcontented from the 
 Want of a liberal perfpiration. 
 D. Youjeft! — 
 
 F. No, indeed : although it is not the way to 
 be happy to render our bodies tender, do you not 
 find, that nothing is fo cheerlefs, or fo much 
 the reprefentative of the miferable perfon, as to 
 fliiver with cold, and fuffer all its bad efFeds. 
 The people in warm climates are not fo cheer- 
 lefs. 
 
 D. Some of thefe articles are not attended to 
 in the light you place them. I am afraid, my 
 father, you would hazard the being laughed at, 
 were you to lay much itrefs upon them. 
 
 F. It may be fo : but for the reafon that a 
 little occafional good cheer makes people happy 
 for the hour, they would be always fo if tlicy 
 could come at it by a ftiorter and more perfei3: 
 way. Some totally unbend the bow, and lay it 
 "by : and when they want it, they do not find 
 ftrength to brace it up again : if it were always 
 kept in a ftate for ufe, they might hit the 
 mark in view. No people refine fo much as 
 we do, Jior feek fo many occafions of difcon- 
 tent. 
 
 D. Not among perfons of cur condition. 
 F. I beg your pardon : I have known many 
 a peafant of an honeft heart, with a mind fo 
 trammeled, as to torture himfelf with fears, the 
 mofl: fantaftical that can be imagined. Another 
 caufc is in our freedom ; this generates pride, 
 which is the mother of difcontent. I have heard 
 my mafler fay, that he has often feen abroad, in 
 warm climates, people very ill clothed, and worfc 
 fed, fubjecft to be driven about, by military men, 
 lUce beafts of burthen, and yet laughing and fing- 
 i;)g joyfully. 
 
 D. Would you Infer from hence, they arc Jjt 
 a better condition than we are ? 
 
 F. Certainly, if they laugh and fing more, 
 find their minds lefs clouded, their hearts lighter, 
 and more free from pain. I do not tell you 1 de- 
 fire to change conditions ; for as I muft carry my 
 mind with me, I ftiould be lefs happy than 1 
 am : but it is obvious, that the bounties of Hea- 
 ven are more equally divided than fome poor 
 mortals are aware of ;, ami that many of us de- 
 pend upon our liberty, as if it were to do That for 
 us, which we muft do for ourfelves. Liberty will 
 fecure us from external injuries, but it is not her 
 province to make us virtuous, whether we will 
 be fo or not. If we expect more than fhe caa 
 perform, it is our fault, not hers. 
 
 D. I believe that good humour, charity, and 
 the peace which thefe produce, is the furefi: way 
 to be happy. 
 
 F. Charity is the bond of peace — that peace 
 which God beftows on thofe whofe higheft joy is- 
 to obey his laws. — Thefe are fome of the reafons^ 
 which, according to my notion of things, render 
 mankind, and our feilow-fubjects in particular, 
 more wretched, or lefs happy, than they might 
 be. 
 
 D. Do you not think that prUe, and irregular 
 paflions, which perplex the thoughts, are s great 
 means of rendering us cheerlefs ^. 
 
 F. We cannot be happy under a confcioufnefs 
 of rebellion. To be as happy as God intends we 
 fhould be, we muft be as good as he commands, 
 us to be. And agreeable to the promifes he hath 
 made, and which he will certainly perform, if we 
 do our part, \i -worldly profperity doth not follow,, 
 heavenly comfort will attend us. Many of all 
 conditions flatter themfelves ; but we have not 
 fufficLent refources in cur own bofoms, to enjoy 
 the happinefs we naturally long for, without the 
 aid of religion. 1 appeal to your own heart : 
 how can you be happy, if you do not exercife 
 yourfelf in fuch virtues as furnilh peace, and 
 conftitute happinefs ? The bufinefs cannot be 
 performed merely by thinking. 
 
 D. You would have me be always doing 
 good, in order to enjoy a cheerful mind., 
 
 F. This I apprehend to be the mofl direft 
 way to happinefs. We are immortal beings, my 
 daughter. If we do not confider ourfelves as^ 
 related to another ftate, we can never adl our part 
 well in this. No education nor inftruclion can 
 
 and fo long as 
 oiur 
 
 alter the nature of good and evil
 
 [ 5 ] 
 
 our greateft good confirts in the vigour of our 
 hopes of complete happinefs after death ; and 
 our greateft evil in the fear of punifhment, the 
 learned and illiterate will agree in the conclu- 
 fion, that we muftlive, as believing that we fhall 
 die, and be accountable after death, or our con- 
 dud: cannot be conlillent. 
 
 Z). In regard to this world, do we not gene- 
 rally call reputation and profperity, happinefs? 
 
 F. Provided thcl'e be attended with peace of 
 mind ; otherwiie no condition can deferve the 
 name of happinefs. Peace of mind may exift with- 
 out reputation or profperity, but not without vir- 
 tue ; and as to political liberty, as I have faid, we 
 muft not expert from it, that which it cannot give. 
 We are bred up with high notions of the great pro- 
 perties of liberty, and that we fhall be miferable 
 without it ; but it is eafy to difcover, that the 
 liberty which depends on the laws of our coun- 
 try, however valuable, is of little moment, com- 
 
 pared to that which confifts in a conformity to 
 the laws of eternal rightcoufnefs ; for a virtuous 
 perfon, under the moft tyrannical of all govern- 
 ments, bids fairer to arrive at a happy freedom 
 of mind, and a glorious fubmiffion to the decrees 
 of Heaven, than a vicious one, whofe very free- 
 dom, as a fubjeft, may be converted into an oc- 
 cafion of vice and licentioufnefs. Thoie who 
 are flaves to fm, Mary, are flaves of the very 
 woril kind, and the moft eftranged from happi- 
 nefs, their confciences being led in chains. We 
 fhall talk more hereafter of happinefs. Whether 
 you live in profperity or adverfity, itrive to main- 
 tain the liberty of your mind, unfhaken and un~ 
 jhackled by vice. Entreat the Almighty to accept 
 your prayers («), and to afTift you ; for without 
 his aiTiftance you cannot avoid mifery. The 
 proper ufe of the book v/hich I have given you, 
 will help to guide you in the paths of religionj, 
 and confcquently in the road to happinefs. 
 
 CONVERSATION III. 
 
 Prayer. The glory of God difplayed in the creation. 
 
 D. T Am fenfible of the importance of praj'er, 
 as a means of preventing us from fm, 
 when we are young ; but what are the reafons 
 which moft intereft you in regard to it ? 
 
 F. When we are young, my cliild ! — Do you 
 imagine that youth is the only age of fm ? it 
 would be happy for the aged if it were fo : but 
 the neceftlty of prayer is always the fame j the 
 motives to it are always ftrong. Whether I look 
 up to heaven, or down upon the earth, when my 
 thoughls are not diffipated like the thoughts of a 
 child, I find reafons without end to adore my 
 Maker ! I am a Chrijlian, Mary, living in a 
 moft enlightened age ; I triumph in that glo- 
 rious name. Negligence, to us fo enlightened* 
 proves that we are more finful than the in- 
 habitants of the kfs civilized parts of the earth. 
 By whatever names or attributes diftinguiflaed, all 
 
 nations worfbip God : favages in general, I be- 
 lieve, acknowledge the goodnefs, and adore the 
 power of one Supreme : He is vifible only in his 
 works, and thefe they are led to contemplate 
 with wonder. My good mafter, who had lived 
 many years in foreign lands, often took notice 
 to his friends, how religion influences the mind 
 of man. We are all formed by one God! and 
 what do you think was the end he propofcd in 
 making fuch creatures as we are ? 
 
 D. His own glory, and our happinefs. 
 
 F. True : but if we do not turn to him, as 
 to a merciful and tender father, but perfift in 
 finnmg againft him, do you not think he will be 
 glorified by his jujlice in our fufFerings ? 
 
 D. I believe he will ; and that if we do not 
 worfhip him, we fhall not avoid finning againft 
 him. 
 
 F. The 
 
 (rt) O God, thou everlafting fountain of happinefs, and fure defence of ail that put their truft in thee, 
 mercitully accept the prayers which I ofter ; and becaufe through the weaknefs of my nature, I can do no 
 gaod thing nvithout thee, grant me thy helping grace,, that I may diligently keep thy commandments^ and 
 evermore pleafe thee both hi will and deed,, through Jcfas Chrift, my bleifed Lord and E.edeemer. Amau 
 7
 
 I 6 3 
 
 F. The indolence which leads many to neg- 
 ]eH their prayers, or to fay them in a thought- 
 kfs manner, is of itlclf a great fin. V/hat is it 
 people are afraid of ? There is no bodily labour 
 in the difcharge of the duty of prayer, unlefs it 
 be (pun out beyond meafure, wliich it never 
 ■OU?ht to be. All rntional exercifts of rcli'T-ion 
 would be highly pleafmg to us as rational crea- 
 tures, were we not a degenerate race of mortals. 
 God never made any reafonahle creatures (hy 
 ■of his company, or averfe to his will. Birds 
 -and beajlsy and all creatures which have life, feem 
 to TiSt invariably according to their nature ; and 
 ■when left to themfelves, purfue their own good; 
 but when man negleds to worfliip his. Maker, 
 he forgets himfelf : he fhcws the corruption of his 
 nature, and his departure from what he was ori- 
 ginally intended. Is it not wonderful that any of 
 us fhould be infeiifihk of the gracious and awful 
 prefcnce of God ? The continuance of his blef- 
 ^ lings towards us is not only neceffary to our 
 fitcccfs, but alfo to our lives. Unmindfulnefs of 
 him, fhcws want of fenfe, as well as piety.—— 
 But tell me, Mary, vfhzn you fall on vour knees, 
 do you always recolleft to whom you are ad^ 
 -dreffing your prayers ? 
 
 D. Don't we all pray to God ? 
 F. Yes : but do you //■(•;; confider him as a 
 Spirit prefent with j'ou, infinitely wife and mer- 
 ciful, great and good, the author of your life, 
 your tender Father, and your almighty Pre- 
 server ? 
 
 D. I am fure I ought ; I endeavour to awaken 
 myfelf to juft apprehenfions of i'uch confider- 
 -ations : Wh?.t means do you ufe, my father, to 
 ikecp up a right fenfe of them ? 
 
 F. I endeavour to regulate my thoughts, 
 words, and aftions, at all times, fo as to be 
 '. plea/ing to God, and to avoid what I apprehend 
 will be offenjive to him. To this end, among 
 other motives, I turn my mind to the contem- 
 plation of his works. When I go into my fields, 
 I look up with joy towards the heavens as my 
 native land, to which 1 hope, 'ere long, I fhall 
 be removed. I confider it as the place where 
 only I can fill up the meafure of my longings 
 after happincfs, I furvey the vaft tremendous 
 height, but can only wonder and adore the Crea- 
 tor ! — When I rife to go to work, I behold the 
 glorious appearance of theyj/K, and confider it as 
 *' a marvellous inftniment of the work of the 
 xnoft High." When I behold its efiects ihewn 
 
 hy the day-light, I rejoice ;— when I confider it 
 as the means whereby my blood circulates in my 
 veins, and gives motion to my pulfe and heart, I 
 look up in gratitude and praife, not to the fun, 
 but to Him that made they}.;?, and rules its power ! 
 This is the inflrument which gives life, even t>i 
 the clod of earth, making the grain to (hoot from 
 itsbofom, and in due time brings it to .maturity, 
 for the ufe of man. Were it kept bound in the 
 winter's froft, I need not tell you that my labour 
 in fovjing would he loft. — Can you furvey the 
 beauty of the heavens and the clear firmament, 
 or confider whofe handy-work it is, without gra- 
 titude and wonder ? 
 
 D, I am fenfible that thefe things can come 
 only from God ; but have not yet confidered 
 them', as I now find I ought to have done. I fear 
 many are childifl) in this refpe£t. 
 
 F: O my daughter, we are not childi/h only, 
 but perverfs ! and what is fWl more ftrange, our 
 fuperiors aic, in many refpefts, as foolifh and in- 
 fenfible as ourfelves. I would not have ) ou ima- 
 gine they deny the truth in their words : there 
 
 are but iz-w fo wicked but the minds of 
 
 many being difordered by evil habits, and their 
 hearts by corrupt inclinations, they follow the 
 things they condemn, and confulting the prefent 
 fnoment ovAs , negleiSl ths'n eternal intereji. 
 
 D. Is it not wonderful that fuch people, 
 knowing better things, fhould be fo faulty ? 
 Methinks they fliould be punijhed, to bring them 
 to the right way. 
 
 F. Punifhed they are by their own difturbed 
 minds ; but take heed," my daughter, not to be 
 rafh in configning others to punifhment ; you 
 know not your own heart, nor how prone 
 it is to folly and iniquity. No one can fay 
 what the heart is capable of conceiving, nor 
 what wickednefs it may bring forth ! Learn to 
 mourn over the crimes, as well as the misfor- 
 tunes which you fee in the world, that v/hilft: you 
 endeavour to fhun them, you may hope to find 
 the more mercy for your own guilt and inlii mi- 
 ties. 
 
 D. I ftand admoniflied. 
 
 F. Behold the mercy, as well as the povjer of 
 God, difplayed in his conducSf towards tnan ! 
 Contemplate every objedt before vcu : let thcfe 
 teach you to obey his lav/s, who rules the hea- 
 vens and the earth, the appearances of which are 
 fo full of delight and wonder. Confider the va- 
 rious feafons of the year : do not the fpring and 
 
 fummer
 
 [ 7 ] 
 
 fummer tranfport you with the finging of birJs, 
 the verdure of the earth, the rcfrefliing breeze, 
 and the gentle ftream ? To life the beautiful 
 language of the facrcd writings, can you look; on 
 the ralnioWy and not praife him that made it ? 
 »« Very beautiful it is in the brightnc-fs thereof : 
 it compani-th the heavens about with a glorious 
 circle, and the hand of the moft High hath 
 bended it." — Have you confidered how often the 
 Jhowen refrefh the eaith, when it is weary with 
 drought, and as they fall, bring with them mar- 
 row and fatnefs, to cheer the hearts of men and 
 beafts ? — The fnow alfo bringeth plenty on the 
 earth by the manure contained in it. " As birds 
 flying, the Almighty fcattereth it, and the fal- 
 ling down thereof is as the lighting of grafhop- 
 pers : the eye marvelleth at the beauty of- the 
 whitenefs thereof, and the heart is allonifhed at 
 the raining of it." And with regard to the aw- 
 ful founds from the heavens, you have heard, 
 with religious reverence, though I hope with no 
 childlfi} fears, the noife of thunder and Jiorms^ 
 which make this globe of earth, as it were, to 
 tremble : And when the lighinings come with 
 afionijhing fiviftnefs, are you not ftruck with an 
 awe which demands obedience, and obliges you 
 to cry out. Great, O Lord, and wonderful are thy 
 %ijorks f 
 
 D. O, my father, you have often talked of 
 thefe things, but I was too young or too carelefs 
 to think of them in the marmer I ought to have 
 done. I now feel my mind enlarged : I am con- 
 vinced of my duty ; I hope 1 fhall never forget 
 what you fay. 
 
 F. Many of your elders, Mary^ are thought- 
 lefs : but do you rather forget that it is day or 
 night, than not remember your Creator, ?io%v in 
 the days of your youth. The. day and night equally 
 - declare his glory and his power : when the fun 
 lifes and when it fets, do you not fee the finger 
 of God ? When you retire at night to refrefh 
 
 your wearied limbs, confidcr tvevyjlar hung out 
 as a lamp to fhew his marvellous works ! — Con- 
 fider, that he alfo made the moon *' to fcrvc in 
 her feafon" (as the months roll round) " for a 
 declaration of time" and a fign that time itfelf 
 will have an end. — All thefe Wonders in the 
 heavens remain in no lefs aftonifliing order, 
 " and never faint in their watches." They 
 move at the commandment of the moft High ; 
 and without his wife and incomprehenfiblc di- 
 rection, we mortals could not exift : We (hould. 
 be devoured by fire, drowned in water, or chilled 
 to death by cold. You, my child, would fall 
 like a leaf in autumn, even in the fpring and 
 bloom of your life. Well may we v/ondcr and 
 fay, " when we confider the heavens, the worTc 
 of thy fingers, O God, the moon and X\\c Jlars 
 which ihou haft ordained ; what is man that thou 
 art mindful of him, and the fon of man that 
 thou regardcft him ! " Yet fo it is, we alfo are 
 the work of his hands, and he formed us to wor- 
 £hip and adore him ! Learn, then, to be good,, 
 not by belief only, but by praSfice, and a confl:ant 
 habit of thinking, that God is all in all! — 
 '■' When you glorify the Lord, exalt him as 
 much as you can, for he will ever far exceed; and 
 W/7;^?? you exalt him, put forth all your Jlrength 
 and be not weary" Our praife is grateful though 
 it be weak — O, my daughter, believe me, He 
 is all in all ! " He hath made all things, and 
 to the godly he hath given wifdom." 
 
 D. For this we have the word of God him- 
 felf, as well as the reafon.of our own minds. 
 
 F. Thus indeed does reafon as well as faitJj 
 inftrudt us : Thus our fenfes alfo lead us by the 
 hand ; and blind are thofe who do not fee the 
 glory of God difplayed in his works ; and deaf, 
 when they will not hear That perfuafive voice, 
 which invites us with the kindnefs of friendfliip, 
 and the tendernefs of love, to be good and 
 happy ! 
 
 CONVERSATION W. 
 
 The various effeils and advantages of prayer. The neceffity of thinking continually of the care due to the fcuL 
 
 D. T Am glad, my father, that we are met 
 again. I have thought of nothing but 
 our converfation of laft night. When I re- 
 tired to fleep, the ftars fhone brighter than 
 
 ever I faw them : all around me was filent 
 as the grave, and yet my mind was fo cbmpofed, 
 methought 1 heard fweet harmony. Such 
 was the effed of what you told me ! And this 
 
 merning
 
 [ 8 ] 
 
 inomi-ng when I arofc, the brightnefs of the fun 
 iBade an awful impreffion on me. This glorioiis 
 ftre in the heavens not only cheered my body 
 with its warmth, but infpired my mind with de- 
 votion. 
 
 F. FJappy fhall I be, M77, if I fee you aSi 
 with fo iuft a fenfe of thino-s. 
 
 D. How would you wifh I fhould frame my 
 mind, or form my words, to fhew forth, in my 
 poor pcrfon. That glory of God, which belongs 
 to us all to cherifh in our own hearts, and pro- 
 mote in others ? 
 
 F. It muft be obvious to you, and every one 
 ■who thinks, that 7nan is more diftinguifhed from 
 the bcnjis by devotion, than by reafan : for the in- 
 fiindl of a beaft, as you may have often obferved 
 in my dogs and horfes and other brutes, in many 
 iiiftances refembles reafon, but they do not ap- 
 pear to have the leaft inclination to devotion in 
 any thing they do. We are told, not to be as 
 Jl the beajis that perijh ; or in other words, as the 
 beafts that are mortal, and therefore not account- 
 oble creatures, IVe feel in our minds a natural 
 tendency to devotion : gratitude for any unex- 
 pected good fortune ; fear in any danger of evil ; 
 hope in any goad, all lead us to feelc an in\-ifible 
 power, and allure us that our fouls are related to 
 GoJ. If we believe in his zuorks, and hew can 
 vie refijl believing in what zuefee, we mull believe 
 in hi?ii : and if we believe in him, as the great 
 Author and Preferver of all things, it is contrary 
 to our comnaon kiik of juilice and gratitude to 
 refrain from worfhipping him ; and the more 
 truly we worjliip him, the more we fhew forth 
 his glory [a). You muft: be fenfible that prayer 
 is the means of intercourfe between our heavenly 
 Father and our own hearts, and it is impoffible 
 to worfhip him but in Jpirit, or to do it accept- 
 ably, but as our fenfe of truth direcSs us. This 
 \s io agreeable to the common fenfe of mankind, 
 it is cafy to underfland why the mere offering of 
 words, in which the heart hath no fhare, is 
 called the facrifice of fools, who conftder not that 
 they do evil. 
 
 D. I am fenfible that prayer is our only fure 
 recourfe in diJEcu'ty and danger : do not all 
 
 people thinTc it atfolutely ncceflary to their well 
 
 being ? 
 
 F. All peoi)le fliould think it fo ; for " though 
 we are endued with faculties which enable us 
 clearly to underfand the obligation lying upon 
 us, to obey conftantly the will of God, yet we 
 are at the fame time encompaficd with fuch 
 zveaknejjes, as make us ftand in need of perpetual 
 ajjiflancc, to enable us to live up in any tolerable 
 manner to the obligations we are under." Upon 
 this undeniable principle, is founded the duty of 
 prayer, as one of the cleareft di(3ates of felf-love, 
 and trueft regards to our own intereft. 
 
 D. What do learned men fay concerning it ? 
 
 F. That's more than I can tell you ; but all 
 good men feem to be agreed. Archbifhop Sharp 
 ttlls us, " Prayer ought to be the continual exer- 
 cife of life, for it is to the foul, what meat and 
 drink are to our bodies, their repafl, their fupport, 
 their nourijhnient. Prayer is the great univerfal in- 
 ftrument by which we fetch down blefllngs from 
 above, and become pofieffed of whatever we 
 want. Prayer is our defence and prefervative 
 againft fin, and againft temptation : It is the 
 fecurity of our virtue, and the mod efficacious 
 means to advance it. Prayer is the wings of our 
 fouls, whereby we raife ourfelves up above this 
 lower world to the God above, with whom, 
 while we converfe, we become the more tranf- 
 formcd into his nature. Whatever anticipations 
 of heaven there are on earth ; whatever fore- 
 taftes we chriftians have in thefe bodies, of the 
 happincfs of eternity, they are all brought about 
 by the means of prayer." So fays this pious 
 archbifhop. 
 
 D. Have any chrifians ever attempted to con- 
 tradict him in this opinion ? 
 
 F. None that I know of; but there are fo 
 many who negleft their pra^'ers, it fhocks tlie 
 foul to think of it. You will fee many bad ex- 
 amples of this kind to one good one, and there- 
 fore ihould be as much guarded, as if people 
 were mad enough to difpute the principle. 
 
 D. Is it belt to pray from our heads and hearts, 
 without zny form of prayer ? 
 
 F. So fome pretend : I think there Is a ne- 
 
 necelfity 
 
 (a) Fur humility and de'uoticn. O Almighty Lord, before whom all creatures bow in heaven and earth, 
 
 I adore thy perfedtions ! I admire thy imnderful I'jorks ! I proltrate myfelf before thee, and praife thy name 
 with joy. Humble me in thy fight, O God ; give me a fincere and contrite heart ; that having a jult fenfe 
 ot my depcndance on thy providence, and a fervent zeal in thy fervice, I may olfer up the inccnfe of my 
 prayers acceptably to thee, through Jefus Chriit my Redeemer. Amen.
 
 [ 9 ] 
 
 ceffity of obferving nfurm. The great Sovereign 
 of the world having commanded us to worfhip 
 him in Iruth, as wrell as in fpirit, and it requiring 
 great ftrength of mind to find words proper to he 
 uttered whilfl: we are aftaally praying, forms of 
 prayer are juftly confidered by our church as 
 mccfj'ary : you may obferve that none of the 
 prayers in the liturgy are long ; and it is very 
 obvious that the fhorter and more fimple prayers 
 are, the more eafily the underftanding and the 
 heart keep pace, and mutually affifl: each other. 
 There is a vaft variety of modes of worfliip now 
 prevailing in the earth ; and my mafter told me, 
 they are diftinguifhed from each other by Ibme 
 form or words of addrefs to God, as if there 
 could not be any folid plan of devotion, confiftent 
 in its feveral parts, and reduced to common ufe, 
 without this affiftance. Though fome who dif- 
 fent from our church do not directly acknowledge 
 this, yet they often repeat the fame words, while 
 they difcover how eafily men run into extrava- 
 gances without forms. You know it is the 
 duty of our clergy to pray according to a form di- 
 rected by our Comtnon Prnyer-Book. Our Saviour 
 himfelf hath given us a form^ but he never faid 
 we fliould ufe no other ; on the contrary, he 
 ufed others himfelf, as the occafion required. 
 
 D. Are not fome perfons capable of praying in 
 words they had not meditated before ? 
 
 F. Perhaps fome few are able to do this. I have 
 heard that our great poet Milton often did it : 
 but when people of common genius attempt to 
 foar fo much above the common level, they may 
 be fure of falling into a gulph of abfurdities. If 
 we confider mankind in genera], the want of 
 forms is dangerous to the interelt of piety : much 
 prophanenefs of expreflion, great hypocrify and 
 enthufiafm, have been occafioned by the want of 
 forms. Reafon being the great prerogative of hu- 
 man nature, and the ufe of it our glory, as v/e!l 
 as our duty, above all things it is necefTary to 
 
 make rational addreffs to God : and if we mean 
 that our petitions fhould be rational, they mufl 
 be exprefied in words proper to fpeak to the Al- 
 mighty, the meaning being clearly comprehended ; 
 and though we generally adhere to fcrlptural ex- 
 prcjftons, thcfc fliould be duly confidered and pro- 
 perly applied ; in fome cafes they muft be varied^ 
 in order to render our prayers plain and fimple, 
 yet not wanting in dignity of expreflion. The 
 wife man fays, " Before thou prayeft, prepare 
 thyfelf, and be not as one that temptcth the 
 Lord." What is this admonition ? is it not t6 
 confider the words we are going to utter, as well 
 as to intereft the heart in the expreflion of 
 them ? 
 
 D. For my own part, I am fatigfied when I 
 find words already fitted to my circumftances : 
 but how am I to diflinguifli the different kinds 
 of prayer ? 
 
 F. I know but of two branches of devotion, 
 fnppllcatlon and pralfe : the firjl is the confeffwn of 
 f.n and mlfery, and petition for relief, which 
 comprehends repentance ; the lajl is an angelical 
 and heavenly duty. The diftin£tion you may 
 perceive is obvious, but not fo often made as it 
 ihould be, and the reafon is too plain ; few peo- 
 ple are fufliclently attentive to their prayers. 
 They often utter words, when they do not think 
 of God, and therefore cannot be faid to pray. It 
 is a horrible pradtice, Mary, to addrefs the Al- 
 mighty, and at the fame time to be totally ab- 
 font, and inattentive to the meaning of the words 
 we utter.— The tender Father of mankind has 
 ordered things to hang in a wonderful chain and 
 coimexion. We pray to him becaufe of our 
 wants and neceflities of body and foul : and if 
 we are equally confcious of our inability and un- 
 worchinefs, as well as of our neceflities, he v/ill 
 hear our prayers. With what zeal, humility, 
 and attention ought we to worfhip fo glorious a 
 Being as God ! {a) 
 
 D. Is 
 
 '(«) For attention to prayer, and a happy ijfits to th^ end and defigu of it. 'Almighty Ruler of heaven and 
 
 •earth, lo whofe command all nature is obedient, and before whom aagjh fall down in humble adoration : 
 aflift 7ne, I befeech thee, that I may v/orihip thee with an aftivc, pure, and unfpotted mind. Let my heart 
 and it:ords unite, that my prayers may bring health and comfort to my foul : and the contemplation of thy 
 boandlefs mercies wipe the tears from my eyes, and fill my heart with gladnefs. Make me patient and 
 refigned to thee, under all temporal evils, that I may look up to the glory which fliall be revealed, when my 
 corrupt body fhall put on i-ncorrupticn : And grant, O Lord of life, that by thy mercy and almighty power, I 
 may reach thofe happy manfions v.'hcre millions proftrate themfelvts before the glories of thy throne, and 
 Ihine as the liars of heaven. This I beg, O Almighty Father of Life, for the fake of thy beloved Son, who 
 died for mankind that they might Ifue for ever ! 
 
 c
 
 [ 
 
 10 
 
 ] 
 
 7). Is prayer as neceflary to the foul, as food 
 to the body, according to the archbilliop f 
 
 F. If the foul cannot be preferved in health 
 without prayer, It may be faid to be as neceflary 
 as food to the body. The whole life of a good 
 Wian is one continual prayer ; not that he fpends 
 more time on his knees than his condition per- 
 mits, and good habits require ; but God is in all 
 his thoughts ; and all his words and anions are 
 regulated by the rules of religion. — Confider, 
 Alary, the rtate of human life, and the dangers 
 which furround you and all the children of 
 men. 
 
 D. I am fenfible that we are all fubjeft, every 
 day, and every hour, to pain and forrow, fick- 
 nefs and death ; and fhould live prepared for 
 whatever a day may bring forth. 
 
 F. True : but we are fubjeit to greater evils 
 thnn thefe : we are fubjedt to fm, and therefore 
 fhould pray earneftly againft it ; and whilft we 
 think we ftand, let us take earnefi: heed left we fall. 
 You are fure that your life muft end in a few 
 uncertain years : it is impoffiblCf being in your 
 right mind, that you fhould not be anxious what 
 is to become of you, that is of y ouv foul. Accord- 
 ing as we live, eternity is a pleafing or a dreadful 
 thought ! The profpe<5t of it always lies' before 
 lis ; we are all perfuaded that zve have fouls, and 
 believe they will be faved or damned. If this is 
 not an objedl of conftant attention, nothing is 
 worth attending to. 
 
 jD. I find it natural to be in hope or fear of 
 fomething ; and I fuppofe every one who believfs 
 in a flate of rewards and punifhments, muft have 
 hopes TinA fears with relation to what may be, be- 
 yond the grave ; but what fhall I do, my father, 
 to remove the pain of my fears, and render my 
 hopes joyful ? 
 
 F. What can you do, child, but apply 
 your heart and underftanding, all your mind, 
 and all your ftrength, to God ? Confider 
 how you may moft gracefully and moft ivilUngly 
 refign yourfelf to whatever Ihall pleafe him, al- 
 ways hoping for the beft, fo long as you do your 
 duty ; and pray to him to help your endeavours. 
 The happinefs of life depends fo much on prayer, 
 I fee not how we can otherwife render our minds 
 firm, bold, determined, and look on life and 
 death indifferently. This it was which enabled 
 
 fo many perfons, recorded in the fcriptures, and 
 other hiltories of the grcatcft authority, to 
 triumph even in death, fubmitting chearfully to 
 the torture, when the caufe of religion called on 
 them to maintain the truth, and fcal It with their 
 Wood. 
 
 D. Is there any inftance of fuch refolution in 
 an Englijh woman ? 
 
 F. Englifh ! They are as brave a people as 
 any on the earth. I remember to have heard my 
 mafter fpeak of a Mrs, Jflcew (a), a fingle young 
 gentlewoman, about the beginning of the Re- 
 formation, or change from the errors of popery. 
 This lady was cruelly perfecuted. She was im- 
 prifoned for her faith, and though importuned by 
 the firft people in the nation to recant what they 
 called, her errors, fhe would not conform to popijb 
 opinions, and was at length condemned to the 
 torture, to draw from her v/ho it was that be-- 
 friended her : but fhe maintained her conftancy, 
 and at length was brought to the flake in Smith- 
 field in London, and burnt ; and, like a primitive 
 Chriftian, died, praying for ker murderers. 
 
 D. Had fhe committed no crime ? 
 
 F. None : fhe was a very good young wo- 
 man ; good even to death. 
 
 D. Did the king at that time fliew her no 
 mercy ? 
 
 F. Henry VIII. would have pardoned her zi 
 the ftake, if fhe would have recanted, but he was 
 ftill too much a papift to do it without ; and 
 Mrs. Afhetv, at the age of twenty-five, died a 
 martyr to the proteftant faith. 
 
 D. Surely fuch a refolution could arife from 
 nothing but her hopes in a life to come. 
 
 F. And what do you think was the foundation 
 of fuch hopes ? She was habituated to pray ta 
 Gcd, and to ferve him boldly in true faithfulnefs 
 and fear. In the firft ages of Chriftianity, and 
 in various perfecutions which befel the profeflbrs 
 of the gofpe], many oppofed themfelves to flanies 
 and the fevereft tortures in the caufe of truth, 
 and women behaved with as intrepid a mind as . 
 the braveft men. 
 
 D. I am afraid that few in this age would have 
 had the refolution of Mrs. Afknv, for many are 
 afhamed of being feen on their knees. 
 
 F. This is true : but it is alfo true that our 
 genius is firm, and many have more in them than 
 
 you 
 
 [a) Tlie phyficians, Dr. Alkew, of Newcaftle, and his fon, the Dr. in London, lately dead,, are of the 
 fame family.
 
 C II ] 
 
 ','ou imaf^ine : fome iniftakes proceed from a 
 ricrht principle not rightly underftood. This is 
 thi cafe of many good perfons ; a falfe fnamc is 
 apt to betray the caufe of devotion. When peo- 
 ple are afraid or ajhamed of doing what is in itf:If 
 right, they are in great danger of doing wrong. 
 Refolution is fo neceflary to religion, it cannot 
 exift without it. 
 
 D. I never confidcred before, that fuch refolu- 
 tion is neceffary to a pious and virtuous life. I 
 now fee clearly that nothing truly great can be 
 done v/ithout it. 
 
 F. My dear Alary, it is our part to poffefs our 
 fouls with fuch a degree of refolution, that as no 
 fear of pain ihovAdi frighten, no temptation to plea- 
 fure fliould entice us from our duty. This is the 
 habit which gives a luftre to all our actions, and 
 over-balances or conquers all the gilded charms 
 of pomp, and the allurements of vice : you 
 v/ill hereafter experience that the degree of your 
 virtue will be proportionable to the degree of 
 your courage and refolution. 
 
 D. I believe thofc who arc in carncft, are rc- 
 folutely conftant, and pray frequently, as well as 
 fervently, at certain flated hours. 
 
 F. My maflcr faid, that in fome Mahommedan 
 countries where he had lived, the people pray at 
 leafl: thrice in the day at regular times, and arc 
 no more refcrved in regard to their being fecn at 
 thtir private worfhip, than at their dinner ; fo 
 much do they efteem prayer as a manly and ra- 
 tional, as well as religious duty.— The fe-ws, I 
 am told, pray thrice in the day. In fome popifh 
 countries, the people pray openly in the evening 
 at the ringing of a bell, falling down on their 
 knees in the flreets. Some alfo pray before 
 images fet up in niches in the walls, makiiif'- 
 their cities ring with noife. 
 
 D. You do not mean to recommend this 
 practice. 
 
 F. Thanks to heaven for our true belief in 
 Chrifl ; we ufe no fuch outward JhevJ, nor practice 
 any fuch abominable idolatry. 
 
 CONVERSATION V. 
 
 Nect'Jpty of f unity prayer, and its great uffulnrfs. 
 
 D. CHOULD we then always pray in our 
 clofets ? 
 F. In this land of true religion, we pray in 
 fecret, except in our churches, or at chrificnings 
 and burials : as to family prayer, I conftder it 
 ■as fecret. We are commanded hy our great Lord 
 and Mafter, to pny in fecret, not to be fcen of 
 men ; that is, not lo fcek the eyes of meji, as the 
 Pharifes did. You remember our Saviour exprcOy 
 mentions tht gy-ofs hypocrify of thofe people. But 
 let us underftand the meaning of our Lord, and 
 not become fo fearful and refcrved, as -not to pray 
 at all, which has been often the confequence of 
 childifh fears. Suppofe two perfons met toge- 
 ther, both well inclined, yet timorous ; and 
 both, on that account, declining this duty; how 
 unhappy it will be for them \ How will the 
 fenfe of religion be lefiened in their hearts by 
 degrees ! If they fall into a cuilom of never pray- 
 ing but at church, can it be expefted they will 
 be attentive to their prayers there ? And can 
 •they pray at church without being feen ? It is 
 our duty to avoid all human eyes in private, and 
 
 xvc are accuftomed to this referve : but wc oii'^ht 
 to be fo intent on this great bufmefs, and fo 
 ■manly in our devotion, as not to regard any in- 
 terruption or furprize, much lefs any triflinw 
 accident of being feen by one, whofe eyes v/e did 
 not feck. 
 
 D. Prav, how did my mother a£l in this par- 
 ticular ? 
 
 /". Y'our mother, Mary, good as fhe was, 
 could not immediately get the better of that m.d- 
 defly which made it criminal in her eyes, to be 
 feen on her knees, even by me ; but I foon con- 
 vinced her, that as we retired to reft, and rofe 
 at the fame hour, fo we fliould likewife offer up 
 the incenfe of our prayers with one heart and one 
 foul ; and this contributed greatly to our mu- 
 tual peace and fccurity. We loved each other 
 the more, becaufe we loved God. 
 
 D. Do you imagine that all hufbands and 
 wiies obferve tlie fame rule ? 
 
 F. All I can fay in anfwer to this is, that 
 
 happy are fhofe pairs who aflifteach other in this 
 
 rcfpeft ; and mutually excite and promote their 
 
 C 2 own
 
 [ 
 
 •v/n devotion by friendly advice and lively ex- 
 ample. 
 
 D. Is it poffibic to have as much plenfure in 
 devotion, as vvc ufually have in any other fa- 
 vourite purfuits ? 
 
 F. It certainly is; otherwife it is abfurd when we 
 worfliip to fay, Let us heartily rejoice in the Jlrenglh 
 ofourfalvation. We cannot hcailily rejoice with- 
 out being pleafed. And the more pleafure we 
 receive, the lefs fubject we fliall be to for; .f, or 
 neglect our devotion. Indeed I fee not how rea- 
 fonable and accountable beings, formed by na- 
 ture for the glorious worfliip of God, can pafs 
 their days with pleafnre, or without pain, unlefs 
 they are duly mindful of That God who is the 
 center of happinefs, and the fummit of delight. 
 Jn tonfidcring his glory, the mind labours with 
 a tranfport of holy joy. 
 
 D. What is pkafure as it refpefts the mind ? 
 
 F. Pleafure which properly belongs to the 
 mind, is thinking right, and doing and fpeaking 
 that which is acceptable to the great Lord of 
 Nature, who gives us fuch enjoyments as are 
 fuited to us as reafonable beings. Among thefe, 
 what can gratify the foul of man fo much as 
 fending up his complaints, his petitions, and his 
 praife to his Creator every morning and every 
 night ? What greater joy can enter your heart, 
 Mary, than the confcioufnefs of having per- 
 formed this duty in a proper manner ; and when 
 it is fo done, that God hath heard you, and taken 
 you under his care and protedlion ? Such conduct 
 will put the world under your feet, and raife you 
 to heaven ! 
 
 D. I undei^ftand your doiStrine and believe it. 
 I have frequently entertained a fatisfa^tion in my 
 prayers beyond what I can exprefs, and expe- 
 rienced a pleafure, which no earthly enjoyment 
 can produce. 
 
 F. Our prayers, Mary, are our true and 
 faithful friends ; they will never forfake us ! 
 Tiiey are our guardian angels ! We may enjoy 
 the happinefs and advantage of their compa.ny 
 in a palace or a dungeon. Without their aid, we 
 can have no fecurity that we fhall be conjiant to 
 God, or fubmit to the laws of Chrift. Seek for 
 the mercy of God, my daughter, and expedt to 
 find it : but remember, that the promife of your 
 finding, depends on yonv fecking. " The prayer 
 of the humble pierceth the clouds, and till he 
 come nigh, he will not be comforted." This is 
 not faid particularly of public or private devo- 
 7 
 
 12 ] 
 
 tion ; it is fuppofed that the fame warmth and 
 fincerity accompanies both. To pierce the ckudi 
 with our prayers, is a ftrong and beautiful ex- 
 preflion. When they go forth from the heart 
 v.'ith fervent importunity, they feem to take 
 heaven by violence ; they make their way to the 
 ears of the Almighty upon his throne, and bring 
 down comfort and joy to the mind. Amidft all 
 the buflle of the world, and pretenfions to hap- 
 pinefs, / confi.der that perfon as the happieji of the 
 children of men, whofe addrejjcs to God, both in pub~ 
 lie and private, are the mojl acceptable 1 
 
 D. Does not our readinefs to pray, depend on 
 die good habits of our lives ? 
 
 F. Mofl certainly : they afl reciprocally on 
 each other. The good habit of your thoughts, 
 ■i\ords, and afliions, will grov/ with your daily 
 pradlice in the duty of prayer. On the other 
 hand, fliould you ever forfake the paths of vir- 
 tue, you will as certainly forfake your prayers, 
 and your inclinations to all goodnefs will daily 
 decreafe with your neglc^St. Of this I have 
 known numberlefs fad and deplorable inftances^ 
 — Heaven pref;rve you, my daughter ! 
 
 D. Amen. 
 
 F. Always keep this in your mind, that al- 
 though religion itfelf confifteth not in word, 
 thought, or deeds, alone, or feparatcly, prayer is 
 the effeSi of them all ; and being the mofl im- 
 mediate intercourfe with God, is therefore the 
 highell act of religion. Confider it as fuch, and 
 )'ou will be the more induced to perform this 
 duty in a proper manner. 
 
 D. What is the cuftom of the great world, in 
 regard to the diiference of public and private 
 prayer ? 
 
 F^ The cuftom of the great world, Mary, is 
 to follow example rather than precept ; though it 
 would be much fafer, in moft cafes, to follow 
 inftruftion. When they are good, we muft 
 confider both as neceflary, and let our light 
 fhine before men. Thofe who go to church 
 merely from cuftom and decency, have feldorrL 
 much inclination for devotion, public or private; 
 yet the fame authority which requires one, re- 
 quires the other alfo. 
 
 D. You have often mentioned family prayer^ 
 as a thing you wiflied much to fee in ufje : Is the 
 praftice totally difcontinued ? 
 
 F. This good cuftom feems to have been long 
 out of fafhion, except with a very i^\^ : we muft 
 rcftore it again, unlefs we mean to a6t as if we 
 
 exjeded.
 
 [ '3 ] 
 
 cxpcileJ miracles to be wrought in our hearts : 
 we do not confider that had cufloms are the dif- 
 cafe, and good onts the medicines of virtue. Good 
 curtoms are the trueil friends to noble and wor- 
 thy aiftions. Men are conftantly led by the force 
 of imitation. Family prayer is a kind of mutual 
 fccurity to e\'ery one in a family, that they fliall 
 pray at certain times, whether it be once or twice 
 in a day. Where fuch prayer is properly re- 
 peated by the perfon who officiates, it will rouze 
 the powers even of the flothful, and conquer 
 that coldnefs which is fo apt to feize the heart, 
 even during the performance of this foleinn adl. 
 
 D. If family prayer is fo much out of fafliion, 
 fervants can receive but little benefit, in a reli- 
 gious view, from their mafter or miftrefs. 
 
 F. Mafters have the proper authority over us 
 as fervants, and expect from us ftriifl juftice and 
 fidelity ; but if they do not fliew an example of 
 piety, and are inattentive to the worfhip of God, 
 under their own roof, what fecurity can they ex- 
 petft to find in the virtue of a fervant i' And 
 if he neglesSts his duty to his God, there is no 
 tye upon him but a dread of the gallows, or the 
 fear of lofing bis place : and the laft he gets the 
 better of, by contriving to deceive his mafter. 
 How can a fervant have much fenfe of moral or 
 religious obligations, unlefs he hath been taught 
 by his parents, or his mafter ? — Who elfe will 
 teach him .? ^ 
 
 D. Women are called the ^irwa/ _/d'Ar .• are the 
 women fervants diftinguifhed for piety, as well as 
 the duties of domeftic life ? 
 
 F. Many are : yet from a falfe delicacy, 
 fome ladies think, themfelves abfolved from all 
 demands relating to family prayer, becaufe they 
 are married ; and fome becaufe they are nat mar- 
 ried. 
 
 D. Is there any thing in the New Teftamcnt 
 which makes a diftinftion in this particular ? 
 
 F. DiltimStion, child ! Some pafTages fiip- 
 pofe fingle perfons molt at liberty to promote the 
 exercife of fuch religious duties ; as thofe v/ho 
 are married are obliged to obey their hufhands. 
 But womea have generally influence enough, in 
 thefe cafes^ to do v/hatever is right ; and if they 
 would attend to their intereil, we might hope to 
 fee this excellent cuftom reftored. 
 
 D. Was family prayer ever the general cuflom 
 of our forefathers ? 
 
 F. I believe it was : about an hundred and 
 thirty years ago, many of them became hypocri- 
 
 tical and fanatical, and made a vaunt of piety, 
 which rendered them ridiculous and contempti- 
 ble, even to each otiif. Since that time, family 
 prayer has been much ncglcdled : the number of 
 families which now obfcrve the cuftom, is very 
 fmall, compared to thofe who never think of it. 
 
 D. Do you think the neglecl of this cuftom 
 atFedls the nation in general ? 
 
 F. Without doubt : what is a nation but a 
 number of families ? When thefe are prudent, 
 fober, and faithful worfhippers of God, then we 
 have good reafon to hope for private happincfs and 
 national hleffings. At prefent v/e feem, in thi* 
 refpeft, to have forfaken God, and to have much 
 to fear from our irrcligion. As to hypocrify, it 
 is unnccelTary, for many glory in their fhame. 
 
 D. Since I may not enjoy the benefit oi fa- 
 mily prayer, tell me, my father, how I may make 
 my private prayers moft hencfcial ? 
 
 F, I reckon it one of the greateft advantages 
 to utter wordsy7(7tt'/j' znifolemnly, as the only way 
 to weigh their fcnfe and meaning, without which 
 prayers are lifelefs forms. You will find na 
 comfort or advantage, unlefs your mind is fixed 
 on this holy bufmefs. Your attention muft be 
 kept awake, that you may neither tire nor zuander 
 in thought : thefe infirmities refemble each other, 
 and human nature is much addiiled to them. Be 
 watchful, therefore, over your thoughts, and 
 careful to accommodate the length of your 
 prayers to the ftrength of your mind. On the 
 other hand, do not deceive yourfelf; and under 
 a fond notion of an unavoidable defect in your- 
 felf, become habitually negligent. Our hearts 
 are more treacherous than we imagine. You are 
 fenfible that a multitude of words wiil not 
 avail : but if you are indolent, and unwilling to 
 pray, you may think a few words too many. In- 
 fuch circumftances you cannot be faid to ofler up 
 your heart to God, be your words ever fo kw. 
 
 D. I underftand that/cru words, with atten- 
 tion, may be acceptable ; and many without it, 
 will be in vain. I have fometimes heard peo- 
 ple complain, they have not time to fay their 
 prayers. 
 
 F. There are fuch unreafonable creatures in 
 the world, v\'ho fooliflily contrive to impofe on. 
 themfelves ; or wickedly attempt to deceive 
 others. My mafter once told me, it is a pro- 
 verb among the Hollanders, who are a bufy 
 nation, that " no one lofes time by faying his. 
 prayers, nor is ever the poorer for giving alms." 
 
 The-
 
 [ H ] 
 
 The fiift -fmrt is very obvious ; the laft may be 
 cafily reconciled, where prudence is exercifed. 
 
 D. There arc people, who really chest them- 
 ■f'elvcs into the belief, that they iiavc no time 
 to pray. 
 
 /'. In one fcnfc they have 710 thiu, for that 
 which they ha\'e no inclination. J3iit can the 
 moft indigent child of labour, with any fiicw of 
 rcafon, pretnul ihat he wants time to pray to Him, 
 ivho gives life and tiwe, for the very purpofe of 
 wor/hipping him ? Is not this an affront to the 
 Majefty of Heaven ? ReJ} is commanded to be 
 given to our beaji, and fhall man complain that 
 his labour for bread is fo great, it allows not 
 time for him to aflc that Ijread of his Father, 
 the Lord, and giver, and prefcrver of life ? 
 
 D. The pretence is fhameful indeed ! If I 
 .-fhould be occafionally interrupted or prevented 
 from kneeling — 
 
 F. Then pray fitting, .walking, or flanding. 
 This you may do in fecret, and to yourfelf, 
 though you were furrouiuicd by millions. At 
 .all times, when you pray, colleft your thoughts, 
 that your heart may keep pace with your tongue. 
 ■Confider this as effcntial a duty, as it is to pray 
 at all ; and for the fame reafon, jliort prayers are 
 fo much preferable to long ones. 
 
 -D. What fhould I do, if at any time, through 
 Jiurry or forgetfulnefs, I neglecl my prayers, and 
 afterwards recollecSi: ? 
 
 F. It is a ftiame to be in a hurry. — Some oc- 
 •cafions require our being more than commonly 
 2.St\\Q, but hurry implies an agitation not con- 
 iiftent with prayer. For the reft, when you have 
 acquired a habit of praying mornins and niijit, 
 you will hardly ever forget. Bejis active in re- 
 Jigious duties, as in any other : the la.zinefs 
 which occafionally ijivades a great part of msn- 
 Jtind, may happen fometimes to keep you fo 
 long in your bed, as to create a diffipation of 
 thought, when you rife, by a fudden call to your 
 duty ; and you may be obliged to haften to your 
 ^omelUc duties, without having ofrered up your 
 -morning devotion to the Almighty. When this 
 happens, as foon as you recollcft, and confcience 
 Jvvill remind you of the negiesSt, repair the fault 
 immediately in the beft manjrer you can. 
 
 D. Is there not more awe and reverence in 
 foraying on our knees, after we are rifsn, than in 
 ijed? 
 
 F. I think there is. Prayers in bed are callafl 
 
 ejaculations [a), as when we are juft falling into 
 the arms of feep, which is the image of death, 
 or rifmg again, .as it were from the grave, when 
 we awake : but it is better to pray whilft in bed, 
 than to negleJt to pray when iifen : and as we 
 may pray in thought, iiay even in Wards, without 
 accjuainting the world what we are aboi'.t, if 
 after rccoilecling your omiflion you flill decline 
 to do your duty, your fault will be aggravated, 
 and the reproaches of your felf-accufuig heart 
 will be doubled. Many fufFcr buhncfs, or fomc 
 trifling amufement, to pofiefs their minds, in 
 .preference to the God who made them. If no 
 diftinguifhed misfortune happens to you on the 
 day you forget your prayers, you will be the 
 more fubjeit to the fame omiilion on the next 
 day; and accumulate your guilt, and add to the 
 ftn to be repented of. l^othing is more true in 
 genejal, than that the omijjion of good, is the co?n- 
 yniffion of evil; and in this inftance it is more re- 
 markable than in any other which I think of. 
 
 D. I flatter myfclf I fhall never be guilty of 
 this crime, the thought of it Itrikes me with fo 
 much terror. 
 
 F. I am glad it docs : be fure then of your 
 morning prayer, even though you fhould fay it 
 before you rife from your bed ; but rife always 
 •time enough, to prevent any interruption. Ha- 
 bit will foon render it familiar, and you will re- 
 ceive fomc part of your rev/ard in the benefits of 
 early rifmg, which I need not tell you, v/ho are 
 accultomed to rife with the fun. 
 
 D. As to my evening prayer, there is net the 
 fame reafon for appreheniion of negligence. 
 
 F. No : but an equal care is neceflary to pray 
 before fleep invades you, and to prcferve the re- 
 gular order of your life in prayer j and therefore 
 fail not of your evening prayer, as you would not 
 fail of your bciUly refr, which is fo neceffary to 
 the continuance of your temporal life. 
 
 D. What a deplorable condition are thofe in 
 .who negleft this dut)', aiid live all their days as 
 without God. 
 
 F. Deplorable indeed ! But thofe who do not 
 pray to him, cannot be faid to live with him. 
 How grievoufly painful it is to the heart, not ren- 
 dered callous by a habit of wickednefs, to think 
 of being afloat in a wide fea, without provifion, 
 compafs, or hallaji ; tofied by tremendous billows, 
 
 and 
 
 {a) See Prayer-Book.
 
 [ 15 ] 
 
 anJ driven by tempeftuoiis winds ; expecting to 
 Hnk in the profound abyfs, or be daflied againft 
 rocics, or perifli with hunger ! Yet this is truly 
 their cafe, who know not how, or in what man- 
 ner their fouls can be favcd, having no rational 
 principle of hope. This is their fituation who live 
 without God, by negledting prayer ; and they will 
 fenfibly feel it fo, when it is too late. 
 
 D. This is terrible to think of ! 
 
 F. Comfort your foul, and hope it may never 
 be your cafe : but imagine not, that becaufe 
 you are poor, you have a better title to the reality. 
 
 or the reputation of being more pious than the- 
 RICH. This is far from being true, for many 
 of the indigent part of mankind are fo profli- 
 gate, ignorant, or idle, they never pray. 
 
 D. Never pray ! — 
 
 F. Others pray only at church ; fome who- 
 pray in private, think it fufficient if they perform 
 this duty at night, when, perhaps, they are 
 drowfy, lifelefs, and ill tjualified to addrefs the: 
 Supreme Being. Let it be your part, Mary,. 
 to reftify fuch evils as well as you are able, andi 
 leave the reft to heaven. 
 
 CONVERSATION VI. 
 
 On the fahhath, atid the innocent amufements tvhich are warrantable on that day. 
 
 F. 7\/f-^^ ^1 you appear full of thought : have 
 all things gone well with you to-day ? 
 
 D. My looks are not deceitful. I am thought- 
 ful, but not forrowful. Your difcourfe made 
 fuch an impreffion on my mind, I believe it will 
 live in my memory as long as it fhall pleafe 
 heaven to give me breath ; and be a means^ 
 of my happinefs, when that breath fhall be 
 taken from me. 
 
 F. I rejoice to hear you talk fo much like a: 
 Chriftian. This day has been devoted to the 
 public worfliip of God — Have you enjojed any 
 particular pleafure ? 
 
 D. The pleafure of praying, and hearing the 
 word of God : and I find that thinking of it, as 
 a pleafure, really makes it fo. Your advice 
 ftrengthens my attention, and I will endeavour 
 to learn fomething worth remembering when- 
 ever I go to church. 
 
 F. This is the way of anfwering one end of 
 going thither. If you can make ever fo fmall a 
 part of the difcourfe your own,, by the help of 
 your memory and underftanding, a conftant 
 weekly attendance for a few y^ars, will foon 
 ftore your mind v.ilh facred knowledge, and 
 make you wife in the great bufmefs of everlaji- 
 ing happinefs. Every child may remember the 
 text ; but if you are attentive to the difcourfe, yoii 
 will bring home fomething more ; which, by 
 ferious refleftion, you may engraft on your own 
 ftock, that it may grow up with you, and bear 
 the richcft fruit. The more the memory is ex- 
 ercifed, the more capable it becomes of rctaiu- 
 T 
 
 ing impreffion?, efpecially where the heart is in- 
 terefted. Many and great are the advantages to 
 be drawn from the fabhath-day. If it were not' 
 for the frequent return of it, where would the 
 villagers meet to entertain each other with con- 
 vcrfation ? And how would good neighbour- 
 hood and friendly fociety be m'alntained amongll 
 us ? 
 
 D. True, my father : or when fhould v,'e have- 
 an opportunity of appearing in our befl attire,- 
 and make fome figure in each others eyes ? 
 
 F. Figure, my child ! there i^ fometliing of- 
 greater confequence than this. We fhould firif 
 confider it as the means of refrefhin^ our minds 
 v.'ith fentim.ents of religion ; and cheering us, 
 amidft all our toils and labours^ with hopes of 
 happinefs after death. Were the fabb-ath not com-' 
 manded to be kept holy, yet would it be highly 
 necefiary to our well-being to make this diftinc- 
 tion : and indeed without it, v/h-at would become- 
 of religion ? 
 
 D. God hath exprefly commanded the fab- 
 bath-day to be kept holy. 
 
 F. You, remember the fourth command/neni, in 
 which you are. inllrui3:ed with regard to what- 
 you are, and what you are not to do on this 
 day ; and the reafon for this particu-I:;r appoint- 
 ment is afligned by the Almighty. 
 
 D. Is not the duty of attending divine worfhip 
 required of all chrijUanj, witlicut dilHnction oi^ 
 perfons ? 
 
 F. Undoubtedly : thofe v/ho are rcgardlefs of 
 tlic fabbvith, and feldom appear at church, are 
 
 eithec.-
 
 t '6 ] 
 
 c'lthci ignoi;int and abandoned wretches, who 
 loiter about, fL-ekiiig a miferablc amufement, 
 haviiitj fcarce ever thought on the being of a 
 God ; or fucli as are become prefumptuous from 
 their fuperior condition, and think they may do 
 as they pleafc, and make -a religion of their ov/n : 
 but whatever they iningine, they cannot alter the 
 laws of God, nor revcrfe his comrnandments to 
 keep holy the Jahhath-day. God has made a 
 
 •feparation of this day to h'nnfilf, and directed us 
 to difHnguifh it by peculiar a6ls of devotion and 
 religion ; and this being fo ftrong a fence againfl: 
 impiety, it is amazing it fiiould ever enter into 
 the heart of man to imagine, that God will 
 difpenfe with the breach of a law, which he 
 Jias written in fuch ftrong characters on our 
 minds. God is jealous of his honour, and if 
 we decline the public worfhip, and as it were 
 refufe to pay the homage fo infinitely due to the 
 fupremc Lord and Proprietor of all, and which 
 he fo cxprefly requires from us, hov/ can we 
 efcape punilliment ? 
 
 D. What have you generally obferved, my 
 father, to be the efFccl of bi-eaking the fabbath, or 
 negUSl'ing the duties required on it ? 
 
 F. According to the befl: of my obfervation, 
 in feveral inftaaces, this has been attended with 
 T'ery fad efFedts : it has either troubled and difor- 
 Jered the mind, and made the thought of death 
 dreadful ; or rendered the heart hard and infen- 
 fible to religious impreflions, and at length left 
 it abandoned to its own bad inclinations. He 
 that forfakes the fabbath, forfakcs his Maker ; 
 and, as it were, puts bimfelf out of his protec- 
 tion : and he that ceafes to refi: his hope on his 
 obedience to his God, rnuft be wretched indeed ! 
 If we confider the breath we draw, at the will of 
 the Almighty, can we forbear crying out with 
 the Pialmifr, " Blefi the Lord, my foul, and 
 forget not all his benefiis : who forgiveth all thine 
 inlquhles, and bealeth all thy dij'eafes : who redcemcth 
 thy life from d,ft"it£iion, and crowneth thee uuith 
 loving-kindnefi and tender mercies : ujho fcedeth thy 
 mouth with good things, fo that thy youth is renewed 
 as the eagle. 
 
 D, Our devition flrould fly on the wiiigs of 
 love to the Gcd that made us. 
 
 F. Well obferved, Mary : You know that 
 the Jews of old time, long before our Saviour 
 •came into the world, were the chofen people of 
 
 God, and that their wife king Solomon built a 
 church or temple, which was the glory of the 
 whole earth ; nothing like it was ever knov/n 
 before or fnice {a) : nor do we know that the 
 Almighty ever (hewed fo many and great won- 
 ders, or appeared in fo miraculous a manner, 
 except in that wonder in which we are moft in- 
 terefted, namely, the coming of our Saviour! The 
 defign of this temple was, for the people to vjor- 
 jhip God in public, well knowing that the Al- 
 mighty expeiSted this of them. 
 
 D. I remember Solo7iwn made a beautiful 
 prayer at the dedication of this temple : do you 
 recoUcft it ? 
 
 F. The prayer recorded in the Old Tcilamcnt, 
 is exprcfl in thefe words : " When thy people 
 Ifracl fhall be fmitten down before the enemy, 
 becaufe they have finned againft thee, and (hall 
 turn again to thee, and confefs thy name, and 
 pray, and make fupplication unto thee in thie 
 haufe, then hear thou in heaven, and forgive the 
 fm of thy people Ifrael, and bring them again 
 unto the land which thou gaveft unto their fa- 
 thers ! — When the heavens are fliut up, and there 
 is no rain, becaufe they have fmned againft thee, 
 if they pray towards this {lace, and confefs thy 
 iisme, and turn from their fins when thou 
 aiflicleft them, th"n hear thou in heaven, and 
 forgive the fm of thy fervants ! — If thy people 
 go out to battle againft their enemy, whitherfoever 
 thou flialt fend them, and (hall pray unto the 
 Lord toward the city which thou haft chofen, 
 and toward the houfe that I have built for thy 
 name, then hear thou in heaven their prayer and 
 their fupplication, and maintain their caufe ! — If 
 they fin againft thee, (for there is no man that 
 fmneth not) and thou be angry with them, and 
 deliver them to the enemy j yet if they fhall he- 
 think thcmfelves and repent, and fo return to thee 
 with all their heart, and with all thcir_^K/, then 
 hear thou their prayer, and maintain their caufe, 
 and forgive thy people their tranfgrefnon, and 
 hearken unto them in all that they call unto 
 thee for." Thus you fee what favour Solomon 
 hoped to bring down on his peoplf by means of 
 this temple, and the incenfe of prayer offered up 
 in it, for the removal of their calamities, and the 
 advancement of their happinefs. And accord- 
 ingly we find that the Jews were protedled or 
 afiiicted, as they behaved well or ill ; they were 
 
 happy 
 
 (^i) It is fiid to have coll Sos millions ; near as madi as our country is computed to be worth.
 
 ■[ 17 ] 
 
 happy or mlfcrabk, as tliey called upon God in 
 fincei-ity of heart, or rebelled againft him. 
 D. Will it not be for ever fo ? 
 F. As furc as there is a God, he cannot be 
 regardlefs of his creatures, nor forget the work of 
 his hands. You remember how the old men wept 
 to fee the ftcond temple fo much fliort in glory to 
 the firfl: : and how naturally mankind of all reli- 
 gions, and in all ages, have been inclined to 
 build and adorn temples, whether dedicated to 
 imaginary beings, under a notion of their having 
 the power to proteft them ; or to the one true 
 God, who liveth for ever and ever ! 
 
 D. If it were not for churches, there would 
 probably be no preachers ; and if there were no 
 •preachers, there would be no religion. 
 
 F. Rightly obferved, Mary. If we confider 
 that churches are the houfes dedicated to the fer- 
 vice of God, in which we meet to worftiip him, 
 how much aie we bound to rejoice in every op- 
 portunity of difcharging this duty! Have you 
 ftudied the fliort, but pithy hundredth pfalm ? 
 Diivld, the choftn fervant of God, did not build 
 the firft temple, to which I prefume it alludes, 
 but only provided the materials for it. This 
 honour vv'as rtferved for his fon. Yet his zeal 
 breaks forth, " O be joyful in the Lord, all ye 
 lands, fcrve the Lord with gladnefs, and come 
 before his prefence with a fong — O go your 
 ways into his gates with thankfgiving, and into 
 his courts v/ith praife. — Be thankful unto him, 
 and fpeak good of his name ! " 
 
 D. This is a more folemn invitation, than 
 is generally imagined: and of whofe name fhould 
 we fpeak good, if not of his, from whom we de- 
 rive our being, and by whofe mercy we exiflr. 
 
 F. The idolatrous Epheftans were zealous In 
 fupport of their worfhip in a temple dedicated to 
 a falfe Deity. — ^^Vhat a dreadful thing it is for 
 thofe who profefs to believe in Chrift, who do 
 Relieve, and yet their blindnefs betrays them into 
 idolatry. 
 
 D. The heathens miftook the objeft of their 
 ilevotion, but dill they adied upon a religious 
 principle. 
 
 F. Shall we, who profefs to worfhip the God 
 ■of heaven and earth, become indifferent as to the 
 manner in which it is done ? Is not this in 
 •cHect the fame as not doing it at all ? If our re- 
 ligion calls on us to come into his courts with 
 gladnefs of heart, and we cannot be drawn thi- 
 iher even by the flrongefl: perfuafions; what will 
 
 become of us, Mary f And where flnall wf meet 
 as a people, to fend up our prayers to God, to 
 avert the evils we labour under, or bring down 
 his blcflings, if we never go to church ? 
 
 D. Is it not our cullom, upon every great 
 event, to offer up prayers to God in public ? 
 
 F. It is the cuftom of all chriflian nations. 
 We conftantly find, that In gveat fichiejps, war, 
 or famine, heavy unfeajonahle rains, or droughts ; 
 in all public diUrefles, or _/«?• public thankfgiv- 
 ings, we J!y to the temples of God, there to pour 
 out our fouls before him. The fenfe of an Al- 
 mighty Power and his providence, by any extra- 
 ordinary intcrpofition, fills our churches ; they 
 are crowded with worfhippers. But, alas ! the 
 impreflion foon dies away, and men fall again 
 into a forgetfulnefs of God ; and thus decline 
 perhaps into the very courfe of wickednefs, 
 which was the caufe of their calamity. 
 
 D. Are there no laws for the punifhment of 
 thofe who break the fabbath ? 
 
 F. In fome few cafes there are ; but they 
 hardly ever extend beyond vagabonds, or the^oar. 
 And what are the laws of men to fuch people as 
 do not regard the laws of God ? They only 
 avoid temporal punifnment: and if they will not 
 obey the fourth commandment, I am afraid they 
 will not be fincere in obeying any other. The 
 duty of keeping holy the fabbath-day, is one of 
 the chief obligations both of ^^if J and Chrijlians. 
 In all civilized countries, the neglecSl of it hath 
 generally proved the great inlet to all manner of 
 wickednefs. Wherever the fabbath has been 
 broken, a viholc tide of wickednefs has flowed 
 in at the breach. God hath bleffed this day, and 
 hallowed it ; and they unhlefs themfelves who^ra- 
 fayie it. — O my daughter, as you value your 
 foul, rejoice in the fabbath-day, and attend di- 
 vine fervice with conflancy and pleafure. If vou 
 neglect your duty on this day, you negleiEl your 
 religion ; and you cannot expect any blefling on 
 any other day. 
 
 D. I fhall not forget your charge : I am kn- 
 fible of the importance of it ; as I am always 
 lorry when I fee others behaving carclefly •at 
 church. 
 
 F. Nothing is fo childifli as to be carelefs 
 there. People v.'ho have not fenfe enough to 
 know the end and defitrn of coming thither^ 
 fliould not be permitted to fet their feet in it. 
 
 D. This is obvious to thofe who confider 
 
 churches as feparated and dedicated to the vv'orihip 
 
 D of
 
 [ i8 ] 
 
 of the great Lord of heaven and earth : nothing 
 contrary to the holincfs of the place, ought to 
 be permitted. 
 
 /'. True, my daug;hter : you will rejoice, I 
 hope, at the return of the fabbath ; not fo much 
 becaufe you reft from labour, as that you have 
 fo fair an opportunity of offering your heart to 
 your Maker, The Almighty has declared, he 
 is pleafed with the incenfe offered by numbers of 
 his rational creatures alTembled together. Go 
 with glailncfs to the houfe of God, not only to 
 •worJJjip him, but to hear his word from the 
 mouth of his miniftera. Thofe who are induf- 
 trious in what they undertake, of worldly con- 
 cerns, can with no confiftency be lazy in reli- 
 gions duties : and fuch as have plcafure in pray- 
 ing to God, will put their truft in him when 
 they pray. Inftead of flyingyr«OT church, zsfrom 
 a houj'c of correSiion, they will fly to it, as the plaae 
 cf their highcjl comfort. Praife and thankfgiving 
 will be their entertainment, and they will pour 
 out their hearts in humble acknowledgment of 
 their fins, and renew their refolutions of amend- 
 ment of life. In a word, if people preferve in 
 their minds the reverence due to the fabbath, every 
 thing good may be expected from them ; but 
 nothing truly worthy of praife can be hoped for, 
 from thofe who withhold their homage from God 
 on that day. 
 
 D. I am fenfible, that the fame induftrious 
 difpofition which inclines us to do our duty in 
 labouring with our hands, fhould in all reafon 
 lead us to do our duty to God, from whom we 
 receive health and ftrength to purfue our labour, 
 and the bufinefs of the world. — I hope my mif- 
 trefs, being fo good a lady, will think it a part 
 of her duty, to permit me to difcharge mine ; *id 
 not reftrain me from going to church once, if not 
 twice on the fabbath-day.. 
 
 F. There are fome mafters and miftri>ffes, 
 Mary, who think but little of their nvn fouls ; 
 and therefore are not apt to have much concern 
 for thofe of their fervants : I am perfuaded the 
 good lady will take proper care of you : but do 
 always the bejl you can foryourfelf ; nobody can 
 do more. Remember, that however faulty many 
 'of our fuperiors may be in their ftations, and no 
 one is without faults, the greater number of us arc 
 generally worfe in ours ; and therefore we fhould 
 rather mend our own manners than complain of 
 theirs. There are many who know their duty, 
 yet do not praiiice it : if our fuperiors do not 
 
 fhew us an example, it is in cur power to put 
 them to the blufli. 
 
 D. A carelefs behaviour at church is finful ; 
 I have always confidered flaring about, iii any 
 part of the fervice, as a great fault. 
 
 F. This is too often the cafe ; but judge with 
 candour, and mind your own duty, that you 
 may not appear in the fame light to them, as 
 they do to you. It is our duty to adore our 
 Maker in our thoughts and words ; ly our bo- 
 dies, and in our fouls. The order of our church 
 requires knccTmg when we pray: it is the bianhlcfl 
 pofture ; and helps us to think of our depen- 
 dence on the God before whorn we kneel : but 
 we are governed more by faftiion than by reafon ; 
 and people think they may do as they pleafe, be- 
 caufe there is no temporal punifliment for this 
 kind of offence. ^ 
 
 D. It is a fhame not to kneel before God,_ 
 when we kneel before a prince. And if worfhip 
 requires words as well as thoughts, how comes it 
 that many do not make the refponfes ? Is not 
 this alfo an offence ? 
 
 F. Offence ! aye furely : whofe praifes fhould 
 we utter, if not his who gave us voice ? So long 
 as you have the power of fpeech, found forth the 
 praifes of the Almighty. 
 
 D. How can people be fo carelefs ! 
 
 F. They do not reflect that " all the works 
 of men are as the fun before God, and his eyes 
 continually upon their ways." Some come to 
 his houfe with their thoughts full of bufinefs or 
 pleafure, or fo overv/helmed with intemperance, 
 they are fit only for fleep. It is the crime and 
 misfortune of many, in all conditions, that 
 when they meet to worfhip God, they do not 
 addrefs him with fuch awe and homage, as be- 
 comes rational creatures, and as we juftly flile 
 ourfelves, miferable fmners. There is too much 
 reafon to believe, that neither our underftandings 
 nor affedlions are, in general, engaged in the 
 manner they ought to be. I do not mean to 
 undervalue any honeft endeavour, becaufe it doth, 
 not blaze forth as a flame. I know there are 
 fome who run mad, by what they call religion : 
 but I fpeak of thofe who feem to be mad for %vant. 
 of relio-ion : For careleflhefa and grofs indevo- 
 tion prevail in the highfi feats of learning, even 
 \n fminarics devoted to God, as well as at the old 
 womar's fchool, where you was taught to read., 
 ajid pray. 
 
 D. The command of keeping holy the fab- 
 
 hath-day,.
 
 [ 19 ] 
 
 bath-day, doth not prohibit all innocent amufe- 
 ments. 
 
 F. It cannot be fuppofed that we fhould be fo 
 employed as to give our minds no reft or relax- 
 ation. The Jews, in our Saviour's time, pre- 
 tended to be rtiuch fcandalizcd, even at his do- 
 ing works of mercy on the fabbath-day ; but he 
 reproved them with feverity, leaving us a filent 
 leflbn, that fuch employments fhould be our de- 
 light. Works of neceflity are warrantable, fuch 
 as pulling the ox out of the pit : but we are not 
 to follow our worldly buftnefs on fhis day, as too 
 many do, though in private. Some devote it to 
 journeying, not thinking of the public worfhip of 
 God. Others fleep and lounge away their time. 
 
 D. Wretched creatures ! 
 
 F. Wretched indeed ! As to amufetnent, the 
 fabbath is a day of rejoicing ; but the proper 
 fubjetSl of the joy, is the wonderful works of 
 God in the creation of the world, and his good- 
 ijefs and mercy in the redemption of mankind by 
 Jefus Chrift {a). After we have worfhipped 
 God in public, and pafled the day religioufly, if 
 we indulge ourfelves with any relaxation or 
 amufcment, it muft be fuch as is fober and pious, 
 not tending to madnefs^ or Intemperance of mirth. 
 
 much lefs to cxcefs or debauchery; therefore 
 take care to avoid fuch company as abufe the 
 fabbath-day. People muft make ufe of their 
 rcafon, and confult their own hearts, with regard 
 to v/hat is lawful and fit: they may be fure, their 
 greateft pleafure fhould be in going to church, 
 twice in the day, if there is no lawful hindrance. 
 And as we reft from our labour, and have time 
 to read the fcriptures, and other good books, for 
 which perhaps, we may not have opportunity on 
 other days, not to allot one poor hour or two, to 
 reading, or hearing others read on this day, argues 
 great childifhnefs, to fay no worfe. 
 
 D. Surely much worfe than childifhnefs. The 
 variety which walking affords, fober converfa- 
 tion, and doing a6ls of kindnefs, without goffop- 
 ing, feem to be the fafeft amufements. 
 
 F. Remember, my dear Mary, that the hour 
 will come, when we fliall be all fpirit ; let us 
 not thtn he all fp/l), in thefe days of trial, but 
 ftrivc to fpiritualize our afFcclions, and fet them 
 on things above, which endure for ever ; not on 
 things on the earth, of which not one day's pof- 
 feflion can be fecurcd to us, by all the arts 
 and inventions, all the ftrength and power of 
 
 man 
 
 CONVERSATION VII. 
 
 The fiiperior excellence of a hujhandman' s Ufe. The nature of fable. 
 
 F. "XJ O, child : as I never debauch myfelf by 
 an excefs of cxercifc, or ftrong drink- 
 ing, the rifl whicli I enjoy on the fabbath-day, 
 gives me frefh ftrength for the remainder of the 
 week ; as the attention to my duty to God, ani- 
 mates my fpirit on every day. My mafter ufed 
 to fay, that the pleafurcs of the hnfliandman were 
 next to the pleafures of the phihfopher. 
 
 D. May not a hufbandman be a philofopher 
 alfo ? 
 
 F. If he is, he enjoys the additional advantage, 
 of being fure of making all his labours ufefu! to 
 mankind, which is more than fome of the learned 
 are able to do. My mafter looked upon agricul- 
 ture as an employment not only delightful and 
 innocent, but alfo noble and meritorious ; and 
 .that on which heaven fmiles the moft. He told 
 me that thj ancient worfhippers of fire, who were 
 
 (a) Prajer-Book for Sunday, 
 
 thepm'eft kind of heathens, employed themfelves 
 entirely in cultivating the earth, and planting of 
 trees, dii'daining voluptuoufnefs and fpeculativc 
 virtue. Inftead of proudly defpifing labour, they 
 made agriculture a part of their religion : con- 
 fidering life fo fhort, fo uncertain, and change- 
 able, they v/ere for making the beft of it poffi- 
 ble, by affifting the earth to bring forth her in- 
 creafe. There is the greateft and moft ancient 
 authority for this opinion, that of all the hum.aa 
 race, worthy the attention of a philofopher, a 
 hufbandman is the moft diftinguifhed. He may 
 cherifh humanity, by living in a ftate of fnn- 
 plicity which approaches to the true ftate. of 
 nature. In this condition he may exercife the 
 faculties of his foul with a more undifguifed 
 freedom and true greatnefs, confulting the ge- 
 neral good, in providing for his ov.'n : and thus 
 D 2 cnj ying
 
 [ 2a ] 
 
 joying that tranquility of fpirit, which is the 
 conftant recompence of virtue. Hence he may 
 alto learn the true nature of the foul, juft no- 
 tions of happincfs, and the true greatncfs of 
 man. 
 
 D. Thefe are fine ftntiments. I wifh we 
 could realize them. 
 
 F. It is more eafy to talk of our duty than to 
 do it : yet we know that here we may beft learn 
 to defpife all the ridiculous vanities which men 
 make fuch a noife about. I am well perfuaded, 
 from what I have obferved, that the fuperior 
 clafTcs of mankind are generally greater flaves to 
 their paflions and prejudices, than we who move 
 in an humble fphere. Notwithftanding they 
 iuppofe us to be but a roiiove from favagcs, we 
 have better opportunities of feeing, and confe- 
 quently acknowledging the wifdom and goodnefs 
 of God. We learn lefs of the arts of robbing 
 others of their goods, or depriving them of their 
 liberty. This feems to be the cafe as far as I 
 underftand the world. 
 
 D. As we have not the power, it may be fup- 
 pofed, that we have not the fame inclination to 
 do mifchief. 
 
 F. You are right, that the means of doing evil, 
 are oftentimes the caufc of it. But furely our oc- 
 cupation is the fource of riches ; and as it fur- 
 nifhes exercife for the body, of the beft kind, it 
 gives us the moft vigorous health, and puts us in 
 pofTeffion of every thing that is defirable to man- 
 kind. Whoever vi^ifhes to enjoy uninterrupted 
 freedom, fhould come into the country. From 
 the earth we draw all that is neceflary for the 
 fupport of life : every thing that clothes or adorna 
 our perfons, ornaments our houfes or our gar- 
 dens, or furnifhes materials for building the tem- 
 ples of the God of heaven and earth, grows from 
 the earth. With regard to our fenfes, the moft 
 delightful odours are produced by the earth ; our 
 eyes are enlivened by the enchanting fcenes 
 fhe furnifhes : and whilft ihe is fo liberal in the 
 abundance fhe affords, (he will not permit us to 
 be idle. We muft bear the cold of winter, and 
 heat of fummer ; and our natural vigour gene- 
 rally increafes with our work. From whence 
 are armies furnifhed with hori'es, or navies with 
 timber, but from the earth .? It is our province 
 to attend to her productions : and thougli we 
 fometimes fuffer from the rigour of feafons ; to 
 whom belongs the refrefliing flream, the fliadc, 
 *nd the free air, fo much as to us ? 
 
 D. By your account, my dear father, the pea- 
 fant is fortunate to have his lot fo caft : happy 
 were it if he knew his advantages ! 
 
 F. Thofe who love freedom, and underftand" 
 it, will fcarce find any kind of life that anfwers- 
 fo v/ell all the great purpofes of living. Here it 
 is that mankind firft learnt the laws of obedience- 
 to each other, by which the world is governed. 
 What can excite the hopes of men, that they 
 (hall fee the happy fruits of their labour, more 
 than the duties of a hufbandman ? What can ex- 
 cite him to adore his Creator, beyond the con- 
 fideration that all depends upon the fovereign 
 will of God ? Hail and fnow, froft and the 
 burning fun, the blaft which dcftroys the frm'tr 
 of ihe earth, or the plague and numerous dif- 
 eafes which deftroy men, who aje to ufe thefe 
 fruits, are the operations of his hands. We be- 
 hold them with our eyes, and contemplate them 
 in our hearts. We know that all muft be re- 
 ferred to that one fupreme, whofe wifdom is in- 
 finite. To obviate thefe evils as far as human 
 wifdom soes ; or to fubmit with humble reficr- 
 nation, as far as the corrupted ftate of the mind' 
 permits, is ftill the province of the huftiandman. 
 D. Agriculture may be then called the nurf- 
 ing mother of all profcflions. 
 
 F. This is the pious teacher of the fublimeft 
 virtues. This leads to the adoration of that 
 God, whofe power is paft finding out. Even 
 the growth of the grafs we tread upon is an im- 
 penetrable fecret. 
 
 D. In this view we fhould be more pious than, 
 other people. 
 
 F. We fhould indeed ! As agriculture flou- 
 rifties, fo may every other art. If we ceafe to: 
 implore the mercies of heaven, the greater will 
 be our fhame, to fee them beftowed upon us. — 
 When we neglect oiur fields, and forfake the 
 culture of them, all other labours, whether by 
 fea or land, muft languifh and die. You know 
 it has not been my fortune to have followed this 
 courfe through my whole life: and if I had, per- 
 haps I might have been lefs able to difcovcr the 
 kindnefs of Providence, in the comparative view 
 of different occupations. I remember when I 
 was a boy the virtues of a man then much talked 
 of : his name was Thomas Thrifty ; his flock 
 confifted of four oxen, five cows, one horfe, and 
 three hogs. At this time he was the father of 
 ten children : they were healthy and vigorous, 
 and by the force of milk and potatoes, fvvines-
 
 [ 21 ] 
 
 flefli, and a little herbage, he maintained them 
 all. Inrtead of being impoveriflied as they grew, 
 he became the richer, by the improvement of 
 the acres he tenanted. The temperance with 
 which he bred them up, fecured them from 
 want ; their piety brought down bicffings on 
 their heads ; and their induflry rendered their 
 fituation happy. He lived to a good old age, 
 and left his children in profperity. 
 
 D. I believe all this to be very true, my fa- 
 ther : yet we hear of many making their for- 
 tunes in great cities, enjoying a thoufand de- 
 lights which never come to our fhare ! 
 
 F. Aye, Maij, delights ; fuch as they are ! 
 — Some m.ake their fortunes by fair, and fome 
 by foul means : one part of mankind intrudes on 
 the other : fome fucceed by growing trouble- 
 fome, and are provided for by dint of courage or 
 impudincc. Some fufFer great indignities, and 
 are incelTantly repulfcd or dcfpifed ; yet it fo 
 happens, that they lick fome of the honey which 
 overflows the tables of the opulent. On the 
 other hand, men often efteem and value the per- 
 fons they negleit to ferve ; as if fabftantial me- 
 rit would find its own reward. Let fortune play 
 the tune fhe pleafes ; whatever time and ac- 
 cident fhall bring forth, forget not the advantages 
 of indujlry, and the diftiniStions oi virtuous labour., 
 and vicious idlenefs. 
 
 D. You make me think of the fable of the 
 ant and the fly. 
 
 F. What is it ? 
 
 D, An ant and a fly had once a contcft, which 
 was the moft honourable. " Thou haft not 
 furely the impudence," faid the fly, " to imagine 
 thyfelf of equal rank with ?ne. I am none of 
 your mechanic creatures, who live by their in- 
 duftry, but enjoy in plenty, without labour, 
 every thing that is delicious. I kifs with freedom 
 the lips of the greateft beauties, and feaft on the 
 moft fumptuous repaft." " To enjoy the fa- 
 vours of the fair," replied the ant, " and to re- 
 gale with dainties, would be an honour to one 
 who was invited, and a welco?ne gueft ; but to be 
 fuhje-Sl to be cruflaed in refentment of an intru- 
 fion, is not, I think, any great privilege. As 
 to the honour of not labouring for your fubfift- 
 ence, here too your boaft is your difgrace : for 
 hence it is, that half the year yoa are deftitute of 
 the common necelTaries of life ; whilft I, return- 
 ing to the hoarded granaries which my honeft 
 iaduH-ry has filled, enjoy every fatisfaftion, iii- 
 l 
 
 dependent of the favour of beauties, or the ex- 
 travagance of the voluptuous." — 
 
 F. An admirable fable ! You may imacrin», 
 Mary, that in my time 1 have feen many pcrfons 
 nearly in the fituation of the_/?y, buzzing about ; 
 fometimes in a ftate of fuch fervile dependency, 
 as. to be much dil'rcfpeiled. He who fubfifts by 
 idlenefs, when his talents enable him to enjoy a- 
 glorious independency, can hardly fail of being 
 conteiDptible even in his own efteem. 
 
 D. In our ftation, whilft we truft to the la- 
 bour of our hands, we are in no danger of falling 
 into this evil. I draw fufhcicnt inftrudtion from 
 the fable, to induce me to employ my induftry, 
 in whatever is ufeful, that under divine Provi- 
 dence I may be fo far certain of profperity. 
 
 /". It is thus you may, with fo much the 
 greater certainty, acquire a comfortable fupport^ 
 and avoid the miferies of hunting after prefer- 
 ment, which, in many cafes, it is highly improba- 
 ble you fhould find, though you were to make 
 yourfelf a flave to the humours of others in a bafe\, 
 perhaps in ■i.fmful manner. 
 
 D. Do you not hold fable to be one of the 
 moft agreeable ways of conveying inftruftion ? 
 
 F. Yes : beyond all difpute : you are only to 
 obferve, that there is a certain meafure and de- 
 gree in all comparifons of things : they do not 
 allow of unnatural fuppofitions : but when the 
 birds or beafts act according to their nature, we 
 have only to imagine they have fpeech ; and 
 we enjoy the fame pleafure, as derived from na- 
 ture, as if they really had it. — " Go to the 
 ant, thou fluggard," fays Solomon : and if we 
 obferve how uniform moft animals are, aifting 
 according to tlieir refpedHve natures ; and how 
 ill we often behave as rational and accountable 
 beings, we find that they reproach us ; and 
 that we ought to copy them, fo far as we are 
 bound to adt up to the laws of our fuperior na~ 
 ture : when we do not, confcience tells us there 
 is fomething wonderfully amifs. — You may ob- 
 ferve, that it is not birds and beajh and infeSls: 
 only, but flowers, trees, and every other kind of 
 vegetable, mountains, minerals, and all things 
 that nature produces, are introduced. God faw 
 that all was good, in its refpe£tive kind : and by 
 a fkilful pen, fable is employed for the inftruflioa 
 of mankind. 
 
 D. So I obferve : and when the ftory is well 
 told, it pleafes, as if it were real. 
 
 /'. Wz fay, change the name, and the ftory is
 
 [ 22 ] 
 
 •told of you. We have only to avoid abfurditics ; 
 a Iamb muft not be cruel, nor a vi'olf compaf- 
 fionatc ; an eagle miiil not fwini, nor a fliip fail 
 on dry land, and pitch on a mountain. Avoid- 
 ing fuch inconfiftcnces, nature does the reft: 
 we do not perceive that any offence is offered to 
 the underftanding of people who have any ftock 
 of common fcnfe to guide them. 
 
 D. I wifh it were more the ciiftom to ready^- 
 lles ; but when we are young, there fhould be 
 fome application of them to real life. 
 
 F. They are in ufe with applications, but not 
 a\\ well chofen, nor appealed to in common life. 
 
 as they might be. When we read fables, we 
 fhould talk of, or read ftories of real human adions 
 correfponding with them, that each may ftamp 
 >the other on the heart. Fables are as true appeals 
 to the underftanding, when we are reminded of 
 the moft ferious duties, as when amufed by ftrokes 
 of humour. 
 
 D. Nothing affords me more delight than 
 fuch kind of inftruction : it feems to come home 
 fo clofely to the heart ! — ftill pointing out 
 the path to everlajiing life, and all the glorious 
 hopes which virtue countenances. 
 
 CONVERSATION VIII. 
 
 Sacrament of our Lord's Supper. 
 
 F. Y -^ ^» Mary, it muft be fo : whether the 
 good be derived from Providence, vul- 
 garly called fortune, or in the comfort of your 
 mind, ever carry this ad'urance in your heart, 
 that virtue will meet with her reward, if not 
 here, in the world to come : therefore never 
 tire nor be difmayed, let what will befal you. 
 
 D. Your piety and induftry go hand in hand. 
 Contrary to the common rule, you fay that you 
 are the more adlive from the reji you enjoy on 
 the fabbath-day : the moft part of our neigh- 
 bours v/eary themfelves more on Sundays than on 
 days of labour. 
 
 F. 1 believe they do ; and they prove how un- 
 reafonable it is to complain of being fatigued on 
 other days. Extravagant exercife is always ab- 
 furd : for if one defign of the fabbath is to re- 
 pair and invigorate nature, let us not haften her 
 decline : we go up the hill, and dovi^n again, 
 with too much fj>eed to require a whip. As to 
 the pleafurc of piety, it fhould never cloy : it 
 ceafes to be true, when it ceafes to be plcafing. 
 Hov/ many do I know, to whom the thought of 
 walking twenty tiiiles on a ftretch, would not 
 frighten in the kaft ; talk to them of bending 
 their knee at the altar, for five minutes, they 
 v/ill ftart as if they favv an apparition. As to 
 our pleafures, they fhould be always fuch as en- 
 able us to bear labour fo much the better^ 
 
 D. You fpcak of bending the knee at the al- 
 tar : this is one of the duties of a chriftian, I 
 am anxious to know your thoughts of. 
 
 F. O Mary, when I think of this fubjeft, it 
 revives my drooping fpirits j I hope while my 
 fpeech remains, to talk of my remembrance of the 
 great Saviour of the world with gratitude and 
 joy.- 
 
 D. You confider the celebration of the Lord's 
 fupper as a part of our devotion. 
 
 F. There can be no doubt of it : we mufl 
 confider it as a more immediate and particular 
 application to God, through the merits and me- 
 diation of Chrift, than any other part of our re- 
 ligious worfhip. This is " an outward and vi- 
 fible fign of an inward and fpiritual grace." In 
 prayer there is no viftble fign of grace ; and it 
 may be obferved, that men have always prayed ; 
 but the commemoration of the death of Chrift 
 could be only fince he came into the world and 
 died. The mockery is very obvious, when men 
 talk of the religion of Chrift, and call themfelves 
 his followers, and vet will not remember him in 
 the manner he hath coinmanded. The moft re- 
 verend Dr. Synge, Archbifhop of Tuam in Ire- 
 land, hath left us, among many others, two lit- 
 tle trafts [a) of great value. This excellent 
 prelate feems to have had a very exadt knowledge 
 of the human heart, and a clear difcernment of 
 
 the 
 
 {a) hn Effay towards making a knowledge of religion eafy : and likewife another trait, Excufes for not 
 •ecciving the Sacrament, anfwered.
 
 [ 23 3 
 
 the various fallacies of it, in refpeft to \htfooUjh 
 exaifes ufually made, for not attending this lioly 
 ordinance. The advice he gives is fo judicious, 
 and at the fame time recommendatory of true 
 piety ; fo comfortable, and yet guarded againft 
 all encouragement to prefumptia?!, that according 
 to what my good mafter faid when he put it into 
 my hands, it is worthy the perufal of the greatcft 
 divine or philolbpher ; and the meaneft of man- 
 kind with common fenfe, or common candour, 
 cannot read it without being convinced of the 
 importance of this duty. 
 
 D. What does the archbifhop fay of it ? 
 
 F. His book, which I recommend to you («), 
 will bell inform you : he who reads it, muft fee 
 the dying commands of his crucified Lord in fuch a 
 light, as to oblige him either to yield to the force 
 of them, or give up all pretenfions to piety. 
 That which before might have created a myfte- 
 rious awe, and prevented him from thus com- 
 memorating the death of his Saviour, will, upon 
 a candid perufal of this book, appear as a tender, 
 kind, and gracious invitation to the fupper of 
 his Lord, his Mafter^ and his friend. 
 
 D. Do you confider this facrament only as a 
 remembrance of Chrift ? 
 
 T. The remembrance of him is thefirji con- 
 fideravion. 
 
 D. Young as I am, I have often wondered to 
 fee how negligent and carelefs people are, in re- 
 fpeft to this remembrance. 
 
 F. It is becaufe they are become fo ftrangely 
 fooUJh and wicked, and totally indifferent to all 
 religion, that they are negligent and ungrateful 
 to their benefactor, as if they meant to forget 
 him. Ingratitude has been always confidered as 
 fo fhamcful a crime, few ever acknowledge them- 
 felves guilty of it. Ingratitude deftroys fociety, 
 by rendering it dangerous to be charitable : he 
 that is ungrateful, betrays the caufc both of God 
 and man. I have heard my mafter talk of a cer- 
 tain foldier, belonging to an ancient hero (a), 
 •who having been preferved by a villager, and 
 hofpitably entertained by him for a confiderable 
 time; was fo abandoned as to mifreprefent him 
 to his prince, and obtain for himfelf the gift of 
 his benefactor's houfe and land. The king be- 
 ing informed of ;be truth, caufed the foldier to 
 be fcized, and tlicfe words branded on his fore- 
 head. The ungr.icefui gt'.eji, Thofe who are 
 
 (/7) Archbifhop Synge's Excufes for not receiving 
 ■ (^), Philip King of Macedon.. 
 
 negligent of their duty to their beft friend, with 
 regard to the facrament, if they do not carry in- 
 gratitude ftampt on their /orehead, they will find 
 it deeply rooted in their hearts. I will tell you 
 more of my thoughts on ingrati/tide, hereafter : 
 in the mean time, let your heart motirn, my dear 
 Mary, at what I am going to fay ! — 1 have 
 much reafon to fear, there are many who Vrje and 
 die without ever receiving the Sacrament of the 
 Lord's Supper. Some begin very late in life to 
 receive it, and others leave it off very early. 
 This negligence arifes from very wicked, or very 
 foolifh reafons, or no reafons at all. People ftand 
 in awe of this folemnity, as of a \'<:ry Jirikirg- 
 thing ; they do not partake of it, becaufe they 
 think themfelves not good enough ; and they act 
 as if they were determined to be no better, or as if 
 they thought this holy ordinance could not be 
 any means of making them better. 
 
 D. Can they really think, if they did their 
 duty, they fliould not be the better for it ? 
 
 F. I believe they do not think about it : but 
 this I knoiv, that if I were to invite my neigh- 
 bour to fup with, me, ami he cxcujed himfelf be- 
 caufe he was not in a cleanly condition, I fhould 
 be afloniftied that he did not fet about to uiajh 
 hi?nfelf. But fuppofing I were to ofi:er to furnifh 
 him with the requifites for making himfelf clean, 
 and he fliould ftill infift that he could not come j 
 I fliould conclude he was not inclined to my 
 friendfliip, but fought for a reafon to excufe 
 himfelf. 
 
 D. You could not fuppofe any thing elfe. 
 
 F. Is it not then a melancholy confideration, 
 Mary, that lue pretending to be fo wife a people,, 
 fliould be {o foolijh ? There is no miracle in the 
 effects of this celebration : it neither faves nor 
 dijlroys, but as it operates on the hearts, the 
 lives, and manners of men, like other religious 
 duties. 
 
 £>. What can be the reafon of the ftrange con- 
 duct of people in this inftance ? 
 
 F. Strange indeed ! The reafon, as I ob- 
 ferved before, is, that they are la%y and carelefs,, 
 and chufe to be fo, though at the hazard of evcr- 
 lafting punifliment. They labour for the bread 
 they eat, but fly from this heavenly nourifliment. 
 They poifon themfelves with the fin of thought- 
 lefTnefs and negligence, infl-ead of taking the me- 
 dicine which is recommended by Chrift, the great. 
 
 phyficjan > 
 
 the Sacrament. See the next day's converfation- .
 
 [ 24 ] 
 
 jAyfician of fouls, as a cure for the difi;afcs of 
 their minds. Our Lord and Mafter, the great 
 Redeemer, in whom they profefs to truft, invites 
 them to his fupper, as upon another occafion he 
 fays, " Come unto me, all ye that labour and 
 arc heavy laden, and /wrill refrefli you." 
 
 D. Can the^' think, if they fliould go to him, 
 in true fincerity of heart, they fliull not be re- 
 lieved ? 
 
 F. This would be to difbelicvc the word of 
 God. Chrijl, on this occafion, the mofl: folcma 
 the world ever knew, invites us to come to him 
 'u\ this facrament. He, the Son of God, and 
 Lord of Life, the Judge and the Redeemer of 
 the World, was going to die for us ; and as our 
 friend, who knew our infirmities, and what we 
 ftand in need of, He, I fay, commamLd us to do 
 this in remembrance of him. 
 
 D. Whilft I retain my memory, / u'ill never 
 forget him. 
 
 F. I hope you will not. Confider that he 
 tells us why we (hould perform this duty, and 
 how it is to be done. He bids us receive the 
 bread and wine in retnemhranee of his body 
 pierced, and blood fpilt, as a token of his won- 
 derful love towards us ; and requires this memo- 
 rial to be continued through every generation, 
 until his coming again in glory, to judge both 
 the li<sing and the dead. — Can any thing be 
 plainer than this ? Can any thing appear more 
 realonable in itfelf, or more eafy to be under- 
 ftood ? What fays our church ? that we fhould 
 render our thanks to God for the redemption of 
 the world by Chri/l, who humbled himfelf to 
 death for us, and appointed this commemoration 
 ot his exceeding great love for us, and the vaji be- 
 nefits which he obtained for us by thus fhedding 
 his blood ? — That be ordained this inftitution as 
 a pledge of his love, and a continual remembrance of 
 his death, to our great and endlefs comfort. Are 
 we not then to return him our endlefs thanks and 
 praife, v/hilil life remains, and fubmit ourfelves 
 entirely to his holy will and pleafure, zealous 
 and i'tudious to ferve him in true holinefs and 
 righteoufncfs all our days ? 
 
 D. Nothing can be more reafonable : and let 
 us ll:udy till doomfday, we fhail never find a way 
 to ferve him fo good as that which himfelf has 
 appointed. 
 
 F. It is iniquity to imagine zny ■Wd.y fo good ; 
 r)r that any other will be accepted ; for if we do 
 no: obey his lafl words, what facrifice can we 
 
 make acceptable to him ? Shall we cppofe our 
 ivill or wifdom to his ? Shall we deny his au- 
 thority, as to the manner in which he chofe to be 
 remembered } Can any manner be more cor- 
 refpondcnt with the reafon of man .'' How eajj'y 
 natural, and pleafng it is ! O my daughter,- 
 whither will the folly of mankind extend ? 
 When will they ceafc to abufe their reafon ? 
 
 D. In one light their flupidity is as wonderful 
 as their pcrverfLnefs. J think that thofe who do 
 not underjland it, are %'ery v/eak : ar.d thcfc wl.o 
 ■will not attend to it, very wicked. 
 
 F. Do not pronounce fentence too haflily ; I 
 grant one would not think it poffible that people 
 could be fo foolifh as not to' fee x\\z force and obli- 
 gation of this comtnand ; nor do I conceive how 
 any perlon, in his right mind, can rcfufe fuch 
 an invitation from the greateft and beft friend in 
 the wcrld, upon fo vafl: and important an occa- 
 fion ; yet many decline this heavenly entertain- 
 ment ! 
 
 D. And is not this highly affronting to the 
 great Maiter of the feaft ? 
 
 F. If we confider the command, as from the 
 mighty leader, the captain of cur fahalicn, our 
 refufal to obey it, is of the fame nature as a fol- 
 dier's offence, when he difobeys his commander: 
 and what is the punifhment of this, but death ! 
 D. And what if death eternal fhould cnfuc ? 
 F. If Chrift is acknowledged our fvereign, 
 prince, and divine latvgiver, who among the fons 
 of men will fay, / will not obey him ? Would not 
 this be rebellion ? \^'ould it not be revolting 
 againll the loyalty we owe to him, and a fignal 
 of defiance ? 
 
 D. Is there any difference with refpefl to our 
 obedience, between a law which commands a 
 thing to be done, and the fame authority which 
 orders a thing not to be done ? 
 
 F. I fee no difference : our Saviour fays. 
 Do this in remembrance of me : and this is as 
 pofitive a precept, as any one of the ten com- 
 mandments. Thou Jhalt notfleal, is a command- 
 ment : If thou dofl ftcal, thou knowefl: it is a 
 breach of the eighth commandment ; and if thou 
 dof not receive the facrament, and in this adl re- 
 member Chrijl, is it not likewife a breach of one of 
 the exprcfs laws and commands of Chrijl ? — Is it 
 not refufuig to do what He requires to be done ? 
 Can any argument for doing any thing be m.ore 
 powerful than his command ? Can any precept 
 be more reafonable in itfelf, compared to the 
 
 common
 
 [ «5 ] 
 
 Common affairs of men ? And docs it not carry 
 with it, in every refpeft, the fame authority as 
 aiiv other precept which he delivered, or any 
 other part of the fcriptures and word of God ? 
 
 D. What do you apprehend was the intention 
 of our Saviour in giving this command, or in- 
 flituting this memorial, beyond a remanbrance of 
 himfelf ? 
 
 F. It is obvious to every one, who is of years 
 to underftand his religion, what Chrift defigncd, 
 not for his immediate followers only, but for all 
 generations, to the end of the world. 
 
 I. It is a means to fix and imprint on our 
 minds, in a manner the moft afFe<5ling, and moft 
 lajiing, the remembrance of his death and paf- 
 fion, as t\i<iJ}rong^Ji motive to obedience. 
 
 1. It is a commemoration of the merits and 
 death of Chrift, by an humble acknowledgment 
 of its being the only ground of our hope of pardon. 
 
 3. It is a public declaration to the world of our 
 faith in him, and that we, on our part, will en- 
 deavour to continue down the memorial of his love 
 to all generations. 
 
 4. It is the highefl: exprelTion of our thanks and 
 gratitude to God, for his unfpeakable mercy, in 
 fending his Son into the world, for the redemp- 
 tion of mankind. 
 
 5. It is a confirtnatlon, on our part, of the 
 covenant which God hath made with us, and a 
 thankful acceptance of thofe conditions of pardon 
 which he has offered, and whereby we acknoiv- 
 ledge and renew our obligations to obey him. 
 
 6. It is a means of comfort and fupport when 
 the heart droops, and a delight when it rejoices — 
 When we ftray, it gently calls us back ; and 
 when we fiill, the remembrance of it raifes us up 
 again. He that is accuffomed to receive the fa- 
 crament, is fit for every thing that is good j and 
 
 fuflers the acutefl pangs v/hen he is tempted t» 
 do evil. 
 
 D. All this is plain common fenfe. 
 F. What is that religion in which commort 
 fenfc is not to be our guide ? What is rcaion or 
 faithy which is not built on the foundation of 
 it ? Is it common fnfe which makes fo many run 
 into a certain neglcSi of Chriji, to avoid a pofftble 
 difrefpeSl to him ? Of all commands, it is moil: 
 natural to lay the greateft flrefs upon that which 
 was given us by our friend, a little before Ins 
 death, efpecially if we really loved him. Suppofc 
 the lady whoii) you are going to ferve, by an 
 aftonifhing mark of her love and compafTion for 
 you, fhould not only preferve your life, but in 
 fn^.tching you from the grave, die herfelf : and 
 fuppofe file were to leave you a creditable main- 
 tenance, upon the condition of your doing fomc 
 particular aJl very eafily performed ; would you 
 decline it ? 
 
 D. If I did, my folly would be the dcrifion of 
 children, and my ingratitude as black as hell : I 
 (hould lofe my fupport by a negligence which 
 would plunge me into poverty, and acquire the 
 charac£ler of an idiot. And yet, alas ! what could 
 Jhe do for me ? She nvight fave my life for a few 
 years, and render it comfortabl3Lwhile it lafted ; 
 but with this all her kindnefs mlft end. 
 
 F. Well haft thou fpoken, i*y dear Mary. 
 Behold the real cafe ! Were we' to confiJer the 
 dignity and importance oi Him zvho died for us, 
 even the -Saw of God! that he died becaufe we 
 fhould otherwife hzvc perijhed ; fhall we not obey 
 his dying luords F How could we refift his com- 
 mands ? But he promifes alfo to make us happy, 
 far beyond the power of words to defcribe, even 
 for ever and ever ! 
 
 CONVERSATION IX. 
 
 The monjirous folly of declining to receive the facrament. 
 
 D. TJr O W can it be, my father, that peo- 
 ple are fo bewitched with lazinefs and 
 ingratitude ? Can they be fuch ftrangers to their 
 own happinefs ? Or do they mean to expofe 
 themfelves to the greatefl mifery which the heart 
 of man can conceive ? 
 
 F. There is but one fhadow of reafon for it, 
 and this is the fame as for all other negledts of 
 
 duty. They firft imagine the happinefs to be at 
 a great diflance, and therefore uncertain ; and the 
 mifery to be flill further off, becaufe they never 
 chufe to think of being miferable. In fhort, they 
 reafon like fools. 
 
 D. As to the great diflance : do they believ« 
 they fhall live a thoufand years ? Is not death 
 always at their elbow ? 
 
 £ F. True,
 
 [ 26 ] 
 
 T. True, my daughter ; but they bthold it 
 only in thought : they do not confider that it is 
 not poffible for them, in their mortal ftate, to 
 fee it any other way. They do not refledt that 
 all OUT hopes and fears, which conftitute fo great 
 a part of our happinefs or mifery here below, con- 
 fift in thought. 
 
 D. They think to a bad purpofe who do not 
 a6t agreeably to their confcioufnefs of right and 
 ivrong. I have heard of people fo affliftcd in 
 mind, as to wifh to die, in hopes of finding a 
 peaceful grave. 
 
 T. There are many fuch cafes : people (hould 
 confider this matter as they do truth mu\ falfehcod, 
 which are not to the h;ind, the mouth, or belly, 
 as meat and drink, nor as raiment to the body ; 
 but equally fubftantial to the fpirit ; and we arc, 
 with refpedt to our fuls, fpiritual, rational, and 
 accountable beings, as much as we arc animals, 
 with regard to the body. Depend upon what I 
 fay ; their negleft is the eftedl: of their grofs 
 carelefi'nefs, ignorance, and wickednefs. 
 
 D. Indeed I think that nothing can be faid in 
 excufe of their negligence in this inftance. 
 
 F. We mull ftill compaffionate them, and try 
 to bring them over, rather by perfuajion than re- 
 proach. There is a ftrangekind of fallacy in this 
 matter ; the conducSl of many proteftants of the 
 Church of Englanrl, compared to the papijis, has 
 fome likenefs : we often commit as great a violence 
 on common fenfc, as they do. They are fo grofsly 
 deluded, as to pay divine honours to the bread 
 and wine, as if they were converted into the real 
 body and blood of Chrift : Their priejls impofe 
 on them this monjirous faith : and zee impofe on 
 ourfelves, by the moft monjlrous negligence of a 
 plain inftitution. 
 
 D. I have heard many people exprefs them- 
 felves with terror, in relation to the idolatry of 
 the Church of Rome, in worftiipping bread and 
 wine. 
 
 F. So far they are right ; but they are alfo 
 terrified in regard to receiving unworthily. I 
 have told you already, that if their fears arife 
 from an habitual indulgence in great offences, 
 their condition is terrible ; but if they intend to 
 forfake them, then to negleit this means of calling 
 to mind their great Friend and Benefactor, who 
 has declared he will ajjijl them in conquering 
 themfelves, and trampling over the world, is of 
 all things the mofl unworthy of themfelves, and 
 fuch an inconfifiency, as is flaocking to common 
 fenft. 
 
 D. I believe thefc people do not underfland 
 what St. Paul fays. 
 
 F. They are not inclined to underfland ; their 
 wills are wrong as well as their hearts. You may 
 remember, that this apollle reminds us, that as 
 we have houfes to eat and drink in, we fhould not 
 come to the houfe of God and to the Lord's 
 Supper, not diftinguifhing a folemn act of reli- 
 gion from a common meal, which was the crime 
 of the Corinthians, who were even intemperate at 
 fuch meals. Well might he tell them, this was 
 eating and drinking their own condemnation ; 
 which he interprets by faying, that God would 
 be provoked to infliit feveral kinds of judgments 
 upon them, if they continued to a£i fo wicked a 
 part. But what is this to the purpofe of thofe 
 childifh and fantaflical fears, which a great part 
 of us entertain in relation to the celebration of 
 this aiSl of devotion ? Solemn it is, and awful j 
 but when we fall down on our knees before God, 
 or fend up our hearts to him in prayer, is not 
 this alfo 2, folemn and awful duty ? As well may 
 we fay, that we will never pray, becaufe it re- 
 quires thought and ferioufnefs to make it accept- 
 able to God, as that v/e will not receive the fa- 
 crament, for fear of offending God. We offend 
 him moft furely by not receiving. 
 
 D. I apprehend, that if we pray, in charity 
 with the world, intending to lead a new life, we 
 are, with refpedl to the temper of our minds, in 
 fuch circumflances as qualify us to come to the 
 table of the Lord. 
 
 F. So I believe indeed, or we are guilty of 
 mockery, for we implore the mercies of heaven 
 (as I have already obferved) upon the very terms 
 and conditions oi forgiving others, and promoting 
 the happinefs of our fellow-creatures. And if 
 we mean to repent, we mean to amend; and 
 what is amendment but leading a new life. 
 There mufl be an intention when we prav, of 
 afking mercy upon fome condition ; and this 
 never can be to bargain with the Almighty to 
 indulge ourfelves in any fm. But it goes far- 
 ther : let us look into the Lord's prayer, and it 
 will flare us in the face ; we pray that the will 
 of God may be done on earth as it is in heaven ; 
 can we then live in direiSt oppofition to his wilt, 
 by neglefting the remembrance of our Lord, who 
 taught us fo to pray ? 
 
 D. I wifh, my father, you would talk to Betty 
 and Svfan, and fome others of our acquaintance, 
 who arc honeftly enough inclined, were it not 
 
 for
 
 [ 27 ] 
 
 for x\\e foot'ijhmfs of their prejudices, and their 
 f.ilfe apprehenfions. They fee no further than 
 their nofe, and derive a kind of contentment 
 from an opinion, that they avoid giving great 
 offince by not receiving the facrament ; not in 
 the leaft confidering hov7 great ofFencc they give 
 hy not receiving. But pray tell me, my father, 
 what is your opinion concerningyrt'^«^«/ receiv- 
 ing ? 
 
 F. There is no time exadlly pointed out : the 
 doing it frequently feems to be implied by the 
 vi^ords of our Saviour, " Do this ai oft as ye 
 drink it in remembrance of me." In the primi- 
 tive ages it was the practice to partake of it as 
 often as they could. Cuftom, and confideration 
 for the- labour of the clergy, reftrain fome well- 
 meaning people in regard to receiving often ; but 
 for my own part, I fee not how any chriflian 
 can decently turn his back on the Lord's table. 
 I have heard a fober perfon fay, " / do not receive 
 to-day ; I received laji month." If the wants of 
 the foul call perpetually for fuch fuccour as the 
 great Father of Spirits hath prefented us, this 
 perfon might as well have faid, " / dined yejkr- 
 day, therefore I do not dine to-day, though I may 
 perifh for want of food." The method of ad- 
 miniftring may be rendered eafy to the clergy ; and 
 fome thoufands of clergymen would be glad of 
 more work, in hopes of more pay : and furely the 
 labourer is worthy of his hire, in fpiritual, as well 
 as temporal concerns. Thus flands this important 
 bufmefs in the chriftian world ; and you, who are 
 turned of feventeen years of age, being wife enough 
 to underftand it, will, I hope, be good enough 
 to pra61ice what you know. You have received 
 more than once : for heaven's fake, go on ! I 
 know too well, that fervants are generally ex- 
 tremely negle6tful of this duty : if it fhould be 
 the cafe with your fellow-fervants, I charge you, 
 as you love the name of ChriJ?^ and hope for 
 mercy through his blood and fuiFerings, not to 
 follow their example, but Itrive to induce them to 
 follow yours. 
 
 D. What fhall I fay if they will not ? 
 
 F. Bid them read the communion fervice with 
 attention, before they condemn themfelves. Let 
 them alfo read Dr. Synge's Excufes for not re- 
 ceiving the Sacrament, anfxvered. Tell them what 
 your father faid to you at parting : fhew them 
 the book which I gave you, with my laft urgent 
 and afFeftionate command, to pcrijl) rather than 
 negle(5i this duty. Remind them of the grofs 
 
 abfurdity of fuppofing themfelves wifr tliau 
 the tvifjl, or more prudent than the fobcrcft 
 and bcft of mankind : tell them to confider the 
 great folly, the grofs iniquity of their negledt, and 
 the dcjlruilion which waits the dcfpifcrs of reli-r 
 gion. Afl< them if this is better than peace and 
 confidence in the mercies of God, ai\d hope in ever- 
 lafling joy F Remind them, that they are as an- 
 fwerable as other chriflians. Tell them, they 
 have ailually fewer temptations than the rich ; 
 and though they know lefs, they know fo much, 
 that ignorance cannot be admitted as a plea. 
 
 D. If my companions fhould not be awed by 
 my ferioufnefs, but deride me as a young faint, 
 how fhall I ad ? 
 
 F. This will not be a fufficient reafon for you 
 to tell them they are old fmners ; but go on with 
 alacrity in the way you are perfuaded is right ; 
 and mourn over their foolifhnefs and obftinacy, 
 who perhaps would fhut their eyes, if all the 
 terrors of deflruiEtion flood in array before them, 
 and opened wide their tremendous jaws. Do 
 your duty, I fay, and ftill hope that others will 
 do theirs. Thus you will approve yourfelf wor- 
 thy, and in due time receive your reward. 'What 
 can you do more than exprefs your forrow on. 
 this, as on all other occafions, wherein men tranf- 
 grefs and rebel againft common fenfe, as v/ell as 
 the decrees of heaven ? — Do your part for your- 
 felf, and as a friend to human kind. IJfe your 
 reafon, and expert that God will give you his 
 grace and affiftance. He hath already given us 
 power to do this ; can we imagine, if we do not 
 ufe it, he will give us more power F 
 
 D. I am fatisfied, my father ; and fully per- 
 fuaded that God requires of all of us to exert the 
 reafon which he hath given us, and not to let it 
 fleep. 
 
 F. To put your trufi: in him, is one effort of 
 your reafon, as well as of your faith ; and the 
 tnore you exert both, the more affiftance he will 
 give you. This is fo agreeable to the word of 
 God, and fo correfpondent with the mind of man, 
 there cannot be any doubt of it. Where people 
 are fo weak as to profefs to leave reafon out of 
 the queftion, they rnay rank with Jheep or oxen. 
 If reafon is not the meafure of our conduct, then 
 do we ceafe to be rational, and there is an end 
 to all difcourfe. — If they confider this as a mat- 
 ter of faith, or the evidence of things not feu, 
 they mult conclude, that faith is not contrary to 
 reafon, though it is above reafon, and ftands 
 E 2 higher
 
 [ 28 ] 
 
 hishcr in tlie human jniiid. Thofe who hold 
 opinions contrary to reafon, whether they be 
 pious or impious pcrfons, are furely above argu- 
 ment : there is no fuch thing as talking with 
 jhem. It is in vain, for thofe who are qualified 
 for this taflc, to difpute ; but do you. Alary, 
 
 avoid argument : pra£lice what you think righf, 
 and leave the event to heaven. — In examining 
 the archbijhop' s biflruSf'ions, you will fee how they 
 correfpond with a virtuous life ; and let nothing 
 in them frighten you, more than you would be 
 afraid of virtue, inflead of being afraid of vice. 
 
 CONVERSATION X. 
 
 ArchbiJIiop Synge's InJlntSlions in relation to the facramcnt, 
 
 D. "ST O U promifed. me the inftruiTlions of the 
 archbifliop. 
 F. Here is the book, my dear child — read it 
 
 "with care.. 
 
 I, General preparation 
 
 If you would maintain and keep yourfclf in a 
 con{i?int general preparation for the holy commu- 
 nion, fo as always to be fit, upon the fhortcft 
 notice, to partake of it (which every chrijiian 
 ougiit to endeavour after) be careful in the ob- 
 fervation of thefe following rules : 
 
 1. Be diligent in your endeavours to know 
 and underfland the feveral parts of your duty to 
 God, to men, and to yourfclf; for which end, 
 you muft be careful to make the bell ufe you can, 
 of thofe means of inJlruSlion and knowledge, 
 which God has put in your pow^r ; fuch as 
 reading the holy fcriptures, and oth^v good books, or 
 hearing them read ; attending upon the public offices 
 tf preaching, crxtechmn^, and the like {a). 
 
 2. You muft, upon all occafions, be induf- 
 trious and zealous in avoiding every fin,. and to 
 pta£lice and perform every duty according to 
 your ability and opportunity for the fame (b). 
 
 3. You muft very often think and meditate 
 upon your ways, and all your particular prac- 
 tices ; and e?camine whether or no they are 
 agreeable to the rules of your duty ; that what- 
 ever vou find you have been deficient in, or 
 done amifs, you may take the better care to rec- 
 tify and amend, for the time to come (c); 
 
 For which end and purpofe, this following 
 eafy, but very profitable tafk, is recommended : 
 namely, two or three times in the courfe of each.. 
 day, to carry your thoughts back, and confider 
 what you have been thinking or doing, and how 
 you have fpent your time. As for example ; afk 
 yourfelf. 
 
 When firft I awaked, did I think upon God,, 
 and recommend myfelf to his almighty care antf 
 protection {d) ? Did not worldly, or fmful 
 thoughts, firjl take poiTefllon of my heart ? 
 
 I was lately in fuch and fuch company ; how 
 and after what manner did I behave myfelf? 
 Were all my words and actions innocent, mo- 
 deft, and decent ? Did I give no offence to.. 
 God, or fcandal to the world, by any thing 
 which. I either faid or did on that occafion ? l5c. 
 
 Such queftions as thefe, if you would con- 
 ftantly and ferioufly put home to your coa- 
 fcience, while things remain frejh in your me- 
 mory, what a mighty influence they would have ■ 
 upon you, to reftrain you from evil, and excite 
 you to do that which is good, with joy and plea- - 
 fure. 
 
 II. Of particular preparation^ ■. 
 
 \. Whenever notice is given of the celebra- 
 tion of the holy communion, immediately re- 
 folve, by no means to mifs that opportunity oFr 
 commemorating thefufferings, and communicat-. 
 ing in the ?nerits of your blejfcd Lord end Sa- 
 viour {e). 
 
 2. In the midft of ail your bufinefs, often call 
 
 t« 
 
 (a) Prov. iv. 5. John v. 39. 2 Tim. iii. 15. Johnxiii. 17., 
 
 (^) Tit. ii. II— 14. Matth. vii. 21. Luke xii. 47. 
 
 (c) Pfal. iv. 4, andcxix.59, Lam. iii. 40. 
 
 {d) This is entirely correfpondent with ,whAt I faid in one of my difcourfes on morning prayer. 
 
 (f) The archbiihop recommends frequent communion.
 
 [ =9 ] 
 
 tt) mind, that fuch a day, you itiuft not be ab- 
 fent from God's holy table ; and thtrefore be 
 very careful not to do any thing which may ren- 
 der you unfit for it. 
 
 3. At fome feafons it is very neceffary that 
 every man (hould fet a little time apart for the 
 more ftriit and particular cxamin<ttion of his con- 
 fcience. But v/here a man often receives the 
 holy commuiiion, and never mifles any oppor- 
 tunity for it ; I do not conceive that fuch -a. par- 
 ticular examination is every time abfolutely necef- 
 fary ; nor have all men, at all times, leifure 
 enough for it : but no man ought to receive the 
 holy communion vvitliout fome previous examin- 
 ation of himfelf. For the more eafy and regular 
 performance of this, I would have you remember, 
 that the whole duty of a chrijlian is reducible to 
 three heads (a), and every time that you receive 
 the holy communion, you ought by. all" means, 
 to put at lead thefe three queiilions ferioudy home 
 to your confcience. 
 
 1. Do I efFe6lually fhew my love to God, by 
 a due honour and refpcft to him in all my 
 thoughts, words, and adtions ? 
 
 2. Have I a true and fincere love for myfelf : 
 that is, do I love my fotd'hettcr than my body f 
 And am I more heartily concerned to fecure my. 
 cverlafting happinefs in the world to come, than 
 to compafs my pleafure or profit in this life ? 
 
 3. Have I a real and fincere love for all man- 
 kind, without exception? And do I avoid hurt- 
 ing any perfon by word or deed, (where I can 
 poffibly avoid it) ? And am I ready to do good 
 to every one whatfoever, wherever I have ability 
 and opportunity ? 
 
 If you meditate on thefe three q\ie{\:\ons ferioujly 
 for a little time, there is fcarce any fm that you 
 have been guilty of, , but it will occur to you. 
 
 4. When, by the examination of your con- 
 fcience, you have fet your fins in your view, ufe. 
 in your ordinary devotions. this, or fome fuch like. 
 confelTion of them to God. 
 
 PRAYER. 
 
 f~\ Moji gracious God ! I thy unworthy creaturCy 
 humbly acknoivledge my Jins before thee. Be- 
 ftdes thofe which I have now recol'eiied,^ I lie under 
 the guilt of many more tranfgrejftons, which I am 
 not able to recount or remember. . I have committed 
 many fins, contrary to the motions of thy grace, and 
 
 (a) Matth. xxli. 37, &c, . 
 
 the light and conviiSlion of my own confcience ; a-xl 
 
 therefore do mojl jufly dfeyye the f verity of thy 
 
 ivrath and indignation againj] me. But, Lord, I' 
 fy unto thee for mercy 1 For the fake of Chriji fe- 
 fus, my Redeemer, be merciful to me, in the pardon 
 
 of all my ftns ; and fo guide and ajfi/l me hy thy good 
 grace, that, for the tiv.e to come, I may be carf.d 
 
 to abflain from every evil thing ; and keep a con- 
 fcience void of offence toiuards thee and towards man^ 
 
 kind : this I beg, through the fame Jfus Chriji, my 
 
 bleffcd Lord and Saviour. Amen. 
 
 TlyfO ST merciful God, who hafl given thine on'y 
 Son Jefus Civ iff to die for our fins : grant me 
 thy grace, I hii/nbly befeech thee, that I may never ht 
 unmindful, but always truly thankful for. that inejli' 
 mable benefit vouchffed unto me by his death and 
 fufferings ; and fo fit and prepare me, O Lord, by 
 the affiftance of thy holy fpirit, that both at this, and 
 all other times, I may be rightly qualified to ccm/nc- 
 mvate the paffion of my bhfjcd Redeemer, in that 
 holy ordinance which he has appointed ; and alfo 
 thereby efcftually to partake of that redemption ivhicfr- 
 he has ivrought for all mankind. This I icg^, 
 through the fame Jfi^i Chriji our Lord, Amen, 
 
 Of behaviour at the holy communion. 
 
 1. At the holy communion, as at all other, 
 times in the worrtiip of God, ftrive, as much ar 
 you can, to keep -your mind intent and fixed 
 upon what you are about ; and layafide not only 
 all wicked thoughts, but likewife all fuch as ar* - 
 impertinent to the prefeht bufinefs. 
 
 2. Take care to behave yourfelf with fuch 
 c;/;ty<7r^ decency and compofednefs, as may be ,t 
 fufficient token of that inward devotion and re- 
 verence which you bear in your heart, without 
 gazing about, or any way unneceffarily moving 
 your body, or whifpering to any one that is near 
 you, or doing any thing of the like nature. 
 
 3. While the fervice is performing, join all 
 along with the miniftcr and congregation, with 
 your heart and thoughts lifted up to God; and. 
 with your tongue alfo, where the liturgy requires . 
 that any thing fhould be fpoken aloud by the 
 people ; as in the Refponfes, the Confeflion> the 
 Lord's-Prayer, isfr. 
 
 4. Take care, likewife, to avoid all afFeflatlon, . 
 and not to behave yourfelf in fuch a manner, as 
 if \'ou had a mind to be taken notice for a pcrlon 
 
 of,
 
 [ .30 ] 
 
 of extraordinary devotion. For which reafon, 
 whatever private prayers or meditations you may 
 have to offer to God, put them up in your 
 thoughts alone, or let not your voice be heard, 
 but when the public ofRce requires it. 
 
 5. When you have received the bread, offer 
 up this, or fome fuch fhort ejaculation to God : 
 
 O God ! grant that by the fufferings of my dear 
 Saviour, who was crucified for me, I may efcape 
 tjterrtal fufferings, and be made partaker of everlajl- 
 tng glory ! 
 
 And when you have received the cup, fay 
 thus in your heart : 
 
 O gracious God / grant that l>y the pedding of 
 the blood of thy dear Son, I may obtain the remijfton 
 . of all my fins ; and ajfi/i me, O God, to remember 
 hi?n with gratitude, praife, and adoration. 
 
 After leaving the communion table. 
 
 While the bread and wine are diftributing to 
 the reft of the congregation, entertain yourfelf 
 with fuch meditations and prayers as thefe. 
 
 1. Bethink yourfelf what thofe fins are, to 
 . -which you have been moft inclined : and in the 
 
 prefence of God, ferioufly arid ftedfaftly renew 
 your refolutions of being careful to abftain from 
 them for the time to come. 
 
 2. Confider, what opportunities you ordi- 
 narily have for the doing of any good works, and 
 itedfaftly purpofe to be diligent hereafter in mak- 
 ing ufe of them. 
 
 To this add the following Prayer. 
 
 JiA'Erciful God, ajpfl me with thy grace and 
 holy fpirit, that I may akvays keep thofe voivs 
 
 and good refolutions, which thou haft enabled me to 
 
 make ; that I may never return to any of my former 
 ftns, but hereafter fcrve thee faithfully in the con- 
 Jlajit practice of virtue and religion, through fefus 
 
 Chrijl our Lord. Amen. 
 
 And here exprefs your charity, by putting up 
 a prayer for all mankind, in this or the like 
 form : 
 
 T ORD, if it be thy gracious will, extend thy 
 me?-cy and cojnpajfion unto all mankind. En- 
 lighten the ?ninds of thofe that are ignorant, and 
 move the wills of thofe that are chflinate, that they 
 all may receive thy holy truth, and carefully live in 
 the pr ail ice of it. Pardon my enemies^ Lord, and 
 
 bring them, and all of us, through the whole world, 
 to true repentance, that we may all live righteou/ly 
 here, and in the end, be happy with thee hereafter ^ 
 through fefus Chrijl our Lord. Amen. 
 
 Then entertain yourfelf with reading and me- 
 ditating upon fome feledl: portions of the hoJy 
 fcripture, until fuch time as the minifter is 
 ready to proceed with the public office. I need 
 not here tranfcribe any particular texts, but will 
 leave you to make choice of fuch as are mod 
 agreeable to you. If you fhould be at a lofs, 
 read the hundred and nineteenth pfalm, where you 
 will eafily find proper matter enough to employ 
 your dcvoutcft thoughts upon this occafiori. 
 
 After the fervice. 
 
 When the fervice is ended, and the congrega- 
 tion difmiffed, depart to your home or place of 
 abode ; and as foon as you have a convenient op- 
 portunity of retiring into fome private place, firft 
 look back, and confider whether or no, in the 
 performance of this holy office, you have be- 
 haved yourfelf in all things as you ought to have 
 done ; and if you find that you have been any 
 way fhort or defective therein, refolve to take 
 better care for the time to come. 
 
 And then conclude v/ith this or the like prayer : 
 
 T ORD, I deftre to return my mojl humble and 
 hearty thanks to thee, for all thy bleffings, both 
 fpiritual and temporal, which thou hajl vouchfafed to 
 me. At this time, particularly, I praife and blefs 
 thy holy na?ne, for the opportunity which thou hajl 
 this day given me of commemorating the death and 
 pajfion of my hleffed Redeemer, and alfo of partaking 
 of his merits in the participation of that holy or- 
 dinance which he has appointed. Lord, pardon all 
 the wcakne£es and defeSls which I have been guilty 
 of in the performance of this great duty. And I be- 
 feech thee affijl me with thy grace, that in the 
 whole courfe of my Ufe I may ever be careful to fulfil 
 and perform thofe vows and refolutions which I have 
 made to thee, through fefus Chrijl our Lord, 
 Amen. 
 
 General rule in regard to the facrament. 
 
 Endeavour, as the occafion arifes, to call to 
 
 mind what you have thought, and faid, and 
 
 done, before and after tire holy communion : 
 
 I and
 
 [ 3^ ] 
 
 and beg God to afllfl you, that you may remember 
 your Saviour with conftant gratitude, praifc, and 
 adoration. That it may conftantly refirain you 
 from all manner of wickednefs, upon the aflault 
 of any temptation, thus bethink yourfclf : 
 
 *' At fuch a time 1 7-fceived the holy conwiunion, 
 and then I ferioujly refoived, and folemnly pronufed 
 to Almighty God, that I would heartily endeavour, 
 in all points, to live like a chrijlian. Shall 1 then, 
 upon any account, lye, curfe, fwear, talk profanely, 
 or obfcencly, commit any fin of uncleannefs, Jleal, 
 cheat, or do, or think, any tnanner of wickednefs ? 
 No : God forbid I , / have engaged myfelf to God to 
 mend my life, and to be another fort of perfon. And 
 what can I expe£l, but wrath and indigjiation from 
 him, if knowingly or wilfully / Jhoidd violate 
 thofe promifes which I fo deliberately and Jledfajlly 
 tnade to him ?" 
 
 You find he has given his readers plain and 
 fufficient inftruftions how to conduft themfelves. 
 
 X>. I hope I fliall follow them. Nothing 
 which I know of deters me from receiving the 
 facrament ; and I think no perfon who is come 
 to my age, fhould omit fuch an important duty : 
 yet I know of many who are afraid of they know 
 not what : they will not receive, left they fhould 
 
 happen to be unworthy ; and yet take' no fteps to 
 make themfelves worthy. — They will be undone 
 for fear of being undone. 
 
 F. So it is : they are as cowardly as they are 
 foolifli : they prefumptuoufly offend him by neg- 
 lecliug the duty which he hath fo ftriftly com- 
 manded, and fupport themfelves in one wicked- 
 nefs by being guilty oi another. This is all they 
 g'ain : what the lofs will be, let the foul that 
 offends tremble to think of ! 
 
 D. Pray God I may never entertain fuch- 
 foolijh opinions, nor under a falfe notion of hu- 
 mility, be guilty of prefumption. My father, 
 I know you would be glad to oblige me : I beg, 
 if your bufmefs permits, that we may walk to- 
 morrow : your converfation will make the greater 
 imprefiion on me. 
 
 F. You know how happy I am when I con- 
 tribute to your fatisfaiStion ; but I muft mind my 
 bufinefs, or I fliall not be able to pay my rent. 
 To-morrow I fhall be able to attend you for an 
 hour or two in the fields. There are fome grafs 
 lands in the walk, which I muft take a view of. 
 I have a new machine to fcoop out the hillocks, 
 in order to roll them down, and another to de- 
 ftroy weeds. — Thefe are modern inventions, and, 
 they do much bufinefs in a little time. 
 
 CONVERSATION XL 
 
 Views in walking. Benevolent lift of Sir George Friendly. 
 
 D. "17 VERY thing appears the more charming 
 to me, whilft I enjoy the advantage of 
 your difcourfe. 
 
 F. Where love reigns, nothing is fo delight- 
 ful as converfation ; and none more interefting 
 to the heart, or more pleafing to heaven, than 
 that of A father and a daughter united in the caufe 
 of virtue and religion. My maftcr ufed to fay, 
 " Speak, that I may fee thee ;" intimating, that 
 by converfation only we can difcover the heart 
 and inclinations. I wifli I were more able to 
 inftrudt you ; but I will acft the part of a friend, . 
 and tell you my thoughts vvith an honelt free- 
 dom. 
 
 D. Nothing beguiles the time fo agreeably, as 
 walking in a fine country in good weather, ex- 
 cept the communication of our fentiments to 
 thofe we love.. 
 
 F. Look yonder! ^tt that Jkcet of water, novf 
 the fun fhines on it : how it throws out its 
 filver beams, and enlivens the objedts around it ! 
 Where is the tijfue petticoat, or any of the glit- 
 tering dreffes which I have feen at London, that 
 equals this ! — How glorious the beauties of na- 
 ture are, compared to the appearances of that tin- 
 fel greatnefs, in which the rich excel us ! 
 
 D. Let us flop and gaze a while ! — Indeed 
 this is a fine fight, and we fee \t for nothing f 
 
 F. For nothing but our gratitude to heaven, that 
 we have eyes to behold the charms of this earth,, 
 and hearts to be thankful for the pleafures it 
 affords us. 
 
 D. Do you obferve how fweetly that river 
 winds ? 
 
 F. Yes : the former courfe of it hath been: 
 changed, by the gentleman whofe houfe you fee 
 
 on:
 
 I 32 ■] 
 
 nn that eminence ; nnJ w'hat is more, his chief 
 dc-fign was to delight his neighbours. Thod- 
 ■clumps of trees fo beautifully difpofcd, were 
 planted with the fame friendly view, and the 
 ©wncr rejoices in them, from the fatisfoction 
 which he gives to others. 
 D. Who is the gentleman ? 
 F. Sir George Friendly. 
 
 D. Sir George ! I have often heard you fpeak 
 •of him. He mufl: be happy himfclf in making 
 others happy. Yon village, if I forget not, was 
 compofed of ragged tenements of dirt ! How 
 comes it that the houfes now look fo neat and 
 clean, with their little gardens, as it were, fmil- 
 jiig in verdure ? 
 
 •F. Do not be furprized at any thing that is 
 done well, by a man of fortune, who is happy in 
 his temper, and in heart a real chrijlian. Sir 
 George has no vices that I know of, and looks 
 dov.i on the parade of the table and equipage. 
 He kc['[)s no more domeftics than he wants, ex- 
 cept that he takes care of fome of the children 
 ef his married fervants. He faves no part of his 
 income, except a few hundreds, yearlv, that he 
 may never be diftrcfTed for want of the power of 
 sllKfting the unfortunate. That village, which 
 he lately built, is one of the leaft of his works. 
 He delights in the improvement of land, and 
 ibeautifying the face of the country ; but inflead 
 -of pulling down cottages, and driving the inha- 
 bitants into great townSj or wearing them away 
 ifor want of proper houfes, where to take their 
 reft in peace, he builds comfortable tenements, 
 and lets them at fmall rents. Thus he renders 
 •the Jiufbandman and labourer happy at their own 
 fire-fide, whilll prattling babes reft fondly on 
 their knees, nor know the difference between 
 their condition, and the noife and pride of trade 
 and opulency. Sir George increafes their num- 
 ber, whilit he contributes to their happinefs ; 
 and, when foldiers and failors become neceflary, 
 he has fo far provided for the defence of his 
 country. O Mary ! the time may come, when 
 we may feel the want of hardy peafants, fit for 
 war as well as peace. All the labouring people 
 in Sir George's parifh are fure of employment, 
 and therefore marry without fear or dread. As 
 a proof of his ftreiigth in nuinbers, his tenants, 
 for fome years paft, have got in their harveft, 
 without being indebted to the Scotch or IriJ}?. 
 Indeed they fometimes hire a few honeft foldiers, 
 who are quartered iii the neighbourhood, to aflift 
 
 them. They do this at Sir George's recommend- 
 ation, rather with a view to aflift thofc brave 
 men, who fight for them occafionally, than from 
 any urgent neceflity. 
 
 D. Is he a very thoughtful man ? 
 f. Yes : but his thoughtfulnefs makes him 
 the more gladfome, for he thinks to a good pur- 
 pofe. Benevolence is naturally joyful, and cha- 
 rity has no bounds ! He does not flop at his own 
 tenants, nor at his own parifh : would you think 
 it. Alary ? — He has new paved the market-town 
 at his own expence. Indeed, he agreed that 
 every one who kept a horfe, fhould bring five 
 loads of fine gravel near his own door ; and that 
 every tenant of 5 /. a year, fhould break up his 
 own p.ivemcnt. On thefe light conditions he 
 did this ufeful and good work, at the fame time 
 that he promifed to repair and beautify their 
 church, and he has been as good as his word. He 
 has alfo put all the neighbouring gentlemen on 
 making their ways fi/iooth. 
 
 D. I wifh they may do it : the craggy ftones 
 one meets with in t^t foot-ways of moft villages, 
 are intollcrable. 
 
 F. Sir George has made a rammer of an hun- 
 dred weight : it requires two men to work it, by 
 a crofs bar, with a joint in each part to break 
 the jar : being armed with a thick cap of ham- 
 mered iron, it drives in fome ftones, and breaks 
 others ; fo that a whole village, which has been 
 wearing out the (hoes, if not breaking the limbs 
 of fome of the villagers, perchance for a century, 
 is made fmooth in a day. 
 
 D. You make me in love with his charac- 
 ter : does this good gentleman ever go to Lon- 
 don r' 
 
 F. I believe he was born there ; but he has 
 not vifited that monjler of a city for thefe three 
 years paft : he fays he cannot afford to go, 
 whilft there is fo much to be done in the coun- 
 try. 
 
 D. Are there many gentlemen in this neigh- 
 bourhood, who are fo good and charitable ? 
 
 F. There are fome very good gentlemen, but 
 none equal to him that I know of. You muft 
 not imagine, Mary, that there are great numbers 
 of fuch people to be found, were you to wander 
 round the world : thank heaven there are fome. 
 The number of thofe, whofe fortunes enable them 
 to do fuch things, is fmall. 
 
 D. I hope there are more good minds, than 
 
 large fortunes. 
 
 jF. There
 
 [ 33 I 
 
 F. There is no country in the woild, where 
 charity abounds more than in England, lb far as 
 regards money given in alms : but generous 
 thin2;s may be done by men of moderate eftates, 
 provided they attend to them themfelves, and un- 
 «lerftand what they are about. Our misfortune 
 is, that the rich run up to London every winter, 
 and contra»Sl fuch a habit of diffipation, many 
 do not like their own homes, even when they 
 are very grand, and full of rural delights ; but 
 ■leaving their gardens and their fields for us to 
 take care of, we improve their eftates, whilft 
 they difpofe of the produce. How many might 
 make a very confiderable and amiable figure here, 
 by fhewing a good example, and giving us the beji 
 inftruftions for leading an honejl and relfgious 
 life, who are lojl in the crowd in town. They 
 complain of vice from the had eKe(\s which they 
 are fenfible of ; but do not perceive that their in- 
 dolence and inattention are both great caufes 
 of it. 'Tis the fame in this cafe, as with the 
 Jhcrament, which we talked of yefterday : if the 
 lord or lady, the mafter or miftrefs, are profligate 
 or carelefs, their tenants and fervants, mechanics 
 and labourers will be the fame. 
 
 D. Alas, my father ! I wifh the world were 
 better ; I hope I fhall follow your example ! 
 —In regard to what you was faying ; if Sir 
 George's ellate has more people on it than are 
 found in the fame compafs of land belonging to 
 his neighbours, has he any method of encou- 
 raging marriage, befides that of furnifliing em- 
 ployment for the indigent and induftrious ? 
 
 F. He is liberal in giving fome hundreds, 
 yearly, in fmall portions to girls, who are moft 
 jemarkabJe for their dutiful behaviour to their 
 aged parents, their (kill in the dairy, their good 
 jieedle-work, their reading, writing, public and 
 private devotion. 
 
 D. Is this attended with any good effefts ? 
 F. Very good : it raifes an emulation who 
 Jhall excel, fo that a man is fure of a wiff, who, 
 though fhe fhould not have any thing but her in- 
 duftry to depend on, brings a valuable portion 
 in her virtue. 
 
 D. I think Sir George himfelf is matrieJ : 
 fray what does his lady fay to all this ? 
 
 F. She loves her hufband ; and in faying this, 
 I fay all : fhe is a woman of good underftanding, 
 of a fweet temper, and was bred up in the prac- 
 tical faith of Chriji. Sir George confults her in 
 .every thing. She is, as all wives ought to be. 
 
 z friend to her hufband. As fhe underftands iier 
 religion, fhe rejoices at every opportunity of 
 ailing up to its precepts. Having every enjoy- 
 ment that a lady of fortune and diftindlion can 
 reafonably defire ; fhe had rather fee the overplus 
 difpofed of whilft flie lives, than truft to its be- 
 ing fpent after her death, fhe knows not how, 
 nor by whom. The ample provifion made for 
 her, if flic outlives Sir George, puts her above all 
 mean tricks to conceal, or fave money, which he 
 has no intention to fave. Having a right fenfe 
 of duty and affeftion to her hufband, this alfo 
 renders her as great an advocate for the poor, as 
 Sir George himfelf. The butler told me, he one© 
 heard his lady fay, that fhe rather chofe to fit 
 down to four difhes, knowing that four poor fa- 
 milies had each their difli, than have the eight 
 difhes fet before her. That fhe knew well, the 
 bulk of mankind are poor ; and therefore (he 
 would attend to the intereft of the many, rather 
 than the few ; and be the inftrument of happi- 
 ncfs to a poor old woman, or a young one, ra- 
 ther than attend the drawing-room of a queen. 
 
 D. I believe there are not many fuch ladies ; 
 methinks I fhould be glad if I could get a fight of 
 Lady Friendly : but may not her rule of charity 
 be carried fo far, as to fend out three of her re- 
 mainingyiur difhes to the poor ? 
 
 F. No : there is a meafure in all things ; and 
 people muft ufe their reafon, and maintain a cer-^ 
 tain charaifler and rank, or they will lofc the 
 power of doing the good which Providence hath, 
 afligned them. 'Tis not that Sir George, his 
 lady, and friends, eat all that is fet before them, 
 even of four difhes ; they have many fervants to 
 feed, who would be ftarved, if they were not 
 employed by him or fome other mailer. 
 
 D. Great people muft therefore live in fome 
 degree of magnificence, as it were, out of cha- 
 rity. — 
 
 F. They muft do fo : and all general com- 
 plaints of the unequalnefs in the condition of u3 
 mortals are foolifh. The great point with the 
 rich, fliould be, rather to err on the charitable 
 fide, than to fquander fo much in vicious excefs, 
 as to leave little or no portion of their wealth to 
 diftribute to the poor. Some are nobly charit- 
 able with five hundred pounds a year, and others 
 in diftrefs with five thoufand. Many are flaves 
 to pomp, and ftuft' their pillows with thorns, by 
 their extravai'ances, while their creditors lament 
 their hard condition. I wifh my Lord Squander 
 F would
 
 [ 34 ] 
 
 would pay me for fifty quarters of oats, \vhich I 
 delivered into his flables three years ago ! 
 
 D. Blefs me ! Is this poflihle ? Then it is a 
 misfortune to fome people, to be rich. 
 
 F. Rather fay, to know not what to do with 
 their riches. As the cafe now flands, he will be 
 more difpofed to pay me than he was, the arms 
 of the law being made longer. "What we con- 
 demn in another, might under equal temptation, 
 be your cafe or mine ; therefore let us be contented, 
 and walk in the road to that happinefs which 
 riches cannot give, nor poverty take away. 
 
 D. I fuppofe every neighbouring village rings 
 with the praifes of Sir George and his lady, who 
 place their happinefs fo little in fumptuous living, 
 rich cloaths, and a round of amufements. 
 
 F. Their happinefs arifcs from thi7iking well, 
 end doing right ; they enjoy the pUafurc, but leave 
 the praife to God. 
 
 D. How does Sir George behave to his fer- 
 vants ? 
 
 F. As a man, a gentleman, and a chrijiian. 
 His chief concern is to confult for their fpiritual 
 welfare, and to promote the good of their fouls. 
 J"or this purpofe he entertains a young clergy- 
 man in his houfe, a man of learning, great pu- 
 rity of manners, and genteel behaviour, \\\\o 
 officiates at prayer every night and morning, and 
 occafionally reads a fermon. He has alfo added 
 lol. a year to the curacy of his parifh, with the 
 condition that the curate fhall employ more 
 time and diligence than could otherwife be ex- 
 pe£ted from him, to examine into the ftate of 
 his parifliioners, with refpcft both to their tem- 
 poral and fpiritual wants. This gentleman fup- 
 plies the latter by familiar converfation and pious 
 inflru6lion ; whilft he lays before Sir George a 
 particular account of their diftrefTes, who never 
 fails of communicating relief. 
 
 D, Does Sir George do any thing towards in- 
 ftrufting the country people in general ? 
 
 F. Yes : he has lately, paid a handfome pre- 
 mium or reward oi fifty pounds, which he had 
 offered to the clergyman who fhould preach the 
 beft and mofl ufeful fermon on the fubjedl of 
 death; and likcwifc fo much for the fecond, and 
 fo much for the third in merit. That which he 
 efteemed the befi:, has been printed, and two 
 thfoufand copies diftributcd by his order, among 
 fuclj as have fenfe enough to confider themftlvcs 
 intcrefted in the fubjedt, and virtue enougji to 
 attend to it. 
 
 D, I am glad he does not confine his goodncfs 
 to his own houfhold ; and that he confiders the 
 future as well as the prefeiit welfare of his fellow- 
 creatures. 
 
 F. He clothes a number of poor boys, and poor 
 girls, every fecond year ; on condition that they 
 always appear tight and clean ; and is particu- 
 larly attentive, that the boys be taught to knit 
 and fpin, and the girls to knit, few, and fpin, at 
 a very early age, making thefe qualifications a 
 condition of his bounty. Thus by the influence 
 ©f rewards, he teaches them fuch kind of in- 
 duftry, as will foon render his charity unnecef- 
 fary to them. In fhort, he looks upon that day 
 as loft, in which he does no good ; and never 
 thinks it a reafon, becaufe other people may 
 happen to miftake his motives, to alter his coib- 
 dudt in the minuteft point. 
 
 D. What do they, who differ much from him. 
 in behaviour and temper, fay of him ? 
 
 F. Some of his rich neighbours, who are. 
 farthefl: from being of the fame difpofition, think 
 him a Don ^uxote in humanity and charity : not 
 that they condemn him for following his own; 
 inclinations ; for that is the prevailing principle 
 of their own condu£t : but they are furprized at 
 his tafte and manner of life ; and probably 
 afhamed that thty fall fo Jhort of him. 
 
 D, What do you think of him, my father ? 
 
 F. Think, Mary ! why, in good truth, t 
 think that he adls the part of an accomplifhed 
 gentleman, and a fmcere chriftian : he has no 
 children to provide for; and if he had any, I. 
 dare fay he would give them a good education, ra- - 
 ther than a grand and extravagant one ; and fuffer • 
 no unneceffary expence to prevent his beneficence 
 to the indigent. In general the poor are pro- 
 vided for by our parifh laws ; but thefe often 
 fall fhort in the mercy and happinefs of a judi- 
 cious private benevolence. Voluntary a£t:s do 
 not always eclipfe the obligations we are bound, 
 to by law, except when we a(Et repugnant to 
 law. Sir George fpends bis incom.e ; and if I 
 were in his cafe, I hope I fliould follow his ex- 
 ample. 
 
 D. Such a gentleman, I fuppofe has no quar- 
 rels with his neighbours. 
 
 F. Quarrelling is an art man.y country gen- 
 tlemen are very ingenious in learning, but he is 
 always contriving how to oblige them. He not 
 only plants with a view to improve their prof- 
 pedtsj but cuts down a tree, or opens an avenue 
 
 fox
 
 [ 35 ] 
 
 for the fame purpofc. To fome he fends plenti- 
 *"ul ftrcams of water, to others he diftributes his 
 fruit, and takes more pleafure in fending it to 
 the table of a friend, than in feeing it at his own. 
 If any difficulty or diftcrence arifcs, he refers it 
 
 immediately to arbitration, with fuch candor 
 and acquiefcence, as convinces his opponent 
 of his good will and generofity, and makes every 
 body afhamcd of trefpafling upon him. 
 
 CONVERSATION XIL 
 
 Charaiier and death of Sir Thomas Friendly, father to Sir George. 
 
 D. Vy HAT charader had Sir George's fa- 
 ^^ ther? 
 F. A very good one: he died at about the age 
 of threefcore, after doing many good adlions. 
 He was never wanting in giving the bed in- 
 ftruiStions to his fon ; exhorting him by his ad- 
 vice, as well as his example, to do that which 
 is right in the fight of God. A little before his 
 death, he fent for him ; and in the prcfcnce of 
 his fervants, gathered mournfully round his bed, 
 he faid, " My fon, I rejoice in thinking you are 
 inclined to virtue: and if you fhould value your 
 dear father's memory ; if you regard your coun- 
 try's good with an unfeigned love; if you believe 
 in our great Prophet and Saviour Jefus Chriji; 
 and feek to be happy in that eternity, to the verge 
 of which I am arrived, look on the wealth which 
 I leave you as the trial of your virtue. You muft 
 be my almoner, as well as your own. To fquan- 
 der in vanity, or hoard in covctoufnefs, are 
 equally unworthy the honefl: man and the gentle- 
 man ; for either way you will deprive the mifer- 
 able of that affiftance, which your God demands 
 at your hands. Let it be your delight to fuc- 
 cour and relieve them. Be to them as a father 
 and a friend ; be their guardian angel. Thus 
 will your life be glorious, and your end happy ! 
 In what can you find fo high a gratification, as 
 in doing good. Had I always aiSted with lefs re- 
 gard to ciijlom, the prefent trembling moments 
 which remain of life, would be attended with a 
 lefs mixture of anxiety ; but I hope the merciful 
 Father of mankind will forgive the great defects 
 of my obedience ; and accept the forrow and re- 
 pentance of my heart, for having fallen fo far 
 -fliort of my duty. All that remains to me now, 
 is to implore the divine mercy, and to refign my- 
 felf to the will of God ; to make my peace with 
 Him, and put my trull and confidence in the 
 merits of Chrift." Then turning to his fervants. 
 
 he faid, " You, my humble friends, whom 
 Providence has not encumbered with wealth, 
 are not therefore the lefs capable of virtue. Be 
 charitable in mind; faithful in fervitude; obe- 
 dient to the law^s of your country; true difciples 
 of your great Lord and Mafier. Read the fcrip- 
 tures, and confider them as the oracles of God; 
 they will fupply proper confolation under all the 
 difficulties and afflidions of life, and make you 
 wife unto falvation. I bid you all farewel ! 
 We may meet again, if the meeting of friends is 
 any part of the happinefs of the bleffed. Fare- 
 wel ! farewel ! — ^if fo the Almighty has ordaineJ 
 — for ever !" Thus did the old gentleman take 
 his leave, his fon and fervants weeping round 
 his bed. 
 
 D. As well they might. — What did Sir George 
 fay on this occafion ? 
 
 F._ He promifed, in the fight of heaven, and 
 in the hearing of his fervants, that he would 
 never forget his dear father's dying words ; 
 declaring he would conftantly tread in the fteps 
 which had been marked out to him, and devote 
 himfelf to the glory of God, and the happinefs 
 of mankind. — Sir Thomas was a man of in- 
 flexible probity ; and though he often mourned, 
 he fometimes laughed at the follies of mankind. 
 Some people thought him tuhimjical, but his 
 conduit rather indicated a contempt of cuftoms 
 which clafh with reafon, than caprice or fancy, 
 in which reafon had no fhare. He ufed to fay, 
 that as a drunken man never owns himfelf to be 
 intoxicated whilft he can ftand upon his legs ; 
 nor a weak one to want judgment, whilft he can 
 find a word to fay ; every man is fuppofed to be 
 in a found mind when he is not raving. In 
 the fame manner a declaration of belief fhould 
 be determined by deeds during life, not by words 
 on a death-bed. He laughed at the funeral pomp 
 of an undertaker's proceiHon, guarded by a pack 
 F 2 of
 
 r 36- ] 
 
 of ill-favoured unfeeling fellows, dieHcd in old 
 rufty black, and armed with caps and truncheons. 
 Caps, he faid, were worn byjockies, and trun- 
 cheons fit only for generals : plumes of feathers, 
 proper enough for theatrical heroes ; but be could 
 not conceive what a private gentleman, much 
 lefs a butcher or a haberdafher of fmall wares, 
 merely becaufe he left money, had to do with 
 fuch trophies, on occafion of their being carried 
 to a church-yard, to be ferved up as a feaft for 
 worms : adding, that he fuppofed vanity would 
 llourifli as long as the world endured ; and as 
 himfejf was not without his fhare, he begacd he 
 might be indulged in his own way; for he could 
 not find any charm in thinking of a pompous 
 funeral, fufficient to divert any pa'mftd thought 
 pf death. 
 
 D. Did he make a will? 
 F. Yes : It begins in the comnion form, re- 
 commending his foul in a folcmn manner to 
 God : and then defires his fon to confider it, aa 
 a part of his laft zwV/, to obferve a ftriJt obedience 
 to the law of Chrift. — With regard to his fune- 
 ral, he diredls that very little expence may be 
 beftowed on it ; and in the way beneficial only 
 to the poor : and accordingly orders, that his 
 .cofBn may not be ornamented ; that the pall fliall 
 fee a few yards of dark-grey fine cloth, fuch as 
 may be of ufe to the clergyman who performs 
 the funeral fervice, to whom it is to be given, 
 in lieu of a fcarf ; — that his coffin (hall be car- 
 ried by fix men who have families, under the 
 age oi fifty, labourers under his tenants, or por- 
 ters } to each of whom he gives a dark-bfue coat 
 of kerfey, not exceeding the value of fifteen Jbil- 
 lings each. He ufed to fay, that among the 
 labouring poor, he found more old women living 
 than old men ; and more young females expofed 
 to diftrefs than boys : and therefore du'efted that 
 eight women and fix men, turned of fifty-five 
 .(the age which, from obfervation, he called old) 
 fhould be clothed at the pleafure of bis heir, 
 from top to toe, not exceeding the value of forty 
 Ihillings each. And likewife that eight girls 
 and fix boys, from ten to thirteen years old, 
 either orphans, or fuch whofc parents fhould be 
 iji the mofl: indigent ftate, in his parifli, be 
 ■clothed from head to foot, not exceeding twenty- 
 five fliillings each, and thefe twenty-eight per- 
 ions were to attend his funeral. He further di- 
 rects that (with permiffion of the overfcers of the 
 |ioor) the parilli cbildreu may attend him, and" 
 
 fing a dirge ; in confideration of which, he leave* 
 
 ten pounds to them, for the purchafe and diftri- 
 bution of a ufeful little book, intitled. The Im- 
 portance of a Religious Life. 
 
 D. Was all this performed by Sir George?. 
 
 F. With a religious attention to his father's 
 will, and an affeftionate regard to his memory. 
 
 D. Were any remarks made upon this occa-- 
 fion ? 
 
 F. Some faid that old Sir Thomas had as much 
 pride in his conceits, as John Duke of Marl- 
 borough might have had in thinking of the pomp 
 of his funeral : But every body allowed that it 
 was fo much good done to the poor. 
 
 D. How are we to judge of pride and humility,. 
 but from the actions of men ? 
 
 F. If every thing is to be done according tO' 
 cujlom, whilfl there are fo many foolifh and 
 wicked cuftoms, how can men grow wifer or 
 better ? The wife man fays, that " all is va- 
 nity;" but furcly it is a vain and wicked thing 
 to impute to a bad motive, what is in itfelf good 
 and ufeful to human kind. Sir Thor>uis, in his 
 life, fhewed great regard to the poor ; and we 
 may allow, that, in the lafl fcene of it, he adled 
 with the fame kind of attention, and confidered. ■ 
 their welfare, rather than indulged his own va- 
 nity. Every man is a fool or a coward that offers 
 incenfe to the pride of other people, fo far as to 
 a£l contrary to his own judgment, implicitly 
 following their opinion of right, in preference to 
 his oivn. 
 
 D. Did you attend the good old gentleman's 
 funeral ? 
 
 F. Yes. I was not his tenant, but he called, 
 on me often, and fliewed a particular regard for. 
 me ; he made me many prefents, giving me 
 fuch good advice on every occafion, as won my 
 heart. Oft has he taken you upon his knee,, 
 ere you could know to whom you were obliged 
 for fuch tendernefs. He ufed to fay, that as he 
 v/anted nothing of others, but their good willy 
 he fought thole who wanted him. — There is. 
 one circumftance in his condudt, which I fhoulA 
 not forget to tell you. Upon occafion of fome 
 charitable gifts, which he made to his parifh, 
 he infilled, as a condition, that no mufic fhould 
 be played upon their organ, but fuch as had been 
 examined by two of the ableft mallere, and ap- 
 proved of by the bifhop of the diocefe ; for he 
 held it as a rule not to be departed from, that 
 he wcntLto church to worlbip God, and not to
 
 [ 37 ] 
 
 dance- a jig : nor to have any thoughts excited, 
 but thofc of devotion. He obferved, that the 
 harmony vvfhich may be very pleafing and war- 
 rantable at a nurfical meeting, may be very dii- 
 pleallng and unvi^arran table at church : That 
 he faw no reafon why an organiji, who may 
 happen to be a thoughtlefs fellow, fhoLild play 
 what m,ufic he pleafes, more than a minijler fay 
 what prayers he pleafes ; and that rule and order 
 ought to be deemed as cflential to divine worfhip 
 in one cafe, as in the other. — You may perceive 
 how much he flrove to maintain the empire 
 cf reafon and religion in the world ; and not to 
 fubmit to cuftoms, which he conceived to be in- 
 confiftent with both^ 
 
 D.. Indeed I think he was in the right : I have 
 heard the organift at our town, play as if we came 
 to be diverted, inftead of offering up our hearts 
 in praife to GoJ. 
 
 F. He went further : he ufcd to fay, that no- 
 thing gave him greater pleafure than feeing or- 
 phans, and the children of the induftrious, 
 whofe poverty is great and their families n\imc- 
 rous, avail themfelves of charitable inftitutions 
 for i'iftru6tion, particularly when they appear 
 in health, decently clad, and attending divine 
 fervice. At the fame time he was mortified tc 
 behold the teachers of thefe children fo childifh 
 themfelves, as to miflake the end and defign of 
 their coming to church. 
 
 D. Is it poffible to be ignorant that they came 
 to worfliip their Maker? 
 
 F. It is more than poflible ; for we fee every 
 day, that the children are not taught the proper 
 manner of worfhiping God, either in the re- 
 ^onfes or the finging pfalms : their tender voices 
 are exercifed as if it were an honourable diftinc- 
 tion to confound the devotion of the reft of the 
 congregation. — Do you think that fcreaming is 
 fmging, or worfliiping God in the beauty of 
 holinefs ? Can any one in his fenfes pretend 
 that fuch exertion of voice is mufic \ It is dif- 
 cord, not harmony; a barbarous clamour, not 
 fit for God or man to hear. It is meant they 
 fliould pay honour to the Almighty, but they 
 difhonour their mafters and teachers and them- 
 felves. Sir Thmias ufed to fay, that the greateft 
 mafters of mufic, in their traveb into foreign-. 
 lands (a), have conftantly obferved, that ia 
 proportion as the tafte of the people in mufic 
 is uncouth and barbarous, the more they ufually 
 
 (aj Dr. 
 
 exert their voice in finging loud. My mafler made 
 the fame obfervation in Perfui, and imagined 
 this cuftom of fcreaming is one of the remains 
 of ancient Britifti barbarity. I was once prefent 
 when SirTTiffms^admonilhed amafterof tliepariftt 
 poor in thefe terms : " I think, my good friend, 
 you have a great deal of merit in the healtliy 
 looks and cleanly appearance of thefe poor child- 
 ren ; I hear alfo that they knit and fpin, and 
 the girls few very well for their ag:e; that they 
 arc alfo taught their catechifm, and fay their 
 prayers : but you miftake the thing grofsly, if 
 you imagine that they will ever receive any true 
 impreflions of the worfnip of God, till you teach 
 them- the awfulnefs and folcmnity of it, and that 
 God is not as man to hear their prayers from loud 
 fpeaking, but from the fentinients of humility 
 and devotion which they feel in their hearts. 
 For heaven's fake reduce them as many notes 
 lower in their prayers, their refponfes, and above 
 all their finging at church, as is proper ; for," 
 continued the worthy baronet, " this practice is 
 extremely offenfive to me. I have not lived fo 
 long in the world without obfervii>g that devo- 
 tion degenerates by this means into a lifelefs and 
 indecent formality, and the poor children pafs 
 through life with falfe impreflions. I appeal to 
 your own heart, whether you could not repeat 
 the Lord's prayer in fuch a manner as to excite 
 the laughter of your children : on the contrary, 
 by ftudying how to repeat it properly, after the 
 pra6lice of a day or two, you might awaken an 
 awful attention, to which they have been hi- 
 therto ftrangers. My good friend, try the ex- 
 periment on the ferious fide : take my word, it' 
 fhall be the better for you : confider, that praying 
 and finging are equally intended as the worfliip 
 of the great Lord of heaven and earth ; and furc- 
 ly you ought to promote devotion in the folema 
 temple of God. You teach thefe children that' 
 it is a dreadful thing to take the name of God 
 in vain, and they foon underftand what is meant 
 by it with refpeft to. oaths and idle or wicked 
 talking : do you not think that the facrifice of 
 fools, who by the carelefiiiefs of their devotion 
 confider not that they do evil, is one kiiid of 
 taking the name of God in vain?" 
 
 D. Indeed, my father, I never confidered this 
 fo much before. Though our ears are ufed to 
 the fcreaming of children, it is a barbarous cuf- 
 tom, and not in the leaft calcuhited to give them 
 
 right' 
 Sitrndy,
 
 [ 3S ] 
 
 tight imprefllons. What fald the Mafter to this 
 admonition, which Sir Thomas gave him in fo 
 kind and inftrudtive a manner ? 
 
 F. He was a fenfible man, and acknowledged 
 the grofs abfurdity of the cuftom ; profefled him- 
 felf much obliged, and afiured the old baronet, 
 that he would diligently purfue the advice which 
 was given him. He was as good as his word ; 
 his fuccefTor followed his example ; and it would 
 charm you to hear the poor children fing with 
 decency, devotion, and harmony. How long it 
 will lad, and who will follow the example, God 
 only knows. It is amazing how general cuf- 
 toms tyrannize ! Much depends on the teacher. 
 Children are naturally inclined to bawl. Have 
 you not obferved in their common play, they 
 fpeak very loud to each other ; and that the 
 more vulgar the child, the louder he bawls 
 in playing with his companion ? When moft 
 free from reftraint, they fcream the moft. We 
 all require difciplinc, Mary, from our birth, 
 to the womb of the earth our common parent. 
 — Sir Thoirias made another remark, relating to 
 the communion table, which he recommended to 
 the confideration of the clergy. As he made a 
 progrefs for health every fummer, and conftantly 
 received the facrament wherever he went, he 
 took notice of the communion table, and often 
 found it inclofcd within a rail fo high above the 
 ftep for kneeling, and fo broad, he could not 
 lean over it ; and confequently was obliged to 
 lift the challice o\er the rail. This, he faid, 
 was very inconvenient ; and as it might be eafily 
 remedied, wondered to fee people hobble on 
 from generation to generation, fuftering fuch in- 
 conveniences. He alfo took notice, that where 
 the rail is fquare at the corners, it fhould be 
 rounded, which would be another relief to the 
 communicants. He went further, by taking 
 notice that the flep is generally too low, as well 
 as, narrow, and a very bad feat for the poor, who 
 ought to be confidered in every church, as part 
 of the family of the faithful. The accommoda- 
 tion of a dozen or fifcean fuch well-inclined per- 
 fons every Sunday, for a fucceflion of generations, 
 is an obje>5l of confequcnce : and he wondered 
 that neither churchmen nor laymen found a re- 
 medy for fuch kind of evils. 
 
 D, If the ftep were higher, it might incom- 
 mode the minifter in coming to the table. 
 
 F. At the part he enters, why fhould there 
 pot be two fteps ? Iji fonie churches tiie floor en 
 
 which the table ftands, requires raifuig, other- 
 wife it cannot be made convenient. The old 
 baronet wa's deemed a humorift, but in thefe-re- 
 fpefts he fhewed his fuperiority. He obferved, 
 that in thefe days when tnen offer inccnfe to the 
 idol of convenience, in their own houfes, it 
 feemed ftrange they would not accommodate 
 themfelves, in paying honour to the Almighty 
 in his houfe ! His humanity carried him a great 
 way farther; as he always chofe to mix fomething 
 of the ufeful with \\\^ fweet, and to gratify his be- 
 nevolence wherever there was the leaft opening. 
 It was his praftice, on his annual tour, to make 
 very fliort journjf s ; and if the weather was to- 
 lerable, to walk on foot through villages and 
 towns. Senfible how mankind are catched by 
 the eye, and that little can be done without 
 fome external fhew, he was generally attended 
 by three ftout men in handfome liveries. Upon 
 fuch occafions he commanded two of them to 
 difmount, and follow him at a little diflance, 
 whilft the third led their horfes. One often fees 
 the careleffnefs of mankind, in leaving a great 
 ftone, or other nuifance, in a public way, for 
 days, or weeks ; and becaufe it is every body's- 
 bufmefs to remove it, nobody does it. When- 
 ever Sir Thomas faw any fuch thing in a town, 
 he fent a civil meflage to the perfon neareft to 
 whofe door it lay ; and if it appeared that he 
 would not, or could not remove it, he commanded 
 his men to do it. For this purpofe they were 
 prepared with proper gloves, not to dirt them- 
 felves. " If," faid the old gentleman, " 1 can 
 prevent a fellow-creature, or a horfe, from being 
 hurt, I have performed a good day's work." 
 The fame principle led him to expoflulate with 
 thofe who threw bean-pods, or other nuifances 
 in the way, which has occafioned many a limb 
 to be broken ; and if they did not immediately 
 comply with his admonition, he defired at leaft 
 they would lend him a broom, and he made his 
 fervants fweep it away. 
 
 D. I wonder he did not make them carry a 
 broom in their hands. 
 
 F. No, child : he diftingulfhed better : he 
 only wiflied to fliame mankind into a fcnfe of 
 their duty to each other ; efteeming nothing too 
 little for the confideration of a man, in which 
 the prefervation of a human being might be con- 
 cerned. Another evil pradtice I remember, upon 
 which he conftantly animadverted : whenever he 
 faw a giddy girl naming with an infant in her 
 
 arms.
 
 r 39 3 
 
 arms, fic ndmonifTied her feverely, upon the 
 danger to which flic expofcd the child ; or if he 
 could not get at her fpeech, or flie feemed to dif- 
 dain his words, he fent to her parents, or mafler, 
 with this refiedion, " It is more than poflible 
 I fhall fave that child from death, or becoming a 
 miferable object by a broken back." If in his 
 walks upon the road, he met any very young, or 
 very old people, his humanity prompted him to 
 enquire into their life and manners ; and he ge- 
 nerally gave them money, or advice, telling 
 them to remember, that Sir Thomas Friendly 
 would be their friend, if they did their duty to 
 God, and were true friends to themfelves and 
 their neighbour. He was known fo well in 
 many parts of England, that whatever inn he put 
 up at in a town or village, the people cried, 
 '* Here is Sir Thomas : lue mujl put all in good 
 order." As he afFefted no authority on thefe 
 occafions, but ufed the fofteft words, he would 
 not keep a fervant lefs civil than himfelf, telling 
 them, " as you are the fen'ant of a baronet, and 
 3 man of fortune, inftead of adting like an in- 
 folent fcoundrel, you ought to behave fo much 
 the more like a gentleman, and with a humility 
 fuitahle to my commands, and your own con- 
 dition in fervitude : the pleafure will return 
 into your own breall ; for in the ifTue kindnefs 
 can never be unrepaid." As the old gentleman 
 was generally alone, or with one companion, he 
 ufed to invite the mayor, and two or three of 
 the fenior aldermen, the town-clerk, or any of 
 the principal perfons that lived near the inn, to 
 dine with him. To thefe he communicated the 
 remarks which he had made in his walks, and 
 heard their reafonings with candour, giving them 
 his opinion and advice. He maintained his own 
 dignity, and convinced them that he had no 
 other intereft, than what regarded God, his 
 country, his fellow-fubjeits, and fellow-crea- 
 tures. 
 
 D. They muft have thought him a particular 
 man, though a very good one. 
 
 F. As every man is, who does his duty with 
 fuch an uncommon degree of fmcere affcftion for 
 Ms fellow-creatures. He ufed to afk fome, " are 
 you a chriflian ? for you feem as if you had never 
 read fuch or fuch a part of the New Tefta- 
 ment : (which he ufed to quote.) Confider, my 
 friend, that thofe words are the laws of Chrift." 
 Indeed, Mary, he was blefled with truth, good- 
 
 ncfs, and conflancy of mind ; his heart never 
 feemed to wear a difguife. He was a friend to 
 human kind ; and left this world, where fin and 
 forrow reign, in the peaceful manner which I 
 have related. He was a good man ; I lament 
 him as my beft friend and benefador ; and I 
 could not but difcharge the laft debt of gratitude, 
 with the fame religious reverence, as if he had 
 been my own father. I followed clofe his fable 
 bier: the whole village marched in folemn filcnce, 
 interrupted only by the fighs which burfl: from 
 many an aching heart. When his body was de- 
 pofitcd in the^^arth, 1 paid the duty of an honeft 
 friend : 1 ftrewed his diiji with duft, and favv 
 the (lone laid over his grave. He ufed often to 
 fmile at proud trophies of monumental flattery, 
 without railing at them. He thought they might 
 be of fervice with regard to people in public life, 
 but wifhed to fee morality and i-eligion, as well as 
 humility, infcribed on marble ; and ther-efore di- 
 redlcd that thefe words only might be cut on the 
 tomb-ftone which covered his grave : 
 
 Mere lieth interred, all that zvas mortal^ ■ 
 
 of a man who felt for human mifery, 
 
 and Jirove to prevent, and to relieve it. ■ 
 
 Reader, 
 
 enquire no farther : the Lard have mercy on his' 
 foul and thine ! 
 
 Why do you look fad, Mary ? 
 
 D, Your tale is aftcfling ! 
 
 F. He was your friend alfo; and had he lived,^ 
 he might have fliewn his regard by many afts of 
 kindnefs and good will. The necklace you have 
 on came from his hand ; and fo did feveral of 
 the good books in which you find fuch improve- 
 ment and delight : fome of them were written by 
 himfelf. 
 
 D. I ihall love and honour his memory, and 
 be more particularly attentive to thofe good 
 books, that I may contemplate the foul of the 
 man, and attend to his advice, now that his ■ 
 body is duft and afhes. — But pray, my dear fa- 
 ther, tell me what is incumbent on me, in regard 
 to charity, which makes fo glorious a figure I 
 You have given me the higheft pleafure in your 
 account of thefe good and worthy gentlemen, 
 who, compared to myfelf, are angels or minifters ■ 
 of good fent from heaven ! 
 
 C O N^
 
 [ 40 ] 
 
 CONVERSATION XIII. 
 
 The charms of chanty. 
 
 D. T Have been contemplating the account 
 which you gave me of old Sir Thomas 
 Friendly : how happy fhould I be if I had the 
 fame power of doing good ! 
 
 F. Why the ia.mc power ? Would it not be 
 well if you have the fame will ? It is not rank, 
 nor condition in life, nor the quantity of good 
 done ; the heart only makes the difference. You 
 have been taught that God is no rcfpeSler of per- 
 fons : the Almighty hath indeed placed you in an 
 humble ftation ; but not humbler, with regard to 
 the riches of this world, than was your great 
 Lord and Mafter, and his followers. They were 
 not always provided with the neceffaries of life as 
 you are, nor did they live in peace and fafety as 
 )'-ou have done. They had nothing, yet poffeffed 
 all things. I have frequently heard well-inten- 
 tioned perfons complain how little was in their 
 power, becaufe they foolifhly compared them- 
 felves to people born to great fortunes : thefe 
 might as well compare themfelves to the princes 
 of the earth : and to whom are princes to com- 
 pare themfelves ? They are but men, of like 
 paflions and infirmities as ourfelves ; and they 
 cannot be truly happy, but as they are the in- 
 ftruments of happinefs to others, in proportion 
 to their ability and power. Do you difcharge 
 the duties of your ftation, they cannot poflibly do 
 more in theirs. 
 
 D. True, my father : I ftand admonifhed. 
 Some people think, becaufe they cannot do a 
 great deal of good, therefore they need not en- 
 deavour to do any. 
 
 F. The conclufion is falfe : they do not con- 
 fider, that every friendly and kind office is cha- 
 rity : as a proof of this, let any one confult his 
 own heart, if it does not leave a fweet remem- 
 brance behind. Is it poffiblc to do good, and 
 not be pleafed with doing it ? To be confcious 
 of the integrity of our intentions in promoting 
 the welfare of our fellow-creatures, is to have 
 confidence in God, which of all others is the 
 grcatefl blefltng. 
 
 D. Do thofc underftand their religion as 
 
 chriftians, who, being rich, are negligent with 
 refpecf to the relief of the miferable \ 
 
 F. The v/ealthy have generally been taught 
 their duty : and when they negleft it, the evil 
 dees not arife fo much from ignorance of their 
 religion, as thougthlefnefs. Some have been fo 
 neglected by their parents, they are not ac- 
 quainted with the conditions of the gofpel : if 
 they confidered that mercy is better than pomp j 
 they would rather relieve the wants of others, 
 than fee their tables covered with plates of gold. 
 
 D. What do you think is the greateft trial of 
 our charity ? 
 
 F. The trreateft trial is when people are re- 
 peatedly infulted in their perfons ; or artfully de- 
 prived of their property : or when the caufe of 
 the fatherlefs and widow is defpifed ; or the pub- 
 lic injured by the vanity or injuftice of others. 
 In fuch cafes, honeft men of warm tempers are 
 apt to think themfelves warranted to rcfcnt and 
 reproach. 
 
 D. And are they not fo ? Will you give me 
 leave to afk you, if you ever found yourfelf in 
 this fituation ? 
 
 F. Alas, my daughter, I have often erred : 
 but as charity beareth all things, there can be no 
 exception in the cafes I have mentioned : if we 
 mean to conform our lives to the peaceful pre- 
 cepts of our divine religion, we muft fhew our 
 charity moft, where we are moft apt to depart 
 from it. If charity hopeth all things, we muft hope 
 that the offender will repent ; and that we ftiall 
 be the better for the patience and forgivenefs we 
 exercife. 
 
 D. I always thought that you was naturally 
 patient and religned. 
 
 F. My reafon and religious principles teach 
 me to be fo ; and I have, by difcipline, time, 
 and obfervation of myfelf, nearly conquered a 
 temper and difpofition naturally fiery and impe- 
 tuous. Yet I have oftener triumphed over my 
 enemies or opponents by gentlenefs and modera- 
 tion, than by giving way to the bent of my teni- 
 per. There are many cafes, in which the turn 
 
 and
 
 I 4T J 
 
 and difpofuion of our minds prevail, which are 
 not imputed to the want of charity, fo much as 
 they are to pride and anger. Peevifhiicfs and 
 froward humours, harfli or unhandfome expref- 
 fions, whatever the provocation may be, are 
 generally ofFences againft charity: but when we 
 proceed to fierce refentments, we unavoidably 
 ftand condemned zX. her tribunal. 
 
 D. What am I to do when under a confciouf- 
 nefs of fuch offences ? 
 
 F. Pray to God fox charity [a) to avoid falling 
 again ; and be fo much the more watchful of 
 yourfelf. Next to the not erring, is being con- 
 fcious of the fault, and endeavouring to corredl it. 
 You fee this hath no connexion with riches, 
 except that there is fpiritual wiclcednefs in high 
 f laces ; and the wealthy are moft tempted to this 
 kind of uncharitablenefs ; fo that the overflow- 
 ing of ungodlinefs, may well make any fober 
 chriftian afraid. 
 
 D. The mifer, of all characters in the world, 
 is the moft contemptible, and the moft hated. 
 
 F. And what is plenty amidft the frowns and 
 contempt of the world, but a fplendid kind of 
 mifery ? Beyond the real ufe of riches, of which 
 a part fhould be devoted as alms, what is the reft 
 but mere conceit, or the madnefs of the brain ? 
 D. The proverb fays, Charity begins at home. 
 F. This regards thofe circumftances in which 
 the abfolute neceffaries of life are required for our- 
 felves : and then, for the fame reafon that fclf- 
 prefervation is the firft law, or the tirft IcObn 
 which nature teaches us, it is not improper to 
 fay " charity begins at home." Happy would it 
 be, if we applied it to the confidtration of a fu- 
 ture Jlate ! 
 
 D. If charity depends fo much on the tem- 
 per and good difpofition of the mind, I fear there 
 are many people not capable of it. 
 
 F. Why fo ? The tempers and inclinations of 
 chriftians muft be controlled by the precepts and 
 commands of C/^rj//, not partially, but in every 
 
 inftance : and if fuch pcrfoiis will not lay thcm- 
 felves under rcftraints, as it regards their charity^ 
 they will hardly do it in any other inftance. In 
 the fame degree that we want charity, we arc 
 deficient in all other chriJUan graces. The ge- 
 neral habit of charity is what we ought to culti- 
 vate in our hearts, as eflential to our happinefs 
 in both worlds. It is obvious, from our focial 
 and dependent ftate, as well as from the apparent 
 corruption of our nature, and confequently from 
 our numberlefs infirmities, that charity is necef- 
 fary to our well-being. I have often heard my 
 mafter give it as his opinion, that our civil, as 
 well as religious liberties, are founded on charity. 
 This is the rock on which the chriftian world 
 builds its happinefs ; and wherever it is thrown 
 down, we find ourfelves overwhelmed with mi- 
 fery and confufion. If you, my daughter, look 
 on all the world round you, with good will, and 
 good intentions, you are charitable to all the 
 world ; and in return, the earth will fmile on 
 you, and you will rejoice. 
 
 D. Yours is joyful doiflrine ! I remember 
 the parable of the poor widow and her mite : 
 her inclination furely was very good ! 
 
 F. The parable is introduced to fhew how 
 much depends on the mind : and as the tree is 
 known by its fruit, good minds will fliew good 
 works ; and thofe who are poflefled of this 
 world's goods, will give alms, which are often 
 of fuch confequence to the miferable, that they 
 would perifli without them. And do you carry 
 it ever in your thoughts, that the more prudent 
 you are, the more able you will always be, to 
 affift any one who is in particular diftrefs, being a 
 friend, an acquaintance, or neareft of kin. Every 
 body has fome power ; your little contribution 
 may be ufeful and acceptable in his fight, who 
 fees the heart. 
 
 D. But if it happens, that I fhould not have 
 any thing which I can fpare, will God accept 
 the thoughts of my heart ? 
 
 F. My 
 
 («) For Humility and Charity. O Almighty and eternal God, the tender Father of mankind, and the 
 
 bountiful giver of all that we can poffefs or enjoy, teach me, I befeech thee, fo to ufe the things of this 
 world, that they may never rife in judgment againll me. Grant that I may dehght in performing every 
 office of kindnefs and humanity ; and whilll I pity the diftrefied, and comfort the afflifted, I may confider 
 every one as my neighbour, and compafTionate their frailties and evil doings. Thou, Lord, who liveft in 
 thy holy temple, before whom the greateft of the children of men ftand in awful filence, teach me to bear 
 indignities and fcorn, evil treatment and reproach, with patience and refignation to the difpenfations of thy 
 providence. Give me a conftant habit of pity and forbearance ; that doing to others, as I would they fhould 
 do unto me, I may offer up the incenfe of obedience to thy commandments. This, I beg, through the merits 
 of Jefus Chrill, who fuifered with patience, even unto death, and redeemed the world by his blood !
 
 [ 42 ] 
 
 F. My dear Marj:, I have juft told you, that 
 charity lits enthroned in the heart ! A tear of- 
 fcreil up to ?mj'cry, where only a tear can flow, 
 will be pleafing to the tender Father of mankind, 
 who in Aich cafes accepts the will for the da-d. 
 
 D. Every body then may be charitable ! 
 
 F. If it were not fo, how could God require 
 every one to be charitable ? The duty of charily 
 is univerfal j it is the bond that ccmcnti all vther 
 virtues ; for the fame reafon it doth not coiifift 
 alone in giving alms, becaufe every one has not 
 alms to give. There are many cafes in which 
 we can do good by the works of our hands, al- 
 though our pockets fhould be empty. Kind 
 words, as I have told you, are charities ; and 
 indeed they fometimes heal the wounds of the 
 heart beyond all the power of wealth, or the arts 
 of phyfic. He that is fcnfible of evil himfelf, 
 will confider how other men are fenfible alfo, 
 End from hence become charitable in thought, 
 word, and adl:ion. To be truly good, and yet 
 refufc making others as happy as we can, is a 
 •GontradiiSlion ; for goodiiefs itfelf confifts in pro- 
 jnoting the welfare of others. To help thofe 
 who are in no condition to help themfelves, is a 
 Csdlike virtue. 
 
 D. Is it better, do yoH think, to be of a ge- 
 nerous mind, although of the number of thofe 
 who ilcnd in need of relief, than of a hard- 
 hearted difpofition in great plenty ? 
 
 F. Yes : I hope you think fo : for what will 
 plenty avail with fiuh a heart ? But the blef- 
 fings annexed to good and charitable minds, 
 are great in this world, and open to us the prof- 
 peiSt of a glorious immortality. Charity^ as un- 
 derftood by true chriflians, makes men mode- 
 rate, juft, candid and obliging^ watchful to do 
 all the good, and avoid all the evil poffible. 
 That we may be very charitable without having 
 any thing to give ; and very uncharitable, yet 
 even give our bodies to be burnt, is as true 
 as the fcriptures written by S.t. Paul. And yet 
 it is no lefs true, that alms coming from the 
 heart, is a kind of fpiritual iucenfe which af- 
 cends to. heaven ! 
 
 D. Aiid is not the co?npnJfton which we feel 
 in viewing mifery, of the fame nature, in the 
 light of God ?' 
 
 F. I am fure he accepts it as fuch, when we 
 CAn do nothing but compaffionate. 
 
 D. O my father, I feel the force of your 
 words, and the joy of thinking hov/ eafy it is 
 for a gosd mind to be charitable ! 
 
 F. Be it then your tafk to cultivate a goad 
 mind, and make it bring forth the fruits of cha- 
 rity. Charity, as comprehending chrijlian love^ 
 is fo truly the bond of fociety, the neglect of it 
 is the cmife of almoft all the mifery in the world. 
 On the other hand, its pleafures and advantages 
 are no lefs noble, large, and extenfive. What 
 can exceed the pleafurc of feeing others made 
 happy, except the making them fo by our own 
 means ? 
 
 D. But do we, by taking a fhare in the mi- 
 feries of others, render their wretchednefs the 
 more fupportable i" 
 
 F. That is a queftion your own heart may 
 cafily refolve. When have you told me any of 
 your little forrows, and perceived how much my 
 heart fympathized with yours, that you felt not 
 a relief like a balm to a wound ; not becaufe of 
 the pain I might feel for you ; but that you for- 
 got your forrows in thinking of my love and 
 fympathy. 
 
 D. I have often felt a pleafing relief; and now 
 I perceive the reafon of it — But can you recom- 
 mend to me any particular manner, by which I 
 can exercife my charity ? 
 
 F. There is one kind of charity in your 
 power, which is of the highcft importance to 
 mankind : 1 mean That of making peace amono- 
 neighbours, friends and acquaintance. By this 
 we fometimes get credit with the world, if we 
 a£l with judgment : but what b infinitely better 
 than fuch credit, we gain the blsfling promifed 
 to the makers of peace. Good advice may be a 
 great charity, if you can perfuade the offenders 
 or offended, to take it; or a good book, if they 
 will read It. 
 
 D. How can I, being in a ftate of fervitude, 
 , find time to do any fuch kind offices, were I 
 qualified to do them ? My firft duty will be to 
 my millrefs ! 
 
 F. True : nor ftiould you " be righteous 
 over-much to deftroy yourfelf." Intemperate 
 zeal, and negleft of focial duties, lead to folly 
 and madnefs ; but thefe are out of the queftion. 
 1 am advifing you upon the principles of fober 
 fenfe and real'on, fupported by the precepts of 
 our divine religion. If you are readv to do good. 
 Providence will befriend you with time to do it 
 in : and the more you do, the more you will be 
 able and willing to do ; and remember it was 
 one part of the charaiSler of your great Lord and 
 Maltcr, that he vjcnt abuit doing good. 
 
 n. I kar
 
 [ 43 
 
 ] 
 
 Z). I hear my miftrcfs is a hiJy much in- 
 clined to offices of piety and humanity : I will 
 iutreat her leave to inform her of what 1 know 
 to be true, in regard to mifery and diftrefs. 
 
 F. You will do well : fhc will judge of what 
 fhe ought to do. I hope fhe " will not defpife 
 " the caufe of her man or maid fervant." She 
 knows that " he who fafliioned her in the womb, 
 " fafliioned them alfo : and therefore will not 
 " withhold her bread from the fatherlefs, who 
 " are dying with hunger : nor behold thofe who 
 " are periftiing for v/ant of clothing, expire at 
 " her gates. She will not make gold her con- 
 " fidence : the land will not cry againft her, 
 " nor the furrows thereof complain ; but file 
 " will have mercy on the poor." 
 • D. Happy fhall I be to ferve a miftrefs who 
 anfwers this defcription ! 
 
 F. Where people can afford, there arc many 
 more duties incumbent on them than they are 
 generally aware of. Providence hath fo ordered 
 ihirigs, that the ties of blood operate ftrongly on 
 the heart, and fo do the cuftoms of the world 
 founded on thofe ties. " Brethren and hrlp are 
 " againft the time of trouble, yet aljns fhall de- 
 " liver more than them both." Courtefy and 
 kindnefs, as I have told you, are frequently of 
 great ufc ; but there are times when only the 
 wealthy can give efteilual relief. Whether we 
 confider the liberal conduft of the rich or poor, 
 every event of life, every thought confpires to re- 
 mind us of our being accountable creatures. The 
 eviucation which you have had in the church you 
 are a member of, and the principles of pure reli- 
 gion rooted in your mind, will, I hope, make 
 you always conftant in the way of truth. 
 
 Read the fcriptures with candour, and not as 
 thofe, who affecling to be wife, make one part 
 clafh with another, and bewilder thcmfelves. 
 
 Be regular in your prayers in private, and in 
 public : and frequent the table of the Lord. 
 
 When you can do it with a probability of fuc- 
 cefs, and with good manners, remember it is as 
 cfTential a part of charity, to warn people of dan- 
 ger to thc\r fouls, as it is to preferve their bodies. 
 
 Thefe are duties clearly deducible from the 
 uniform condudl of our Saviour. 
 
 Decency and prudence muft always be con- 
 fidered as duties ; ior fajhion cannot alter the na- 
 ture of good and evil. Now, my dear Mary, I 
 will let you into a fecret which all the world 
 fliould know, but few are thoughtful enough to 
 confider it. You cannot eafily miftake your way 
 to heaven, whilft you rememiber, that whatever 
 carries you beyond the bounds of charily, drives 
 you back into the dominions of folly and ini- 
 quity : and all your fond conceits of virtue will 
 be as a tinkling cymbal ! — Want of charity is the 
 rock on which fo many millions have fplit, when 
 they fondly imagined themfelves to be in a fair 
 courfe. — If you mean to deferve the glorious 
 name of a chrijlian^ endeavour always to be calm 
 as a fummer's fea, and' gentle as its mildeft 
 breeze ; ready to relieve the diftrefled ; zealous 
 for your great Mailer's honour ; careful to exa- 
 mine into the circuml^ances of his life ; and to 
 flicw your love for him by your obedience to his 
 precepts. All other inflruiSlions, compared to 
 thefe, are light in the balance. — You will find 
 it, in the New Teftament, moft clearly marked 
 out what his example was («). Keep your eve 
 on this model in every action of your life ; it 
 
 will 
 
 {a) Iiiftances of the life of our Saviour propofed for imitation, from Biu-kitt's Expofition of the New Tefta- 
 ment, at the clofe of his remarks on St. John'i gofpel, where thofe who are poilcfled of this ufeful book, 
 may find proper comments on thefe inftances of our Saviour's life. 
 
 1. His early piety. Luke xi. 46, 47. 
 
 2. — obedience to his earthly parents. Luke ii. 51. 
 
 3- — unwearied diligence in doing good. Aels x. 38. 
 
 4. — humility and lowlinefs of mind. Mat. xi. 29. 
 
 5. The uiiblameablenefs and inoffen^ivenefs of his life and aflions. Mat. xix. 27. 
 
 6. His eminent fclf-denial. Phil. ii. 7, 8. 
 
 7. — contentment in a low and mean' condition in this world. Luieix. 58. PI-', iv. ii. 
 
 ■*'• — frequent performance of the duty of private prayer. Luke vi. Hz. 
 
 -Mark I. 
 
 ,9. — affeaionate performance of the duty of praife and thankfgiving. Mat. xi. 2; Jii?J! xi. 41. 
 
 10. — compafi'ion towards thofe who were miferablc, and in diftrefs. Mat. xx. 34. 
 'i- — Ipiritual, entertaining, and ufeful difcourft. Luhx'iv.j. x.xiv. 13. 
 
 iz. — free,- familiar, fo;iable behaviour. Mat. xi. 19. Luke \'. 29. 
 
 G z I-,. His
 
 [ 44 ] 
 
 will give you more comfort and joy in the end, 
 than volumes of other reading, or all the plea- 
 furcs the earth can furnifh. — Remember this, my 
 daughter, and be true to your own heart ; you 
 will not then be falfe to man or woman. For- 
 get not, I befeech you, that it is charity, as featcd 
 in the mind, which gives every good adtion a 
 pleafing colour, and every good word a fwectnefs 
 of found. Remember,! fay, and carry it conftantly 
 
 in your mind, that charity will endure when time 
 itfejf (hall ccafe. The earth, and all that we 
 fee of the objects around us, even the heaveriiy, 
 which are the canopy of it, will pafs away ! 
 Faith will be fwallowed up in fight, and hope, 
 will ceafe with enjoyment : but charity is fo di- 
 vine and pure in its nature, it will conlUtutc a 
 part of the joys of heaven J 
 
 CONVERSATION XIV. 
 
 Falfe tisiions of religion. the evil effeSls of fuperfiiiion^ 
 
 F. \T7' E R E you pleafed with our walk yef- 
 terday. I hope it has not banifhed 
 from your mind any ufeful part of our converfa- 
 tion ? 
 
 D. I was hJghly delighted ; and fo far from 
 lofmg any good thought by it, I felt how much 
 the confideration of religion, and the charac- 
 ters of good men, give a pleafing colour and re- 
 lifli to every thing, in the fame manner, as a 
 view of the glorious works of God delight my 
 fenfes, and captivate my heait. 
 F. You talk like a philofopher ! 
 D. That is a charafter to which I believe I 
 have no pretenfions. Do you mean by philo- 
 fopher only a virtuous perfon ? 
 
 F. I have heard my mafter fay, a philofopher, 
 properly fpeaking, is one that lo-jes w\i<iova, and 
 therefore is fuppofed to praHifc it. 
 
 D. I love wifdom ; but the charafter I afpire 
 at is that of a good chriflian. I have been think- 
 ing on what you faid, in regard to the facrament 
 of the Lord's Supper, which appears to be fo 
 necefiary, that as there would probably be no 
 religion amongft us, if there was no fabbath-dtiy 
 kept holy, the rancmbrance of Chriji would be 
 loft if there were no chrijiian fabbath : and if the 
 particular manner in which he hath commanded 
 us to remember him is the beft, as it muft be. 
 
 bccaufe he has commanded it, I conclude, that 
 obedience is as neceflary in regard to the facra- 
 ment, as in refpeft to the fabbath. 
 
 F. Mary, I rejoice to hear you rer/on fo well, 
 and to find you have profiled fo much by the 
 good archbijhop's inJhu£iions, and the advice which- 
 I^have given you. Go on and profper ! 1 hope 
 your practice will correfpond with your opinion, 
 and that you will confider the neglect of this 
 holy ordinance, in people who feem to be reli- 
 gious and confcientious in doing their duty in. 
 other refpects, as you would the condudt and 
 behaviour of thofe, who are very ready to obey 
 fo7ne of the commandments of God, which do- 
 ne/ clafh with their favourite pallions, but take 
 the liberty of breaking others, which are not. 
 agreeable to them. 
 
 D. Is not a difinclination to real piety at the 
 bottom of this ? 
 
 F. There can be no doubt of it. But let us 
 enquire a little further, and guard againft abufes- 
 and errors, even on the pious fide.. 
 
 D. Abufes and errors on the pious fide !— • 
 Is not the inftitution phin and fimple, and eafy 
 to be underllood ? Can men be fo differently 
 circumftanced, that the fame thing which makes 
 om good, can make another evil ? 
 
 /'. I fpeak of our religioji in general. True 
 
 religion. 
 Pef. ii. 2 1, 12. 
 
 13. His patience under fufferings and reproaches, i 
 I.].. — readinefs to forgive injuries. LukexxWi. 34. 
 
 15. — laying tc heart the fins, as well ns fufFerings of others. Mark iii. 5., 
 
 16. — zeal for the public worihip of God. John iii. 17. 
 
 17. — glorifying his Father in all he did. John xvii. 4. 
 
 18. — impartiality in reproving fin. Mat. xxii. 23. 
 
 19. — univerfal obedience to his Father's will, and chearful fubmiflion to his Father's pleafure, 
 
 Mat. xxvi. 29. 
 ao. — laws and praftice of imiverfal holinefs, both in Leait and life. Luke iv. 34.
 
 [ 4S ] 
 
 religion is, and was, and ever will be, the fame. 
 But men are apt to differ according to their edu- 
 cation ; the goodnefs or badnefs of their hearts, 
 their humility, their pride ; and their flrength 
 or w^aknefs of judgment. Surrounded by evils 
 of fo many kinds, my love for you, joined to 
 my experience of the world, prompts me to put 
 you on your guard. You are too young to be 
 aware, that our virtues, carried beyond their 
 proper bounds, degenerate into vices. If we 
 negle£t or mifapply the powers we arc endued 
 with, which were given to direiSl us, it will be 
 no wonder if we overlook the line of duty, and 
 ftray into the paths of error and delufion. A 
 pious difpofition, not reftrained by reafon, is 
 apt to inflame the paflions, and excite extrava- 
 gant raptures ; which, though they are but the 
 natural efFefts of the imagination, have been 
 fometimes taken for divine imptdfcs, and fuper- 
 natural communications. This conceit gives a 
 wildnefs to all the thoughts of the heart, and 
 people become ripe for any thing which a dif- 
 tempered mind can fuggefl to them. The foul 
 being fick, and out of order, often falls a 
 prey to excejfive fear, or bold prefumption : the 
 firft takes the name of Juperfiition ; the lafl of 
 e-nthujiafm.. 
 
 D. Wh.z.t isfuperjiition? 
 F. I take it to confift in confufed and falie 
 notions of God and of virtue ; and falfe appre- 
 henfions concerning the life to come : it exalts 
 the means or outward part too high, and leflens 
 the true and fubftantial ends of virtue. This has 
 a. very bad effe<Sl on weak minds, in drawing off 
 their thoughts from things the moft important 
 and ufeful, and fixing them on fuch as are at 
 beft trifling and ridiculous. Some fee an »»z^«, 
 or evil progiioflic in every circumftance : to their 
 yff»///2i imaginations, the croaking of a yrag-, or a 
 ruven, are very alarming ; and the ticking of a 
 ffider, or other infeil, vulgarly called a death- 
 watch^ frightens them out of their little wits. 
 They do not confider that all watches are death 
 watches, in as much as every tick brings us fo 
 much the nearer to our grave. 
 
 D. Is this fuperftition ? Then fome of our 
 good neighbours are fuperftitious ; for I have 
 often itcn them difturbed at the overthrow of a 
 little fait upon a table, or the placing of knives 
 and forks acrofs, 
 
 F. And if there happens to be juft thirteen in 
 number in a company, they make it a reafon for 
 
 believing due of therti will die withiri the Courfe 
 of the year ; and not knowing who it will be, 
 thefe poor creatures take pains to torment them- 
 felves. 
 
 D. Frorn whence arifes this notion ? 
 
 F. I believe it is a miftake ; inftead oi thirteen,' 
 it (hould be thirty ; and then one in the ordinary- 
 computation df mortality may die. Have we 
 not obferved how fome people are given to fore- 
 boding of evil. Forgetting the divine admoni- 
 tion, " that fufficient for the day are the evils- 
 thereof," they are continually tormenting them--' 
 felves with anxious fears. An hour's delay in* 
 the return of a hufband, a brother, or a fon, 
 whom they love, puts them into an agony. It 
 forebodes evil ; and they fufFer,. as if the evil'^ 
 were already come upon them. 
 
 D. If this be not ftiperjiition, I am furc it is 
 folly. 
 
 F. There are thoufands of follies and wcak-^ 
 neflTes in the world, which grow from a fuperfti- 
 tious difpofition. It is hard to fay, whether there 
 be moft folly or 7nadnrfs in this : but when it is 
 indulged, it argues a diftruft of the wifdom and 
 goodnefs of God ; for how can we fuppofe that 
 the all-wife ruler of the world, will difcovcr any 
 of his defigns to man, by means fo trifling and 
 infignificant ; or torment them by doubts and 
 anxieties, founded on fuch trivial circumftances ? 
 
 D. Is it fuperjlition which induces girls to 
 liften to fortune-tellers, and give credit to their 
 idle ftories ? 
 
 F. It is one kind of it ; and indeed of a very 
 wicked nature. The efFefts of it are much more^ 
 fo, where men are influenced by it to propagate 
 falfe doctrines, and by reprefenting falfehood as' 
 truth, and vice as virtue, lead the unwary intd 
 great mifchief,- and fometimes into deftruction. 
 Sitperjlition roots up the foundations of religion ; 
 for it fuppofes good aftions and good intentions 
 to be no fufficient fecurity, but places it in vain 
 ceremonies and unprofitable rites. The glory 
 of our Creator is difplayed in feeking the happi- 
 nefs of his creatures J hntfuperflitious fears de- 
 ftroy the relifh and comfort of life, and render 
 our lives miferable. You may eafily conclude,., 
 that any exercifes, though czWedi religious duties,- 
 which tend to the de/hitifion t\x\\cxoi o\xx health,. 
 or peace of ?mnd, are not of the nature of ' true 
 religion; for God, who is the righteous and- 
 mcrciful Father of mankind, doth not lay any 
 fuch burthens on us as will hurt us. — Superfti- 
 
 tion,:
 
 [ 46 1 
 
 tion, in foinc countries, has been confidered as 
 a crime meriting punifhmeiit ; and there have 
 been times, when fuperftitious perfons were con- 
 demned to faft a month in prifon. 
 
 D, If they were to faft a year it might do 
 them good. Was it fupcrftition which induced 
 the heathens to oft'er up their children to idols ? 
 
 F. Idolatry and fupcrftition are more nearly 
 related than fome imagine. Without going very 
 far back, I have heard my mafter fay, that when 
 the famous Ruflian emperor, Peter the Great, 
 came to his throne, he found his people in a 
 barbarous ftate of fupcrftition. Some of them 
 had conceived a reverence for their long beards. 
 They knew that the Almighty, in allufion to 
 his eternity, is in fome part of the fcripturcs 
 called the antieut of dnys ; and as beards make 
 people look old, fo forfooth they would wear 
 their beards. And when orders came to oblige 
 them to cut them off, and with them their fupcr- 
 Jiition, a number of men Ihut themfelves up in a 
 houfe, and fet fire to it, chufmg rather to perifti 
 in the flames, themfelves had lighted, than part 
 with their beloved beards. — Upon the fame prin- 
 ciple, fome Pvuffians to this day will not ea.t pigeons, 
 becaufe the Holy Ghoft dcfcended aj a dove. 
 
 D. This {uvely is fupe?yiitiu/i I What do you 
 think is the chief caufe of fuch frenzy ? 
 
 F. A weak and diftempered brain, or a bad 
 confcience. Its foundation fcems to be laid in 
 the fear of punifhment after death. They who 
 think juftly, coniider that it is neceffary to die, 
 and that judgment will follow ; and as fuch 
 confiderations require all the powers of the mind, 
 therefore, inftcad of making them a reafon for 
 difturbing life with vain apprehenfions, they 
 ftudy how to avoid fuch folly and wickednefs. 
 
 . D. Will a virtuous life fccurc us againft fuch 
 notions and opinions ? 
 
 F. " Keep innocency, and do the thing that 
 is right," and you will never diftruft the good- 
 nefs of God, who " gives us rain from heaven, 
 " and fruitful feafons, filling our hearts with 
 " food and gladnefs." He who furniflies fuch a 
 fupply of neceftaries to make the journey of life 
 not only comfortable but plea/ant, will never tor- 
 ment you with vain thoughts and fantaftic fears. 
 If no unruly paffion, or anxious wifti difquiets 
 you, why fliould you liften to idle ftories .? The 
 converfation of every neighbour will aftbrd you 
 pleafure in proportion as it is calculated for the 
 common love of God and virtue. " The voice 
 " of joy and health is in the dwellings of the 
 " righteous," but follv and iniquity are in the 
 habitations of fools. 
 
 D. I am fenfible of this : but if fuch foolifh 
 fupcrftition or vice fliould have taken hold of any 
 of my friends, and I have my eye on fome fuch, 
 what advice fliall I give them I 
 
 F. Juft what you foould take, in the fame 
 fituation, namely, to live a virtuous life ; to ufe 
 their reafon ; to obey the commandments ; and 
 to pray to God for afliftance [a). In fome cafes 
 you may laugh your companions out of their 
 fancies. Tell them to confider what real virtue 
 is ; and warn them of their danger in miftaking 
 fuch fully and ftn, for virtue. And reft afliired, 
 my daughter, that virtue will repel fear, and 
 true courage make life joyful. When fear is 
 founded on a fenfe of guilt, amendment of life 
 only can fubdue it, and convert it into the ge- 
 nuineyivj;- of God. Therefore be on your guard, 
 and fuffer no fuperftitious fears to appyjach 
 you. 
 
 {a) O Eternal Gcil, who haft the hearts of men in thy hand, and turnefl tliem whitherfoever thou wilt, 
 infpire me, I befeech thee, with a lively lenie of tky perfeciiom, and of my dependence on thee ; that I may 
 never indulge any apprehenfions inconfillent with my duty to thee ; but being Heady and refolved to walk in 
 the paths of virtue and true holiiiefs, I may live foberly and uprightly in thy fight, and rejoice in the contem- 
 plation of thy wifdom and thy goodnefs, thy juftice and thy mercy ! O Almighty Father, grant this, for the 
 fake of tliy Son Jefus Chrift, who came into the world to enlighten the minds of men, to purge them from 
 idolatry, fuperjlition, and enibiftifm, and to direft them into thofe happy paths, which lead to thy eternal 
 favour in the blefled nianfions abore ! 
 
 C O N-
 
 I 47 ] 
 
 CONVERSATION XV. 
 
 Melancholy. Errors of Pap'tjh and Mcthodl/ls. 
 
 D. T Have generally obferved, that people who 
 are apt to entertain fuch conceits as you 
 mentioned yefterday, are of a melancholy turn. 
 
 F. Super/lition leads to mciuncMy, which is an 
 evil no lefs to be avoided ; for it is apt to fpy 
 out misfortunes which never come : it inviUs 
 thofe that will come ; and it aggravates them, 
 when they are arrived. In eff'edl it runs to meet 
 thofe calamities, which probably by care and 
 caution we might y^JJ^w, or by refolution conquer. 
 
 D. Is fuperilition fo nearly related to melan- 
 choly ? 
 
 F. I believe they often mean the fame thing ; 
 or at lead meet in the lame perfon. 
 
 D. I believe falfe notions of religion often 
 turn peoples brainc. 
 
 F. We may be fare that true ones will never 
 hurt their underftanding : the greateft danger 
 feems to be from infidelity. The religion that 
 we are tau^rht, furnilhes folid ground to ftand 
 upon : take it away, and we are hurled down a 
 precipice of doubts and difficulties, and find no 
 bottom. Now we are on this fubject, Alary, let 
 me caution you againfl: the errors of thofe chrif- 
 dans, who have made their religion a kind of 
 market for churchmen to byy and fell fouls : 
 prcfuming to take upon themfelvcs to acquit or 
 conJemn them, as it turns to their own worldly 
 advaivtage. 
 
 D. You mean the Papijls. 
 
 F. Sometimes called Roman Catholics., who put 
 a Arrange and abfurd conftruftion upon the words 
 of our Saviour, and the doiSrincs which he 
 taught. The pope pretends, or the papift pre- 
 tends for him, that he is the fucceffor of St. Peter., 
 as bifhop of Ro?ne : and from this conceit they 
 fuppofe him to enjoy the privileges with which 
 St. Peter was invefted by an immediate com- 
 miffion from the Son of God. Many of them 
 have pretended to work miracles ; and they and 
 their councils canonize faints, at whofe fhrincs 
 pretended miracles are v/rought. I fliould con- 
 fume the day, were I to tell ycu half the ftories 
 I have heard, or a tenth part of the legendary 
 narratives with wlvich the papiils entertain us. 
 
 We are perfeiSlIy fatisfied that thcfe are fhame- 
 lefs falfehoods, rank abfurdities, and the genuine 
 produce of the weakell credulity, and the moft- 
 childifh fuperftition. 
 
 D. Good God ! that thofe who profcfs the 
 name of Chrill, fhould fo highly abufe their 
 reafon and common fcnfe. 
 
 F. Well may you be aftoniflied. Alary ! but 
 fo it is : the foundation ftone of this vifionary 
 firuifture and temple, pretended to be erefled to 
 the honour of God, is fand, which the wind 
 bloweth away. We fay it is utterly void of 
 truth, that St. Peter was bifhop of Ro?ne; he was 
 bifhop of Antioch : and the learned among tha 
 proteftants maintain, that it doth not appear 
 St. Peter ever was at Rome. So far then this 
 Romijl) church, whole founder they pretend is the 
 Son of God, is really founded upon a lie : yet 
 the papifts lay a great frrefs upon it, with regard 
 to the pretended infallibility of the pope. In times 
 part, the Jefuits were his chief props ;' but thefe 
 meddled fo much in worldly concerns, that much 
 the greateft part of the cliriftian princes have 
 aboliihed this order of religious perfons. 
 
 D. Still you think compaffion is due to the 
 ignorant of all perfuafions. 
 
 F. Molt certainly : " the blindnefs of the un-. 
 dcrftanding is, in many cafes, as much to be 
 pitied, as the blindnefs of the eyes : and there 
 is neither jefl: nor guilt in a man's lofing his way 
 in either cafe. Charity bids us fet him right, if 
 we can, by arguments and perfuafions ; but at 
 the fame time forbids either to punifh or ridicule. 
 his misfortunes. It is as unjuft to perfecute, as 
 it is abfurd to ridicule people for their fcveral 
 opinions, which they entertain upon convicfion* 
 The man who fuiccrely believes a lie, may be 
 innocent ; he that tells a lie, or a£l:s one, know- 
 ing it to be fo, mufi: be guilty." If we protef- 
 tants were not to judge in this manner, "we 
 fliould be in danger of committing the very fame- 
 outrages againft humanity, as the papifls have 
 done, who for many ages were fo infamous, as 
 even to deflroy proteflants by the fword, delibe- 
 rately, or what is oommonly called, in cold blood -^ 
 
 and
 
 [ 48 ] 
 
 and fome imagined they were doing God fervice. 
 Yet, my daughter, remember, that people born 
 and bred in error, can recover from it, only by 
 the force of fomething ftronger than education, 
 which is the conviftion of the mind, by the ex- 
 ercife of the underftanding, and the intervention 
 of thofe providential circumftances by which the 
 greateft events are accomplifhed. In the mean 
 time, thefe deluded mortals imagine, that a fmful 
 man, in the perfon of the pope, is not only the 
 rcprefcntative of St. Peter, but alfo the vicar, 
 fubftitute, or reprefentative of Jefus Chrift. 
 
 D. Does he pretend to fave or damn ? 
 
 F. So I undeilland : for by an abominable 
 impofition upon the common fenfe of mankind, 
 he grants indulgences, or pardons for fins. 
 
 D. Is it poflible he can be fo loft to chriftian 
 humility ? 
 
 F. By excommunicating them, he would 
 have them believe the gates of heaven will be 
 Ihut againft them. 
 
 D. And are the people fuch fools as to fwal- 
 low down thefe monftrous abfurdities ? 
 
 F. Aye, and a great deal more ; for they be- 
 lieve him to be infallible, in whatever he fays or 
 does. I prefume they mean as he is the head of 
 this fuppofed infallible church. Thus they di- 
 vide the prieft from the man. I have feen a pa- 
 pift, an old man, take up a brafs candleftick, 
 and make this curious declaration : " If the holy 
 mother church, (as they called the church oi Rome) 
 tvere to declare this to be fiver, I Jhould believe it." 
 
 D. Upon my word he had great faith, or was 
 a great fool. If it had been glafs, he might have 
 
 infilted it was wood. Is this their infallibility? 
 
 —God only is infallible ! 
 
 F. And did the Almighty ever try the fenfes 
 of men in this way, or require them to believe 
 any thing contrary to their feiifes, without which 
 they could not be capable of any function of rea- 
 fon, or even be as intelligent as beafts, 
 
 D. Is the pope confidered as a fovereign 
 prince ? 
 
 P. In fome ages we find him take upon him- 
 felf fach temporal authority as an earthly fo- 
 vereign, as even to dethrone chriflian princes, 
 who fubmitted to his decrees : but in thefe days, 
 his Holinefs, as he is called, notwithftanding 
 his pretended power to do that which Jefus 
 Chrift never did, if it were not for his infignifl- 
 cance as a temporal prince, he would be de- 
 throned himfelf. Our Saviour fays, "My king- 
 
 dom is not of this world." The pope yet pre- 
 tends to take place of all the kings of the earth ; 
 but the proteftant princes you may imagine al- 
 low of no fuch folly. Weakntfs on one fide, 
 and fuperftition on the other, joined to the arti- 
 fice ajid ambition of the Romijh clergy, have 
 given the pope a confiderablc rank for many 
 ages : but there are not at this time fo many 
 abettors of this nonfenfe, even among thofe who 
 profefs the Romijh religion, as formerly. It was 
 too grofs; and to break the chains of fuch impious 
 flavery, the Reformation was firft attempted. 
 
 D. Not without fome bloody wars, as I ihiiik I 
 have heard you fay. 
 
 F. No, child ; nor without maffacres. The 
 fame blindnefs and fuperftition among the laity, 
 fupported by fraud, avarice, and ambition among 
 the clergy, which led fo many millions of mor- 
 tals into error and delufion, would naturally 
 lead them to maintain their faith and opinioiu 
 Few foldiers enquire for what it is they are going 
 to battle. Unhappily for the caufe of truth, the 
 papifts have invented and foifted in a variety of 
 follies and iniquities ; they call them chrijUan 
 doSirines, though Chriji taught the direct con- 
 trary. 
 
 D. The people of this nation, I prefume, are 
 free from fuch errors and abfurdities ! 
 
 F. We have papifis alfo amongft us, who feem 
 to be no wifer than others of the fame perfuafion 
 in foreign lands ; but they cannot appear openly 
 here, nor pra6tife the fame degree of idolatry, in 
 the face of the fun. You are to know that they 
 pray to deceafed mortals, and worfhip images 
 made of wood and ftone, not in the fame de- 
 gree of ignorance as the heathen world did, but 
 ftill they fall down before their wood and ftone. 
 They pray to male or kmz\c faints of their own 
 making, as mediators for them with God ; though 
 the prophets of old expoftulated fo ftrongly with 
 the apoftatizing Ifraclites, even to ridicule their 
 ftrange ignorance. 
 
 D. Very true, my father : and though it is (o 
 often and fo ftrongly declared in the New Tefta- 
 ment, that Chriji is our only mediator and iiite?-- 
 cejfor at the throne of the Almighty. 
 
 F. Strongly indeed! To fuch heights do 
 they carry their abfurdities, I have heard my 
 mafter fay, he has feen in popifh countries, 
 images carried about the ftreets, to which the 
 people fell down upon their knees and prayed ; 
 afcribjng to them the power of working miracles, 
 
 believing
 
 [ 49 ] 
 
 "believing that if they made application to thefc 
 imaginary male or female faints, with liberal pre- 
 fonts, at the church or chapel dedicated to them, 
 where the clergy have always their hands open, 
 he or ftie will avert evils, and give them fuccefs. 
 They alio make vows or promifes of offerings, as 
 if God were to be bribed by their gifts, and 
 deeds of oftentatious charity. 
 
 D. I am forry to find mankind can be reduced 
 to fuch dotage, and the minds of poor mortals fo 
 far diverted from the worfhip of God in fpirit 
 and in truth. What is your opinion of our 
 fedlaries ? 
 
 F. I had rather think of what I believe and 
 pradife myfelf, than of what other people be- 
 lieve and praftife. There are many, who are 
 well-meaning and fmcere ; but 1 have no good 
 opinion of all their doulrines. Difputes are foreign 
 to my condition in life ; but as all men have 
 their opinions, I have mine ; and in order that 
 you may not be carried away by a real regard to 
 piety, beyond the bounds of reafon and truth, 
 nor confequently inadvertently fall into the er- 
 rors of any of thofe fefls, I will explain to you 
 the material articles, in which I underftand fome 
 differ from us, and tell you the reafons why I do 
 not agree with them. 
 
 D. I am acquainted, as you know, with fome 
 of them, and not intirely a ftranger to their no- 
 tions ; but I wifh to know your thoughts con- 
 cerning the Methodiil:s. 
 
 F. Without regard to oji'mlon, I hope you will 
 never forget to cherifh fuch benevolence of dif- 
 pofition, fuch moderation and charity, as will 
 moil improve your underftanding, and mend 
 your heart. 
 
 D. This feems to be the temper and fpirit of 
 our church ; and I hope we fupport the charafter 
 in praftice. But do they generally attend the 
 public worfhip, and frequent the Lord's Table^ as 
 we ufually do at our church ? 
 
 F. Yes : in the apparent practice of piety, 
 feifarifs generally go beyond thofe of the effa- 
 bliflied religion : not that I apprehend all who 
 are conflant, in this inftance, are better chrif- 
 tians than many of us, any more than that friars 
 and nuns in popifh countries, are better than 
 their neighbours, merely becaufe they {hut theni- 
 felves up in cloyfters. On the other hand, 
 where the heart is right, if fome well-meanino 
 people cccafionally go beyond the mark, it is a 
 harmlefs fault, compared with the wilful neglcdt 
 
 of the pubh'c worfiiip of God !— — If their prin- 
 ciples and opinions are founded on folid grounds, 
 and not on falfe and delufive apprchenfions, as 
 they appear to me, fo much the better for them. 
 It is our part, in all cafes, to hear with candour, 
 and determine with charity, according to our 
 underflandijig and information ; and if we do 
 not, it will be the xvorfe for us ; not becaufe we 
 (lifFer from thnn, but becaufe vve depart from the 
 fundamental rule of charity. 
 
 D. What are the notions of the Methodijls in 
 regard to prayer ? 
 
 F. It is fuppofed that they err, in raifing their 
 devotion to a degree of enthtfiafm. This may be 
 the cafe of fome, whofe warmth flows from 
 thofe inward feelings, which fuch perfons talk fo 
 much about. But on examining the matter in 
 queftion, upon the noble principles of candour 
 and charity, which ought to be the rule of 
 your judgment, I conclude, that if one thinks 
 the moff exalted devotion muff be very paflionate 
 ajid warm ; and another that prayer, in which the 
 underlfanding unites more with the heart, though 
 lefs fervent, is moft acceptable, and bids faireft 
 to laft ; both may be good people. 
 
 D. But which of the two do you approve of 
 moft? 
 
 F. I think that a fettled alFeflion of mind, 
 and a good habit, like a moderate fair wind, 
 promifes to carry the velTel to her port in more 
 fafety, than a guft of paflion, which refembles a 
 hard gale : for fuppofing the latter fliould drive 
 the £\^\f fajler, it may {hatter hcv frame, and en- 
 danger her finking. This is the lio;ht in which 
 fuch extraordinary fervor in devotion appears to 
 me. 
 
 D. But {liould not the wor{hip of God be 
 animated and lively ? 
 
 F. Yes : otherwife it is defeftive : but ftill it 
 muft be rational ^nd judicioiis. Allowing for hu- 
 man infirmities, it {hould be calm as the night, 
 clear and unclouded as the day ; warm as the 
 fun's genial rays, when moft grateful to us. 
 When rational beings ofler up their hearts to 
 Him, from whom they derive their reafon and 
 underilanding, they {liould exert That power, 
 which is their greateft glory, and keep the mind 
 fixed to its proper objed. If we give ourfelves 
 up to the guidance oi our pajfions ; whether in re- 
 ligious or worldly concerns, they will carry us 
 headlong, to the difgrace of human nature. I 
 iay, if we give ourfeh es up to the guidance of our 
 H paflions.
 
 C 50 J 
 
 pafGons, which are a p;;rt of our nature, and 
 from which help fliould be borrowed ; yet ftill 
 let us remember, they are not to have the do- 
 minion. In one view, it is hard to conceive that 
 (livotion can be too warm ; yet if its heat be not 
 tempered, and its fire reftrained, it will dege- 
 nerate \nX.ofre>vz.y. The fame warmth of temper, 
 or tendernefs of afFeiStion, which is obferved in 
 devotion, fhcws itfelf often in the common events 
 of life ; and particularly where the fexes are 
 concerned. From this caufe it may be, that we 
 hear people of this perfuafion talk fo much of 
 the vUenefs and depravity of the heart, as if they 
 were weak in this inftance, in a more than com- 
 mon degree. — Whether thofe who brood incef- 
 fantly over their own mifery, may not fm and 
 repent, and fin again, as much or more than 
 common mortals, is a queftion I do not prefume 
 to decide ; but I will venture to fay, that chear- 
 fulnefs is one of the befl: friends of virtue and 
 religion : and perhaps the beft way for fome to 
 divert their minds from thinking of an objeift it 
 moft condemns, is not by indulging a condem- 
 nation of it, upon the comparifon of 2. fmlefi Jiate, 
 but to arm the foul againft melancholy, which is 
 the parent of defpalr. Whatever foftens the mind 
 beyond meafure, leaves it the more fufceptible of 
 the impreffions the heart hath been accuftomed 
 to, but longs to wear off. The mind's difcafe 
 is befl cured by exercife and good habits. 
 
 D, Chearfulnejs gives life and fpirit to every 
 thing ; and confequently to piety and charity. 
 Some of our neighbours talk of religion till they 
 are elevated beyond meafure : others are fo de- 
 preffcd, in looks, words, and geftures, as make 
 one think their paffions very ilrong, or their rca- 
 ib;i weak. 
 
 F. In fuch extremes, much depends on con- 
 ftrtution and other accidents. In hot coun- 
 tries, they fay, people are for the moft part more 
 inclined to warmth of devotion, than in cold 
 ones ; and therefore more enthufiaflic. — Nor 
 muft we eagerly condemn the errors and tranf- 
 greflions of the imaginatiojx, which prevail among 
 a ipart of mankind, without conhdering how 
 many of our own fins arife from the fame caufe ; 
 namely, livelinefs of fancy, and fenfibility of 
 heart. If the latter fometimes leads us wrong, 
 it has th^ power of bringing us back again t& 
 our duty : and we fhall rarely find a pcrfon once 
 inclined to devotion, that totally forfakcs his 
 God. 
 
 D. Under fuch circumftances I perceive the 
 neceffity of caution, and not to condemn raflily 
 any pcrfon for appearing more than commonly 
 devout. 
 
 F. If the heart of every one fo often deceives 
 him, ought he to decide upon that of another, 
 as to the exaft meafure of his fincerity towards 
 God ? And furely where the heart appears fin- 
 cere, it demands our reverence, though it fhould 
 be attended with fome errors in judgment. 
 - D. But do you recommend the warmth that 
 exceeds the bounds which reafon prefcribes ? 
 
 F. By no means : reafon and paffion unite in 
 true devotion. With regard to the comparative 
 view of the difference of opinions concerning re- 
 ligion among chriftians, it feems to be the com- 
 mon misfortune of mankind, to lay a greater 
 llrefs upon fuch opinions, than upon humility, 
 charity, or repentance. What is opinion com- 
 pared to charity, brotherly love, our common 
 love of God, and our common hopes .' If 
 thefe wax cold, and we grow remifs with regard 
 to our lufts and depraved affections, it feems to 
 be rank folly to be zealous about opinions : and 
 if they continue in their true force and beauty, 
 they will charm the mind to peace. Where opi- 
 nions are obfcure and uncertain, or not hurtful 
 to fociety, our zeal in fupprefling them is far 
 from being a proof of our zeal for the honour of 
 God. The retaining certain rites and ceremo- 
 nies, and neglefling others ; waging war with 
 opinion rather than with vice, has in moft 
 ages difturbed the repofe of mankind ; but this 
 
 has only proved the corruption of the heart 
 
 They have been the rnint and cummin, and caufed 
 a negledt of the weighty matters of the law of 
 eternal life. Chriftian precepts, and the divine 
 truths by which men are to ftand or fall for ever, 
 are the objects which I recommend to you, not 
 
 difpittation. Were men to look into, and 
 
 examine their own hearts, they would find, that 
 to be calm and humble, devout and reafonable, 
 as applicable to this cafe, are fo many words 
 wliich fignify the fame thing. I remember to 
 have heard my mailer fay, that " philofophy 
 " and religion appear bright and charming in no 
 " inftance more than in preferving our minds 
 " fir?n and Jleady." True devotion, therefore, 
 when carried to its moft exalted height, muft be 
 rational and tetnperatc. The heart may burn 
 with ^ feraphic fire, and give a peculiar energy to 
 our woxlliip, and yet be guarded and preferved 
 
 from .
 
 t 5-^ ] 
 
 from all intoxication ; whereas if we give a loofe 
 to pajfton, the brain will feel the (hock. Bcfidcs, 
 fuch exceflive heat and raptures are too apt to 
 fill us with fftritual pride ; which, inftead of 
 making us flronger in piety, weakens true de- 
 votion, and feems to render our prayers unac- 
 ceptable ? What has induced fome feiStaries to 
 exprefs themfclves in blafphemous terms, but 
 the heat of their imagination, and the preiumption 
 it divflated ? If once we depart'from the dignity 
 and purity of the word of God, and the language 
 we ought to addrefs him in, where are we to fix 
 the bounds of a foating fancy ? 
 
 D. Is this what you call cnthuf.nfm ? 
 
 F. Enthufiafm fhews itfelf in various forms ; 
 whenever the mind throws off the reftraints of 
 reafon, and afFefls to foar beyond its reach, we 
 may fear there is fomething wrong. Man being 
 a rational creature, muft not depart from himfelf. 
 He who gave us reafon, meant that we fliould 
 nfe it. Nothing is more natural to the human 
 mind ; nothing more juft, right, and fit, than 
 that we fhould worfliip God with the lubole un- 
 der/landing, as well as the whole heart : and 
 whatever is moft agreeable to our reafon, that 
 we {hould be moft attentive to, and ufe the moft 
 eftiiStual means to accomplifh. 
 
 D. Do you imagine there has been much mif- 
 chiefdone in the world, through an excefs of 
 warmth in devotion ? 
 
 F. The fame fire and zeal which have led peo- 
 
 ple into violent tianfports in devotion, have been 
 often attended with pafllons no lefs violent : and 
 they have pcrii^cutcd thoft- who have differed from 
 them in opinion, infomuch that in times paft, 
 rivers of chrijiian bluod have flowed, filed by the 
 hands of chrijliam, particularly the pap'Jls, to 
 their everlafting reproach ! 
 
 D. O horrible ! how is it poflible they could 
 t\\mk oi fcrving God by dejhoying men, who are 
 fo noble a part of the works of God, on account 
 of opinion ? 
 
 F. Horrible indeed ! But their worldly intercft 
 was afFeded ; and they cheated themfclves into a 
 belief, that they were aftuated by religion. It is 
 not only the laws of Chrijl which require tem- 
 perance in opinion ; there is a certain modera- 
 tion elTential to virtue in general, for her prero- 
 e;atives cannot be maintained but by temperance 
 of fpirit. She is fteady and refolute ; made for 
 difficulties, and grows ftronger and brighter by 
 trial ; but it is one part of her duty to keep us; 
 in mind that we are mm, and not aiigeU. — You 
 may be affured, the greater our humility is, the 
 more acceptable our worfliip will be. A con- 
 fcioufnefs of the weaknefs of our nature, re- 
 fpecting our inability to expand the wings of our 
 devotion beyond a certain meafure, naturally 
 creates fuch a humiliation of heart, as is one of 
 the efTential requifitcs of piety, and conftitutes a 
 chief part of it. 
 
 CONVERSATION XVL 
 
 Tlie fuppofed erroneous opinions and pra^ices of the Methodijls, 
 
 through want of judgment. 
 
 The charity due to thofe uho erf 
 
 D. 'T'HE advantages of /^«p^r(7«« in devotion 
 being fo great, is it not furprizing we 
 fhould divide fo much in opinion and praiiicc P 
 
 F. It is becaufe we are intemperate, fome on 
 the pious, and more on the impious fide, that 
 we difFer fo much. Truth can never alter ; but 
 mens notions of it change continually ; and it is 
 to be prefumed, that our aftions proceed from 
 our thoughts. Difference in education ; turn of 
 mind ; prevailing humour ; the artifice or zeal 
 of a leader, joined to the weaknefs or vanity of 
 
 the human heart, will ever carry men into ex" 
 tremes. The moft diftinguilhed fedl at this time, 
 is that of the Methodijis. I have had fome oppor- 
 tunities of knowing their opinions and praiSices. 
 
 D. How are they diftinguifhed ? 
 
 F. They feem pious to an extreme ; and the 
 wcakeft in judgment, are the moft apt to be tranf- 
 ported beyond reafon. Some under a confciouf- 
 nefs of guilt, become very fober and honeft, as 
 well as devout, and are much benefited by a 
 change of life. Others are faid to fall into the 
 H 2 extreme
 
 [ 52 1 
 
 extreme of dcfpalr, becaufe they dp not fi^el thofe 
 extraordinary fervors of devotion, which their 
 feci talks of, 
 
 D. I have heard it maintained that ^reat 
 numbers dcfpair of falvation. Is it true ? 
 
 F. No : this opinion I am perfuadcd is the 
 efFeft of prejudice, and does no honour to thofe 
 who teach it ; while it reflects on that part of the 
 condufl: of thefe people, which is unexception- 
 able. There zxefome who really become melan- 
 choly ; rather proving the wcaknefs of their 
 heads, than the badnefs of their hearts. I would 
 not have you imagine, but that I am truly fen- 
 fible there is much danger in encouraging fervor 
 beyond a certain boujidary, which every one, 
 upon due confideration and attention, may find 
 out for himfelf ; but for my own part, I confcfs 
 I have more compaffion for thofe who go beyond 
 the mark, than hopes of fuch as fall fhort of it. 
 
 D. So have 1 : whatever opinion one may en- 
 tertain of religion, people who behave carelefsly 
 at church, and are quite abfcnt, with regard to 
 the duty they come to perform, molt furely put 
 themfelves in a worfe condition, than thofe who 
 are fervent beyond meafure. 
 
 F. Infirmity of mind, with regard to religion, 
 cannot be criminal ; but a habit of neglecPc or in- 
 diirerence to it, are genuine tokens of guilt. In 
 whatever rank or condition fuch nominal devo- 
 tion is pradfifed, it argues infi/kUty, or that the 
 offenders are as ftupid as oxen or alTes. How we 
 Ihall be punifhed for it hereafter, I know not : 
 but I tell you, and I beg, my dear daughter, you 
 will write my v/ords on your heart, that this is 
 as much a fin to be repented of, as many others 
 for which we are ufually forry and afhamed, 
 upon the leafi; thought of our being accountable 
 to God. 
 
 D. I am fenfible of this : but I wifh to know 
 in what points we ditTer from the Metbodijh. 
 
 F. You are firft to remember, that many 
 who do not hold the tenets which diftinguiflv 
 the feci, nor are tindlured with an enthufiaftic 
 fpirit, but are pure in their faith, and exprefs it 
 by their hum.ility and devotion, yet being more 
 than commonly devout, you will hear them called 
 Methodijh. 
 
 D. I fuppofe by perfons who are ignorant, or 
 not inclined to devotion, beyond the ordinary 
 way of lukewarmnefs. 
 
 F. This I believe to be the very cafe : 
 among real Mcthodijis, there are many who make 
 
 the higheft profefllons of fandllty, and as fre- 
 quent acknowledgments of the loweft flate of 
 religious endowments : this hour elevated with 
 the loftiefl hopes ; the next deprefied almofl to 
 defpair. Sometimes they acknowledge they may 
 have miftaken the fire of imagination for the pure 
 flame lighted up in the heart, by the Spirit of 
 God ; yet ftill nidulging the belief of very great, 
 fudden, and marvellous impreflions : and 1 make 
 no doubt, but that human afFedlions, as they 
 refpeft their fellow-creatures, are taken very 
 often for heavenly love.. Few of the learned, 
 and thofe who fludy human nature, underftand 
 the heart ; how much fewer of the unlettered 
 know what it is ! In proportion as men are 
 miftaken in fuch refpefls, their devotion may 
 border on frenzy. I have obferved, that in ge- 
 neral Methodijfs draw their images of divine love 
 too nmch from corporeal objects ; many of their 
 expreffions are ill fuited to the fpirituality of the 
 foul. In thofe exercifes which men imagine to 
 be purely devotional, it is more eafy to conceive 
 than defcribe how they may err. The conftitu— 
 tion which cherifhes much warmth, and eleva- 
 tion of fancy, though it may incline us-to devo- 
 tion, it may alfo be the caufe of hurrying us into 
 fin. If reafon does not hold the reins, the ima-- 
 gination will run down the precipice.- 
 
 D. Under fuch circumftances, if they fin, dcv. 
 they think that grace will therefore abound ? 
 
 F. I hope not : for I am convinced thaf 
 the fin would abound, not the grace. Yet I be- 
 lieve that on this foundation has been built the 
 ftrange doftrine of fmning, that grace may abound^ 
 to the great injury of common-fenfe, as well as 
 true religion.. 
 
 D. Poor common-fenfe mufl: then have been, 
 fliut out of doors. 
 
 F. Some fenfible perfons, and others of a 
 well-meaning difpofition, embrace opinions and 
 rules of religious conduct, which I cannot re- 
 concile myfelf to; and yet in fubftance they may 
 be better chriftiaus than I am, or than themfelves 
 were, bel'ore thcv took this turn. 
 
 D. But ftill you think them abfurd in their 
 notions, and that the extremes of their. hopesi 
 and fears, and the inequalities which are fo ap- • 
 parent in them, prove that their fire in devotion, 
 often marks out the finful man, as well as th& 
 weak one. 
 
 F. Ay, Mary : inftead of being in a finlefs 
 flate, their warmth rather proves the contrary.. 
 
 Men
 
 [ 53 I 
 
 Men whofe imaginations are more chaftifcd in 
 the offerings of their hearts to God, curl) thcni- 
 fclves more, in regard to the evil principle which 
 reigns in us : they are more in a habit of 
 temperance of fpirit. The leffon I mean to 
 teach is of the higheft importance : firji, in trac- 
 ing out whence it arifcs, that men adopt certain 
 opinions, in the great concern of thtir lives. 
 Ncxt^ in what inftances the imagination may 
 prevail over the underftanding, and the reafon of 
 things. Hence I learn to view with a candid eye, 
 how the paffions and prejudices of mankind are 
 hurtful, or beneficial to fociety : and above all, 
 I fearch after the mofl: excellent gift of charity, 
 which is the bond of peace, the cement which 
 holds together the various parts of the flruiflure, 
 under which men dwell in comfort, and pafs the 
 few years allotted to human life in tranquillity, 
 I alfo learn hov/ the miferies of mankind are in- 
 creafed by the pride of contending parties, even 
 to the fhcdding of rivers of blood. The perfe- 
 cutions arifing from opinions in religion, and 
 the wars which have been maintained on the fame 
 principle, make up a great part of the hiilory of 
 the world. 
 
 D. Your moderation will never hurt others, 
 nor will it deceive yourfclf. But, my father, 
 were not the Jews of old inftruments in the 
 hands of God, for the deilrudtion of the idola- 
 trous nations ? 
 
 F. They were fo : and evidently for wife pur- 
 pofcs : and when a people forfakes the one true 
 eternal God and Father of all, it is not wonder- 
 ful that their chaftifement fliould come by the 
 fword ; but we muft not fearch too deep into the 
 fctrt-ts of heaven. We know what the do£lrines 
 of Chrijl are ; and we know what ftains the 
 chriftian world has fufFered by the barbarities of 
 popifi idolatry, exercifed, as pi^pijis have pre- 
 tended, under the banner of ChriJl. 
 
 D. When I have heard of the mafTacres in 
 Ireland, France, and other countries, I have 
 wondered at the fpirit which feized the heart of 
 men who had read the New Teflament. 
 
 i^. Read the New Teftament ! No child: 
 there's the rub : the papifls, in moft RomiJ}} 
 countries, are purpofely kept in ignorance by 
 the priefls, who ride in triumph over their con- 
 fciences, and perverting the humble, pure, and 
 heavenly dodlrines of the Redeemer of mankind, 
 ufe them as inftruments of power, riches, and 
 worldly glory. 
 
 D. The MethofUJls do no fuch thing. 
 
 F. No : though they have fomc enthufiaftical 
 fancies, and therefore I guard yo>i againfl their 
 opinions ; yet to judge from their fubjedlion to 
 fecular government, and their inolicnfivcnefs, I 
 am under no apprehenfions they will diflurb the 
 peace of the world : but it is not neceflary to- 
 truft them with the power of doing it. 
 
 D. And yet many talk as if they leaned to the 
 popifli fide, with regard to the opinion, that all 
 who do not believe as they do, are in a ffate of 
 damnation. 
 
 F. Some of their weak-minded and mofl bi- 
 gotted brethren, are apt to pronounce their ana-- 
 themas on this fubjedt ; but thefe notwithfland- 
 ing are objects of our compaflion, becaufc they 
 are weak and bigotted. 
 
 D. My dear father, you feem to have laid up 
 fuch flores of compafTion and humanity, yoU' 
 will never exhauft them. 
 
 F. Alas, my child ! you think too highly of 
 me. Confcious of my own infirmities, I would 
 not keep aloof from any human being, except- 
 thofe whofe moral principles I think dangerous. 
 Such^ as we know to be deceivers, we cannot 
 truft, without violating the firft law of nature,. 
 felf-prefervation ; but even ia this cafe, we ought 
 to exercife the temperance which approaches to 
 compalTion, as well as the prudence which de- 
 mands caution. — Condemn not your neighbour 
 for not being fuch a peribn as you are, whether 
 it be in mind or body, when you find it difficult 
 to underfland your own heart, and know truly 
 what you are. That great irregularities grow 
 from pretenfions to extraordinary heavenly gifts, 
 is obvious. — And whatever is not agreeable to 
 the true fpirit of chriftianity, mufl be wrong. 
 Can the beft of the human race pretend that the 
 declaration of the publican, " Lord have mercy 
 upon ine a finner," fliould not be made by them ? 
 If we are confcious of fin in our own hearts, it 
 muft teach us to be the more cautious how we 
 condemn others. It is a common duty to live in 
 peace ; to love our neighbour as ourlelves ; and 
 from the confideration^ how prone our nature is 
 to error, inftead of aggravating the miflakes of 
 others, and fpreadihg that defolation which dif- 
 ference in opinion has fo often created, to try to 
 convert fuch evils into an occafion of exercillng- 
 the.fublimeft of all virtues. He whofe charity 
 extends not to the fouls of men, as well as their 
 bodies, is not a chrljlian. In proportion as your 
 
 judgment
 
 r Si J 
 
 judgment of others is tender and devoid of paffion, 
 you may hope for the mercy of God, for the un- 
 numbered fms and errors of your life — I ha^'e 
 been long fince taught to think, that whether ■ 
 they be people of the fame country, or of dif- 
 ferent nations and lano-uajres, the ofFcrincrs of 
 their praife, however diverfified, if it flows from 
 an honeft heart, and is not attended with aiSls 
 of idolatry, charity leads us to thinic it will 
 be acceptable to Him, in whofe fight the utmoft 
 human wifdom is light in the balance. 
 
 D. I agree with you entirely. 
 
 F. There is one particular, Alary, which I 
 recommend to your ferious confideration : whe- 
 ther it relate to religion, or the affairs of the 
 world, accufe no one in general terms. To fay 
 that any perfon is faulty, without being able to 
 fay in what, is equally cruel and abfurd, in the 
 mafter, or the fervant, the prince or the beggar. 
 Let us be candid, though the mountains fhould 
 fall upon us. As to religion, every feii is dif- 
 tinguiflied by fome particular mode of faith or 
 religious tenets. 
 
 £>. What are the tenets of the Methodijls ? 
 
 F. A real Methodift believes in a fenfible ope- 
 ration of the Holy Ghoji, given him upon fome 
 particular occafion which he was never fenfible 
 of before, and never feels again in the fame man- 
 ner, although they fay they are furc of falvation, 
 his converfion being fuddenly accompliflied. To 
 give you an idea of their notions, you will con- 
 fider the tneanlng, or no-meaning of a monumental 
 infa-iption, which I lately faw on a tomb-ftone in 
 a church-yard ; 
 
 " Through his whole life 
 
 he luns preferved from the evil of the -world; 
 
 and during the lafl fourteen years 
 
 experienced a true converfion. 
 
 In his latefi moments 
 
 he gave a clear tefiimony 
 
 of knowing his fms forgiven, 
 
 of feeling peace ivith God, 
 
 cf being afjured of eternal life." 
 
 D. This is a flrange defcription indeed ! 
 What ! preferved through his whole life from 
 the evil of the world ! Was there any occafion 
 then for a converfion fourteen years before he^ 
 died ? 
 
 F. You mufl: not queflion fo clofely : this is 
 the language thefe peoph; talk: for his being pre- 
 ferved from the evil, that is, all the evil of the 
 world, cannot be true ; and how his converfion 
 enabled him to give a clear teftimony of knowing 
 that his fins were forgiven, and that he was af- 
 fured of eternal life, is only the opinion v/hich 
 diftinguifhes the fe£t, but not fupportable by 
 fcripture, the reafon of things, or the incom- 
 prehenfible nature of God, and the foul of man. 
 Urge the queftion home with regard to the cer- 
 tainty of their falvation, and but few are bold 
 enough to infift upon it. — Indeed, how (hould 
 they vindicate fuch a tenet ! It is a profeilion 
 of a fuppofed complete fandtity. If falva- 
 tion is the gift of God to finful man that re- 
 pents ; and if to hope humbly, and from fuch 
 hope to derive comfort, and work out our falva- 
 tion with fear and trembling, is a part of that 
 humility which is eflential to repentance, the reft 
 hath too great an air of the prefumption and 
 felf-righteoufnefs for which our Saviour con- 
 demns the pharifee. 
 
 I 
 
 CONVERSATION XVII. 
 
 Methodijls believe in a certain hour of converfion ; and that they may be faved by faith alone. 
 
 D. T Have heard (o much of thefe Methodifls, 
 and their converfion ; I wifh to know 
 what they mean ! 
 
 F. I know not how to explain it to you. 
 They would have it undcrftood to be fomewhat 
 in the manner that St. Paul was converted to 
 chriftianify, when a voice and miraculous light 
 came from heaven. Now, Mary, fuppofing this 
 
 to be the belief of a Methodijl, and I know not 
 what elfe to fuppofe, you may perceive it is by 
 no means agreeable to the common experience of 
 mankind ; who being in their right mind, hardly 
 ever commit a very great wickednefs on zfudden: 
 (Sr being very wicked, fuddenly become virtuous. 
 JP'e fay, that to be truly religious, is a work of a 
 flow and gradual nature ; it is learned by labour, 
 
 practice.
 
 [ 5S ] 
 
 praiSlice, and good habits, almoft in the fame 
 maniu-r as we learn many things relating to this 
 world : and we give this reafon : the Almighty 
 does not intrude his grace againft our inclination 
 and will : the diredtion is, " Seek and ye {hall 
 'find; knock and it (hall be opened unto you." 
 There is no arguing with thefe people on the 
 /ubjedl of this fudden connxerfion^ under fuch won- 
 derful circi'.mjiances : if once they tell us, they 
 feei what they cannot delcribe, or That which we 
 do not, or cannot feel, there is an end of all reafon- 
 ing upon the fubjeiSt. 
 
 D. In regard to the finfilile operation of the Spi- 
 rit of God, which they talk of, can our minds be 
 religioufly difpofed, and we not fenfible of it ? 
 
 F. When we think, we muft have a perception 
 of That which we think: and if the will concurs 
 with the pious thought, the more intenfcly we 
 think within reafon, the more truly fpiritualizcd 
 we become. If to thought we add aiiion and 
 ohedicnce, with a fenfe of obedience to divine laws, 
 God, in his infinite goodnefs and mercy will ac- 
 cept the tribute of fuch thoughts, words, and 
 e£lions. It is for this purpofe we pray to God, 
 " Take not thy Holy Spirit from us." All be- 
 yond this, feems to be the iflue of a warm ima- 
 gination, uncontrolled by reafon, which may 
 urge the man to a criminal excefs, when a true 
 fpirit of piety would give a heavenly energy to 
 his fpiritual exercifes, and anfwer the great ends 
 and purpofes for which he was made accountable 
 to his Creator, This is more than one part of 
 the world will he brought to pradtife ; though it 
 falls far fhort of that degree of fpirituality, or 
 pious warmth, for which others fo zealoufly con- 
 tend. The one degrades himfelf by idlenefs, , 
 or the indulgence of coldnefs in religious exer- 
 cifes, the other often cherifhes a fpirit of enthu- 
 fiafm, not a fpirit of true godlinefs, which is 
 what we pray for when we fay, " take not thy 
 Holy Spirit from us." To judq;e from my own 
 experience, religion is regularly progreffive ; we 
 gain as we go forward ; and this notion of fudden 
 converfions, is enihufiafm. 
 
 D. So I think : though I fuppofe there is a 
 time, when one may be more particularly 
 awakened to a fenfe of guilt; and a refolution 
 may be taken in confequence of it. 
 
 F. This I believe ; but not that there is any 
 fuch thing exifting, as fuch a convei-fion as they 
 fpeak of, except in the imagination, which we 
 all know is fometinies affeded in fo high a de- 
 
 gree, as to tranfport or terrify exceedingly, where 
 there is no rra/objcdt of plcafure or fear. Ano- 
 ther reafon for my not believing it is, that I do 
 not conceive why, or for what reafon it fhould 
 be fo, feeing that the ordinary means which God 
 in his infinite goodnefs has been pleafed to pro- 
 vide for the reformation and amendment of fin- 
 ners, are very fufficient, if we ufe them properly. 
 Men of the greateft eminence for wildom and 
 piety, in all ages fmce the immediate followers 
 of Chrijl, I underftand have been, and thofe now 
 living llill are, of this opinion ; and do not pre- 
 tend to fuch miraculous operations, or inftanta- 
 neous converfions. — It muft be confeffed, as you 
 lay, that mankind generally recolle6t the time 
 when they take up a new opinion, or alter an 
 old one ; and the fame often happens with regard 
 to our refolutions and good habits, whether thefs 
 relate to the amendment of our lives, or to any 
 other concern whatfoever. But this change of 
 opinion and habit may be eafily accounted for : 
 every one knows what conviSiion is, and may re- 
 coUedl the time when he changed his opinion ; 
 but this is owing either to the operations of rea- 
 fon, or the influence of the paffions ; but in the 
 c^k o{ fudden converfions, fuch as are pretended 
 to by fome of thefe people, neither the reafon, the 
 paffions, nor the will are concerned : the grand 
 bufinefs is done in a moment, by fome unac- 
 countable means ; and the man becomes a new 
 creature, without knowing any thing more of it, 
 than that he feels himfelf fo. 
 
 D. If none were favcd but fuch as are con- 
 verted in this manner, what is to become even 
 of the moft pious perfons, who never were fen-- 
 fible of any fuch converfion ? 
 
 F. You fay well. The very queftion (hews 
 the abfurdity of the thing. Therefore I humbly 
 prefume, that if we ufe the ordinary means which 
 God hath appointed, the gracious ends of his 
 providence will be accompliftied ; and his good- 
 nefs in fuch appointment muft ever be an objetSl 
 of the higheft gratitude and praife, which the 
 children of men can offer at the throne of divine 
 wifdom and mercy ! 
 
 D. Is it true that any Methcdifis aflert that 
 they are abfolutely certain of their fah ation, and ■ 
 cannot forfeit it ? 
 
 F. What have I juft told you in regard to the 
 remarkable monumental infcription ? I have 
 alfo heard from the mouth of one of them, that 
 he v,-ns fo-e of being faved : and from the fame 
 
 kind '
 
 [ 56 ] 
 
 kind of conceit he told mc, he could no lonscr 
 fill : the learned among them make refined dif- 
 tindions ; but this I heard from the mouth of 
 one of that profcffion who had no learning. To 
 guard againff fuch kind of fallacies, I muft tell 
 you, this flatly contradi(£ls what the fcripturcs 
 declare in the moll exprefs terms : and I make 
 no doubt, that after profejfing and believing this 
 tloftrine, many a tnortal Methodijl hath finned, 
 and to this day continues to fin. We arc re- 
 quired to " work out our falvation with fear 
 and trembling :" and is this to be done conti- 
 nually, even to the end of our days, or only to 
 fuch a period, when with great confidence in our 
 own ftrength, we imagine ourfelves arrived to a 
 certain pitch of perfedtion in religion ? Being 
 free, we are fubjedl to fin ; and if we are not 
 watchful at every period of life, and under all cir- 
 vumftances, we Jhall certainly fin ; and to pre- 
 fume the contrary, feems to be in itfelf very fn- 
 ful. What hath not enthufiafm done in regard 
 to falfe impreflions ! I have known a woman 
 leave her hufhand, and cohabit with another 
 man, and pretend llie was led to do fo, by the 
 Spirit of God. 
 
 Z>. Monftrous ! Is it poffible ? She was mad 
 I fuppofe. 
 
 F. I fear the heart as well as the head is mad, 
 when impreflions of falfe piety carry us fuch 
 lengths. 
 
 D. Some of our good neighbours talk of fal- 
 vation without good works. What do they 
 mean ? 
 
 F. Ay, Mary : I underflood that my Metho- 
 dift friend made this diftinction concerning faith 
 a.nd good woris, by which he kparAtcd faith from 
 works, in a fenfe which, according to the gene- 
 ral tenor of the fcriptures, God never intended 
 fhould be feparated. The Author and Finifher 
 of our faith has himfelf faid, " Not every one that 
 faith Lord, Lord, Jhall enter into the kingdom of 
 heaven, but he that doeth the will of my Father who 
 is in heaven." Now do you imagine the will of 
 God can be done, or accomplilhed, as he re^ 
 quires it fhould, by your belief only? — The 
 great Father of mankind, I apprehend, never in- 
 tended that belief in him, and his 'word, whatever 
 That word may require of us to do, fhould be 
 in any fenfe fparated or divided: as well may we 
 feparate and divide the love of God, from our obe^ 
 dience to him ; therefore to think and to a^, muft 
 go together. Faith is to be known by praiiiee, 
 
 3 
 
 " Ye fliall know them by their fruits :" and 
 again it is faid, " fhew me your faith by your 
 works ;" and without thefe, a man cannot fatisfy 
 himfelf, or others. Belief, without a praftice 
 correfpondent with it, cannot be much credited 
 by men ; and according to the fcripturcs, it will 
 be rejeiled by God; for there it is exprefsly fpoken 
 of, as vain, hypocritical, and impious. — The Aie- 
 thodijls often talk of the fooUJhnefs of the world 
 triumphing over the wifdom of it ; and according 
 to the fenfe it is ufcd in the fcripture, they are 
 in the right ; but are they themfelves, in any 
 fenfe wife, if they do not diftingnifh what is faid 
 of faith in Chrijl, as oppofed to the fewijl) law, 
 and the ritual obfervance of the Mofaical inflitu- 
 tion ? 
 
 D. I do not underftand what you mean by 
 ritual obfervance. 
 
 F. Let me then remind you of v/hat you have 
 read, namely, that many of the fews who were 
 made converts to chrifl:ianity, were apt notwith- 
 ftanding, to rely on the law and ceremonies of 
 their former religion. Againfl: this they are 
 warned by the Apoftle, and exhorted to have 
 faith in Chriji only ; and that this, underltood fo 
 far as refpeSls faith, would fave them. Every 
 man of common fenfe will comprehend this, if he 
 has a mind to exercife his underftanding. You 
 fee that the fame pcrfon, could not at the fame 
 time entertain the faith of a Jew, fo as to reft in 
 the law of Mofes ; and the faith of a Chrijlian, fo 
 as to place his dependance on the method of falva- 
 tion revealed in the goipel of Chriji. 
 
 D. Now I clearly comprehend the diftinction : 
 is it poflible that this fhould lay the foundation 
 of an opinion, that the world may be faved by 
 faith alone ! 
 
 F. However ftrange it may feem, I apprehend 
 the want of due attention to it has been the caufe 
 of puzzling and confounding fo many thoufands 
 of poor people, in relation to their believing that 
 they may be faved by faith alone. Some Metho- 
 dijis temper this opinion, by faying, there is ng 
 falvation tvithout a holy life ; as if they meant by 
 this, fomething diftindt from good works, and 
 obedience to the precepts of the gofpel ; or in 
 the fame breath to fay and unfay. If we fairly 
 and impartially examine the facred writings ; the 
 defign and tendency of our Saviour's doctrines 
 and difcourfes ; and the nature of the general 
 judgment, we fhall find the neceflity of good 
 works, fo clearly and fo fully Infifted on, that if 
 
 an
 
 [ S7 I 
 
 an anp-cl were to appear, and rccommcnJyi////; as 
 fufficient to falvation ; and fay nothing of good 
 works, performed in honcfty, and purity of heart, 
 we fliould have rcafon to fufpedt he did not come 
 from God. 
 
 D. Are not people more influenced by example 
 than by douirine. 
 
 F. Ay, Mary, and too often by nonfenfe ra- 
 ther than folid reafon. Difcourlcs cxprtil: with 
 warmth, do wonders with fonie minds ; when 
 the pureft do£lrines uttered in a lifelefs manner, 
 malce no im.preflion. This is at once a proof of 
 human weakncfs, and the occafion of thcfe er- 
 rors. It is a fad truth, that thofe opinions 
 which fall in with the pajjioris of mankind, ge- 
 nerally affect them more powerfully than thofe 
 which are ftritSly reafonahle ; and many opinions 
 pleafe and captivate through their novelty. — The 
 Mithodijh, properly fo called, agree with each 
 other in certain great out-lines, which diilin- 
 guifli their community ; yet many others who 
 worfhip God in the fame place, divide and fub- 
 divide in opinion : and this will ever be the cafe 
 where abfurdities are maintained. We fliould 
 learn from the weaknefs and fallibility of fuch 
 teachers, fome of whom are very unlearned, to 
 fearch the fcriptures ourfelves, and never depart 
 from the paths of common fenfe and reafon. 
 
 D. I believe there may be a comfortable hope, 
 or pleafmg confidence, concerning the divine fa- 
 
 vour ; but how is it poffible, witiiout a miracle,, 
 for any one to hefure of falvation ? 
 
 F. Indeed I do not fee how we can pretend to 
 fuch kno'.vledge. If we dive into the fccrets of 
 the Almighty, we fin by this very aft of prcfump- 
 
 tion : but fhall we therefore find them out ? 
 
 Notliing can be more dangerous than pride in 
 religious concerns ; for it is direftly contrary to 
 the true fpirit of chriftianity. ■ My maftcr ufed 
 to remark, " that for mortals to be proud of 
 knowledge, is to be blind in the light : as to be 
 proud of virtue, is to poifon ourfelves with the 
 antidote." Not to enter into any nice diilinc- 
 tions concerning doftrine, I am pcrfuaded that 
 whilft you are doing your heft to improve in 
 faith, your prayers and good works will promote it, 
 and confirm it in your heart. If you confider 
 that what you are doing, is commanded by God 
 to be done, as moft right, juft, and fit, you will 
 certainly aiSt upon the noblelt principle. And 
 this you may be aflured of, that thofe who en- 
 gage in difputes, are foon loft in an cndlefs 
 maze of unprofitable enquiries ; for whate\er 
 may be urged in defence of jaiy opinion, our 
 Saviour pronounces fentence in the cleareft and 
 moft definitive manner, that as a tree is known 
 by its fruits, a man's faith is known by his 
 works ; and if his faith be falfe, his works will 
 hardly be, or appear to be true : they will not 
 be uniformly and continually good. 
 
 CONVERSATION XVIII. 
 
 The effcacy of works. The propriety of going to our parifn dure}. DiJlin£iion of good preachers. 
 
 Character of a clergyman. 
 
 F. A S to the notion of fome humble minded 
 
 people, who talk of the fcanty limits of 
 
 their power to do any good ; I told you yefterday, 
 
 that your very words of kindnefs and beneficence, 
 
 proceeding from your heart, will be accepted as 
 
 a charity ; and what is this but a good tvork ? 
 
 Every thing is a good work, where the intention 
 
 goes along with the aftion, and the glory of 
 
 God is the leading principle. The diftinguifhed 
 
 mark of our Saviour's charaiSter, as a «««, was, 
 
 that he ivent about doinc p-ood. 
 *j lb 
 
 D. Do you think that difference in opinion, 
 upon fuch points as thefe, occafions our enter- 
 taluiiig the Icfs charity for each other ? 
 
 F. Indeed I am afraid it does ; though in rea- 
 fon it ought to produce a contrary eftl-cl ; for it 
 proves, that one fide or both are v>'eak and falli- 
 ble creatures ; and that they ought to compaf- 
 fionate each other. The more any one pretends 
 to be incapable of error, the greater is his er- 
 ror. — I have been fometimes tempted to fufpe£i:, 
 what is but too common to the human mind, 
 under certain circumftanccs ; that the Methodijls 
 have a wrong turn of thought, arifing from the 
 fuppofed fuperioritv which they enjoy over others 
 of the chriftian faith, who are not of the fame way 
 of thinking as themfelves, obferving in the tenur 
 of their difcourfes, the moft cautious of them 
 I djlcover
 
 [ 58 ] 
 
 difcover a tielicf tefieniLling tfiat of a fop'Ji ; — 
 I mean, that no perfon out of their church, or 
 ieiX, can be faved. 
 
 D. It fccms hard to pafs fuch a juugmciit. 
 F. If any of them really entertain fuch no- 
 tioKs, for 1 hope none do, they certainly confine 
 the lYiercics of heaven to a narrow compars ; and 
 SH: in a very uncharitable ftate thcmfclves. We 
 ^te rt/7, at bett, but weak and finful creatures : 
 dild with refpect to each other, all iland in need 
 &f a faithful friend, to point out our frailties 
 dnd t)dr faults ; and by proper admonitions and 
 tbrrei5lion?, excite us to a performance of our 
 <hity. This is one of the properties ol fricmljlnpy 
 dnd of charity : this is one of the advantages of 
 living in a focia! (late. Happy are thofe who 
 have fuch a friend ! Do you think vou have one 
 in me ? 
 
 D. O my father ! how much do I love and 
 Lonour you ! 
 
 F. You know, Mary, that in thefc days, 
 inany who, pretending to a more than common 
 fhare of knowledge, do not therefore afpire at 
 any extraordinary degree of piety ; on the con- 
 tra.ry, they often depart from the character which 
 the Author and Finiftier of our faith hatK made 
 a condition of falvation. The produce of our 
 induftry fliould be fuited to the talents We are 
 intruded with-; but I am ferry to tell you, that 
 every kind of knowledge does not make people 
 liberal in their judgment : many of fuperior 
 education fall into the fame error as the illiterate, 
 by branding with an odious epithet, thofe who 
 differ from them in opinion. 
 
 D. I am afraid it is too common for the 
 worldly-minded, to deride thofe who are more in 
 earneft than themfelves. 
 
 F. That you mufl: expect to fee. In the mean 
 time, an enthufiaft will plume himfclf upon the 
 reproach which is cafl upon him, calling it per- 
 fecution for righteoufnefs fake. Each follows the 
 hent of his inclination, neither the one nor the 
 other deciding upon principles, devoid of paflion 
 and prejudice. To pafs fentence in this cafe, 
 requires a found judgment, as well as a good 
 heart. Be cautious, my daughter: do not regard 
 the rafli nor heedlefs judgment of others, that 
 you may not judge rafhly of them. — It is an 
 equal duty not to offend, nor be offended ; in 
 both cafes the peace of the world, as direfted 
 by the laws of Chrijl, muft be the firll objeft. 
 
 D. I am fenfible that nothing is fo common 
 as rafli judgment. 
 
 F. And thercffire it becomes an eflcntial part 
 of chriftian conduct, to chcrifh all the tenderneft 
 and charity which the great Founder of our reli- 
 gion requires at our hands. 
 
 D. Upon this reafoning, one may almofl: ven- 
 ture to pronounce thofe who flicw moft candour 
 and charity, to have the befl of the argument. 
 
 F. It carries this proof much further : wliere 
 candour and charity abound, let our opinion bs 
 what it may, we (hall prove that we have virtue. 
 Mankind often mean nearly the famt thing, at 
 the very moment that, for want of patience ancf 
 candour, they feem to be widely different.— -Arm 
 yourfclf with the piety of a rational being, and a 
 chrillian, whofe chief property is the love of his 
 fellow-creatures. I charge you to fquare your 
 conduft in religious matters by the fcriptures, 
 and fiiun all controverfics. If in the confidence. 
 cvf fricndfhip and privacy, you lament the condi- 
 tion of thofe who, independent of their opinion, 
 are carchfs liven, it doth not follow, that in 
 order to avoid their errors, you (hould indulee 
 fuch flights of imagination as fome work them- 
 felves into, and call them the Spirit of God. If 
 others forget the God of their fathers, and pafs 
 through life as if they owed no filial homage to 
 him, it can be no reafon for you to take the con- 
 trary fide, and become an enthufiaft. The fpifit 
 of man, as he is a reafonable being, knoweth 
 the things of man ; and by the Spirit of God in 
 man, it is that man knoweth the things of God 
 relating to his own falvation. 
 
 D. There can be no doubt of this.. 
 F. But fuch fpirit works by the calm and (b- 
 ber means which the fcriptures affure us of, and 
 not by fudden flights and ftarts, and rtrong ima- 
 ginations. 
 
 D. Our Saviour told his difciples, " Lo, I 
 ani v/ith you even unto the end of the world ! " 
 
 F. But he did not therefore prow.Ife that he 
 would work miracles by fudden converfions. 
 We may be very pious, yet move by the (low 
 and regular rules of thought and a£iion ; and 
 form the mind to religion, as we are commonly 
 led to the knowledge of fcience, and the diftinc- 
 tions of. right and wrong, truth and falfehood, 
 beauty and deformity, pleafure and pain, light 
 and darknefs. 
 
 D. I comprehend your meaning. 
 F. You will eafily comprehend, that the reli- 
 gious errors and infirm.ities to which we are fub- 
 jcftj muft be guarded againft with the more care, 
 
 as
 
 [ 59 ] 
 
 Its they deceive tis v.-ith the appeainncc of zeal 
 for virtue and religion ; and few who arc inievftcd 
 "by them, are fenfiblc of their difeafe. — Such dc- 
 feifls darken the native purity and fimplicity of the 
 heart, which would otherwife fhew itfelf in glad- 
 nefs and benevolence. — Court virtue with aa 
 underftanding heart, and flic will give every ob- 
 jefl ■^.■plcafing afpe(5i. No entbufiafin nor melancholy., 
 i\o fuperJUtion nor falfe notion., will sj;ct dominion 
 over you, but all will be at peace in the little 
 kingdom of your own bofom, wliich is more to 
 be defired than royalty, or the fovercign empire 
 of the earth. 
 
 D. Seeing v/hat evils mankind are expofed to, 
 how happy ani I, in being born in a land where 
 fuch pure religion is profeffed ! 
 
 F. True : but the purer the religion we pro- 
 fefs, and the more enlighte;ied the age in which 
 we live, the greater will our condemnation be, 
 if we ^&. as if no fuch light fhined upon us. 
 And how many have the fcriptures of truth be- 
 fore their eyes, and in their own hands, yet 
 iuffer themfdvcs to be deluded, and by falie no- 
 tions lofe their peace. While others, unawcd by 
 any ccnfideration of the rewards and puniflimcnts 
 of a life to come, give themfelves up to wicked- 
 nefs j' attending fo little to the indifpenfible du- 
 ties of piety, charity, and humanity, they arc 
 perpetually didurbing the peace of their neigh- 
 bours. 
 
 D. I am not inclined to hearken to any doc- 
 trines which are tinctured with bitternefs and 
 uncharitablenefs. 
 
 F. True piety can exifl only as it is fupported 
 by love and charity ; no conclufion to the con- 
 trary can be warrantable. Whatever the opi- 
 jiions of others may be, my advice to you is, to 
 leave them to themfelves; and to hope their mif- 
 takes, if they are miltaken, will not be imputed 
 
 to them as fins. Let us talk of opinions ever 
 
 fo long, it is obvious that the more we love God, 
 the more ready we fhall be to obey him ; and obe- 
 dience is better than all other facrifices. God re- 
 quires a reafonable fervice \n fpirit and in truth : 
 the fpiritual part is fhewn by faith, and hope, 
 and the truth, by charity, and the afl'ent of renjlu 
 to what it difcovers to be the will of God. Con- 
 fider all things with that freedom of thought, 
 that mildnefs and generofity of fpirit, that chrif- 
 tian charily, for which it is the glory of man 
 even to die ! O Mary, the world may fneer or 
 doubt, be envious or uncharitable ; but a good 
 
 man will enjoy a Aipcriority which no earthly 
 advantage can furnifh. You have lieard me talk 
 of the Reverend "John Godlyinan: by a concur- 
 rence of untoward events in his family, and 
 other accidents, he was caft down from the 
 heights of plenty, and the flatteries which wait 
 on it, into a gulph of difficulties ; but his mind 
 was not caft down. Like "Job, he held his in- 
 tegrity, which he fliewed by his chearful refig- 
 nation, AelZTTtiinzA to fuffer the greatejl evils, ra- 
 ther than do the leajL His patience taught him 
 to fmile at grief, as if his fpirit were not fufcep- 
 tible of any wound from the arrov/s which fly 
 by day, or the fecret ftabs of midnight darknefs. 
 He often faid, " My heavenly Father fees that it 
 is neceflary to affli5: me, in order to promote my 
 happinefs ; therefore I fubmit in filcnce, and 
 adore his holy name. I would not be a chriffiaii 
 partially and externally, but in fpirit and in 
 truth. I perceive the great plan and fcope of 
 the glorious dil'penfation of the mercies of Hea- 
 ven in the great work of redemption; and I glory 
 in my belief." With a temper naturally warm, 
 his manners were fweet and gentle; the law of 
 kindnci'ii dwelt on his tongue, and he won the 
 affections of all he converfed with. Senfible of 
 the weaknefs of human nature, that he might 
 not be feduced to think better of himfclf than he 
 ought to think, he induftrioufly avoided the 
 praifc of men. In contemplating the unbounded 
 greatnefs and perfeftion of God, he faw the lit- 
 tle and imperfcft condition of man, employing 
 all his learning and influence to promote the ho- 
 nour of his Mafter, whom he ferved to the lalt 
 with the moft religious fidelity. All earthly joys 
 appeared to him as fliadows, compared to the 
 fubftantial excellency of cbrijTmn fortitude, and 
 the hopes of happinefs after death. He was icn- 
 fible of the corruption of his heart : far fronx 
 pretending to a finlefs ftate, he hoped with pro- 
 found humility. He had too much knowledge 
 to be prefumptuous, feeing how very far the fe- 
 crets of Heaven were hidden from his eyes. As to 
 differences in opinion, he faid, " if one chriftian 
 objefted to another, an infidel might well object 
 to both, and find occafioa to impute the whole 
 plan to the inventions of men :" he was alwaya 
 moderate, contending only for his great object^ 
 the truth of the New Tcftanient. 
 
 D. He was a man indeed ! or, if we might be 
 permitted to call him fo, an angel. If I forget 
 not, I have heard you fiiy, he was as amiable in 
 
 I 2 the
 
 [ 6o ] 
 
 the pulpit, as out of it, and won the hearts of 
 his congregation, by his difcoiirfes, as well as 
 by his life-. 
 
 F. Yes : and fuch was the command he had 
 over his natural temper, he much excelled the 
 generality of mankind : in comm.on converfation 
 he paiifed whenever the name of God was men- 
 tioiifd^ entertaining that awful homage, which 
 a creature owes to his Creator. Thus preparing 
 his foul, he lived in a conllant remembrance of 
 his approaching diffolution, rejoicing in his hopes 
 of happincfs beyond the grave. — 
 
 D. Would to God all minifters of the gofpel 
 of Chriji, were the fame. Upon the whole, 
 you advife me to go always to the parijt) church 
 where I fliall happen to live. 
 
 F. Indeed I think it much the fafeft, and 
 therefore the befl way : if the vicar, or his cu- 
 rate, fhould not happen to enchant you with the 
 manner of his delivering the word of God, yet 
 if you attend to what he fays, with all your 
 heart, and with prayers to God for a blcffing on 
 itj I would venture a thoufand to one, but you will 
 become a good chrijlian. And if you do not con- 
 iult your own heart, and apply diligently to your 
 duty, it will fignify but little, to what place of 
 devotion you go. Your falvation depends on 
 your own piety, and the mercy of God through 
 Chriji ; not on your fancy or opinion of men. 
 The conftancy of your mind, and the way of 
 worfliip in v/hich you have been bred, will pro- 
 bably fecure you againft vain opinions ; and 
 through the affiitance of divine grace, prefer\e 
 you in fuch knowledge of religion, as the Al- 
 mighty will accept. 
 
 D. Do you think our church, as eflabllfhed, 
 is the beft and pureft ? 
 
 F. I think it is the bcfl^ becaufe I believe it to 
 be the pure/}. We have in this country fcilarics 
 without number : fome parts of their religious 
 plans and fyftems feem to be reafonable, and 
 fome abfurd. As to thofe who are commonly 
 czWei Dijpntcrs, they differ chiefly in form ; they 
 will not kneel when we do, and they allow of 
 no fuperior under the name of a bljljip. This 
 is their notion. They have one rule among 
 them, which is better than ours — they think it 
 abfurd, that any minifler of the gofpel fhould 
 be very rich., and are afliamed that any fhould 
 be very poor. 
 
 D. This you think right : a clergyman in 
 fuch poverty that he cannot appear as a gentle- 
 
 man, is a miferable fight : it is a token of ex- 
 treme po\crty, or want of decency, when we 
 fuff;r a ferv;-.nt in our pav, to appear in a beg- 
 garly condition — how much more a gentleman \ 
 But as a meflengcr from heaven, whofe office is 
 to teach us the way thither, it is fhocking ! Are 
 the mofl learned men in our church generally the 
 beff preachers ? 
 
 F. The arts of infinuation and perfuafion, and 
 the means of rendering the heart acccffible, bv 
 moving the paffions, is not attended to by men 
 of the mofl learning, and the mod capable of fo- 
 lid reafoning, fo much as by thofe who have the 
 beft voice, and the mofl: graceful manner. We 
 fometimes draw comparifons, when we fliould 
 rather praife both for their different excellencies. 
 'I'he difeafes of the foul are occafioned more by 
 the dictates of the imagination and paffions, than 
 the errors of the underifanding. It is eafy enough 
 to find out when the corruption of our hearts, 
 our propenfity to animal gratifications, our aneer, 
 or any fuch paffion, provoke us to fay or do evil. 
 In fuch cafes, we do not want much inffruction 
 to tell us that we err. Now if the difeafe dees 
 not lie in the underftanding^ the remedy fhould 
 not be folely applied to it, but to the heart, and 
 the paffions. 
 
 D. He then is in efFecl the beji preacher, who 
 makes the deepeft impreffions on the heart, in 
 bringing men from the errors of their ways. 
 
 F. Ay : if he can do this, he will regu- 
 late their judgment. — The bell: difpofed per- 
 fons are in coaltant need of inftrudfion, for the 
 conduct of their lives; but that which will fooneft 
 correct the moft wicked, is the dcfcription of 
 their own characflers ; a detail of their ingrati- 
 tude ; the vilenefs of their condudf towards God ; 
 powerful relations of the effefts of fm in this 
 world ; and the dreadful profpecl of their pu- 
 nifhment in That, to which they are approachintr. 
 If thefe are prefented to the view of an atrocious 
 finner, not in the language of enthufiafm, the 
 vulgarity of a bear-garden., or by fuch as " hold 
 fuperjllilous vantiles," but foberly, and with 
 power and awe ; it may be prefumed he will feel 
 the happy effects. 
 
 D. Not if he is given up, to work wickcd- 
 nefs. — 
 
 F. Be careful not to judge that any one i» 
 abandoned of God. I fay that he who can tell 
 finners this in the moft tender and perfuafive 
 mamicrj in words btfl fuited to the purpofe,. 
 
 dictated
 
 [ 6i ] 
 
 di£tatcd by a kiiowk- Jgc of the woiKl, ami ac- 
 quaintance with the heart, ftill fupporting his 
 dignity as a difciple of CAr//?, fent to execute his 
 commands, he may be deemed the mod va- 
 luable preacher. Every minifter ftiould have re- 
 gard to the propriety of his language, and the 
 dignity of his office, and his fubjc^St, correfting 
 the failles of his imagination, and avoiding every 
 approach to enthufiafdc rants. It is far better 
 to hear fober fenfe from a man who feems to feel 
 but little ; and afcribc his fuppofed infenfibility 
 to his conftitution ; than court the ravings of an 
 enthufiaft in piety, who forgets in what manner 
 his Mafter taught and addrefled himfelf to rea- 
 Jonable beings. As I have faid, I again tell you, 
 my daughter, be contented with the word of 
 God in foberncfs, r.ither than run, after novelty 
 in preaching. 
 
 D. I perceive upon what principles your ad- 
 vice is given ; and I hope the difeafes of my 
 ' foul will never be of fuch a nature, as to induce 
 me to relifh a conduiSl: which neither our Saviour 
 aor his followers ever obfcrvcd. — I afked you 
 what you think of the Church of England in ge- 
 neral ? 
 
 F. As to diflinftion of churches, it is natural 
 to eftcem that moft, in the principles of which 
 we v/ere firif inrtructed : but I can tell you, as I 
 have faid already, that according to the befi: of 
 my judgment, there is in the protejtantifm of the 
 Church of England, as we fee it praclifed by ib- 
 ber-minded chriftians, fomething more humble, 
 more pure, more charitable, more enlarged, than 
 m any mode of faith or worfliip that 1 know of. 
 Whatever other churches may teach, the pro- 
 perty of ours is to fuffer bravely ; and to Ihew a 
 liberal chriftian-like indulgence to all other per- 
 ijjalions. Whilfl: it entreats, it ufes no violence : 
 it hath conftantly in view the conduct of the 
 great Founder, in the genuine faith and pra£fice 
 delivered down by him, as a law to all his fol- 
 lowers, through all ages. You remember, that 
 
 when the difciples of our Lord were offended at 
 the infult he met with in Samaria, they recom- 
 mended to him, to command fire from heaven to 
 chaftife the offenders : but he told them they did 
 not undcrftand what fpirit thcmfelves were of: 
 much lefs were they aware of the divine cha- 
 rity of their Mafter, who came to fave all man- 
 kind, and not to deftroy any one. The Church 
 of England properly diftinguifhed, never perfe- 
 cuted (17) : it is not in the leafi: tinftured with 
 enthufiafm or pageantry. It earneflly recom- 
 mends conftancy of mind, and equality of con- 
 duct ; zeal for the honour of God, and religious 
 fear not to offend him. It teaches purity of 
 faith and ma*iners, without the leaft femblance 
 of hypocrify, or worldly-mindednefs. It is fim- 
 ple and eafy to he underflood, and the more, as it 
 lays its chief itrefs on vifiting \.hf: fatherlefs and 
 die ivido-w ; and keeping its votaries unfpotted 
 from the world. You may live to fee it gain 
 ground, which it will do, in proportion as man- 
 kind recover from a ftate of barbarity, and the 
 blindnefs oi popljl} fuperftition. 
 
 D. Are not the fermons of many of our di- 
 vines very inltrufting ? 
 
 F. Be afl'ured they contain the moft rational 
 fyftem of the pureji and moft angelic divinity^ 
 founded on the true fpirit and general tenor of 
 the gofpel. In a word, they teach a religion fit 
 for a really virtuous and underftanding perfon, 
 profeiTing a belief in Chriji, as the Redeemer of 
 the world. It is an amazing confideration that 
 they are not more attended to. You ought ever 
 to pray for their fuccefs [b). 
 
 D. So I will, my father : and whatever opi- 
 nions fome of my friends and acquaintance may 
 entertain, if I leave them in quiet, the leaft they 
 can do is to ohferve the fame rule of condu£t to- 
 wards me. I know myfclf to be but duft and 
 afhes ! Shall I prefume to decide upon the fate 
 of others ! 
 
 F. 1 hope aot : and let it not afFeiSt the com- 
 
 paffiori. 
 
 (a) It rauft be obferved, that the perfecution Ci^Tlr. Alexander Leighton, Dr. Bajlimeh, Mr. Prynne, and 
 fome others in the reign of Charles I. were illegal afts of civil power. It muli: be confeffed, that bilhops. 
 fometimes fat in the court of ftar-chamber ; but it was never therefore deemed an ecclefiaftical court ; nor 
 were thefe afts agreeable to the fpirit of the Anglican hierarchy, which was founded on principles diametri- 
 cally oppoiite to perfecution. 
 
 (b) For the fuccefs of the clergy. O Eternal God, Almighty Father, who before the coming of thy Son 
 
 Jefus Chrift in the flelh, didll fend a mefTenger to prepare his way, grant that the miniilers and preachers of 
 his gofpel may enjny perpetual peace and fafety ; and by the foberncfs of their lives, their unwearied diligence 
 and zeal in thy fervice, awaken my attention to their inftrudlion, and fo prepare and make me ready for his 
 fecund coming to judge the world, that I maybe acceptable in thy fight, and receive a bleffed reward at fti3. 
 hands, who liveth and reigueth with thee and the Holy Spirit, one God, now and for ever!
 
 [ 62 ] 
 
 pafTion of your minJ, if others (houlcl prefiimp- 
 tuoiidy fit in jutlginciit upon you, A^iore your 
 Maker for his boundU-fj goodiicfs to all the chil- 
 dren of men, whatever their fituation niay be. 
 If you liavc a deep fcnfc of fucli goodnefs, it 
 wi)l naturally infpire your mind with the tindcrrjl 
 xharity, and the truiifi bmcuoknee towards your 
 
 feljow^crcatures. This again v^ill render you f(» 
 much the more acccpta-ble to him, who is the 
 God of all mercy, and the tender Father of all 
 mankind : and who, in his own good time, will 
 moft ail'uiedly adjuft all thofc difllrences, which 
 men fo often and fo vainly attempt to regulate. 
 
 CONVERSATION XIX. 
 
 The etcDial duty of charity for mankind. 
 
 sT. W/' H E TH E R. it regards opinion or prac- 
 tice, if we look back we fliall find, 
 that when man was in a ftate of innocence, his 
 religion confiiled entirely in the love of God. So 
 long as he felt within himfelf the reverential gra- 
 titude, the filial love of a fon to a Father, his 
 Creator and his God, he could not (hew any a(St 
 oi (Ufohedicnce. To love the Lord his God with 
 all his heart, was the firlt and greateft command- 
 ment. But no fooner had he tranfgreffed, than 
 he changed his love, and that which would have 
 been ftill expreffed in the righteous love of his 
 fellow-creatures, as the image of the Creator, 
 was fo defaced, that one of the fans o{ Adam 
 killed his own brother out o^ pride and envy. A 
 whole hoil of evil paffions being let loofe to ravage 
 a finful v/orld, nothing lefs than a deluge could 
 lubduc it. — Even this did not avail to recover 
 -man to his original love of his God, till the 
 Son of the Mofl High yifited the earth, and by 
 his love, even unto death, fhewed us what man 
 ihould be to man. 
 
 D. Upon this great principle, you would have 
 me be patient and compaffionate ; not quarrel for 
 opinion's fake, or contend with another by any 
 ai'ts but thofe of perfuafion. 
 
 F. It is folly to entertain refentment for any 
 .difference in fentiment, unlefs it dillurbs the 
 common peace ; then I fuppofe it is not right to 
 .be pajjive — for this dflroys the love sfGod and ?nan. 
 The mod: p;irt of the differences which create 
 much vexation in the world, proves that one 
 ;fide, or both, are very foolifh or pervcrfe, fhort- 
 fighted or prefumptuous. The foolifh often 
 contend for things which are by no means 7nate- 
 rial : the pervcrfe mskc no allowance for human 
 infirmities : the jhort-fighted draw their conclu- 
 ;Goxis, and condemn or acquit, without compre- 
 
 hending ; and the prcfumptnaus afcribe to them- 
 felves infallibility. In every cafe, the mifchief 
 which would refult from the difference in opinion, 
 fuppofing both fides to be fair and candid, is 
 oftentimes trifling, when the difpute ///?//" becomes 
 dangerous to the peace of the community. 
 
 D. This holds true in the common concerns 
 of life. 
 
 F. The bufy often meddle in matters which 
 do not belong to them : they are apt to invade 
 each others province, and to argue av/ay the 
 fubflance of things. Sometim.es they difpute on 
 points, of which they are by no means competent 
 judges : on others, they do not even diftinguifh 
 whether the object belongs to them, as ?nortals. 
 I fuppofe every feet has its mixture or portion of 
 truth, as well as of error ; and furely the ofHces 
 of huriianity and charity are due to all. If I 
 differ from my neighbour, in any religious opi- 
 nion, which is of importance, I have no right to 
 cenfure and reproach him, but fhould endeavour 
 to convince him by fair and friendly reafoning : 
 but if he is obftinate in his error, and all I can 
 fay will be of no fervice to him or myfelf, what 
 fignifies talking ? " Self-conceit, Mary, is the 
 ordinary attendant of ignorance, as the beintr co- 
 vetous of applaufe, ufually difcovers a flender 
 merit." Whatever the world may fondly imagine, 
 you will eafily comprehend, that That which is 
 bcft calculated to anfwer the great end of the Al- 
 mighty, in giving us a being, muft be the beff. 
 " The highcit knowledge is to know ourfelves ; 
 and the end of fuch knowledge is to know God." 
 Let us, as far as we are able, learn to be at peace 
 in our mortal ftate ! — 
 
 D. This is agreeable to a wife remark, which 
 when I read it, made a great impreffion on n-.e ; 
 that " rc'ititude of will, is a greater ornament 
 
 and
 
 [ 63 1 
 
 and petfetTllon, thanbrighthefsoriWidterftanding: 
 »nd to be divinely good, more valuable than any 
 other wifdom or knowledge." 
 
 F. The fixing in your memory fuch excellent 
 remarks, will not only enlarge your underftand- 
 jnf, and improve your judgment, but alfo 
 ihengthen your mind againft difEculties and 
 temptations. — I told you, in fome of our former 
 converfations, that courage is necelTary in main- 
 taining the caufe oi religio/i ; but when we make 
 a ftand in defence of it, we fliould confidcr what 
 can be do7ie, as well as what we tvijh to do ; ufing 
 no other weapons, than thofe which charity and 
 iaicvolcnce provide: and it is necefiary to manage 
 them with addrefs, otlicrwife the more zeal we 
 fhew, be it ever fo true, the more hazard we run 
 of being condemned as bigots, and of diminifliing 
 the influence of our good example with refpecl to 
 others. I advife you to treat all foolifh and un- 
 juft reproach, or uncivil behaviour, with indif- 
 ference. There are numerous accidents in life 
 that plunge the weak part of mankind into great 
 uneafinefs or diftrefs of mind, which neither the 
 philofopher nor the chrifl:ian regard. Yet, as 
 cccafions offer, chefend yourfelf by explaining 
 your opinion, ftill recommending peace and 
 good-will. ContradiiSion expreffed in grofs 
 terms, inflames the pnjftons ; and paflionate dif- 
 putes hardly ever brighten the undcrftanding ; 
 their natural tendency is to extinguifh the light 
 ©f reafon. It is the common fault of mankind, 
 to talk from the didlates of their paflions, more 
 than from thofe of their underftanding ; and to 
 extol or villify, as their intereft or prevailing hu- 
 mour dictates ; truth being regarded only as 
 it fuits their doftrine or avowed principles. 
 This being fo general a fault, and fo often car- 
 ried to the height of fmfulnefs, you cannot be 
 too much, on your guard, whether to approve or 
 to condemn, but as your reafon and love of truth 
 fhall dictate. You fee in what light I confider 
 the opinions and practices of a fe£l of chriftians, 
 who I think, in many refpefts, entertain falfe 
 notions. I talk to you as to a girl of underftand- 
 ing : I would not deceive you, Mary, for the 
 world. Truth, as inherent in the God v/hom 
 we adore, fliould be our ohjecS in all our enqui- 
 ries : then we fhall be fair and candid : then we 
 fh.all not be captivated with the founds of words, 
 or fpecious pretences : then our paflions will 
 not bind us in chains ; nor (liall we ever talk a 
 to the heart. Prudence will 
 1 
 
 fenguage foreign 
 
 fomctimes require the concca!ment of your 
 thoughts ; efpecially when you cannot exprefs 
 them properly, or difcovcr them without oiFend- 
 ing. 
 
 D, I underhand that you would not have mc 
 talk of the opinions or praftices of mankind, 
 with refpeft to religion, or the affairs of the 
 World, without great candour, tendcrnefs. and 
 charity, at once exercifing my underftanding and 
 my heart ; thus (hewing my fuperiority over thofe 
 who give their opinions rafhly, without know- 
 ledge of the fubje(5t, and without chriftiaa love 
 for their neio-hbour. 
 
 F. Exa<rtly fo : you have drav/n the line ad- 
 mirably ftrait : let it be your rule to walk by it j 
 fo {hall the fmiles of heaven chear your heart, 
 nor will the darts of death terrify you. Whether 
 it be in humble life, or in an exalted ftation ; in 
 religion or in politics, there is a happy temper- 
 ance, which is the only prefervative of truth and 
 juftice. Bigotry in religion, like party in poli- 
 tics, wars againft truth : we conftantly find, 
 that as a violent party man is a llave to his interefl 
 or his opinion, often difturbing the public peace 
 by being deaf to the calls of reafon, truth, and 
 juftice; fo Z';]g'(7/)-_y in reIio;ion, has often involved- 
 mankind in the acuteft calamities. — Next to^ 
 this, the weaknefs of a m.an is in no inftance fo< 
 fully difplayed, as in his expectations of perfec- 
 tion in others. Thofe who enquire with an ho- 
 neft well-difpofed mind, and aft according to 
 their confcience, ought to be efteemed by others 
 on that very account, whatever their opinions 
 may be : but if, inftead of fearChing for truth, 
 they contrive how to worry and diftrefs their 
 opponents, they lo'fe our favour, and betray their 
 own caufe ; for we may generally pronounce 
 thofe to be moft in the wrong, who are moft 
 averfe to peace. We differ in opinion as in coun- 
 tenance : but it often happens, that both the 
 contending parties are equally blinded by preju- 
 dices ; and though they are fo clofely joined in 
 difpute, yet, " like people tied back to back, 
 they cannot fee each other." 
 
 D. If I ever fliould unluckily fall into a dif- 
 pute, what rule do you recommend to me ? 
 
 F. Ufe '''' foft words, and hard arguments; 
 and ftrive not to vex, but to convince your oppo- 
 nents." 
 
 D. Will not hard arguments, as you call, 
 them, hurt, as well as vex the perlbji corftended 
 with.? 
 
 E.. If.
 
 [ 64 ] 
 
 F. If they do, you may be adurcd, he does 
 not contend for truth, but fomething elie.- — — 
 You are to confider, that in regard to the fl:ite 
 of religion, in this our native country, the gofpel 
 is fpread open before us ; we are invited to judge 
 for ourfelves : our religious, as well as civil liber- 
 ties, are carried to fo high a point, fome of the 
 beft of us are occafionally intoxicated with no- 
 tions peculiar to ourfelves. Our charaP.er, as a 
 nation, is fingular. With all our virtues and ad- 
 vantages, we are divided and (ubdividcd, per- 
 haps more than any people on the face of the 
 earth. We are preferved amidft fuch a variety, 
 by agreeing in one great principle, namely, that 
 no one fhall prefume to hurt another, merely on 
 account of any difference in opinion : it being a 
 privilege equal to all, that whoever difturbs the 
 peace of the community, fhall be treated as a 
 common enemy. It is alfo our happinefs to live 
 under a kingly poivcr, regulated by laws, and 
 therefore we cannot be diilrafled by a thoufand 
 rulers. Our prefent fovereign is a good man, 
 and a true friend to his people ; and our govern- 
 ment the mildeft upon the earth. If our morals 
 and rnanners kept pace with the excellence and 
 glory of it, we ihould be happy indeed ! 
 
 D. \s\ the mean time, we do not item to ap- 
 prehend religion to be in danger from a difference 
 of opinion ; but allow all perfons to worfhip 
 God, each in his own way. 
 
 F. The papills arc confined to certain places 
 of devotion. Be not furprized when you hear 
 the gay world reproach the ferious, whofe faith 
 and praillce are pure. Did you remark the 
 other day how that giddy girl, Martha, laughed 
 at good old Peter ? Such behaviour is eafily ac- 
 counted for, when it is confidered, the moft ig- 
 norant are the moft conceited ; for being unable to 
 difcern their own folly, they cannot find out the 
 wifdom of others. 
 
 D. Who is to gwe precepts, or fliow examples, 
 but thofe who are ferioufly minded, and confider 
 the true ends of life ? 
 
 F. Who indeed ! The opinions of men 
 being as different as their perfons, the greateft 
 virtues, or the moft prudent conduct, will not 
 efcape cenfure : and the rafh manner of pro- 
 nouncing fcntcnce upon others, often hurries 
 men into fuch a labyrinth of uncharitable blind- 
 jiefs, they become incapable of diftinguifhing truth 
 ivomfalfehood. I repeat my charge to you, not 
 K> expcdt that e\'en a harmlefs and inoffenfive 
 
 life will always fecure yoil frcim calumny ancf 
 reproach : but remember that an underjiandiiig 
 heart may draw improvement fiom calumny and 
 reproach, and confequently turn the evil to ad- 
 vantage. 
 
 D. Is it not a misfortune to fuffer for our 
 virtue ? 
 
 F. Ay, Mary ; but a much greater to fuffer 
 for our vice; though we lament that virtue fliould 
 ever fuffer, it is rot to be wondered at, while men 
 are generally deficient either in judgment or in 
 charily ; and moft of us have a greacer propenfity 
 to detect and condemn fmall faults, than to fee 
 and applaud great virtues. Thefe confiderations, 
 Mary, fhould teach us how to judge of man- 
 kind, and how to preferve the equality, the in- 
 tegrity, and the goodnefs of our own minds, by 
 tracing the errors of others to their proper fource, 
 I have warned you more than once, that if it 
 fliould fall o your lot to be reproached for your 
 piety, to bear it patiently ; and rather think it 
 the misfortune of others who judge ill, than vour 
 own, who are ill judged of. Evils will come : 
 humanly fptaking, it is impo/Tible for any child 
 oS. Adam to be exempted from them : and know- 
 ing this, is it not our intereft and our wildom 
 to prepare for them ? 
 
 D. A fenfe of religion is fo well grounded in 
 my heart, common fenfe will teach me to defpife 
 all fuch reproaches, and to difcharge my duty, 
 notwithftanding fuch difcouragements. 
 
 F. Yio not call them difcouragements, nor de- 
 fpife any thing. If they exercife your virtue, 
 they are ufeful to virtue. If mankind lived more 
 according to fafhion and opinion, which are 
 very changeable, than according to the rules of 
 wifdom, which are unifrm and lafling, it is 
 weaknefs to expeft they will judge of others, 
 but as they live thcmfelves. I grant it would be 
 a more becoming and a more profitable tafk, if 
 inftead of condcmnijig or complainiAg of their 
 neighbours, they looked ftriclly into their own 
 hearts, and firft reformed ihemflves : but we muft 
 take things as they are. You will be furprized, 
 Mary, to hear, that there are fome people ^veai 
 and wicked enough, to prefer the character of a 
 knave to that of w fool : they fear more to be with- 
 out cunning than without guile ; while others, 
 afraid of over much righteoufnefs, defire to be 
 efteemed people of the world, rather than pious 
 perfons. 
 
 CON- 
 
 I 
 
 mmm
 
 [ (>5 1 
 
 CONVERSATION XX. 
 
 T/je vnft importance of living In peace with mankind. Religious liberty neccjpiry to virtue. 
 
 F. '7EAL for religion! no child: the con- 
 tempt of our neighbour arifes from the 
 pride of our own hearts, and the fond conceit of 
 our own fuperiority. I have often attended to 
 the difcourle at my mr.fter's table : regardlefs of 
 fefts and parties, he made it his ftudy to live 
 upon good terms with all hone/l men. I have 
 there obferved, both in religious znd political con- 
 cerns, that what men have faid for themfelves, 
 and what their adverjaries imagine them to have 
 faid, are generally two very different things : 
 and thofe who will not be at the pains to con- 
 fider diftinctly the rir^umtnts An both fulcs, but 
 will judge of either, by the charaiSter or r^pre- 
 fentation given of it by the oppofite party, will 
 be for ever led into erroneous judgments con- 
 cernino- men and thins:s, and continue unavoid- 
 ably ignorant of the true ftate of the matter in 
 queflion. 
 
 D. You would infer from hence, that we 
 ought to be very cautious in forming our judg- 
 ments, and giving cur opinions upon things that 
 come before us ! 
 
 F. I have told you fo already. Experience 
 has taught me to be cautious : I am always flow 
 of believing vulgar report. You will focn find 
 that the more irreligious and immoral the people 
 grow, the more they will be given to lying and 
 defamation, and condemn each other. In the 
 mean time, we find fuch a variety of fcntiments 
 and doftrines, one would be tempted to think 
 mankind fought more after novelty than truth. 
 In general, our nation is fo fond of liberty, it is 
 with reluftance we fubmit to any controul. 
 
 D. Is not this the cafe with all mankind ? 
 
 F. Liberty, as applicable to religion, confifts 
 in the power of over-ruling our appetites, and 
 adting accordijig to the diftates of our reafon : 
 it is the power of executing what the underftand- 
 ing, unprejudiced, judges to be fit and reafon- 
 able : the right of contending is little more than 
 the liberty of fpeech. 
 
 D. Our neighbour Sampfon, they fay, is a 
 great libertine, yet he pretends to adt according 
 to nature, and to be ii.s free as the air. 
 
 (rt) Rom. viii. 2. 
 
 F. It is vveil if he knows his own meaning ; 
 he cannot be free to break the commandments, 
 though perhaps he makes free to break them. 
 Alas ! my daughter, foolifh people who think of 
 excufing their wickednefs, by pretending that 
 fm, as generally underflood by chriftians, is na- 
 tural, o\erlook the more noble and excclleni: 
 part of our nature, which is, that we are ra- 
 tional, and free, and may do good or evil. I 
 know not 'what Sampfon, or any fuch men, who 
 prcfumc on the ftren3,th of body or mind, may 
 preienJ to ; but of this I am thoroughly con- 
 vinced, that then only are we free, when our 
 reafon is unawed by any falfe fears, unbribed 
 by any foolifh hopes ; not hurried away by luft 
 or paflions, nor cheated by the falfe appearances 
 of good. This is the liberty of a rational crea- 
 ture and a chriftian ! 
 
 D. You feeni animated by your love of ra- 
 tional liberty. 
 
 F. So I am, mv dau<Thter ; for this is the 
 glory of our nature ! This is the independent 
 ftate of mind, which is the ftrongeft indication 
 of true greatnefs of foul, whether it be in the 
 prince or the peafant : it leads to every thing 
 which is amiable and praife-worthy, and necef- 
 farily produces inward tranquillity and peace. 
 — If you afk how is this ftate of mind to be ac- 
 quired, I anfwer : Whatever will enable you to 
 break the chains of unruly paflions, and deliver 
 yourfelf from the tyranny of your appetites ; — 
 whatever you do towards refifting thofe fevere 
 mafters, who, while they promife freedom, will 
 bring you into the moft wretched f.avery, is the 
 objeiS you fhould keep in view. In fliort, the 
 only fpring from which perfe^ liberty can flow is 
 religion ; for, as the Apoftle fays, the taiv of the 
 fpirit of life in Chriji Jefus, hath made me free 
 from the law of fm and death (a). If then you 
 would be free in the moft glorious fcnfe : if 
 you would be happy for ever, ally joiulelf to 
 virtue ; court her as the objedl ot your love ; 
 lock into the perfeSi law of liberty (b) ; cherifh a 
 lively and vigorous fenfe of the chrijlian doc- 
 trines, and pray for conftancy of mind and 
 K ftcadincfs 
 
 {h) James i. 25.
 
 [ 66 ] 
 
 flcadincfs of afFefllon towards God (a).— You 
 will hear people talk of nature, as if theyincaMt 
 to challenge the Author of it for doing his work 
 imperfcdly, when upon a candid examination 
 you will find, that the indulgence of evil propcn- 
 litics grows into a habit, which operates fo 
 ftrongly on us, that we fometimes become as 
 unable to do good, as a blind man to fee, 
 
 D. This is a dreadful fituation ! 
 
 F. Very dreadful ! But others have as ftrong 
 a propenfity to do good, as thofe to do evil : if 
 it were not fo, fhould we fee men die for their 
 religion ? The difference confifts in habit, good 
 or bad, with this diftiniSlion alfo, that the early 
 irnprcfTions we received by education, often 
 bring us back when we ftray. Good humour 
 alfo, and 7-cfolution, go a great way in ail thcfe 
 cafes. Do not ftumble for fear of falling ; but 
 ftand, by trufting in the mercies of God, taking 
 heed left you fall. To a mind not abandoned 
 to wickednefs, moral duties grow pleafant, as 
 labour is familiar to the induftrious. Take a 
 man fuccefsful in labour, or in any occupation, 
 deprive him of his work or calling, and you 
 make him wretched. 
 
 D. Do you think this holds as ftrongly with 
 regard to religious labour ? 
 
 F. I believe it does, for it feems more eafy to 
 render thofe who were once aiSlive and laborious 
 in worldly callings, lay.y and indolent, than to re- 
 concile fui to fuch as have been religioufly edu- 
 cated and inclLned. And in point of juftice to 
 the goodnefs of God, we muft ever carry in 
 mind, that he never rccjuirts more than we are 
 able to perform. 
 
 D. I perceive, with great fatisfadion, v/hat 
 true liberty IS, and what is ni.ant hy. warring againjl 
 natural corruption, or the corruption of nature. 
 It is evident, that thofe who have the power of 
 aifling reajonably, have the power alfo of adfing 
 imreafonably : and though we are by nature prone 
 to evil, we are by nature, improved by grace, alfo 
 inclined to good: the plcafure I find in doing 
 
 good, fcems to arlfe as naturally in my mind, a5 
 pain and remorfe wlien I do evil. 
 
 F. I am glad to hear you are not gracelefs,. 
 nor void 6i underftanding ; what could all the 
 Sampfoijs in chriftendom fay againft this ? I re- 
 joice to iliid you have under/landing to perceive 
 the fair fide of the queftion, and virtue to judge 
 with candour. This is more than fome of our 
 betters do : I have heard many talk very ingeni- 
 oufly in finding fault with every one but them- 
 fclves, in whom the chief fault lay : 1 fay fault, 
 becaufe I was fure they could have aftcd diffe- 
 rently if they had pleafed. It is reafon, Mary, 
 which muft guide us right, or call it religion if 
 you pleafe. Religion, with rcfjieft to us reafon- 
 able creatures, is reafon exalted, and informed by 
 the word of God : and happy are we, when we 
 liflen to its dictates, and obey them as the means 
 of perfeil freedom. Reafon, rightly informed, is 
 true wifdom, and leads to perfeftion and happi- 
 nefs. — The finner and the fool, or unreafcnahli 
 perfm, are always reprefented in fcripture, as 
 terms of the fame fignification. And the Spirit 
 of God declares to us mortals, " unto man he 
 faith, the fear of the Lord, That is iviflom ; and 
 to depart from evil, is under/landing." — And what 
 is required of us, but to 7i&.jpfily, to ftiew tnercy, 
 and to walk humbly with God ? — It is evident 
 beyond difpute, that a mind virtucu.ly difpofed, 
 finds in itfelf a native agreeablenefs to the princi- 
 ples of true religion, in the fame manner as the 
 body which is healthy, is fit and fuiced to the 
 purpofes of life. 
 
 D. I remember, that the wife fon of Sirach fays, 
 he that keepeth the law of the Lord, getteth the un- 
 derjlanding thereof. 
 
 F. We may add, the underftauding of every 
 thing elfe, which is proper and r.eceffary to our 
 well-being. 
 
 D. But the abufe of the liberty you have ex- 
 plained to me, is what 1 fuppofe hurries men into 
 a courfe offmning; and cuftom is tx fecond vaX.xx'ce. 
 
 F. It is fo, whether in virtue or in vice ; in 
 
 wor- 
 
 (rt) For conftnncy of mind and divine njffiance. Hear me, O merciful God, and tender Father, and let 
 
 thy giace be ever prefent with thy weak unworthy fcrvant. lam not able of myfelf todo, or think any thing 
 that is good ; O let thy Spirit afliil my poor endeavours. Regulate my affeaions and dcfircs, and confine them 
 to fuch objefls as are pleafing in thy fight. Vanqnifli the temptations which befet me ! Fix my inconftant 
 
 mind, and conduft me through all my paths. Thou, Lord, art my hope! thou art my reji ! in thee 
 
 alone is freedom from the chains of ijn ! in thee alone i« pkafure and true Jati-fadior. ; and ,dl --without theCy. 
 is mifery and torment. Grant me the happy fecurity of tliy peace, that I may abandon all the falfe appear- 
 ances of happincfs here below, and find foft cafe and fwcet repofe in thy love and favour. Hear my prayer, 
 O merciful Lord ; O hear me and have mercy on me, for the fake of Jefus Chrill my Redeemer.
 
 [ 67 ] 
 
 wor/hiping God or neglecting him. Being, as wc 
 are, inclined to good, yet prone to evil, and that 
 either virtue or vice may become a cuftom, it is 
 proverbially faid, cuftom is a fecond nature. 
 Where there is a vicious inclination, or a love of 
 wiclcednefs, the mind is blinded : and the heart 
 which is repugnant to rightcoufncfs, cannot be 
 fuppofcd to feek for the grace of God, or be fit to 
 receive it, on whatever terms it can be ofFcrcd. 
 
 D. I fee that men go on from one degree of 
 wiclcednefs to another, till their hearts are en- 
 tirely corrupted, and averfe to all good. 
 
 F. Thus vice becomes rooted in us, and grows 
 up to maturity. This fully explains the pro- 
 verb : keep therefore a watchful eye on your 
 evil propenfities, and encourage the true fim- 
 plicity of your heart : this will lead you to wor- 
 fhip and to obey God : and for this you fhould 
 pray {a). Our Saviour mentions the fimpUcity 
 tf little children, as a preparative for religion ; 
 and it is eafy to underftand, that where the leaft 
 guile or deceit prevails, there will religion fhew 
 itfelf in moil purity : there can be nothing of 
 pride, art, or cunning in true religion. 
 
 D, I have often heard the fober part of my 
 acquaintance talk of warring agalnjl nature. 
 
 F. If their paflions rebel, they muft declare 
 war againft them, and try to reduce them to 
 obedience to the laws of God, and the dictates 
 of their confcience. In doing this they will be 
 fenfible of fome fmart ; but it is only fuch as is 
 felt upon the drefllng a wound. We are fo form- 
 ed by nature, that religion only can cure the 
 foul of its ficknefs and wounds ; and as it is na- 
 tural to feek a remedy of our difcafcs, religion 
 becomes as neccilary to the foul, as phyfic to the 
 l>ody. Though we ufe the word natural, as ap- 
 plicable to fome evil inclinations ; yet it is very 
 evident, that all evil inclinations tend to our 
 ruin; and th^t flf-indulgence often proves felf- 
 de/lru£ficn. 
 
 D. I know, from the word of God, there is 
 no temptation that we have not the power to 
 refift ; and I fuppofe there is none which has 
 not been overcome by different pcrfons. That 
 which has been done, may be done again : God 
 is the merciful Father of us all ; and if I pray to 
 him, I truft he will defend me from myfelf as 
 well as from others, and afTift me to overcome all 
 temptations. 
 
 CONVERSATION XXI. 
 
 The harmony of reafon and duty. The inconftjlency of retiring from the world on a religious aaount. 
 
 F. 'Y'OU are certainly in the right: exert the 
 power which God hath given you ; and 
 I befeech you to pray conftantly and fervently 
 againft evil habits [h). Your only -defence is 
 in the grace of God, which will be given to 
 thofc who fmcercly aflc it. What but this can 
 
 promife any good, or make good any promife of 
 happincfs ? The wife are icady to give the 
 world all its pleafures and its riches in exchange 
 for the favour of God ; but the fool will ftill 
 be a fool, in oppofition to the brighteft li2;ht 
 of truth, and the moft gracious invitations to 
 
 vierci. 
 
 {a) For freedom from dangerous habits. Almighty Lord of mei'cy, who knoweft the heart of man ! look 
 
 down from the throne of thy glor)', and behold nic prolhate before thee. Preferve me, O Father, from/«/^ 
 and blindnefs of heart : let not my eyes dwell on vanity, nor my fpirlt be tainted with pride, or any uncha-i 
 ritable thought. Preferve me, O God, from uncleannefs and all other deadly fins which war .igainll the 
 foul ; nor let the deceits of the world turn mine eyes from heaven : but in thy good time receive me, O 
 merciful Lord, into thy manfwns of eternal blifs, for the fake of Jefus Chrift, my oxdy Saviour and 
 Redeemer. 
 
 [b) For good habits. Almighty Lord of heaven and earth, to whom all things are fubjeft, I befeech 
 
 thcc to rule my affeftions, and bring all my dt;fires into a regular fubjeaion to thy will. Strengthen me by 
 fl\y might, O God, againft all temptations, and particulai'ly thofe which moft eafily aflault me; diat by a 
 hahit of governing my fajjioiis, and reftraining my appetites within due bounds, I may run freely and chcar- 
 Mly the way of thy commandments, aixi prefent my body and foul a lively, holy, and acceptable facrific^ 
 Knto thee, through Jefus Chrill our Lord, 
 
 K 2
 
 [ 68 ] 
 
 mercy. Thofv,- only can judge of this favour 
 whoiirefteady in ^virtuous life; and take delight 
 in offering up their prayers to heaven, refrefliing 
 themfelves continually at the fountain of life 
 and 'happinefs. The wicked fometimes plunge 
 fa deep in iniquity, that to them, virtue like 
 tolcurs to the blind, is but a name. Let us be 
 ever fo much involved in darknefs by ignorance 
 or perverfenefs, we cannot with juftice, charge 
 this to the account of vature: nor complain that 
 we have fuch propenfities to evil, as cannot be 
 withftood ; fince the very foundation of offering 
 fo high a reward to virtue, fuppoies a liberty to 
 rcfifl vice. 
 
 D. It is fhameful to complain of nature, and 
 not condemn ourfelves. 
 
 F. God never made our duty contrary to our 
 reafoii, nor contrary to our nature but as we have 
 corrupted it. Thofe may imagine what they 
 pleafe, who, firft neglecting their duty, darken 
 their reafon, and then lay the blame on nature. 
 By whatever name we call our bad inclinations, 
 it is equally our intercjl and our duty to fupprefs 
 them ; and the tafk will become tlie eafier as we 
 are accuftomcd to it. We are alfo afl'ured that 
 the power of conquering will be given us, if we 
 feek fuch power with a fincere heart : and it is 
 no lefs evident that we muft conquer or pertjh. 
 D. Conquer or perifh, my Father ! 
 F. If we die in the conteft, as many have done, 
 are we not ftill conquerors ? 
 
 D. Good God ! hov/ merciful Thou haft been ! 
 —In evejiy light I fee the neceffity of being on 
 my guard, againft the envenomed teeth of vice! 
 and that the greater diftance I am from her, the 
 nearer I fiiall be to virtue, and the more delighted 
 with her friendfhip. But I have heard fome peo- 
 ple fay, that in order to take care of the foul, 
 it is neceflary to neglecSt the body. 
 
 F. I need not repeat the various abfurdlties 
 which mankind fall into. In popljh countries, 
 numbers of both fexes, under this notion, retire 
 to jnonajlerles, and violate the facred obligations 
 of charity, by living on the fpoils of the poor : 
 but true religion is fo far from fuppofmg we 
 have no bodies to provide for, there is hardly 
 a Icflbn in it, which does not teach fomething 
 which regards the good of the body. We are 
 commanded to love cur neighbour as ourfelves ; 
 by which it is evident we are to love ourfelves : 
 we are compounded of body and foul, therefore 
 >Ke mull have regard to botli. The wants of the 
 
 body call loudly for the cxertiorj of the faculties 
 of the foul ; and the goodncfs of Heaven is equal- 
 ly confpicuous in the care of both. What are 
 all the arts and devices of human life ; the build- 
 ing of houfcs to cover us from the inclemency 
 of the Ikies ; the fowing our fields with grain 
 of many kinds, and gathering the fruits of the 
 earth into barns ; with the various manufactures 
 of human invention, for coverin^i and nourifliino; 
 our bodies ? Prom whence arife thofe numerous 
 endearing focial ties, which bind us to each other ? 
 What is the care of our own children, our parents, 
 and our families ? Thofe who do not provide for 
 tlicir own kindred, are faid to be worfe than hea- 
 thens. What is the exercife of Chrljilan charity, 
 as this relates to the body, " I was hungry, and 
 ye gave me food : I was naked, and ye clothed 
 me : I was fick, and ye vifited me : I was a 
 ftranger, and ye took me in ?" Thefe adts of 
 mercy, the great Friend and Saviour of the world 
 informs us, are works which, if we do them to 
 others who are in need, he will regard as done to 
 himfelf. Though all thefe deeds mufl flow from 
 a good fplrlt, yrt they furely relate to the body. — 
 Behold the glories of God, difplayed in the 
 brightnefs of the fun, the cooling breezes, and 
 the fhowers v/hich drop fatnefs from the heavens ! 
 Thefe delight the heart of man, but they are 
 neceflary to nourifh the earth, and furnifh food 
 and raiment; without which, we could not Ike 
 to fmg the praifes of the Almighty Benefacftor. 
 What is life itfelf, with refpedt to our prefent ftate, 
 but as we prefei-ve the body ? The great fault 
 of mankind is, that they often pamper the body 
 and ftarve the foul ; or, devoting themfelves to 
 the pleafures of their fancy, neglect their duty to 
 their God : from whence vifionary people have 
 fallen into the miftaken notion of retiring from 
 the v/orld.' 
 
 D. Thofe who talk of retirement are vifion- 
 ary, or afraid to ftand their ground ; perhaps they 
 do not clearly underftand their own meaning. It 
 is obvious that the foul is interefted in taking' 
 a due and proper care of the body, and that 
 it is injured when the health of it is deftroyed 
 or impaired. 
 
 F. The great tafk of life is to diftinguifli the 
 body from the fpirtt, and to preferve it under the 
 government of the foul, as its proper guardian 
 and friend. But great aufterities, which give pain^ 
 or weaken the body, are founded on an abfurd- 
 fuppofition, that vice lieth but ftiin deep ; or 
 
 that
 
 [ 69 ] 
 
 that becaufe the body is to be kept under, and 
 made fubfervient to the great ends of Heaven, in 
 piviiio- us breath, and aflifling the fpirit in its 
 preparation for another life, therefore we muft 
 think of nothing but the happinefs of another 
 hfe, though we fiiould die ftarved. They are 
 fb far in the right, that this " is the one thing 
 needful ;" but we miift not defeat our own end, 
 by a foolifli contempt of thofe duties to man- 
 kind, by Tiieans of which we are required to 
 feek for heaven's joys. 
 
 D. 1 perceive the abfurdity of fuch notions. 
 
 F. We are to poffefs our vefiel in meeknefs and 
 patiencc,h\it never grow indifferent to the happinefs 
 of mankind. You fee the never-ceafing care of 
 Heaven over all its creatures ! How can we imitate 
 God by being incciive ; or how promote the happi- 
 nefs of our fellow-creatures but by living in the 
 world, and fhewing a jufl regard to fecial obliga- 
 tions^ as a part oi religious duties F — A great portion 
 of mankir;d are inclined to indolence, and would 
 avoid labour, if neceffity did not urge them to it: 
 if other people would workyir them, they would 
 not -woik for thcmfelves. Bat the truly religious 
 are truly induflrious ; and for the fame reafon 
 that virtue itfelf confifts in doing good, they know 
 that no good can be done by a lazy or inat;l:ive 
 life. Whether it regards this world, or the world 
 to come, be aSlive. Thofe who afieirt to foar 
 above the condition of human nature, and are 
 wrapped up in their ov.'n contemplations, to the 
 negledt and prejudice of their fellow-creatures, 
 do not know what belongs to their duty : Man 
 muft afl; according to his nature: Angels arey/i/-, 
 rits, and require no meat nor drink; man, in iiis 
 prefent ftate, cannot fubfifl without both : and 
 though we are commanded to labour for the 
 bread which endureth to everlafting life, we are 
 alfo commanded to bbour in our feveral callings, 
 for the bread which is to fupport our perifhing 
 bodies. Every motive confpires to render us 
 aSiive and indujlrious in our callings, as men and 
 Z^ chrijlians ; as fubjeifis, parents, children, and 
 in all other relations of life. 
 . D. The fobriety recommended by religion, 
 naturally promotes indujhy: I apprehend the dif- 
 ficulty lies in exercifmg our bodies in temperance^ 
 and in fpiritualizing our thoughts. 
 
 F. Upon the whole, we m.ay have many rea- 
 fons for withdrawing occafionally from the gay 
 fcenes of life ; but not to fequeftcr ourfelves from 
 the woild, while we continue in a right mind.. 
 
 D. If 1 were aged and rich, I believe I fhould 
 remain in the world : Yet our good neighbour 
 Frances talked the other day, as if fhe meant to- 
 ftiut herfelf up in her clofet, and fpend the re- 
 mainder of her life in piety and prayer. 
 
 F. Frances is a good wom.an, therefore anxious 
 for the falvation of her foul : (he thinks fhe can 
 provide for it mofl: efFeftually when fhe can fee 
 Dobody, and nobody can fee her. But you may aflc 
 her, if this will not be putting her candle under 
 a buftiel, and extinguifliing her light, infteadof 
 letting it fliine forth for the honour of God ? 
 Religion is a ftate of aflion^ not of reji: our 
 Saviour and his followers were ccnftantly employed 
 in the world, among their fellow-creatures, ex- 
 cept when they retired to pray. If all good peo- 
 ple, no older than Frances, were to retire, of 
 what ufe would their example or experience be ? 
 How would their fortitude and piety, acquired 
 by time, be exprefic-d for the benefit of fociety ? 
 If all fuch people left the held, who would ftand 
 in the gap : The overflowings of unrighteoufnefs 
 may well make us afraid of the confequences ; for 
 who but the lightcous is to ftcm the torrent of 
 iniquity, with which the world feems threatened 
 to be overwhelmed ? If {lie hungers and thirfts 
 after righteoufijefs, file ftiould be eager to take 
 care of the fouls of others ; which cannot be done- 
 in her clofet only. She does well to retreat from 
 the buftling money-getting part of life. To be 
 anxious for That which fhe does not want, would' 
 be as ahfurd as not to be anxious for what flic 
 does. She defires to make the mofi: grateful offer- 
 ing to heaven ; let her confult how fhe may beft 
 aft, to become the inftrument of heaven, in, 
 prom.oting the happinefs of thofe, for whom, 
 heaven itfelf is moft deeply interefted. ■ Many 
 have chofen retirement, in hopes of flying from 
 themfelves, but were not able to fupport fuch a 
 fituation with any dignity or advantage. A fud- 
 den tranfition, from an active to an indolent or 
 a contemplative life, is hardly pradficable by the 
 generality of mankind. 
 
 . D. Your advice is according to my way of 
 thinking; I fhall take the firft opportunity of 
 letting her know your thoughts : but pray, my 
 Father, is it never the cuftom for people in an 
 advanced age to retire from this bad world ? 
 
 F. I have juft mentioned rnonnjleries and nun- 
 veries in popijh countries, in which people of all'- 
 ages, from various motives, coop themfelves up:, 
 hut this cuftom is a child of enthufiafm and pride,, 
 
 rather:-
 
 [ 70 1 
 
 rather riwn of fober rcafoii and pious humility : 
 for many young nun go into monajicries, and 
 young women to m/mifrics, merely bccaufe they 
 are not rich enough to live in fplcndour in the 
 ■world, and have too much pride to apply them- 
 ielvcs to ufeful employments. Thus, in mani- 
 feit violation of the eternal obligation to charity, 
 they feed, as I have told you, on the fpoils of the 
 laborious, by the incomes they receive from land, 
 and donations ; and think they do God fervice, 
 if they give the fragments of their meat to the 
 Eiiferable who come to their gates. Is this act- 
 ing like difciples of our Great Lord and Mafter ? 
 
 D. I perceive how eafily mankind are betrayed 
 into falfe notions of religion ; and how one part 
 of the world may impofe on the other, when 
 cither the rich or the joor go out of the track 
 
 in whch Divine Providence hath placed them. 
 I am alfo fatisficd, mv Father, that we are all 
 born to live in a focial (late ; but thouH:h our 
 neighbour may be miftaken in this point, yet fhe 
 fctrns ftrongly fortified againfl evil in every fta- 
 tion, and has a number of texts ftorcd up in her 
 memory, fuited to all the occurrences of life. 
 I have avoided the quoting paffages of this kind, 
 ■being afraid of making too free with the fcrip- 
 tures and fcripture language. 
 
 F. You judge well, Afary: it is a common 
 fault to quote improperly, and ufe the words 
 of the facred writings, without due attention to 
 the fenfe and defign of the writer. However 
 ready we fhould be in applying the rules, and 
 remembring the precepts contained in them, wc 
 fliould ufe them with caution and reverence. 
 
 CONVERSATION XXH. 
 
 The duty of mentioning the name of God with awe, and the eternal obligatims to humilily. 
 
 F. ATTEND, my child, to my v/ords, 
 that your heart inay not fwerve from the 
 reverence you owe to the name of the Moft 
 High. One great fault, I might call it a great 
 Jin, for it feems to be a breach of one of the 
 commandments ; yet it is often committed hy fober 
 people : I mean the carelefs manner of mention- 
 ing our great Creator. Bifhop Burnet tells us, 
 that the celebrat-ed wife man and Chrillian philo- 
 fopher, Mr. Boyk, never mentioned the name 
 of God without a vifible paufe for recolle£tion. 
 His wifdom and fanftity in this particular is imi- 
 table by you or myfelf. Alary; and I beg that 
 you will follow it. This will keep alive in your 
 rnind a due fenfe of the Divine Majefty. A due 
 fenfe did I fi'.y? What are all the powers of the 
 foul, whon they afpire at thinking of God ! 
 " Can they find out the Almighty to perfection?" 
 
 D. I am deeply fenfible of the homage I ought 
 to pay, and will endeavour to check my carclefsnefs. 
 Can you, my Father, inform me zuhy the fcriptures 
 n^cnhe piijjions and bodily organs to God, and fpeak 
 pf his anger and vengeance, his hands, his eyes, 
 his tlirone, and fuch like ? 
 
 F. In moft inftances which concern God and 
 the foul, we are not able to carry our thoughts 
 high enough, nor have words to exprefs them, 
 b.ut as wc borrow them horn fenfe, and adapt them 
 
 7 
 
 to our capacities. Eyes denote fight, and God 
 feeth all things : hands exprefs pciver, and He is 
 omnipotent : anger means a jufl fenl'e of affronts ; 
 and vengeance, puniftiment : and thrones imply 
 fovereign authority. At the fame time, we know 
 that Gsd is a fpirit, not vifible to mortal eyes, 
 infinite in purity, and devoid of paflion : incom- 
 prchenfible, for who can comprehend how God 
 fecth and knoweth lall things ! No tongue can 
 defcribe his glory : no thought can comprehend 
 his perfection ! 
 
 D. I believe, my Father, that moft of the 
 faults v/e fall into in regard to religion, arife, as 
 you obferve, from the py-ide of our hearts. There 
 are many who fay they are humble, and perhaps 
 think themfelves fo, yet frequently betray a very 
 contrary temper and difpofition, by talking of 
 what they do not comprehend. 
 
 F. In common life, humility is eftecmed one 
 of the moft excellent of moral virtues. It makes 
 us love our fellow-creatures, and it attracts their 
 alfeiStions, while it excites no malice or envy. 
 It has one peculiar advantage, adapted to all 
 circumftances ; it fets us above the world in the 
 trueft and beft fenfe: "he that is little in his 
 own eyes, will not be troubled to be thought 
 fo by others." The confequence of which is, 
 freedom from temptations to pride, envy, anger, 
 
 and
 
 [ 71 3 
 
 rnd ambition, and all other turbulent -paflions, 
 which are fo apt to difturb the human breaft. 
 Thus, what is moft pleafing to God, is at the 
 fame time productive of worldly iiappincfs, 
 ♦' Blefll'd are the jneek, for they (hall inherit the 
 earth." 
 
 D. I have promifed you, my Father, in the 
 moft folemn manner, to ufe my endeavours to 
 be humble; and I think myfelf fmcere. 
 
 F. I believe you are ; but confidcr that your 
 fromifc amounts only to this, that you are deter- 
 mined to ufe the heji means to obtain this eyid. 
 Are you attentive to fuch means, and determined, 
 without trifling or delay, to put them in prac- 
 tice ? Our words, our aSfiotis, our thoughts, muft 
 harmonize with our hopes in a life to come. 
 Whether we toil for the bread we eat, or relilh 
 its fweets in eafe and affluence, it makes no dif- 
 ference with regard to our afliduity, in the great 
 bufmefs of preparation for eternity, the chief ob- 
 ject of which is walking humbly before God. 
 To attempt to ferve Him without humility, is a 
 contradiiflion : If we confider the life and death 
 of our blcffed Saviour, it is the hijiory of humi- 
 lity ! The great leflbns which He taught, are 
 ail founded in lowlinefs : Keep Him conflantly in 
 view. His example remains on everlafting record, 
 and powerfully enforces this virtue; for He hum- 
 bled hitnfelf, even to death I — and died upon the 
 crofs. 
 
 Z). How forcibly and fweetly does he com- 
 rnand and invite us to learn of Him, when he 
 tells us, that he is meek and lowly ; and that, if 
 we follow his example, we (hall find refl unto 
 cur fouls. 
 
 F. And do you not think a natural inference 
 may be drawn, that there will be no refl for thofe 
 who are not msek and hxvly? In a religious view, 
 fride is the parent of many bad children : every 
 emotion of envy, every fally of anger, every un- 
 chafle defire, naturally begets another of the 
 fame kind ; and till we conquer ourfelves, we 
 ihall not be at reft. The mind is the feat of 
 empire in the little world within us ; and if its 
 fubjcfts intend to be at peace, they muft fuit 
 their tempers to their ftations, as rational and 
 
 accountable beings, and pay all due refpeit to 
 their fuperiors. 
 
 D. Humility and repentance for fms feem to be 
 united. 
 
 F. And fo I hope is thefsrgivenefs of ofFences; 
 Humility draws away the difguifc with which 
 our fins arc covered from our eyes, and brings uj 
 to a full fenfe and acknowledgment of them ; 
 and this introduces that repentance and reforma- 
 tion, to which the gofpel promifes the rcmiflion 
 of fins. It is not enough to be forry for our 
 faults, and to confefs them; we muft alfo forfake 
 them : if v/e do not put ourfelves upon our guard, 
 to avoid them for the future, what we h:>ve done 
 will not be accepted as repentance ; nor (hall wc 
 receive the bleiTing promifed to thofe who repent. 
 
 D. Some talk of repentance, as different from 
 real amendment of life. 
 
 F. Thefe muft go together : forrow for what 
 is paft, fo far as it froes, is a fecurity for not 
 committing the fame offence again : forrow fup- 
 pofes pain, and nobody feeks pain for its own fake,, 
 but we all naturally avoid it. Repent truly and you- 
 amend. Without entering into nice diftinftions, 
 confult your confcienee, Mary : if this does notr 
 accufe, you need not fear. The proverb fays,, 
 " Do well, and doubt no man ; do ill, and' 
 doubt all men." Whence you may learn hew 
 to be happy, by being free from fear, and con- 
 fequently from all bitter care. If your con- 
 fcienee is clear, yoti will enjoy the higheft plea- 
 fure here, from a well-grounded hope of happi - 
 nefs hereafter : but if it is terrified with a fenfe 
 of guilt, your life will be full of painful appre~ 
 hcnfons, with regard both to the prefent and the 
 future. You, my dear Alary, are yet compa- 
 ratively in a ftate of innoceney. — Heaven grant; 
 you may continue in it ! — and let me die in peace ! 
 — I charge you to guard a^ainft the leaft breach, 
 of confcienee. Recolleft that every one com- 
 mitting a trefpafs, is the prifotier of juflice, as. 
 foon as it is done, whether it be known or not. 
 No one ever offended againft the dictates of his 
 own heart, but firft or laft he felt the bitter effcdls 
 of it. Whenever you are confcious of a fault, 
 pray immediately for the forgivenefs of it (a). 
 
 D. 1 
 
 r (aj For repentance under a confcioufnefs of malice, revenge, faljhood, co^etoufnefs, treachery, irregular dcfereSy 
 
 tr any particular offence. Moll merciful God ! I befcech Thee, give me fo deep a fenfe of the fin whicll 
 
 I have been guilty of, that I may never mere oficnd Thee. My trnn/grejjion teftifies againft me ; O let my 
 heart bleed v/ith contrition ! Call me not away from- thy prefence, nor hide thy face in difpIeaUire ; bnt iir 
 thy great mercy blot out the remembrance of my iniq^uity. Arm me, O Lord, with rcfolution; that I may 
 
 con.-
 
 [ 72 1 
 
 D. I hope I flnll have fo much virtue, and 
 be always on my guard not to offend. You, 
 my Farher, feem to be happy in the peace o^ your 
 confcience : If I knew your rules of preferving 
 it, I would endeavour to follow them. 
 
 F. There can be no rules equal to thofe con- 
 tained in the fcriptures, from whence I have 
 drawn mine, though I have fallen far fhort in 
 praiSlice. It is true I have delighted in mercy, 
 though fometimes inadvertently cruel in ivords, 
 if not in aSlions. I have not always made fuffi--' 
 cient allowances for the weaknefs of other meriy 
 and confequently have not fufficiently difcovered 
 ?ny own. Many have been my tranigreflions of 
 different kiiKis ; and where fliall I feck for the 
 peace which you think I enjoy, but in fincerely 
 repenting at the throne of the Almighty, and 
 putting my truft in his mercy promifed in the 
 gofpel, through his Son our bleficd Lord and 
 Mediator ? — With refpect to iny prefcnt conduct, 
 be contented with knowing, that in oppofition to 
 my fins and infirmities, I have ever been anxious 
 to find out, and to do fuch things as are acceptable 
 to God. — And in order to perform this effe61:u- 
 ally, I frequently examine the ftate of my mind, 
 and reckon upon every day as my laft, fo far, 
 I mean, as regards a dear account with heaven. 
 This, I apprehend, is the only way of going on 
 in a courfe of conllant obedience, and prevent- 
 ing a furprlze by death. 
 
 D. Is this the common way which mankind 
 take to preferve their innocency ? 
 
 F. Not very common, I fear. The thought 
 of death feems to be, of all others, the mofl un- 
 pleafing to the generality of the world ; and 
 therefore they are far from thinking that the 
 prefent day may be their Iqfl. — But there is no 
 Handing ffill in this bufinefs: we muff be always 
 going on improving, or giving way and growing 
 worfe. Time never ttops : our nature fubjefts us 
 
 to chai\ge ; all things about us are changeable, 
 and our change fhould always be for the better': 
 the foul longs far perfeiiion, and virtue hath no 
 bounds fet to it. Would you keep your con- 
 fcience clear, and make it a fpring of peace and 
 comfort to you, O my daughter ; learn to bear 
 <?w7 with patience and refignation ; and to enjoy 
 giod with moderation and gratitude ; and ftudy 
 what is good. Though you ftiould remain low 
 in condition, you may rank high in virtue : but 
 the wealth of the world will not compenfate for 
 lojl innocence. Let a little time pafs, and all the 
 diftindlions about which mankind make fuch a 
 buftle, and fo often hazard their fouls, will drop 
 into the grave. The earth will foon cover us 
 all; and (he herfelf will be changed: it is abfurd 
 to be exalted or dejected beyond meafure, about 
 any thing here below. — Endeavour, I fay, to be 
 calm and undifturbed, good and wife, even to 
 the laft. I will venture to affure you, from the 
 variety I have fecn in my own life, that reality 
 hardly ever equals imagi>:al:on. Our earthly de- 
 lights are feldom fo fwcet in enjoyment, as they 
 are in expectation ; but the pleafures of a pure 
 mind are always fwcet and lively ; never flat, 
 never infipid ; and will go on increafing till they 
 are perfected in the manfions of infinite blifs. 
 
 D. The thought of this, however folemn, is 
 inexpreffibly delightful. If a temptation fliould 
 at any time create an extraordinary tumult in 
 my breaft, or anv difficulty arife concerning what 
 is right and fit to be done 
 
 F. Bring it immediately to the bar of your 
 reafon and confcience. Reject your paflions from 
 being counfellors in the caufe. Lay afide all 
 bias and prejudice ; confider 'your God as prefent ! 
 humble yourfelf before Him : put yourfclf under 
 his protection ; pray to Him for fuccour (a) ; 
 and depend upon Him that He will, with the 
 temptation, make a way for you to efcape. 
 
 D. I 
 
 continually watch my corrupt afFeftlons, and rather die, than oppofe thy ivill! Thus humbly kneeling before 
 thy throne, I befeech Thee, v/retched and unworthy as I am, to accept my prayer, and grant me the help 
 of thy Holy Spirit. This I beg, O merciful God, for the fake of my blefled Lord and Saviour Jefus Chrift. 
 
 (a) For defence againjl Jin. Arife, O Lord, I befeech Thee, help me and deliver me from all enemies 
 
 to my foul. Thou art my only refuge and falvalion ! Protect me by thine almighty arm, from the fm 
 which now afTiiils me, .md give me ftrength to triumph over all the dclufions of this world. Infpire me with 
 holy refolution and fortitude of mind, and let thy grace diredl my heart, that neither the threats ncr promifes, 
 the fears nor hopes which this world creates, may prevail upon me to betray or violate my confcience ; but being 
 conltant and unihaken, 1 may adt as becomes a chriftian, and fuft'cr the acuteft mifery of poverty and pain, 
 rep^ach and infolence, rather than oifend Thee ! Grant this, O merciful God, for the fake of thy Son 
 jefus Chrill!
 
 [ 71 3 
 
 D. I perceive that it ftill comes to this con- 
 ckfion : as the peace of life depends on a good 
 tonfdence, a good confcicnce depends on a£ting 
 up to the precepts of our religion. 
 
 F. It muft be fo ! Think then, O my daugh- 
 ter, of the commands of your Saviour, and obey 
 them, that He may plead your caufe. This is 
 
 the fum and fubftance of religion. He atoned 
 by his blood, for all your natural infirmities, 
 and for all your fccrtt and zmhccded faults ; and 
 with regard to your ftns, for alas ! who is free 
 from wilful deviations from their duty, I hope you 
 will fo repent of them, that his inttrciflion may 
 avail to favc your foul from mifery f 
 
 CONVERSATION XXIIL 
 
 Thi conv'iSiions of a good mind. The providence sfGod towards men their fuprcme happlmfs. 
 
 D. T Have been thinking very ferioufly, that 
 however excellent, refolution and fortitude 
 of mind may be, and highly neceffary to the fup- 
 port ot virtue, yet we fhould not be confident 
 of our own ftrength. 
 
 F. Prefume not on your own power to with- 
 ftand temptations, but fludy to avoid them, and 
 when in danger fly. Confider how eafily you 
 may fall, if you run rafhly into danger ; but 
 while you keep at a diftance from it, you are fafe. 
 In our prefent circumftances, to avoid danger 
 and flee temptation, requires no fmall degree 
 of courage and refolution. 
 
 D. Life is fo befet on every fide with danger, 
 as to require a ftridt watch ; and you may depend 
 I will engrave your leffons on my heart. But 
 pray tell me, my Father, have you obferved that 
 thofe who have been moll devoted to the pleafures 
 of this world, and poflTeflcd the greateft power of 
 indulgence, entertain a delightful remembrance 
 of them ? 
 
 F. If you mean only a life of amufement, I 
 believe there can be no real fatisfodtion in refleft- 
 ing upon fcenes of mirth and feftivity, or diver- 
 fion ; they pafs away like a dream ; the pleafure 
 perifhes with the moment of the enjoyment : and 
 with regard to finful gratifications, the queftion 
 cannot be afked ; it is very obvious that the re- 
 membrance of thc'Di is armed with the ftings of 
 fcorpions. If the foul retains her habits, after 
 reparation from the body, as I believe it does, we 
 muft now acquire a habit of virtue, and delight 
 in it, or how is it poflible for heaven itfelf to 
 make us happy? 
 
 D. I fee not how it can : but are you fure 
 that virtue has any foretafte of her rewards ? 
 
 F. I think this is as fure as that vice fufters 
 an inward foreboding and fear of rnifcry. To 
 
 judge from what we fee and underftand of other 
 men's lives, it is moft reafonable to conclude, that 
 a char conftlence is ever found to be a continual 
 feaft, and the moft glorious pleafure. This is 
 always blooming, always affording a fucceiSon 
 of delightful entertainment ; but " a wounded 
 fpirit who can bear?" — I remember a proverb 
 which my mafter ufed to repeat, and which, 
 I think, he faid he had learnt in Spain. 
 " He that lofeth wealth, lofcth much ; he who 
 lofeth a friend, lofeth more ; but he that lofeth 
 his fpirit, lofcth a/I." And if this be applicable 
 to the common aiTairs of life, how much moire 
 is the latter part true, when applied to a zvounded 
 confclence ! To feci the wound, is one part of 
 its cure ; provided we keep it open till proper 
 remedies are applied ; and inftcad of fkinning it 
 over, or diverting the pain, undergo fuch a fevere 
 probe or incifion, as may be cfflclual to our re- 
 covery. 
 
 D. I am afraid that many arc not fcnfible of 
 the ftate of their confciences, til! they arc called 
 to a ferious confideration of it by the approach 
 of death ! 
 
 F. There is too much rcafon to apprehend 
 this to be the cafe ; and when It fo happens, it 
 fares with them as with riotous fpendthrifts; 
 when they muji pay their debts : " They have 
 declined coming to account, from a diftruft of 
 their inability to pay, till at length they are 
 totally incapable of making any fatisfaftion," 
 and the hand of jujllce overtakes them. Think, 
 O my dear Mary, that divine juftice comes with 
 leaden feet ; yet if we perfift in our oflFences, it 
 will ftrike with iri,n hands. Heaven prefenc 
 your foul unfpotted from the world ! — Tell 
 me, my daughter, have you thought enough to 
 entertain a fteady perfuafion, fuch as you hav«5 
 J. cf
 
 [ 74 ] 
 
 of the familiar concerns of life, that there is a 
 Providence which rules over all ; and that a hair 
 doth not fall from the head, but it is fccn by the 
 all-piercing eye of God ? 
 
 D. I am convinced of this ; but the affairs of 
 the world too often put it out of my thoughts. I 
 will endeavour hereafter to live under a conftant 
 and fteady convicHon of it : and indeed, how 
 can we think of God, but as we think of his pro- 
 vidence ruling over us ? 
 
 F. You have anfvvercd well : let your ac- 
 knowledcrments be fuited to your belief [a). In 
 all the affairs of men, it is evident there is 
 a Providence which govc^rns and over-rules : the 
 facred writings are hillories oi Divine Providence : 
 all that is recorded in them, was to ferve fome 
 great end ; and what could this be, but that 
 men fhould know the will of God, and how he 
 interefls himfelf in regard to them ; and learn 
 from example as well as precept, what part they 
 are to a£i: thcmfclves. The Jljiiighty would not 
 exaft our obedience, without telling us what his 
 laws are : nor can vjc be fo flupid as to imagine 
 he hath given us laws, and at the fame time, left 
 us at liberty whether we will obey them or not. 
 No wife governor upon earth adts thus ; how 
 much lefs the King of kings, and the all-wife 
 Ruler of heaven and earth ! You fee what God 
 hath done for us, in making fuch a world, as it 
 appears to us, only for our ufe ; but we are mofl 
 certainly made for his glory, in the true tife of 
 it ; otherwife what is the end of our creation, or 
 what the rewards which he has propofed to us ? 
 The appkufe of the world is a fmall objedt in- 
 deed : yet virtue receives fome reward here, 
 though fhc difdains to feek it where this world 
 enly is concerned ; for that would in cffeift be 
 ceafmg to be virtuous ; but how vaft is the reward 
 ■which is promifed in a life to come I We do not 
 underftand the fccrets of nature in the vifible 
 world, nor confequently of Providence ; there- 
 fore we cannot draw certain conclufions concern- 
 ing the events of life, whether they be good ox 
 evil, beft or worft for us. But we are as fure 
 as that there is a God, which all nature pro-: 
 claims, his patience -iwii forbearance in not punifh- 
 ing the wicked, as they feem to delerve, inftead 
 
 of exciting their repentance, by a fenfe of grati- 
 tude, often appears to operate on many of them 
 the contrary way. 
 
 D. Is there not caufe to believe that men are 
 oftener punifhcd, fome way or other, than is ge- 
 nerally apprehended ? 
 
 F. Reafon teaches us, it is the goodnefs of 
 God which affords them fo much time for re- 
 pentance, that they may not fall into deitruction : 
 And indeed I believe they are oftener punifhed 
 than is known or obferved. But whether reafon 
 teaches us, for what caufe almighty vengeance is 
 withheld, or not, we are fure religion does ; for 
 it is exprcfsly declared in the fcripturcs. On the 
 other hand we learn, when we fee good men - 
 affli(Scd, which frequently happens to fome, dur- 
 ing the whole courfe of a long life, that it is but 
 an exercife of their faith, and advances them in 
 their progrefs to perfeftion. There needs no 
 extraordinary powers of underftanding to recon- 
 cile fuch events. " We ourjht to think ourfelves 
 happy, that we know enough to make us happy. 
 If we are not fo happy as we defire, it is well we 
 are not {a iniferable as we deferve. Every one 
 has received more good than they have done ; and 
 done more evil than they have fujfered." 
 
 D. This is a very fair and candid ftate of 
 things. 
 
 F. Providence is ftill indulgent in whatever 
 happens here, to keep us in mind of what may 
 happen in the world of fpirits, v.-here the righte- 
 ous judge of mankind will determine what our 
 flate Ihall be. Every thing is ordered with \xA- 
 mtQ goodnefs, wifdom, and mercy ; but it is ordered 
 •with jufi ice too. Notwithftanding the imperfec- 
 tions of our nature, 7nen now fee what is right 
 7ur\A ft to he done in moft cafes, for the fupport of 
 government, and punifh great offences according 
 to Iciivs : and how can any one be fo itupid as ta 
 imagi-ie that God, who is the fountain of reafon^ 
 and the perfedtion of wifdom, will not difpofe of 
 us agreeably to the wifdom and juftice of his 
 everlafting commandments ? 
 
 D. Nothing can be more reafonable to belie\'e 
 than this ! How comes it, my father, that wife 
 men puzzle their brains fo much about religious 
 doctrines and opinions ? I have heard that there 
 
 are 
 
 (rt) In acknoivledgment of-Ri-vitte Providence. O Lord, thou great preferver of mankind, accept my 
 
 deepell: gratitude and mod e;;alted praife, for thy repeated mercies and proteftion. Thy hand, O God, hath 
 fupported me from my birth until now ! Teach mc to confidTr the end of thy goodnefs, and make my fenfe; 
 of thy frefent mercy, a ftronger obligation to my future obedience, and an earnsft of thy love towards rae» 
 jiflworthy as I am.. This I beg, O mercifiil Lord, through Jcius Chrifl., niy bisflbd Saviour and Redeemer..
 
 [ 75 ] 
 
 arc millions of books written upon ruch rubjciSs; 
 anJ that (bmc are upon points which the authors 
 themfelves never comprehended ? 
 
 F. I cannot tell you much about perfons whom 
 you call ivife men ; or, as I luppofe, you mean 
 learned men ; you are happier than thofc who 
 take pains to perplex themfelves. Do you endea- 
 vour to pleafe God in that which you perceive to 
 be right; and whenever yonr confcience even whif- 
 pers you that any thing is wrong ; whenever 
 there is any doubt, which affords a prefumption, 
 that what you are about to fay, or do, will be 
 difpleafing to God, forbear and avoid it. Never 
 offend againft the law of your own mind ! — 
 Confidcr, that the tranfient pleafures of the pre- 
 fent life are nothing, when put in competition 
 with your duty ; but the happincfs or mifery of 
 the life to come fhould be the conftant fubjec't of 
 your thoughts, to urge you on to good, or reflrain 
 you from evil. I am under no anxiety on your 
 account, but that your life may be virtuous ; 
 the reft will follow : for whilft you are good, you 
 never will be forfaken of God, or totally rejefted 
 by your fellow-creatures : but if you fhould be- 
 come Vjicked, even though the world fhould fmile 
 
 upon you with all its blandifJimcnts : though all 
 things fhould wear a pleafmg afpeiSt ; yet in the 
 end, as furely as the wicked will be puni(hcd, you 
 will be mifcrable. 
 
 D. My dear father, I know how great your 
 care and anxiety is for my happlnefs, and I hope 
 I fliall never forget that mifery and pain with vir- 
 tue, are far preferable to all the pleafures which 
 this world can afford, without it. 
 
 F. We have often talked, ii/tf;-y, of courage in 
 religious concerns : have you rcafoned yourfelf 
 into refolution ? Have you the heart of a man ? 
 There is nothin"^ fo darino- which hath not been 
 done, even by your fex, when fome great motive 
 of hope or fear, love or revenge has operated 
 ftrongly on the mind : many have laughed at 
 death itfelf, when in purfuit of their favourite 
 obje(5l. 
 
 D. If a weak or vicious paffion hath carried 
 people fuch lengths, what ought to be expciled 
 where reafon and religion unite in the fame caufe; 
 where the confcience applauds, and heaven itfeif 
 is prefented before our eyes .' O my father, I 
 will ftrive to arm myfelf againft all events, death 
 not excepted. 
 
 CONVERSATION XXIV. 
 
 The inconfijlences of condtiol zvhieh prevail in mojl conditions of life, with refpeSl to religious duties. 
 
 The principles fr07n ivhich men mujl draiv comfort. 
 
 F. WT'E all look for happinefs, but how are 
 we to find it, if we are afraid; and 
 how can we ceafe to fear, if we ftray from the 
 paths of virtue ? Whatever concerns life, the 
 more neceffary it is, the more naturally it prefents 
 itfelf to us, and we all feek that which we ima- 
 gine will be moft produi5live of our happinefs ! 
 We acknowledge virtue to be our fupreme good, 
 fliall we not feek it with all our heart ? Our 
 other defires are narrow and bounded by this 
 world ; but virtue hath no bounds ! 
 
 D. My defires go not beyond food, raiment, 
 health, peace of mind, and the hopes which religion 
 prefents to my view. 
 
 F. Thefe are reafonable defires ; but they 
 are the higheft things we mortals can enjoy ! 
 
 D. Why then is fo great a part of the, world 
 fo much more eager after riches than they are 
 after virtue F 
 
 F. Becaufe the grcateft part of the world think 
 
 and a£t foolifhly. My mafter ufed to fay of mo- 
 ney, the great idol of the world, that " we ought 
 to have it in our heads, but not in our hearts." 
 Common prudence teaches the ufe and value of 
 it ; but if once it takes hold of our affections, and 
 influences our judgment, it becomes as poifon to 
 the foul. Religion, on the other hand, muft be 
 in our hearts, or it will not be in our heads : let 
 us feek for that to which we mzY fafely apply, in 
 all the various diftrcffes to which life is fubjeft. 
 To iuho?n can we appeal, but to God, and to 
 his word, as contained in the fcriptures ? Thefe 
 we are commanded to read ; not as children, but 
 to mark, learn, and digeft them in our thoughts. 
 
 D, I remember what you have already told 
 me on this fubjciS. 
 
 F. I am glad you do : it is not the cuftom of 
 our times, even for parents to command their 
 children, after a certain age, with rcfpect to re- 
 ligious duties : it is prcfumcdj that v/here the 
 L 2 freedom
 
 [ 76 ] 
 
 /icsclom of the heart is exerciftd, it iimy be in 
 vain to do more than remind them of their dan- 
 ger. It appears however to be a ftrange kind 
 of carelefTncfs in parents, to give up a point of 
 fuch importance, or lca\e it fo much to chance. 
 
 D. I am happy in having a father who is fo 
 attentive to my everlaftino- intereft ! 
 
 F. Thoffe who attend to this world fo much, 
 as to be regardlefs of Him who made the world, 
 are at bcft very trijllng beings ; and the more 
 wiidom and fuperiority they afFcdl on this ac- 
 count, the move fooUJh, and hafe they ^pear in 
 the eyes of the good and wife. I have known 
 fome rich fiunilies, where it would amaze you to 
 underftajid how carelefs, and confequently how 
 ignorant the children were, even when grown 
 up. And if youth pafles in this manner, 
 what is to be expected of age .'•^I have alfo re- 
 marked in what perpetual terrors the lives of many 
 pafs, from the fear of death, created by every 
 flight diforder. Better were it they had not beeii 
 born, than thus to flutter about like butterflies, 
 with gaudy wings for a few fummers, and then 
 fink with forrow into the grave ! Thofe who 
 do not make it their frji concern to account 
 with heaven, are fufpended by a hair, being every 
 day fubjeft to fmk into de{l:ru(ftion. 
 
 D. I tremble to think of this fituation. So 
 far from envying the condition of fucb people, 
 they appear as objefts of my deepeft compaffion. 
 I flatter myfelf I fhall always pay a due regard to 
 your ad\ice and example ; and confider you as 
 the gracious inftrument of heaven, in conduct- 
 ing me to everlalling happinefs. Not alarmed 
 at a cholic or head-ach ; nor frightened when di:ath 
 cnly fhakes his dart ; I hope to be able to meet 
 him as my friend, whenever it (hall pleafe the 
 Almighty : and therefore wifh for your commands, 
 my father, though it were to die for virtue ! 
 
 F, I thank you, my dear child ! And fmce 
 you are fo determined, hear what I am going to 
 fay, and write it on the tablet of your heart — 
 Read the New Teftament every day of your 
 life, though it fhould be but a vetfe or t%ua: this 
 will fupply you with good thoughts : lend a pa- 
 tient ear to thefe oracles of God : read what you 
 clearly comprehend : traiifcribe that which 3'ou 
 read, into your heart, and cherifli it in your bo- 
 fom. A minute's reading may furnifh an ample 
 fimd of admirable entertainment and improve- 
 ment for the whole day. 
 
 D. .Children at fchool are frequently diftrefled 
 
 by the tafi which is fet them ; and difgufted 
 with reading the facred writings, before they ia 
 any degree comprehend the importance of them. 
 
 F. They begin too foon : they are over- 
 whelmed with quantity : the portion is injudi- 
 cioufly chofen : it is not properly read and re- 
 peated to them, nor adapted to their tender 
 minds. They are not ftruck with awe as they 
 ought to be ; the fcripturcs, being forced on 
 them, are rendered irkfome ; and from hence 
 many are negligent, in this great article, through 
 the remainder of their lives. 
 
 D. I am afraid, from the little I know of the 
 world, that this is true in a degree Ihocking to 
 think of, in a chrijiian land, efpecially where 
 fuch pretcnfions to wifdom are made. 
 
 F. If people would attend, with a good and 
 humble heart, to the circumftances of the life and 
 death of Chrifl, what he did and fuffered for us ; 
 what he hath commanded us to do ; and what he 
 h'^iX.h. forbidden ; we fhould acquire a very different 
 turn of thought, from that which is generally 
 found amongft us ; and however we may fhew a 
 repugnance, as if it would abridge our pleafures, 
 our days would pafs in far greater joy. Thefe 
 leffons are neceflary at all times ; but we are apt to 
 forget the very fignification of the word lejfon ; 
 and yet, I fay, if we do not learn, and relifh 
 them too, whilft we are in youth, how are we 
 to form our tafte, and model our lives, as we 
 advance in years ? If we dwell on the fenfe con- 
 tained in the fcriptures, and really confider them 
 as the words of eternal life, we fhall find the road 
 to a happy eternity. — O Mary ! what numbers 
 of years have the moft part of mankind, of my 
 age, fquandered away ! How often have I of- 
 fended againft my own reafon ! My father died 
 while I was yet an infant : I had no monitor in 
 him, as you have in me : but experience now 
 qualifies me to be your inftructor : May 
 my words fmk into your heart ! May God 
 give a blefllng to them ; may they make you 
 wife and happy ! • » 
 
 D. My father ! You know my heart : you 
 
 know how much I love and honour you as the 
 Inftrument of heaven, in giving me a being, and 
 providing for that being ; hov/ much more do I 
 love and honour you for thus endeavouring to 
 render my being happy, by leading me into the 
 paths of eternal life ! 
 
 F. You will not think my inftruftions te- 
 dious, while I t,hus open my heart to yon \ 
 
 Whatever.
 
 [ 
 
 71 
 
 ] 
 
 Whatever fliall bcfal us, when wc are parted^ 
 let us never forget that the time will come when 
 only fuch leflbns, well learnt, can avail us : but 
 there is only one way to learn them truly, and 
 that is to praiiife them. Could you take a I'urvey 
 of all the fplendor of the world ; all that beauty, 
 fenfe, or wealth can give, and be allured of the 
 poffeffion of it, what would it avail ? Would 
 you prefer it to your duty to your God, and the 
 hopes of a happy eternity ? You have no pro- 
 perty but your good mind, and the work which 
 your hands can do : perhaps in the iffue it may 
 be fo much the happier for you. All things 
 confpire to warm your heart, to ftrengthen your 
 reafon, to animate your vigilance in the caufe of 
 virtue. Your want of riches, is in many re- 
 fpefts, freedom from temptation ; and poverty 
 may thus become a faithful friend and a powerful 
 patron, to promote you to honour and never- 
 ceafing happinefs. Such is the kindnefs of hea- 
 ven, in that which is withheld, as well as in that 
 which is bejlowed. And now I charge you to 
 remember, that all the thoughts and actions of 
 our lives, are attended with their certain confe- 
 quences. Good and evit are unchangeable ; and, 
 itri6tly fpeaking, there is nothing good or evil, 
 but what is virtuous or vicious. What is that 
 hioiu/edze which does not.direft and govern our 
 lives ; or what the worldly goods which are not 
 employed agreeably to the defigns of Providence ? 
 ———In the early days of my life, I learnt 
 from my matter's books and difcourfe, that even 
 heathens concluded, from the diftrefs in which 
 virtue is fometimes involved, and the fplendor 
 in which vice frequently triumphs, that there 
 muft be a Jlate of rewards and puni/lmients after 
 death ; and accordingly he told me, that 
 their ancient poets reprefented this ilate, in very 
 ftrong and fignificant terms. They had no clear 
 lights to guide them ; we have fuch lights : hov/ 
 great therefore will be our punifhment, if we 
 walk in darkncfs ! 
 
 D. No man ever returned from heaven or hell, 
 to tell us what is paffing there ; but the zuord of 
 God gives us as much information in this matter, 
 as is neceffary for us to know, in our mortal Hate ; 
 and as much I think as is fufficient to influence 
 our lives, and make us virtuous. 
 
 F. Well have you fpoken, Mary ; and if men 
 believe not the word of God as contained in the 
 icripiures, " neither would they be perfuaded 
 
 
 though one fhould rife from the dead" to tclf 
 them what is pa/Ting on the other fide the grave. 
 Yet the more v/e realize to ourfclves the fcenes 
 of future joy and mifery,- and the more we refledt 
 upon them, the greater effect will they have upon 
 us. Could I, my dear Alary, " reprefent to 
 " you, the different flates o^ good and bad men : 
 " could I give you the profpedt which the bleflcd 
 " martyr St. Stephen had ; and fhew you the 
 " bleffed Jesus, at the right hand of God, fur- 
 rounded with angels, and the fpirits ofjufl men 
 jnade perfeSl : could 1 open your ears to hear 
 the never-ceafing hymns of praife, which the 
 bleffed above fng to Him that was, and is, 
 " and is to come ; to the Lamb that was Jlain, 
 " but livcth for ever I Could I lead you 
 " through the unbounded regions of eternal 
 " day, and fhew you the mutual and unbounded 
 " joys of faints, who are at reft from their la- 
 " hour, and live for ever in the prefence of 
 " God ! — Or could I change the fcene, and 
 " unbar the iron gates of hell, and carry you 
 " through folid darknefs, to the fire that never 
 " goes out, and to the worm that never dies : could 
 " I fhew you the apoftate angels, faft bound in 
 " chains, or the fouls of wicked men over- 
 " whelmed with torment and defpair ; could I 
 " open your ears to hear the deep itfelf groan 
 " with the continual cries of mifery ; cries 
 " which can never reach the throne of mercy, 
 " but return in fad echoes, and even add to the 
 " very horrors of hell :" Could I do this, my 
 daughter, I fhould roufe every faculty of your 
 foul, and arm you with a triple fhield, to guard 
 you againft the dangers to which you are ex- 
 pofed. 
 
 D. O my father, this is affecting beyond ex- 
 preffion f this is enough to roufe the moft indo- 
 lent ; to alarm the moft abandoned ilnner ; and 
 to bring all men to repentance f 
 
 F. Would to heaven it were fo ! then might 
 I fay of the effeSls of the gofpel of Chrijl, what 
 old Simeon faid of Chrijl himfclf, " Now let thy 
 lervant depart in peace, for mine eyes have ktn 
 the falvation which thou haft prepared." You, 
 Mary, judge from an honeft, but an unexpe- 
 rienced heart. The defcription I have juft given, 
 is animated and pathetic, not vifionary or fana- 
 tical ; it contains the words of a great ftatefman, 
 philofopher, and divine («), drawn from the 
 fcriptures ; and you may plainly perceive in 
 
 it 
 (a) Dr. Shsrlock, late Billiop of London.
 
 [ 78 ] 
 
 it the mofl: nervous fentiments, and the moft 
 manly piety ; free from the bitter fighs of me- 
 lancholy, the falfc fears of fuperftition, or the 
 irregular warmth of enthufiafm. — Revolve it 
 calmly in your thoughts ; view it as the genuine 
 produce of a ftrong underftanding, a lively ima- 
 gination, and a good heart. Make it your own, 
 by recolleftion ; and live, as if you had the glo- 
 
 ries of heaven in your view ! Thur., by the 
 mercies of God, you will ere long arrive in thofe 
 blifsful rea;ions, which the learned and judicious 
 prelate has fo beautifully defcribed ; there to flng 
 heillelujahs before the throne of the Almighty, in 
 the tranfcendent glory of the One Supreme, arid 
 partake of that happinefs which furpafles all de- 
 fcription, and will endure yar ever and ever ! 
 
 CONVERSATION XXV. 
 
 Progrefs of time. The exercife of humanity ejfential to the happinefs of man. 
 
 F. 'T'HIS, if I miftake not, is the twenty- 
 fifth day fince you and I have had fet 
 converfations upon fcrious fubje£ls. It is but a 
 fhort period in the ufual meafurement of time ; 
 yet much may be learnt in it, when people have 
 a mind to be intruded. 
 
 D. R-Iany at this moment, who poflefs great 
 riches, would give the world for n. fugle day ! 
 
 F. I believe there are fome in fuch unhappy 
 circumilances ; but vour principles are fo well 
 fettled, as to prepare you for that Hate of eternity, 
 from which they are fo anxious for a few hours 
 7-eprieve. 
 
 D. The information you gave mc ycfterday, 
 relating to both worlds, was fo fatisfaftory and 
 afFedling, I believe it will have a powerful in- 
 fluence upon my temper and conducSl through 
 life. 
 
 F, We have talked a great deal about different 
 opinions in religion, and the difputes which have 
 arifen from them : I hope what I faid will 
 ftrengthen, confirm, and improve, not injure 
 your humanity ; for this is the foundation ftone 
 on which you mufl build your virtue. 
 
 D. I have examined my heart upon this mat- 
 ter, and find I have nearly as much charity for 
 fuch as differ from me, as for thofe that agree 
 with me : knov/ing that if the former are the 
 greatefl: lovers of virtue, they are for the fame 
 reafon the moft amiable, and therefore ought to 
 be the moft efteemed and honoured. 
 
 F. There is but one way, Mary, by which we 
 can eftablifh peace among men. 
 
 D. I wifli you would tell mc what it is, for 
 I love peace as I love my foul ? 
 
 F. I mean fuch a cultivation of humanity, as 
 that the various fentiments of mankind may not 
 
 divide the world. Some convert themfelves into 
 monflers, and devour their own fpecies. Diffe- 
 rence of complexion, laws, cuftoms, or language ; 
 or being of the fame country, yet not of the 
 fame opinion in politics or religion, are not fuffi- 
 cient grounds for the leaft degree of inhumanity. 
 The occafions which create moft niifchief to fo- 
 ciety, are generally trifling in themfelves, and 
 accidental : but contefts not fupported with de- 
 cency, and a due regard to truth and virtue, 
 fhew how much we forget what -man fhould be 
 to maji. 
 
 D. Do you think that the true exercife of hu- 
 manity would make the world happy ? 
 
 F. Indeed I believe, that if we afled agreeably 
 to the laws of humanity, or the impulfe of our 
 nature, corre£led by our religion, we fhould be 
 always follicitous to promote the welfare of our 
 fellow-creatureSj and render them as happy as 
 they can be. 
 
 D. Every one muft be confcious of fome in- 
 firmities ; and no man, I think, can be hard- 
 hearted to others, without feeling fome degree of 
 pain himfelf. 
 
 F. Frailty is the lot of human nature : it is 
 folly to expeiSf infallibility in judgment, or total 
 freedom from fin ; but our humanity, with re- 
 fpeft to each other, corrects thefe defedls : it is 
 aflive, modeft, inoffcnfive, and anxious to better 
 the condition of mankind : whilft the doing no- 
 thing from any other motive than a command, and 
 without feeling that we \Ktv<ifrimied to do it with 
 pleafure, is, in one view, not doing juftice to 
 our Maker. Every one that knows what belongs 
 to humanity, will be fincere to his fellow-crea- 
 tures ; and confidering what human nature is, 
 make large allowances for its defeats. We 
 
 cannot
 
 [ 79 ] 
 
 cannot exercife our humanity without receiving 
 back, with iiitercit, the pleal'ure wc bcrtow. 
 
 D. How comes it, that fo many born in chrif- 
 t'lan civilized countries, fo far neglecl the culti- 
 vation of their humanity, that they fcem to think 
 they may be religious without it. 
 
 E. If they attended to their own make and 
 condition as foclal beings, or confidcred how 
 much they are indebted to others for the protec- 
 tion afforded them, during their infancy and 
 childhood : if they tliought of thofe duties which 
 the Great Author of Nature requires of them, 
 they would be humane. The general notion of 
 humanity, comprehends all ranks and condi- 
 tions : its found is gone out into all lands, and 
 its voice unto the ends of the earth : thofe who 
 do not obey it, are monfters in human fliape, for 
 the brutes obey the proper dictates of their na- 
 ture. — To weep is our peculiar prerogative ; to 
 fympathize with human woes, is adting the part 
 of a man. The leading principle of humanity is 
 to confider that we arc children of one common 
 parent ; and the more v/e exercife this principle, 
 the more our condition is improved: nothing can 
 alter its laws, or revoke its ordinances ; and a 
 ftrifl: obfervance of thefe rules, would perfect the 
 peace, not only of private pcrfons, but alfo of 
 nations : wars would ceafe throughout the world, 
 and univerfal love take place, and reign in every 
 heart. 
 
 D. Thefe are high commendations of hu- 
 manity : would to God I could fee the day when 
 it fhould be univerfally cxercifcd ! 
 
 F. To fay a man is humane, is no more than 
 to fay he is a man, and has the properties of a 
 rational being : but the contrary character makes 
 us think of a bear, a wolf, or a lion. Aly ob- 
 fervation is not the Icfs true, on account of the 
 improbability, that we fhall ever fee humanity 
 fully difplayed ; and as a proof that what I have 
 iaid is founded in our nature, I appeal to your 
 heart, Mary, if any thing affords you fo great a 
 pleafure, as the doing a proper kindnefs, even to 
 the undeferving, except promoting the happinefs, 
 either of the dijirejl, or the deferving ? " Is any 
 object fo pleafing to the eye, as the fight of the 
 perfon whom vv-e have obliged ; or any mufic fo 
 agreeable to the ear, as the voice of one that 
 owns us for a benefactor ? " 
 
 D. Though we are all confefledly creatures of 
 one common nature, do^s not the exercife of our 
 humanity towards each other, depend on the 
 precepts of our religion f 
 
 F. Bad muft be the religion which does not 
 require the exercife of humanity. In fome na- 
 tions, where the people live in grofs igno- 
 rance, they are very humane : others, whofe 
 manners are corrupted by wars and a habit of 
 fpiUing blood, as I have heard my mafler fay, feem 
 to have extiiiguifhed this heavenly fire. The ?v- 
 ligion we profcfs is moft remarkable, for its cor- 
 refpondency with the dictates of humanity : the 
 only perfeii man, was the moft lender and humane! 
 The Almighty, who gave us our religion, requires 
 of us to be the inftruments of his providence ; and 
 he hath annexed fo exalted a pleafure to the per- 
 formance of the duty which man owes to man, 
 that no other pleafure equals it. Kindnefs and 
 benignity of temper flowing from humanity, lead 
 to every thing truly generous and good. Nothing 
 is more beautiful in our nature ; and when im- 
 proved by the chrijlian religion., we acquire a claim 
 of affinity with angels. As dew which falls gently 
 from the heavens, alluages the fcorching heat of 
 the fan, fo words and deeds of humanity have a 
 refiftlefs force in foftening the bitternefs of woe, 
 and turning the edge of fierce anger, and cruel 
 refentment, againfl: themfLlves. 
 
 D. According to this lovely defcription which 
 you give of humanity, if all the world were hu- 
 mane, differences in opinion would never create 
 animofity. But as it is, wc do not feem tojhidy 
 how to bear with other people's dcfedts ; nor yet 
 how to difcern their good qualities ; — which of 
 thefe two do you think requires the moft fenfe 
 and virtue ? 
 
 F. I believe they generally keep pace with 
 each other ; and you may be affured, that what- 
 ever tends moft to correct ourfelves, is the readieiT: 
 way to reform the reft of the world. — As to the 
 different opinions which prevail, God forbid 
 that you fhould look upon any one as a foe to 
 heaven, merely becaufe he thinks differently 
 from you ; or be an enemy to any perfon, who, 
 as far as you know, is a friend to God. What- 
 ever reafon or experience teaches us to be true, in 
 regard to the accidental different turn of men's 
 thoughts, humanity teaches us to compaffionate. 
 We know, for inifance, that the advocates for 
 any faith not commonly received, are diftin- 
 guifhcd by their prefuming fo much on being ia 
 the right, that what we call candour or moder- 
 ation, is in their eyes, cowardice, and giving up 
 their faith : and if they confider their own no- 
 tions as infallible truths^ it is a vain tafk to oppofe 
 
 them.
 
 [ So ] 
 
 tJiem, excetpt by the purity of our lives. We may, 
 when occafions ofFtr, rcafon and cxpoftulate, as 
 the cahnnefs of mild philofophy may dictate ; 
 but to attempt to controll their thoughts, or 
 opinions, is a glaring abfurdity. 
 
 D, There feems to be a great difference be- 
 tween not agreeing in opinion, and quarrelling 
 for the fake of it. And I do not apprehend, 
 from your notions of humanity, that there is 
 much depth or knowledge wanting, for men to 
 underftand their duty to their neighbour. 
 
 F. Plain natural good fenfe is no fcience ; but 
 this, and a good heart, are of more value than 
 all the learning in the world. " The opportu- 
 nity of ;^«(/w/ff/^i', ivill he after this life; but the 
 only opportunity of doing good, and aSiing hu- 
 manely, is now. If you take care to improve the 
 prcfent, you are fufficiently fecure of the future; 
 but if this be neglected, all is loft." 
 
 D. Do you think in general that we are doing 
 good, when we endeavour to avoid evil ? 
 
 F. Moft furcly ; but this is not the only good 
 required of us. 
 
 D. As we have all an equal claim to forbear- 
 ance and charity ; if others do not moleft nor 
 injure me in my right of judging, ftiall I not 
 give them the fame liberty t 
 
 F. Your r-ule of condudl in this particular, 
 depends on your own heart, and the precepts of 
 your religion, and not on the example of others, 
 which often happens to be wrong. With regard 
 to the various contells, which divide mankind, 
 we may as well endeavour to propagate a belief, 
 by fire and fword, as to bring about any agree- 
 ment in matters depending on the freedom of 
 the mind, by violence. For thougti there is 
 fomething " like a miracle in truth, which for- 
 cibly carries the mind along with it ; and men, 
 being by nature reafonable creatures, naturally 
 embrace the dictates of reafon ; yet there are 
 fome matters, wherein truth cannot be eafily 
 difcovered ;" efpecially by thofe whofe eyes are 
 clouded by grofs prejudices, ariilng from early 
 impreffions in education, or weaknefs of under- 
 flanding, for which they may not be account- 
 able. 1 remember to have heard my mafter re- 
 mark, that " opinion is a monjlcr, half truth, 
 and h-xM falfehood ;" but that if we take a calm 
 and difpaflionate view of it, we fhall probably 
 difcover where the fallacy lief. 
 
 D. I perceive how much the virtue of my 
 Blind depends on my humanity, by whatever faith 
 
 I may be diftingulfhed : and this feems to be a 
 necefl'ary preparative to follow the great Lord 
 and teacher of the chriftian world ! 
 
 F. We muft be humanized before wc can be 
 true chrijlians. In the mean while, humanity i« 
 of high value ; not only as it implies a virtuous 
 difpofition and a good heart, but as it prompts 
 us to adts of benevolence, and enables us to di 
 good, Eftccm is not always regulated with juf- 
 tice, nor do the beft men conftantly fucceed beft; 
 therefore prepare, and as I have warned you, 
 whether good or evil report be made of you, 
 ftand your ground fteadily. 
 
 D. Would it not be a weat encourao-ement to 
 vi-rtue, if efteem and good opinion were always 
 to be the immediate effects of it ? 
 
 F. Upon my word, I doubt this very much : 
 for a great part of the virtue of mankind confifts 
 in patience under unjuft reproaches, and in refer- 
 ring their caufe to heaven. Good opinion is 
 frequently beftowed with great truth and pro- 
 priety ; and when it is fo, it becomes valuable in 
 proportion to our zeal and humanity : but in 
 many inftances it is abfurd, or of no ufe to our 
 folds or bodies : it does not increafe our happinefs, 
 nor leffen our miferies. Wife men, under all 
 circwmftances, are contented to put themfelves 
 under the guidance of reafon and prudence, which 
 generally conduits them right : " and if we 
 follow reafon and religion, let approbation follow 
 us, if it pleafes ; if it will not, it is a fign that 
 it is not good for us." 
 
 D. I thank you, my father : you arm me at 
 all points ; but I am forry to obferve, that fo 
 great a part of mankind fpend a large portion of 
 their time in fruitlefs difputes, or in complaints of 
 others, and frequently of themfelves. 
 
 F. This is a common fault, and therefore I 
 warn you of the evil : when it anfwers no good 
 purpofe, it can be no proof of wifdom. Thofe 
 who know but little of the world, or of them- 
 felves, are the moft apt to complain of others : 
 thofe who have a confiderable degree of know- 
 ledge of both, frequently accufe themfelves : 
 but the luife and experienced complain neither of 
 themfelves nor of others, unlefs there is a folid 
 foundation for it. I am fpeaking of the events 
 of life which are difagreeable and mortifying, and 
 yet unavoidably happen even to the wifeft. Do 
 you, my child, cultivate in your heart a difpofi- 
 tion to be pleafed when you fee good ; and be not 
 difmayed when you behold evil. Complaints 
 
 are
 
 [ 8i 1 
 
 are the produce of every foil, and under all the 
 various circumftances of life. We came into 
 the world weeping ; and we weep for the evils 
 we find iii it : and yet we are again much dif- 
 turbed at the thought of parting with it. Few 
 of us learn truly xvhat it is : we grow fond of it, 
 bccaufe we are ignorant of it ; and we quarrel 
 with it again, becaufe we arc ignorant of our- 
 felvcs. 
 
 D. If this be the ftate of life, there is fo much 
 the greater caufc for reasonable beings to be re- 
 conciled to the thoughts of parting with it. 
 
 F. As creatures of one common nature, en- 
 dued with fuch noble principles of action, yet 
 limited to fo fhort a time to a6l in, one might 
 hope that only love and harmony would be 
 found on earth ; but the contrary is fo true, that 
 nothing is without its mixture : yet we ought 
 not to complain, there being fo much reafon to 
 fear, from what we fee, that if it were otherwife, 
 even the good might be wedded to this world, and 
 their virtues clouded, if not defaced : and we 
 have flill very itrong and fufficient reafons to be 
 contented, and to rejoice. 
 
 D. It becomes us then to adore the providence 
 of God, and be thankful for the portion of good 
 he hath given us ; and not arraign the wifdom 
 of the great Creator and governor of the world ! 
 
 F. True, my dear Adary : he who fees the 
 pc//}, the prefent, and the future, can be the only 
 true judge. Fools find fault with his government; 
 and profane perfons grumble and are difcontented : 
 yet the religion which God hath given us, to be 
 our comfort and guide, infpires fuch a perfuafive 
 benevolence, as filences all complaints : it charms 
 the mind to peace, and difFufes joy over the 
 earth. If its divine properties are not attended 
 to, it is our fault, to whom it is propofed : for 
 ignorance, arifing from carelelTnefs, will be pu- 
 niflied as carelelTnefs itfelf. — And as to chance, 
 as we call it, in the various conditions of men, 
 this is the difpofition made by the providence of 
 God j and proves good or evil to us, according to 
 
 the tfe ive male of it. Affluence fometimcs pro- 
 motes wifdom, and oftener obflrucls it ; but ftill 
 ivifdom excelleth folly, as light excel leth dark- 
 nefs ; and this is within your reach ; therefore 
 let not the purity of your thoughts be fullicd by 
 murmuring or difcontcnt, but rejoice in your 
 fubmiflion under all the difpenfations of Provi- 
 dence. 
 
 £). Where fliail I feck for fuch wifdom, as 
 will enable me to rejoice ? 
 
 F. Still do you afk this qucflion, Mary ?—— 
 You are young, and I am your father ! I befeech 
 you to hear my anfwer, and attend to the oracles 
 of heaven. " The word of God mod high, is 
 the fountain of wifdom, and her ways are ever- 
 lafiing commandments /" The advice of the Apo- 
 flle is, " Set your affections on things above, 
 and not on things on the earth \" This is double 
 infl:ru£tion : you are told both what you are, and 
 what you are not to do. Never afk fuch a quef- 
 tion again with refpeft to religion. Trufl in it. 
 for your defence : this only can be the glory of 
 your end ! " Commune with your ov/n heart, 
 in your chamber, and be ftill ;" fo (hall you learn 
 to rejoice in your inclination to be good, even if 
 you fhould have nothing elfe to rejoice in. Your 
 future happinej's will then be ever in vour 
 thoughts ; and every hour will wear a pleafing 
 afpeft. Y OUT final fiate may be faid to be al- 
 ready begun ; you are now on your journey to 
 that country, where you have reafon to hope 
 your joy will be made perfedt and complete. 
 The great or the vulgar may amufe themfelves 
 with what conceits they pleafe, and feek for 
 notions which flatter the corruption of their 
 hearts : but the grand obje£t of rewards and pu- 
 nifliments after death, ftands on the concurrent 
 teflimony of all periods of time, though the 
 chrifHan age fets it in the cleareft point of view. 
 This is agreeable to the true nobility of our na- 
 ture, as we came out of the hands of God : and 
 upon this principle only can we hope to return 
 into them, and partake of his eternal glory. 
 
 M 
 
 P A R T
 
 [ 82 J 
 
 R 
 
 II. 
 
 CONVERSATION I. 
 
 The obligations ofmajiers to maintain their authority, as ejfcntial to the ftipport of government in a civilized 
 Jlaie, and the reciprocal duties of majlers and fervants in regard to moral and religious obligations. The 
 advantages of fervitude. The honourable offce of mijlrejfcs, in empkying prudent means to inJlruSl and 
 proteii their female fervants. 
 
 D. 
 
 I Know that fmcere obedience is more pleaf- 
 ing to God, than all the blood of bulls. 
 and goats which were ever offered to Flim by 
 Jews or Gentiles. 
 
 F. Obedience., with regard to the remembrance 
 of the facrifice offered to God by the blood of 
 Chrift ! the found is fweet to the ears, and the 
 fubftance delightful to the heart of a Chrif- 
 tian ! He that fhev/eth fuch objdience, fheweth 
 fidelity, without which all other efforts of true 
 fervice are vain. — Have you had any further op- 
 portunity, Mary, of trying your acquaintance ? 
 Can you make them underftand a little common 
 fenfe with regard to this objeft ? 
 
 D. I fpoke of it fome time ago ; and I hope 
 foon to have another opportunity. They hear me, 
 knowing I fpeak your fentiments, as well as 
 my own : they fay you are a very honefl man, 
 and a good churchman. 1 have been think- 
 ing of obedience with refpe£t to this world, when 
 I go mto fervice. 
 
 F. Whenever you go, Alary, if there is a 
 bleffing in a father's, gift, a father whofe bowels 
 yearn for his daughter's welfare, you will have 
 mine ; and may the tender' Father of mankind, 
 on v/hofe bkffing we all depend, infpirc your 
 heart with refolution to obey his laws ! and do 
 your duty to your neighbour. Confidcr what it 
 is to be bh-Jpd by 2i father I Confider what their 
 condition is, whofe conducSt draws on their heads, 
 the curfe, the forrow, or the indignation of a 
 parent ! 
 
 D. Heaven guard me againfl fuch a misfor- 
 tune, i will exprefs my gratitude to you, by 
 living mindful of my duty ; and this I hope will 
 ever plead for a blcffing at the h?.nds of God, 
 and yours. 
 7 
 
 F. I hope it will. Be cautious : yet mcafure 
 your caution by your prudence. An cxccfs of 
 diflruft, may lofe you a friend, as well as guard 
 you from an enemy. 
 
 Some may probably make you an offer of their 
 friendfhip, as if their hearts overflowed with 
 benevolence for all their fellow-creatures, while 
 they only mean to defpoil you of your innocence. 
 
 Let your confidence, therefore, in man or wo- 
 man, be regulated by your miftrcfs's good counfel 
 and advice. 
 
 Avoid doing wrong to any one, as you would 
 fhun the plague. Let not over caution wound 
 yourjuftice or charity. Thefe fhould extend to 
 all the world, not forgetting the fhare which is 
 due to your enemies. 
 
 Nor think it a hard leffon, to (hew benevolence 
 to an enemy, whilfl you think of obedience to 
 the command of That Saviour, who died for thofe 
 who perfecuted Him. 
 
 D. True, my Father : This is a very (Irong 
 reafon for -mercy as well a.sji.i/lice. 
 
 F. Maintain your MSf/j/?)' ." this, once lofl, will 
 hardly be again reflored. It is an out-guai-d, 
 and kind of inftinft, which the Almighty hath 
 planted, to defend the foul. 
 
 Your gentlenefs, my dear Alary, which ren- 
 ders you fo amiable in my eyes, through the 
 perverfenefs of the heart of fome men, may ex- 
 pofe you to temptations, and prove your bane, or 
 the fncerity of your heart tov^^ards God. 
 
 D. How can That be .'' 
 
 F. The qualities mofl: precious in a woman, 
 even her zeal in the caufe of virtue, as if the 
 devil envied her happinefs, as he did the inno- 
 cence of our firft parents, often proves a tempta- 
 tion to the vicious. Thiixk of your chaftity, 
 
 as
 
 f 83 ] 
 
 as a gem more preciows than tliofc whith fhine 
 in kindly crowns ! Had it plcafed Heaven to 
 preferve your mother's life, you fhould have 
 been a j»artner in our toils and comforts. V/c 
 would have led you throuQ,-h the dangerous paths 
 of youth, till the good providence of God had 
 btilowed you happily on fome honeft man ; 
 uiilcfs death or misfortunes fhould have firft 
 di. ided us. I am now too far advanced in years, 
 to be your guardian, iwere you to ftay with me. 
 Your perfon is not robufl; yet habit might give 
 you ftrength, whilft your fituation here, would 
 probably be both fafe and comfortable. But 
 fince Providence feems to invite you to try your 
 fortune an a ftate of fervitude, go : — You have 
 my libeity and confent. The promife of fo ex- 
 celleiU a lady to be your teacher, and your friend, 
 comforts my heart. May Heaven protect you ! 
 May the Almighty Friend andParcnt of mankind, 
 reward her alfo, for all the goodnefs and charity 
 v/hich fhe may fliew to you ! Surely fhe will 
 find a reward here, — or in heaven ! 
 
 D. This is my comfort, or I fnould tremble 
 to think how I am to live happily without you, 
 who have been fo much a father and a friend. 
 
 F. Be cautious of the enemy which lies in 
 amhujh ; and take care, by your fidelity, to pre- 
 ferve your miflrefs's good opinion. 
 
 D. What many in ainbufh? 
 
 F. Your own paflions, child : endeavour to 
 be as wife as the jcvhcnt, as well as innocent as 
 the dove. 
 
 D. I remember this expreffion in the holy 
 fcriptures ; but pray, what is the proper mean- 
 ing of it ? 
 
 F. This comparifon is drawn from the extra- 
 ordinary wifdom fuppofcd to be in this animal ; 
 and though we are alfo commanded to be as hfir?n- 
 Ufs as a dove, yet we muil take good care not to 
 be fo fooli/h, and fall into the fnare by which 
 birds are often made a prey. Want of innocence 
 among thofe who are called vjife, and want of 
 ■wifdom among thofe who have been innocent, 
 are the chief caufes of mifery in the world. — 
 If your condition is not the befl, it is far from 
 being the worfl : there are many in which more 
 folicitude is required. How much more fevere 
 are the labours of the hind ; the toils of the 
 manufaiSurer ; the laborious marches of the fol- 
 dier ; and the terrors of the boiflrerous element, 
 which the mariner encounters, than fervitude 
 ill families fupported in affluence ! 
 
 D. I have been talking Tw'tli my good old 
 friend yanc Nurfe. You knr^', flie was many 
 years in fcrvicc, and knows w hat was paffmg in 
 the world, at Icafl in her time. She has given 
 me much good advice, how to take care of my- 
 felf, and do my duty. I find there arc many 
 pains and forrows attending a flate of fervitude ; 
 and yet, flic (ays, In mie fleue, where flie fcrved, 
 file never was happier. 
 
 F. I fuppofe the mafler was a good man, and 
 confidered that he was a man and a Gbrijlian : 
 fome people, Mary, arc apt to forget, what they 
 are, and what they arc not. 
 
 D. Even fo : he was a good mafter, and had 
 good fervants. 
 
 F. It feems to be in this, as it is in marriage: 
 though goodnefs in cither man or wife, pro- 
 motes mutual happinefs, yet there muft be a 
 certain portion of good humour and miU-lnefs 
 of temper on both iides, to complete the fatis- 
 faiffion. As to pains and fcrroivs, thtre arc 
 enough of them in every part of life ; but they 
 are generally created by wickednefs or folly ; 
 and you may be fure your miftrefs will have 
 her fhnre, arifing from your condufl, if it fhould 
 not be good. As a woman of fentinient, and 
 a Chrijiian, fhe would feel for you and herfelf. 
 If you are good and wife, and Jl?e is the fame, 
 both will be happy. There are, indeed, a mul- 
 titude of incidents in fervitude, within the com- 
 pafs of my obfervation, which require great cau- 
 tion, to m.ake the flream of life run clearly and 
 finoothly on : every day, nay every hour, may 
 furniih matter to embitter life, or render it fweet; 
 fo much depends on the good fenfe and virtue 
 of the maftcr or m.iflrefs, and fo much on the 
 fervant alfo. The world is all before you, not 
 •quite fo full of fnares as fome people reprefent it ; 
 yet fo bad, which ever way I turn, danger pre- 
 feiits itfelf. Had I ability to place you as an 
 apprentice to a trade in fome great city, I fhould 
 not think you fo fafe, as in prviiitde to fo ex- 
 cellent a lady. Many reputable people in Lm- 
 don take in lodgers ; who can anfwer for iheir 
 conduct ? Serve your lady with love, faithful- 
 nefs, and zeal, and file will be a mother to you. 
 Tliere are not maiiy fo well inclined, or fo able 
 to teach ; and but few fervants fo much ditpofed 
 to karn., as I b>;lieve you are. Your good con- 
 duct can iiardly fail of fecuring her favour. 
 
 D. I vvill ftrive to fecure it ; and rather give 
 up my life than my religion or my gratitude. 
 M 2 r. Hear
 
 [ 84 ] 
 
 F. Hear then the words of my mouth ; and 
 may they take deep root in your heart, and grow 
 up to the fulnefs of the meafure of virtue and 
 happinefs ! — 
 
 In the general view of the religious deport- 
 ment of domeftics, I could appeal to the hearts 
 of thoufands of matters and miftreffes, if they 
 know whether their fervants arc Chrljiians. 
 You know my meaning is not vifionary, but 
 with refpeft to the great article I have juft men- 
 tioned, of our remembrance of Chriji in the fa- 
 crament of his laft fupper, 
 
 jD. Doth the negligence of all matters and mif- 
 trefles go fo far? Surely they mutt be confcious 
 they do ]iot ferve God as they ought. 
 
 F. One v/oiild not imagine they could be 
 Chri/lians tliemfelves, fo many are totally in- 
 different about their neareft neighbours. If by 
 Criftianity we underttand fomething relating 
 to the numory of Chri/i, which mutt be brought 
 into pra^lce, I fear thoufands will (land con- 
 demned on this fmgle indiBment . 
 
 D. But is it not a fad confideration, my 
 Father, that any perfwafives ftiould be neccfTary, 
 and more lamentable ftill that it fliould be main- 
 tained, as I have heard it, that nothing ought 
 to be faid of this duty more than of any other ? 
 
 F. This is evafive as to the main point. The 
 neglect of this duty has always appeared to me 
 as marking out the extreme folly, if not the dif- 
 folutenefe of the times, fuice it prevails, even 
 among many perfons who are vulgarly called 
 Jober people. We cannot certainly pronounce 
 of any perfon that he doth net fay his prayers, as 
 a Chriftiao ought ; but we may be fure that he 
 does, or does not attead the communion-table of 
 his parifn-church. 
 
 D. I have alfo heard feme pretend, that pcr- 
 fuafion ufed on tliis occafion is the caufe of the 
 reluctance fhewn to the thing itfelf. 
 
 F. Monttrous ! — Can the perverfcnefs of man- 
 kind carry them fo far ? They might as well 
 fey, that were it not for the commandvients, 
 theft, murder, adultery, and the liJie, would 
 never be committee!, as they now are. In fliort, 
 Mary, when the eyes of the underjlanding are 
 put out by the pcrverfenefs of the ivtll, wretched 
 mortals walk direiTlly to the precipice,, whence 
 they fall down ai)d dafh tii^mfelves in. pieces. 
 1 once knew a true apoftolical prelate (a), v/hcu 
 •bferving the congregation turn their hacks on 
 
 (a) Dr. HiLkrpy'hte 
 
 the communion-tahle, cried out from his pulpit. 
 Fellow Chrijlians, whert are you going? I am about 
 to celebrate the death of Chriji ! No one had fo 
 little modefty as to reply, " So you may, if you 
 pleafe ; I do not think it necettary to me." 
 This, however, was their fentiment, or they re- 
 volted againft their own hearts. — Every one con- 
 fefles that we are, by the general tenor of all re- 
 ligions, to ttudy and obey the laws of God; and 
 in refpeft toChrittianity,thofe who are not infidels 
 comprehend, as an inftance of the divine compaf- 
 flon,that the »;fi7«j whereby we may attain aknow- 
 ledge of the duties required, and the habits for 
 praftifing fuch duties, are marked out to us in the 
 molt legible chara<5lers. Neither x\\t parent nor 
 the prieji, the teacher nor mafter of the family, in 
 high life or in low, can think himfelf abfolved 
 from the decpcft concern in this matter. The 
 difficulties which arife from evil paffions ; the din 
 of a multitude of fpcftators ; with the obje<3:s of 
 fenfe which furround us, are not fufficient excufes 
 for neglect. Perfons in fuch ttations of life ought 
 to prompt the young aftors, and keep them in 
 conttant remembrance that they are to tread the 
 ftage of life, and perform a part as candidates 
 for an immortal prize I — They Ihould Ihev/ them. 
 religion, arrayed in the attracting luttre of peace 
 and good-will;, clothed with all xt\e graces of the 
 gofpel ; diftufing_/flj27« of beneficence, and fpeak- 
 ing to ail, who will open their ears to hear, the 
 language of hipe, faith, and charity, and the pro- 
 mife of the glorious rewards of virtue. 
 
 D. Were seligion fo reprefented, if it did not 
 become fafliionable, would the rv?y attend to it? 
 They would ttill refitt its charms, and the hard 
 of heart would be impenetrable to the voice of 
 the charmer. 
 
 F. Do you think cujlom is fo great a tyrant ? 
 When teachers reprefent the ftate of a judgment 
 to come to the underjlanding, as well as to th.e 
 pajftons, in the molt perfuafive terms it is capable 
 of, the native candour of the heart receives the 
 impreffion, as the mirrour refledts.the image of a 
 man ; and thus wijdom finds out and acknow- 
 ledges her children. You mav eallly compre- 
 hend it is the firji principle, in the govern- 
 ment of all civilized nations, to entertain aa 
 order of men, dignified by no lefs a name than 
 the immediate fervants of the mojl high God. 
 Thcfe you are taught to reverence ; and, if it 
 were not for the regular clergy, do you think 
 
 the 
 bidiop of Sodor and Mni:
 
 [ 85 ] 
 
 the belief of being acciuntable after death would 
 remain ? Should we have knowledge fufficient, 
 even to create fuch reftraints, as are eflential to 
 our ideas of the Being of God ? Yet neither 
 the precepts nor examples, neither the dignity 
 nor character of fuch perfons alone, are fufficient 
 to anfwer the purpofes for which they were in- 
 tended. 
 D. Who then can do it? 
 F. The united force of the good and virtuous : 
 for we find, that pbllofophers and patriots, the 
 moft diftinguifhed friends of mankind in all ages, 
 have endeavoured, by their books, their example, 
 and the tenor of their converfation, to aflift the 
 clergy in cherifhing a fenfe of religion among 
 men, promoting; the fame caufe with equal zeal, 
 without invading the province of the regular 
 priefthood, as ignorant enthufiafts have often 
 done. 
 
 D. Thofe who are truly pious are never tired 
 of doing good. 
 
 F. There are but few of this clafs : the beft 
 are very imperfeiS : but this we are fure of, that 
 no accidental circumftances can fuperfede the 
 duties of religion and humanity. To neglefi any 
 fellovj-crcature, whom we can fuccour, muft be 
 offenfive to God : as to defpife any one, on ac- 
 count of his inferiority of condition, affords a 
 ftrong prefumption that v/e are ignorant of the 
 true nature of our own. 
 
 D. How few learn this lefibn. 
 F. It goes ftiU further : for, as men depend 
 on government for temporal felicity, government 
 depends on religion. &tatef>ncn are obliged to 
 confcfs, that the wcononff of lifey as it regards 
 the controul of human paffions, is an obje<ft too 
 flutSuating to be kept in its proper circle, with- 
 out the power of retigion. Neither the rod of the 
 civil magiftrate, nor the fword of the military 
 officer, can accomplifli the work, without fome 
 reference to a judgment to come. 
 
 D. I am indeed fully convinced, that without 
 this, we ihould have but a, flender fecurity for life 
 or property, 
 
 F. It is obvious^ that many would commit 
 the grofleit crimes in fecret, and evade human 
 laws ; or death, under the hand of the execu- 
 tionsr, would lofe the grcateft part of its terrors. 
 Without religion, the united aits of civilization 
 would be inadequate to the maintenance of con- 
 cord. Do you not perceive, that the peace aiul 
 liarniony of fociai intercourfe vt'ould, to all ap- 
 
 pearance, be turned into confufion, and the earth 
 become an habitation of favages, and a den of 
 thieves ? 
 
 D. If nothing but the terrors of the gallows 
 were held forth to us, and we did not fear any 
 thing that is to happen after death, to judge from 
 what v/c fee, this would not rcflrain us ! 
 
 F. You will cafily perceive, that the end and 
 defign of government is our defence and pro- 
 tcSlion: but it cannot be fupported merely by 
 laws ; it mufl: have a reference to the authority 
 of parents and mafters. " Honour thy father 
 and thy mother^'' ftands next in command, to 
 the worfliip of the one true God and father, 
 of all ; and this authority, which ftrikes our 
 fenfes, leads us to the homage which we learn; 
 to pay to God as the great Parent of mankinds 
 To this we are trained from our infancy: and 
 the father and the mother, the mafler and mif- 
 trefs, muft co-operate with lawgivers, or the 
 gallows would fall with the weight of criminals. 
 
 D. Of this, experience affords abundant tefti— 
 mony in the charaflers of many poor wretchea 
 of both, fexes, who have loft their parents early, 
 and never had the advantage of inftruftion, or 
 any good example before their eyes. 
 
 F. Very well obferved : — Such, piety is not in 
 falhion, but it never will be out of countenanccj, 
 whilft the nature of good and evil remains un- 
 changed. Remember, every diminution of- 
 the power and authority of parents or mafters, 
 ought to be regarded as a llab to the conftitution 
 of the moral world : We fhould confider them 
 as bound by a compadl with the community, 
 from which themfelves derive protedfion, never 
 to lofe fight of their duty : Thofe who talk of 
 the love of their country, and are negligent of 
 their pupils, or their own houfhold, atl fo little 
 like the patriarchs of old, or real friejids to hu- 
 man kind, they evidently want fenfe, or fincerity. 
 In the fame manner to declaim on. the rights of 
 fellow-fubjefts, and make no provifion for their 
 happinefs as flowing from moral redlitude, is tri^ 
 fling with human as well as divine laws., 
 
 D. So far as the temporal happinefs of man- 
 kind depends upon religion, to drop the con- 
 fideraticn of it would be trifling indeed. The 
 Lady I am to ferve I iinderlfa: d is attentive to 
 her duty, not dcfpifing the admonition of the 
 pious, nor treating family devotion as an inligni- 
 ficant jiraifbice. 
 
 F. Witiv moft people, perfwafion avails but 
 
 little >,
 
 [ 66 ] 
 
 3i:tf!c ; aiKJ the devotion you mention, even 
 with tnaiiy who are inclined Co deeds of benevo- 
 lence, carries with it an air oi fanatic ifm : but 
 not to flievv it in this way, nor to be feniiblc 
 that tlicy cannot be coo often reniiudal of die 
 cxindition of tlioie who conliitute die bulk of 
 mankind; nor that die Almightylvath been plealed 
 in a particular manner, to warn fuch wliom his 
 jH'ovidence places in the higlveft ilations ; to co>i- 
 Jidey the ptor as the more iniiaediate objefts of 
 his paieriwl care, is a mofl v/retch.ed ftate ]—A'cne 
 of us are horn for ourfehes only. 
 
 D. You mean that the rich fhould take cave 
 of the fouls, as well as bodies of the poor. 
 
 F. Good policy, as well as religion, is con- 
 •cerned in their doing fo ; and it becomci a duty 
 to put them in a right way, to take care of 
 tliemf^lvcs. It is our part, Mary, to perform 
 the drudgery of life, and theirs to confider, what 
 a weighty charge they have on their hands in the 
 talents with which they are entrufted, one great 
 objeft of which is to defend the poor : and 
 whilft they teach them to guard againft their evil 
 propenfities, and fupport the dignity of their na- 
 ture, to chcTifli the common hope of happinefs upon 
 true and lajling principles. Remember, my daugh- 
 ter, that the whole race of mankind is allied by 
 the ftronceft ties of one co?n?non iniereji, the moft 
 important cbjedl: of which is the i/mnortality of the 
 foul. 
 
 D. I perfectly underftand what you wifh to 
 fee done, whether the world will ever be fo 
 good as you would have it or not : but pray, my 
 father, which of the fcxes do you think is under 
 the ftrongeft obligations in regard to the due 
 rare of their fcrvants in general. 
 
 F. Whatever pretenfions men may make to a 
 fuperior degree of knowledge in the government 
 oi Jlates, women have a large ftiare in the direc- 
 tion and' management of families., which com- 
 pofe the Hates ; and a woman, by univcrfa! con- 
 fent, is properly in her province, when fhe is 
 attentive to the nccefiary affairs under her roof; 
 and more particularly intereiled, when the perfon 
 who is the chief object of her inftruction is of 
 the fame fex. I think women have this advan- 
 tage whenever they pleafe to ufe it : but the pa- 
 rade and refinements of life have rendered many 
 io deficient in keeping their families in the fear of 
 God, they act as if this was below the confider- 
 atidn of people of fortune and charafler. 
 
 X>. This is a grievance indeed, and diflionours 
 
 ihein" charaiSberi! Yet ve cannot aom|)lain of t1i(?m 
 only, whilft we foe iu many iervants very t'aMlty 
 in their own CO ndu (3. 
 
 F. I would not hare vou imaeine, I mc^n 
 wantonly to reproach owr fupcrisrs ; but I am 
 iorry to fay, that one great p£rt of tiicm ii f« 
 deeply bufied in worldly ooHccrns ef little mo- 
 ment ; ajid another fo eager in the purfuit of 
 idle amufements, the inattention which is often 
 fhewn even to their Jiildren, is not furprizing ; 
 wiiy fliould it be fo in regard to their feruants, 
 deltined to the humble oi^iccs of life ? 
 
 D. In this you think they uSt againft their 
 own temporal advantage. 
 
 F. It is obvious that the duties of miftrefs 
 and maid are fo interwoven, as to make it im- 
 pofiibk to feparate them. Faithful and good 
 fervants, of either fex, wherever they are found, 
 are fuch hleffmgs to the great and opulent, as well 
 as to ttiofe but a degree above themfel'.'cs, one 
 would not imagine it fnould ever become a prac- 
 tice to be carclefs upon principle, as if we meant 
 not only to dilTolve the union of chriftians, but 
 alfo one of the ftrongeft ties of human fociety. 
 
 Z>. If this be the cafe, and fervants do not 
 learn their duty under their parents, they are 
 not in the way of learning it at all. 
 
 F. Every mailer and miftTefs fliculd learn, that 
 the end of knowing any thing, can be anfwered 
 only as it is reduced to praSlice : and what is to 
 follow where there is no praftice. Some fervants, 
 by the power of their own reafon, and the fatal 
 cjfeiis of evil conduct, difcovcr their misfortune in 
 not having been properly inftru6ted ; but it is 
 not fo eafy to extricate themfelves out of fuch 
 difficulties, or conquer evil habits. Servants, 
 like other people, not habituated to remember 
 their Creator in the days of their youth, will 
 hardly ever remember him : and what is the ef- 
 fe£t oi forgetting their duty, but vice and infi- 
 delity, mutual difgujl between majler and fervant, 
 perpetual change of dome/lies, and a ftate of un- 
 happinefs on both fides ? This, I have obferved, 
 is fo much the cafe in private life, amongft all 
 conditions of people, it may be juftly confidered 
 as a national misfortune, 
 
 D. Maflers having authority in the govern- 
 ment of their own houfes, and lenfible that they 
 are accountable to God, as well as their coun- 
 try, one would imagine might reform their fer- 
 vants, if they would fet heartily about it. 
 
 F, It is reafonable to think fo, if wc fuppofe 
 
 the
 
 r S7 ] 
 
 the favour and regard they may fhew, and the 
 reports they may make of the ilomcjiics who have 
 fcrved them, determined their fortune. It was 
 fo in my yoiaiger days ; but atjloms change : if 
 fobriety and religion were the general pradice of 
 mafter and fervant, this might ftill be the cafe ; 
 but where it is the fmalleft object, the inability 
 of the one to teach, and of the other to learn, is 
 found to be nearly in the fame proportion. 
 
 D. Do not the gentry ufually chufe fervants 
 of the fame religion as themfelves ? 
 
 F. For the moft part it is fo : but the mafter 
 cannot build upon this foundation with fo much 
 fafety, as upon the affurance of the ftncerity of 
 his fervant. How far differences in religious 
 opinions have weakened the efficacy of our chrif- 
 tianity in the conduiS of our jives in general, I 
 know not ; nor whether we fhould have more 
 true piety if we had fewer modes of faith and 
 worfhip : but I prefume, when the heart is fin- 
 cere, the Almighty is not difpleafed with the 
 varied offering of praife prefented to him. Peo- 
 ple of narrow minds do not eafily bring them- 
 felves to be entirely reconciled to thofe who 
 differ with them in religious opinions ; but the 
 effential difference is in the pi'a^ke, not in the 
 hdiif oi mankind. The domeflic being ufually 
 of the fame perfuafion as the mafter, it prevents 
 fome inconveniences, but by no means ftrikes at 
 the root of the evil we complain of. 
 
 D. The opinion that domeftics are what is 
 ■commonly called, not treubled with much religion, 
 1 believe is often made a reafon for indifference 
 whether they h.ivc anv. 
 
 F. So I think : and this pernicious rule of 
 judging, frequently operates fo as ,to render the 
 fervant indifferent with regard to himfelf. , This 
 I have had oecafion to obfsrve in numerous in- 
 ftances ; and on the part of the mafter, inftead 
 of that liberality of fentlment which fhould in- 
 duce him to compaffionate fome faults, and to 
 Gorreft others, he fuppofes himfelf to have no 
 influence in fuch matters ; and by a ftrange de- 
 fedlion from the true principles of policy, as 
 well as chriftian charity, it grows into a total 
 difregard to the trueft beiievolence which he Ci^.n 
 fliew, and which is due to thofe who live in a 
 ftate of dependence on him, under his own roof. 
 
 D. Are there not fome who confider their 
 fei-vants as different kind of creatures from them- 
 felves ? 
 
 F. It is very hard. to. know what they think 
 
 upon this fubje(5l ; but we muft nor fappofc fo 
 much ignorance or iniquity to fubfift in any hu- 
 man brcaft. The great point is, to pra<Stifc 
 what they know. They are fenfible the great 
 mals of mankind is comprehended under the de- 
 nomination oi majier znA fervant ; and that their 
 duties with regard to themfelves and the com- 
 munity at large, conftitute a confidcrable part of 
 the harmony of life. — They know that it is the 
 firft object of good policy, and equally effential 
 to religion and humanity, to teach their inferiors 
 the art of contentment ; and to point out to them 
 the bright rewards of honefty and viriue in a life 
 to come. Without this, neither mafter nor fer- 
 vant can be rendered truly comfortable to them- 
 felves, or finccre towards their Maker. 
 
 D. Happy it is when the mafter ca>i make a 
 lafting iniprelTion on the minds of his ferv.ants ! 
 
 F. You are fenfiblc that all orders of men,, 
 according to the neceffities of the condition in 
 which the Author of Nature hath placed them, 
 muft attend to the things of this world; but reli- 
 gion is ftill the firfl object, and if they regard it 
 with zeal and fincerity, the reft v.-ill be added :. 
 it is therefore from a defedt in a\xv faith, as well 
 as in our courage an4 refolution^ that fo much neg- 
 ligence prevails amoiigft us. 
 
 D. God certainly intended the happinefs of 
 all his creatures : and we are all born to labour, 
 as we are to trouble. 
 
 F. This is the conditioii of human life ; but 
 fervants being moft freed from temptations to 
 vanity, and confequently having feweft pafiions 
 to gratify, may paiis their days with as much fa- 
 tisfadtion, as the generality of fuch as arc born 
 to large fortunes. Thofe who are bred and in- 
 ured to labour, may furely, for the fame reafoii, 
 be taught and inured to the fear ofGvd, and kept 
 in it with as little difficulty as the children cf ihc 
 wealthy. 
 
 D. Are the fervants in London for the molV 
 part born there? 
 
 F. Nine in ten of them were born isi the 
 country, and of courfe taken from, among that 
 part of our fellow-fubje(Sts, whofo only property 
 is their ability for labour. Some happen to be 
 much advanced in condition ; vi-hilil others wifli- 
 to rcvifit their native fields, and live more regu- 
 lar lives, a.'id more free from temptation. Though 
 it is generally deemed our inter efi as a commer- 
 cial nation, to train up the people, as nearly as 
 poOibk', in their proper rank ; yet, bcppy in our 
 
 gloi'JwiUS
 
 [ 88 ] 
 
 (glorious conftitut'ion of government, we give all 
 their jufl inheritance of lihcrty, to do the bell 
 •they can for thcmfelves, according to their intel- 
 lc6tual endowments, and the providential ad- 
 vantages they may enjoy. Thofe who defcend 
 from parents who earn tlicir bread by manual la- 
 
 bour, generally become habituated to the fame 
 
 kind of life, and enjoy as much freedom as they 
 need wifh for ; but the due caro of them depend* 
 more on the piety, judgment, and humanity <rf 
 the mailer and miilrefs, and the reigning aijionn 
 which prevail, than upon the lawt of the land. 
 
 CONVERSATION 11. 
 
 '^he cruel treatment of female domcjlics fcduced in private families. The folly of depending on any other 
 than a religions principle for the fidelity of fervants. The middle Jlations of life the moji fecure, for the 
 
 virtue of both mnjlcr, mijlrefs, and fervants. 
 
 F. T T is cafy to conceive how much the mif- 
 trefs is interefted in the virtue of her wo- 
 men fervants ! The calm fucceflion of a lady's 
 "Jiours, often depends, more than (he is aware, on 
 iiheir good humour, and the real refpedl which 
 .they fhew her. She muft experience their fidelity 
 alfo, fupported by their religion, before fhe can 
 pronounce herfelf a happy woman. 
 
 D. How i^ fhe to prevent their going aftray, 
 if they are inclined to wiclcednefs ? 
 
 F. Example, advice, and prudent oeconomy, 
 are great friends to virtue ; and the duties of 
 ■hofpitality arc a part of our religion : if thefe are 
 not obferved, the ardour of youth, and the info- 
 lence of fortune, will often fet divine and human 
 laws at defiance. If inftead of guarding the indi- 
 gent, whofe only dowry is their virtue and ability 
 to labour, men triumph over the fpoils of inno- 
 cence, and devote to infamy thofe very beings, 
 they are bound by every focial law, and every 
 facred precept, to aflift and protect, they muft 
 anfwer for it at the judgment feat ! 
 
 D. But in the mean time, the fervant becomes 
 a facrifice, not fo much to her poverty, as to her 
 ignorance and vice ; granting that men of a fupe- 
 xior condition aiEt a mean ami bafe part. 
 
 F. They confider but little what part they adt, 
 with refpedt to the comparifon of rich and poor. 
 In the eye of reafon and religion, fhe who is moil 
 «xpofed to the temptation of departing from the 
 heavenly law, fhould be the moll defended. 
 With the full enjoyment of a plentiful fortune, 
 motives of fhame, or worldly glory operating 
 ftrong, virtue calls for the leaft aiSllance, as be- 
 ing the leaft expofed. 
 
 D. It is therefore more the duty of us in hum- 
 ble ftations, to keep aloof from danger, and not 
 to indulge any prelude to guilt. 
 
 7 
 
 F. This has ever been one of the firft leflbns 
 in the fchools of religion and good manners. 
 Not to confider the difficulty of making a com- 
 penfation for injuftice, committed by feduftion, 
 is as injurious to a man's honour ; as not regard- 
 ing the guilt, is a violence on his religion. But 
 fo it is, that many behold without remorfe, their 
 partners in iniquity, plunged into the gulph of 
 proftitution, exhibiting a picture of diftrcfs, at 
 which humanity fhudders, and againft which 
 every generous fentiment of the heart revolts ! 
 
 D. The more bafe fame men are, the more 
 ought women in every condition, to be on their 
 guard againft all men, 
 
 F. This is certainly taking the fafeft ground ; 
 but nothing expofes innocence fo much as po- 
 verty, except idlenefs ; for induftry has a natural 
 tendency to create a confidence in the providence 
 of God, that all things to be defired for the 
 comfort of life, will be provided without paying 
 for them fo dearly as the price of innocence. 
 Induftry takes out the fting of poverty, and by 
 rendering our labour fweet, puts us on a level of 
 happinefs with the wealthy. The language to fer- 
 vants, and perhaps to mankind in general, (hould 
 be, according to the wife man, " labour, that 
 thou be not idle, for idlenefs teacheth much evil :" 
 and it is as true, that we may date the deftruc- 
 tion of millions, from the v/ant of employment, 
 as from the neglefl of it. In the mean time, 
 induftry mufl be fupported by piety, left our ac- 
 tivity fhould be employed in doing mifchief. 
 
 D. How noble a thing it is to promote induftry 
 among the poor / 
 
 F. True generofity is the fame, whether dif- 
 played towards the poor or the rich. The pomp 
 and parade of life dazzles vulgar eyes ; but it 
 
 makes
 
 [ S9 J 
 
 makes no diftarcncc with refpcJl to the dignity 
 and rights of human nature, and the purity of 
 the foul. There are no marlcs or charafters 
 ftampt on the mind, (trongcr than the afFedllons 
 which lead us to fhcw favour to the innocent : 
 and iunocency in females, fuch as are expofed to 
 danger from their youth and perfonal charms, has 
 always been the fubje£l of the moft heroic virtue : 
 men have generally been eager to hazard life in 
 defence of it, not in romantic exploits only, but 
 mfober conduft: where there has been any fparlc 
 of genuine gallantry, the utmoft rcadinefs has 
 been always fhewn to defpife danger on fuch 
 occafions. 
 
 D. But I fear this hath not been often exer- 
 cifed towards the poor and humble. 
 
 F. No : yet in the fight of heaven, it would 
 appear with fo much the brighter luftre, as di- 
 ▼efted of the homage we uTually pay to riches and 
 worldly honours : and it is the manner of per- 
 forming the duty, which gives it the brighter 
 colour, and renders it more amiable in the fight 
 of God and men. 
 
 D, Which of the fexes have the firongeft mo- 
 tives to the gcnerofity you recommend ? 
 
 F. That which has the ftrongcft temptation 
 to the violation of it : at the fame time, I con- 
 ceive that no lady can appear in a point of view 
 more charming, than being divefed of the info- 
 lence of levity which tempts fo many to look down 
 on others, flie fhews a maternal care of young 
 female fervants. The protection of one, who 
 from her inexperience and poverty is moft e;;- 
 pofed to danger, adds honour and dignity to the 
 moft accomplifhed chara£l;er : this difpofition ex- 
 alts and refines, and warms the moft iluggifli and 
 inanimate temper ! This pleads their caufe with 
 all the eloquence of truth, and the tendernefs of 
 the pureft afFeftion : and this ought to be con- 
 fidered as the choiceft gpm in the diadem of vir- 
 tue. Such was the language of my mafter on 
 this fubjecS ; for, fays he, " whether it be in 
 the hufbandman who ploughs the field, or the 
 prince that rules the land, humanity and religion 
 can never fhine brighter than when applied to the 
 glorious purpofes of prcferving our fellow-crea- 
 tures from the ftains of iniquity : and in every 
 view there is a reverential homage due to Provi- 
 dence, in behalf of thofe who have no other 
 dowry than their innocence." 
 
 D. With fuch fentiments furely he never be- 
 trayed .1. woir.un to her undoing. 
 
 F. I hope not : on the contrary, he Teemed 
 anxious to preferve them from every ftain. 
 
 D. Do you think that fervants have more 
 knowledge at this time, than they had formerly? 
 
 F. There is at tliis period more worldly faga- 
 city among the lower clafi'cs of the people, than 
 is generally imagined : but they are not there- 
 fore the more virtuous. And if the higher, who 
 are diftinguifhed by talents, rank, and fortune, 
 do not take the lead in a reformation of mannens, 
 fuch as experience proves to be cfTential to our 
 happinefs, I fear we fhall go on from bad to 
 worfe. They who expcft it to come from the 
 illiterate, deferve no better name themfelves. 
 Nothing can be more honourable among men, 
 than a good example : and my mafter ufed to fay, 
 if the world were fo conftituted, that no one 
 could enter the temple of honour, but as he pafftd 
 through that of virtue, we might hope to fee 
 things wear a brighter afpeft. 
 
 D. He was never able to make people do as 
 they ought, in order to become truly great. 
 
 F. Not whilft they faw that fome made their 
 fortunes by departing from the paths of virtue ; 
 but this brings us to a confideration of a life to 
 come, in which every inequality is adjufted, by 
 the eternal laws of truth and righteoufnefs. Had 
 I all the powers of mortal man, I could not bet- 
 ter explain this matter, than by advifing you to 
 confider, that in the fight of God, titles, and 
 long piirfes, houfcs and lands, with abundance of 
 things unecejfary, are but founds, fhew, and parade. 
 All that is truly great muft arife from virtue -^ 
 for what can vice do more, when fupported by a 
 large fortune, than make herfelf brilliant, to 
 dazzle the eyes of the beholder, and through the 
 magic glafs of grandeur, appear pleafing and 
 amiable ? The more {he conceals her deformity 
 from her deluded votaries, the more fhe may flat- 
 ter them with falfe hopes of happmefs, by means 
 of the fenfual gratifications which fhe can give. 
 
 D. But will common mortals confider fo 
 much, that he who acts his part beft in the ficrht 
 of God, is happier than he who is in the btft 
 fituation of indulging his paffions ? 
 
 F. Thofe who are fooiilh and pcrverfe may not 
 think fo for a time, but the light of truth is too 
 ft.ong to be long refifted. We all look up for 
 example : the common people will be what their 
 fuperiors are ; and thev off-n become more dan- 
 gerous ill vice, . lized in rnan- 
 ncvs, .^'.■•■"; ..... ■ -■•■"■ »d as
 
 [ 90 J 
 
 patterns : and good example commands with a 
 force which in the end will prevail. Some who 
 are deemed happy, make harangues, and utter 
 fmooth flowing periods, as if the pofieflion of 
 virtue were to be acquired by the power of "oUorJs ; 
 but the truths which fhew themfelves in good 
 deeds, are the things we fhould feek ; and thefe 
 are practicable by mafters and fervants j they are 
 as eafy to comprehend, as virtue is ready to re- 
 ceive thofe who devote themfelves to her fervice. 
 
 D. People in the middle ftations of life, are 
 faid to have the moft virtue : have t^iey the moft 
 influence on their domeftics ? 
 , F. The middle ftate feems indeed to be the 
 fafeft, experience proving that mankind in this 
 fituation, are the moft inclined to virtue. The 
 difadvantages which fervants labour under, for 
 want of inftruftion, and the prevalency of bad 
 example, are fo great, too much vigilance, on 
 their part, cannot be employed. There are fome 
 maflers who do not think of this matter ; and 
 ©thers who deny that fuch an obligation exifts. 
 Even the more aged and phlegmatic, from whom 
 
 one might expeil the moft fen'ous attention, too 
 often miftake the weaknefs and prejudices of their 
 minds, for a fuperior degree of underftanding j 
 and reafon themfelves into an opinion, that a 
 clofe attention to the religious condudt of their 
 fervants, is fit on/y for the cognizance of the pa- 
 rochial prieji in the beaten road of duty ; and from 
 this falfe principle, the conclufion is natural ; 
 they give themfelves no trouble or concern, ex- 
 cept that they continually complain of the wofth- 
 leffnefs oi their had fervants, without cafting back 
 a fmgle thought on their own unworthinefs to 
 have good ones. This condutt combats virtue like 
 a two-edged fword. If the mafter and fervant 
 grow equally negligent of their duty to God, and 
 each other, things can never go well. It is the 
 fame where filial and parental ties have no better 
 fecurity : the bad efl^ects will conftantly appear 
 in our lives and manners. 
 
 D. Thank God that Mrs. Blifs is fo good a 
 lady! 
 
 F. Be you a good fervant to her. 
 
 CONVERSATION III. 
 
 View ef the wages of fervants. Several kinds of domejlic fervice. The cuflom of vails difconttntiect. 
 General conduSl, charaSier, and defcription of an excellent woman and good mijlrefs. 
 
 F. "^T O : in thefe days of pleafure and dijfipa- 
 tion, moft of the nobility and gentry of 
 this ifland carry their families to London, where 
 fervants conftantly entertain each other, with ac- 
 counts of profitable places ; as how much wages 
 fome have more than others. They feldom con- 
 fider fo much their comfort and peace, the fafcty 
 of their morals, and the good treatment they find, 
 as how much they may get ; I fay may get, for 
 it is not the lot of one in a thoufand to be in 
 fuch fervices as are reprefented to them ; nor per- 
 haps to have abilities to keep fuch places, if they 
 could get them. They are apt to judge of the 
 bed places, as people do of the greateft prize in 
 a lottery ; and in hunting after an imaginary 
 good, often plunge themfelves into a real evil. 
 Let me advife you to be contented, and leani 
 when you are well, and not defire to be better 
 than well. — 
 
 D. I have heard that the more fervants gain, 
 the worfe lives they Iead» 
 
 F. This happens with many fuch as ferve 
 mafters who lead bad lives. — There are as various 
 modes of expence, with relation to fervants, as- 
 in any other article of houfe-keeping. My 
 mafter dealt but little in eating or drinking be- 
 yond what is fimply neceflary to fupport nature. 
 Upon this principle, he kept his fervants in Lon- 
 don, at the board wages of a fhilling a day, by 
 which means he knew his expence. — I remem- 
 ber a young fellow offered his fervice, who in- 
 filled that no one could live upon lefs than 
 eighteen pence. 
 
 D. Eighteen pence ! — We fee here four or 
 five perfons fupported by lefs money. And how 
 does a foldiei- live on lefs than fix-pence ? 
 
 F. You may judge how extravagant fome of 
 us are become ; and how bad example turns peo- 
 ple's brains. This very man afterwards lifted in 
 the army. In quarters, foldiers have lodging, 
 fire, candle, pepper, fait, and vinegar. My 
 matter's fervants had the fame^ except the three 
 
 laft,.
 
 t 91 ] 
 
 lail, which I fuppofe did not coft a halfpenny a 
 day. This man had a trade, and in a marching 
 rciment was allowed to work. He chofe to 
 marry, which he could not have the liberty of 
 doing fo commodioufly in fervice. We fee many 
 inftances how liberty and the lawful gratification 
 of the affedtions, are objeds of the mercies of 
 Heaven. — He that under one circumftance 
 thouo;ht he could not live for lefs than eig-hteen- 
 pence, found the art of fupporting himfelf, a 
 wife, and a number of children for fix-pence, 
 in add tion to what he could ^rn by permiffion 
 of his officer. 
 
 D. Induftry, joined to the love of a wife and 
 children, do wonders. How fares It with the 
 women ? What is the beft thing they can learn 
 to pufli their fortunes infervice ? 
 
 F. In the true fenfe, the beft thing Is the moft 
 ufeful, being virtuous ; and therefore a fanner's 
 maid is the beft : but the thing which ladies now 
 covet moft, in thcfe days of fhew and parade, in 
 an upper fervant, is a young woman of decent 
 appearance, who can make a gown and drefs 
 hair ; and if (he add fkill in tambour work, thefe 
 articles are fo ufeful to a lady, the fervant who 
 can perform them with any degree of propriety, 
 becomes very valuable. 
 
 D. Every one is not fortunate in proportion to 
 her abilities. 
 
 F. Time and chance happens to all, from the 
 hdy's gentlewoman, down to the girl who fenes 
 at an inn. 
 
 D. This is not the loweft fervice. Some get a 
 great deal of money at inns. 
 
 F. But they ought to be girls of fpirit, and 
 keep intruders, drunk or fober, at arms-length. 
 I was acquainted with a farmer's daughter, who 
 went to fervice in an ina : her name was Rebecca 
 Sadler. She was always clean in her perfon, ci- 
 vil and well h^'haved. She agreed for the liberty 
 of going to church morning and evening on the 
 fabbath-day. She would not be reflrained, but 
 for very urgent reafons : if gentlemen would tra- 
 vel during divine fervice, they might get another 
 to attend them ; fhe would not. Her behaviour 
 could not but draw the eyes of men who always 
 delight in feeing a woman pions ; the moft igno- 
 rant knowing that it is the ftrongeft fecurity of 
 fidelity in marriage. She was fenfible that girls, 
 known to have lived in inns, were fometimes not 
 the moft eligible in gentlemen's families j and 
 therefore .— 
 
 D. If they behave well, may it not be pre.. 
 fumed they have a greater fenfe of religion ; 
 and fhould for this reafon, be the more efteemed 
 in every family : one would wifli to avoid being 
 expofcd to temptation; but \i inns are nccefiary, 
 and women, as well as men fcrvants, arc likewife 
 necefiary, all is honourable, that is honourably- 
 performed for the glory of God, and the good of 
 mankind. 
 
 F. Well obferved ! — I was going to fay that 
 Rebecca was more ftriiStly on her guard, than fhe 
 might probably have been, had fhe been a fervant 
 in a gentleman's houfe. A young woman, who 
 fears God from her heart, will in all circum- 
 ftances confider how to preferve herfelf, by 
 following his commandments. Rebecca was one 
 of this kind. 
 
 D. The danger fervants are expofeJ to, is 
 when they are vain and eager after mone^y.—^ 
 What has been the fate of vails, which I have 
 heard much talk of ! 
 
 F. I will tell you my thoughts, with condi- 
 tion that you keep them to yourfelf I —Nothing has 
 contributed more to injure the morals and content-^ 
 ment of fervants, and the peace and freedom of 
 families, than the cujlom ij/'vails-giving. 
 D. How was this cuftom introduced ? 
 F. I fuppofe it is ancient, fo far as it might 
 relate to certain great men, on great occafions ; 
 — but our folly at length made it general, info- 
 much that we all aiSed as if we were great ; and 
 it became a tax without diftinftion, on thofe who 
 had generojity without iL-ealtb, or zvealth without 
 generofity, as well as on thofe who had neither. 
 This created a ftrange jumble ! — The affections 
 in the human foul, are the fame in prince and 
 beggar : the gencroia feel the pleafure of beftow- 
 ing where they think the object dcferving ; and 
 the greater the diftrefs, the greater the joy to him 
 who relieves it ; but to be conjlraified, by the ty- 
 ranny of a cuftom, to give, is a contradiction. 
 D. When you came into life, what was a 
 , footman's wases ? 
 
 F. I had only five pounds : I ufed to re- 
 ceive three or four more, in fhillings, from my 
 matter's friends : but I always thought a crown 
 at Chrijlmas, beftowcd with an air of generofity, 
 by a gentleman whofe face I had oi'ten feen, more 
 valuable than ten fhillings given in fhillings, as 
 it I were a beggar at my maftcr's door ; or his 
 friends obliged by the power of this inhofpitable 
 practice, to pay me for doing my dutj' to my 
 N 2 maflcr j
 
 [ 92 ] 
 
 mafter -, or fatisfy me for the #nner they had 
 eaten at his expence, generally paying more than 
 it was fairly worth. 
 
 D. It had been better for you, and, with re- 
 fpeit to what your mafter prefented to other gen- 
 tlemen's fervants, for hhnfelf nlfo, if he had given 
 you eight or ten pounds a year wages, without 
 giving or taking vails. 
 
 F. Nothing wounded the refpcft we owed our 
 fuperiors, or did greater prejudice to the fobricty 
 and fidelity of fervants, particularly footmen, 
 than this beggarly ciiftom, the breach of which 
 now honours both mafter and fervant, more than 
 the obfervance of it ever did. 
 
 D. It was a cujlom which, I fuppofe, beg- 
 gared fome poor gentlemen, who might give oc- 
 cafionally more money than remained in their 
 pockets. 
 
 F. So it happened continually ; but this was 
 not the only inconvenience. The fervant did 
 not depend on the mafter alone ; and therefore he 
 could not depend on his fervant : their mutual 
 wants are now better anfvvered, and the rate of 
 wages more properly afcertained. The fervant 
 now knoweth what he hath to expeft, and from 
 rvhom ; and his fidelity is fecured the better, 
 whilft the mafter becomes the wifer, by being fo 
 much the better able to regulate his expence. I 
 have often heard ?ny good mafer fay, that in fo- 
 reign countries, we are confidered as a nation of 
 princes, pbilofophers, and freemen : but that this 
 cuftom of bribing fervants to do their duty, had 
 converted the firft nobles of the land, into arbi- 
 trary levyers of taxes on their guefts, for the be- 
 nefit of their fervants, ftaining their dignity and 
 nobility by an aflion mean and fervile ; equally 
 eftranged from freedom, generofity and common- 
 fen fe. 
 
 D. Is there any fuch cuftom yet remaining 
 amongft us ? 
 
 F. Yes : the cuftom of card-money yet remains, 
 and is of the fame kind : I have often wondered 
 why the vifitor did not pay for the tea, X.\\e fugar, 
 the fire, the candles, or the room, as well as for 
 the cards : thefe are objefts of comfort, as well 
 as entertainment, and therefore the moft valu- 
 able. 
 
 D. Do the gentry put themfelves on a level 
 v/ith publicans, that they make their guefts pay 
 for the cards ? 
 
 F, Why in truth, it is Hie it : there are fome 
 
 few who aflually live by gaming tables, as ther« 
 are others who attend them fo much, they may 
 be faid to live at them. 
 
 D. But pray, how ftand the advantages which 
 women fervants claim ? Have they not as good 
 a title as the men ? 
 
 F. In fome refpc<5ls a better ; though they had 
 need be more on their guard, of whom, and for 
 what they receive money. They have not only 
 the fmalleft v;ages, but if they marry, they have 
 oftentimes the largeft fliare of the burthen in the 
 care of their oiTspring ; for the father often neg- 
 Icifirs his bufinefs ; or being pinched by want, 
 drferts his family. Another reaibn is, that being the 
 moft temperate, to one old man found in a work- 
 houfe, there are gcnervAly feven or eight old wo- 
 men, having buried their huftsands, who left them 
 pennylefs. By the time the men grow old, they 
 generally die, and are provided for ; but there are 
 many women reduced to want, with a family of 
 young children at their heels, who are often 
 obliged to apply to the parifh. In our condition, 
 you know, that no provifion being made for a 
 wife or children, at marriage, there is generally 
 the moft prudence required on the female fide : 
 and this alfo pleads for the women fervants to 
 reap the fruits of generofity, at Itaft as much as 
 the men. 
 
 D. And how ftands wages, in general, at this 
 time ? 
 
 F. Thefe, like other articles, are proportioned 
 to the price of the neceflaries of life : I am fure 
 that I pay a great deal more for reaping an acre 
 of corn, than I did formerly : and it is the fame 
 with regard to fervants ; for although the man 
 feryant is fed, as well as clothed in the family 
 where he lives ; yet, perhaps he is called upon 
 to feed his wife, his aged parent, or his child ; 
 and his humanity may alfo induce him to affift 
 fome poor relation : he may likewife hope to 
 feed himfelf, and enjoy the fruits of his honefl:. 
 induftry. If he goes to the workhoufe in his 
 old age, it is an uncomfortable ending of honeft 
 fervice ; and the mafter muft, in confequence of 
 fuch an event, be the more heavily taxed from 
 generation to generation, for the parochial poor. 
 He may, therefore, wifh to fee his fervants more 
 provident, and fave their wages more than they 
 ufually do. There is not a ftronger proof how 
 thoughtlefs we are, than the fmallnefs of the 
 number of domeftics who appear to fave any 
 
 things
 
 [ 93 ] 
 
 thing. This is one reafon why our hofpitals are 
 croudcd ; and after (b many changes of places, 
 numbers end their days in a poors-houfe. 
 
 D. " Rolling ftones gather no mofs." 
 
 F. Therefore let me beg, that if you find good 
 treatment, you will confider it as fuperior to any 
 fuch additional wages, as you might have the 
 fortune to obtain, upon change of place. In 
 your prefent fituation, as a very young; woman, 
 a fondnefs for change, can hardly fail to produce 
 mifchief. I do not fay, but that in due time you 
 may naturally expefl: an increafe of wages, yet ob- 
 ferve my counfel : prefer a peaceful life, with 
 moderate wages, to the greateft advantages, at- 
 tended with irregularity. And remember that I 
 now part with you, my dear child, in the con- 
 fidence that you are going into good hands : every 
 one of our neighbours has not been fo fortunate 
 at fetting out ! 
 
 D. I hope to do well ; but pray, what is my 
 mistress's general character and conducSt ? 
 
 F. A condudi truly rational and religious is fo 
 rare, it always makes thofe who are moft diflin- 
 guiflicd, appear ftngular. This lady is called a 
 particular woman : fhe hath fo much religion, as 
 not to be fatisfied v/ithout prayers in her family 
 every morning and night, feeming as if fhe 
 counted the nights and days as fhe lives, and in 
 a ftriiJt fenfe applied her heart imto zvifkm. Upon 
 the fame principle, fhe requires of all her fer- 
 vants to go to church, either in the morning 
 or evening every fabbath-day ; and will not 
 keep a fervant who declines going to the facra- 
 ment of the Lord's-fupper, at the great feftivals. 
 — She requires of them to reprefent to her, if 
 any hindrance fhould intervene, that,' if poflible, 
 fhe may remove it; thinking herfelf equally an- 
 fwerable for the religious duties, as well as the 
 morals of her fervants ; having found, as fhe 
 lays, by experience, that thefe generally accom- 
 pany each other ; and that the more fervants 
 there are in a family, the more difficult It is to 
 govern them properly. 
 
 D. Does fhe bargain with them that they fhall 
 receive the facrament ? 
 
 F. No : this would be abfurd ; but if repeated 
 admonitions, and the moft pious and friendly ad- 
 vice, whilft they are in her fervice, make no im- 
 preflion, Ihe difcharges ihem ; not caring to 
 confide in the obedience of thofe, who do not 
 obey their Saviour ; nor to truft fuch as aft as if 
 they had no truft in the word of God. 
 
 D. I really believe, if all mafters and mif- 
 trefTes were to aft in the fame manner, we fhould 
 be much the better for it. 
 
 F. Religion, like the beft and the worft 
 things, depends on habit ; I mean the difcharge 
 of the duties of it. The moft abandoned wretches 
 might occafionally be induced to praftife deceit; 
 but the hypocrite, who lets cunning waters fall 
 from his eyes, hoping to make them fliew as 
 ftreams of innocence, muft anfwer for it at the 
 tribunal of that God, in whom is no deceit, nor 
 turning from the truth : — But in refpeft to the 
 people, the hypocrite is lefs dangerous, than him 
 whofc example defies the laws of heaven and 
 earth ! 
 
 D. Is Ihe an induftrious lady ? 
 
 F. She is never idle : and to keep her fervants 
 virtuous, fhe eftcems it neceflary to keep them 
 employed, giving them this wholefome proverbial 
 admonition, " Get thy fpindle and thy diftaff 
 ready, and God will fend thee flax;" telling 
 them to think of eafe, if fo they are pleafed, but 
 to work on ; obferving that eafe is the objeft 
 which all mankind are naturally inclined to feek; 
 but that they really find more pleafure in aftioa 
 than in reft. 
 
 D. What ! to be always at work ! 
 
 F. Humane and confiderate people, think of 
 ethers as they do of themfelves : fhe is attentive 
 to the means by which her fervants, at proper 
 times, may be moft fafely diverted. In her is 
 found all the tcndernefs of a woman, without 
 the foibles ufually attending her fex. She is ac- 
 knowledged to be one of the politeft women of 
 the age, charming in her perfon, and in manners 
 moft attraftive : in undcrftanding ihe is fuperior 
 to m.oft men : very affable and courteous, yet fup- 
 porting her dignity with grace. Her "charity 
 flows from her religion ; and as it is cherifhed by 
 the compajf.on which ftreams from her heart, Ihe 
 is therefore conftant and fteady. She judges on 
 the tnerciful f.de, diftinguifhing faults from 
 crimes ; and confiders the condition fervants are 
 in, as well as the kind of education they have 
 had. 
 
 D. You make me in love with my miftrefs ! — 
 I fuppofe that all her fervants love and honour 
 her, with all their hearts. 
 
 F. They have great reafon to do fo : but this 
 is not the age of good fenfe and piety, in the 
 oeconomy of domeftic life. — She will not chide 
 you often ; for Ihe fays, frequent chiding deftroys 
 
 authority.
 
 [ 94 ] 
 
 authority. If fcryants will not mend upon rca- 
 fonable admonition, (he thinks there is no good 
 to be expeifted from them. Her reproofs are full 
 of gentlenefs ; and her advice the law of kind- 
 nefs : but you are to obferve, that fhe will not 
 recommend the fervants flie difcharges, if they 
 behave untowardly : nor conceal their defefls in 
 point of civility, fobriety, or cleanlincfs ; yet, 
 rather comfaffwnating than aggravating fuch faults. 
 She fays, that deceit in recommending fervants, 
 from motives of compaffion to them, is like 
 robbing the rich, in order to give alms to the 
 poor. 
 
 D. Falfc tendernefs deflroys the diftinc- 
 tion of real good and bad fervants, and difcou- 
 ragcs the virtuous. — Some, I am told, think that 
 fcecaufe they are in a lower ftate than the mafter, 
 therefore he mull make it up to them by his good 
 ■word, let their conduiS be what it may. 
 
 F. She difdains this opinion. You have heard 
 pf a late ftory of a gen'leman, who notwith- 
 Ilanding he knew his fervant had robbed him, 
 recommended him to another mafter. The con- 
 fequence of which was, that he robbed the fe- 
 cond mafter alfo : but he profecuted the gentle- 
 man, and recovered the lofs. R4utual confidence, 
 like laws, fhould be founded on truth and jujiice. 
 
 D. True, my father: neither truth nor juf- 
 tice fhould be wounded for the fake of mafter or 
 fervant. 
 
 F. To offend God under a notion of compaf- 
 fion, is not true religion. 
 
 D. Doth this lady examine into her houfhold 
 affairs ? 
 
 /". Difcreet women, they fay, have neither 
 ^'es nor ears. They are occafionally blind and 
 d^af; but they fhould alfpyiv and hear in proper 
 time and feafon : there is a meafure in all things : 
 without it, difcretion itfelf would imply a con- 
 tradiiStion. Your miftrefs is fo exaft, fhe makes 
 up her accounts every Monday morning, paying 
 ready-money for every thing fhe buys. By this 
 means, fhe lives elegantly and fplendidly, for 
 half, or at moft two thirds the fum, which thofe 
 fpend, who would never pay their debts, if they 
 could cut off" the long arms of the law. Her 
 maxim is, " better go to bed fupperlefs, than 
 rife in debt :" intimating, that many charges are 
 contraiSted by things not ncccjfary ; and that fome 
 neceffary things muft be given up, rather than 
 run in debt for them. She lives within 
 her inccnie ; not with a view to incrcafe her 
 
 wealth, but to provide for the plcafurc of beftow- 
 ing liberally on objedls of diftrefs, diftinguifliing 
 a£ts of charity from ails of liberality ; though, 
 in truth, they feem to be much th^ fame thing, 
 excepting the rank of the perfon diftrelTed. 
 She difdains the notion of making the better 
 figure at the expence of her peace of mind j 
 whether it be created by expending too much, 
 or by not having it in her power to do generous 
 actions. She fays, (he always endeavoured to 
 promote the good of her family, and obtain the 
 confidence of her huftjand, during his life-time, 
 by confulting how far he chofe to carry his ex- 
 pence, apprehending it of great confequence to 
 make it fixt and regular, particularly with regard 
 to clothes and pocket-money. I have h::ard her 
 mention, that in the beginning of her life, and 
 before ftie was married, fhe made almoft every 
 thing fhe wore : that whilft fhe could com.- 
 mand a needle, (he was never idle ; and when 
 fhe became miftrefs of a family, fhe found early 
 rifing, equally conduce to the difpatch of bufi- 
 nefs, and the whole pleafure of the day ; appre- 
 hending, that to rely entirely upon her fervants, 
 was unjuft to thtm who had not been bred up to 
 command j and to herfelf, whofe education en- 
 abled her to direct. She is defirous that every 
 thing fhould go on well, by every one doing their 
 duty. 
 
 D. All this is right : Is fhe a grand lady ? 
 
 F. She drefles elegantly, according to her for- 
 tune, her clothes being rather rich than brilliant; 
 but flie confines herfelf to a certain moderate fum 
 yearly, expending more in charity than apparel. 
 She is at no charge for hair-drejfers, her daughter 
 or her maid, doing all fhe requires about her 
 perfon. 
 
 D. More in charity than in apparel ! — I have 
 heard of fome ladies, who are at a greater expence 
 for curling their hair, than will pay the wages 
 of half a dozen chambermaids. 
 
 F. The greater (hame for them ! Your wor- 
 thy miftrefs had much rather relieve the diftrefTed, 
 than put a hair-dreffer, in point of pay, upon a 
 level with a gentleman. She is not fajhionably 
 grand, for (he diflikes cards j yet, not fo, but 
 fhe will play for an hour at a low game, to oblige 
 her friends in a private family. You are to un- 
 derftand, that hair-drejfing, preparation for cards, 
 and the card-table, employ a confiderable portion 
 of the time of owx fincjl people ; and yet, I have 
 often heard my malter fay, there are few women 
 
 of
 
 [ 95 ] 
 
 of condition in other countries, (o rational and 
 knowing, as ours are. 
 
 D. Is not this a contradidion ? 
 
 F. Not if the women of other countries have 
 the fame faults, and fewer virtues. In fomc 
 parts oi Europe, religion is more attended to. This 
 lady is well read, not in the fcriptures only, but in 
 all the ableft and moft elegant compofitions of the 
 divines of our Church, and the DifTenters. 
 
 D. Are there any good authors among the 
 Diffentcrs ? 
 
 F. Many admirable compofitions come from 
 their pens. This lady alfo reads hiftory and 
 travels, and fome books of ingenuity ; fccking 
 the converfation of fenfible and virtuous perfons 
 
 of both fexes. So far as variety is neceffary, 
 
 flie changes the fcene from books to mujic ; and 
 has great pleafure in walking, and in riding on 
 horfehack. — She eftecms the works of nature, as 
 they come immediately from the hands of God, 
 far fuperior to all the powers of art : and the 
 charms of virtue, as vifible in the beauties of the 
 mind, beyond all parade, or the whiflling of 
 titles. — She hath a fine tafle in the ornamental 
 parts of life, and embroiders beautifully ; but 
 this, in comparifon of things really ufeful, fhe 
 efteems as unworthy of praife. — To do good, is 
 what fhe confiders as an employment, as well as 
 a pleafure ; and fhe never feems to be tired. 
 
 D. With all thefe high qualities, has fhe good- 
 nature ? 
 
 F. I think fhe could hardly have fuch qualities 
 without it : fhe appears to have great fenfibility. 
 Though naturally of a quick temper, flie fpeaks 
 calwly, having acquired fuch a command of her 
 paffions, that fhe weeps or rejoices, only from a 
 jufi: fenfe of things, drawn from mature thought 
 and experience. — She has feen and felt what it is 
 to be unfortunate, and fays, that " no one knows 
 better what good is, than him who hath endured 
 evil." — In a word, the confcioufnefs that fhe 
 ought to pafs her time on earth, agreeable to the 
 defign of Fleaven, gives a peculiar chearfulnefs 
 and fweetnefs to her manners. — She often fays, 
 that people of chearful difpofitions, are feldom 
 ■ agitated by any violence of paiTion ; and that an 
 even, and chearful fpirit, is the beft prefervative 
 of the mind from every dangerous efFe£l of the 
 paflions. 
 
 D. Does the confideration of the times, ever 
 put her out of humour ? 
 
 F. Times!— Do you expedt better times, 
 3 
 
 Atnry ? They are as good as wc pleafe they 
 fhall be. We are inconftant, and ignoi^ant of 
 our own happincfs, and oxpe<St too 7nuch. As a' 
 woman of fortune, fhe is intereft^d in the fafety 
 of property : as a good and loyal fubjcft, fhe at- 
 tends to her duty. — She acknowledges the dif- 
 tinguifhed good fenfe and virtue which is to be 
 found amongft fome of us, above any other na- 
 tion : \i\xt.\Ti.V[Vir\\.'i o\xx national eharatlcr, exprcf- 
 fed in our inclination to be difpleafed, or to talk at 
 random, as if we were diipleafcd, whether we 
 arc really fo or not ; making it doubtful whether 
 the prefs, by its abufe, is not converted into an 
 inftrument of JIavery : fhe means the flavcry of 
 one man's deflroying the good name of another ; 
 for when this ceafes to be the mo^ facred property, 
 all confidence mufl: ceafc. — She confiders th: peace 
 of a nation, like religion, too facrcd to be brought 
 on the theatre of public amufcment, apprehending- 
 that liberty may grow angry, and take her leave: 
 for whilft fo many pens are envenomed, they can' 
 hardly fail of poifoning the minds of the people, 
 who read the news-papers, many being fools 
 enough to believe every thing that is printed. 
 She fays, candour and humanity, are the chief 
 glory of a free nation ; and confcquently, that 
 writers who ranfack all the receffes of intelli- 
 gence, to find faults, or to make them, tortur- 
 ing every word and aftion, to wreft them to a 
 meaning deftruftive of peace, may render liberty 
 afhamed of owning us as her children ; adding, 
 that if authority is vilified and difcredited, it will 
 have a hard ftruggle to maintain its weight to 
 anfwer the ends of sovernment. She obferves 
 alfo, that if the prudence and virtue found in go- 
 vernment, are not rightly diftinguifhed from the 
 ahufes which have crept into it, and proper time 
 given to corrcft them,, the candid part of the 
 people, which fhe charitably fuppofes is the 
 greatefl:, will find themfelves bewildered, whilfl: 
 t\\^ foolifij and dijhonejl make it a reafon to fubvert 
 all government. 
 
 D. What do you think of thefe matters ? 
 
 F. I am not fo deep in politics, as to decide on 
 fuch queflions ; except that I am fure nothing 
 can be right, which is not hcncfl ; nor can any 
 good come of cruelty to each other, let the mo- 
 tive be what it may. 
 
 D. I am glad when I can promote peace and 
 good humour. 
 
 F. It cannot be denied, that corruption and; 
 abufe$ have crept into goverianent ; but govern- 
 ment
 
 r 96 ] 
 
 mtiit h.-ith bc^n often oppofed with virulence and 
 animofity, as if any body could govern better 
 than thofe who arc in office : but you know 
 (umebody mufi: be in office ; and if they are al- 
 ways abufed, it is hard to judge, in many cafes, 
 who is in the wrong;. It is our bufinefs to 
 hope that good will come out of evil ; for if, as 
 they fay, riches are the caufe of the corruption 
 of our manners, it may eafily happen, that we 
 fliall hiicome poorer ; and we may perhaps difco- 
 ver, that more virtue, and lefs wealth, will make 
 us a happier people, than more wealth, and lefs 
 virtue. — Contrary to the common praftice, your 
 miftrcfs thinks it her duty to examine y;//^, and 
 pronounce her opinion afterivards, which fhe 
 always does with diffidence, declaring fhe had 
 rather fubmit to a fmall evil, than hazard a 
 greater. She lias an av/ful regard to jujlice, as 
 due to all mankind, whether towards a perfon in 
 office or out, difdainijig the thought of condemn- 
 ing >ninijhrs of ftate, or any others, unheard, or 
 as fancy diftates ; for, fays flie, " how can I be 
 a n iftrefs of the fubjeiSt.' and to fuppofe they 
 mufl be bad men, who are charged with the 
 weighty aff;iirs of government, as it were becaufe 
 they have this charge, is moft abfurd and cruel; 
 and to abufe them wantonly, is -wicked" Such 
 Gondudl appears to her as fetting ourfelves afloat 
 
 in a florm, without fail or compafs. In 
 
 fhort, her politics keeps pace with her good 
 fenfe and charity, and both incline her to lament 
 the errors of fome, and the perverfenefs of others, 
 whilft her benevolence wins the hearts of all. 
 
 D. This is not the way of talking at the doors 
 of alchoufes, nor among goffips : I hear many 
 fpeak of ruin as familiarly as they dp of eating 
 their dinner. 
 
 F. At alehouft-doors ! No, Mary, nor within 
 many other doors : you are to obferve, however, 
 tliat this kind of difcontent, and expreffions of 
 uneafmefs, is according to the humour of the day; 
 though in the degree it is in ufe, it is a heavy 
 tax on our morals, as well as our intereft. It 
 ischildifh; it is trifling with ferious things: I fee 
 no good coming of it ; for either minifters are 
 not in fault, as they fay, or we never punijh them, 
 and coi^fequently v/e do not a6t upon a right 
 principle. If ruin fhould, at any time, be near 
 us, ajid we only talk of it ; we Ihall be like the 
 boy in the fable, crying. The wolf! the wolf I 
 till he comes at lart, and devours us. The only 
 good that comes of it, is, that the ambition of one 
 great man, keeps anotlier's pride in awe. 
 
 D, What is undcrftood by great man ? 
 F. Not always him whofe mind is great and 
 exalted, but a perfon of large fortune, or diftin- 
 guifhed talents ; and fometimes it means a man 
 who has the curfe of being able to do mifchief. 
 — This lady is as temperate in her manner of 
 living, as in her politics : fhe never has but one 
 courle, and eats very little at fupper. She is re- 
 markable for keeping good hours, paying for none 
 of her amufements more than they are worth. 
 She thinks temperance will prcferve her life ; 
 often talking of death, as the end of her cares ; 
 and wondering to fee fuch a buflle among people 
 about life. She fpeaks of her own diflblution, 
 which flie always fuppofes to be near, in (o 
 familiar and unaffected a manner, no one can 
 doubt of her being perfectly reconciled to the de- 
 crees of Heaven. 
 
 D. Happy lady ! Would to God I could 
 imitate her, in that which is a common duty to 
 us all ! 
 
 F. Whatever our fortunes may be, we might 
 all cultivate the fame fentiments, and by degrees 
 acquire the fame happy turn of mind. I hope, fo 
 far as the duties which I have defcribed are com- 
 mon to chrijlians ; or any of the good cuflomt 
 and habits which I have mentioned, are fuited to 
 your humble condition, you will imitate your mif- 
 trefs. A6t your part well, and you will equal 
 her in virtue. As to fortune, if it fmiles upon 
 you, take the advantage ; but when you are dif- 
 appointed in your viev/s, fuppofe that you are 
 not lefs under the care of Providence, as That 
 which hath happened, may be the bejl for you ! 
 
 D. I will endeavour to be very faithful ; and 
 I make no doubt but I fhall love and honour my 
 miflrefs : at the fame time, I have experienced 
 Co much tendernefs at home, I sm afraid all 
 the regard which I can expert will appear harfh 
 to me. 
 
 F. Fear, beyond the meafure that prompts us 
 to provide the befl we can for our fecurity, ferves 
 only as a fcourge : rather indulge a fufpicion, 
 that an excefs of kindnefs may make you proud, 
 and draw you into fome fnare. Do not expect 
 too much: bhfcdare thofe who do not raife their 
 expedtations above meafure, for they fhall not be 
 difappointed, nor rendered \vretchcd, from their 
 miftaken notions of the world.— —Above ail, I 
 charge you, let nothing tempt you to be twgrate- 
 ful. Your miftrefs will probably fay to you, " I 
 know your father to be an honeft man ; \ have a 
 
 refpeft
 
 [ 97 1 
 
 rcCpcB. for him j and if you are a irne daughter of 
 hiSf you will be ?i faithful and good fervant to me: 
 and if your condu6l fliewcth it, you may be af- 
 fured of my friciidihip." 
 
 D. If I fet out with fuch a prcpofTeffion in my 
 favour, it will be a happy fign of my fticcefs. 
 
 F. The world, Mary, goes not always as it 
 /hould ; oth'erwife what can be nearer to any of 
 us, than a good fervant^ except a relation, or a 
 friend we have long proved. A good fervant is a 
 hlejfmg, and a had child Ti airfc I But in all cir- 
 cumftances, gratitude for kindncffcs received, 
 is one of the bell proofs of virtue. Thofe who 
 expcft their fervants to be their friends, fhould 
 firft fhew themfelves friendly : but the mailer 
 will not always fucceed, let his conduft be ever 
 fo virtuous and humane; for ingratitude is a weed 
 which grows in many foils, and we may expect 
 the moll of it where the ground is Icaft culti- 
 vated : this is often verified among people of our 
 condition. Although ingratitude is not a crime 
 punifhable by human laws, it is fuch a proof of 
 bafenefs, as cannot efcape punifhmeat hereafter. 
 You know not how many pine in fecret anguifli, 
 for the unkindnefs of thofe who were bound by 
 the laws of gratitude to be their comforters. 
 
 D. Solomon fays, " Whofo rcwardeth evil for 
 good^ evil fhall not depart from his houfe." 
 
 F. We are all prone to evil ; but among the 
 virtuous, " he that receives a good turn, never 
 forgets it ; and he who does one, doth not remem- 
 ber it." Never be ungrateful to any one, but 
 particularly to her who gives you bread and pro- 
 teiSlion ; for though you will repay her by your 
 labour, the vicious, in every part of life, difre- 
 gard their duty fo much, the virtuous cannot be 
 too much praifed, when they perform it. The 
 fatisfadlion which ever waits on confcious in- 
 tegrity, is the highefl: pleafure that mortals can 
 enjoy. 
 
 D. I am not apprehcnfivc I fiiall be g^iiUy 
 of fo grievous a fm ; and for the reft, I am 
 prepared to meet difappointments and misfor- 
 tunes, and begin to feci what they are, in part- 
 ing with you : yet, I believe \.\\-^.i cujhm makes 
 all places familiar ; and I truft that the famfe 
 good Providence, which has hitherto prefcrved 
 me, will always defend and protect me. 
 
 F. Remember that negligence is but ano- 
 ther name for unfaithfulnefs or difobedience^ 
 againft which you ought to pray [a). The beft- 
 minded people fometimes forget ; and thofe maf- 
 ters who underftand what human nature is, make 
 fuitable allowances for it. 
 
 D. Allowance muft be made ! but I appre- 
 hend that negligence arifes chiefly from lazinefs : 
 and flie who intends to do any thing, and puts 
 it off to a diflant hour, will probably forget \t. 
 —How often do you think this may ht forgiven? 
 feventy times feven i" 
 
 F. This is not of the kind of tranfgrefliott 
 which can be entitled to fo much favour : the 
 forgivcnefs which you mention, relates more to 
 religion. Not doing a thing at the time wc 
 think of it, knowing it muft be done within 
 a certain time, is hazarding the doing it at any 
 time. The putting things off till to-morrow, 
 or fome diftant hour, grows into a habJt, till at 
 length the whole life of fuch a fervant is out of 
 order : it is a continued fcene of errins: and re- 
 penting, or growing obftinate and impenitent : 
 all the peace and harmony of life is fubjefl to be 
 deftroyed. Her bufinefs is never done, or done 
 imperfeSlly, becaufe out of time. She doth not, 
 as file would be done by ; or fhe is a fool, and 
 would fuft'er evils which render her unworthy or 
 incapable of ever being a miftrefs herfelf. Your 
 bufinefs is to implore the Almighty for patience' 
 in fcrvitude [b), that your condudl may not 
 excite indignation nor refentment. 
 
 D. Is 
 
 («) For fidelity in fer-vitude . Great God ! tliou righteous judge of men ! let thy fear be always before 
 
 mine eyes, that I may difcharge my duty with faithfulnefs and zeal. Thy all-piercing eye, can fee my 
 inmoll thougiits, and minuteft aftions ! Let my fidelity to my niijirefi expreft, my gratitude, for all the 
 mercies which thou haft vouchfafed unto me, that I may delight in promoting her happinefs and profperity : 
 and I befeech thee, to give her fuch a fenfe of her eternal obligations to juftice and piety, temperance and 
 righteoufnefs, that her endeavours may unite with mine in the advancement of thy glory, and the good of 
 mankind, This I beg, O merciful Father, through the merits of Jefus Chriji my Redeemer ! 
 
 (^) Moft merciful God, and tender Father ! 1 befeech thee to remove from me all pride and haughtinefs 
 of fpirit, that with patience and refolution, and finglenefs of heart, I may fubdue evil with good. Grant 
 me grace to imitate the humility of my bleffed Saviour, that I may obtain fuch peace of mind, and reft oT 
 foul, as the world cannot give. Let my confcience be void of offence, that amidft all the folliss and ini- 
 quities which furround me, I may acquit myfelf with applaufe in thy fight, O God, and receive the reward 
 which thou haft promifed to thy faithful fervants, through Jcfus Chnji my Redeemer! 
 
 O
 
 [ 98 ] 
 
 D. Is it not negljorence which puts fervants 
 upon lying, and confulting how they fliall de- 
 ceive, as knowing their conduiSl will not ftand 
 the teft ? 
 
 F. Jufl: fo : I have obferved it a thoufand 
 times. I have likewife feen bad fervants give in- 
 ceflant occafion for that kind of petulancy and 
 imperioufnefs, of which all fervants are apt to 
 complain. Thus is life difturbed on both fides : 
 
 and hence it arifcs, that many maftcrs and 
 miftrefl'es, othcrwifc good people, are carelefs of 
 the morals and religious deportment of their fer- 
 vants. They grow tired, and care not for more, 
 than -what limply regards domeltic duties, and 
 thefe oftentimes impcrfciSlly performed. Moral 
 and religious obligations are linked together as 
 in a chain ; and it is the nature o( vke, in every- 
 kind, to create difquiet in the human bread. 
 
 CONVERSATION IV. 
 
 Fertnejs and impertinence, and other faults of which fervants are nfually guilty. Fable of the farmer and 
 his three enemies. Char ail er of a truly good fervant, and her death. 
 
 X). "T^OES no family enjoy uninterrupted do- 
 meftic peace ? 
 
 F. But few, I believe. You muft expedl to 
 
 find virtue and vice blended together ! The 
 
 world is a wide field ; in many parts of it grow 
 briers and thorns, whilfl: others abound in the 
 fruits and herbs of every kind which feed or de- 
 light us. The body requires not much food, nor 
 need it be of the richeft kind to keep it in health : 
 lior will you find the improvement of your mind 
 arife from nothing but peace and harmony. Bit- 
 ters, as well as fweets, conflitute the nourifli- 
 ment of the foul in virtue, the one giving a relifh 
 to the other. Have you not obferved, that to- 
 morrow often wears out the evils of to-day ? We 
 are happy by intervals. Some evils are rendered, 
 familiar by cuftom : others fupplanted by virtue,, 
 or by greater evils. The mind not difeafed by. 
 pride, nor repugnant to the decrees of Heaven, 
 often draws confolation from dijlrefs. Hope for 
 the beft, and pray for patience. When evils come, 
 which you think you can remedy, remove them 
 as your better judgment may diredl : but make 
 not the remedy the greater evil. 
 
 D. As I hear you with pleafure,. I fliall bear 
 with patience, as much as my prudence may 
 teach me I ought to bear, being perfuaded from 
 what you fay, there is zxi inevitable mixture of 
 tvil with^W. — If I am treated ■■«//, I hope I 
 ihall be fenfible of it : if ill, I will ftilj endea- 
 vour to keep my good-humour, fidelity, and a;e- 
 nerofity of temper, not for my reputation fiike 
 only, but for the fake of virtue : yet I will have 
 my place, rather than be zjlave^ 
 
 F. Well diftinguifhed ! But do not change 
 without acquainting me, unlefs you find your 
 perfon in danger. I hope you will have no rea-- 
 fon to think yourfelf a flave. Be jufl to your- 
 felf, and do your duty, and not engage to do 
 what you cannot perform. You will probably 
 find fome fervants fo perverfe, or cunning, as 
 never to acknowledge themfclves to be in the, 
 wrons : however falle or ridiculous the excufe, 
 fomething is always ready at their tongues en'd,. 
 Not having fenfe enough to difcover that every 
 one is occafionally miftaken or forgetful ,of duty,, 
 and that thofe generally err the lead:, who are the 
 mod candid in their acknowledgments of error,, 
 they untowardly perfid, as if they had not the 
 lead notion of candour. 
 
 D. Is not this a very fingular charadler I. 
 Which is the mod unhappy, the midrefs or the 
 fervant ? If one is difcontentcd, and the other 
 difpleafed, why do they not both try to mend 
 their '"ortune ? 
 
 F. it is not eafy to account for the condudl: of. 
 many people in the world : they know not their 
 own m.inds. The condition of the mafler, as 
 appointed by Providence, entitles him to a fupe- 
 7-iority ; but he had better renounce it, or ferve 
 himfelf, than be harraded or infulted : for fo-. 
 far from doing any good, he ojtly contributes to. 
 edablifli the perverfenefs of another perfon. 
 
 D. Is not the confideration of the low edu- 
 cation of fome domedic^, a reafon for compaf- 
 fionating their infirmities ? 
 
 F. With the wife it is a good reafon ; btit 
 would you have the wife or foolifli excufe ill- 
 
 manneredj..
 
 [ 99 ] 
 
 mannered, or pert replies, trifling evafions, fri- 
 volous excufes, or obftinatc lies ? 
 
 D. I do not mean this : 1 fhould not excufe 
 them often myfcif, were 1 miflrcfs. 
 
 F. I have frequently flood amazed at the pa- 
 tience, or rather folly of fomc mailers, when I 
 have heard fervants anfvver to reafonabic and ne- 
 ceflary commands, Tcs, if I have time ; or, / will 
 do it, when I have time: and this in a tone of 
 voice, which feemed to fignify in plain Englijlj, 
 " / have certain duties to perforin. Tou, Sir, do 
 not underfiand what you fay. I am the beji judge 
 whether it ought to be done or not ; and if I find it 
 necejfary, or it pleafes me. to do it, it Jliall he done 
 when I think proper." 
 
 D. Is not this conftruiSlion of their words, fe- 
 vere ? Such a reply would feeni to prove that 
 a fervant had loft all fenfe of the refpc6l due 
 to a mafter or miftrefs. 
 
 F. Yet this is the plain common-fenfe of the 
 matter. Mafters and fervants are often fools alike : 
 they neither part, nor remain together. Mutual 
 civility conftitutes a great portion of the joys of 
 domefiic life, among the befl kind of people : 
 and candour, with refpedt to what is, or is not 
 pleafing ; what is remediable, or not, can alone 
 produce a right underftanding, and probably a 
 mutual regard between mafter and fervant. All 
 the reft is mutual necellity, or a prefumption 
 that every mafter and fervant is fo bad, it is 
 in vain to attempt any re ormation : whereas it 
 is the buflnefs of life to correal and improve each 
 other. — What think you of a girl, who, when 
 htr m.iftrefs reminded her of what fhe had for- 
 gotten, conftantly replied, " 1 was juji going to 
 do it {'" Now, whether flie fpoke truth or not, 
 it was moft unlucky (he fhould be fo repeatedly, 
 tnly juJl going to do it : I advife you always to 
 do the thing you are told ; and if you reply, 
 thank your miftrefs, and not fay, I was juJI going 
 to do it ; for this will not only rob her of the 
 merit of fuggefting the thing that is right, but 
 it will deprive her of the fiient applaufe v/hich 
 at leaft is her due : befides, though what you 
 fay fhould be true, it will appear very much like 
 a lie ; and that you were not juft about to do it. 
 This is generally a compound of falfehood and 
 hypocrify ; a pretence to merit which doth not 
 c>:ift, and may be very juftly refented as a faiih- 
 Lfs rule of condufl. 
 
 D. But fome fervants carry their mifcondudi 
 ftill greater lengths. 
 
 F. Yes ; I have known inftanccs which 
 feemed to fliew yet greater impudence and pre- 
 fumption ; for when by gentle expoftulation the 
 mafter had left his fervant no excufe, I have heard 
 him fay, " If I had done this, then you would 
 have faid, why did you not do that?" — 
 
 D. TVou'd have faid! — This was outragious 
 impudence ! Will any mafter keep fuch a fer- 
 vant ? 
 
 F. To go into a detail of argument with a 
 perfon of fo little modefty, is below the dig- 
 nity of a mafter — And when things come to 
 fuch a height, there can be no remedy but 
 parting. — It is the fame with thofe fervants, 
 who through prefumption are often negligent, 
 and for want of candour and humility never 
 acknowledge themfelves to be in the wrong. 
 You may reft alTured, that as humility can hardly 
 fail of obtaining forgivenefs, hypocrify and im- 
 pudence aggravate offences. This is agreeably 
 exemplified in the fable of the /arw^r JK(f/;;i three 
 enemies, the hare, the fox, and the wolf, who 
 invaded his premifes. By placing proper fnares, 
 he took them all three, prifoners. The hare con- 
 fclTed fhe had eaten a few turnip-tops, merely to 
 fatisfy her hunger, and befought him with tears 
 to fpare her life, promifing fhe would never re- 
 turn upon his grounds. "T\\tfox, fawning with 
 an humble tone of voice, protefted he came 
 into his premifes, with no other view, than to 
 do him fervice, by driving away the hares, and 
 other vermin, which might injure the growth of 
 his corn ; and that he had too great a regard to 
 jujlicc, as well as to the farmer, to be capable of 
 the leaft difhoneft a£lion. The wolf, when he 
 came under trial, declared he meant to de- 
 vour his lambs, to which, in his opinion, he 
 had an undoubted right ; and in the purfuit of 
 which he fl:ouId never fcruple to hazard his life." 
 You will eafily imagine, Mary, how the farmer 
 decided the caufe : he compafJionated the hare, 
 upon her humble confeiTion and repentance ; but 
 as to the fox and the wolf, fays he, " Let them 
 be hanged together ; the fox for rank hypocrify, 
 and the wolf for confummate impudence," — 
 
 D. A very juft deciaon it was, in every in- 
 flance. 
 
 F. When the charadlcrs and well-known 
 pradtices of people do not correfpond with their 
 words, or they pretend to rights which are con- 
 trary to common-fenfe and reafon, it is high 
 time to decline all connexion with them : and 
 O 2 when
 
 [ 100 ] 
 
 when the vicloufnefs of fervants goes fo high, 
 there is good reafon to degrade them. 
 D. What do you mean ? 
 p. They fliould be put into fome of the lower 
 offices of life. 
 
 D. Is there not a mixture of fuch vices in 
 all conditions ? 
 
 F. We are fpeaking of the degree of vice, as 
 we find it among domejlics. Every companionate 
 and judicious mafler, judges what allowance to 
 make. My advice to you is, always to fuppofe 
 your miftrefs fees your heart ; and that you 
 cannot deceive her ; and let no part of your con- 
 ^u6t parry with it an appearance, that pride has 
 greater fliare in your declaration, than the alert- 
 Hefs you aflume. You may put your head under 
 your own wings, and think that nobody fees 
 you ; but refl alTiired, thofe who depend on 
 your fervice, will difcover your faults ; and in 
 proportion to their fuperior fcnfe and experience, 
 they will feel the many inconveniences which 
 attend them, both in their domeflic oeconomy, 
 and their moral fenfe of good and evil. It there- 
 fore becomes your intereft, as well as duty, with 
 regard to both worlds, to pray for humility, can- 
 4<iur, and obed'.efice {b). 
 
 D. Dp people veafon fo much about their fir- 
 vafits, as you think they ought ? 
 
 F. We mufl: reafon about good and evil : it is 
 the bufmefs of life. Molt people tcdk much, 
 though they reafon but little. Few maflers or 
 fcrvants really ftudv what duty means, but a(£l 
 more from cu/hrn and chance, than found policy 
 OiE religion. Both feel thfe bad efie£ls of mifcon- 
 dudt ; and both go on complaining, yet feldom 
 trace the difeafe to its fource, and therefore fel- 
 dom. cure it. My mafler was very partial to 
 England, yet often faid, that he met with fewer 
 mortifications from his fervants when he lived 
 abroad ; not from their fuperior abilities, but 
 their greater readinefs and obedience. " The 
 E)iglifii," fays he, " do very well in moft cafes, 
 but they will do it in their own way : their man- 
 ners partake of their liberty, and they do not 
 f onf^lt how to maiie their liberty pUaJing, Few 
 
 of them are fo fearful of offending, or fo folici- 
 tous to oblige, as to render their fervice agree- 
 able to the natural benevolence of tlie mind. 
 Hence it arifes, that neither their own lives, nor 
 thofe of their mafters, pafs fo happily as they 
 might do. The pride of liberty, and the fears of 
 oppreffion on the fide of the indigent fervant ; 
 and the infolence and impatience, with which 
 riches are apt to fwell the breafV, on the part of 
 the mafter, often create a kind of mifery, pecu- 
 liar to freedom not rightly underftood. 
 
 D. Doth the evil prevail more at this time, 
 than formerly ? 
 
 F. If we may judge from what we fee, the 
 temper of the people changes : no nation is go- 
 verned fo much by fafhion, as this : and liberty 
 hath been fo much bandied about of late, that 
 fome have adted, as if the word would feed and 
 clothe them : no fervant avows this : the abfur- 
 dity would be too glaring ! Hi^h liberty men 
 feldom live fo happily as others : they forget 
 one material circumftance ; which is, that their 
 mafters alfo sxcfrce, and may take the liberty to dif- 
 charge them, not for their hsmgfrec, but for ufing 
 their freedom as a cloak of negligence and info- 
 lence. Thofe who forfeit the cordial efteem and 
 fatisfa£tion they might enjoy in mutual good 
 offices, and the friendfhip which thefe would na- 
 turally infpire, muft fuffer in the ifTue. I fay 
 friend/hip, for if each. Ihove to make the other 
 happy, they woidd be friends in the beft fenfe. 
 There could be no- appearance of tyranny on the 
 part of the mafter, nor infolence on the fide of 
 the fervant. They would difcharge their refpec- 
 tive duties with pleafure, and both enjoy the true 
 fwects of liberty. What is menial fervice, but a 
 folemn contract for the mutual benefit of mafter 
 and fervant, each party underftanding what the 
 other requires ? The difcharge of this obliga- 
 tion, with candour and juftice, would create 
 mutual kindnefs and regard, and produce mutual 
 happinefs. 
 
 D. You fay that fome mafters and miftrefTes-. 
 have an inclination to tyrannize over their poor, 
 fervants. 
 
 F. It 
 
 {b) O Almighty Loid, and heavenly Father, who delightell in the obedience of thy children, I befeech 
 thee give me an humble, meek, and contrite fpirit. Infpire my lieart with an utter abhorrence of deceit and 
 cunning. Let no fiilfehood or evafion pollute my foul, that I may dare to confefs the truth, to thofe who have 
 a right to require it. In all conditions which thy providence fliall appoint, as my ttation in this tranfitory 
 life, make me patient under reproof, and diligent in performing my duty. Let my gratitude and fubmiffion 
 to my mafler, in all reafonable fervice, be accepted as obedience to thee, my Father and iny God! Grant 
 this, I befeech thee, O Lord, for Jefus Chrift his fake !
 
 [ roi ] 
 
 F. It may be prcfumcd, there are maftcrs 
 fierce and paflionate, and ftrvants who arc infolcnt 
 and difobedient : but this proves nothing more, 
 than that we find had people in all conditions; 
 and that the good ought to be the more careful 
 and vigilant in the exertion of thofe focial vir- 
 tues, on which their own happinefs fo much 
 depends. 
 
 D. If they were on both fides more faithful 
 to their great Mafter and Redeemer, in ftudying 
 their duty to Him, would they not do it better 
 to each other ? If the fervant did his duty to his 
 mafter, would not his mafter, if a good man, be 
 his patron and friend ? 
 
 F. Moft probably : it is ftrange we fhould be 
 fo remifs, where our happinefs is fo much con- 
 cerned. 
 
 D. Yet you fay that fervants are not often 
 rightly inftrufted ; how are they then to perform 
 their duty ? 
 
 F. We are not to imagine the fault lies fo 
 much in the head, as in the heart. Many defe<£ts 
 are difcoverable on all fides. If parents, mafters, 
 and minifters of the gofpel, were to perform their 
 parts, in their refpeftive ftations, with ftrift at- 
 tention, we might hope to fee golden days : in the 
 mean while, we muft feel the bad efFe(Ss. If 
 thofe who abound in leifure, and ought to be our 
 guides, are inattentive to the duties of religion, 
 which is the grand pillar of happinefs, v/e can- 
 not fuppofe they will attend to fuch offices of 
 domeftic life, as produce eafe, peace, and com- 
 fort. 
 
 D. I believe that perfons of the leaft merit are 
 tile worft ferved. 
 
 F. The reafon is plain : the worft examples 
 are generally the moft imitated ; and therefore 
 the evil a<51:s with double force. How fuch mis- 
 fortunes are to be remedied, is obvious ; that 
 they may be worfe than they are, is no lefs 
 apparent. Whilft we talk of the evils that hap- 
 pen from bad fervants, I muft tell you, that we 
 have inftances of great generofity among good 
 ones. My mafter once told me of a friend of 
 his, who was obliged by misfortunes to contraiS 
 his expences^ As a man whofe love for human 
 kind, was not bounded by thofe rules of pru- 
 dence which the generality of the world think 
 jieceffary for felf-pu-efervation, he Had given cre- 
 dit to fome of his acquaintance, who had vio- 
 lated the moft facred ties of con.'iuence betv/een 
 man and man, and left him in diftrefs. In this 
 fituatior., he was obliged in his old a^e, to dif- 
 
 3 
 
 charge all his domcftics. Servants are generally 
 acquainted with their mafters circumftances in 
 life : this gentleman made no fccrct of his : he 
 told them v/hy he p:\id them off. One of thcnt- 
 burft into tears upon the occafion, and fpoke to 
 him in thefe terms : " Sir, I have been your 
 chambermaid now five-and-twenty years : I have 
 always honoured and refpeftcd you ; you have- 
 treated me with the kindnefs of a mafter, a fa- 
 ther, and a friend. I have faved fome fcores of 
 pounds in your fervice, in hopes to make my 
 old age comfortable, that I might neither die for 
 want, nor depend ujion my parifti for a fupport ; 
 but I can never live in peace, whilft I think that, 
 you are in any kind of diftrefs. To you, under 
 the good care of Providence, I owe my life : to 
 you I am indebted for much good inftruftion, 
 for the fafety of my foul ! I beg you will accept 
 of my purfe, and all it contains ; it is the bounty 
 of Heaven ; and in Heaven I truft. He that 
 feedeth the ravens, and letteth not a fparrow fall 
 unheeded to the ground, will not forfake me / I 
 have been faithful to him, and to you, my 
 much-honoured mafter. I am yet able for fer- 
 vice ; fufFer me to attend your fortunes, and be 
 your fervant ftiLl ! — Perhaps you may not find' 
 one fo faithful and afFeiSlionate I " Mary, 
 
 you weep ! — 
 
 D. I cannot refift a tear! — Excellent wo- 
 man ! I have heard of men in fuch circum- 
 ftances, doing great aftions ; bat your ftory does 
 much honour to my fex. Alethinks I could imi- 
 tate the example : at the fame time, I am fenfi- 
 ble how naturally we are prompted by felf-love,. 
 to worftiip the rifing, rather than tht fetting-fun. 
 Did you hear the name of this perfon ! 
 
 F. They called her Theodofta Hope. My maf- 
 ter ufed to mention her very often. She drevy 
 tears from her old mafter : he was not too proud 
 to v/eep at the generofity of his fervant, though 
 he bore his misfortunes like a man, knowing that 
 life is befet with evils of various kinds, as com- 
 mon as pleafure is mixed with pain : but he found 
 that conftancy of mind is a m.ore lafting fund of 
 folid fatisfaftion, than all the wealth of India. 
 Tbeodofia's offer of her fervice was accepted ; and 
 fhe remained with him. Not long after, a rela-- 
 tion of his died, and left him a good fortune ; 
 and when he died, he bequeathed her a very com^ 
 fortable maintenance. 
 
 D. How charming are reciprocal deeds of ge-- 
 nerofity aiKi gratitude .' , 
 
 F. They exalt us above the level of common ' 
 
 mortals.
 
 [ 
 
 102 
 
 ] 
 
 common mortals, and make us think of That 
 ftate, in which virtue conftitutes perfect happi- 
 nefs ! 
 
 D, I fliall never forget this ftory. The next 
 thing to being as good as Theodofta, is to avoid 
 evil, and be as good as we can. 
 
 F. Theodofia was nobly defcended : I do not 
 mean that her parents were rich, or pofleflcd of 
 titles ; but the character of her mother was the 
 lubjeft of great praife : flie is recorded in ftory [a) 
 as long as marble fhall endure, in thefe words: 
 
 " Let it be remembered, 
 
 that there is no flation in which induflry 
 
 will not obtain power to be liberal ; 
 
 nor any charafter on which liberality 
 
 will not confer honour. 
 
 She had been long prepared, 
 
 by a fimple and unafFedted piety, 
 
 for that awful moment, 
 
 which, however delayed, is univerfally fure. 
 
 How few are allowed an equal time of probation ! 
 
 How many, by their lives, prefume upon more ! 
 
 To perpetuate the memory of this perfon ; 
 but yet more to perpetuate the leffons of her life, 
 this (lone was eredted by voluntary contribution." 
 
 You may eafdy imagine, that Theodofia's zeal in 
 her matter's fervice, was attended with no lefs 
 fkill than aftivity ; and that /he was never neg- 
 ligent in her duty. Remember, Mary, that 
 NEGLIGEXCE, is but a fmall remove from the 
 actual commiflion of a crime ; for whether we 
 fufter by a thing not being done, or by its being 
 done in a manner hurtful to our intereft, the 
 evil may be equally great, and the fault equally 
 inexcufable. Carelessness fometimes has the 
 appearance of negligence ; but it is cffcntially 
 different ; for the errors which proceed from 
 the weakncfs of the head, are not fo crimi- 
 nal, as thofe that arife from the perverfenefs of 
 the heart : but in this cafe alfo, the mafter and 
 miflrefs may fuffer equally the fame. 
 
 D. I remember the proverb, " A carehfs 
 huffey maketh many thieves." 
 
 F. And can a negligent one promote honcjiy ? 
 There are many people highly criminal, for 
 throwing temptations in the way of others : — 
 but whatever happens to you, let me charge you 
 
 not to fiiuffle nor equivocate. The more you arc 
 confcious of carelcflnefs, the more humble and 
 candid you ought to be. All vindications of evil 
 conduit, which relate to fails and common- 
 fenfe, are aggravations of guilt : as all pretences 
 or excufes, fuch as, I thought tbh, and I thought 
 that, when in truth you did not think about it, 
 are abominable evafions, and convert flii'ht of- 
 fences into crimes. Next to this, is affuming a 
 right to think, what is right to be done, when 
 you are bid to do it. Thofe fervants who pretend 
 to judge in fuch cafes, generally determine on the 
 wrong fide ; whereas, if they do as they are bid, 
 except in a very few cafes, where they have great 
 experience, and have acquired a confidence, they 
 cannot offend. Thofe who have not judgment 
 enough to find out, that their proper bufinefs is 
 to obey, in that which is the proper bufinefs of 
 the mafter to judge of, are very weak, if not 
 wicked. " I thought. Sir, it v/ould be be/}." 
 The anfwer to this is, " I did not bid you 
 think." — The fervant means to fliew a higher 
 kind of merit ; but as merit feldom fucceeds 
 W\r\\out favour, and favour is never gained with- 
 out obedience, he blunders extremely in his poli- 
 tics. Your fex is lefs prefumptuous ; but girls 
 are alfo apt to be catched by the ear, and to think 
 the laj} advice is the beft. This expofes them to 
 the temptation of doing according to their own 
 opinion, or the opinion of thofe who officioufly 
 interpofe as counfellors. 
 
 D. Is it poffible that any can be fo fooliftily 
 opinionated ? 
 
 F. Nothing fo common. I have found many 
 err in this refpect. — There is another clafs of 
 offenders, whofe cafe is more to be pitied ; I 
 mean, thofe whofe thoughts are fo diifipated, 
 it is not without great difficulty they can attend 
 to what is faid to them. You may imagine this 
 is very irkfome to a mafter or miftrefs ; but it is 
 not in all cafes an incurable infirmity ; in many 
 it arifes from a defect of the will, and a bad 
 habit. If a young woman has any delight in do- 
 ing her duty, ftie will foon get the better of a ha- 
 bit, which muft otherwife render her incapable 
 of fervice. 
 
 D. What do you recommend under fuch cir- 
 cumftances ? 
 
 F. To preferve yourfelf from this evil, and 
 
 keep 
 
 {a) This relates to the charadter oi Elizabeth Mmk, aged loi, as engraved upon a ftone in Bromley church- 
 
 yaid, in Kent.
 
 [ 103 J 
 
 Keep your attention awake, look at the perfin 
 who is /peaking to you. The countenance de- 
 mands refpeiSt, and helps the undcrftanding ; 
 and feeing the motion of another's lips, affifts the 
 hearing ; whereas the want of this kind of atten- 
 tion, is ill-mannered even among equals, and 
 much more from a fervant to a mafter. 
 
 D. Tliis is an eafy remedy, and a very rca- 
 fonable one. 
 
 F. There is another evil, which is, negleSiing 
 the firjl opportunity of reporting the answer 
 to jnefj'agei. There can be no time for doing any 
 thins, but that in which we think of it. Some 
 things are not to be faid before every body ; but 
 you may fay, " Madam, if you pleafe, I would 
 fpeak to you;" or feek the opportunity v/hich 
 fhe will as readily give you. My advice on this 
 head is, that you confider it as a breach of trufr, 
 to keep your miflrefs in ignorance of what you 
 ought to tell her ; and it is injiijlicc, if you de- 
 fignedly omit it. In either cafe you. will furely 
 ofFend her highly. 
 
 D. Methinks I fhould be rather glad of occa- 
 fions of fpeaking to her properly., in hopes to in- 
 gratiate myfelf. 
 
 F. It is of great confequence, in all parts of 
 life, to exercife the memory : and, as an en- 
 couragement to indtijiry., I have conftantly ob- 
 ferved, that thofe who do the moft bufmefs, have 
 generally the ftrongeft memory. Experience 
 mufl teach what confidence to place in yonrs ; 
 but if you confide in it unnecefjardy., you may be 
 fure it will fometimes betray you. — If you put 
 off to a diftant hour. That which you can per- 
 form immediately, in the prefumption that you 
 fhall refnember it, you will be doubly criminal if 
 you forget. As to That which Jlioidd be done at 
 a diftant time, conimit it to writing. 
 
 D. My memory is good ; but I do not intend 
 to truft to it beyond meafure. 
 
 F. Nothing will conduce more to render fer- 
 vice agreeable to you, than to keep yourfelf in a 
 GOOD HUMOUR. Pride is a very vexatious paf- 
 fion, particularly in fervitude. If you are difla- 
 tisfied with your condition, whatever it may be, 
 the world will wear a gloomy afpefV. It is a 
 doftrine not much attended to, but it is true ; 
 that the dignity and glory of human nature con- 
 fifts in humility; and it then appears moft refpeiSt- 
 able, when we confider the character of the Son 
 of God, who fo often recommended the humility 
 tf a fervant. Thole who fufFer indignities grace- 
 
 ' fully, arc far fuperiorto thofe who infult wrong- 
 fully : for the wrong which we commit, renders 
 lis the more unworthy ; whereas the wroigs we 
 fuffcr, make us objcics of divine and human 
 compaffion. 
 
 D. But is it not our duty to do jufiice to our-- 
 felves, when it is in our power f 
 
 F. Yes : but never to do it by wrong means. 
 It often happens, that the virtuous, for the very 
 reafon that they are virtuous, chufe to fiffer, as 
 thinking it a lefs evil, than to avenge themfelves. 
 I do not mean, that they court fuffering, but 
 they rather fufFer wrongfully, than by any vi- 
 cious or irreligious act, procure to themfelves 
 the fatisfaiSlion or advantage they might obtain. 
 
 D. May I not be too humble, and fubjeiSl my- 
 felf to be trampled on i^ 
 
 F. There is more than a poflibility of your 
 being ill treated, in a manner it would be folly ■ 
 to bear : — but I muft beg you to remember, it is 
 more probable you will erf by your pride, which 
 is often the caufc of fervants changing places. 
 Impatience under controul, or the hope of mend- 
 ing their fortune, 'renders domeftics more incon- 
 ftant than other people generally are : it feems to 
 be the nature of their condition. It is a good 
 maxim, in every part of life, to engage with all 
 due caution, and to be fteady. Some engage at 
 ^venture, to do That v/hich the fmal left degree 
 of underftanding might convince them they are 
 not equal to. And fome mafters and miftrefles 
 expe£t too much, and are no lefs inconfiflent. 
 But it oftener happens, that even a good fervant 
 wifhes to leave a good mafter, and try to mend 
 her fortune, than the good maPrer to part with a 
 good fervant. I have ever felt a particular plea- 
 fure, in feeing fervants grow old under a fober, 
 resular and humane mafter. — But of all the crea- 
 tures of God, a proud fervant is the ftrangeft in- 
 confiftency. She is perpetually tormenting her- 
 felf, and every one about her, making her life a 
 fcene of diftrefs, finning and repenting, giving 
 offence by her impatience, and being alarmed 
 with fear left the confequence fhould be fatal to 
 her. Whilft young, fne is much more expofed 
 than the humble; for half the wretched beings 
 of your fex, who live in London, on the deplor- 
 able wages of iniquity, for the Jhort time they da 
 live, have been difcharged out of fervice, for 
 pride or petulancy. — And if they reach to ad-- 
 vanced years, they are fubjedt to much mif.ry. 
 
 C O N-
 
 [ 104 3 
 
 CONVERSATION V. 
 
 7he duties BffuhmiJJlon, patience, compajfton, indujlry, and keeping accounts. The obligations of an uppef 
 fervant, and the danger of expojlulation, doggednefs, cunning, ^c. in dome/lie fervitude. 
 
 F. XTOTHING to be done without it! 
 Submission is a branch of the fame 
 duty as humility, though it is not properly a vir- 
 tue of the mind. St. Peter recommends to us, 
 with the force of a divine commandment, " Ser- 
 vants, be fubjcdl to your mafters with all fear, 
 not only to the good and gentle, but alfo to the 
 froward : for this is thank worthy, if a man, for 
 confcience towards God, endure grief, fufFering 
 wrongfully. For what glory is it, if when ye be 
 buffeted for your faults, ye (hall take it pa- 
 tiently ? But if when ye do well and fufFer for 
 it, ye take it patiently, this is acceptable with 
 God." Is not this agreeable to that rule of which 
 I have conftantly reminded you ? 
 
 D. The advice is truly chriflian like, and re- 
 commends patience and forbearance to the fer- 
 vant ; but it doth not authorize any tyrannical 
 or inhuman condudt on the part of the niafter or 
 miftrefs. 
 
 F. No : among chriftians, it checks refent- 
 ments, and prevents their flaming into rage or 
 revenge ; it teaches a fervant to compaflionate a 
 mafter's or miflrefs's infirmities, and to correifl 
 her own : it does not take away the right of 
 leaving a fervicc, nor of appealing to the laws of 
 her country, for any unjuftifiable treatment. 
 There are many cafes in which it is necelTary 
 " the knee fhould bow, though the underftand- 
 ing cannot :" and we fhould confider calmly 
 what the evil is, and what the remedy may be, 
 before we complain. " He that fhoots at the 
 ftars, may hurt himfelf, but cannot endanger 
 them." 
 
 D. If I mean to give no difgujl, and diligently 
 attend to what is faid to me, 1 hope I fhall foon 
 find where my own fault, or the fault of others, 
 lies. 
 
 F. And where the remedy alfo may be found. 
 The evil may be in your own heart ; if it be in 
 your millrcl's's, and too grofs to bear, if your 
 tempers do not fuit, it is much the beft way to 
 part calmly. 
 
 D. True : but you fay, " better bow, than 
 break." 
 
 F. My mafter was of a quick temper, and 
 fometimes faid what he might as well not have 
 faid : but he was of a humane, friendly, and 
 pious difpofition, and generally corrected him- 
 felf. He overlooked many of my faults, and 
 therefore I was the more patient under his. If 
 your miftrefs fhould be of the fame turn, you 
 may be tempted to think her impatient, though 
 (he (hould have occafion to tell you ten times 
 a-day of the fame fault. — I charge you to beware 
 of IMPATIENCE, left you fhould make a pert 
 reply, and at once (hew yourfelf ill-mannered and 
 ungrateful, and ruin yourfelf in her favour. Our 
 fortunes, under Providence, depend on our own 
 conduct, and are often made or marred by our 
 good or bad tempers. People of bad tempers 
 muft difguife, what they find more difficult ta 
 correal. They muft appear humbly when they 
 are really proud, or who will bear with them ? 
 If the confideration of the miferies they may ex- 
 pofe themfelves to, does not influence their pre- 
 fent conduft, they muft ftand to the event !— 
 Riches are temptations, and many evils grow 
 from them, particularly infolence towards infe- 
 riors : but fervants who are wife, expeft fuch 
 things ; and therefore are not furprized, nor 
 angry, though they may be forry when they 
 happen. My advice to you is, that inftead of 
 refenting, to compajftonate your fuperiors : I can 
 aflure you, they are very often objects of great 
 compaflion ! 
 
 D. Do you mean that I fhould (hew compajjion 
 to my tnijlrefs ? 
 
 F. Why not, in cafe of need ? Not by ex- 
 ercifing your tongue, but your heart. No one 
 can be hard-hearted to another, no matter what 
 the rank may be, without firft diverting himfelf 
 of humanity. Do not imagine compaflion was 
 made to be employed only by the great and 
 wealthy towards inferiors ; the rich and pnverful 
 are frequently greater objeiSts of pity, than thofe 
 who beg their bread : but he is a fool who dif- 
 covers his opinion, in any ofFenfive manner, to 
 thofe on whom he depends for his fupport. 
 
 Exercife
 
 [ 105 ] 
 
 Exercife your undei/l:u-iding in all things ; and 
 by no means pretend to be fo wife as your mif- 
 trefs. If there fhoiild, upon any occafion, be 
 good reafon for believing yourfelf in the right, 
 and flie in the wrong ; yet remember ftie is your 
 tnijirefs, and that the chance is againft you, not 
 only from your want of age and experience, but 
 from the lownefs of your education, or the want 
 of thofe means of obtaining knowledge, which 
 Jhe hath enjoyed. Here humility again ftt-ps in to 
 your affiftance. 
 
 D. What occafion there may be for the exer- 
 cife o{ my compaflion, 1 know not ; but there is 
 great reafon for fuppofing I fhall often fland in 
 need of her's ; and that her judgment will not 
 err fo often as mine. 
 
 F. Right : but the ignorant are impatient, 
 becaufe they are too proud to fubmit. — By all 
 means avoid expostulation. It is the fault 
 of fome fervants, who have more pride than un- 
 derftanding, when they are admonifhed, to fay, 
 " / have fervcd in jluh and fuch place s^ and I 
 think I under/land my buftnefs." However true 
 this may happen to be, they forget that civil 
 language cofts nothing ; and that fuch remarks 
 are uncivil and impertinent, and generally not to 
 the purpofe : the queftion is, if they will ftrve 
 they mufl obey, in the manner that fuits the in- 
 clinations of thofe whom they fervc, flill retain- 
 ing the liberty of ferving, or not fervlng ; but 
 they cannot expedl the liberty ot coimnanding. If 
 they have a mind to try the experiment, it muft 
 be at the hazard of their place. 
 
 D. Are we 7iever to jufiify ourfelves ? 
 
 F. Your innocence will be a juftification in 
 moft cafes ; reafon will generally prevail, pro- 
 vided you exprefs yourfelf in a becoming manner. 
 Confider what you may lafe, and how improbable 
 it is you fhould gain, by pert replies, and the 
 Siratification oi talking. No mafter or miftrefs of 
 Ipirit, will bear to be flatly contrad lifted by a 
 fervant, or to argue with her about indifiVrent 
 matters. In cafes wherein your own virtue is 
 not concerned, the phafure of your miJlrefs 
 Ihould be your law, never forgetting any thing 
 that materially affects her intereft. If any diffi- 
 culty arifes in matters of faft, there is an humble 
 way of afkjng leave to acquaint her how the 
 cafe really ftands. If you are accufed of any thing, 
 as a fault, which you really think to be fuch, an 
 liojicft generous confelTion is the furell way to 
 
 obtain pardon, and do yourfelf honour. If yotl 
 have the clearelt conviftion you are ttot in 
 the wrong, yet prudence fometimcs calls for an 
 acknowledgment, that you arc forry for what ^ 
 hath happened : for if your miftrefs takes offence, 
 you arc fo far unfortunate, though innocent. By 
 this means, an end may be, put to 2. fruitlef de- 
 bate ! — If there is any matter in doubt, you may 
 afk pcrmiffion to tell the reafon of your conduct, 
 and leave the decifion to her. At the fame time, 
 obferve attentively the temper fhe is in, at the time 
 when accidents happen, for trifles fometimcs in- 
 flame : and a mafter or miftrefs, like the world 
 in general, may become the more angry, if they 
 find their inferiors have more patience, more 
 good humour, or more reafon on their fide, than 
 
 themfeives. In all the concerns of life, avoid 
 
 whatever has the leaf! appearance of stubbor- 
 NESS, or what is fometimes called doggednefs. 
 Make ready and direft anfwers to the beft of your 
 knowledge, looking calmly at the perfon you are 
 fpeaking to. To mean well is one half of the 
 bufinefs, and to underftand your own mean- 
 ing, and to be patient, is the other, 
 
 D. This is very reafonable. I have obfer^'ed, 
 many people are apt to wander from the quef- 
 tion, and fpeak a great deal, but fay nathing 
 to the purpofe. You have a high opinion of the 
 lady I am to ferve : but there is no tertatntj/ 
 in the character of any mortal. 
 
 F. Nor confequently in your own. — Remem- 
 ber, my dear Mary, that fome are faulty, becaufe 
 they are mi/lrcjjes ; and fome, becaufe they 
 would be mijhcffes. If you y/cre to rcfign your 
 judgment to the guidance of your fellow-fervants, 
 you might often be tempted to believe they 
 ought to fit at tlie head of the table, inftead of 
 waiting at it. If your miftrefs fhews herfelt' 
 proud, and occafionally afts with a haughty air, 
 you will be the lefs happy : but you muft not 
 therefore defpair of pleahng her : pride and hu- 
 mility produce the fame effects, in this refpect, 
 that the humble are glad to give good advice to 
 their inferiors, and dependants ; and the proud 
 
 are fluttered, when ad\ice is afkcd of them. 
 
 Still be honeft, my girl, though the earth fhould 
 open wide its tremendous jaws, and fwallow you. 
 Be neither a flatterer, to wound your niifcrcfs to 
 her face ; nor a liar, to hurt her behind her back. 
 JJiike her your friend by the force of her own 
 virtues and underflanding. Confider* what a 
 P wretched
 
 [ ic6 ] 
 
 wretched lltuation a young woman is in, who 
 has no true friend : and who can be fo properly 
 her friend as her mijlrefs F 
 
 D. You do not mean, th.it fhc will be ap- 
 proached without refpedl, or hear my prattle pa- 
 tiently, on all occafions. 
 
 F. No : but a(k her advice or aflillaxice, wlun 
 you really fland in need of either. Every one 
 hath a icok or tender fuie, fometimes caljed a 
 blind fide ; but there is a reverence due even to 
 human infirmities, when they are of a Under 
 kind. Let not this be a motive for hazarding 
 your probity, by adding the CUNNINC; part, for 
 this is but another word for deceit. Nothing is 
 fo common among fervants as cwming ; and no- 
 thing more truly contemptible. 
 
 D. I have feen this very often, when fervants 
 flatter with a view to promote their intereft. 
 
 F. "Next to cunning, guard -Agalnd prefumption : 
 and whilft: you endeavour to promote your for- 
 tune, do not marr it by attempting too much : 
 rkothing is more common than to fail of fuccefe 
 by undertaking things we are not equal to : 
 thofe who attempt to perform tw-o bufmeffes of 
 a different nature, at one and the fame time, 
 will probably perform them both very ill. In 
 the fame manner, if we ought to divide our at- 
 tention between two objects, and the mind is 
 fully engrofied by one, which is not of the 
 higheft importance, this is the ready way to lay 
 the foundation of difappointmeat and repentance ; 
 I do not mean in fervice only, but in every part 
 of life ; efpecially if fome mafterly ftroke is ne- 
 ceflary to be played. I have known inftances, 
 where a perfdn has been employed in an infig- 
 nificant affair, when all tlie powers of his mind 
 fliould have been enaged in taking the befl: ho- 
 nefl advantage of a great event that prefented 
 itfelf. After faying fo much, I need not re- 
 mind you, that the firft lefibn of the oeconomy 
 of life, is, let industry be your care. I re- 
 member the remark of the wife man, who un- 
 derftood life fo well, fpeaking of a good fervant, 
 he fays, " If thou haft a fervant, entreat him as 
 a brother, for thou halt need of him, as of thine 
 own foul ; and if thou entreat him evil,- he will 
 run from thee, and which way wilt thou go to 
 feek him ? " So far regards the common duty 
 of humanity and convenience : but in order to keep 
 him virtuous, and aft with prudence, in the 
 fupport of good order and difciplihe, he fays, 
 '*• If thou fet thy fervant to labour, thou (halt 
 5 
 
 fiad nj/? ; but if thou let him go idle, he fliall 
 fcek liberty. Set him to work, as is Jit for him : 
 if he be not obedient, put on more heavy fetters." 
 
 D, What does he mean by heavy fetters ? 
 
 F, That he fhould be the more confined, for 
 his own fake, as well as his mafter's. Difobe- 
 diencc and pride naturally produce idlenefs, and 
 " idlenefs is the key of beggary." Iiidujlry is 
 the companior» of religion, and the guide of vir- 
 tue ; idlcntfs, the child of vice, and the parent 
 of tnifcry. 
 
 D. Do you think induflry is of as much ufc 
 to obtain the goods of this world, as virtue to 
 procure eternal happinefs ? 
 
 F. We daily fee what mighty things it does, 
 efpecially when aflifted by good- abilities, and' 
 prudence. Solomon fays, " Sccft thou a man' 
 diligent in his bufiaefs, he fhall fland before 
 kings ; he fhall not ftand before common men." 
 
 D. This is a very ftrong expreilion of the 
 high praifes of indujlry. 
 
 F. It hath fo peculiar a merit in promoting 
 iki^ good oi mankind, that whilft we do our duty 
 to ourfelves, and promote our own fortune, we 
 are performing a£ts of kindnefs and charity to-./ 
 the reft of the world ; and accordingly we 
 find, the induftrious are treated with refpedl as- 
 friends, whilft the idle are confidered with con- 
 tempt as enemies : thefe eat, and contribute no- 
 thing to the common ftock, either by their headi ■ 
 or hands, but make others work y«r them; and.; 
 confequentlyafl contrary to all juftice. When - 
 they can work, and will not, bread and water, . 
 and a dark room, fhould be theixL portion, till : 
 they arc brought to their fenfes, 
 
 D. Would it not be happy, if every one ub- 
 derftood fome ufeful trade, that in want of a 
 place, or when domeftics marry, and leave fer- 
 vice, they might be enabled to provide for them- 
 felves ? 
 
 F. This is rather to be wiftied than expected : : 
 but what a mournful thing it is to behold great, 
 numbers of beggars in the ftreets of great towns, . 
 of whom many are ignorant of every art, and not 
 doing any hard labour, are therefore expofed to 
 extreme want . and mifery. 
 
 D. Very old or very young perfons, not pro- 
 vided for by parifh laws, are objects of charity. 
 
 F. Yes : but if thefe live in beggary, when 
 they can work, be it- ever fo little, they become 
 criminal. Thofe that receive as charity, either - 
 meat, drink, or clothing, being able to get them . 
 
 by
 
 [ ^^7 3 
 
 by the ufe of their hartcls, rob the hflp/fs, de- 
 fraud the wealthy, and become a nuifancc to fo- 
 ci cty. 
 
 D. They murt: be worthlefs people, who can 
 work, and ivill not : they fhould be pimiflied. 
 
 F. You have heard it faid, Mary, " The Cye 
 of the mailer malceth the ox fat :" therefore 
 never be impatient at feeing your miflrefs atten- 
 tive to her own concerns. Remember this proverb, 
 " If you want your work done, fend your man : 
 if to be done well, go yourfelf." This is a true 
 reprefentation of felf-love. The fcrvant is often 
 tempted to be negligent ; and why ? becaufe he 
 loves his cafe too much. The matter is atten- 
 tive to his proper concerns, becaufe he coiifults 
 his intercjl. You would not condemn another 
 for afting on the fame good principle as you aft 
 yourfelf. If you are fearful of the difcovery of 
 any negligence, it is the very reafon why you 
 may expert to fee your millrefs, where you do 
 not dcfire to fee her. 
 
 D. I have often heard, " he is a good divine 
 that follows his own inftruclions." I fee how 
 candour and good fenfe are lovely in every fhape : 
 and if reputation and honour do not always at- 
 tend on virtue, peace at Icaft is in all her paths. 
 May fhe live and profper in my heart ! 
 
 F. Amen ! vi'ith all mine ; nor fear the fhafts 
 of envy, Mary, nor that your graces will prove 
 your ene/nies. Hypocrify is a deadiv crime ; but 
 if our virtue does not appear in ouraftions, with 
 refpecS to fociety, for which we aie made, it is 
 the fame as if we had it not. Virlue is modell, 
 yet not afhamed of her own fplrij ; nor is the 
 goodnefs which ilTues from hei', of the fearful 
 kind. The more you confider this, the clearer 
 it will appear to you : for granting it may 
 be more eafy to teach an hundred, than be one 
 in an hundred to follow good advice, he is not lefs 
 foolifh who docs not follow it. — I gave you an 
 account of one faithful fcrvant, recorded in the 
 hiftory of virtue : I dare hope, in fpit« of all the 
 evils we juftly complain of, there are many fuch 
 who glide through life unrecorded. 
 
 D. I am glad to hear you fay this. — I {hall 
 not forget my dear Theodofia ! 
 
 F. Never forget her ! A faithful fervant is a 
 jewel of great value, both for ufe and ornament. 
 Carry this in your mind, that as good 7nhfl:rs and 
 mijlreffes generally make fervants happy, fo good 
 fervants not only preferve the tranquillity of fa- 
 milies, but frequently arc the means of faving 
 
 them from ruin. Let mechalrgfe ycu to be ftri^ly 
 on your guard, to t;ike no advantage, or do any 
 inijuflifiable a(.1ion, bc-caufe you may be able to 
 do it, and not be difcovercd. Fraud in fuch 
 cafes, is an aggravatiofi of guilt ; it is a cruelty 
 added to injviflice ; and a treachery to infi- 
 delity. The firft confideration of a faithful fr- 
 vant, is not to put her mafter or miflrefs to any 
 unnecelTary expence : although nothing can be 
 a greater temptation to an unfaithful one to be 
 extravagant, than the very reafon that makes 
 mofl againft it ; namely, the carelefl'nefs or ig^ 
 norance of a mafter or miftrcfs, which renders 
 them fubjeJI to become a prey. 
 
 D. She muft be curfl indeed, who haftens her 
 mafter's ruin by fliaring in the plunder of his 
 fortune ! 
 
 /'. So I think : and therefore, if yon fhould 
 become an upper servant, and conftquently 
 have a greater truft repofed in you, be, if poffi- 
 ble, more jufl and exa£l : " only that which i'S 
 honeftly got, is gain."— -IjOo\c upon every penny 
 of your miflrefs's money to be facred ; and touch 
 not a farthing for your own ufe, though you 
 fhould mean to replace it. — Set down what you 
 receive immediately on the fpot ; and commit to 
 writing what you are paying, even before the 
 money is out of your hand. Do not traft: your 
 memory, as fome do, left you fhould lofe your 
 money, or charge at random. 
 
 £>. Thefe are very few of us who are taugtit 
 any Method with refpeft to accounts. 
 
 F. Thofe who are not taught, are the lefs fit 
 for any thing but drudgery. The moft part of 
 domeftic fervants in great towns, fhould write as 
 well as lead, and know how to keep accounts of 
 houfehold concerns : in the country but few ac- 
 countants are neceflary. Method ftands next in 
 rank, to the fairnefs and jujinefs of accounts : 
 and the more plain and eafy thefe are to be read 
 and underftood, the more will you be recom- 
 mended to greater truft, and acquit vourfeli with 
 the more honour. 
 
 D. As I enjoy the advantage of being able to 
 write, and underftand addition and mukipiication, 
 I flatter myfelf with the hopes of performing any 
 duty of this kind, which may be required of me, 
 to the fatisfaftion of my miftrefs : as to the reft, 
 though much may depend upon Jlill^ I believe 
 more depends upon honcjly. A faithful fervant 
 certainly ought to rejoice to fee her mafter and 
 miftrefs prudent in the m.inagement of their 
 P 2 . fortune.
 
 [ io8 } 
 
 fortune, for the very rcafon that fiie vviflics to fee 
 them happy, whofe bread fte eats. 
 
 /'". You talk like a girl of underftanding, and, 
 \v\v.\t is more glorious, Mary^ like a Chrljllan. 
 
 D. Are there many perfons of fortune, v/hq 
 do not examine what. they can aiibrd to fpcnd ? 
 
 F. Too many! — Others, though, knowijig 
 ■what their income is, are hurried on by cuftom and 
 habit to live beyond thcmfelves ; and defiring to be 
 on a level vvith their companions, are in perpe- 
 tual miferv and diftrefs fpr want of the means. If 
 
 you knew but half the anxiety which attends- ther 
 condition of Ibme mafters to fupport a rank, in- 
 regard to the maintenance of the number of fer- 
 v^nts they have been ufed to keep, you would be 
 fo far from envying them, or walling any thing- 
 that can be faved, you would become the more 
 zealous from mere compajfwn. Many have been, 
 difircll, and fome ruined, by trufling perfons. 
 who have neither knowledge, prudence, noti 
 probity fuffxcient for fuch purpofes.. 
 
 CONVERSATION VI. 
 
 The duty of dcayiUneJ's. The danger of careleJJ'nefs-, zv'ith regard to thieves. 
 
 againji fire. 
 
 The importance of caution^- 
 
 F. ^BOMINABLE indeed! Can-there bs 
 any merit with.out ckanlincf? 
 
 D. Sluttiflinefs, or cleanlinefs, feem to be 
 born with us. 
 
 F. They are fo, in fome degree : but they 
 come more by habit, and depend, in a great 
 meafure, on the objefts we are converfant with. 
 
 D. I know fome people, whofe occupations 
 are very uncleanly, and yet when they have 
 done their work, they delight in purifying them- 
 felves from all filthinefs- 
 
 F. It is a common practice for fervants in 
 London, when they let any perfon of the leaf!: drf- 
 tinflion into a houfe, particularly if they come in 
 a carriage, to condudl: them into the apartments, 
 leaving the door behind them open. This would 
 be well,, if a coachman or footman was charged 
 to keep wa.tch, and let no one into the houfe till 
 the fervant returned ; otherwife it is ahfurd, and 
 the cuftom is more honoured in the breach, 
 than in the obfervance of it. The times have 
 made it. necelTary to hang chains acrofs the 
 infide of ftreet-doors, that -upon opening them 
 you may firft fee the perfon. Prudent fervants 
 hold it right, to let rib one in, that is not per- 
 fectly well known to them, efpecially when they 
 are alone in a houfe. It is the fafeft way, when 
 a family is abroad, to fpeak to thofe who knock 
 at the door, from a window above Hairs, or from 
 the area below, into which any letter may be 
 thrown. 
 
 D. Are there fo many more thieves in London, 
 thiin pjnong us here ? — You give me but mean 
 
 jmpreflions of the fine town which fo many gad; 
 after. — 
 
 F. So it is, Mary : the more people, the worfe- 
 they become ; they prey on each other for wanr 
 of employment, and hope to conceal themfelves' 
 in a crowd. 
 
 D. I hope fervants at leafl are honeft : did 
 your mafter ufe to truft you with any thing of a- 
 fecret nature ? 
 
 F. He ufed to boaft he had no fecrets. I' 
 never found any kind of fatisfaction in pryino- 
 into his private concerns, though it is impoflible 
 to be ignorart when a mafter is in great forrow, 
 or much joy. His moderation rendered him re- 
 fpeftabk ;. but it expofed him to impofitions, 
 when he had any worthlefs fervants. I have feen 
 inftances of mifchief done out of contempt of 
 authority : for when a bad fervant thinks it is. 
 exercifed unreafonably, forgetting there is One 
 above, who will vindicate the caufe of truth 
 and j uilice, towards the mafter as well as the fer- 
 vant, he is too apt to do evil for evil's fake, or, 
 merely from refentment of his not being liked. 
 
 D. This is horrible, when it happens ! I hops 
 it is not often.! 
 
 F. I hid almoft forgotten to mention to }'ou 
 one circu.Tiftancc, in which your miilrefs is par:* 
 ticularly inquifitive : Ihe never likes to take a 
 kvv2int.vMo has no fault. 
 
 D. Not take one who i&faiihLfs ! 
 
 F. No : Ihc fuppofcs there is no charafler 
 without fome defeat : and defires to know zd>at 
 it is, th:i Ihe may not be fui-prizcd, nor wanting
 
 [ 109 ] 
 
 in regard to the compn/Tion due to human infir- 
 mities. 
 
 D. Tliis is very right : but what will you fay 
 of fne, my father ? I am fure I have faults 
 enough. 
 
 F. My dear Mary, I fhall tell her, " It 
 is more probable you will err on the gentle and 
 compafilonate fide, than by being turbulent and 
 hard-hearted : and for the fame reafon, you will 
 be too generous, rather than covetous : That I 
 am an old man, and a fond father, and confe- 
 quently partial ; otherwife, it is to be prefumed, 
 you have your whims and fancies, and per- 
 verfenefs. of heart, though I cannot find them 
 out, fo as to defcribe them : for if I could, fhe 
 fhould know the whole truth. In fhort. That 
 you are a looman, and not an angel ! That it is 
 new you niuft fiiew what manner of fpirit you 
 ?.re of: and that you muft have a very bad one,,, 
 if you are not virtuous under fo good a lady !" 
 When I fay this, fhe will fmile at my bluntnefs,, 
 and probably queftion me no further. You will 
 eafily comprehend, Alary ^ from the caution which 
 I have given yoo, what you fhould be, both, as a 
 fervant and a chriftlan. Above all, be chearful,. 
 induftrlous, and a lover of truth. You will 
 then fhew, that you fubmit to Divine Provi- 
 dence, and fear God. This comprehends true 
 felf-love, which conftitutes the firft principle in 
 nature, and leads to the happinefs of both worlds. 
 GleanlineGi to a virtuous mind, is,a.natural paf- 
 fion ; it is an inclination growing from a defire 
 of making all foul things' fair, all crooked paths 
 ftrait, and all rough ones even. I afked 'Joan 
 Clod the other day, why fhe did not clean the 
 drain acrofs her father's barn yard, the filth be- 
 ing on the furface, and requiring only a little 
 water and a broom to remove it ? Her anfwer 
 was, my feather has. nott ordered inc ; and I doant 
 know nothing of the matter. 
 
 D.. Th;s poor creature feems to fufFer no pain 
 from thinking of good or evil. She doth not 
 confider how abundantly her labour would be 
 rev/arded, by removing an. inconvenience which 
 muft hourly ofl'end her. 
 
 F. No : flie is too ftupid to be offended. One 
 part of mankind,. iI4'<?r)', walk through life infen- 
 fible of the inconveniences to which they are 
 hourly expofed : another, through indolence of 
 mind, are rendered incapable of fuggefting the re- 
 medy for the common evils they fuffer, while their 
 lazinefs of difpofition prevents their correciing 
 5. 
 
 it, when it is pointed out to ihcm. "Were I tctv 
 tell Joan's father, I fhould fufped his anfwer 
 would be, Whafs theat le yau ? 
 
 D. Doth not fuch ignorance and indoknce- 
 often create unhappinefs i' The tiueft pleafures 
 arife from cleanlinefs and induftry. 
 
 F. Right : where indultry is wanting, no en- 
 joyment deferves the honourable name of happi- 
 nefs. To rcfolve to he happy, fo far as we can 
 life the means of removing whatever offends us 
 in the manner moft agreeable to reafon and re- 
 ligion, feems to be a didlate of coimnon fcnfe. 
 
 But you are not to imagine commork JhiJ'e, as 
 properly diflinguiflied from other fenfe, is con- 
 ilantly exercifcd by either rich or poor. We muft 
 take things as we find them, never difcouraged 
 from offering our afliftance, as reafon -may fucr- 
 geft, under the moral aflurance that the thing 
 advifed is good. Thcfe who- have not wit nor 
 virtue enough to ufe it, muft ftand to the event :- 
 we ftill feel the pleafure cf exercifing the duties- 
 of humanity and focial love, v/hich are the great 
 fountains of human joys. The Engllfh are more 
 referved in temper than moft other nations ; yet 
 as a proof of our humanitv, ws are liberal v/ith 
 our advice ; and as it is common to prefcribe to 
 each other, what to do to preferve our health, it is 
 not wonderful that fome fhould be follicitous for. 
 the good of others, in the ordinary concerns of 
 life, particularly with refpcd to their cleanlinefs. 
 and induftry. 
 
 D. Eut we may be impertinent and immodeft, . 
 in pretending to know more than oin' fjiperiors. . 
 
 F. In this you muft iliew your fkill not to-? 
 defeat your own purpofe, either by offering too-- 
 good a thing to a mean perfon, or too. mean an. 
 one to people of higher fentiment ?.ad condition.. 
 Thofe who exercife their humanitv moft, are. 
 fubjeiSl to oftend as well as pleafe. — Let Joan and, 
 her father be as dirtv. and ]a7,.y as fwine : — we: 
 are fure the love of cleanlinefs and good order.- 
 are twins : they were hoi-n,. and they will dle> 
 together. — Neglect cf the body is often accom-- 
 panicd with a negjeil: of the foul : and I have; 
 ever found, .that. filth is the friend of z/ZiTif, .as well 
 as the companion oi intfery. 
 
 D. But may we not.be too -attentive to tha 
 ornamental part of our perfons ] 
 
 F. Moft undoubtedly: this is a very diffe- 
 rent confideration : fluttiflinefs and dirtinefs fall: 
 within the obfervation of every one ; while- neat-- 
 ncfs. and cleanlinefs, like comelinefs in pcrfon,, 
 
 are;
 
 [ 
 
 1 lO 
 
 ] 
 
 ;are filcnt recommendations ; being to the bo^Iy, 
 v/h-At virtue \i to \.\\c foul. 
 
 D. Every young woman of fentiment, natu- 
 rally afpires at making a cleanly appearance. 
 
 F. So I think : to be fmgular in drefs, may 
 betray vanity cr weakncfs ; but decency and 
 cleanlincfs carry with them a prefumptivq proof 
 -of a virtuous difpofition. Even a cleanly com- 
 mon beggar, naturally engages a much higher 
 attention than a dirty one. The companion of 
 .cleanlinefs, is induftry. Confidcr what is proper 
 for your condhion, rather erring on the cleanly fide; 
 remembering, that a flovenly good fervant, of 
 either fex, is fo far a contradiJlion, that although 
 fome who are not cleanly, may ha\'e great me- 
 rit, yet this will render them fo very dlfagneabk, 
 only mean or dirty people will keep them in their 
 houfes. 
 
 D. You need not be apprehenfue 1 fhall 
 ever be Jluttl/h in my perfon : I have too much 
 pride: — nor do I believe, whilft I keep myfelf 
 clean, my work will be done in a dirty manner : 
 my vanity will prevent the former, and regard to 
 my reputation, the latter. Befides, I think fil- 
 thinefs is poifonous to one's-fclf, as well as in- 
 juftice to a mafter and miftrefs, who pay for a 
 fuitable cleanly appearance, as well as for doing 
 their work in a cleanly manner. 
 
 F. My dear Mary, you are certainly in the 
 right, though this thought never ftruck me (o 
 much before. — There is another article of yet 
 greater confequence. Fire is fo admirable a 
 fcrvant, and fo terrible a mafter, you cannot be 
 too careful of it. Of the many fatal accidents 
 which are caufed by the effefts of this element, 
 nine in ten happen from carelefTntfs in fervants ; 
 either from their being in drink, grofsly ignorant, 
 ■or unpardonably thoughtlefs. I charge vou to 
 confider, what misfortunes and miferiet are 
 - brought on others, by fire. Peftilence, fword, 
 and famine, do not make fuch fudden and out- 
 rageous havoc ! — There are fome particulars, 
 which, through the whole courfe of my life, I 
 have obferved with great exaflnefs. 
 
 Not to leave chimnies too long unfwept. 
 
 Not to burn papers, or by any other way make 
 a great blaze in a fire-place. 
 
 Not to leave a drawing-ftove covered. 
 
 Not to leave a poker in the fire. 
 
 Not to leave a candle burning in a room. 
 
 Not to leave linen airing at a fire unattended. 
 
 In going to bed, to ufe a glafs lanthorn, or a 
 
 fliort candle and very broad flat candleftick, tak- 
 ing care in both cafes, never to be without 
 fnufters and an extinguifhcr. 
 
 Not to put a lighted candle within two yards 
 of a bed. 
 
 Not to bring a lighted candle into a clofet. 
 Not to hold a candle near a drawer, or other 
 place, where there is linen or paper. 
 
 Not to carry a candle into a ftable, v.-ithout a 
 lanthorn. 
 
 Not to carry a lighted candle about the houfc 
 unfnufl^ed. 
 
 D. I would add, that no torch, or candle, in 
 a lanthorn, or out, fhould be brought into a 
 barn, or near a corn or hay-ftack. 
 
 F. As far as practicable, your addition is pro- 
 per ; — but it is not only, that you fhould not do 
 fuch things yourfclf, but neither fhould you con- 
 ni\'e at their being done by others. To conceal 
 fuch faults, is next to committing them. I have 
 known an inftance of a fcrvant reading in bed, 
 till at length it happened, and how fhould it be 
 otherwife, in the courfe of time, fhc fct the 
 bed clothes on fire, part of her fliift beinir 
 burnt on her back. Happily fhe awoke and ex- 
 tinguiflied the flame : then it came-out what her 
 practice had been. Her fellow-fervants were 
 alarmed : they found their own fafety concerned, 
 and therefore they fpoke out. 
 
 D. It was high time ! Good God ! reading in 
 bed by candle light / and conniving at fuch a 
 practice !^ 
 
 F. Falfe tendernefs towards each other, often 
 induces domefl^ics to become criminal in their 
 conduft towards thofe whofe bread they eat. 
 
 D. Is not this being regardlefs of their mofl 
 folemn obligation and important trull 1 I could 
 no more anfwer it to my confcience, than I could 
 engage I would not fall afleep in bed, when I go 
 to reft. 
 
 F. Fire being fo cruel an enemy, when not 
 kept under control, no duty can be ftronger than 
 to zvatch it. But reading in bed by candle light, 
 is like a foldier's drinking ftrong drink when on 
 guard : he a6ts as if he meant to invite fleep, at 
 the moment, by the law of arms, he is fubjed: 
 to the punifhment of death, if found afleep in 
 
 that fituation. No mafter or m.iftrcfs can 
 
 anfwer to be in bed with a candle, near enough 
 to read by its light. They have no right to ha- 
 zard the fafety of their family. They injure the 
 public. They do That which may dtftroy the 
 
 lives
 
 [ 
 
 III 
 
 lives and fortunes of great numbers of people. 
 It is an evil which has no bounds. But if any 
 ma/i or woman-fervant prefumes to do this, and 
 you know it, and are filent, I fhould thinic you 
 atiled a very ungrateful, wicked, and cruel part. 
 I appeal to your heart. Do you not think, 
 a fervant who reads in bed by candle light, ought 
 to be difcharged, and branded with fire on the 
 forehead, that being known, he may not be ad- 
 mitted into the houfe of any, but fuch as will 
 hazard their being burnt alive ? 
 
 D. The poffibility of fuch an accident, my 
 dear father, feems to fire you with refentment. 
 
 F. Poffibility, child ! It feems to be a probable 
 event to thofe who read in bed. 
 
 -D. I am of your opinion, with regard to its 
 being no lefs forbidden by humanity, than by 
 prudence and juftice ; — but I think the mafler 
 fhould be ferved in the fame manner as you pro- 
 pofe for the fervant, he having no right to burn 
 his domeftics alive, more than they have to make 
 a bonfire of him, his wife, and children. 
 
 F. I have juft faid that no man has a right to 
 do That in his own houfe, which is deftruftive , 
 of the houfes of other people, and injurious to 
 the common good. Our regard tothe duties of 
 chriftian charity, (hould make us wary in this 
 part of our duty. He that is not careful how he 
 injures another, has not a juft title to the com- 
 mon proteilion. 
 
 D. But God is merciful to all offenders ! 
 Was the girl you mentioned, a good fervant f 
 
 F. In all other refpc£ts admirable ! She was 
 diligent, tender in affe£lion, and upright in heart. 
 Her miftrefs loved her, and fhed tears at parting 
 with her. 
 
 D, Can we love, and not forgive ? 
 
 F. We ought in all cafes to confider what our 
 dtity is, as well as what our afFe(Sl:ions prompt us 
 to. — She thought Ihe owed this deed of feverity 
 to the prefervation of her hufband, her children, 
 her neighbours, and the public— I know not 
 whether (he would have allied as the judge in 
 ancient flory, whofe fon having violated a law, 
 the penalty of which was the deprivation of 
 fight ; the father ordered the punifhment to be 
 inflicted ; yet moved with love for his fiin, re- 
 quefted that he might have one of his own eyes 
 
 put out to favc one to his fon. Such inftances 
 of afFedion are found in life ; and I believe more 
 frequent, than falls within the compafs of com- 
 mon notice. 
 
 D. My dear father, what will not parental 
 love perform ! — But was the unhappy girl fo 
 dear to her miftrefs ? 
 
 F. Her repentance was fo fincere, and her im- 
 portunity to be employed in the family, fo ftrong,, 
 begging to be punilhed by going to bed without 
 any light ever after ; fhe at length won on the 
 lady's tendernefs, and they lived together for- 
 many years. 
 
 D. " A burnt child dreads the fire." I dare 
 fay fhe was careful for ever after. Thefe are but 
 little events, but they intereft the heart ! 
 
 F. Ay, Mary ; and induce thofe who have any 
 feeling for the diftrtfTes of others, to difdain the 
 fine notions which modern cuftoms have intro- 
 duced, as if no fuch thing as friendfhip, or af- 
 feiftion, could exift betv/een mafter and fervant. 
 Indeed I think you cannot be too cautious.— 
 When you obferve the floor of any room worm- 
 eaten, and rendered combuftible by age, keep it 
 covered with a carpet, or woollen cloth. 
 
 D. Thefe are rules which I will ftore up in 
 my memory : I confider them as part of my duty 
 to God ; being perfu;ided we may do as much 
 evil for want of care, as for want of charity. 
 
 F. Common fenfe teaches us to be careful.— 
 Virtue enjoins the exercife of our care and vigi- 
 lance. You judge well : and I truft you will- 
 remember what I fay to you, as you mean to 
 avoid the punifhment which the laws of the land' 
 inflict upon the carcUfs, as well as the ivilful. 
 
 D. What law? 
 
 F. One hundred pounds is the penalty for a 
 houfe or other place being fct on fire by carelefs- 
 nefs : ^and imprifonment muft follow till the fuin 
 is paid. But what is this, compared to the mif- 
 chief which may be done ? 
 
 -D. Is nothing particular in ufe, calculated to- 
 prevent fire .'' 
 
 F. iVIany things : there is a difcovery lately 
 made, which promifes fair, and entitles the dif- 
 coverer to applaufe [a). The trial of the ufeful- 
 vefs is eafily made. I have fcen a ftage of four or 
 five feet fquare, covered with. deals, fuch as are 
 
 ufually 
 
 (fl) Thin iron plates under the floorings of rooms, according to the experiment wliich I have feen made 
 by the ingenious Da-vid Hartley, Efq; of Golden-fquare, admirably calculated to check the progrefs of lire 
 begun . ia- any room or chamber; and confci^uently to fave houfes from the flames..
 
 [ 112 ] 
 
 fufually einpldycd for floorings, nailed to joifts 
 in the common way ; and another with the joifts 
 -covered with iron plates, fo thin as to be eafily 
 nailed to the joids : over thcfe plates the floor 
 was laid, as in the other cafe. The two 
 floors being fo prepared, an equal large cjuantity 
 of billet-wood was laid on each, fufficient to 
 •make a very ftrong fire, greater than it can be 
 -fuppofed the furniture of a room can make. I 
 faw the wood on both floors in a full blaze. The 
 .floor without the plates opened with the heat at 
 vthe joining of the boards, and the air coming 
 through and feeding the flame, the joifts burned 
 as well as the floor. Suppofinga room in this 
 fituation, the whole houfe muft have been fooa 
 • in flames. 
 
 D. And what was the cafe with the other ? 
 
 F. The joinings of the boards likewife opened 
 with the heat, but the aflies fell into them, upon 
 the iron plates, and the fire was prevented from 
 fpreadingany farther. The flames confun-.ed the 
 billets in both cafes the fame ; but this iron- 
 guarded floor, was only burnt black, or charred 
 sbout a third part through; and there the fire 
 
 fl^oppcd : not having a fupply of air to feed lire 
 flame, it proceeded no farther. 
 
 D. Then it may be prefumcd, the iron plates 
 would have faved the houfe from being burnt. 
 
 F. Probably : and they will aftbrd time for 
 , people to fave their lives and valuables. 
 
 D. Was not this eftecmed a notable experi- 
 ment, and of great ufe to the world ? 
 
 F. Very notable ! The joifl^s are recom- 
 mended to be filled between with afhcs, which 
 are incombuflible, to deaden the found. Some 
 fay the wood fhould "have air, in order to prefervc 
 it : but we find wood in walls of great an- 
 tiquity, well prefcrved. — We are at lead furc, 
 that every caution to guard againfl: the fatal cala- 
 mities which fire has often occafioned, and every 
 invention which can be added to caution^ fhould be 
 treated as objedfs of great importance to mankind. 
 Remember, that the fame principle which 
 may induce a prudent man to build his houfe 
 thus armed with iron, will lead him to obferve 
 the flrifter difcipline in the ufe of fire and 
 candle. 
 
 CONVERSATION VII. 
 
 'Caution again ft hfs of time by gojfoping. Danger of favouritifm. Confcquences of majlers being dijfolute. 
 Aniufemcnts in London. XJfcfulnefs of moderate reading, particularly the fcriftures. 
 
 F. I RECKON it an advantage, that your 
 miltrefs is an early rifer. To be diflreft by 
 fleeping too long, or too late, is feeking a mis- 
 fortune. Rifing, like other good inclinations, 
 ^depends on habit. 
 
 D. I am entirely of your opinion, that it is 
 an advantage ; but with regard to my fenfe of 
 ^uty, if Ihe chofe to remain in her bed, I 
 fhould efteem it the ftronger obligation on me to 
 rife. 
 
 /'. So it certainly would be: but example in 
 fuch cafes, generally prevails ; and your conduct 
 would be deemed romantically virtuous. 
 
 D. Is a conlcientious difcharge of duty to 
 be found only in romance ? 
 
 F. You will find too many fervants who do 
 not ad; fo rightei ufly on priiiciple ; and fome as 
 fond ofdiflipation as their mafters. Be it your 
 part to do what yi u think is right, and avoid the 
 acquaintance of fi ch as would tempt )'ou to do 
 %ijro!ig. For this pi rpofe, let the number of your 
 
 nominal friends he fmall. That of your real ones 
 never can be great. As to vifting, or what is 
 commonly called gojftping, be equally on your 
 guard : if you make vifits, you mufl: receive 
 them, and be expofed to acft out of charaifler ; for 
 it mufl: be attended with expence of time and 
 money ; and probably of reputation. The more 
 diffipated the mafler or miflrefs, the flronger the 
 temptation, which cuts doubly againft them : 
 they fquander themfelves, and they teach others 
 to fquander for them.— 
 
 D. This can never end well. 
 
 F. Whether in private or public concerns, the 
 true foundation of fecurity and peace, is (economy: 
 thofe who pride themfelves that they are under 
 no neceflity of being cautious how their money 
 goes, nor how to provide for what is vulgarly- 
 called a rainy day, are in the fair way of being re- 
 duced to fufFer the inclcmences of ill fortune. 
 The fable tells us, that an extravagant young 
 vine, fhooting forth her branches with great 
 
 luxuriancy,
 
 [ i'3 1 
 
 liixuriancy, defpifed the alliance of z. Jlately elm, 
 which growing near Iicr, courted her embraces, 
 bidding her neighbour take notice hov/ little fhe 
 wanted his affiftance. " Alas !" replied the 
 elm, " how little do'fl: thou confider, that thofe 
 juices which thou laviflieft upon an unne- 
 ceflary foliage, fhould be applied to ftrengthca 
 thy ftem. Shortly fhall I behold thee creeping 
 upon the earth, like many of the human race, 
 who in the vanity of their hearts, defpifed oeca- 
 72omy, and laviilied in frivolous expences, that 
 which fhould have been referved to fupport them 
 in their proper Itate and condition." 
 
 D. The comparifon is beautiful, when one 
 ■confiders, it is the property of the vine to fhoot 
 forth her flimfey branches, which (he has not 
 ability to fupport without affiftance. 
 
 F. How many have I known, who like the 
 vine, plume themfclves upon their flourifliing 
 ftate, for the day, when by their fluttering, filly 
 conduft, it was next to an abfolute certainty, 
 they would undo themfelves ! 
 
 D, Is not quick in going, and quick in return, 
 another wholefome maxim ? 
 
 F. When you are fent on a mefTage, if you 
 intend to return in due time, and give proof of 
 your diligence, enter into no converfations by tli£ 
 way. Long waiting for an anfwer, is difgultful 
 to a mafter or miflrefs. If you tell the true caufe 
 ■of your delay, you will appeary;//v and contempti- 
 ble: if you give a falfe reafon, you not only offend 
 God, but expofc yourfelf to the imputation of 
 every thing that is evil. 
 
 D. I fee the full force and ufefulnefs of the 
 rules you lay down ; and am as fenfible the 
 great objeiS of every family is domeflic peace. 
 
 F. To maintain this, you mufl confult the 
 tempers and difpcfitions of your fellow-fervants : 
 If you find any woman as virtuoufly inclined as 
 yourfelf, make her your friend ; yet be not hafly, 
 nor openly fhew much partiality. The firft- may 
 ■end in a cruel difappointment ; the laft will cer- 
 tainly create jealoufy in the breafls of your other 
 fellow-fcrvants : and this will produce enmity, 
 by which our chrijhan profejfton is degraded, 
 and our religion brought into contempt. 
 
 D. What ! — for being virtuous ? 
 
 F. No : for being- excited to answer, or aiviiio- 
 Others occafion to offend. Alas ! my child, you 
 will find meannefs of difpofition enough amon<T 
 your fuperiors ; you muft not be furprized when 
 you difcover it among your fellow-fervants. If 
 j'our friend fhould do That, which you did not 
 
 imagine her capable of, and be guilty of any 
 fraud or injufficc, or entertain you with 6.\{- 
 courfe againfl: the perfon whofe bread you are 
 eating, fufpedt that fhe is ignorant, foolifh, or 
 perverfe : and if you cannot reform her, let your 
 confidence ceafe ; but drop it gently. He it your 
 part, Mary, to foften all fuch difcourfe, and 
 palliate the real faults, much more the foibles of 
 your millrefs : and confider, if you condemn her 
 when fhe is blamclefs, you are guilty of injujlice 
 as well as ingratitude. 
 
 D. I believe thofe who complain moft of 
 others, have generally the leaft virtue themfelves. 
 I fhall be on my guard, not to take part with any 
 one, if I have no better reafon for it, than her 
 being in the fame ftation as myfelf. 
 
 F. That is rightly faid ! Virtue is the only 
 true foundatioh on which to build your hopes of 
 every kind. It is a duty, however, to reafon 
 calmly with the perverfe, and to beg them to 
 confider the condition of their fervice, which is 
 to reprefent their grievances, not condemn tlieir 
 judge, before they appeal to him for juflice. If 
 this method were taken, a ihoM^znA family broilsy 
 and many of the evils which otherwife lurk fe- 
 cretly in the heart, and breed difcord and confu- 
 fion, might be prevented, or efFecftually removed. 
 — You may expeiTt fometimes to be laughed at : 
 but laughter never could alter the nature of good 
 and evil. If any of your fellow-fervants are 
 negligent in their duty, remind them in civil 
 and obliging terms. If they will not take your 
 advice, you have neverthelefs difcharged a duty ; 
 and the pleafure of it will return into your own 
 bofom. — When evil confequences follow, by 
 their not regarding you, do not aggravate their 
 misfortunes by taunts and reproaches, as weak- 
 minded people generally do. 
 
 D. All that I fhould fay is, / wijh you had 
 been of my opinion. 
 
 F. Soft words, and ready anfwers, with a 
 noble ingenuoufnefs, have a magic power to 
 charm the mofl perverfe into a love of virtue '. 
 and thofe who are well-inclined, will be ready to 
 die for you : they will be compelled to confider 
 your good offices, as obligations never to be for- 
 gotten. You will furely find virtue always carries 
 her own rewards, if not in temporal advantages, 
 yet in That peace of mind which the world cannot 
 give. 
 
 D. If vice pre\ails fo much, the more virtue 
 is praififed, the more envy it will excite. 
 
 F. Never be af-aid of the confequences of 
 Q^ beinj
 
 [ iH ] 
 
 being virtuous ! Thofe who have any virtue 
 themfelves, will love and honour you : let others 
 hate you, if they pleafe. In every circumflance, 
 take care to carry your glafs upright, efpccially it 
 you ihould be a favourite : and if you ad- 
 here to truth, and adt with common fenfe, you 
 may eafdy become a favourite. If this fhould be 
 the cafe, employ your influence fo much the 
 more to keep peace in the family. Make ©pen 
 profeffion of your refolution, at once to be true 
 to your miftrefs, and not the lefs a true friend to 
 your fellow-fervants- 
 
 D. Will they have faith enough to believe 
 this? 
 
 F. I have already obferved to you, they know 
 the condition of their hire, and are free to 
 ferve, or not to ferve ; but they are npt free to 
 defame, defraud, or injure. Where fenfe and 
 virtue reign, there can he no Ill-blood, in a fa- 
 mily. 
 
 Z). If ignorance and vice naturally breed dif- 
 cord, is not the chance againft the peace of every 
 family ? 
 
 F, Undoubtedly : fometimes I have been at a 
 lofs to diftinguifh, whether the fault has been 
 mofl: on the fide of the mafter or the fervant. 
 There are not many maflen, who fludy how to 
 mix kindnefs with authority ; and confequently 
 do not command a fmcere and willing obedience : 
 nor, I fear, many fervants who always know 
 when they are wnell ufed. As wealth is apt to 
 intoxicate, and make people forget that human 
 nature is the feme, whatever the rank and con- 
 dition of individuals may be ; on the other 
 hand, the m.eaner the education, the lefs grati- 
 tude ought to be expected. Thefe things depend 
 more on the virtuous or vicious difpofition of the 
 individual, than on being mafier oi fervant. We 
 are to confider how virtue or vice is called forth 
 by the encouragements, the temptations, or the 
 provocations which it meets with. I have waited 
 behind a lady's chair, when I heard her fay, 
 — " Lord ! — fervants have no gratitude '" — I 
 was acquainted with fo much of her hiftory, 
 that I knew jhe had none : I therefore imputed 
 her remark, not to her knowledge of fervants, 
 however true it might be of many, but to her 
 ignorance of herfelf. She knew I was 2. fervant t 
 and I am fure Ihe could not know that I was 
 ungrateful. 
 
 D. Is it not fuppofed, in fuch cafes, the party 
 prefent is always excepted \ 
 
 F. It may be fo : but fhe fhould have coii- 
 fldered upon what principles fhe founded her 
 own claim to our gratitude ; for this can never 
 be, by confulting a partial convenience only. I 
 am not taking 2iny fide, Mary, but that of virtue 
 and common-fenfe. Happy it will be, if by rea- 
 foning on this principle, I can contribute to 
 your virtue and happinefs ! Maftcrs and mif- 
 treflcs, who mean to have good fervants, fliould 
 refledl, that nothing is fo pleafont to the foul, as 
 mutual kindnefs ! — If they do not confider how 
 to promote the health, the morals, the religious 
 duties of their fervants, the comfort of theii" 
 minds, and hov/ to render their lives pleafant, 
 upon a reafonable foundation, what fervice can 
 they expeft, from motives of piety and zeal ? 
 There is no doubt, but that fervants are too often 
 ignorant, and very remifs with regard to moral 
 and religious duties : and the reafon of it is plain. 
 Continual abfence from home, in fcenes of diffi- 
 pation, not only deprives the gentry of leifure 
 to enquire into the duties of domeflic life ; but 
 the habit of fuch diflipation, takes off from the 
 reipect due to their charadler, and the love and 
 honour which their zeal and humanity would 
 entitle them to, from their fervants. Domeflics 
 generally follow the example which is fet before 
 them ; and thus expofe themfelves to evils they 
 might otherwife avoid. And what fignifies ex- 
 poJhdatloH in fuch cafes ? Example confutes all 
 argument. — They bring the mifchief on their 
 fervants, and then complain, as if themfelves 
 poffeflcd a difpenfation for the exercii'e of folly 
 and abfurdity ; and that their fervants, who 
 never learnt half fo many lelTons in the Ichool of 
 wifdom, were notwithfcanding bound to acS as 
 if they had been all bred up under profoimd phi- 
 lofophers and divines. 
 
 D. This is not the cafe of all fervants. By 
 your account, the gentry do not ftand on fuch 
 good ground, in the care of their fervants, as 
 the hee, in the fable, did in regard to her cbllr- 
 di en. 
 
 F. What is that, Mary ? 
 
 D. The gnat, pinched with hunger, came to 
 beg charity of the bee, and offered to teach mific 
 in his family. No, fays the bee, I bring up 
 my children to my own trade, to get their bread 
 by their induftry. My example is always before 
 their eyes. Do you think I would be fo impru»- 
 dent as to teach them an art, which I fee has 
 reduced you to beggary I 
 
 F. Rigiit }
 
 [ 115 ] 
 
 F. Right ! If the example of mafters and 
 miftrefles were fuch as it ought to be, the fervant 
 would be more virtuous, and confequeiitly more 
 refpeded, and mend his condition witii his mo- 
 rals. Mafters nov/ fee what little merit many of 
 us have, and complain that we want virtue : 
 but the remedy is in their own hands ; though 
 perhaps it may require time to operate efFedlually. 
 It ufed to excite my indignation very much, 
 when I faw it expeiled by fonie mafters and 
 miftrefles, that we fhould fee, hear, feel, and 
 underftand with the utmoft flcill and propriety, 
 and yet that they might occafiomdly fpeak of us, 
 and to us, as if we had «» fight, feeling, nor 
 underfiandlng. 
 
 D. This is their folly ; but it is one of the 
 evils you told me I fhould cornpajfwnatf. 
 
 F. You may compaffionatc : when people 
 talk like fools, they are fuch ; fo far as to excite 
 our compaflion. If mafters and miftrefles un- 
 derftood their own intereft, they would always 
 give fervants good words, when they deferve them, 
 and make the hardfhip of fervitude as eafy as 
 poflible : and if we did not ferve with pleafure 
 and fidelity, in proportion to the humanity we 
 experienced, the faidt would be ours, 
 
 D. Then you fuppofe we fhould be all 
 grateful : if the virtuous mafter fometimes takes 
 a fervant, whofe charafler is fo difguifed, as to 
 inake him appear the reverfe of what he really is ; 
 what can he do but difcharge him ? — I imagine 
 from the character you have given me of my mif- 
 trefs, I fliall foon have an opportunity of know- 
 ing what good treatment is : but I perceive the 
 peace of a family requires more virtue on the 
 part of both mafter and fervant, than is generally 
 found. 
 
 F. If the peace of every individual, requires 
 the conftant exercife of virtue, how is a number 
 of perfons to live together in harmony, upon any 
 other principle ? You remember what I faid i'l 
 regard to fubordination. — There can be no peace 
 nor harmony, where there is no governor or di- 
 rector ; and therefore, in all cafes of difficulty, 
 let your miftrefs be acquainted, and let her be 
 your fovereign lady and judge ; cautious, how- 
 ever, not to make any capricious application to 
 her. If you fhould be empowered to aft the part 
 of a direSlor, under her, fhe ought to promote 
 you to fome nominal office in the family ; other- 
 wife your fuuation will be rendered the more 
 
 difficult. My good mafter ufed to exclaim 
 againft favourites, at the very moment I could 
 not poffibly be ignorant he was partial to me, 
 and depended moft on my fervice. Was I not 
 then his favourite fervant ? Diftinclions which 
 are not jufl, and indulgences which arc the ef- 
 fefts of v/eaknefs, will naturally excite a fecret 
 contempt of authority ; and diflike, if not ha- 
 tred, on the part of other iervants, towards the 
 perfon who is advanced to the rank of a fa- 
 vourite, will enfue. 
 
 D. But if Ihe behaves with modcfty, there 
 can be no juft grounds for hatred. 
 
 F. Good fenfe and virtue go a great way in 
 fubduing all difficulties : but if in confequence 
 oi favouritifm, abufes pafs unpunifhed, it is the 
 readieft way to have no good fervant in a family. 
 To fuppofe that fuperior fenfe and virtue will not 
 generally entitle a fervant to fuperior regard, is 
 in efteft to deftroy the diftinftion of good and 
 evil. What is more valuable than a good fervant ! 
 — Yet, were a woman an angel, in the form of a 
 fervant, being a favourite, fhe would be more 
 feared than loved by her equals ; and more in- 
 trigues formed to enfhare her, than are generally 
 fufpedled. 
 
 D. I hope you are miftaken ! 
 
 F. I could wifh I were ; but our ^W qualities, 
 in fuch cafes, often expofe us to more hatred and 
 perfecution than all the evil we do. Yet truth 
 will prevail in the iflue : and it is your duty to 
 do the beft you can, fairly and honeftly, to pro- 
 mote your ov/n welfare ; remembering, that 
 prudence is the handmaid oi fuccefs. 
 
 D. You may be aflTured, I fhall endeavour to 
 promote my own fortune by zW fair means, as far 
 as my temper inclines me : for, I rather think 
 at prefent, how to pafs through life innocently 
 and pleafantly, than by what means I may make 
 a figure, and probably be lefs happy. It would 
 be folly to fay, I fhould not like to be a fa- 
 vourite ; but I would have the favour fhewn me, 
 to be the efFedl of my defervings ; otherwife I 
 might fecretly defpife my patronefs for her dif- 
 tinftion. 
 
 F. Few people talk with fo much fenfe and 
 candour as you do ; but every one ought to endea- 
 vour to dcfcrve the favour fhewn them, though it 
 fliould have its foundation in partiality. 
 
 D. Whilft we are talking of the duties ofUfe^ 
 
 I prefume that ferwints, like other people, have 
 
 Q_ % fome
 
 [ 'I6 ] 
 
 feme Icifurc for amusement. — ^^How do they 
 divert thenifelvcs in London ? 
 
 F. I can rather inform you how xhcy JkiuM be 
 diverted, than how they are. My greateft amufe- 
 mcnt was in reading. I found moft pleafure in 
 ftoring my mind with iipful knowledge, and in 
 gratifying my thirfl: after virtue. 
 D. But you was of a ferious turn ! 
 F. Do not you alfo defire to be of a ferious 
 turn ? You will find it in the end by much the 
 moft happy turn : and happinefs, 1 fuppofe, ii 
 the objed you purfue. You may cafily imagine, 
 Mary, that fervants imitate the follies and ini- 
 quities of mafters and miftrefles more than they 
 do their virtues ; and, under a notion of amufe- 
 ment, frequently raife a greater ftorm in their 
 breafts, than they are well able to calm. The 
 holy fcriptures, and the works of our divines, 
 of whom many have written the moft judicious, 
 and I may fay, the moft entertaining fpitltual dif- 
 CQurfes, with the Beauties of the Spe£lators, Guar- 
 dians, Tatlers [a), and fuch kind of books, are 
 fafe amufements : but as a proof how fervants 
 imitate their mafter or miflxcfs, many a. time have 
 I feen on the kitchen dreffcr, volumes of fidti- 
 tious tales : thefe, the more artfully they are 
 worked up, by ar> ingerrious penman, in order to 
 line his own pockets, the more is the curiofity. of 
 the reader excited, to know the iffue of the ftory : 
 and fhe reads fuch grofs abfurdities, and rela- 
 tions of fuppofed events, as turn her brains. In 
 thefe tales of adventures, the vileft characters are 
 frequently fhewn in advantageous colours ; and 
 the darkeft fcenes of iniquity, over which (hame 
 and modefty fliould draw a curtain, are pro- 
 duced to open day-light. By thefe wretched, 
 compofitions, the minds of youth are led away 
 captive : the force of virtue is effaced, and vice is. 
 painted in fuch ftriking colours, as to deceive, 
 thoufands, and plunge them into mifery. 
 
 D. This muft be attended with bad confe- 
 quences : at beft. they can learn nothing of any 
 ufe. I believe we are more wanting in the ap- 
 plication of what we know, than in the know- 
 ledge of our duty ; and more inclined to read, 
 what amiifes, than That which inftrufts. — Is this 
 againft reading in general ? 
 
 F. In the fame manner as the glories of the 
 world are againftyJg^/;/ .- for when we are too bufy 
 with our eyes, and let in thoughts we ought not 
 to admit, wc are the worfe for feeing. Be aa 
 
 cautious what books you look into, as you are^. 
 not to burn your fingers, when you mean to 
 warm your hands : proper books, like due nou- 
 rifhment, feed, fupport, and ftrengthen the mind ; 
 but in this fcrilUlng age, there are thoufands of 
 volumes, which fervc no other end, than to cor- 
 rupt the heart, and ruin the foul. 
 
 D. This holds equally for both fexes. But 
 among the labouring part of the people, do you 
 think reading and writing, are fuited to the cir- 
 cumftanccs of women r" 
 
 F. There is but little to be learni from books, 
 in our ftate of life, hut what is neccfTary to the 
 woman as well as the man. Piety towards God, 
 prudence and modefty, fuicerity and gratitude, 
 juftice and humanity, are they not as great orna- 
 ments of your fex as of mine ? If fo large a por- 
 tion of the happinefs of life, depends on the juft 
 fentiments and good conduit of women, is it not 
 a melancholy confideration, that no more care is 
 
 taken of female education? It is the duty of 
 
 every one, to make the moft of the inftruiStion 
 they can procure : and in this free country, 
 where women have the fame privileges as men, 
 they may with, the fame propriety be taught at 
 leaft to read. 
 
 D. The men, who do the hard labour and 
 drudgery of life, are the moft ufefv.l; but thejr:. 
 are not always the moft inftrudted. 
 
 F. Therefore it becomes the more beneficiaL 
 to a family, that the wife fhould be able to afliffr 
 the huftjaud. 
 
 D. If (he is in any degree qualified to inftcuft- 
 her children, whilft their father is in the field,, 
 fhe will gain, fo much as ftie faves, and probably 
 teach them better than any old woman in the 
 neighbourhood could do. 
 
 F. Mary, we are commanded to read the fcrip- 
 tures ! For this reafon we are obliged to teach; 
 our children to read.: and if we were wife, we 
 fliould make it rather delightful than itkfome to 
 them. I have wondered to hear fome of my, 
 mafter's acquaintance talk, as if reading were a. 
 qualification rather inj.urious to the labouring 
 part of us. They did not talk like chriftians,, 
 nor as good politicians. If reading were univer- 
 fal, no one could pretend to be above laborious 
 employments on any fuch account ; nor would, 
 fuch employments appear in the leaft degree the- 
 harder, for its being known, from the word of 
 God, that labour is the condition of human life^ 
 
 r-Ths 
 («) Two Volumes in Twelves^
 
 [ 117 ] 
 
 —The obedience arifing from ignorance, is cither 
 fervlle or brutal: it is no honour to freemen nor 
 to chrijiiaiii ! It may do in a country of flaves, 
 but not of a free people. It may be ufed as a 
 trick of ftate ; but tricks arc never fo good in the 
 iffue z& fair ploy. This is a truth, I have heard 
 my mafter fay, has been often confcfled to him 
 hy fiatefmen. I have alfo heard much talk of 
 learning ; but the wifdotn which is the glory of 
 human nature, mufl: be within the compafs of us 
 all : and what is this wifdom, but a habit of 
 thinki7ig well, and aiiing right ; or in other words, 
 being honeft and upright in our feveral ftations ? 
 If we are to learn this from ihc feriptures, let us 
 read the feriptures ! " The great end of know- 
 ledge is to know God, and out of that knowledge 
 to love hiin, and imitate him." This may be 
 done, without any portion of That which is 
 commonly called learning . we may bring our- 
 felves to love God ; that is, to fear and obey him, 
 in a regular, uniform manner, as the efFeift of 
 faith, hope, and charity ; and it is well if we 
 can keep thefe alive, by reading the feriptures ; 
 but we fhall hardly do it without ! In former 
 times, men were hanged for offences, without, 
 benefit of clergy .- if a man could read, he flood a 
 chance of being pardoned, becaufe it was pre- 
 fumed, he would learn to do better another time ; 
 whereas an Ignorant, hrutij}} man, might as well 
 be hanged, to prevent his doing any farther 
 crime. 
 
 D. Thofe muft have been ignorant times. Is 
 this what they call benefit of clergy ? There 
 are fo many rogues now-a-days, who can read, 
 they deferve to be hanged for not doing better! 
 
 F, So it may feem : but I can venture to af- 
 fure you, many poor wretches, who end their 
 lives at the gallows, are ignorant and unlet- 
 tered beyond defcription. As to the meafure 
 of learning we were fpeaking of, what more can. 
 we wifh for or defire .? Piety will avail us, when 
 all the learning our fuperiors boaft of, if not 
 applied to the fame purpofes, will leave them in 
 a worfe condition, than if they had remained in 
 
 the groffcfl ignorance ! However neceflary 
 
 reading may be, to learn our duty, the fame can- 
 not be faid of writing. If one in ten of us, who 
 are born to labour, is taught to writCy it may be 
 iuificient. 
 
 D. I am told, that men have taken up many 
 employments, mod proper to women : and there- 
 fore, as ivriting has moft regard to life within 
 doors, it feems reafonable, that in our rank and 
 condition, zuomcn fhould be taught to write, rather 
 than men.- 
 
 F. Among the laborious part of mankind, 
 there is great reafon for your pretenfion : tlie 
 duties of a fhop may, in mofl cafes, be as well' 
 performed by a woman as a man ; for receiving 
 and paying, taking in and delivering out, fcldoui- 
 require more than a woman's ilrength. 
 
 D. But fhe cannot a6t the part of a failor or 
 foldier : nor do the offices of a ploughman, a car-- 
 penter, a fmith, or a bricklayer, belong to a wo- 
 man. In the fame degree that women are ex- 
 cluded from many occupations, which might 
 be properly performed by them, I fuppofe the 
 greater is the number of women fceking for bread 
 in fervice. 
 
 F. Of this you may be well alTured : and- 
 moreover, the fondnefs of us- country people to 
 flock up to London,, is one great caufe, why we 
 want people here, whilfl London overflows : and 
 this is fo much the worfe, as many more die 
 there than are born in that great town ; confe- 
 quently it mufl be recruited from hence, where 
 more are born than die. Would it not be better 
 policy, to cultivate a hardy race of laborious 
 people, than give the preference to fiddlers and 
 dancers, painters, and carvers of figures in flone, , 
 and others who provide ornaments. 
 
 D. How pretty foever thefe entertainments - 
 may be, it would be far better to attend to /«- 
 creafe ; and make barren heaths produce plenty. . 
 F. We might indeed convert dreary fcenes 
 into comforts and joys, to the poor, and increafe 
 our numbers. Money and induflry.will make a 
 rock bring forth : though we cannot carry foil to 
 the clouds, no Ipot of the earth need efcape us. 
 But this does not amufe the fancy ; and therefore 
 pleafes not fo much the prefent generation. 
 
 D. You well know, my father, that all the 
 world is mad after amifement.—-Yo\i have not - 
 yet told me what amufements fervants ufually 
 have in London, 
 
 C 0-N=
 
 [ ii8 ] 
 
 CONVERSATION VIII. 
 
 The nueffity of juhordination^ and the nature of it. The duties and advantages of civility , as applicable tt 
 every part of life and facial inter courfe. The ohligation of civil behaviour to foreigners andjlrangers. 
 
 F. "S^ ECESSITY for fome degree of diffi- 
 mulation ! — No, child; there is no oc- 
 eafion for afting a double part. There are no 
 obligations relating to domeftic life, either with 
 regard to mafter or fervant, as fuch, but are 
 comprehended under the names of common-fenfe, 
 or common honclly. 
 
 D. If I follow your inftruflions as occafions 
 may ferve, and think of my obligations to behave 
 with ftridt honefty, you think there can be no 
 leafon to fear. 
 
 F. Fear is not to be indulged in any fuch 
 cafe : but the folly of men is in nothing more 
 apparent, than in the good or evil condudt of 
 their fervants. My mafter told me more than 
 cnce, that in fome countries, people of the fame 
 fortune, keep thrice the number of fervants, at 
 half the expence gentlemen live at in England. 
 If the paflion for Jhcw were equally ftrong with 
 us, it would coft too dear to gratify it. He 
 alfo remarked, that " the more fervants a 
 man keeps, the more fpies he has on him :" and 
 exprefled his aftonifliment that any perfon fhould 
 make work for many fervants ; or keep t\\tm from 
 luork, in order to make up a train ; obferving, 
 that this practice doth not make the Jlate the 
 richer, but the gentleman is the poorer, and the 
 woife member of fociety. If the wajle lands were 
 cultivated by ufelefs frvants, we fhould all reap 
 the advantage of greater plenty. The parade of 
 numbers, feiTes to promote grandeur, and diftri- 
 bute the riches of the wealthy ; but the greater 
 the number of ufelefs hands, the more will vice 
 prevail ; and amongft us the lefs fubordination 
 there will be. 
 
 D. The trueft friend to virtue, is ufeful in- 
 duftry. — What is properly mc;mt by fubordina- 
 tion ? 
 
 F. You underftand the meaning, though the 
 word is not familiar to you. I have frequently 
 obferved, how apt many of us are to forget our' 
 felves. — Brothers and fifters, among the gentry, 
 not being fantaftical, call each other John or 
 Mary, with the addition of brother or fifter ; but 
 fome fervants are fond of their surname, and 
 among themfelves they add majler or mijlrefs.^ 
 This is one ftcp towards confounding diftinc- 
 tions, and confequently deHioy'ing fubordination ^ 
 by which I underftand, fubmiflion to good order, 
 with regard to our fcveral ranks and conditions. 
 What do you think it is that preferves us all in one 
 family, but being fubjeft to ya/>^r;V^? Subjec- 
 tion is calculated for the common intereft of thofe 
 who govern, as well as of thofe who are governed. 
 Servants muft be fubjedl to mafiers, from the king 
 to the ploughman, or there could be neither 
 mafter, fervant, nor government ; and the hap- 
 pinefs arifmg from this mutual relation, depends 
 on the virtue of both. 
 
 D. If fubordination means a regular fubjec- 
 tion, nothing can be more reafonable ; but ftiU 
 human infirmities will fometimes prevail. 
 
 F. Yes : but no ftart of pafTion, or peculiarity 
 of temper, deftroys the peace of thofe that are 
 zvife. In order to maintain your conftancy in 
 this refpeft, and advance your own peace and 
 eternal welfare, forget not, I befeech you, to 
 fend up your prayers to heaven, that you may 
 refift pride and anger, and all their deadly con- 
 fequences to the foul of mzn [a). 
 
 D, Dreadful it muft be, to live in fuch habi- 
 tual fins, with regard to the world to come ; and 
 a miferable fituation in the prefent world. 
 
 F. A candid allowance for the frailties of 
 each other being made, and neither party inten- 
 tionally wicked, hardly any thing can happen, 
 
 but 
 
 («) For grace to rrjtjl anger, frids, and unquietnefs. Moll righteous God, to whofe all-piercing eye 
 
 ungodlincfs and n.vro»g are open as the day ; grant, I befeech thee, that whatever injuries or provocations may 
 alfault me, I may difcern ■Che. folly and ivickeduefs ai pride, and anger; and thus meekly committing my 
 caufe unto thee, O merciful Father, truft in thine infinite wifdom and goodnefs, through Jefus Chriji ray 
 Redeemer !
 
 [ 119 ] 
 
 feet, left his head fhould be ftruck off, by the 
 power himfclf has vcfted in his fuperior ; but we 
 are fpeaking of the wiUhig obedience derived from 
 reafon and religion, which grows from the con- 
 dition of mankind, and the fervtce of God, m ■ 
 which alone is ferfcSl freedom : for this I ei-.trcat 
 
 you will follicit the throne of heaven {h). 
 
 From hence you will be naturally led to praftifc 
 that divine tneehiefs and purity of heart, which 
 gives evei-y ftation in life comfort and fupport in 
 the darhrji day of affliftion, and new charms to 
 the brighteft funfhine of good fortune. This 
 will draw down the fmiles of Heaven, and make 
 your profpecEls, if not in this life, of the life to 
 come, fuch as will render you ten times more 
 happy, than any mafler or ?nijlrcfs can be, who 
 does not enjoy the fame blcfling. For this alfo, 
 you fland bound, by your own true fclf-love, to 
 pray with a zealous and a contrite heart [c). 
 
 D. I perceive how virtue, in all conditions, 
 delights the heart, and renders us happy : itfhall 
 be my conftant care, to look up to heaven, from 
 whence alone I expc£l: my happinefs in both 
 worlds, begging the Almighty to affift me with 
 his grace ; and trufting in his mercy, it will 
 be my good fortune to ferve a reafonable and reli- 
 gious perfon, that I may have to contend only 
 with my own fins, and infirmities. 
 
 F, This is more than will probably fall to 
 
 your 
 
 (rt) For honejly and zeal in our engagements as fer'vants. O Father of angels ar.d men, thou mighty Lord 
 
 and fupreme direftor of ail things in heaven and earth ! I befeech thee give me a right mind in dikharging 
 all the duties to which I Hand bound by my temporal engagements. Thine eye cannot behold the thing 
 which is unjufl: without difpleafure ! Let my zeal in the fervice I am engaged, be accepted as gratitude for 
 all thy mercies vouchfafed unto me, that I may delight in the profperity of thofe whom thy providence hath 
 fet over me. Give them fuch a fenfe of duty to Thee, that their piety, humility, and zealous love of Thee, 
 may unite with mine, in the advancement of thy glory, and the good of mankind. This I beg, O merciful 
 Father, for his fake who liumbled himfelf as z.Jer'vaiit, and adminiilered to the neceffities of men, even Jfus 
 Chriji ray bleffed Lord and Redeemer ! 
 
 (i?) For obedience to fuperiors. Almighty and eternal God, the fovereign ruler o'i men and angels, who 
 
 hail conftituted things in a wonderful order ; making all the creatures fabjeft to man, and one man to 
 another : teach me, I befeech thee, to obey all thofe whom thou haft fet over me, reverencing their perfons, 
 and fubmitting to their laivful commands ; chearfully taking thofe burdens v/hich private necelllty, or public 
 wifdom, may require of me, for the common good. Let not the fpirit of pride or mutiny, murmur, or 
 diforder, enter my heart, that I may not be configned to the portion of the difobedient, or the revilers of 
 dominion and authority. Grant this,, moft holy God, for his fake,, whofe obedience hath obtained the 
 glory ef eternal ages, even Chrift the Saviour of the world ! 
 
 {c) For meeknefs and purity of heart. O Father Almighty.! humble my foul in thy prefence ! Remove from 
 
 me all proud looks, and let my heart be a ftranger to the contempt of any fellow-creature. Let no -vain hope 
 deceive me, nor any e-vil dejire per-vert vy heart. Leave me not to the counfel of flnners, nor let me fall into 
 their flares. Set a fcourge O'ver my thoughts, that the difcipline of vjifdom may rule my heart, and meeknefs 
 »f fpirit ginje reft unto my foul. Let a habit oi temperance reilrain my appetites, that neither ^;-ff<//«^i nor -ivratht 
 nor any unchafte or evil defire may prevail againft me. Pardon my ignorances and infirmities, and teach mfr 
 to ferve thee in true faithfdmfi and fincerity of heart. This I beg, O Lord of mercy, for the fake of die 
 nsetk and bleffed Redeemer of the world ! 
 
 but what the force of a moderate degree of un- 
 derffanding will fet it right again, provided a due 
 fubordination is preferved. And if we are honeft 
 and zealous in our engagements as fervants, to 
 which we are no lefs bound, we ftiatl ivatch and 
 pray, not to be led into temptation, by the evil 
 fuggeftions of others, or the prevailing cuftoms 
 of the times, which fo often lay wafte the moral 
 purity and rectitude of our manners [a). Upon 
 the fame principle o( fubordination, whether it re- 
 gards dome/lie fervice, or the common duties of 
 life, you will find the want of it is one of the 
 great evils, which now draws a cloud of dark- 
 nefs over chriflian duties, and the joys which re- 
 fult from them ; for it is impoffible to live hap- 
 pily, and negleftful of the precepts of our great 
 Lord and Majler, in the fubjeftiou due from one 
 man to another. 
 
 D. Not as favcs ! 
 
 F. No, child ; but to prevent favery : to 
 maintain the dignity of human nature, and ren- 
 der abortive every effort of the prince of darknefs 
 to enthral mankind, and make them the inflru- 
 ments of each others defiruSlion. 
 
 D. Is not fubordination ftritftly obferved in 
 countries oi Jlavery ? 
 
 F. Subordination in countries where men are 
 under defpotic government, is often carried fo 
 far, that one man puts his Jieck under another's
 
 [ 120 ] 
 
 your fliarc. Many of our fevereft trials relate 
 to the folly and wiclccdnefs of others. 
 
 D. A churlifh mafter or miftrefs ought to. pay 
 double wages, and be glad if any one will ferve 
 them. 
 
 F. None will ferve them long, unlefs reduced 
 by fome cruel neceflity of fubmitting to be tor- 
 tured by this kind of tyranny. One man is to 
 be fubjciSl to another ; but by the fame order of 
 Providence, every man muft endeavour to render 
 another as happy as he can. Remember, how- 
 ever, that this argument holds as ftrong, to bind 
 the fervant, with refpeiSt to the mafter, as the 
 mafter to the fervant : and to make the diftinc- 
 tion, who is really the churlijh perfon, requires 
 good judgment and candour ; for the inferiority 
 of the one, often tempts him to complain of the 
 provocation, as the fuperiority of the other, to be 
 really capricious. The tempers of mankind 
 depend much Icfs on their fortune, than on 
 
 their virtue or humility. There are two 
 
 forts of people, with whom it is not eafy to live 
 in peace : thofe who have fo many fervants, they 
 ftand in each other's way, and in a great meafure 
 provide for themfelves at random ; and the nig- 
 gardly, who expeit too much work, and give too 
 little viftuals and wages. 
 
 Z>. Neither of thefe fliould I like to ferve. 
 F. The foundation of all good condu^, is reli- 
 gion and humanity : thefe, in mafter or fervant, 
 naturally introduce a civil behaviour, which ad- 
 miniftcrs much to the pleafure of living. Civility, 
 as it confifts in words, and little aSiions, by adding 
 them together, make up the fum of life. Such 
 civility is oftener found among people of lively 
 fpirits, than with thofe of a ferious turn : but 
 lefs of this, v/ith great integrity, is better than 
 more, where the heart is not concerned. 
 
 D. 1 would not ■willingly give pain or oiFend 
 any one. 
 
 F. Then you are civil : for this is the great 
 rule of all thofe who mean to pafs for civil per- 
 fons. If civility is fupported by candour and 
 good-fenfe, it introduces a pleafing manner of 
 convcrfation, equally free from hypocrify and af- 
 feilation : and this among the gentry is called 
 poUienefs. 
 
 D. iVIuch politejitfs, I fuppofe, is not expeiScd 
 from people in our condition. 
 
 F. No : but in all conditions, when our be- 
 haviour is civil ami fubmijfive, it will be in efteem, 
 in proportion to the fmcerity and undcrftanding 
 which attends it. 
 
 D. Riches being out of the queftion, what is 
 the difference between the gentleman and the 
 peafant, fuppofmg them both equal in good-na- 
 ture and honejly ? 
 
 F. The gentleman has fuperior knowledge, 
 and is a greater mafter of forms and ceremonies, 
 which are called poUtenefs, and fometimes civility. 
 The kindneffes which they both do, may pro- 
 ceed from the fame principle ; and the pleafures 
 which they communicate, return back to their 
 own bofoms, in the fame manner. 
 
 D. But fuppofmc; neither of thevcv fmcere ? 
 
 F. Then the gentleman can deceive beft, by a 
 greater variety of good words, and knowledge in 
 the ufe of them. 
 
 D. " A fool may utter words, perchance, mofl 
 excellently well accented ;" — and ftill be a fool. 
 Is he not a mere adtor in a farce ? 
 
 F. He is contemptible, as a gentleman, for 
 faying what he does not mean ; the peafant, as 
 a falfe clown, for not meaning what he ought. 
 
 D. Would you have no civility (hewn without 
 fmcerity ? 
 
 F. That perhaps is impoflible to be ftriftly 
 obferved : but fo far as civility is required, we 
 are bound by the laws of humanity, and the care 
 of our own reputation, to pradtife it. If it is 
 carried fo far, as to be expreffive of affeiJion, where 
 there really is no fuch thing, it becomes treacher- 
 ous ; and the heart of an honeft man revolts 
 acrainft it. 
 
 o 
 
 D. You will grant, that the concealment of 
 our thoughts is pardonable in fome cafes. 
 
 F. Yes : but this does not make us uncivil : 
 it would be want of civility in many inftances, 
 to difcover them. The world indeed is agreed 
 that certain words, fpoken at certain times, ftiall 
 pafs for nothing ; but is not this, in the fight of 
 God, a proftitution of the noble gift of fpeech ? 
 Every word which proceedeth from our mouths 
 fhould be ftampt with fomething ^sff^. 
 
 D. I fear this will never happen ! 
 
 F. Perhaps not : but we are fpeaking of what 
 fhould be. Geftures and looks may fpeak what is 
 underftood for ^<j«c/-w/7/; if none is meant, are 
 they not deceitful ? 
 
 D. I fhall be almoft afraid of being civil to 
 thofe 1 have no reafon to love. 
 
 F. If we are to lo\'e our enemies, fo far as to do 
 them good, civility, rightly underftood, is one of 
 the beft things in the world. My mafter was a 
 very honeft man, and yet he ufed to fay, " If 
 
 we
 
 [ 121 3 
 
 ■yre did not learn thofe decent phrafes, and foft 
 words, which conftitute a great part of civility, 
 w« flioiild be fo much the worfe, as thefe are a 
 mutual help to keep each other in good humour : 
 and that were it not for the rules of civility, and 
 the imitation of each other, men would be more 
 inclined to a favage deportment ; adding, that 
 the reft depends on the heart." I am fure I do 
 not like to profefs love where I have none. 
 
 D. I know not fo well what men would he in- 
 tlined to, as that I believe they are inclined to 
 deceit. — What faults are people of our rank moft 
 apt to fall into, in refpedi to their behaviour ? 
 
 F. Some entertain a miftaken notion, as if 
 liberty entitled people to be uncivil, and accord- 
 ingly you will find, that our common people 
 diihonour themfelves by fhewing too little re- 
 gard to foreigners, and even to Jlrangers. For- 
 getting their own ivhims and caprice, every par- 
 ticularity excites their laughter and contempt : 
 they fufFer their humanity to be wounded by the 
 prefumption they entertain, of the fuperiority 
 t-hey enjoy, as derived from liberty. — 
 
 D. This is fometimes carried, I believe, to 
 the height of cruelty. 
 
 F. Their true pride ftiould be to confider fuch 
 perfons, as they really are, under their proteSiion : 
 in this view, incivility has fomething in it that 
 deferves no foft name. — My mafter ufed to com- 
 jlain of our defeS in this inftance. — 
 
 D. We are not all fo uncivil. — 
 
 F. In regard to common life, fomc arc fo 
 over-civil, as to become ill-mamured. 
 
 D. How can that be ? 
 
 F. If I entreat my fuperior to eat, drink, fit, 
 or to accept of any kindnefs, and urge it beyond 
 the meafure of decency and humility, I a6t as if 
 I would not take a refjf'al, and confequently be- 
 come ill-manne'red.'—lf I am offered a kindnefs, 
 and decline it urider a notion of civility, it being 
 proper for me to accept it, I am ill-mamured. 
 If I decline it upon a principle of caution, not 
 chufing te be obliged to a wicked or defigning 
 perfon, the cife is altered. Every feventh year, 
 civility feems to be in very high efteem ; yet, 
 when eledlioBS are controverted, we fometimes 
 emulate the condud of wild beafts of different 
 ipccies, who worry each other. I have often 
 wondered that no blood has been fhcd. — I think 
 -it no incivility not to tafte even a difh of tea, of 
 any man who offers to be my reprepntative, if I 
 do not approve of him, for fear 1 (hould deceive 
 
 {a) Titus Vefpafian, 
 
 him, or his civility delude me : but I am obliged 
 to any honeft, underftanding gentleman, who 
 will reprefent me ; and would rather contribute 
 my mite towards his fupport, than that he fiioulJ 
 give me mone)', merely becaufe I give him my 
 vote. By virtue of an ancient law, made when 
 people worked for an halfpenny a-day, I am put 
 on a level with the /quire, who has three ihoufand 
 times as much freehold as myfclf ; I fliould think 
 myfelf falfe to my country, and my God, were I 
 to vote for a man, who in my heart I do not ap- 
 prove of. 
 
 D. How do our neighbours like this doftrine? 
 
 F. Well enough, when they get nothing by 
 the contrary : they acknowledge me to be in the 
 right : but they fay that right is not the rule of 
 judging now-a-days. 
 
 D. What rule have they, then f the rule of 
 wrong F 
 
 F. The rule of convenience. Some fine gen- 
 tlemen are very civil to their wives and daugh- 
 ters, and therefore they chufe them. Let them 
 chufe who they will, we may be fure that the ci- 
 vility which hurts men's morals, in effeft deftroys 
 That which is moft beautiful in life. Be affured, 
 he who aiSts upon a true principle, as a chrif- 
 tian, cannot become uncivil ; for Chrijl hath 
 taught us fuch rules of mutual love and kindnefs, 
 as conftitute the beft kind of civility in the 
 
 world. It rarely happens, that any perfon of a 
 
 truly generous mind, is deficient in point of hu- 
 manity, and confequently cannot be difguftful by 
 incivility ; but your v.ry civil people, are not al- 
 ways renowned for truth or generofity. To fhew 
 the force of civility, I have heard it faid of one of 
 the good emperors of ancient Rome (o), that he 
 never fuffered a man to depart with difcontent 
 out of his prefcnce, 
 
 D. I prefume, he was as generous as he was 
 civil : but if he had lived in England, he would 
 not have been able to maintain fuch a reputation. 
 I fancy we are too capricious to be long pleafed. 
 
 F. There is a graceful manner of telling a 
 perfon you cannot ferve him ; and a very ungra- 
 cious mode of doing a fer\'ice. Another empe- 
 ror [b), they fay, received all the petitioners 
 who came to him, with fuch humanity, that he 
 rebuked one of them on a certain occafion, by 
 faying, " You give me your petition as timcr- 
 roufly, as if you were reaching out meat to an 
 elephant." 
 
 D. I am perfuaded, that li graceful manner of 
 
 obliging, 
 (i.) Auguflus>
 
 [ 122 ] 
 
 cbligfng, has more charms than the obligatiori 
 itfelf. 
 
 F. You are certainly right, for this flatters the 
 natural pride of the heart, as well as gratifies 
 our humanity ; it brings mankind more to a level ; 
 and we love our benefiwSlor, for the kindnefs 
 with which he behaved, as well as for the benefit 
 conferred ; whereas, he that extorts a favour from 
 another, can hardly think himfclf obliged. — 
 With regard to civility, you will find it is fome- 
 times blended with humiliiy, though it is not the 
 fume thino-. The fidutation, Tour humble fervant, 
 means, 1 am humble, and Ihall be glad to do 
 you any kindnefs. — Tou courUfy, or bend your 
 knee ; I bend my body, and hoiv my head : what is 
 this, but a token of humiliiy F I have heard my 
 mafter fay, in moft other countries, the women 
 Inv, which he thought molt graceful, though 
 Icfs humiliating than Lending the knee : at the 
 feme time, women enjoy more freedom here, 
 than they do in other countries, and confequently 
 are Ly's fifbi/iij/ive. 
 
 D. This is mere cujlom : I fhould like hoiuing : 
 I think it is moft graceful and modeft. 
 
 F. The good morning, and the gcod night, are 
 at once expreffions of civility and good-will, and 
 fhould be always uttered with fentiments fuited 
 to the words : it is a conflant fource of pleafure, 
 to be wiping xvcll to others ; and the moft: grateful 
 offering we can make to Him, who is ever mer- 
 ciful in all his afts of kindnefs to the fons of 
 men. 
 
 D. Would to God all men were fmcere ! we 
 fliould then feel much lefs forrow and mifery. 
 
 F. True, my daughter : where there is a true, 
 genuine, courteous behaviour, you will for the moft 
 part find candour and uprightnefs. In learning to 
 be civil, let me advife you, as I have juft faid, 
 to diftinguifti between That which 7nodejly and 
 frudence require you to refufe ;, and That wliich 
 good-fenfe and reafon may fafely permit you to ac- 
 cept. Above all, confider it as a part of ci- 
 vility, to pick and cull your thoughts for conver- 
 fation, fpeaking that which is moft agreeable, 
 provided it be as true and irJlruStive as any thing 
 you could fay, and equally tending to the good 
 of others ; yet praifing none to their face, that 
 you may not make the wij^e blufh,. nor tlie fool 
 infolciit. 
 
 D. Is this often done by civil perfons ? 
 F. Very often by thofe who are called civil 
 people : good fenfe, good humour, and virtue, 
 are the true foundations of That which 1 would 
 have you confider as civility : and thefe feem to 
 be equally necefiary in all ftations to civilioie 
 mankind. — It is difficult to give inftruftions how 
 we are to aft, in all the events of life. — The 
 more knowledge we have, the more reafonably 
 communicative we fhould be. — Yet women fo 
 young as you are, fhould fliew their civility, by 
 a greater dcfire to hear than to fpeak. — In every 
 cafe remember, others have as good a right to be 
 heard as yourfelf ; and rather fhew your civility 
 
 by your filence, than your fpeech. Modefly 
 
 without bafhfulnefs, and franknefs w ithout im- 
 pertinence ; good humour without noife or inde- 
 cency ; and a well-grounded principle of hu- 
 manity, make up the character of fucli a perfoii 
 as I wifh you to be. 
 
 D. This is a happy compofition. I prefume,. 
 the more civill am to others, the more they will 
 be fo to me, and the lefs fubjeiSl I ihall be tcr 
 fufFer an affront of any kind. 
 
 F. True : as to thofe whom you have any 
 reafon to fufpedf of evil deftgns, keep yourfelf at a 
 diftance from them, and them as far as you are 
 able at a diftance from you : the lefs civility you 
 fliew them, the better. Civility, I fay, fometimes 
 enfnares ; and yours may be mifconftrued into 
 encouragement, more eafily than That of a wo- 
 man in a fuperior ftation ; for the world v/ill not 
 conceive that fuch a girl as you are, can have 
 much breeding. — You may be affured, it is no 
 part of civility, to comply with any demand or 
 requcft, which is not confiftent with the rules of 
 difcretion : on the contrary, it is an affront to 
 be afked to do a wrong thing.- — Let no reafon 
 induce you to carry your civility any lengths that 
 may injure your reputation, or endanger your 
 fafety : better to fuiFer by referve founded upon 
 an excefs of fufpicion. 
 
 D. I am fenfible the diftinftions which you 
 make, though it may be difficult to obferve them 
 ftriftly upon all occafions, are very juf : and 
 therefore I will keep them in my mind, and ra- 
 ther trefpafs by too much, than by too little cau- 
 tion, ftill praying for defence againft fin in all. 
 its enfnaj-ing forms (a). 
 
 C O N^ 
 
 (/:) For defence agaivft ftn. Moit merciful God, the mighty guardian and proteaor of mankind, I be- 
 
 fccth thee continue tiiy mercici to me ! Ponder my words, O Lord, and confider my meditations ! Sur-. 
 
 loiuidscL
 
 C ^^3 ) 
 
 CONVERSATION IX. 
 
 Injiru^ions for the virtuous and advantageous ufe of tht: tongue, as applicable to all condltioiii. 
 
 t'. 'T'HERE is hardly any circumftancc in 
 life, in which caution, with regard to the 
 Tife of the tongue, is not abfolutely neceflary to pro- 
 mote good, or prevent evil; and upon this depends 
 a great part of what we call civility. In the com- 
 merce of the world, 1 have told you that civility is 
 one of the mod neceflary parts of duty, in order 
 to make your way fmooth and eafy : and it 
 chiefly depends on the tongue. In your ordinary 
 difcourfe confider, that you have had fome pains 
 beftowed on your education : it will frequently 
 ^ive you a degree cf advantage over your com- 
 panions, fellow-fervants, acquaintance, or friends. 
 You will likewife find fome vi'ho have had ftill 
 greater opportunities of knowledge, but letting 
 them flip, remain ignorant : to both thefe, no- 
 thing will be more mortifying, than to find you 
 know much more than they do; — yet, by the 
 force of a civil behaviour, you may make them 
 your friends. On the contrary, if you difcover, 
 that with lefs opportunity they know more than 
 yourfelf, fubmit gracefully, but not without afk- 
 ing your own heart, how it comes to be fo ; and 
 in what you have been faulty. Above all, let 
 not your vanity acquire the command of your un- 
 <lerftanding, fo as to make your tongue the inftru- 
 ment of infulting others ; for this is the readieft 
 way to be yourfelf treated with fcorn, contempt, 
 and hatred, as an upjlart, filly, prefumptuous crea- 
 ture. 
 
 D. Superior undcrflanding, or greater qiiick- 
 nefs of apprehenfion, will ever give great advan- 
 tages. 
 
 F. Moft undoubtedly : but the wife exercife 
 them fo as to phafc others, not difgujl them. By 
 your fliilfu! addrefs, they will fpeak^5«r thoughts, 
 and take them for their own : and what will you 
 ]ofe by the bargain ? You gain by making others 
 happier than they were before ; and fo much 
 
 the more your friends, as they find thcmfelvcs 
 the better for your converfation. Whenever yoi». 
 can make a friend, though not of the mofi: valu- 
 able kind, rejoice at the opportunity : you need 
 not fhew any confidence more than you think 
 they deferve : but never make an enemy to gratify 
 your pride or ill-nature ; for you may be fure 
 this kind of gratification will anfwer no better 
 purpofe, than it would to make yourfelf fick at a 
 table fpread with dainties. It might afford a 
 /l)ort-liv d i.\z?i(\xrc, but bittcrnefs and felf-reproach 
 will follow, 
 
 Z). I hope a fcnfe of my own frailcies will' 
 keep me in awe. 
 
 F. The tongue is the great engine of truth and 
 falfehood ; and the happinefs or mifery of life 
 attends it. TJie fame experience on which ci" 
 vility is founded, inflrucls us in the govern- 
 ment OF THE TONGUE, whlch is likewifc a 
 branch of patience ; for unfeemly words are the 
 greatcfl proof of the want of patience. 
 
 D, " The evil which goeth out at the mouth, 
 flieth in at the bofom." 
 
 F. Which then will be the worfe for you, to 
 talk, as confidering well what you fay, or to 
 fpcak like a fool ? You fee, that nature hath 
 furnifhed us with two ears, and but one tongue i 
 and as common-fenfe and prudence reflrain u4 
 from faying all wc think, and every one has an 
 equal title to exercife his fpeech, when time, and 
 place, and company render it fit, it feems to be 
 the gracious will of Providence, we fliould hear 
 much, and fpeak only as we can contribute, by 
 this noble faculty, to tlie o^W of mankind. The 
 tongue being the inflrument of the greateil good, 
 or the greatcft evil, if we mean to improve in 
 true knowledge, we mufl difcipline it, that we 
 may fpeak, or beTilcnt, as rcafon and religion 
 didate. 
 
 R 2 D. i 
 
 rounded by fnares, and befet with temptations, let the remembrance of thy wonders of old, and the repeated 
 mercies which thou haft lliewii to me, keep my grnlituJe in all its vigour; and the hopes oi xhy future favour 
 add ftrength to my vigilance and care. Guard my heart, O God, and keep the door of my lip?, that I may 
 never trefpafs on thy righteous laws ! This I beg, mercijul Father, for the fake of our great IntcrcelTor 
 and Redeemei- fej'us Chriji,
 
 [ 124 ] 
 
 D. I eafily comprehend, the proper ufe of my 
 tongue will make me grateful to others, as the 
 inconfulerate ufe of it will be difguftful. 
 
 F. This makes up the greateft part of the cha- 
 radlcrs of mankind, and the efteem they are in 
 with the world: — fo far you will find that virtue 
 and reputation go together ; if they fhould ever 
 i'eparate, I need not tell you which you fhould 
 refolve to follow, and continue in friendlhip 
 with. The capricioufnefs of the world is fuch, 
 it is difficult, in fome cafes, to know when we 
 go too fafl: or too flow : but ftill virtue main- 
 tains her empire ; and the wifcft fide we can take 
 is her's, for we are fure in the iflTue it will be 
 the ftrongefl. 
 
 D. You often ufe the word virtue, when I 
 think you mean religion.— 
 
 F. The diftiniSion is this : you cannot prac- 
 tife a fingle virtue, but it will comprehend fome 
 other : the difpofition to virtue is the fame as 
 the difpofition to true religion ; and the union of 
 virtues make up the glorious compofition we call 
 religion, v/hich comprehends faitlj as well as 
 praulice. 
 
 D. So I apprehend. In regard to the tongue, 
 I believe it will be no difficult tafk to me to bold 
 my peace, or to accuflom myfclf to good words. 
 
 F. It is one great advantage, that not to fpeak 
 had words, requires only fdence, which cofts no- 
 thing. 
 
 £), Whether good or bad, the proverb fays, 
 " neareft the heart, neareft the mouth." 
 
 F. So it is ; but remember, that the month of 
 the wife is in his- heart. It is fometimcs neccf- 
 fary to conceal our thoughts on the good fide, that 
 we may not feem to flatter. It is equally prudent 
 not to excite the refentment of the abfent, which 
 may be turned againft our own bofoms, without 
 doing the leall fervice to thofc who have our beff 
 wifhes. 
 
 D. If there is fuch danger, in fpeech, it is fafeft 
 to talk but little.. 
 
 F. Much evil comes by fpeech; yet whifn it 
 is right to fpeak, it is wrong to hold our tongue. 
 —There is always a neceffity of confidering what 
 is fit to be fpokcn, and to v/hom it is fit to fpeak. 
 You will not livi long in the world, Mgry, be- 
 fore you obferve, it is the talent of the half- 
 witted to talk much, -einA fay nothing ; or nothing 
 but what had better not have been faid. 
 
 D. Some fpeak all they know. 
 
 F. Ay, and more than they know. — " Great 
 I 
 
 talkers difcharge too quick to take aim ;" wherear 
 modefty in difcourfe, gives a luflre to truth, 
 whilft it excufes our mifVakes. — Thofe who 
 never hold their tongue, muft often talk foolifhly. 
 —The beft admonition which I can give you, is 
 to think before you fpeak, and not to fpeak firft, 
 and think afterwards, as you will find many do. 
 If you mean to live peaceably, and with reputa- 
 tion and virtue, I advife you to apply thefe ruler 
 to your conduit, and think of them when the oc- 
 cafion offers, and try their merits. — Never con- 
 ftrue That in earnefl, which you may confidcr as 
 fpoken in jefl ; nor fay that in j.efl, which may be 
 confVrued in earnefl-, to any one's hurt. 
 
 D. " Many a true word hath been fpoken in 
 jcft." 
 
 F. For this very reafon be on your guard, 
 particularly among thofe who have had little or 
 no education. Such true words are fometimes 
 hurtful to the fpeaker, and of them to whom 
 they are fpoken. Thofe who are conceited eF 
 their wit, ufually fay that which they think is 
 bright and fhining, let it coft themfelves or their 
 neighbour ever fo dear : fuch is the filly pride of 
 the heart. I have heard fevere things faid by 
 pcrfons who were reputed bright, yet they were 
 very deficient in common-fenfe, as well as pru- 
 dence and humanity. 
 
 D. Innocent jefts are with fome people the 
 life of converfation. 
 
 F. Yes : but it requires fkill to diflinguifh 
 what is innocent : we are admoniflied in fcripture 
 to avoid j'fiing, as a thing rot convenient. F 
 hnve often obferved, that Jifcjurfe bordering on. 
 falfehood or prophanenefs, has been applauded, 
 for no better reafon than ftriking the hearer with 
 furprize. The witty fhould never encounter 
 people of a ferious turn of mind, or attempt to 
 court applaufe from fuch as efl:ecm a gaiety of 
 fpirit as mere grimace, or grofs abfurdity of con-- 
 duft, not fit for a rational being ; much lefs 
 fhould they endeavour to fhine at another's cofl, 
 or force the.m to fmile v/hen their hearts revolt. 
 I remember Jack Jolly.: he was ivife enough to be 
 a fvol ; but his jefts were fcldom fo well fuited 
 to the time, place, and company, as to purchafe 
 him any fetid applaufe. 
 
 D. I believe there is feklonimuch fubflantial 
 merit in jells which excite laughter. 
 
 F. Women fhould be careful of jefts, that 
 they may not expo.'e themfelves to rudenefs. 
 There is a time when nothing, and a time when 
 
 fomcthing
 
 [ 125 ] 
 
 fornething, but no time when all things are to be 
 faid. No rules are equal to thofe which are 
 contained in the New Teftament ! The mod 
 captivating charms of life confift in the cultiva- 
 tion of our religion : and as a confcquence of 
 this, the improvement of our humanity, the ilm- 
 plicity of difcourfe which is there recommended, 
 yea, yea, and nay, nay, is the greateft fecurity of 
 the viitue, peace, and harmony of life. 
 
 D. I am truly fenfiblc of this, and not lefs of 
 the neceflity of prudence, having obferved, that 
 fome have been fo extremely carelefs in not con- 
 fining their tongue, that at length their tongue 
 has confined them. 
 
 F. Always confider, before you rally another,, 
 if you can bear to be the fubjeiS of jest : and 
 if you can, how far it may become you, to excite 
 mirth at the rifk of another's happinefs.. You have 
 read the fable of the boys makings what they call 
 ducks and drakes, in a pool inhabited by a number 
 of frogs : one of the boldert faid," Ah, dear chil- 
 dren ! why will youlearn fo foon the cruel prac- 
 tices of your race ? Confider, I bcfeech you, that 
 though it m-y he fp or t to you, it is death to us !" 
 
 D. I remember it well : and very applicable it 
 is to imprudent jefting, 
 
 F. The word part of it is, when we have rca- 
 fon to believe the party will be ftung to the 
 quick. — Have you alfo read the fable of the ftork 
 and the fox ? 
 
 D. I have not. 
 
 F. The fox having invited the ftcrk to dinner^ 
 gave her nothing but foop in a flat difh, which 
 fhe could oniy put the end of her bill to, and 
 confequentiy could not fatisfy her hunger. The 
 fox, who filled himfelf, exprefled great concern 
 to fee her eat {o fparlngly. She faw herfelf very 
 ill-treated, but, without complaining, meditated 
 how to return his y^. She infilled, in very po- 
 lite terms, on feeing tlie- fox at dinner. She 
 put the fine minced meat into deep long-necked 
 bottles, out of which fhe co\ild feed plentifully, 
 whilft Reynard could only lick the fauce which 
 fell on the outfide of the bottles. She obferved 
 fmiling^ " I ain glad to fee you have fo good an 
 appetite: I hope you will make as hearty a dinner 
 at my table, as I did the other day at yours:'' 
 
 D. The inftruflion contained in this fable 
 
 needs no explanation. If I miftake not, the 
 
 wife man fays, " That Uje and death are in the 
 gower of the tongue," 
 
 F. Take heed then, my dear Mary, how y<jir 
 ufe it ; of whom you fpeak, to whom, and of 
 the fubjcdt of your difcourfe. You are to con- 
 fider this caution as one of thofe guards, which iS 
 to watch and Ve.^^^ peace in a family. Nothing 
 creates variance fo much as evil tongues : vour 
 youth and fex make it more particularly incum- 
 bent on you, not to indulge yourfclf in much- 
 talking : it is not only extremely difficult to be 
 reconciled to modejly, but it opens fuch afield for 
 familiarity, particularly 'among y^ri/fl;;/i, as is- 
 apt to breed hatred and contempt^ or love out of' 
 feafon, 
 
 D. I obferve many have been fo little in- 
 firufted, as to be ftrangers to modefty and de- 
 cency in their difcourfe. 
 
 F, Ay, Mary ; and no lefs when they fhould 
 fpeak, and when they fhould hold their tongue. 
 Where there is innocence, bajhfulnefsohen keeps 
 people filent. It is a great part of good educa- 
 tion, to learn how and when to fpeak, and not 
 ufe the tongue as if it were given to be in per- 
 petual motion. There is a great difference 
 between the referve which arifes from pride, and 
 That which flows from modefiy: maintain your 
 7nodeJ}y zad reputatiori, and you will purchafe the 
 efteem of the wife and good, without expofing- 
 yourfclf to the imputation of being high-minded 
 above your rank. Your condition as a fervant, 
 creates an additional caution. Your miftrefs's 
 fuperior flation, will naturally lead her t0€xpei51: 
 a degree of homage from you. When you are 
 fpoken to, be ready^ not pert with your anfwer, 
 Exprefs yourfelf in zs few, not in as many words 
 as you are able. The latter is a common fault : 
 ignorant people in particular, when they begin to ■ 
 talk, are apt to fay a great deal more than 
 enough. 
 
 D. \{ my miftrefs's regard for me {hould in* 
 cline her fometimes to fpeak familiarly, how ani 
 I to aa ? 
 
 F. Never forget that (he is your miftrefs. If 
 fhe (hould occafionally confider you as her Inon-i 
 hie friend, your talk will become the more diffi- 
 cult. If yeu -fpeak boldly, it may be confidered 
 as impertinence ; and if you flatter, as is the 
 cuflom of fome fiily or cunning female fervants ; 
 {be being a woman of underftanding, wall look 
 upon you with contempt. In common life, we,, 
 who from birth and education, have no view be- 
 yond f(.rvitudej when we meet with much indul- 
 gence,.
 
 [ 126 ] 
 
 j^crce, are apt to grow uftlcfs if not impertinent, 
 iinlefs we have fcnfc enough to niaice a proper 
 advantage of the Icindnefs (hewn us. 
 
 D. If my miftrefs fliould demand my opinion 
 of a matter I do not underftand ? 
 
 F. Excufe yourfclf as being ignorant ; tins is 
 fufficient : but if you arc acquainted with it, 
 r<dztc J<iols, and leave her to form a judgment. 
 
 if there is any octarion for it, df daring, in the 
 mofl fubmiffivc terms, how much more able ftie 
 is to judge than yourfclf. This will plcafc her; 
 and you may do it with a fafe confcience j for 
 it is ten to one, if it be not generally true, v/hat- 
 ever you m:iy imagine to the contrary. 
 
 D. I truit that I fhall know myfelftoo well, 
 to fct my judgment againft her'j. 
 
 CONVERSATION X. 
 
 The fatal criine of lying. The varifiy it confifii of — and the contempt which attends It. 
 
 J). V^ES, my father, I perceive how much 
 the happincfs of life depends on the go- 
 vernment of the tongue. 
 
 F, You are fenfible that I have a good opinion 
 of your virtue ; yet, as I have much experience 
 of the depravity of the heart, you mult not 
 draw any conclufions to your own difadvantage, 
 from my giving you caution againft the worft ufe 
 that can be made of the tongue. 
 
 D. What do you mean ? 
 
 F. Lying : of which there arc various kinds. 
 I have obferved, to my great forrow, the fondnels 
 ■which moft people have, of hearing themfelves 
 fpeakj and of entertaining another : this often 
 prompts them to fupply the defc6t of memory by 
 invention ; I do not mean premeditated falfehood, 
 but that in a flow of fpirits thcv make their fl:ory 
 good at all events, fhul'e Itand in a lower de- 
 gree, than the tedious iiory-tellers, who tire us 
 with unnecelTary circumftances. The firft are 
 vile, the laft only infifid. People who attempt 
 to tell ftories, are apt to tcU them too often, ef-' 
 pecially when they grow old : and many a socfd 
 •ftory ill told, according to the wife man, is like 
 mirth in mourning. 
 
 D. 1 have heard many lies of vanity told bv a 
 woman, perhaps not intended to injure, nor en- 
 fnarc, but to make hcrlelf appear confiderable to 
 her company, gratifying her pride at the expence 
 of truth and common decency. 
 
 F. There are many untruths uttered from 
 pride, as others are advanced wantonly, or by 
 miflake ; in the laft cafe do you reply in decent 
 terms, *' / think you are mifmformcd ;" or, " / 
 i>elieve you are mijlaken :" thofe who have any 
 breeding, often add, " you ivJll f-ardm me ■" or, 
 I 
 
 *' you will excife me." I hope you will ne^'er be 
 guilty of this fin and folly. It feems to be a 
 duty of friendship, as well as humanity and reli- 
 gion, among intimates, to admonifli in private 
 for fuch lies : though I am forry to tell you, 
 A'Jiiry, that mankind feldom have fo much cou- 
 rage on tiie one fide to give adviec, or humility 
 on the other, as to take it. With regard to your 
 conduft in general, as well as towards your mif- 
 trefs, remember that people who are reallv honeft 
 at heart, are clear in their difcourfe ; they are 
 filent, or keep clofe to truth : from the moment 
 you attempt to conceal a fault by a lie, you will 
 forfeit your friendlhip v/ith truth ; and fhe, your 
 bed friend, will forfake you. Truth and falfehood 
 never dwell together. If you are difcovered, you 
 become for ever fufpecfted. 
 
 D. I am convinced, were I to tell one lie, I 
 might be tempted ts fupport it by another; and 
 that a continued aggravation of guilt, or a bitter 
 repentance, muft follow ! 
 
 F. A lie is certainly one of the worft thin2:3 
 in nature. It fhould be your conftant praver to 
 guard againft fo great a iui and offence ao'ainft 
 God : ajid I hope you will convince your m.if- 
 trefs, and every body elfe, that you have a foul 
 fup^rior to falfehood, and have learnt from me, 
 to dare to tell the truth, to thofe who have a 
 right to require it, though you ftiould condemn 
 yotirfelf. You may be fure of rcfpeSi, and per- 
 haps o^ promotion ; for, "as the birds will refort 
 unto their like, fo will truth return unto them 
 that practife in her." The wife man alfo in- 
 ftriiiSts us in thefe terms : " Keep thy word, and 
 deal faithfully, and thou fhalt always find the 
 thing that is ncceffury for thee." 'I'his advice 
 
 comprehends
 
 [ 127 ] 
 
 comprehends all commerce with the world. — 
 Promifc nothing- which you cannot leligioufly 
 perform. The wife man docs not fay, that deal- 
 ing faithfully fhiill make every one rich ; this 
 would be impofTible ; but that it will provide 
 every one with what is neccffary for them, which 
 is all we can with any decency beg of the Al- 
 mighty, or perhaps, with fafety to our virtue, 
 wifli for or dcfire. 
 
 D. How have you found fervants difpofed, as 
 to the love of truth ? 
 
 F. I am very forry to tell you, I have found 
 many domeftics, in my days, who were well paid, 
 well clothed, and v/ell fed, and in return moft 
 bafely inclined to tell lies. They meant to fup- 
 port a certain character, by appearing to have 
 more virtue than they could make a jult claim 
 to; and degraded themfclves by the infamous 
 pradlice of lying. They did not confider, that a 
 true and boncjl fcrvant makes a better figure in 
 the fight of God and men, than a lying mailer. 
 
 D. Thofe who have been brought up in the 
 fe.^r of God, and undcrftand the vilencfs of a 
 lie, muft furely be extremely diftreiFed' when they 
 are taken by fwprize ; but to inte7id by fuch 
 means to deceive, is fhocking indeed ! 
 
 F. Whatever your good heart may induce you 
 to think, Aiary, lying is a vice which walks 
 abroad with gigantic ftridcs, and lays waiie the 
 virtue of a great portion of mankind, in this, 
 and perhaps in every other country. 
 
 D. But do you think it prevails moft among 
 thofe who are in a ftate of fervitude ? 
 
 F. So far as their education is deficient, and 
 they entertain falfe notions of fervitude, they are 
 generally, I fear, the moft wanting in the love of 
 truth. They feem to be infcnfible, that " a 
 thief is better than a man accuftomed to lying." 
 — You have alfo read thefe remarkable words, 
 which ought to be engraven on a plate of gold : 
 " I have hated many things, but nothing like a 
 filfc man : for the Lord v.'jll hate him." Lidetd, 
 who can love a man or woman, who fecretly un- 
 dermines the ramparts of that citadel, wherein 
 alone the rational creation find fecurity .' De- 
 ftroy truth among men, and where are they to 
 find fhelter or defence ? On the other hand, 
 what comfort and joy does the love of truth afford. 
 
 to the licart of man I it is a joy iiiexpreffiblc : 
 he that tells us, a lying tongue is but for a 
 moment, alTures us, the lip of truth fhall be 
 ejlahlijhcd for ever ! What expeiTtations can the 
 liar have beyond the prel'ent moment ? 
 
 D. I thank God,. I have always had the greateft 
 abhorrence of a lie, and am refolved to be cou- 
 ftaiitly on my guard. 
 
 F. I expect no lefs o^ you, whilft you continue 
 in the fear of God. A great part of mankind is 
 governed more by farms, than fubftantia! rules 
 of virtue and religion. A papi/l, for inftance, 
 who would not for the world eat mutton or beef 
 on a Friday ; or a fnu go to market on a Satur- 
 day, (which is his fabbath) will lie, perhaps, 
 without remorfc. Whatever is efteemed as a re- 
 ligious duty, by means of which mankind hope 
 to render themfclves acceptable to God, accord- 
 ing to the particular faith in which they have 
 been bred, demands our reverence, or compaf- 
 fion ; but if the fame perfon, in direct oppofi- 
 tion to the eternal law of God, utters afilfehood, 
 what can wc think of him, but that he is a fool^ 
 a hypocrite, or an abandoned wretch ? 
 
 D. How was this with the primitive chrif- 
 tians ? 
 
 F, They cou.nted it a moft impious thing to 
 dijfemlle the truth ; and when under perfecution, 
 fcorned life itfitf rather than preferve it on fucli 
 bafe terms, as to be beholden to hypocrify. This 
 was not enthufiafin, but fober fenfe and reafon : 
 they believed in Him, " in whofe lips was no 
 guile ! " I have heard my mafter fay, that the 
 Egyptians of old time, were ufed to wear a golden 
 chain, befet with precious ftones, which they 
 fliled truth, intimating That to be the moft il- 
 luftrious ornament : and well might they think 
 {o, feeing that we at this day,. who are real chrif- 
 tians, are ready to die for truth. 
 
 D. I know not well how to exprefs myfelf, 
 but I feel the brightnefs of truth {hining on my 
 foul, as it were the fun on my body ! 
 
 F. Well faid, my dear Alary I and when you 
 think of the guilt of falfchood, will it not make 
 your heart Jhuddcr, and your blood chill, as if it 
 were frozen ? O my child, fend up your prayers 
 to heaven to guard your foul («)-! 
 
 D. Indeed,, it doth. 
 
 F. You 
 
 (rt) For a true fenfe of the jujlice of God againji falfehood. 
 
 Failiei of mercies, wlio wouldeft uut that any of thy creattu'es 
 
 -O Almighty Lord, thou GoJ of truth, and. 
 
 fliould perilh ; poffefb my heart with fuch a. 
 
 fenfe
 
 [ 
 
 128 
 
 ] 
 
 F. You talk like a chrlfl'um: remember your 
 own woicls, and be happy in your love of" truth. 
 This diftinction is not confined to any rank or 
 condition : nature and temper, and the fear of 
 God, work fo ftrongly, the carriage of a cham- 
 bermaid, may equal that of a true gentlewoman, 
 whilft foine gentlewomen arc fo mean and un- 
 worthy ill their behaviour, they fcruple not to 
 utter falfehoods. It may be your fortune, to live 
 among people fo untradtabie, as to make no 
 fcruple occafionally to tell each other, in plain 
 words, they lie. 
 
 D. This has a hard found, and a feverer 
 fenfe ! 
 
 F. Avoid giving the //> ; it is a great fault, 
 though it is a greater to tell one. Women (hould 
 Jse as careful of this offence, as men iifually are 
 of what they -call their homur. You know, that 
 many a challenge has been given by men, and as 
 a pretended proof of innocence, blood has been 
 demanded in return for the lie given, though per- 
 haps this mightily-offended perfon really told a 
 £alfehood. 
 
 D. Lying then is not confined to common 
 people ! 
 
 F. Happy were it for the world, and particu- 
 larly for your fex, Mary, if chambermaids only 
 were given to lying. When I attended at table, 
 J once heard a lie from the lips of a great lady. 
 1 obferved, fome fmiled, feme looked as if they 
 were fhocked, others blufhed, as albamed for her. 
 The company might not know it, but I heard 
 afterwards ihe was much given to lying. True 
 politcnefs hath truth for its foundation. Every 
 ftation of life is rendered feciire by truth ; pro- 
 perty is facred, and life itfelf pleafing. 
 
 D. Mofl furely ! 
 
 F. But there are fome fo unguarded, fo liberal 
 of fpeech, and fo indifferent with refpe£l to 
 truth, their whole life becomes a fcene, in which 
 felfehood and folly emulate each other, till at 
 length they grow callous, and know not when 
 they offend. 
 
 D. This is truly abominable, particularly ia 
 people of education. 
 
 F. Whether there is a foundation of fuperlor 
 education, or common fenfc only is exercifed : 
 whether words are ufed in oaths, or folemn decla- 
 rations, promifes, or plain ajjlrtions in difcourje, or 
 familiar entertainment, in any cafe to depart from 
 truth, is X.O forfake God. The love of truth is io 
 deeply implanted in the human foul, and the 
 common fenfe of mankind appeals to it fo 
 flrongly, a lie becomes fuch a violence, that if 
 the world were lefs corrupt, the liar v/ould be 
 driven out of fociety, as we drive a wolf, or any 
 noxious animal. From the moment you depart 
 from it, your heart is corrupted. — You will hear 
 it faid, that fools and children fpeak truth ; not 
 that only fools and children fpeak it. Want of 
 underftanding fometimes difcovers what ought to 
 be concealed ; but the liar is the greateft of all 
 fools. The truth which falls from the toneue of 
 a child, by the force of his native fimplicity, is 
 of all mufic in the world, the moft fweet and 
 harmonious ! Mary, I charge you, love truth 
 as your mother, who cherifhed you at her breafl : 
 entertain her as your friend, and let her fleep as 
 a darling fi/ler in your bofom ! If there be any 
 object whofe beauty naturally enchants the heart, 
 it is truth : if there be any thing great and good, 
 and worthy living for, it is truth : and for her 
 let us be ready, and even rejoice to die ! 
 What is the religion which the Son of God came 
 down from heaven to teach, but truth ! Let us 
 not lofe That heaven by paying honour to the 
 fon of perdition. The father of lies, never con- 
 fulted the happinefs of men ; nor ever had he 
 the impudence to acknowledge he was pleading 
 for a falfehood. The worft of mankind drefs up 
 falfehood in a difguife, before they are (hameleis 
 enoutjh to turn advocates for her caufe. 
 
 D. This is fo true, my father, it feems won- 
 derful how men who do the moft wicked aftions, 
 can coolly, in the face of Heaven, gi^e a voice 
 to a lie ! The facred writings fay, that Gad is 
 truth! 
 
 F. And yet you fee \\ovf familiar lying is with 
 many v/ho are not the greateft villains among 
 
 men. How fliall we pleafe or honour Him, in 
 
 whom 
 
 fenfe of the happinefs of the blefTed, that I may prefs forward in (leady hope of the enjoyment of it, and 
 rather die than trefpufs by any falfehood or evafion. Thou, Lord, in mercy hall ordained, that men ihall 
 tremble at tliy frowns, that they may not, by evil doing, become inhabitants of thofe regions, where peace 
 and reft can never dwell ; even that prifon of darkncfs ordained for the father of lies and his angels. O 
 Parent of all good, give me a due fenfc of thy jullice, that, while I fue for pardon from thy mercy, the 
 blood of thy dear Son may walh away my ftains, and deliver me from the jaws of hell ! 'J'liis I beg, O mer- 
 ciful God, in his facjtd name who died to redeem the world !
 
 [ 129 1 
 
 whom all perfeftion centers, but as 'we love and 
 adore his attribute of truth ? Jf you love truth, 
 you love God; and will be beloved of him : you 
 will fecure hh favour, to whom nothing can be 
 fo offenfive, as the perverfion of fpeech, which 
 diftinguifhes man from the beafl: that perifhes ! — 
 Mark well the charaEler of truth: it is always 
 confiftent with itfelf, and needs nothing to help 
 it out : it is always near at hand, and fits upon 
 our lips, and is ready to drop out before we are 
 aware : whereas a lie is troublefome, and fets a 
 man's invention on the rack : and one falfehood 
 needs many more to make it pafs. Truth ftands 
 in no need of any ftudied or artificial practices : 
 its native purity has charms which no drefs can 
 give it. To imagine that Truth is not fufficiently 
 powerful to produce happinefs, is to rob the all- 
 perfedl fovereign Lord, whofe dominion is un- 
 bounded^ and whom the heaven of heavens can- 
 not contain, of That honour which is fo infinitely 
 due to him ! 
 
 D. How can we poor mortals fliew our reve- 
 rence for truth, but in the familiar intercourfe of 
 life ? 
 
 F. It is from truth the minuteft actions de- 
 rive grace and dignity ; and for which. Heaven 
 fmiles on the cottage, as well as the palace. You 
 fay it darts its brightnefs on your foul, like ra- 
 diant beams iffuinw from the throne of God ! 
 
 o 
 
 Indeed, it hath fomething heavenly, pure, and 
 glorious. I remember to have heard my mafter 
 ■quote a faying, " That if God were to appear 
 vifible to men, he would chufe light for his body, 
 and truth to reprefent his foul." 
 
 D. I would not wantonly prefume on my own 
 ftrength ; I hope it will pleafe the Almighty to 
 give me refolution to fuffer death, rather than tell 
 a lie ! 
 
 F. Mary, I aflure you from the depth of my 
 heart, if I fliould live to hear you have told 
 a lie, it will be a dagger in my breaft : all the la- 
 bours of my mind in your fervice ; all the hours 
 I have fpent in giving you inftruction, though 
 they will return into my bofom, yet, with regard 
 to you, they would be mixt with the bittereft 
 forrow. Cherifli in your heart, the love of truth: 
 " She will return into your bofom, and repay 
 you amply for all your refpeft unto her." In 
 the moft chearful hour of life ; and in That 
 wherein death will hold up his dart, fhe will 
 comfort and fupport you ! 
 
 D. But there are none, I fear, who do not 
 trefpafs in fome degree, during an unguarded 
 hour ! 
 
 F. PerfeSlion is not our attribute : but the 
 tongue is the touchftone ef wifdom and virtue. 
 Never clofe your eyes in deep, without recolleft- 
 ing whether you have faid any xh\n^falfe, wickedy 
 ox foolijh, too much, or perchance too little, during 
 the courfe of the day : repent with fhame and 
 forrow, left the next day fhould produce the 
 fame, and you acquire a habit which will undo 
 you : on the other hand, repentance will make 
 you wife, and you will ceafe to tranfgrefs.— • 
 Keep truth before your eyes! — Devote your 
 heart to her ! — Her charms furpafs the beauty 
 of the children of men ! 
 
 CONVERSATION XL 
 
 The divine properties of truth. Reflexions on dreams, A pious dream explained. Cunning ani 
 diffimulation, the properties of thefe, and the contempt due to them. 
 
 D. QOOD my father, I had a dream laft 
 night, which has made a great impref- 
 fion on my mind. I thought as you and I were 
 walking together, near the fquire's, where the 
 lawns are almolt encircled with his beautiful tall 
 oaks, a figure in a flowing mantle, appeared be- 
 fore us, white as the driven fnow : her hair hung 
 down in curls, furpafling in beauty all my power 
 «f defcription. A dazzling light like a fun, or 
 a clufter of the brighteil brilliants, flione on her 
 
 breafl. Her countenance was fo fweet and mild ; 
 her features fo regular, and the whole expreflion 
 of her face fo charming, we flood as if we had 
 been converted into flatues, and gazed with 
 fuch delight, nothing but the extindtion of fight, 
 could have deprived our eyes of the joy we felt ! 
 
 F. One would imagine, child, you had been 
 reading poetry I But go on.— 
 
 D. We bowed ourfelves to the earth ; and fhe 
 
 fmiled upon us, with an air of kindnefs, fo calm 
 
 S and
 
 C 130 ] 
 
 and fweet, it enrnptured my heart : the grafs ap- 
 peared more verdant ; the birds fung with more 
 melody ; the fky was brighter and more calm ; 
 and every object feemcd to have graces and 
 charms, as if all nature was delighted at the pre- 
 fence of this perfon. She looked on us for fome 
 time, and then faid, " Peace he with ye, my 
 friends ; the day will come, zvhen I ftiall requite your 
 rejpeil fer me ! " O my father, I thought it a 
 moft happy dream : the figure feems yet to ftand 
 before mc j but I cannot conceive what it fliould 
 mean ! 
 
 F. Dreams are the children of the brain,, often 
 favouring the conceits of waking thoughts ; le£s 
 fubftantial than air ; yet they frighten or pleafe, as 
 if they had the form and fubftance of folid enter- 
 prize. Often they proceed from indigeftcd food, 
 or minds diflenipered with violence of paflion. 
 We dream of dying, and walking in the pro- 
 ceflion of our own funeral : or tumbling from a 
 precipice, wake in the fall, with grievous palpi- 
 tations of the heart. Oft doth it happen, that 
 we learn fomething of the mind's true caft, or of 
 the body's difpofition. 
 
 D. I was very happy in my flcep : 
 
 F. The wife man fays, that " dreams have 
 deceived many ; and they have failed, that put 
 their truft therein." 
 
 D. What does he mean ? How can I be 
 injured ? I fliall not walk thither in my 
 fleep ! 
 
 F. It hath often pleafed the Almighty, in the 
 times of the patriarchs, and in fome inftances 
 fince the coming of Chrijl, to interpofe in a 
 marvellous manner, by intimating in dreams, his 
 pleafure, what he would, or would not have, to 
 be faid or done. Some, in our times, indulge 
 fuperftitious notions about dreams, which have 
 rendered them unhappy; as if Divine Providence 
 intended to affljiS them. Others, elevated by 
 ■expeftations of good fortune, have drawn abfurd 
 conclufions from their dreams : therefore, the 
 wife man might well fay, dreams have deceived 
 many. But he likewife fays, " The vifion of 
 dreams is the refemblance of one thing to ano- 
 ther, even as the likenefs oi face to face." Yours 
 was a pleafmg dream, and perhaps the likenefs 
 of your mind to the objetSt you dreamt of. — 
 I can account for it, in a manner which does you 
 honour. 
 
 jP. I fljould be glad to hear ! 
 
 F. I fuppofe, from what we talked of yefter- 
 
 day, you had been thinking of truth. 
 
 D. So, indeed, I had ! 
 
 F. Know then, that truth, as I remember 
 well to have read, is reprefented, not only by 
 poets and painters, but alfo by philofophers and 
 divines, with all the brightnefs, and delightful 
 looks, which you have dcfcribed. 
 
 D. Blefs me ! — Indeed I went to bed with 
 my heart full of devotion, confidering God as 
 truth : and this dream now gives me inexpreflible 
 comfort ! I hope I fhall never forget it, nor 
 ceafe to love the reality of this vifton ! 
 
 F. I am glad to hear you talk thus : happy 
 we are, when we can make our dreams contri- 
 bute to promote our virtue. You have exprefl: 
 your hatred of lying and falfehood : prepare for 
 the trial ! You will hardly pafs an hour of life, 
 but you will feel pleafure, or pain, as truth or 
 falfehood make their appearance. With fome, 
 all is art and defign; in other words, 2. lie. Theix 
 life is a He! — Vanity or felf-love, pride or co- 
 vetoufnefs, influence their lives to this degree! 
 Others, free from thefe paflioiis, their words and 
 adlions appear undifguifed and beautifal. Many 
 are of characters compounded of truth and falfc^ 
 hood. Among the fmcereft lovers of truth, fome 
 things appear in different points of light, which 
 occallon many contefts ; but That which is 
 eflential to the peace and welfare of mankind, 
 is an objeft of common-fcnfe : and your com- 
 mon fenfe of good and evil, mufl: be your 
 guide.. 
 
 D. I feldom converfe with any one, but I 
 think I dil'cover fome good quality. 
 
 F. So far you are happy. " \i falfehood, like 
 truth, had but one face, we might no fooner 
 know any perfon to be a liar, than we fhould 
 take That for truth, which was the contrary to 
 what is told us." But haw, Mary, will you 
 manage the cunning part of mankind, who 
 enfnare, without telling lies. There are many, 
 who have hardly fenfe enough to diftinguifli truth 
 irom falfehood, yet are ingenious in deceit : if it 
 were not that we are bound to keep a corner in 
 our hearts for compaffion towards every fellow- 
 creature, thefe are the people I fhould deteft. 
 Prudence is faid to be the 7nother of cunning, but 
 fordid f el fijhncfs is the father. Cunning wears the 
 face of virtue and wifdom ; but it is as unworthy 
 the comparifon with either, as an ape to a man. 
 
 It
 
 t 13^ ] 
 
 It turns truth itfelf into deformity ; and when 
 compared with fmcerity, is as hagged, — as one 
 of thofe poor old creatures, who in days of ig- 
 norance, were called witches. Truth and fim- 
 plicity captivate the heart ; while cunning fires it 
 with difdain. It is another name for vice : for 
 where deceit begins, virtue ends. 
 
 D. But cunning people fometimes fucceed. 
 
 F. Ay, as thofe who put off a counterfeit coin 
 for J'ea! gold : but in the ifTue they are often pu- 
 nifhed as impoftors, in this world, and are fe- 
 verely accountable in the next. 
 
 D. Is this crime imputed moft to women ? 
 
 F. Men fay it prevails moft among women. 
 There is fomething befides imputed to bad- 
 hearted women, which is dijjimulation : but I 
 have feen cunning women often become the 
 dupes of their own deceit. Where there is no 
 real grief, a counterfeit forrow and lamentation 
 being put on, the man, whofe heart is the moft 
 enamoured, and to whom compaffion is there- 
 fore moft due, is fometimes fo wretchedly en- 
 fnared, as even to involve himfelf in the acuteft 
 calamity and diftrefs. 
 
 D. This is ailing the crocodile, by the en- 
 chanting power of tears : but if the poor man 
 is wrought upon to do a foolifti or wicked 
 aftion, is he not fo much the more a fool ? 
 
 F. Alas, my daughter, many a man, though 
 otherwife poiTefled of a large {hare of under- 
 ftanding, has gratified the vanity or ambition of 
 a woman he loved, at a dreadful cxpcnce ! The 
 man, indeed, dlfcovers his weaknefs, but the wo- 
 man is not lefs the aggreffor. 
 
 D. This is a kind of iniquity which is full of 
 the devil ! 
 
 F. It is like ingratitude, not always punifhcd 
 by human laws, but referved for the fharpeft 
 vengeance of heaven ! 
 
 £>. What is the proper charailer of a cunning 
 man P 
 
 F. He is always circumfpeft, and fometimes 
 treacherous . hardly ever fpeaks truth for the 
 fake of it. He is much given to flattery ; and 
 watchful of all opportunities to gain his point. 
 A cunning man fometimes means an adventurer ; 
 and fometimes a clever, ingenious felloxv, without 
 a grain of honefty. Cunning is often difcover- 
 able in the weakeft of mankind : you have 
 
 heard of the ideot, who finding a carpenter 
 aflcep, cut oft' his head with his axe, and re- 
 moving it from his body, exulted by faying. 
 How fooUJh the man would look, when he waked 
 and mijfcd his head! This was the cunning of 
 an ideot : and what is theirs, who take the ad- 
 vantage of the innocent and unfufpecling, prac- 
 tifing the vileft arts to deceive, without any 
 bowels of compaffion ? 
 
 D. I perceive, that however cunning may 
 triumph by the fuccefs which often attends it, 
 there is fomething in it fo bafe, unworthy, and 
 contrary to truth, my nature fhudders at the 
 thought of it ! — Is it much in ufe among young 
 women fervants ? 
 
 F. It is in ufe among all fuch women, and 
 men too, as miftake it for wifdom : — but 
 wicked fools are moft addi£led to it. Wisdom 
 is expreft by generous, manly truth, fpoken 
 with prudence ; and it fhines forth in fuch, 
 worthy adlions, as promote our own happinefs, 
 and the good of others. Cunning is a lie, 
 or a truth artfully infinuated, and calculated 
 to deceive, fuppofing that if the reality be dif- 
 guifed, the purpofe will be anfwered. I hope 
 you will ftudy wifdom, and pra<fi:ife too much 
 honejiy, ever to be cunning : obferve, however, 
 when others are playing off" their tricks, and 
 guard yourfelf againft their ftratagems. 
 
 D. I dare not offend God, by deceiving my 
 neighbour to his hurt ! 
 
 F. But you will deceive Him, if you pafs for 
 any thing you are not : and if you are not good, 
 you offend Him for paffing for what you are.— 
 The ignorance of domeftics is in nothing more 
 deficient, than in their religious duties, except 
 the neglefl: of them. This is the fource of the 
 evil. I hope by fome fignal mercy we fhall be 
 brought to think as we ought, and be true 
 chriftians. Thus may we hope the God of 
 mercy will defend our caufe againft the world, 
 the devil, and all our depraved and fenfual ap- 
 petites. If you are inftrumental in bringing a 
 finner to repentance, or preventing a fin, you 
 will adl the part of a favourite of Heaven, being 
 an agent of Providence for the good of mankind. 
 This is the moft glorious tafk you can perform j 
 and for this you ought moft earneftly to pray {a), 
 I truft your example will fo encourage thofe who 
 
 are 
 
 {a) Imploring mercy for remarkable fnners. All powerful and moft merciful God, wlio haft fet thy glory 
 
 ■above the heavens, Ibefeech thee in thy goodnefs look down in pity from thy throne, and turn the hearts of 
 
 S 2 the
 
 [ 132 ] 
 
 arc not forfaken of God, that being awakened vant to our great Lord and Mafter, who in his 
 from a lethargy of fin, you may fee them rife as boundlefs mercy and compaflion to us, came 
 it were to a new life : that you may live to down from the manfions of everlafting glory, to 
 behold the reputation of domeftics reftored ; and fave us from deftru<5tion. 
 together with them, prove a true and faithful fer- 
 tile unrighteous to the vvifdom of the juft. Rebuke them, O Lord, with thy chaftifements, that they may 
 fee no longer entangled in the works of their own hands. Let thy fear take poffeflion of their hearts, that, 
 knowing themfelves to be but men, they may fall down in deep humiliation before thee ! Enlighten their 
 underllandings and regulate their wills, that they may at length confider the glory of thy po^er, and adore thy 
 juftice and mercy. This I beg, O eternal Father, for his fake who bled upon the crofs for repentant 
 finners ! 
 
 PART
 
 [ 133 ] 
 
 A 
 
 R 
 
 III. 
 
 C O N V E R S AT ION I. 
 
 A mornmis wait. 
 
 Defcriptton of a Jliepherd's life. Comparifon of a high Jlalioti, and the falfe glory 
 of the woi-ld, and an hiimhle life. Nature of feep. 
 
 'HAT a glorious day it promlfes ! 
 
 T F The clouds are difperfing; the dew- 
 drops will foon yield to the fun's brighter rays. 
 — Ah, Mary, where fhall we find fuch cheap 
 and (hining jewels adorning a lady's bofom ? 
 
 D. It is too early to fee them diftindtly, the 
 fun is hardly peeping from beyond the hill. 
 
 F. Much earlier have I attended the field, 
 wifhing for day, that I might fee the fhepherd 
 un-pen his fold, and give freedom and pleafure 
 to his fheep. 
 
 D. I fhould not like the life oi z Jhepherd. 
 F. Why not ? if he is an honeft man,- and 
 contented ; if he envieth no man's happinefs, 
 and knows but little of the bad world, he has 
 joy, in feeing how kind Nature provides for the 
 lamb, and the ewe that fuckles it. And what 
 fhall we fay of their lives who follow the plough, 
 or thralh out the corn ? Go higher up, and fee 
 bow it fares with fuperior ftations : whatever the 
 occupation be, the great diftinftion among men, 
 is virtue and vice. This we may fay of every 
 child of Adam : his youth is fhort, and haftens 
 to age : his pleafures fhort, for pain waits at his 
 heels : his wifdom fhort, for folly and pafllon 
 ever interpofe at intervals, and cloud his judg- 
 ment, or obftruft his refolutions. His life is 
 fhort, for he hardly learns how he ought to live, 
 before he dies. His virtue too — 
 D. Not fhort I hope ! 
 
 F. It cannot be long in a Jhort life ; and at the 
 beft it is far fhort of the meafure which the foul 
 longs for. But it feems you are not in love 
 with any fhepherd. Ancient ftory makes many 
 an enamoured (hepherdefs. You have heard 
 much talk of virtuous fliepherds : how little 
 tempted they are to evil ! How calmly they 
 tend their flocks, and count them ovet,, compute 
 
 ino- the hours, as the fun rifcs, and again leaves 
 the earth. The fhepherd has his domeftic com- 
 forts too : if he paffes on from day to day in the- 
 fame beaten round, he doth not therefore com- 
 plain, and wifli to die, as diiTatisfied with life, 
 as many of the great have done. 
 
 D. But what can the thoughts of a fhepherd 
 be, who fees fo little variety ? 
 
 F. So little variety ! — Nature furniflies very 
 diftinguifhed changes from hour to hour ! He 
 thinks of hunger and refrefhment : how fweet 
 his water-bottle is ; and how befl he (hall pro- 
 tedl himfelf from the lowering fky, and threaten- 
 ing thundcr-ftorm. Or when the fun rages with 
 burnincr heat, what pleafures yield the hawthorn- 
 bufh, in kindly fhade, and fweet-fmelling blof- 
 foms ! He thinks oi ficaring-time, and forgets 
 not when it is Chrifimas, or Aday-day. 
 
 D. Do you believe Jhepherds think much of 
 God? 
 
 F. They fee the Almighty in his works, more 
 than the prince furrounded by a crowd of fhining 
 flatterers. And if their hearts are free from 
 guile, (and wJio fhould they deceive) they may 
 rejoice from day to day, to life's lateft hour, in . 
 hopes to find at laft, the joys of heaven ! The 
 lefs they are in the fociety of men, and only be- 
 hold their fheep, the lefs they will feel the pangs 
 of ingratitude. Lovis darts may lofe their points, 
 or wound the lefs ; and folly, and treachery be 
 concealed from them. 
 
 D. So far they may be happy. But I fuppofc 
 fome evil fpirit watches our paths in every beat 
 of life, oppofing the good inclinations of the, 
 heart. 
 
 F. If it were not fo, fhepherds would be as- 
 happy as poets have defcribed them, in a ftate of. 
 innocence. If he who is molt free from the 
 
 temptation*.
 
 [ 134 ] 
 
 temptations of the world, is generally the leaft 
 wicked, a fhepherd's is a happier calling than 
 many others. I was acquainted with fhepherds, 
 in my earlicft years. You know my father died, 
 ty a fall from his horfe, whilft I was yet an 
 infint ; but my mother, whofe tcndernefs for 
 me was as great, as that which you experienced 
 from your mother, ga\'e_me as good an education 
 as a poor widow could afford. • I could read, and 
 write, and think, and pray ; and from nature, 
 and the fight of her afflidlion, I learnt to weep : 
 when I beheld diftrcfs which I could not relieve, 
 my heart fwcllcd big with forrow. She lived in 
 a fmall hamlet near a down : there I ufed to 
 walk, and give the lonely fliepherds little books 
 of pious meditations : there I contemplated the 
 feeding of the harmlcfs Jheep, and the care be- 
 llowed upon them. I remembered that our Sa- 
 viour did not difdain to compare himfelf to a 
 Ihepherd watching his flock. This reminded 
 me of That Providence which ruleth over all 
 things. The fmooth green turf, and hillock ; 
 the fteep rifing hill, and the dale full of ftones, 
 which fcemed \n courfe of ages to have grown 
 upon the hill and tumbled down ; the folemn 
 •wood which bordered the fheep-walk ; all thefe 
 were objefts which flruck my fancy, whilft they 
 excited in my breaft thoughts of piety, and hu- 
 manity. My pleafure, indeed, was mixed with 
 a kind of melancholy, with which my mind was 
 tinftured in thofe early days. 
 
 D. This gave you a ferious turn : but as to 
 Ttielmicholy, I have heard the fquire's daugh- 
 ter fay, wherever it takes place, error flows 
 from it. I am not hateful, my father ; not to 
 you at leaft ? Had you done any thing very 
 wrong, and therefore thought Heaven frown'd 
 upon you ? 
 
 F. I do not fay this is the cafe now. Yet 
 much have I to lament in many an untoward 
 thought, and word, and deed : this difpofition 
 depends upon the temper and the ftate of the 
 blood, as well as a confcioufnefs of guilt. We 
 fhould hope, indeed, that Heaven will fmile upon 
 us, fo long as ■wejirive to be virtuous. 
 
 D. 1 think, in general, you have corredled 
 the natural bent of your temper ; and are chear- 
 ful, though feldom merry. 
 
 F. You are in the ri2;ht. — Are not thefe dew- 
 drops fine, now that the fun begins to fhine upon 
 them ? And yet methinks they refemble tears. 
 
 D. The fields appear to me as if they were 
 3 
 
 ftrewed with diamonds. Why fliould you en- 
 tertain a lively and a mournful thought toge- 
 ther ? 
 
 F. So it fometimes Happens : for nothing is fo 
 quick as thought. To fay the truth, my dear 
 Mary, my heart is heavy. I have been thinking 
 of our approaching feparation. 
 
 D. Let us not think of it before the time. 
 You have often told me, " Sufficient for the 
 day are the evils thereof." 
 
 F. True : but " out of the fulnefs of the 
 heart the mouth fpeaketh." 
 
 D. Do you obferve, my father, how yon lark 
 mounts aloft, with joyful wings, fwelling her 
 throat as if fiie meant to cheer the fun ? 
 
 F. She fcems to teach us to exalt our thoughts 
 to heaven, and praife our Creator, for all the 
 benefits wc receive. You, Mary, are not more 
 perfed of your kind, than is that lark of her's ; 
 and if you confider, how God is honoured in all 
 his works, you will not wonder why the royal 
 Pfalmift concluded his devotion by faying, 
 " Let every thing that hath breath, praife the 
 Lord ! " confequently this lark. You fee in 
 her, how far the force of inftincl goes, without 
 any other principle of adion. What fentimea^s 
 ought you to entertain, who are endowed with fo 
 noble a faculty as reafon ; you who are formed by 
 nature, for the ratiotial worjhip of God, and 
 taught to glorify him even by refledling on the 
 inftindl of that lark ? 
 
 D. I am fenfible of the happinefs I enjoy, 
 and of all the bleflings beftowed upon me, by 
 Him who is goodnefs in perfeftion, whofe works 
 are fo vajlly great, fo amazingly wonderful and 
 delightful ! 
 
 F. It is not for mortals to challenge the blef- 
 fings they enjoy, but to triumph in the thought, 
 that the great Father of men is fo tender to his 
 children ! — You and I, Mary, have had many a 
 ferious chat by our fire-fide : the feafon now 
 invites us to rife with the day, to enjoy the fweet 
 air, and enlivening warmth of the fun. Early 
 hours prolong life, and render it joyful ; and for 
 the fame reafon that we gain fo much time for 
 labour, we have more leifure for amufement. 
 
 D. This happily anfwers both ends. 
 
 F. Virtue, as I have often faid. ever finds an 
 immediate reward, as well as a pleafure in 
 profpedl. 
 
 D. I always thought it more joyful to go 
 early to bed, and rife with the fun, than fleep 
 
 after
 
 [ 135 ] 
 
 after it is rifen, unlefs I have been much fa- 
 tigued, and then I reft, faft-locked in fleep, as 
 flrongly bound as any tired traveller. Sleep 
 feems to be no lefs a comforter in grief; but, 
 alas ! my father, when I am forrowful, it for- 
 fakes me. I do remember well, when my dear 
 brother died, my grief frightened fleep away, 
 and with difEculty I found relief in drowfy for- 
 getfulnefs. 
 
 F. You have yonr for rows then. 
 , D. Indeed I have ! Some ancient people fay, 
 their chief defire is Jlecp ; and that they think 
 themfelves more happy in their cottage, than if 
 they lay upon a " kingly couch," deprived of 
 this balmy comforter. 
 
 F. " It is not the coftly canopy, nor all the 
 pomp of ftate, can bribe or flatter JJeep to vifit 
 the eyelids of the great :" they often watch, op- 
 preft with anxious wifhes to clofe their eyes, 
 when the poor cottager feels no pain nor for- 
 row ! Sleep comes in gentle fmilcs to him, as 
 if it meant to footh his cares, and give him earneft 
 of eternal rejl ! Sleep is the image of death ; 
 and in the fleep of death, he hopes to be received 
 into happinefs, even in the bofom of his God ! 
 
 D. Blefled is fuch a cottager ! 
 ' F. This is the fiate of human kind, and this 
 the happy power of virtue to raife the condition 
 of the lotvly. ^luch wifer folks than you or I, 
 are apt to overlook the good part of their fitu- 
 ation : the bad they feel. 
 
 D. How are they wifer then ? 
 
 F. At leaft they hiow much more. The fleep- 
 lefs monarch vexed to the foul, and flarting with 
 apprehenfions of ills to come ; or the good clown, 
 whofe brain is undifturbed by horrid images of 
 fleeting fancies, or wild ambition ; or dread of 
 punifhment hereafter : which of the two condi- 
 tions do you think the moft defirable ? 
 
 D. The quefticn is eafily anfwered. I hope 
 to have no fuch confcioufnefs of guilt to ftartle 
 me, in m.y fleepitig oxTS\y VJakiftg'hoMXS.. I truft 
 in the mercy of God, that he Vv'ill enable me to 
 refift all evil ; that my fleep may adminil1:er to my 
 ilrength and labour, and the happinefs which at- 
 tends an honeji mind. 
 
 F, Ay, Mary : that is the point at which we 
 <j// fhould aim. We look with wonder at the 
 kings and rulers of the earth ! The defpoilers of 
 provinces, and the ravagers of fertile fields, are 
 gazed at for their feats of arms. We alfo 
 lookup at the rich, as if they only could enjoy 
 
 fuch bleflings as conflitute the higheft human 
 happinefs. Alas ! it is not fo : that honejl mind, 
 which you juft mentioned, is of more worth than 
 all the world can give. What is the pride and 
 pomp, the ftate and pageantry of mortal man ? 
 Death makes his demand, and farewel for ever 
 to all earthly glory ! Amidft the moft flattering 
 hopes ambition ever gave, without the honejl mind, 
 
 the heart will ficken and what then can the 
 
 mightiefl: of the fons of earth make their fotid 
 boaft of ! When wealth and beauty, power and 
 reputation flatter, v/hat will not the fancy pro- 
 mife ? But fancy gilds her objects, making 
 them fair to the eye, when they are often bitter 
 to the tafte. — Let her play her part, and do her 
 beft to pleafe us, provided we bofom up an ho- 
 nejl mind. — There is no fault in building houfes, 
 nor in planting fields, if the mind is not capti- 
 vated by them ; they are in themfelves, innocent : 
 nay more, they arc ufefid to generations yet to 
 come : but where the owner has not an honejl mir.d; 
 the mill of melancholy conceals the charms of 
 fuch objefts ; and you or I may behold them 
 with more complacency than he can do. If 
 fuch things are purchafed with the price of- 
 flattery, care, tumult^ or vexation, they are dearly 
 bought. If life pafles in a Jlor7n, and all the 
 hours due to fweet virtue, and rational repofe, 
 are facrificed, v/hat can avail the poor narme of 
 honour, or the found of titles, pomp or flnw ? 
 What contefts have 1 beheld, between the com- 
 batants for worldly glory, vi'hen he that won his 
 fuit, feemed to be a lofer. Some became viiflims 
 to dreadful difappointmcnt ; fome furfeited with 
 fuccefs, loft the relifh of tlieir lives. Not half 
 part of the great, of this tranfitory world, poflefs • 
 
 the pleafures they purfue ! If the honejl mind, 
 
 of which you boaft, dwells not in their breaft, 
 who can the partner of their pleafure be ? If the 
 paiTions are roui'ed, and C7ivy or ainbitian burns 
 within them, can the object which they feek 
 give them repofe ? Can it be equal in value 
 to the honejl mind, which you lay claim to.? — 
 But if the goods acquired, are purchafed by 
 violence, by grofs injuftice, the diftrefs of inno- 
 cence, or even mifreprefentation £fnd cunningly- 
 devifed fables : if even the blood of enemies, 
 which might have been fpared, is fpilt, how hitter 
 will the cup of life become ! What enjoyment 
 can exift under fuch circumftances ! What would : 
 they give for fweet domeftic peace, and all the 
 comforts and the hopes which thefe three words 
 
 iiicludcj ,
 
 [ »36 1 
 
 include, an hone/l ffH«i/—~— Mankind in hum- 
 ble ftates, are more apt to look with wonder, 
 envy, or covetous defires, than with foft pity 
 "and compailion, on thole who fill the highelt 
 ranks in life : ignorant of the forrows and tempt- 
 ations to which fuch perfons are expofed, only 
 the glittering fide appears. That many have 
 fallen mofi: dreadful facriiices, hiftory, both fa- 
 crcd and prophanc, gives us ample evidence. 
 Think of thofe Ifraelttijh kings, whofe hiftory 
 you have read, when they fwerved from their 
 obedience to the God of heaven, how miferable 
 was the end of many of them ! In later times, 
 in every land, we fee numbers of the mighty and 
 ambitious _/«//; — fall even below the figh or tear 
 due to the honejl mind, though in no higher fta- 
 tion than the guardian of the bleating flocks, or 
 tiller of the earth. — Contemplate the domejlic 
 with an upright heart, difcharging his duties as 
 a true fervant, to his earthly and his heavenly 
 maftcr ; doth he not appear truly refpciiahk ? Is 
 not his condition to be defired ? — Within the 
 narrow circle of my threefcore years, how many 
 have I feen fink into penury and contempt by 
 covetoufnefs : others, blown by a hurricane of 
 pride, or wild ambition, find no refting-place. 
 For what is the fliort fpan allotted man ? To 
 hunt and harrafs his own kind, and to acquire 
 That, which he does not want, forfeiting the 
 £Ood he ftands in need of, the Iwie^ mind, the 
 confcious innocence of which you boaft. This 
 is the glorious fcaft which Heaven prefents : 
 this the repaft which nouriflies and prepares the 
 foul for heaven.- 'Believe me, Mary, this is 
 more truly valuable, in the great eftimate of our 
 exiftence here and hereafter, than every other 
 thing bcfides, which this poor world can give us, 
 
 whatever appearances they may put on ! Be 
 
 yourfelf a judge, by confidering what part He 
 a<5led, who was the glorious Lord of nature, and 
 commanded all ! The great Redeemer of the 
 chriftian world, who came to teach mankind the 
 way to heaven, held all in the balance of eternal 
 wifdom : he tells us evils will come, but woe to 
 thofe by whom they come. He commands us to 
 in our afFeftions on things above, which will en- 
 sure for ever, not in the tranfient glory of this 
 poor earth. So unctitain is our tenure here, 
 amidft the moft frantic applaufe the world ever 
 proftitutcd^ our fentence may be, *' Thou fool, 
 this night fhall thy foul be required of thee ! " And 
 kow many foolsj alas ! art daily furprized by a 
 3 
 
 /udden fummons ! Then whofc are thofe thing* 
 of which they made their boaft ? Only the ho- 
 nejl mind will prove their faithful friend, and 
 fweet companion ! If fuch mind is in the pof- 
 fefllon of the cottager, then is he bleft beyond 
 the boaft of heraldry, or fplendid pomp of wealth. 
 If this be true, Mary, and true it furely is, be it 
 your part, to cultivate the happinefs which ac- 
 companies the honejl mind, and be as joyful as 
 the day in all its glory !— 
 
 D. My dear father, I have ILftened with equal 
 pleafure and attention, fully perfuaded all you 
 have fald, is as true, as that a great part of man- 
 kind would not regard it, were they to hear you : 
 even were they fure the mountains would covir 
 thetn, if they did not attend. 
 
 F. You think fome are fo very perverfe ! 
 D. Yet the many accidental and untimely 
 deaths, of which we daily hear, as well as thofe 
 which complete the full fhort life of man, are 
 leftbns the wife can never leave unlearnt : they 
 will live as if they were to die, and dying give a 
 ftriiSt account how they employed their lives. 
 
 F. Well faid, Mary ! Some we fee fo diftem- 
 pered in mind by their paflions, they rufh out of 
 life by violence committed againft themfelves. 
 
 D. You mean felf-murder : but this is rare, 
 except in the madnefs of a fever. 
 
 F. Too many have their fever in the heart : 
 they are infane, but it is the cool infanity of 
 pride, ihame, or infidelity. Thefe join the un- 
 numbered paflengers, who hourly launch into 
 eternity, by all the various roads mortality lays 
 claim to. 
 
 D. Thefe are proofs not to be refifted : we 
 cottagers know but little of what is pafling in 
 the great world ; perhaps it is happy that it is 
 fo ; for it can give no pleafure to a chrijiian 
 heart, to hear of men's misfortunes : and yet 
 methinks if we knew more, we fhould be lefs 
 difpofed to repine at our condition. — I was go- 
 ing, my father, to obferve to you, that I have 
 often thought, my prayers early in the morning, 
 were the moft grateful to God, becaufe I per- 
 formed the duties of my life beft, and with the 
 leaft interruption. 
 
 F. This is no bad reafon ; but who can go 
 into the world, at any hour, with confidence or 
 fatisfaftion, unlefs they firft pray for His coun- 
 tenance and proteftion, who made and governs 
 it ? Thofe who by fleeping negle£l their duty 
 to themfclveSj or their neighbour, bow can they 
 
 be
 
 r n? ] 
 
 be acceptable to God, who is the common friend 
 to all ! I wonder why the rich, who confiilt 
 their pkafure fo much, do not difcover, tliat the 
 more they fleep, beyond v/hat nature requires, 
 the lefs time they enjoy their v/ealth. Sleeping, 
 like eating, is only a preparative for living. 
 
 D. True : but they lleep becaufe they are 
 rich ! 
 
 F. Or, if you pleafe, they fleep in the morn- 
 ing, becaufe they fpend a great part of the night 
 in diver/ton ; and other people provide for them 
 the neceffaries, conveniences, and ornaments of 
 life, requiring only to be paid for them. 
 
 D. Are not riches for this reafon much to be 
 defired ? 
 
 F. Not if the ufe of them is carried no fur- 
 ther : when they are the caufe of any falfe in- 
 dulgence, they are an evil. How many fwallow 
 a whole bottle of wine, when a fingle glafs would 
 do much better : or if perchance they never 
 tafted this expenfive liquor, they would rife 
 earlier, and enjoy more health. If they indulge 
 themfelves in any pleafure, which reafon and 
 religion do not warrant, nor experience prove to 
 be produtStive of good, their wealth becomes 
 mlfchicvous. Thofe who know not how to em- 
 ploy their t/me, may as well remain in bed, till 
 they ficken for want oi frejh air, as millions of 
 rich people do, without thinking of the caufe. — 
 You would not believe me were I to tell you, I 
 have been fent with a mefiage at noon, and been 
 told her ladyjhip was not ri fen ! 
 
 D. How can they fleep fo long ? Have fine 
 ladies nothing to do ? 
 
 F. Some yi-u; of them do nothing, — ofanyfig- 
 nificance. As to fleep, all that is above what na- 
 ture requires, is drowfinefs and ItupLdity : it 
 doth not deferve the name oi Jlecp, more than 
 over-eating can be called refrejhment. The rich 
 are apt to furfeit themfelves with what they call 
 
 pleafure. There is no condition without its pro- 
 per duties and employments ; but whether rich 
 or poor, thofe who do not employ their time pro- 
 fitably, when they are rifen, may as well remain 
 with their fenfes locked up. They who con- 
 tinue in their beds, in the fummer feafon, after 
 the fun is rifen, exhauft themfelves by overmuch 
 heat ; and thofe who do not rife before broad- 
 day, in the winter, have but fhort mornings. I 
 have often heard my mafler fay, it was by rifmg' 
 early, and not playing at cards, nor fitting long at 
 table, that he could do more bufmefs than fome 
 fcores of his acquaintance, who were otherwifc 
 much abler than himfelf. 
 
 D. It can be nothing but ignorance or idle- 
 nefs which keeps people in their beds, beyond 
 the time which nature requires. 
 
 F. Falfe indulgences are but another name for 
 idlenefs. If I remember right, we once talked 
 of the mifufe of time, as one of the moft fatal 
 evils incident to human life. Among fervants, 
 there cannot be a ftronger proof of their worth- 
 leflhefs, than fleeping long ; yet, I always ob- 
 ferved, this depended on the example of the 
 mafler or miftrefs. My mafter ufed to remark, 
 that a little fleep, being found, nouriflies j and 
 a great deal tends to ficknefs and decay. 
 
 D. I thank God my health keeps pace with 
 regular reft : I am not well when I fit up late 
 at night, or fleep long in the morning : I feel 
 myfelf ftrengthened by labour ; and my labour 
 again adminifters to my health. You know I 
 eat light fuppers, therefore am feldom difturbed ■• 
 by any uneafy dream. My heart is at eafe; 
 my fpirits are free ; and the more ufefully I am 
 employed, the more fatisfaiStion I feel. 
 
 F. You will continue to find it fo : thofe who 
 are bufy in doing nothing, you may be fure want 
 .irtue or fenfe. Induftry itfelf lofes its name, 
 when it ceafes to be profitable. 
 
 CONVERSATION 11. 
 
 The power of reafon ; and confidence in God in making men happy. 
 
 F. AAT" H E N are you to go, Mary F — I have 
 
 yet much to fay to )'ou, before we 
 
 part. The thought of being feparated from you, 
 
 would not fufFer me to fleep laft night ! The 
 
 parting of fuch friends as you and I, refembles 
 death. In my youth, I wae often divided from 
 thofe I loved : but never without fome heart- 
 bleeding pang : now that I am old, I have the 
 T fame
 
 [ 
 
 138 
 
 ] 
 
 fame fcnfihility. Yet we muft prepare for That 
 land, where all things here below are faid to be 
 forgotten. If it be really fo, there will be fome- 
 thiiig in its place of a more exalted kind. 
 
 D. I believe th.-re will. If you feci pain in 
 the thought of our par£i:ie;, how great fliould 
 mine be, who (land fo much in need of your ad- 
 vice and affiftance. 
 
 F. It will be happy, Mciry, if a feparatign 
 does not alienate our mutual aftedtions : for this 
 often happens among people of our condition. 
 
 D. Our condition ! Have net wc affeftions, 
 as ftrong and as good, as the greateft of man- 
 kind ? God forbid that I fliould forget my father,. 
 and my friend ! let me rather forget niy bread 
 and vital air ! But do you think true friends. 
 meet in a ftate after death ? 
 
 F. The opinion that there is fuch a meeting, 
 is adopted by many very fmcere friends to vir- 
 tue. People think of this as happinefs, according, 
 to their reigning ajj'siiicii'. on cartli. My mind is 
 bewildered, v/hen I coinpare heaven to earth. I 
 hav£ loved Ibme of my friends, even to be willing 
 to die for them ; yet have I much higher notions 
 of the happincfs of the blefl'cd, than of the 
 higheft friendfhip : and alas ! fo little of this 
 falls to the lot of mortals, heaven would be thinly 
 peopled, if none were admitted there, but thofe 
 who have met with no difappointment in their 
 friendfhips. I have feen friends who fcemed to 
 wear but one iieart ; and yet, one falfe conceit, 
 or vile fujgeftion of fome pampered flatterer, hath 
 untied the facred knot, and quite diflblved the 
 union. 
 
 D. I am forry for it, my father 5 but furely 
 thofe whoare beft qualified for true friendfhip,- 
 are likewife the beil qualified for heaven's joys. 
 
 F. And as far as I know, tht friend/I}: ps of the 
 earth may be beciifiedin heaven. Wcmay talk of this 
 more hereafter. When I think, of blifs to come, 
 Mary., whether I am fit for friendfhip on earth 
 or not, I tremble v/ith a confcioufnefs how ill I 
 deferve the joys of heaven, whatever thefe may 
 confifi: in. Do you, my child, keep yoitr mind 
 in peace., and your hope will difpel all fear., Che- 
 rifh an even, pleafant temper, let the world go 
 as it may : this is the befl:, for preferving your 
 finccrity in your commerce v/ith the world. Re- 
 fle6t on what is right, or wrong ; and torment not 
 your heart about things out of your power. — Be 
 affuied, we owe our happLnefs more to the turn 
 of our thoughts, or, in other words, to our con- 
 
 tentment, than to our fortunes. To fome people^ 
 every thing is eafy and agreeable; to others, nothing- 
 is fo. 
 
 D. I have often obferved this difference. You 
 have pofTefTed my mind fo thoroughly with a 
 fenfe of religion, that whatever obligations I may 
 owe to my temper, I feel, in my own brcaft, that 
 my truft in God is the true fupport of my hap- 
 pinefs : in this do all my hopes and wifhes center ! 
 Li Him alone do I find peace ; and in his favour, . 
 I am well perfuaded, is joy everlafling ! 
 
 F. Do you think you fhall carry this opinion ■ 
 into practice, if temptations (hould affault you ? 
 
 D. I hope I fliall— I moft ftedfaftly intend 
 to try. 
 
 F. And may the God of mercy aflifl you with 
 his grace ! You talk like a reafonable creature, , 
 who cannot, for the very caufe that he is reafon- 
 able, enjoy any folid comfort, but from thinking 
 well, and aSiing right, in the fight of that God,, 
 who is the pillar on v/hich reafon ftands, and the. 
 fountain from which all happincfs flows. Men. 
 who are nat drunk with pleafure, nor intoxicated, 
 with cares, recoUeiSl: that their end is approaching 
 fait, when they fliall be accepted or rejected by. 
 Him, who gave them life, and made them ac- 
 countable for the ufe of it. 
 
 D. This is a fearful, yet a pleafing thought ;.- 
 fo true, and fo eafy to underfland, one would; 
 think it impoiUble not to be religious. 
 
 F. It feems to be as natural, as it is reafonable, . 
 to be fo. God hath framed us in fuch a man- 
 ner, that our natural .def re of happinefs, and the 
 happinefs which our religion promifes, accordj 
 with each other, and give a fanftion to. our 
 hopes. 
 
 D. And yet, the befl are not always reafon- 
 able^- 
 
 F. Nor the worft always unreafonable. Tha 
 bulk of mankind learn the art of felf-delufion 1 
 they try if thty can make themfelves believe That . 
 to be right, which agrees with their fancy and 
 opinion, which they call their reafon : but as 
 foon as thefe become their guides, they are be — 
 wildered, and find no refting-place : if they wan- 
 der through all the fields of thought, they muft" 
 take up their reft at lafl in religion. 
 
 D. If any one fhould a(k me what reafon is?"' 
 
 F. Tell them, it is That jufl and good princir 
 
 pie within us, which oppofes the paffions when 
 
 they are unruly : That which favours and enr 
 
 courages truth : That which correds prejudices, 
 
 aad
 
 [ ^39 ] 
 
 and tells us how to bear evil : That which 
 teaches us what real good is, and how to enjoy it. 
 — To a£t rcafonably, being inftru(Pced as you 
 are, in the ehrijlian faith, you muft aft like a 
 chrijlian. This determines the point, about 
 which Ibme pretended wife men puzzle them- 
 selves. Reafon difters in men, as the fame kind 
 of trees, when one is pruned and dreffed, fo as 
 to bring forth rich fruit ; and the other left to 
 grow wild. No one can be fo true a friend to 
 reafon as the chriftian, becaufe his religion only 
 is true and reafonahle. The myflerious part Oi' it, 
 as I have told you, is indeed above reafon, but 
 not contrary to it ; all other religions, I have 
 heard of, abound in abfurdities and contradic- 
 tions.- — I ufed to read fome of my mafter's books, 
 and hear him talk of what he had remarked in 
 his travels oiPaganifm^Mahometanifm, the cuftoms 
 of various nations, and the delufions of a great 
 part of the world, which rendered people blind 
 to reafon. Tou need not do more than confider 
 what it is to be a chrijlian, and to have a rational 
 faith. This is the great end of reafon ; this the 
 point on which you fliould always fix your eyes : 
 remembering it is a duty to improve reafon 
 
 by iuflniSJion ; for inftruftion makes religion, 
 what in the mod familiar language, we call, na- 
 tural to us. 
 
 D. Though religion is of fuch vaft concern- 
 ment, if I had not received any inftruction, how 
 could I have known what it meant ? 
 
 F. Very true : can thofe, whofe parents or 
 mafters do not {hew them the paths of righteouf- 
 nefs, find them out ? Religion is a rock on 
 which all human happinefs is built : it is the 
 greatell, the moll noble, the mod delightful ob- 
 je£t the eye can behold ; but it muft be flicwn 
 to us in our early days, that we may fee it 
 clearly, and not turn our eyes from it : the com- 
 mon race of mortals can difcern it only by its 
 fruits. Our faith ftands on no other bafis than 
 our works. Our earneft defires to pleafe God, 
 by ferving him according to his will, cannot fail 
 of obtaining of Him, who is the great giver 
 of all good things, fuch happinefs in this world, 
 as is fit for us. If it is natural to wifh to be 
 happy, it muft be alfo natural to feek for happi- 
 nefs ; and after all our fearches, where are we to 
 find it, but in Religion ! 
 
 CONVERSATION III. 
 
 The nature of the chrijlian religion. The end and advantage of prayer, and reading the faiptures, 
 
 A declaration in confequcnce of it. 
 
 D. VrOU often afl'C me about my prayers; 
 are you afraid, my father, I fliould neg- 
 leiS them. 
 
 F. I afk for a very good reafon : it is to learn 
 what progrefs you have made in That willingnefs 
 of mind to worfliip God, which 1 have fo fre- 
 quently endeavoured to make pleafant to you. 
 
 D. Alas ! rhy father, I wifh I were fo ivilling, 
 and fo attentive, as to be entirely fatisfied with 
 myfelf. 
 
 F. The other day you faid nothing difturbed 
 you. 
 
 D. Alas ! I did not then recoiled all that 
 pafTes in my heart. 
 
 F. I fliould have wondered if you had : we 
 learn humility, Mary, from a confcioufnefs of 
 the imperfeftion of our nature : and are the 
 more anxious for good, as we dread the evil. 
 Nothing tends more direftly to good, than the 
 
 true worfliip of God ; or to evil, than the neg- 
 le£f of it : therefore I enquire in relation to 
 your prayers : but I have another reafon, and 
 that is, the obfervation I daily make of the 
 numbers who live as without God in the world. 
 
 D. I have the pleafure to tell you, I Jlrive to 
 pray with equal conftancy and attention, and 
 think I grow the better for it every day ; but I 
 fear I never fliall be perfeft ! 
 
 F. My dear Mary, where is the child of Jdam, 
 v.'hom nothing difturbs ? And where is perfec- 
 tion to be found on this fide the grave? You 
 are not to imagine, rr.an e^/er renders to Gcd fuch 
 holinefs, as can poflibly be acceptable to him, 
 upon the foundation of peifcSlion ; but if you 
 contemplate the mediation of Chrifl, who died 
 for you, your faith will receive new ftrength, 
 new hopes will daily fpring up in your breaft, 
 and your iniperfci^ion will at length be fwallowed 
 
 i 2 up
 
 [ HO ] 
 
 up in divine mircy ! Our holy religion has pro- 
 vided for the imperfeSlions of human nature : it 
 requires a fpiritual, pure, and holy worfhip, and 
 the ftrifteft rules of honefty in our dealings ; 
 but whilft it fearcheth the heart and reins, and 
 requireth truth in the inward parts, it is fraught 
 with all the tendernefs and compaflion, that can 
 be conceived of the pureft love, and moft exalted, 
 friendfhip. 
 
 D. This is a refle(Slion moft comfortable to 
 the heart, 
 
 F. And to the head alfo ! Religion exafleth 
 an outward obedience and conformity to its holy 
 laws, and reftrains every fenfual thought of the 
 mind, and every inordinate defire of the heart. 
 Thefe are the difpofitions required by our fublime 
 religion : and the promifes of it are fo agreeable 
 to reafon, and the love of God to man, that 
 he'ing once informed as chrijlians, we ceafe to be 
 rational, when we lay chrijlianity afide, and z:k 
 like i)ifide!s. So it appears to me : for let me aOc, 
 v/hat kind of reafon hath an iniidel, who hath no 
 hope ? It is the highdl abfurdity for him to fay 
 he does not wifti to be happy. He will allow, 
 that the pleafures of this life afFord not happinefs 
 equal to the longings of his foul : what world 
 then is he to feek it in, or how is he to be happy? 
 —You fee that happinefs and cbcdiencey upon 
 chriftian principles, wait on and attend each 
 other. 
 
 D. Your words are a balm to my bleeding 
 heart ! 
 
 F. The blood which diftils from your heart, 
 in this fenfe, may prove its cure. You will air 
 ways carry in mind, that the Almighty, not to 
 be defeated in his gracious purpofes towards us, 
 has provided proper remedies for every want ; 
 and the fmcerity of our efforts to pleafe him, 
 conftitutes the ftate of trial in v/hich we nov/ are. 
 Whatever elfe may offend, you may be fare that ' 
 fmcerity is pleafing to him. The great point is to 
 be-fncere, for fmcerity will force us to exert our 
 endeavours to pleafe him ; and as we endeavour 
 to pleafe him, we fnall love him, 
 
 Z>. Are no other people but chrijllans fmcere 
 of heart ? 
 
 F. I only fay, that every chrijlian muft be fin- 
 cere : not to be fo, is to be a hypocrite, and vile 
 in the fight of God, 
 
 D. Some people, feeming to be fincere, differ 
 ftrangely from themfclves. 
 
 F. Sincerity mult (hew itfelf by obedience : it 
 
 was upon the terms of obedience, that the pardon 
 of God for the fins of men, was brought dowa 
 from heaven by fefus Chri/i, who fealcd his fin- 
 cerity with his blood ! 
 
 D. O gracious Heaven ! 
 
 F. And tills merciful difpenfation has put us 
 under the direction of the Holy Spirit. It is this 
 fincerity of mind which fo effe6tually helpeth 
 our infirmities, as to prove our flay in profpericv, 
 our fupport in adverfity, and the fweet companion 
 of our fpiritual wenfare. Thefe exprefuons, 
 A-Iary, however big with folid fenfc, and found 
 philofophy, have no charms in the eyes of thofe 
 who u-'ill not fee ; nor any melody in the ears of 
 thofe who will not hear. But of thb be alTured 
 from your dear father, and your friend, if you 
 attend to the good emotions of your own heart, 
 according to the inflruiSlion which you have re- 
 ceived in your religion, you will be led, through 
 Cbrijl, to God, who is the end of all our hopes ! 
 Thus, ha who fitteth on the right-hand of God 
 to make continual interce/lion for us, will perfeSt 
 your prayers, and praifes, before the throne of 
 heaven ; fupply your wants, confirm your faith, 
 ftrengthen your virtue, and make your repentance 
 available to the remilTion of your fins. 
 
 D. I am fully perfuaded of this great truth, . 
 and that if I am fincere, and perform the con- 
 ditions on my part, I fhall be received into a ftate 
 of everlafting glory : for I believe from my heart, 
 that the Son of God, is at the right-hand of the 
 Majefty on high, fitting as my advocate, and " 
 interceding for me and the reft of mankind : that 
 he receives and offers up my prayers ; and if I . 
 difcharge my part with fincerity of heart, he 
 will obtain for me the remiffion of my fins, hav- 
 ing made one oblation of himfelf upon the crofs, , 
 for the fins of the world, the memorial of which 
 is ever in the fight of God ! 
 
 F. Can you believe this, Mary, and ever neg — 
 lect your daily conftant worfhi^^ tof him ? My 
 daughter, and much-loved child ! I truft in God, 
 I fhall always call you. by thefe endearing names, 
 whilft That God fliall give me breath to utter the 
 fentiments of my heart ! I feel a joy on this 
 occafion, I have no words to utter ! — my tears 
 muft fpeak It. Were fathers merely the inftru- 
 ments of their childrens birth, whether they, 
 fp&ke like angels, or founded their voices like 
 brutes, the matter were not great : but when I 
 think how much I may be the inftrument of 
 making you an angel, or of your being ignorant 
 
 3 ^
 
 [ MI ] 
 
 as the ox, or filthy as the fwiiie ; methinks I 
 owe to heaven a debt, not payable but with my 
 utmoft care : That care, you now confefs ; and 
 make me blefled in the deed ! — O gracious God, 
 reward my conftancy by my daughter's virtue ! 
 Let my loved child, obeying thy righteous laws, 
 continue in thy favour, and time flialj make 
 her foul an ofFering fit for thee. Let her be 
 blcfll'd, that through my zeal for thy honour, 
 I alfo may behold the glories of thy throne, 
 through. the mediation of that great deliverer in 
 whom we truft ! 
 
 D. — My dear father ! 
 
 F. Mar J, you have often feen my heart ; — 
 
 but never more uncovered. Pious pcrfons, 
 
 whofe fpirits are unchalHfed by reafon, often de- 
 generate into pious rants ; whilft thofe who are 
 cold, and difinclined to piety, find no fuch fen- 
 timents in their hearts, with relation to their chil- 
 dren. Talk to them who are not inflrufted ; 
 they are proud of their ignorance ; or bewil- 
 dered in their infidelity, lalk to them, I fay, 
 of the grace of God, and the operations of his 
 Holy Spirit, influencing the mind of his faithful 
 fervants ; they will fmile, as if you were a limple 
 girl, good in heart, yet weak in underftanding. 
 But their ivifdom is foolifhnefs, which God will 
 confound. Let them, whilfl their hour lafts, 
 try to comprehend, that as the fpirit of jnan 
 which is in him, knoweth the mind of man, and 
 his own perverfe inclinations ; fo by the affifl- 
 ance of the Spirit of God, man may furely be di- 
 refled in the ways of God, and his righteoufnefs. 
 — Read the fcriptures with attention. 
 
 D. Do you approve of the ufual method of 
 initiating young perfons into reading the fcrip- 
 tures ? 
 
 F. No: taking fcraps of the hiftory, without 
 confining them to the plai.n and inftrucStive parts, 
 and fuch as are adapted to their comprehenfion ; 
 and negle£ting to examine if they really un- 
 derfland fo as to make an impreffion on the mind, 
 is, of every imaginable method, the worft cal- 
 culated for the end propofed. To give a juft 
 
 idea of the great hiftorical events, a child /hould 
 begin by reading a little tradf or abridgement of 
 the holy writings, to excite a defire of reading- 
 the facred hiftory at large (a). 
 
 D. Are there any grown pcrfons who have 
 never read the fcriptures in any fhapc ? 
 
 F. Ay, Mary : great numbers, whofe parents- 
 are unfortunately ignorant ; others, a difgrace jo 
 human nature, through their own neglect. I 
 had once occafion to queftion a profligate girl in 
 London, whether fhe could fay the Lord's prayer ; . 
 fhe anfwered, " No :" but you can fay the 
 Belief; flic ftill anfwered in the negative. Whe- 
 ther it was from finding her ignorance fo great, 
 or by accident, without reafoning with myfclf, I 
 afked her, " Have you never heard of the name of 
 God?"— (he repjied, " No, Sir." 
 
 D. Surely^ my father. That could not be 
 true : it was a horrible ajfectation of igno- 
 rance ! 
 
 F. So one would imagine ; but I fuppofe her 
 meaning was this : " I have never been taught 
 to read ; I was never fent to church ; my parents 
 left me to ftray like a dog ; and I know nothing 
 of God or religion." 
 
 D. Miferable being ! — This might be. 
 
 F, It were happy if fuch ignorance prevailed 
 only in London. But few days are pafled fince I 
 afked a country girl in our neighbourhood, whe- 
 ther flie could read, or fay the Lord's-prayer, or 
 the Belief. She anfwered, " I have never been 
 taught either ; nor does my mother ever fend me 
 to church. My father can read, but he never 
 taught ?ne." I took the firft opportunity of ex- 
 poftulating with her father, ri-prefenting to him 
 the danger he run, as well as his daughter, in 
 both worlds, from fuch grofs negleft. He con- 
 fefled to me, that one of his fons had lately very 
 narrowly efcaped being hanged ; and that the 
 judge, on the bench, reproached him for his neg- 
 lect of cuty, as a chriitian, and a parent, in 
 adting v/orfe than an inridel. The man was 
 candid in acknowledging, he could give me 
 no other reafon, than that he had heard a gen- 
 tleman 
 
 {a) There is one well digelled by the Rev. Mr. Sellon. For young perfons of fuperior condition, the 
 method propofed in two little volumes, addrefled to a young lady, entitled, " Letters on the Improvement 
 of the Mind," feems to deferve great attention. This book, printed for J. Walter, Charing-Crofs, is the 
 produiSlion of a lady's pen, in which elegance and mafculine fenfe are mofl happily blended. As fhe fhews 
 great knowledge of the heart, fhe is not lefs acquainted with the world: and feerils to have read the fcrip- 
 tures with attention. Her piety as a chrilUan, has taught her how to recommend the ufe of the fcriptures in 
 the moft profitable manner.
 
 I H2 ] 
 
 •ilcman jiiji " it diJ not rigiilfy how ignorant the 
 labouring; part of the jxople were." 
 
 Z). A fine fort of n gentleman truly! and a 
 pretty fcholar he ha'd ! 
 
 F. There are fomc of this opinion : and I fear 
 it occafions the parochial clergy to be the lefs in- 
 quifitive in relation to the fpiritual ftate of their 
 parifliioners : I accordingly find it a common 
 complaint, that it is as eafy to make an impreflion 
 on a horfe, with regard to the immortality of the 
 J'oul, as upon a great part of the lowefl: clafl'es of 
 •the people. 
 
 D. This cannot be true. But what will not 
 falfe notions lead people to ! 
 
 F. I think the loweft clafles (hould difdain 
 the notion of fuch ignorance. We fee already 
 what ;'/ is come to : and if fo many of the highefl 
 clafTes afFe6l to be above religion, and fo many of 
 the lower, are truly below it, the middle ranks 
 will hardly avoid the contagion, and a general 
 diffolutenefs of manners enfue. It is faying 
 very little againft inftruction, to urge, that fome 
 young men who have had the education which 
 thcfe poor creatures were ftrangers to, notwith- 
 ftanding, turn highivaymen, or do fome flagrant 
 wickednefs. This may fuit the daring temper of 
 too many, and it naturally creates an alarm ; but 
 what does it prove againft reading? The favages 
 of Africa, or America, I imagine, cannot read. 
 You may perceive the mifchief goes a great way 
 deeper, even to the grofleft ignorance of the 
 word of God, without which man forgets the 
 love ot his kind ; and, contrary to all other ani- 
 mals, preys on his own fpecies. 
 
 D. You was going to mention particular 
 pafTages in the facrcd writings. 
 
 F. I v/ould by no means recommend the prac- 
 tice of thofe, who perplex their thoughts with 
 that which they do not undcrftand ; when they 
 might proceed gradually, by learning fuch leffons 
 as the meaneft comprehend. In order to form a 
 juft notion of the great importance of thefe 
 leffons, and at the fame time receive the deepeft 
 impreffion, obferve what evident marks they carry 
 with them, of their divine original, from their 
 great purity and fimplicity: mark how admirably 
 they are calculated in every relation, to fupport 
 the peace and harmony of the world, and make 
 us all happy ! Confider how prince and people, 
 huftiand and wife, parents, children, and bre- 
 thren, mafter and fervant, have a certain and in- 
 variable rule to walk by, founded upon everlajling 
 
 truth. Human affcdtions arc variable, the pafTions 
 unfteady, and depend on circumftanccs ; but a 
 right fenfe of duty, is the glory of our nature^ 
 and, if we obey it, fixed and folid as the earth 
 we tread upon. 
 
 D. You mean, duty to God. 
 
 F. By duty, I mean a chriftian principle, not 
 to be departed from, though it fhould coft your 
 life. Many of the firft chriflians, and others in 
 later ages, have laid down their lives for their 
 principle ; or in other words, for their religion : 
 efteeming their hopes of immortality beyond a 
 thoufand lives, had fo many been given them. 
 
 D. What part of the (criptures do you re- 
 commend mofl ? 
 
 F. The fifth chapter of St. Matthew : read it, 
 and confider what admirable leffons it teaches ! 
 — The more they oppofe the corruption of your 
 heart, the more highly you ought to efteem them. 
 And as to the love of God, refulting from a ha- 
 bit of obedience to his laws ; though St. 'John, 
 who fcems to have been the beloved difciple, and 
 moft intimate friend of our Lord, has fome paf- 
 fages which may not be eafy for you to undcr- 
 ftand ; yet, you will find enough in him, which 
 you clearly comprehend, to exalt and enrapture 
 your foul with the power of love to God, and 
 benevolence to your fellow-creatures. 
 
 D. I am fenfible that without kindnefs and 
 compaffion towards my own kind, it is impofltble 
 for me to exprefs my love for God ; for, " he 
 that loveth not his brother, whom he hath feen, 
 how can he love God, whom he hath not feen ?" 
 
 F. True, Afary : what excellent leffons are 
 alfo delivered to us by St. fames, in his epiftle ; 
 wherein he tells us, that we deceive our own 
 hearts, and our religion is vain, unlefs we bridle 
 our tongues, and fhew mercy. That to vifit the 
 fatherlefs and the widow in their afHi£tion, 
 and to keep ourfelves unfpotted from the world, 
 is the fum and fubftance of religion : — That 
 whether we be rich or poor, man is but a flower 
 which fadcth away :^and therefore, every one, 
 of high or low condition, ought to rejoice, feeing 
 that we are all promifed immortal happinefs. As 
 to contei^s about faith and good works ; can any 
 thing be more injurious to the honour of God, 
 than to imagine he intended they fhould be ever 
 feparated in our opinion ? We have the clear 
 authority of this apolile, when he afks, how can 
 you fliew your faith, but by your works ? This 
 explains all the difficulties which occur in 
 
 St.
 
 [ u^ ] 
 
 St. Paul, who is often mifunderftood by his un- 
 lettered or opinionated readers : thcfe, as I have 
 told you, do not diftinguifti the faith of a Jciu, 
 and the faith of a Chrtjilan. Thofe who built 
 their faith and expeiSlations of happinefs after 
 death, upon the law ofMcfes, and the obfervance 
 of his outward ceremonies, could not at the 
 fame time, expecTt the rewards of obedience to the 
 purer, and more exalted precepts, delivered to us 
 by the Son of God. As to the works of moral 
 righteoufnefs, which we find fo corrcfpondeiit 
 with the diiStates of confcience, they are explained 
 to us in fo clear and perfuafive a manner, by the 
 great Deliverer of mankind and his followers, to 
 pretend to miflake them, is adding fin to fin, pro- 
 voking the Almighty to vengeance. 
 
 D. I often hear people talk themfclves into 
 difficulties, as if they meant to confound the dif- 
 tindlion of right and wrona;. 
 
 F. He that fliutteth his eyes, and will not fee, 
 doth in efleifl devote himfelf to deftrudtion. Prac^ 
 tife what you comprehend : it will refcue you out 
 of all daiiger, and protedl you againft all the 
 powers of darkncfs ! For this there needs no 
 endowment, beyond an honejl mind, and a plain 
 U7iderjlanding. Confider, O my daughter, how 
 mi4ch better it is to die in virtuous poverty, as a 
 believer in Chriji, than to live in all the fplendor 
 that ever attended on infidelity I What can we 
 compare to virtue f What can compenfate foe 
 the want of religion ? 
 
 D. Moft people feem charmed with worldly 
 greatnefs : I have often thought of the grecari-r 
 
 oufnefs of it, fuppofing we could be as great as 
 
 we wifli, feeing that it can laft no longer than- 
 
 we remain on earth : and I have lived lono- 
 
 o 
 
 enough to fee many rich young people die. 
 
 F. How very fliort and uncertain is /y/t' / How 
 much fliorter the pleafures of it ; for thefe depend 
 on health, and the virtue of other people, as well 
 as our own. Laft year the 'fquire's brotlier died, 
 tlic year before, his uncle ; perhaps he may die 
 ere twelve months are gone. Little do you know, 
 what the great, who are not good chrijliam, fufFer ■ 
 in their minds, efpeeially when they come to die. 
 Our condition, in regard to owx felloiv-creaturei,, 
 whom we mufl leave in fo fhort a time, is of 
 little moment, pro\'ided our hearts reproach us. 
 no.. We are all haftening to appear before God,, 
 and to remain in blifs or torment for ever ! . 
 
 D. This is a very awful thought ! 
 
 F. As far as the confideration of eternity is- 
 more interefling than ti7ne I As far as happinefs 
 is preferable to mifery ; fo far is religion the moft. 
 important concern of our lives. Therefore, my 
 daughter, think yourfelf happy that you can read 
 the fcriptures, and have a heart that prompts yon, 
 ta read them. . 
 
 D, I think myfclf happy : indeed, every body, 
 admits your doftrine, though few are in their 
 right minds enough to adt agreeably to it. . 
 
 F. If it is fo univerfally alTented to in opinion,. 
 and fo little regarded in pra£iice, may not one be 
 induced to think that many have loft their wits ? 
 
 D. Their condudl is hard to be reconciled ! 
 
 CONVERSATION IV. 
 
 The general depravity and i-nconfifiency ■ of csnduSi which prevails; exemplified in ficveral injlances. True 
 notion of repentance, and its meaning. Prayer and- gratitude recommended. The danger of impofing 
 too much ferviee on the clergy, and of their dcing-too little. 
 
 F. pERVERSENESS ! This is the con- 
 
 
 ftant lubje(9: of our complaint, and with 
 this the good contend moft earneftly. But ob- 
 ferve, my daughter, whatever complaints yoil 
 make of yourfelf, it is obvious to common-fenfe, 
 that if you fincerely attend to the motions of your 
 own heart, with regard to what ypu are per- 
 fuadcd is good, it is a reafonable and juft found- 
 ation for hope and confidence in the glorious pro- 
 suifes of the gofpel, from which .ill comfort . 
 
 fprings. If you indulge the pleafure of thinking 
 of the happinefs promifed, you will find it afford 
 much -courage and fatisfadtion. It is by this that 
 death is ftript of all his terrors ! We are all. 
 fenfible, from the condition of human nature, 
 that ahfolute perfeElicn is not to be expected on 
 this fide the grave ; but mark me well, my dear 
 child ; not to feek for a continual progrefs in im- 
 provement, is ceafing to be a candidate for that 
 degree of religious fincerity and pra6llcal piety. 
 •i towards. 
 
 % 
 
 •
 
 [ 144 ] 
 
 towards God, to which the glories of immortal 
 blifs are promifed. 
 
 D. I hope my endeavours to be good, which 
 are bcft known to the Father of fpirits ; and my 
 dutiful behaviour to you, will make God my 
 friend ; and this, I firmly truft, will give life to 
 my hopes, and calm the fears which fometimes 
 hang about my heart, concerning my eternal 
 ftate. 
 
 F. Let no day nor night pafs unhallowed ! — 
 Even a celebrated heathen [a], prcfcribed as a 
 conflant rule to be obferved by his fcholars, not 
 to compofe themfelvcs to fleep, till they had re- 
 colledled and ftriclly fcrutiiiized what tiiey had 
 done the preceding day. Ever remember the 
 great Lord of all, who hath commanded us not 
 to be forrowful as men without hope, but to rejoice 
 always. I know from fad experience, how ob- 
 flinate and peiverfe the heart often proves ; but 
 I alfo know, that the effeds o{ virtue are comfort, 
 peace, and joy, the joy that is delightful in the 
 profpedl: of eternity ! By no means deceive your- 
 felf ; prayer to God, for affiftance and fubmilSon 
 to his will, is as neceflary to the fpiritua], as air 
 to the animal life : this is the true touchftone, 
 to try the heart, whether it be pure gold, or fome 
 bafe metal, which has only its colour. It is a 
 melancholy truth, Mary, that moft people prefer 
 trifling objefts of gain or mere fancy, the luft of 
 the eye, and the pride of life, to thofe rules of 
 conduft on which a happy eternity depends ; 
 and thus they lofe their relijh ior fpi ritual ohjeSfs! 
 
 D. Alas ! my father, if a Jew could fay 
 his heart wept, or the tears ran from his eyes, 
 becaufe men kept not the law of God ; what 
 fliould a Chrijiian do ? I have ftored up the 
 lefibns )'ou have fo often given me, with fuch 
 affetSion, I trull I never fliall forget them : they 
 are engraven on my heart : I hope to enjoy the 
 good efFeiSs through my whole life, in the hour 
 of death, — and in the day of judgment! 
 
 F. It is enough ; my conftant prayer fhall be, 
 that you may remember : but whilft we are talk- 
 ing of the end, let us ufe the means. The plain 
 and fimple means, of reading and prayer, have 
 feldom been pradifed, at any time of life, with- 
 
 out great advantage. In the days of youth, they 
 are of the higheft importance ; and when age 
 comes on, they are the ftrength of the foul, 
 {landing on the verge of eternity ! In worldly 
 concerns, we count it bafe to fhew an unwilling- 
 nefs to pay our debts ; but when our obligations 
 run fo high, as the faving our lives, and furnifh- 
 ing us with the means of living, what can we do 
 too much ? we almoft adore fo good a friend and 
 benefactor : we wifh to die for him, to gratify 
 our fenfc of obligation. 
 
 D. True, my father : in virtuous minds I am 
 perfuaded it is fo. 
 
 F. Think then on the debt of gratitude which 
 you owe to God, for your creation and redemp- 
 tion ; for the breath you draw, and the fupport 
 and comfort you receive. And what return can 
 you make, but repentance, praife, and thankfgiv- 
 ing ? Now, Mary, I beg you will take notice, 
 that whenever I talk to you of repentance [b), I 
 mean a change of mind for the better (f ) ; a coming 
 to yourfclf ; or growing wife again. 
 
 D. I believe many talk of repentance, without 
 confidering exactly what they mean. 
 
 F, Do you not clearly perceive, that this muft 
 be the true meaning, becaufe it is of the moft 
 importance to accountable beings. But I can 
 tell you, I have heard fome of my mafter's 
 learned friends explain this matter very clearly : 
 that, according to the Greek word, which we 
 tranflate repentance, means recovering one's tvits ; 
 or in the more common phrafe, altering one's 
 mind, as to religious and moral principles and 
 difpofition. 
 
 D. Then it regards the time to cotne, rather 
 than the time paft. 
 
 F. Mofl: certainly : but it is generally imder- 
 ftood to regard the paji, more than the future be- 
 haviour : and this is apt to lead men into a great 
 miflake. — Thofe who are inclined to good in a 
 lefler degree, are but little attentive to ihe\r future 
 behaviour, provided they iometimes figh and fay, 
 " Lord, what a fmner I have been ! " Ard thofe 
 who are more hncere, often fpend their time and 
 thoughts in a fruitlefs manner, looking back 
 with continual forrow, fometimes to the degree 
 
 of 
 
 (a) Pythagoras. 
 
 {i) Metamia, as the learned inform me, is the Greek word ufed, which we have tranflatcd repentance, is 
 mmendment ; for Metameleia is the word as applicable to fudas Ifcariot, who was forrj' for what he had done, 
 and in that fenfe repented; but his repentance was not true, it was deffair ; othenvife he would not have 
 tanged himfelf. 
 
 (f) Rejipi/cilice.
 
 [ H5 1 
 
 ■of defpair, inftead of looking forward, and giv- 
 ini' an aSiive proof of their finccrity towards 
 God, by proceeding with vigour in a new track 
 of piity, and induftry in their feveral callings. 
 The laft is ferving God, as well as the commu- 
 nity, and naturally tends to bring on and en- 
 courage that chearfulm-fs, which ought to be an 
 ingredient or feafoning of all the other fervices 
 we pay to God. 
 
 D. Your notion of repentance is more eafy to 
 underftand, and more pradticable than any other 
 I have heard from the mouths of pious pcrfons 
 of my acquaintance, who mean well, yet do not 
 always clearly comprehend their own meaning. 
 — ^But pray, my father, what do you underftand 
 by communication with God, which 1 have often 
 heard fome of my pious friends talk of ? 
 
 F, Communication with God, in the fcnfe, 
 or nonfenfe of viiionary pietifts, as 1 have told you 
 often, feems to imply fomething fuperior to the 
 powers of mortals. Men are not angels ; but they 
 may read with fuch attention to their fubjc6t, 
 and pray with fuch humility and devotion, their 
 prayers may reach the throne of God. This is 
 true communication with God : and this he re- 
 quires. We who are duft and afhes, muft not 
 intrude ourfelves wantonly on the majefty of 
 the Almighty. If we obferve his ftatutes, and 
 obey them with a contrite heart, we live with 
 him: and this we may juii\y caW commimication 
 with him. 
 
 D. The poor ftlU complain, as if the time 
 required for the duties of religion, were beyond 
 the meafure which the drudgery of life will ad- 
 mit of. 
 
 F. Can God be ignorant of our temporal 
 wants ? FantafUcal excufes, are fo many adts 
 of ingratitude, and aggravations of guilt ! God 
 hath declared himfelf to be the Father of the 
 poor ; will he dijirefs his children ? Tell them 
 they talk like fools and perverfe of heart : they 
 fpeak injurioudy of their father and their God. 
 
 D. If I pray conftantly morning and night, 
 will it not be fufficient ? 
 
 F. It will depend upon the experiment, whe- 
 ther it is or not. Thofe who pray earneftly, 
 with a view to keep up a due fenfe of their de- 
 pendance on God, do for the fame reafon read 
 alfo, and hear the word of God, with clofe at- 
 tention. People who never pray, if fuch there 
 are, it fignifies but little, in regard to their de- 
 votion, whether they read or not. If you a(k. 
 
 What is enough ? 1 alfo aflc, What is too much, 
 that is reafonable to be done ? Can all the efforts 
 of the human foul, over-pay our debt to God, or 
 exceed the vaft: concerns of eternity ? What 
 worldly intereft or inclination can come in com- 
 petition with That which is to endure for ever i" 
 To believe in the immort.ility of the foul, and 
 to ait as if it were mortal, is of all contradic- 
 tions the grcateft, and of all the diftempers of 
 the mind, the molt fatal. To entertain an ap- 
 prehenfion, that we can do too much to pleafc 
 God, is abfurd. 
 
 D. It is fa id, " Be not righteous overmuch: 
 why fhouldfl thou de/lroy thyfelf ?" 
 
 F. Why indeed ? Such deflrudtion can hap- 
 pen only from enthuftajlic devotion, not the rea- 
 fonable fervice of God. — Our Saviour and his 
 followers, who commanded us to pray, enjoined 
 us alfo to read the fcriptures. And is it not 
 reafonable to prefume, that when we read the 
 word of God, wherein he requires the pure in- 
 cenfe of our prayers, that we fhall be the more 
 induced to pray ? He who knows the heart of 
 man, cannot be ignorant of the neccjftty of prayer, 
 as a means of keeping himfelf in our thoughts ; 
 without which, according to our notions of juf- 
 tice, he will not preferve us in his love. It 
 is no lefs evident, that the man who does not 
 think of his Maker, can have no religion. The 
 common-fenfe of mankind teaches, that to ac- 
 quire the knowledge or practice of any thing, 
 we muft think of it in a manner fuitable to the 
 objeift. 
 
 D. Do you confider the prefent age more re- 
 mifs in religious concerns, than former times ? 
 
 F. What will comparifons avail ? The queftion 
 is, if we are very remifs in our duty ? It is a 
 common trick for mankind to deceive themfelves, 
 by faying, '' we are no worfe than others were 
 in times paft." Alas ! my daughter, they are 
 gone to anfwer for tketnfelves, and ive muft go 
 and anfwer for ourfelves. — What comfort or ad- 
 vantage can v/e derive, from confidering the 
 uncertain event of their lives ? I fay uncertain ; 
 becaufe I would not prefume to limit the mercies 
 of Heaven, nor fit in judgment on the depths of 
 eternal juftice. This, however, I can tell you, 
 of our prefent times : although the increafe of 
 riches, has introduced arts, and the various em- 
 bellifhments of life, and with them more civilized 
 manners ; yet our morals do not keep pace in im- 
 provement. If our cujhms wear a fmoother face, 
 U it
 
 [ h6 ] 
 
 it doth not follow, that our hearts are more Jincere 
 towards God, or man : on the contrary, our de- 
 fires are the more let loofc, and the gratification 
 of them has increafed, with the means of cor- 
 nipting each other. It is a difficult tafk to go 
 into the proof of fuch matters ; but this I will be 
 bold to fay, that the horrible negle£i: of comme- 
 morating the death of Chriji, and this inftance 
 only of rebellion againft his laws, has beaten 
 down the ftrongeft barrier againft the- promifcu- 
 ous commerce of the fexes. among a great part of 
 us, particularly in large towns. The loathfome 
 difeafe, which rages in great cities, affords fuffi- 
 cient ground for belief, that with all our im- 
 provements, we are worfe than fome of our fa- 
 thers have been. — Still we muft hope the evil 
 will be correfted. 
 
 D. Your knowledge of the world qualifies you 
 to judge ; biH I have heard, that drunkennefs and 
 bypocrify are lefs frecjuent than they were. 
 
 F. I believe they are; but the appearance 
 which thefe vices make in the eyes of men, is of 
 a very difterent nature ; they are odious even to 
 the libertine. The negledl of our Lord, you 
 itnow, is calmly reasoned upon; and for the other 
 vice, we may draw a curtain over it, but we 
 cannot hide it from the all-fearching eye of God. 
 As to the point in queflion, do we believe f Are 
 we candidates for feats in heaven ? Is the favour 
 of God, the great Lord of the univerfe, the ob- 
 jecSl above all others which we feek ? 
 
 D. I fear we rather wantonly provoke his 
 vengeance, in many inftances. 
 
 F. We are to look back to the purity of pri- 
 mitive chriftianity, fo? we can never come too 
 near the example of our Bleffed Lord. Ths firji 
 ehrijlians were in a flate of perfecution, which 
 they converted into gcod, by making it ferve as a 
 monitor, to remind them of how little value this 
 world is, compared to that which is to come. 
 We are under no fuch difficulties, and therefore 
 ftand in need ol fome other admonition ; and the 
 neceffity of it increafes, in proportion to the bad 
 example which the lives of many prolefled chris- 
 tians prefent to our eyes. 
 
 D. Upon the whole, you confider reading the 
 Word of God as neceffary to our devotion. 
 
 F. It is a means to animate us in our warfare 
 againft the v;orld ; and we ftand bound from our 
 birth, to fight againft, and fubdue tlie world ; 
 and can any thing keep us more fteady and refo- 
 
 3 
 
 lute in the paths of virtue, than attention to the 
 word of God? What is it which, in owx youthful 
 days, gives us thofe impreffions, that generally 
 laft through our whole lives ? I introduced fe- 
 veral extrafts of the facred writings in the little 
 book which I gave you. It v/as for this rcafon, 
 that when you have not time for more reading, it 
 may be your daily repajl ; and two minutes en- 
 tertainment, will cheer your fpirits through the 
 whole labour of the day ; and in the watch of 
 night, the remembrance will bring comfort to 
 your foul. Try the experiment ; if you find it 
 not as I tell you, fuppofe the fault to be in your- 
 felf: it cannot be in the word of God. For hea- 
 ven's fake, let us be confijhnt ! Let us aft rea- 
 fonably, upon the great principle of the immor- 
 tality of the foul ; and truft in That revelation 
 which we profefs to believe ; and not fleep upon 
 a precipice ! — Did I ever charge you to ufe the 
 Book of Cotnmon-Prayer, at church ? 
 
 D. I do not remember : but if I learn to fay 
 my prayers without a book, why fliould I ufe 
 one ? 
 
 F. I never met with any perfon yet, who 
 could repeat half the liturgy without the affiftance 
 of a book : but I will tell you another obvious 
 reafon why you fliould ufe it, . If you really 
 ufe it, you cannot be looking at any thing elfe. 
 Some perfons can pray without a look; but, in ■ 
 general, it helps us to colleft our thoughts, and 
 fix them on the fenfe of the words, whether they 
 are to be repeated aloud, or in folemn filence, as 
 the fervice may require. Repetition helps recol- 
 le£l:ion : our thoughts wander leaft,.when we re- 
 peat. The tmeknefs and humility which are fo 
 amiable in themfelves, and work fo powerfully 
 to bring back a wandering fpirit to a fenfe of 
 duty, are no lefs effential to affift our attention to 
 our prayers. 
 
 £>. I am frequently diftreft at church ; for be- 
 fore I have half faid. We befeech thee to hear us, 
 good Lord! the reverend gentleman is got half 
 way into the next petition. 
 
 F. This is a fault fome of the clergy fall into: 
 I hope the day will come, when they may ftand • 
 corrected, and fupport their own dignity, as well 
 ?.i the intereft of their congregations. It is their 
 ciHce and obligation to endeavour to excite our 
 devotion : \f they are carelefs, we fhall be fo like- 
 wife. If too great a tafk is required of them, let 
 it be 7-eformed. If they do too little, let them be 
 
 correfled.
 
 I HI ] 
 
 correfled. If the aholifliers of popery errtd in 
 uniting two fervkes, and this is found too labo- 
 rious to be well performed, it is the bufincfs 
 of the ruling powers to fee fuch evils redi- 
 fied. 
 
 D. Is it not dangerous to throw in the way of 
 the clergy, a temptation to hurry over their 
 work, in a manner as little honourable to them- 
 felves, as advantageous to their congregations ? 
 
 F. Your qucftion deferves a mod: ferious an- 
 fwer. This is more the fault of the laity, than of 
 the clergy. If we do not attend to the fenfe of the 
 words we utter, how can we be fuid to pray ? 
 
 D. But if one clergyman is truly devout in his 
 office, and another throws chaff hciort the wind; 
 fliall we be fa,tisfied with both ? or complain of 
 the injuftice done to our fouls by one of them ? 
 
 F. Our greateft concern is our eternal welfare; 
 and we {hould honour him moll:, who contri- 
 butes moft to it. Common-fenfe, and the feelings 
 of every heart, capable of forming any judgment, 
 teaches us, that the want of folemnity and pro- 
 priety of exprcJTion, contributes largely towards 
 creating an indifference to the great bufinefs of 
 devotion. We fee the effeft, by neglefting the 
 life of the Common-Prayer ; by looking about 
 carelefsly ; not kneeling ; making no refponfes ; 
 in fliort, forgetting what we are about. "What 
 prefumption it is to fay, " To Thee all angels 
 cry aloud, the heavens, and all the powers 
 therein ! " and at the fame time, be fo far from 
 feeling the heart glow with heavenly fire, as not 
 to attend to the common meaning of the words. 
 Or, what fhall we fay of him who repeats, with 
 out emotion, " Thou art the King of glory, O 
 Chrift ! T'hou art the everlafting Son of the 
 Father ! " I will ftill add, by what name fhall 
 we call indifference to our religious worfliip, when 
 we declare, " We believe that thou wilt come 
 to be our judge !" Do we believe this, and yet 
 attend {o little to fo awful a declaration ? 
 
 D. I am aftonilhed at the flupidity I have 
 been witnefs to. When we fhould all anfwer, 
 " Jll the earth doth worjliip thee, the Father ever- 
 kijliiig ! " to fee my neighbour's lips as much 
 clofed, as if he were dead, is horrible ! And who 
 can fay, " When thou tooktft upon thee to de- 
 liver man, thou didft not abhor the virgin's 
 womb," without the deepeft fenfe of gratitude 
 to the Sa\ iour of mankind ? 
 
 F. True: your obfervations are very juft. It 
 is from the w.int of inftrudion, as well as a grofs 
 
 neglecl of the great truths of our religion, wc 
 fee fo much lukcwarmnefs and difregard. Be 
 the caufe what it may, we feel the effeSi ; and it 
 is high time we fhould amend : if wc defire that 
 the mercies of God fliould lighten upon us, in the 
 fame degree as our trnjl is in Him, if we do not 
 truji in Him, we do not in efFetfl defire his mercy : 
 and jliall we receive it, my dear Mary, whether 
 we defire it or not ? — Can you form any notion 
 of the perfections of God ; and yet dare to treat 
 him prefumptuoufly ? 
 
 D. Your queftion makes me tremble. — If the 
 advantage of prayer confifts not in the multiplicity 
 of the words, but in the fenfe of them, we muff: 
 have time to poffefs our fpirits with a fenfe of 
 what we utter. — How am I to fupply fuch defects 
 in public worjliip ? 
 
 F. Do you mean other people's defects, or 
 your own ' We cannot make the world fuch as 
 we would have it ; but we may fupply, by our 
 private devotion, whatever is to us defe(Stive in 
 public worfhip. 
 
 D. What think you of thofe who never pray, 
 except when they are at church ? 
 
 F. Alas ! my daughter, the lefs we think of 
 evils we cannot cure, the more eafy will the 
 heart be. How far thofe that never pray at home, 
 can be fuppofed to pray at church, is a queftion 
 I cannot refolve. We are bound, by the laws of 
 chriftian charity, to believe the beft we can of 
 the finner, as well as of the faint. Whilft you are 
 follicitous for others, take care not to be your- 
 fclf a cafl-away. — Now that we are upon this 
 fubjeft, Mary, whenever you fall upon your 
 knees before God, in private, where you can 
 command your own time, if perchance your 
 thoughts fhould wander, what remedy have you 
 found ? 
 
 D. As foon as I am confcious of it, I renew 
 my petition ; or, in other words, fay my prayers 
 over again. 
 
 F. This is right : this will give you a habit of 
 attention. Let your heart accompany your 
 words, and you will find fuch joy and pleafure, 
 as will abundantly repay you. Whether in youth 
 or age, your proipedts will be bright ; you will 
 look forward to futurity, v/ith a degree of tranf- 
 port, and fpeak of God in the higheft terms of 
 praife and gratitude ! We are all equally 
 commanded, to make our wants known unto 
 God, by fupplication and prayer ; and do you 
 flicw your gratitude by the exprelTion of your 
 
 U z thanks.
 
 [ U8 ] 
 
 thanks [a). He knows your heart : it h your 
 part, not to deceive yourfelf, by any (Ak felf- 
 love. Be true to your own foul, and you will 
 (hew your love to God ! Keep his ftatutes, and 
 
 walk before him with an upright heart ; and your 
 confidence in immortiil happinefs will fweeten 
 your cup, in fpite of all the bitternefs which 
 perchance may be thrown into it. 
 
 CONVERSATION V: 
 
 The propriety of altering the exhortations in the communion fervice, from the falfe conJlruEiion made by 
 many, of receiving the facrament of our Lord' s flipper unworthily, as ufed by iS^Paul to //^^Corinthians ; 
 and the argument in defence of the necefftty of this alteration, that the prefent and future generations 
 may not go on in the fame habit of a prophane negleSl of their duty. 
 
 D, I T is very early ! — 
 
 F. Yes : but we {hall foon fee full day. 
 The fun, in an hour or two, will difpel the gloom 
 that furrounds us. 
 
 D. I wifh we could fay the fame of the igno- 
 rance of fome of our neighbours ! 
 
 F. Why, child, they will go on their own 
 way, till fickncfs, or fome other calamity, hap- 
 pily opens their eyes to behold their danger. 
 Let us hope for the day, when all will be bright 
 and full of joy ; let us think of it as often as 
 the dawn of lio-ht returns, and ftrive to fecure 
 
 the glorious gift at the hands of God ! Pray 
 
 what fuccefs have you had in recommending the 
 facrament of the Lord's Supper to our neigh- 
 bours 1 > 
 
 D. Succefs, my father ! What did you ima- 
 gine I fliould be able to do ? — My friend Betty 
 Churchman fays, with great candour and good 
 fenfe, that (he is convinced of her folly and neg- 
 ligence, and will receive the firft time it is ad- 
 miniftered. I hope by her means, we fhall go 
 on from one to another. It is probable her lover, 
 fVilliajn, will follow her example. — You know, 
 Betty is young and handfome, and will do more 
 than people who are old and ugly, 
 
 F. Why fo, my daughter ? 
 
 D. They fuppofe the old are good, becaufe 
 they muft die foon. 
 
 F. A pretty argument truly ! As the tene- 
 
 ment of the aged is more decayed, more light is • 
 let in upon them, through the chinks made by 
 time. They have more experience of thcmfelves 
 and of the world : they fee things as they are In 
 their own nature, free from thofe prejudices and 
 paflions, which are fo apt to blind us in earlier 
 days. Has youth fuch advantages ? Do you 
 Imagine, that I wifh to be young, and live my 
 days over again ? Confcious of all the imper- 
 feftions of my nature, it feems to be an ad van.- 
 tage to be near the end of life. 
 
 D. I tremble to think, how eafily I might 
 have been betrayed, had I not been bleft with 
 fo able a monitor as you are : but the youthful 
 will ftill think they have the advantage, 
 
 F. They wiH think fb, becaufe they are youtli- 
 ful. The worfi- part of the flory is, that many 
 fm. In the prcfumptlon, that as they are yowjg. 
 they may live ; and living they may repent. 
 
 D. They rarely know their own meaning, 
 except that they do not chufe to take much 
 thought about religion, having no pleafure In it. 
 
 F. If this be their (late, they have lived 
 too long. How much more defurable are the 
 grey locks of virtue ! To have a crazy con- 
 ftltution, the efFeiSt of intemperance ; to grow 
 peevifli with difappointments ; to lofe the ho- 
 nour, love, and efteem of friends, and neither 
 to be reconciled to this world, nor expeft any 
 
 good 
 
 (a) O Lord, I praife and worlhip thee, for all thy bountiful mercies to the fons of men ! Thou, gracious 
 Father, fendeft rain and funfhine upon the earth, to preferve our bodies, and fill our hearts with gladnefs. 
 Angels and archangels, and all the hoft of heaven, adore thy love to man 1 Thou, who didft fend thy Son 
 to die for our fms, and deliver our fouls from the dominion of darknefs, and unutterable woe, hall Ihewn us 
 the path to the briglitnefs of thy prefence, that we may partake of thy triumphant joys, in the regions of the 
 bleffed ! — To Thee I devote my heart: — my fong fhall be of thy righteoufnefs and truth, and my tongue 
 fliall tell of thy mercy! — While life remains, thy goodnefs fliall be my theme! I will contemplate thy 
 works, and adore thy glory and power ! O God eternal, hear my vow, and hold roe in thy precious feAi 
 and love, for his fake, who bled upon the crofs to redeem the world !
 
 [ 149 ] 
 
 good in the next, is a deplorable fituation : yet 
 ftich are the effetSts of the careleflnefs, on which 
 your young acquaintance plume themfelvcs. The 
 virtue and religicn which I recommend to you, 
 will render you happy in youth and age. 
 
 D. So I tell them ; deliring they will confider 
 that life is nothing, but as it improves us in vir- 
 tue : and what is death to thofe who are Virtue's 
 friends ? I remind them that every day young pcr- 
 fons die, whilft old ones live : and that with regard 
 to the chriftian duty of partaking of the Lord's 
 fupper, they cannot poflibly complain of want 
 of opportunity. 
 
 F. The clergy are always ready to adminifter 
 the facrament, upon the proper occafions : they 
 invite ; they lament the abfence of their pa- 
 rifhioners ; and thofe divines who are moved by 
 the true fpirit of religion, give advice in private, 
 as well as from the pulpit. 
 
 D. I remember your admonitions on this fub- 
 jeft. Do you think the clergy are fufficiently 
 aware of the impreflions they give, when they 
 read the exhortations in the communion-fervice ? 
 They reprefent on one fide, how divi?ie and com- 
 fortable a thing it is to receive worthily ; and on the 
 other, how dangerous to prefume U receive it un- 
 vjorthily. 
 
 F. Every one that receives, cannot be fup- 
 pofed equally good ; and no one I hope is guilty 
 of the prefumption of purpofely receiving unwor- 
 thily, or of receiving it fo, as the words exprefs, 
 to do nothing elfc than ' to increaje their damnation. 
 Many of the clergy never read the exhortations : 
 they feem to think this part of the fervice more 
 honoured, by declining to read it, than by a 
 ftridl attention to the duty required. Some ufe 
 the word condemnation, not damnation : and it is 
 marked in the margin of our bibles, as fignifying 
 properly judgments (a) ; in the fenfe that we calf 
 God's judgments, the punifhments which he in- 
 fli(3s on thofe who ofFc-nd him : and that thefe 
 were temporal judgments, is fo very plain from 
 the context, that any child that reads may un- 
 derftand what the apoftle meant. 
 
 D. None are fo ttupid as thofe who will not 
 SMiderftand ; but were it not better the clergy 
 ihould ufe the word mofl eafy to the underftand- 
 ing ; and which you are fo well aflured is the 
 ©nly true fenfe. 
 
 F. That only which is eafy, fiiould be the 
 fubjciSl of the confideration of the common peo- 
 ple. Let others puzzle thcmfelves if they pleafe. 
 Some of the clergy omit the fr^l exhortation and 
 read the fecond, which is equally ftrong, and 
 incomparably the moft pcrfuafue. Were they to 
 extract from both, a moft admirable addrefs 
 might be penned. Experience proves, that threat- 
 ening ferves only to frighten ; it can be of no ufe 
 to thofe who have no mind to attend to the per- 
 formance of this duty ; and docs great diflervice 
 to others whofc hearts are lefs corrupt. 
 
 D. What greater proof can we have of the 
 impropriety of fuch expreffions, than the fad 
 efftdts feen in the neglect of the facrament ? 
 
 F. Some minifters read the exhortation ad- 
 drefTed to the communicants, at the adminiftration 
 of the fact'ament. This again mentions the dan- 
 ger of receiving utiivorthily, even to be guilty of 
 the body'and bluod of Chrifl: ; and that if they do 
 not confider the Lord's body, they eat and drink' 
 damnation to themfelves. — Is it to be imagmed, 
 that people will come wantonly, without know- 
 ing what they are about ? I am too poor a man, 
 Mary, to pretend to have an opinion, except it 
 be as a guide for my own life ; but I once took 
 the liberty of fpeaking to my mafl:er on this fub- 
 jedt. 1 told him I could not find there was any 
 authority in fcripture, for ufing the word unwor- 
 thily, which appears to have given occafion for 
 the moft horrible negledt of this holy inftitution, 
 except in the cafe of the Corinthians, who were 
 fo ftupid, or fo vicious, that fome aiSlually glut- 
 tonized, and intoxicated themfelves with wine 
 on the occafion. 
 
 D. This indeed was not offering themfelves • 
 as living facrifices to their holy Lord and Sa- 
 viour, but as if they meant to imitate yw/?;.?. 
 
 F. 1 believe I have told you, that none but a 
 mad-man could poflibly fall into fuch an extrava- 
 gance amongft us. I never heard of any perfon' 
 fo prophane, as to com.e to the table of our Lord 
 in contempt or ridicule. If any one were fo 
 horribly wicked and indecent, and gave fuch 
 open proof of infidelity, he v/ould be moft fe- 
 verely reprehenlible by our laws, and not 
 improbably ftoned to death by the populace. 
 D. But what faid your mafter in regard to the 
 
 miftaken 
 
 {a) In St. FauV% firft epiftle to the Corinthians, chap. xi. ver. 29. the fame word as in ver. 34. we render 
 Jiunnatien-; but in the margin of the Bible, properly, thejudgmcnii of God, as a temporal alHiiition.
 
 [ ^50 ] 
 
 miftakeu tranflation of words, which feemcd to 
 have created Co mucli mifchief ! 
 
 F. He faid, " As a misfortune feldom comes 
 unattended, thofe who in their zeal tranflated 
 the word, damnation, which fliould be the judg- 
 ments or punijhments, by which God calls finners 
 to repent, laid the foundation of a farther unhap- 
 pinefs. The firfl exhortation in the communion- 
 fcrvicc, proceeds on very good ground, till it 
 conies towards the clofe, when it tells us, to this 
 efFedt, that if rejTitiition and fatisfaifion be not 
 made for offences againfl our neighbour, and our 
 minds rightly framed, to the " uttermojl of our 
 power " then we (hall do nothing elfe but increafe 
 our damnation. This, I humbly conceive, ex- 
 ceeded the commiilion thefe good men were vefted 
 with, and are words without ideas, or with too 
 ]arge a latitude and exaggerated a fenfe, in regard 
 to the mercies of God. I grant, that we offend 
 God, if we do not flrivc to do juflice, and to 
 purify our hearts in his fight ; but then I think 
 that one means of purification, is the facrament 
 of our Lord's fupper. A man intending to blaf- 
 f heme, cannot be fuppofed to trouble his head 
 about the facrament. To meditate the commif- 
 ilon of adultery, and yet receive the facrament, 
 is as great an abfurdity in reafon, as it is a high 
 ofl'ence to God ; but if perchance the mind 
 Ihould be tainted with malice or ejivy, and require 
 the aid of Heaven to purge off fuch noxious qua- 
 lities, I fliould not fay, " come not to the holy 
 table ;" but be forrowful : contend with your- 
 felf : implore the mercies of Heaven : obey your 
 dying Saviour ; proftrate yourfelf at his table, 
 and beg his aid. Be not frightened from it, un- 
 der an apprehenfion, " lefl after taking that holy 
 facrament," you fhould pojjihly fall into fin. It 
 feems to be a horrible conceit, that the devil 
 fliould enter into you, as he entered into Judas 
 Jfcariot ; thus intimating, that becaufe you are 
 not in a finlefs ftate, you may be therefore in 
 the moft flagitious degree finful. This is not 
 talking like a man who knows the heart, or 
 underftands the religion of Chrift in its genuine 
 fpirit of benevolence and compajpon ! You may be 
 fure it was Well meant ; but we do not find 
 it anfwer the defign. I think the fad proves 
 that it does not. — As to the fecond exhor- 
 tation, it flands on better ground : it does not 
 threaten, but invite the negligent. It reprefents 
 the danger of >iot coming, fuppofing the caufe to 
 
 be chiefly in ignorance or idlenefs. Is not this 
 more agreeable to the reality of things ? — I wifh 
 to fee the day, when the Jirji exhortation fhall 
 be new modelled. — In regard to the tranflation of 
 two vcrfes («) in St. Paul's firfl: epiftlc to the Co- 
 rinthians, I have not the leaft doubt, but that the 
 margin of the Bible, which calls damnation, judg- 
 jnents of God, the latter is the true reading, v/hich 
 fo far corrects the exhortation ; but this has no 
 marginal notes for the prieft to ufe other words— 
 and therefore feems to be an inconfiftency. The 
 liturgy fliould furely be no more adhered to, with 
 an error, than the tranflation of St. Paul'% 
 
 epiftlc to the Corinthians." .This was his 
 
 opinion. — 
 
 D. And very juft : but why is it not altered ? 
 
 F. A clergyman might anfwer, " If the laity 
 are fo fottiflily ignorant and pervcrfe, as not to 
 fee the dilliniSion, what will any alterations 
 avail ? 
 
 D. If fuch exprefllons are acknowledged to 
 have frightened many ignorant or •well-?neaning 
 people from the table of our Lord, may not the 
 alteration induce them to come to it ? May not 
 fuch a ftep prevent their children, and their chil- 
 dren's children, from generation to generation, 
 going on in the fame fad habit of neglect .'' — 
 What will become of us at lafl: t 
 
 F. I muft confefs, it feems to be rather for 
 the honour of church and Jiate, to correct in fo 
 clear a point, though other parts of a doubt 
 ful kind fhould remain as they are. — As the 
 cafe ftands, many, who might otherwife fre- 
 quent the table of our Lord, are intimidated : 
 others, being inclined to vice, with the afliftance 
 of an excufe, which this defedl furniflies, neglect 
 the duty of remembering Chriji. Might not all 
 thefe be brought home to the flock ? Now they 
 decline all repentance and amendment, in the ge- 
 neral tenor of their lives. 
 
 D. How then can our paflors anfwer to leave 
 it as it is ? 
 
 F. You feem to refent it as a misfortune that 
 the thing is fo ; and as a crime that it is not rec- 
 tified. It is our part, Mary, to do v/hat we think 
 is our duty, and leave the reft in the hands of 
 Providence. The learned and pious men, who 
 made the tranflation, and others who compofed 
 thefe exhortations, certainly meant to guard the 
 table of our Lord from prophanation ; and it is 
 rather wonderful they have erred fo little. They 
 
 certainly 
 
 (a) Chap. xi. ver. 27, 29.
 
 [151 ] 
 
 certain!/ were not aware how far their words 
 might frighten ignorant pcrfons, and favouring 
 the corruptions of their hearts, bring on a certain 
 evil to prevent an uncertain one. To this pur- 
 pofe, I remember to have been prefent at a con- 
 verfation my mafter had with fome learned di- 
 vines, and other gentlemen. They took parti- 
 cular notice of the difliniStion of tv\'o words. 
 You are to underftand, .Mj;-v, that St. Paul 
 wrote to the Corinthians in Greek, a language 
 now underftood by many of our fchool boys. 
 Thefe gentlemen dwelt on the meaning of iiuo 
 words, which from their affinity v/ith our Englijh 
 word crime, I flial! never forget. 
 
 D. What were they ? 
 
 F. Krima and Katakrima. Krtma fignifying 
 the judgments of God; and Katakrima, damna- 
 tion.—— 
 
 D. And which of thefe words does St. Paul 
 ufe when we fay, " eatetli and drinketh damnation 
 to himfelf?" 
 
 F. He ufes the word Krima. 
 
 D. Then it is moft plain it fhould not be 
 damnation to himfclf, but the judgnunts of 
 God (a). 
 
 F. You will find it, as I told you, fo explained 
 in the margin of your Bible. 
 
 D. Surely it fliould not ftand in the exhor- 
 tation in the commuiiion-fervice expreft damna- 
 tion. 
 
 F. It feems ftrange, that the fame authority 
 which introduced the marginal explanation in 
 the Bible itfclf, fliould not extend to the alter- 
 ation of the exhortation /-—If any printer of a 
 common-prayer-book, fhould ufe the ■words judg- 
 ments of God, inilead of damnation, one would 
 imagine his plea of the marginal explanation in 
 the Bible, might be admitted in a civil or eccle- 
 fiaftical court, and exempt him from punijhment. 
 But it is dangerous to take any liberty without 
 authority, as it would be impoffible to tell, to 
 what mifchievous leng-ths it might be carried. 
 
 D. Having inadvertently placed lions round 
 the table of our gracious Lord, the leafl they can 
 do is to remove them. 
 
 F. To avoid an extreme great crime on one 
 fide, which only madmen or atheijls can be fup- 
 pofed to fall into, with regard to a prophanation 
 of the fuppcr of our Lord, by an evil intention, 
 1 apprehend thefe pious men have unluckily {tum- 
 
 bled on fuch fuggeftions, as unhappily furnifli 
 occafion, or rather an excufc, for the abominable 
 neglect we complain of. 
 
 D. As our bleffed Saviour probably never 
 meant any fuch thing, my wontler and trouble 
 of fpirit is, that you never heard of the lead in- 
 tention of altering it. 
 
 F. I have heard fome pious, fcnfiblc clergy- 
 men exprefs their wifhes to fee this part of the 
 liturgy altered — intimating, that as there is no 
 other part exceptionable, which materially af- 
 fects the piety of their congregations, it dcth not 
 follow, that every man's humour for an alter- 
 ation (hould be gratified ; or that we fliould alter 
 a fingle word, farther than That in queftion. 
 Thefe acknowledge that our Saviour, who in- 
 vites us with all the tenderncfs of a merciful re- 
 deemer, a friend, a parent, and a guide, could 
 never countenance fuch over-zealous efforts to 
 defend his commemorative facrifice, as defeat the 
 end for which he inftituted this memorial. — He 
 who died invoking Heaven to forgive his enemies, 
 could never mean to prefent an objeft of terror 
 to the weak minds of perfons, who might other- 
 wife become \\\s friends. 
 
 D. Is not the misfortune the greater, that any 
 circumfl:ance fhould be negleftcd, by which fo 
 many millions of mankind, in the progrefs of 
 time, may be fhut out of heaven's gates, when 
 they might be brought to a right fenfe of their 
 duty, and praftife it with equal attention ? In- 
 deed, my father, my heart bleeds when I think, 
 that any means fhould be neglefted, which may 
 reftore the negligent, the iimvary, the ignorant^ 
 or thofe who fhut their eyes on the brink of a 
 precipice, to the true path of eternal life. 
 
 F. Your zeal, my dear child, gives me much 
 pleafure : but confider, that cujlom is a tyrant ; 
 and that we a'e flaves to it in many inftances : 
 that novelty fometimes proves treacherous ; and 
 that good men are reludtant to begin to make any 
 change in religious concerns, lefl: it fhould fhew 
 an example that may he abufed ; and attempts be 
 made to change on, till the fubftance be loft in 
 novelty : of this there are fome inftances in the 
 world. I am fenfible this apprehenfion has its 
 dangers alfo. There is a degree of impirfe,:7ian 
 in every thing : happy when we can fhoot the 
 evil as it flies ! In this land, where every man 
 is free to think and aft, provided he does not 
 
 offend 
 
 (a) Firfl Epiftle of St. Paul to the Corinthians, chap. xi. ver. zg.
 
 E 152 3 
 
 ofFcnd againft peace and good order, every one 
 may correSi htmfdf'm v/hatever he finds amifs. 
 
 D. But every one cannot think fo well for 
 liiinfclf, as others may think for him. 
 
 /•'. Such errors fliould be rcftified by the law 
 of the land : but perhaps this is one of the 
 things, which the church thinks belongs to the 
 go/pel: and between church and ftate, neither 
 moves for a reform ; and thus the objed being 
 fo tender, is not meddled with. 
 
 D. So tender as not to be ineddled with ! 
 How can this be ? If they apply, in general, 
 the words which St. Paul applied in a peculiar 
 cafe, and have not rightly trandated a particular 
 word, the ienderncfi is on the fide of the neceffity 
 of altering this part of the tranjlation and liturgy, 
 at leafl of the latter, which has no marginal note 
 to corred it. Why fhould we hobble on, in 
 fuch a wretched path, and endanger the fouls of 
 men tumbling into the pit of death, by one kind 
 
 of negligence and falfe fear^ in fupport of am- 
 ther. 
 
 F. Have you no refpeft for learned men ? 
 
 D. I have a great refpeft for good ones ; but 
 fuppofing them both good and learned, you will 
 allow they are fallible: and why fhould not 
 a particular honeft miftake in their work be cor- 
 rected, as well as other people^s errors .'—^Our 
 church, in general, never pretended to infalli- 
 bility. 
 
 F. Both church and ftate are interefted in the 
 care of our fouls : and in good truth, Mary, I 
 believe, if there were ten men in both houfes of 
 parliament, who thought of this matter exailly 
 as you and I do, v/hether we are right or wrong, 
 and having the fame zeal, we fhould not be long 
 without a new exhortation ; expunging the old 
 one, as founded on the miftaken tranflation of a. 
 word of fuch importance. — 
 
 CONVERSATION VI. 
 
 Thejlrange abfurdity of declining to receive the facrament, on the pretence of the tranflation of the words of 
 St. Paul to the Corinthians. The fuppofed fpeech of St. Paul, were he to vifit the worlds and addrefs 
 the common people i5/"England on thefubjeSf of their negleiiing the table of our Lord. 
 
 D. T HAVE been thinking very ferioufly of 
 our difcourfe of yefterday : but is there 
 really no authority in fcripture for the expreflion 
 unworthily receiving ? 
 
 F. None ; except what St. Paul fays to the 
 Corinthians, on account of the extravagant and 
 prophane praftice thofe people fell into. 
 
 D. They miftook and mifufed the inftitution. 
 
 F. Very ftrangely : of all the errors in the 
 chriftian church, there is hardly one which, in 
 any age, has been fo abfurd or unrighteous. 
 Our omijfion alfo, is of a nature very horrible : 
 What the apoflle would fay to us, were he to 
 return to the earth, is not very difficult to be 
 imagined. 
 
 D. Do you believe, that were he to know 
 his declaration to the Corinthians, with regard 
 to their gluttony and drunkennefs, has been fo 
 ftrangely mifconftrued by the Englijh, he would 
 exclaim in the bitterncfs of his foul, that our 
 emiffton, in point of guilt, partook of the extra- 
 vagance of their finfiilncfs in the commijfion or 
 performance of the duty ? Their intemperance 
 
 immediately preceding, or at, the celebration of 
 our Lord's fupper, which the apoflle condemns, 
 is not a fin we can fall into. 
 
 F. Perhaps he might reproach us ftill more 
 than he did them, in this refpetSf, that we have 
 many preachers of the true gofpel always atten- 
 dant on us. 
 
 D. You do not imagine he would approve of 
 the fifi exhortation in the liturgy. The falfe 
 impreffions, on the minds of the people, would 
 induce him to make a change. 
 
 F. So one would imagine. It always appeared 
 to me a glaring abfurdity, for the minifter to in- 
 vite his congregation to come to the table of our 
 Lord, and at the fame time threaten them with 
 damnation if they did come to it, fhould they not 
 partake of his fupper zvorthily. It would be good 
 common-fenfe, if a clergyman were to fay to his 
 congregation, " If any of you perfecute or de- 
 fraud your neighbour, or praftife uncleannefs, 
 drunkennefs, fwearing, or lying, and intend to 
 go on in the fame courfe, you cannot exped any 
 
 good
 
 [ 153 ] 
 
 good from tlic facramcnt : if you come to the 
 table of our Lord with fuch intentions, you are 
 guilty of mockery, and add this fin to your other 
 iniquities ; but if you only fear, that you may 
 hereafter offend in any fuch inftance, and there- 
 fore decline this duty, as if the devil would cer- 
 tainly enter into you on account of your receiving, 
 you reverfe all the rules of common-fenfe, and 
 are the mofl: unhappy fools upon earth. The 
 devil may, with great propriety, be faid to be in 
 you, if you do not receive, becaufe you do not re- 
 ceive. Awe and reverence, with fear not to 
 offend, are proofs of fincerity : but there cannot 
 be a ftronger evidence, that the devil prevails in 
 your hearts, fo far as men are bewitched by their 
 fins, than the very reafon you give for not ac- 
 cepting the invitation to come to the fupper of 
 our blejfed Lord. The moll fovereign remedy 
 againft fuch devilifh witchcraft, is a fincerc par- 
 ticipation of this commemorative facrifice, in re- 
 membrance of the death of That Saviour, who 
 expired on the crofs, to make atonement for your 
 fms, if you fincerely repent of them, and amend 
 your lives !" — In fuch terms as thefe, might a 
 worthy clergyman addrefs his congregation. 
 
 D. This declaration would be glorious, and 
 might force the people to lay down their preju- 
 dices, and falfe apprehenfions, with regard to 
 this important article. 
 
 F. We mull: not wonder that many do not 
 underftand the true nature of the facram.ent, 
 whether puzzl_'d by falfe tranflations, or learned 
 diftinctions. Confider what a ftrange piece of 
 work the papifls have made, by a literal conftruc- 
 tion of the words of our Saviour, converting, as 
 they pretend, bread and wine into fcj)) and blood, 
 for no purpofe comprehenfible to common-fenfe, 
 except the rank iniquity of prief.croft. Since 
 the Reformation, and purging off fuch deadly 
 humours, fome very learned men have exercifcd 
 their talents, by diflinflions which have by no 
 means anlwered the end of making us wifer or 
 better. 
 
 D. Let us then come back again to the excr- 
 cife of common fenfe, and common honefly, 
 and do wtiat Chriji hath commanded us. 
 
 F. The mijiakei of the learned fhould be cor- 
 rected by the experience of the vvife : knowlcdoe 
 -drawn from experience, is a better guide than 
 learning. My mafter ufed to fay, " that the 
 higheil pitch of learning, ferves chiefly to teach 
 us modtlty, and keep us humble : that the beft 
 
 ufc of it, is to fpeak plainly to all the world, 
 and to tell our thoughts of things freely; — to 
 lead the blind, and iidlrudt the ignorant : — that a 
 fincere confcfTion of ignorance, is one of the faircit 
 and iureft teftimonies of judgment : — that men 
 are apt to lofe thcmfelves in depths of learning, 
 which no human underflanding can fathom :— — 
 that the reafon of things lies in a narrow com- 
 pafs, common-fenfe being ten times more ufeful 
 than any other fenfe." 
 
 D. This is an admirable leffon indeed ! Still 
 you fay they were \zxy pious men, who fell into 
 fome miftakes. 
 
 F. I make no doubt but they were ; and I 
 think we are under great obligations to them j 
 not for the miftakes, for if there are really no 
 fuch words in the fcriptures, as unworthy re- 
 ceiving, except thofe applied by St. Paul to the 
 Corinthians, it feems to be a misfortune, that 
 thefe fhould ever have been fo applied as to caufe 
 as great mifchief to us, as he meant to guard the 
 people of Corinth againft ; they tranfgrefling by 
 doing the thing improperly, and we by not doing 
 it at all : I mean with refpedl to the generality 
 of the people of our national church. Our li- 
 turgy, with very few exceptions, is a moft ex- 
 cellent, pious, and fcriptural compofition : but 
 if it hath happened in procefs of time, through 
 the power of example, and the ncgleft oi precept, 
 that miftaken opinions have been adopted ; and 
 fome clear, ftrong, new exhortation in the 
 communion fervice, is become neceffary to be 
 made, in place of the old one, to be repeated, 
 line by line, and fabbath-day after fabbath-day, 
 till the clergy fhall bring back their loft fheep to 
 the fold, I hope it will be done ! 
 
 D. We have the liberty, you fav, of ufing 
 our own underitandings, in the concerns of the 
 next v/orld, as well as in relation to this : I hope 
 it \v\\\ be exercifed by the great who rule us. 
 
 F. The zv.rd of God, and the reafon of man, 
 ftand upon the fame foundation as they did 
 eighteen hundred years ago : and if St. Paul were 
 to vifit this world again, it is reafonable to fup- 
 pofe he would admonifh us. 
 
 D. In what words do you imagine he would 
 addrefs us ? 
 
 F. He might perhaps fpeak to this effect : 
 " O ye flow of heart to believe the great truths 
 of your religion ! Ye perverfe deceivers of your- 
 felvcs, againft your own fouls ! I am amazed 
 to fee what pains you take to forfeit your title to 
 X eternal
 
 [ ^54 ] 
 
 eternal life, by neglecting the plained leflbns 
 which )? youri'elves teach your children, when 
 their hearts are uncorruptcd by the world. Ye 
 niifconftrue what I faid to the Corinthians ; or 
 determining to lofe no part of my fcnfe, ye 
 have gone beyond it : and yet ye have not 
 religious -courage enough to rectify it. I wrote 
 in Greek, and ufed a word (a) which fignifies the 
 judgments of God, not damnation, which is a 
 very different word [h). Ye teach your chil- 
 dren very properly, " that the Lord's fupper was 
 ordained, for the continual remembrance of the fa- 
 crifice of the death of Chrift, and of the benefits 
 which ye receive by it." " Ye acknowledge that 
 our Lord hath commanded, that bread and wine 
 fliall be received as the outward part, or fign of 
 his fupper ; and as thefe ftrengthen and refrefli 
 your bodies, your fouls may be refreflied by the 
 celebration of the memorial of fo great a bene- 
 faiSlor." Ye acknowledge, that " the prepara- 
 iim ncceffary, is to examine yourfelves, whether 
 ye repent truly of your former fins, and fted- 
 faftly purpofe to lead a new life, having a lively 
 faith in God's mercies through Chriji, with a 
 thankful remembrance of his death, being in 
 
 charity with all men." Thus far I fpeak for 
 
 your honour and true belief : and can any thing 
 be more plain 7i.no. fimple, more eafy to underftand 
 in your own mother tongue ? Why, ye children 
 of Providence, will ye indulge an affetfted fpirit 
 of ignorance, and a real hypocrify and difregard 
 to the religion of your country ? For whom did 
 the Son of God die ? Was it not for mankind ? 
 Did he die for you, if he is not to be remembered 
 by you ? And how can ye remember him, if ye 
 do not obey iiim ? Hath he not commanded, in 
 what manner ye fhall give proof of your remem- 
 brance of him ? Ye fay, that cut of refpeft to 
 his memory, and for fear of offending him, you 
 abfent yourfelves from his fcr/ice. Is this any 
 teftimony of your belief, that he died, or that he 
 commanded yci to remember his death till his 
 coming again ? How then are ye follo-wers of 
 Chrifl? And if not followers of Chrift, hov/ 
 can you expeft thai great and mighty reward 
 ■which he hath promifed to his faithfid fer- 
 vants ? Are ye faithftd ? rather, are ye not a 
 faithlefs generation, ungrateful, full of fraud, 
 and ripening yourfelves for the dreadful deftruc- 
 tion which nov/ hangs over your heads ? Ye 
 keep from the table of our Lord, out of refpeii 
 
 (a) Krima, 
 
 (L) Katakrlma. 
 
 to ^/w/— what, when he invites ye to come, 
 with all the kindnefs of a friend, the compaflioti 
 of a father, and the mercies of your Saviour and 
 your God ? This is treating him with fcorit. 
 Tremble, O ye children of vanity and lies, when 
 I tell ye, he will vifit ye for your fins, either in 
 this woild, or in That which is to come. He 
 who kiioweth the heart of man, knoweth that ye 
 lie unto him, and excufe yourfelves from accept- 
 ing his gracious invitation to his table, not out 
 of refpeft, but that ye may accept the invitatioa 
 of your fins, and become the fervants of the 
 world, the flefh, and the devil, with the lefs 
 compunction. This is at the bottom of your 
 hearts ; and in fpite of your difguife, your ««/- 
 ward behaviour proclaims it. Ye fay ye are not 
 prepared for the firft and moft important duty 
 of life .^ Are ye prepared for death ? Ye muft 
 die ! — As well may ye attempt to reverfe the de- 
 cree of the Almighty, for the tranfgreflion of the 
 firfl Adam, whofe fin brought death into the 
 world, and all our woe — as the command of the- 
 fecond Adam, whofe righteoufnefs reflored man to- 
 the favour of his God, on condition of his obe- 
 dience. — Will ye then continue to be the chil- 
 dren of difobedience, and forfeit eternal blifs, 
 feeing that ye muft pafs through the paflage of 
 the grave to everlafling happinefs, or eternal tor- 
 ments ? — Did God give ye reafon to caft it to 
 fwine, as if ye knew not the dillinflion of fnan^ 
 and the beafl that periflies. Has fm fo far ob- 
 fcured the light of your minds, that ye cannot 
 fee the precipice before ye .' — How often do ye 
 vifit the habitations of fin, and the tables of ini- 
 quity, indulging yourfelves in things forbidden,, 
 yet turning your back on the table of our Lord ! 
 — And do you excufe yourfelves on account of 
 what 1 faid to the Corinthians ? The ordinances 
 of your church, guard ye againft the moral 
 poffibility of any fuch fin, as fome of them com- 
 mitted. Ye affeil to be prudent in your iniquity : 
 do you not read that I told the Co7-inthians in ge- 
 neral ternis, " It is written, I will deftroy the 
 wifdom of the wife, and will bring to nothing 
 the underftanding of the prudent (V)." If this is 
 true, in refpeiS to thofe who defpife the gofpel 
 of Chrifl, by an affectation of fuperior knowledge 
 or prudence, what muft it be with you who ac- 
 knowledge the command to be clear, yet reafon 
 yourfelves into a belief, as if it were prudent 
 not to obey it ! — O God of my fathers, and thou 
 
 hleffed 
 (f) Firft EpiAle, chap. i. ver. 9.
 
 [ ^55 ] 
 
 at Corinth, and planted this church. I was ab- 
 fciu about ^m' years before I wrote this cpiftle, 
 during which time, a fadlion was formed againft 
 nic, by bufy men, very dangerous to the gofpel. 
 The celebration of the paflbvcr, amongft my 
 anceftors the Jews, was eating a meal, diftin- 
 guiflied from other ordinary meals, by feveral 
 peculiar ceremonies, two of which were eating 
 of bread broken, and drinking a cup of wine, 
 called the cup of blcjfing. Our Saviour thought 
 fit to transfer thefe two into the clmjiian churchy 
 to be ufed in their aflemblies, for a commemora- 
 tion of his death and fufFerings. In celebrating 
 this pure, exalted, and divine inftitution of our 
 Saviour, the judaizing Corinthians, in my ab- 
 fence, had followed too much the yewifl) cuftom 
 of eating their pajfover ; and they eat the hordes 
 fuppcr, as a part of their meal, bringing their 
 provifions into the aflembly ; where they eat» 
 divided into difl:in(Sl: companies, fome feaftiijg to 
 excefs, whilft others, ill-provided, were in want^ 
 Neither did they wait for each other : and it is 
 plain that the plenty and excefs of fome, ftiamed 
 the penury and want of others. Nothing could 
 be more abfurd in itfelf, nor more ofFenfive to 
 the facred celebration of our Lord's fupper. I 
 could not but reprehend them in fevere terms, 
 I informed them of the danger of fuch miftakes, 
 which were carried to a criminal height ; for 
 they did not diftinguifli between the Lord's fup~ 
 per. and thth common food : and it muft be very 
 apparent to you, that he that ate and drank irre~ 
 ■verently, and without regard to the defign of the 
 inftitution, was guilty of a prophanation, and 
 affronted the facred elements. And what did I 
 fay in confequence of this condu£l ? — " He that 
 eateth and drinketh unworthily, eateth and 
 drinking God' s judgment {e) on himfelf, not difcern- 
 ing the Lord's body." Unluckily your tranflation 
 calls it damnation : but then it is explained in the 
 margin, to be meant the judgments of God, which 
 is what I faid, and meant ; that is, that the offen- 
 der takes the readiefl way to bring down fuch 
 judgments on his head. And it is evident, from 
 what follows, " that for this caufe many are 
 weai and /icily among ye; and many fleep if)." 
 X 2 Ye 
 
 {a) Firft Epiftle to the CoriKthiam, chap. iii. ver. lo. 
 
 (b) Firll Epiftle to the Corinthians, chap. xi. ver. 20. (f) Ver. 27. 0?) ^'er, 2S. 
 
 (r) Damnation, by which our tranflation renders krima, (in ver. 29.) is vulgarly taken for eternal damna- 
 tion in the other world ; whereas, krima here fignifies fmijhment of another nature, as appears by ver. 30, 32. 
 (f) 1 Cor. xi. 30^ 
 
 blefled Redeemer of the world, to Whofe fervice 
 I am devoted, bring thefe mifcrable beings to 
 behold the things which belong to their peace, 
 before they are hid from their eyes for ever !— — 
 I implore the Almighty to forgive ye. Will )-e 
 refolve to turn a deaf ear to the dying words of 
 our blefTed Lord ? I told the Corinthians, " Ac- 
 cording to the grace of God which is given unto 
 me, as a wife mafter builder, I have laid the 
 foundation, and another huildeth thereon. But 
 let every one take heed how he buildeth theis;- 
 upon («)." What a flrange fuppofition have ye 
 made, that bccaufe I admonifhed the Corinthians 
 for a fin ailually committed, ye will not perform 
 your duty, left you fliould do evil after ye have 
 done good. Ye fhould do good that ye may 
 avoid evil. Your principle operates againft 
 all afts of virtue : and all obedience to laws di- 
 vine and human. Of him who ever does evil, of 
 him evil may be expe£led. By not ailing right, 
 or not doing good, ye do evil, and evil will re- 
 turn into your own bofoms. The omiffton of good, 
 is the coinmiffion of evil. — Ye foolifh reafoners : 
 did God give you the power of judgment and 
 underftanding, to be thus blown like chafF be- 
 fore the wind ? — No one of the apoflles, except 
 myfelf, has ufed the words, unworthy receiving : 
 HO one of them had the fame reafon for ufmg 
 them.— I told the Corinthians, that their " com- 
 ing together in one place, was not to eat the 
 Lord's fupper (/■)." To meet in a religious af- 
 fembly, and there to eat and drink as at a com- 
 mon meal, and thus gluttonoufly, and without 
 regard to thofe who are perhaps perifhing by hun- 
 ger, is confounding the moft: obvious diftiniSion, 
 and feverely reprehenfible. — Wherefore, when I 
 faid, " whofoever fhall eat this bre.id, and drink 
 this cup of the Lord unworthily, Ihall be guilty 
 of the body and blood of the Lord {c) ;" I 
 meant, that he who eats this bread, and drinks 
 this cup of the Lord, in an unworthy manner, 
 not fuitable to the end and defign of this facred 
 inftitution, is guilty of a mifufe of the body and 
 fclood of the Lord. I added, " but let a man 
 examine himfelf, andy» let him eat of that bread, 
 and drink of that cup (^)." I fpent two years
 
 [ 156 ] 
 
 Ye properly cnoiigli confider this verfe to fignify, 
 various difeafes and jundry kinds of death [a). la 
 confirmation of this, I told them, " when ye 
 are judged, ye are chaftened of the Lord, that ye 
 Jhould not he condemned with the worhl [b). W liere- 
 fore, my brethren, when ye come together to eat, 
 tarry one for another [c). Thus I reproved 
 them for their not afTembling as they ought, and 
 for their grofs error, with refpefl to the true ce- 
 lebration of our Lord's fupper. They degraded 
 their characters as rcafonable beings, and believers 
 in Chrift, by an abfurd and irreverent practice ; 
 and ye arc guilty of an abfurd and wicked negle£}. 
 Were the people of Corinth, or are the common 
 people oi England, duly attentive to the commands 
 of our great Lord and Mafter ? They converted 
 this fpiritual facrifice of devotion of foul and 
 body, this heavenly ie?A, intended to nourifh the 
 Spirit for everlaftijig life, into an occafion of 
 gluttony and drunkennefs. — Is it to avoid fo 
 grofs an abufe, that ye abfent yourfclves from the 
 iupper of our Lord ? Have you no candour nor 
 underflanding ? Have ye no truth nor fincerity 
 of heart to confefs, that the ordinances of your 
 church will not admit of any fuch abufe. The 
 moral impoffibtlity of your erring in this refpedf, 
 fliews how very little ye defirc to acquit yourfclves 
 as chrifiians. I warn ye of your danger, and of 
 ^t judgments ox puniJJiments which hang over the 
 heads of thofe who perfift in fuch foolifli, dif- 
 graceful, and wicked praflices. I warn ye Eng- 
 lijh, as ye exped: redemption by the blood of the 
 Son of God ; as ye hope to efcape the flames of 
 hell, to defift from your fooUJ}>, difgraceful, and 
 vjicked cujlom of ahfenting yourfelves from the table 
 of our Lord, as fo many of you do ; that ye may 
 return in purity and fimplicity of heart, and obey 
 his cotnrnand. Confider the laft command of your 
 dying friend and faviour, fefus Chrijl the righte- 
 ous ; even the Son of God, who has left this fa- 
 cred pledge of our remembering him, through 
 every fucceffiou of generations, which may pafs 
 till he returns again to be our /W^^/— Behold 
 him arrayed in the tremendous majefty of that 
 terrible day ! Terrible it will be to finners, who 
 violate truth, abufe their reafon ; aj:d by fuch an 
 habitual negle£i as yours, fubjedl then^felyes to 
 almighty vengeance ! — Ye are not ignorant, my 
 bxethren, that I ought to be deeined one of the 
 
 leafl of the apoftles ; for in the blindnefs of my 
 zeal for the law of Mofes, the religion of my fa- 
 thers, I perfecuted the church of Chrijl; and 
 was even inftrumental to the deaths of many 
 who called on his name ; till the Lord, in 
 mercy to my ignorance and blindnefs, wrought 
 a miracle for my converfion, by a light fhining 
 from heaven, which ftruck me to the earth ! 
 Can ye, who have been nurtured from your in- 
 fancy in the knowledge of Chrift, pretend to be 
 ignorant ? Will ye prefumptuoufly add hn to fm, 
 by afking a ?niracle, to induce you to frequent 
 the table of our Lord ? Are ye not furrounded 
 with light, yet feek darknefs and the fhadow of 
 death ? The miniflers of the gofpel invite ye to 
 come to the table of our Lord : they admonifti 
 ye for your negleft : they explain my meaning, 
 with refpeft to what I have faid of the Corin- 
 thians. Ceafe then from the error of your ways, 
 and return unto the Lord your God, with true 
 repentance and amendment of life, obeying the 
 commands of our bleffed Saviour, that by re- 
 membering him, with true fubmiflion to his will, 
 he may remember you, on that day, in which the 
 beft of the children of men will fland in fo much 
 need of mercy ! " 
 
 D. My dear father, I have liflened with fuch a 
 refpe£t for St. Paul, as a meffeiiger from the 
 great Father of mankind ; and to you, my na- 
 tural father, I hope I fhall not forget your 
 words. I wifh they were engraven on copper, 
 that the impreffion might be ported on the win- 
 dows and doors of thofe foolifh men and wo- 
 men, who take fo much pains to deceive them- 
 felves, with relation to unworthily receiving, and 
 think not of their unworthinefs, and rank iniquity 
 in not receiving. 
 
 F. Alas ! my child, I only fuppofe, what this 
 great apoflle might with juftice fay on the occa- 
 fion, in correcting all falfe notions concerning 
 that pafl'age in his writings, the only one where 
 unworthily receiving is mentioned. The com- 
 mon-fenfe of the thing, as well as the chriftiaa 
 faith, as delivered to us, is agreeable to what I 
 have prefumed to fay in the charafter of the 
 apoftle. To decline the duty, on the pretence 
 commonly made, is as much below the reafon 
 and dignity, of a man, as it is repugnant to the- 
 profeflion of a chriftian. 
 
 e o N-. 
 
 (rt) Communion-fei vice. —Such deaths might be frequent, as ;f, in a more peculiar manner, intended by a. 
 4iv.uve interpofuion for the punifliment of fins. Intemperance is often followed by an unripe death.. 
 {b) I Cor. xi. 32. (0 Ver..33.
 
 [ ^57 ] 
 
 CONVERSATION VI. 
 
 The um-eafonablenefs of declining the duty of receiving the Lord''! [upper. Nature of the preparation for 
 it. In what various ways the judgments of God ?7iay overtake thofe who are negligent and difobedicnt t» 
 the commands of our blejfed Saviour. 
 
 D. ]V/T Y dear father, the information you gave 
 me in our yefterday's walk, has left no 
 fhadow of doubt in my breaft, how much our 
 neighbours are in the wrong; for their extreme 
 neglio-cnce. 
 
 F. Every chrijtian in his right mind, muft be 
 fenfible, that this part of our religion is as ne- 
 celTary as any other : and the excufes which 
 foolifh people think to avail themfelves of, may 
 with as much reafon be applied to any moral or 
 religious obligation, which the fancy or corrup- 
 tion of the heart may not be pleafed with. Let 
 us reafon ever fo long on this interefting fubje£t, 
 it is abfurd to adopt a principle and practice, as 
 if they could prove that the elements confecrated 
 to the grcatefl: and mod important purpofe, will 
 make their condition the ivorfe ; for if they really 
 think their condition is bad, they are abfurd in 
 their conclufion, if they do not receive, in hopes 
 to make it better. If their condition is very bad, 
 why do they not mend it ? If this is a ?ncans of 
 mending it, why do they not ufe it ? 
 
 D. They fceni to endeavour to find out rea- 
 fons for plunging themfelves into guilt and 
 mifcry. — They are frightened in regard to this 
 part of the chrifilan worjinp : but do they perform 
 any other part as they ought ? 
 
 F. One might afk them. Is prayer offered up 
 
 at the throne of God, lefs facred ? Is not the 
 
 the celebration of the Lc^rd's fupper performed 
 
 S>>by prayer^ as well as breaking af bread ? Whither 
 
 will their folly carry them ? 
 
 D. I mentioned to you feveral of my acquain- 
 tance, who are in tliis fituation, without reafon, 
 or diredly contrary to it ; for though they declare 
 their fears and apprehenfions, yet in the fame 
 breath they acknowledge, they truly and earneftly 
 repent oi their fins, and are Iji love and charity 
 with their neighbours, and intend to lead a new 
 life, and follow the commandments of God ? 
 
 F. What then are they afraid of ? It is upon 
 
 thefe terms that the minifter bids them draw near 
 with faith, and take the holy facrament /5 their 
 comfort, making their humble confeflion to Al- 
 mighty God. 
 
 D. One would not imagine that any perfon 
 in this temper of mind, could have fuch fcruples ; 
 hut fill they fay they are afraid of receiving un- 
 worthily ! 
 
 F. This is their misfortune, or their crime ! 
 Will they read the fcriptures ? If they feek, 
 and do not find a finglc fyllable of unworthy re- 
 ceiving, except in the cafe of the Corinthians, 
 will their minds he: fo far at rejl ? Will they re- 
 ceive as others do ? Is there fo vaft a difference 
 between one man and another, neither being re- 
 markably good, nor remarkably evil / If the /w- 
 tention is good, can there be nay fuch thing as 
 unworthy receiving, except in the inftance of 
 grofs ignorance of the nature and dcfign of the 
 facrament ? In this cafe, though the perfon 
 receiving cannot be faid to receive worthily, yet 
 the m.ercy of God may extend to the pure inten- 
 tion. We have feen that the complaint in the 
 fcriptures, made by St. Paul, the apoflle him- 
 felf hath fufficiently explained. You have read 
 the opinion and inftrudfion of the learned and 
 pious archbidiop («), to the many frivolous ex- 
 cufes ufually made, for not receiving the facra- 
 ment. Excufes will not avail : the Almighty 
 Father knoweth the heart : he hath commanded, 
 by his Son f':fus Chriji, and he will be obeyed, or 
 he will pumfl) 1 — As you muft be fenfible, that 
 this part of your religion is at leaft as neceffary 
 as any other part ; and what part is not necef- 
 fary? you will therefore confider this inflitu- 
 tion, as preparatory to That good life, which all 
 people afpire at, who are not given up to work 
 wickednefs : but it is not the perfe(51:ion of a good 
 life : no : it is Tlut which proves us to be 
 chriftians in heart and intention : but it influerices 
 life only, as other parts of religion do. It is the 
 
 moii 
 (a) Dr. Synge, Archbifliop of Tuam, page 28^
 
 [ H^ 1 
 
 mofl: folcmn part, inJceJ, as generally received ; 
 but every part is foUmn, Our Saviour fays, 
 " Come unto me^ all ye that labour and are 
 licavy laden, and I will give you reft." A very 
 tender and pcrfuafive invitation ! A very great 
 and important oftl-r ! Where is the child of man 
 who is not in want of relief? The facrament of 
 our Lord's fuppcr, cannot fail of affording relief; 
 but it is abfurd to imagine, there are any mar- 
 vellous qualities in it inexplicable. The good 
 muft fpring from pious intentions, and a good 
 heart, reminded of the end and defign of the fuf- 
 ferings of a bleeding Saviour! — Thefe ungrateful 
 people fay, they mufl not receive unworthily : — 
 To be worthy to receive any marks of divine fa- 
 vour, is true only as we refer ourfelves to the 
 merits of Chrijl : but to be afraid left we (hould 
 receive wiivorthily, in the fcnfe which thefe un- 
 happy people apprehend, is folly and madnefs ! 
 Do you not perceive, that the negle£l is cri- 
 minal, and draws on all the confequences 
 dreaded ? 
 
 D. It is finning, as it were, for the fake of 
 finning. 
 
 F. One would imagine fo : nothing can prove 
 a man more foolifli, than the bringing on ruin 
 for fear of being undone, O Mary, they may 
 apply a balm to their fouls, but the confcioufnefs 
 of neglecfl, ought to fting the bofom with a fcor- 
 pion's point ! The fierce winds that blow ; the 
 loud thunder-ftorm ; and the lightening's blaft- 
 ing f.re, all reproach in dreadful terms, " Thou 
 hajl forgotten thy friend, thy Saviour and thy God! 
 Go, Jhanulefs man ; and if thou feelejl no torture in 
 thy bofom, thou art the tnore undone ! " 
 
 D. O my father, who can hear this, and live 
 in a carelefs neglcdt of this duty ! 
 
 F. I hope that you and I, fhould rather bear a 
 poniard in our bofoms ! He who brouo;ht re- 
 demption unto mankind, and commanded this 
 covenant to be kept, with the holinefs and reve- 
 rence due to his name, what can we think of the 
 breach of it ? If thofe have a good underftand- 
 ing, who aft agreeably to the fear of the Lord, 
 and delight in his commandments, and their feed 
 Ihall be mighty on the earth ; if the hleffmgs of 
 heaven fliall be (howered on then heads, and their 
 days pafs in heavenly peace and comfort ; what 
 will happen to thofe, who fo far from having 
 any delight, feck for the moft_/>/W»«x excufes, 
 to evade the performance of their duty ! Well 
 may they be afraid of evil tidings, for their hearts 
 
 3 
 
 cannot ftand faft ; nor do I think they can be 
 
 faid to believe. 
 
 D. At leaft they do not think that God is a 
 confumingfire, otherwife they would ftand in awe 
 and tremble. 
 
 F. So the Almighty is reprefented, probably 
 from the appearance he made when he promul- 
 gated the law to the Ifraelites, from mount Sinai. 
 They faw and trembled ; and well might they 
 fear, fmce it was evident, if they did not obey. 
 That tremendous Being, whofe voice they heard, 
 and faw the flame from which it feemed to iflue, 
 could dejlroy as well as fave, and by one blaft 
 deprive them all of That life, which they were 
 bound to devote to his fervice. O think, my 
 daughter, when the apojile propofed to our Sa- 
 viour to build three tabernacles, one for Him, 
 one for Mofes, and one for EUas, a voice ifl'ucd 
 from a cloud, " This is my beloved Son, hear 
 
 him I " Alas, Mary, do thofe hear him, who 
 
 will not regard even the dying words of their 
 merciful Saviour, their Redeemer, and their 
 God ? " Do this in remembrance of me."— 
 No ! they rejeSi the command ! — they refufe to 
 comply! — they reafon upon their difohedience \ 
 and pretend to find good caufe for it. — And 
 what do they expeiSl will be the confequence of 
 fo foolifh and horrible a prefumption -■' This is 
 no fpeculative opinion ; it is a fimple queftion, 
 whether they will, or will not, break bread, and 
 drink wine, in remetnbrance of Chrijl, according t» 
 his f acred injiitution ? 
 
 D. So much have I feen and heard of the 
 negligence of our friends and neighbours, and 
 of the friends and acquaintance of other people, 
 in regard to this part of the chriftian worfhip, I 
 cannot too much, nor too often lament their 
 fatal behaviour. You never laid your commands 
 on me, with regard to the facrament. 
 
 F. No, child ; nor will your miflrefs lay her 
 commands upon you. She will fuppofe you know^ 
 that you are commanded by your great Lord and 
 Mafter. If it were in the power of any mortal 
 to oblige others to be religious, the world would 
 be very differently conftituted from what it is. 
 Do you not perceive, that the great Lord of all, 
 by his good providence, inclines our adtions ; 
 he does not controul the will. He has, in all 
 ages, by prophets and faints, and by his Son, 
 the great prophet of the chriftian world ; and 
 now by his minifters, warned, admoniflied, and 
 advifed ; if this will not do, we are told, that 
 
 " neither
 
 [ 159 ] 
 
 ** nefther would they be perfuaded, though one 
 were to rife from the dead." Wliat, alas ! can 
 I ; what can your miftrefs do more ? She will 
 warn, admoiiifli, and advife ; and if her fervants 
 will not attend, the greater will their condemn- 
 ation be : file will have difcharged her duty, they 
 muft look to thdtr own obligations. 
 
 D. Is there no danger of the facrament being 
 prophaned by too familiar a ufe ? 
 
 F. Do you afk this queftion from its being fo 
 much negle£fed ? It would be a more proper 
 queftion, if it were univerfally obferved. Do 
 you not perceive, that your queftion comes 
 round to the fame point, not to do a right thing 
 for fear wrong fliould follow. Perhaps I ufc more 
 familiar words,, than fome divines are wont to ufe 
 in difcourfe on this fubjecl. 
 
 D. But you meet with many of your opinion. 
 
 F. I believe the greateft part think nearly as 
 I do. If it is an eflential part of the chrijiian 
 worjliip, agreeable to the concurrent teftimony 
 of the earlieft times, continued down to us 
 through a fucccJlioii of ages, with all the reve- 
 rence of belief in the religion of Chi-iji, what 
 flronger proof can be given of our falling off in 
 England, by fo many deferting the banners of the 
 great Captain of our falvation ? Whilft falfe 
 fears, puerile negligence, ungenerous want of 
 candour, and fmful referves prtvail fo much ; 
 can we call ourfelves more than half, or quarter 
 chrijiians F Our morality, granting that much 
 ftiil remains, is no proof, or but a flender tefti- 
 mony, of our belief in Chriji ; but the negleft 
 of this part of his worftiip, is attended by great 
 immorality. Obedience, in this inftance, is a 
 touchftone. Do we not prove ourfelves allayed 
 with very bafe metal ? What v/ould a primitive 
 thrijiian fay, were he to rife from the gra\e ? 
 The Jirji chrijVians made the facrament of the 
 Lord's fupper a part of their conftant public v/or- 
 fhip every week ; and fo it continued for fome 
 ages (rt), till the errors of popery fullied the 
 luftre of chriftianity. Neglefting the beautiful 
 fimplicity of this facred inftitution of the facra- 
 ment, they ulVd it as a charm in the hands of 
 the prieft, who made the foolifti people believe 
 the power was vefted in him, to convert bread 
 and wine into flcfh and blood ; and coniequently, 
 that he could work miracles ; dating from thence 
 
 that fcenc of iniquity, which we have fecn exhi- 
 bited on the theatre of the earth, in the grofs 
 corruption of chriftianity, till one part of man- 
 kind could bear it no longer. They revolted 
 from the falfe church, by the reformation — and 
 we now feem to be revolting from the true, and 
 defert the rock on which the church of Chrift- is 
 built. Inftead of fhewing a thankful remembrance 
 of the death of our Redeemer, and bleffing God 
 for an opportunity of exprcfling our gratitude t» 
 the greateft and beft of friends, we negleil this 
 part of his worfliip : we turn our backs upon his 
 altar : xve make frivolous excufcs of unworthinefs, 
 and even renounce our common-fcnfe and can- 
 dour ! O fhame ! — Shame and diftionour ! — 
 And what is really at the bottom of this ? Indo- 
 lence, bad habits, and a fecret refei-vc, as if we 
 might fin at any time with the lefs danger, be- 
 caufe at a particular time we did not perform a 
 duty, which from its nature is one of the bcft 
 prefervatives againft fin in general. I remember 
 a young man in livery, who ufed to receive the 
 facrament, in the country, decline it in London : 
 his reafon was, that when he was in the com- 
 pany of other footmen attending their mafters, 
 and heard them fwear, he alfo was tempted to 
 fvear. I had fome reafon to fufpedt his religion 
 forfook him ; or rather he forfook his religion, 
 and gave himfelf up to -vice : but this was the 
 reafon he gave ; and it might be true, fo fatal is 
 temptation and example. 
 
 D. His receiving the facrament would proba- 
 bly have proved a powerful check; and he fliould 
 have admoniflicd thofe who took God's name in 
 vain, and not have followed fo dreadful an ex- 
 ample ! 
 
 F. Moft certainly : this amounted to little 
 more than a trial, how a man can deceive him- 
 felf. You will the more eafily difcern the 
 
 monftrous abfurdity and ingratitude of thofe,, 
 who thus refufe to come to the table of our 
 Lord. When you confider further, what they 
 profefs to believe, I fay profefs to believe, for they 
 are fenfible, that upon the fame authority they 
 believe that Chrift came upon the earth, died 
 for the fins of men, and rofe again ; afcended 
 into heaven, and fitteth on the right hand of 
 God, and will be the iudfe of the livins: and 
 the dead, they are required to commemorate his 
 
 death. 
 
 (rt) !07 years after Chrift, it appears by an epiille q£ Pliny to Trajan, that the chriflians of his time, 
 eonflantly commemorated the death of Chrift every week in their public worlhip,
 
 C '60 ] 
 
 death. To fay then, they believe In thefe arti- 
 cles, and not do. That which is required to be 
 done, as 7>. proof of their belief! — Good God, how 
 Can their conduit be reconciled ! It is oftcnfive 
 to conmion-fenfe. Is there not caufe to fufpeiSl: the 
 declaration of their belief, is fo far moikery, 
 that they repeat words without attending to the 
 fenfe of them ? 
 
 D. They learn their belief -when they arc chil- 
 dren, at a time when they can but ill compre- 
 hend what it is to believe ; and they feem con- 
 tented to remain children, and nothing but chil- 
 dren, during their whole lives. 
 
 F. There is fome truth in your remark, with 
 this difference, that the fallen fpirits a.-'e faid to 
 believe and tremble : there arc but few of thefe 
 negligent nominal chrijlians, when arrived at 
 years of maturity, but .ire confcious of fin, by 
 their omiflion of tliis duty. 
 
 D. What a dreadful fituation then do they 
 put themfclves in ! To live comfortlcfs, as it 
 were, to die coryfortlefs ; and have their hope in the 
 happinefs of the life to come, clouded over with 
 the darknefs of a confcious fm, in which per- 
 haps they have paffed through their whole lives. 
 
 F. Even fo, Mary : I have no comprehenfion 
 how it is, that being commanded to do a thing, 
 which 1 ought to do, becaufe it is commanded 
 even by God himfelf, I can poffibly negleiS doing 
 fuch thing, and yet not be troubled in mind for 
 my negligence. Can the pleafures of fm com- 
 penfate for fuch pain, even were there no after- 
 reckoning ? 
 
 D. Amidfi: all the arguments which reafon 
 and common-fenfe fuggeft, none can be a fuller 
 evidence of the guilt. 
 
 F. It is the bufinefs of the clergy to combat 
 fuch prejudices, by endeavouring to induce them 
 to make ufe of their reafon. Were I a preacher 
 of the gofpel of Chrijl, I would never ceafe re- 
 commending the neceiTity of a duty, in which 
 the voice of gratitude 7i.nA felf-love unite their ut- 
 moll: force,- with the calls of Heaven itfelf, to 
 
 fave us miferahle fmmrsl Methinks I would not 
 ceafe from the firft to the laft day of the revolv- 
 ing year, to urge the neceflity of this duty. I 
 would be faithful to my Lord and Mafler ; fure 
 at leaft not to forget his dying words. I would 
 plead That caufe, without which all profefTions 
 of chrijiianity are vain attempts to bargain and 
 make a partial compromife, which can hardly be 
 
 fuppofed to enter the mind of a child. To 
 
 think of trifling with Heaven, can be the efFedt 
 only of an abominable corruption of the heart ! 
 
 D. If fuch meafures were purfued as you men- 
 tion, do you think they would prevail ?— — 
 
 /". Example being united with precept, it is 
 all that can be done towards the eftablifhment of 
 
 this neceflary duty. 1 am fure it would be 
 
 my duty to try — my confcience would reproach 
 me if I did not try. — As it is, I feel myfelf 
 armed in the caufe of Heaven ; and truft that He, 
 who fubdued all the powers of darknefs, will de- 
 fend me, were I expofed naked to the complcateft 
 armour that ever graced a foldier's breaft. This 
 is the firft great leflon of chriftianity ; think 
 yourfelf bound in obedience to your fovereign 
 Benefactor, Ticvcr to give up this point, whilft 
 your mind can difcern truth, your eye the light, 
 or the warm blood flows in your veins. Pray that 
 you may ever live mindful of this duty [a). 
 
 D. My argument always is, " Chrijl hath 
 commanded you to remember him, by a certain 
 token ; can you remember him, and difregard 
 fuch token ? Shall he fay, " It is my pleafure 
 to be remembered thus ;" and will you prefume 
 to anfwer, *' No : if I remember you, it fhall 
 be in my own way." 
 
 F. This is fair reafcning : but their condudt is 
 unfair : the tale is fo lamentable, it wounds the 
 heart of every real friend to God and men ! 
 Judge you of this, when I tell you, I remember 
 well to have heard my mafter fay, of fourfcore 
 young men, whom he examined at different 
 times, in order to chufe a fervant, educated in 
 reading and writing well, and confequently 
 
 higher 
 
 («) For the Lord's flipper. O God, I befeech thee fo to prepare my mind, that I may devoutly obey the 
 
 commands of my blefled Lord ! Let not the fnares of the devil encompafs me, nor foolilh fear.":, nor wicked 
 pretences temjjt me to evade the ftritt injunftion of my hleffed Sa'viour to remember him ! Let his memorial 
 be to me as a Aveet-fmclling favour, diftufmg comfort to my foul, and arming my heart with ftrength to obey 
 all his righteous laws ; that when my feet (hall flip, it may uphold me ! Grant, O merciful God, that I 
 may fo devote my heart to thee, as not to fall into fin, or falling recover to a remembrance of the love thou 
 haft (hewn me in Jefiis Chriji ; and my eternal obligations to righteoufnefs : that finally by commemorating 
 his meritorious death and lufFerings, I may obtain admiffion into thy kingdom, where evcrlalting peace, 
 pleafure, and glory reign 1
 
 [ i6i 1 
 
 iiigher than the common run of domeftics ; upon 
 the queftion being afkcd, not twa of them were 
 Chrlft'ians, in this ordinance of remembering ChriJL 
 
 D. Not two in fourfcore ! 
 
 F. No : there was but one ; and he had not 
 received the facramcnt for three years before ! 
 
 D. Good God ! Was this in Loridon ? I 
 hope the ivomen fcrvants are not fo wicked and 
 carclefs ! 
 
 F. I believe not quite fo bad ; in general, one 
 finds five women, at the communion-table, to 
 two men. 
 
 D. Are you fure it is not the notion of a pre- 
 paration, which deters fo many ? — What do you 
 think is ncceffary in regard to this part, beyond 
 what is mentioned in the catcchifm ? 
 
 F. I know not of any thing more, that is nc- 
 celTary. I have fuppofcd, what St. Paul's re- 
 proach would be, for our neglecSl of the very 
 thing we teach our children, in their earlieft 
 years, when we mean to give them juft im- 
 preflions during their lives. We (hould at all 
 times examine the ftate of our minds, but more 
 efpecially on this occafion : we fliould renew 
 our refolutions of afting in obedience to the 
 laws of God. But what of this ? Is not prayer 
 and the exercife of charity, at all times neceflary ? 
 The occafion, at which it is necejfary to appear at 
 the table of our Lord, will lead us to recolledl 
 our fcattered thoughts, and diredl them to the 
 objeft of our devotion ? Then we fhould re- 
 fle<S with the warmer gratitude on the mercies 
 received from that gracious Redeemer, through 
 his agonizing paffion and bitter death, and all the 
 benefits we reap by his fufFerings. This is the 
 obje£l we mean to commemorate. The exad 
 mcal'ure of the attention to it, is impoffible to be 
 adjufted in this, more than in the common con- 
 cerns of life : it will differ with the attention of 
 the mind, and as one man differs from another, 
 or every man from himfelf at different times. 
 And if the heart fhould happen to be under any 
 peculiar circumflance, which may divide or dif- 
 traiSt the thoughts, God, who made the heart, 
 will compaffionate our infirmities. 
 
 D. I am not always the fame perfon in refpeil 
 to my power of attention. 
 
 F. No perfon is : in the progrefs of your lifc^ 
 you will meet with fomc people, who treat the 
 notion of preparation as totally unneccfl'ary. 
 Striftly fpeaking, it is the ordinary practice and 
 tenor of our lives, dirccSled by the rules of virtue 
 and religion, which conftitute the true prepar- 
 ation. But mind my words : if it is obvious be- 
 yond all contradiftion, that we ought at all times 
 to war againft every fenfual defire, evil paflion, 
 or worldly care, which may obftrudt the freedom 
 of our fpirits, and tye them down to this poor 
 earth : we ought at lead to exert ourfelves, when 
 we make fo diftinguifhed an offering of the foul 
 to the Son of God ! And what is there in all 
 this, more than arlfes from the occafions which 
 occur continually in common life, with rcfpedt 
 to temporal advantages, or the prefervation of the 
 body ? You remember what I told you of Sir 
 Thomas Friendly. There are fome who never 
 turn their backs upon the communion-table, 
 though they knew not, when they entered the 
 church, that the facrament of the Lord's fupper 
 was to be adminiftcred there at that time. 
 
 D. I clearly perceive from what you have 
 faid, that the capital evil arifes from the making 
 light of the ncgleEl of this inftitution ; and the 
 taking pains to cherifti a miftaken opinion, as if 
 of two evils, the duty were better let alone, 
 than performed without the greateft imaginable 
 purity of mind. 
 
 F. True : but hence (hoots forth another ab- 
 furdity. Form to yourfclf an opinion, how fel- 
 Aom fuch purity can be acquired ! Or if it is ever 
 acquired by the majority of our fellow-creatures ! 
 Is this a reafon for not partaking of the holy 
 ordinance ? Let us confider what the confe- 
 quence is, of the neglecl:. We remain with the 
 fame impurity we were afraid of ; we confirm 
 ourfelves impure and profligate ; and leave the 
 foul expofed to the terrors of almighty ven- 
 geance ! 
 
 D. If we were more conftderate in this in- 
 ftance, we fhould not fee fo many profligate 
 perfons. 
 
 F. Nor fo many lukewarm chriftians. 
 
 C O N-
 
 [ 162 ] 
 
 CONVERSATION Vlf. 
 
 Obedience with refpeSl to the facrament of our Lord's fupper, the life and energy of the chrijlian religion. 
 The beauty of piety, exemplified in feveral injlances drawn from the contemplation of the face of nature. 
 
 D. -QEEPLY afftded as I am with the im- 
 portant fubjeiSt of our laft converfation, 
 inethinlcs I ftill wifh to hear it, if any further 
 argument occurs to your mind. 
 
 F. This, like other duties of religion, mufl: 
 be conduced in fpirit and in truth ! — It is ob- 
 vious, that if temporal life is fo dear to the chil- 
 dren of men, that they part with e\-ery thing on 
 earth for the fake of it ; Ife eternal being fo in- 
 comparably a greater objecSt, they fhould do the 
 fame for this alfo. Whatever pretenfions they 
 may make to wiflom, the worft people are cer- 
 tainly the greateft fools, for themfelves ; and the 
 greateft enemies to the peace and good order of 
 the reft of the world. 
 
 D. Do you think that the many murders, 
 robberies, and violences committed, may be af- 
 cribed to the negleft of thtfacrament P 
 
 F. There can be no doubt, but that the want 
 of religion, is the general caufe of immoral ac- 
 tions. Thofe who ne2;left the facrament, do 
 for the fame reafon, generally negleft prayer ; 
 and thofe that neglect prayer, live as without 
 God in the world. Such as have parents, who 
 in violation of the moft facred obligations, have 
 iieglected giving them chriftian inftruftion, but 
 fliewed a wicked example ; as foon as a young 
 perfon contra<Ss a habit of idlcnefs, or an im- 
 moderate love of amufement, and reduces him- 
 felf to great ftreights, what monftrous lengths 
 will he not so ? Beinsi bold and darina;, he 
 often proceeds, till the gallows cuts the thread of 
 his abominable life ! Are they not fad ftories 
 with which our nev/s-papers abound, of the 
 number of young men, and women alfo, who 
 end their days on the gallows ? 
 
 D. Sad indeed ! It is not to be imagined, 
 that many of thefe have appeared at the table of 
 our Lord, or ever ufcd the name of Chrifi, — ex- 
 cept in prophane fwearing ! Did I tell you, 
 
 when v.'c laft talked on this fubjeiSt, that fome of 
 my acquaintance are fo foolifh, as to imagine, 
 |)ccaufL' '.hf.y fall (hort of the perfection they fup- 
 
 pofe a chriftian may arrive at ; therefore it is in 
 vain for them to think of any improvement, be- 
 yond common ho.ntfty ; and with regard to this, 
 it does not appear they chufe to be under much 
 
 awe .' 
 
 F. I fear not ! Take ^way the awe of reli- 
 gion, the gallows is the only fecurity. 
 
 D. Shame may influence fome. 
 
 F. With regard to fpiritual improvement, the 
 abfurdity of thefe people furpafics defcription. 
 What would you think of me, were I to fay, 
 " I am not fure of the beft crop, it is poffible 
 for my grounds to produce, therefore I will not 
 fovv my land ? " Thefe people make their lazi- 
 nefs and pretence to humility, the foundation of 
 folly ; and run into deftrudlion, under a notion 
 of avoiding it. 
 
 Z). They appear fo very {hort-fighted, one 
 would imagine they were not in their right 
 minds. 
 
 F. Confider how this cafe ftands. " I have 
 an ague, and fever : my phyfician is a very able 
 man : I depend upon him ; he orders me to take 
 the bari : he pronounces that my life is loft if I 
 will not take it : I am fatisfied that he means to 
 preferve my life, and affiired that his prefcription 
 is the beft in the world. I tell him, that I ani 
 convinced it is fo ; but that I will mt follow it, 
 be caufe I am afraid it will make my ficknefs worfe 
 than it was before." — Would you not think this 
 was contradicting myfelf, fetting up mv opinion 
 againft reafon, and murdering myfelf with my 
 own hands ? 
 
 D. The leaft I could think, would be, that 
 you was delirious. 
 
 F. By not obeying the commands of Chrijf, 
 they fliut themfelves out of his doors ; and fo far 
 from courting his protecStion, they do not allow 
 themfelves to be commonly courteous to him. 
 Inftcad of feeking an opportunity of making their 
 peace with him, they feek a reafon to avoid his 
 prefence. — View it in whatever light you will, 
 it comes to this at laft, that Chriji hath com-' 
 
 manded
 
 [ 1^3 ] 
 
 jrandeil nil his followers to commemorate his 
 death by breaking of bread, and drinking wine, 
 until his coming again in triumphant majcfty, 
 furrounded by the hoft of heaven, to judge both 
 the living and the dead ! What appearance, 
 Mary, will thefe children of difobedience then 
 make ? — What excufes will avail them in That 
 hour ? Will the infinitely wife and juft Judge 
 of the whole earth, accept of a plea, which you 
 in the fimplicity of your heart, and the diiilatcs 
 of your confcience, cannot allow to have any 
 weight ? li I had difobeycd my mafter, and 
 told him, I difobeyed him, becaufe I was -.i frail 
 creaiurt, and honoured him highly, and was 
 therefore afraid my obedience would be imper- 
 feiS, and offend him : what do you think he 
 would have faid ? 
 
 D. That you was a fool, or a mad man, or a 
 wicked, defigning fellow, who meant him no 
 good. 
 
 F. What lefs could he think ? One or the 
 other of thefe opinions he muft have entertained. 
 To act upon a principle of difobedience, becaufe 
 of our frailty, is deftroying all diftinitions of 
 good and evil. Whether our reafon and common- 
 fenfe are pleaded ; or o\ix faith fupported by rea- 
 ibn and common-fenfe, we muft fland by our 
 obedience, or fall by our difobedience. St. fohn 
 fays, " This is the record that God hath given 
 unto us eternal life:" — but where is it to be 
 found r He fays, by the fame authority, " This 
 life is in his Son : he that hath the Son hath life; 
 and he that hath not the Son, hath not life." And 
 what is meant by having the Son, but having 
 faith in him, and oheyi-ng him } 
 , D. This is a clofe argument. What evil fpi- 
 rit lurks in the mind, which thus deceives the 
 fouls of thefe negligent children of the world ? 
 
 F. The evil fpirit is a habit of vice and diflb- 
 lutenefs. This makes fo many ingenious in 
 cheating themfelves, againft the cleareft convic- 
 tion. If they do not know the word of God, it 
 mufl: be their own fault; and if they do know 
 what chriftians believe to be the word of God, 
 and will not remember their Saviour, they do not 
 in efFeiSt acknowledge him as a faviour. Can 
 you tell me then, what religion they are of? I 
 fay, they are not chrijlians. The difficulty in 
 this cafe, is in the will, not in the aiiion itfelf, 
 for this is of the moft fumiliar kind. 
 
 D. The fentence of the impenitent is, " Go, 
 ye curfcdy into eve; lajling frc ! " 
 
 F. Doth not dlfobedtentri implV impenitence ? 
 
 D. Sober pcrfons ever complain of immorality 
 and inciigion. 
 
 F. And how have they judged, but from ap- 
 parent difobedience f' By obedience only can we 
 give proof of our fmccrity : every real chriflian 
 that thinketh he jlundeth, takes heed not to fall ; 
 and he that is fallen, rifes again, and gralps the 
 feet of his bleflbd Lord, who was ever ready to 
 receive the penitent. 
 
 D. You mean where repentance comes in 
 time. 
 
 F. He that delayeth, forgetteth that there is no 
 repentance in the grave. How little do we 
 know of ourfelvcs ! 'When our Saviour queftioned 
 St. Peter, " Si?.':on Bar Jonas, loveft thou me ? " 
 ho anfvvered, " Lord, thou knowefl: that I love 
 thee :" and there is good reafon to believe he did : 
 but upon the trial, a miflaken feif-love tempted 
 this good man to tranfgrefs. 
 
 D. Happy is he who returneth fo truly to his 
 duty, as St. Peter did ! 
 
 F. Thrice happy was this apoftle, who gave 
 fuch fhining proof of zeal for his Mafter, by his 
 obedience even unto death ! After the example of 
 our Saviour, he died in defence of the truth. In 
 comparing the workings of the human heart, 
 there is an amazing likcnefs in ^«5^ things, as 
 well as in bad. Have you obferved, how natu- 
 rally we feek opportunities of obliging thofe 
 whom we lo^'e ? How glad we are to receive 
 their commands ; and how we delight in ferving 
 them ^ Confider how fweet and pleafant obe- 
 dience is to the heart ! As a friend, a parent, a 
 malfer, as well as a prince, we all delight in it ; 
 not as tyrants to exaft the bafe fervitude of 
 flavcs, but the reafonable fervice and duty of a 
 friend, a child, a fcrvant, or a fubjeef. 
 
 D. The world cannot fubfifl without it. la 
 common life the fervanr who does not obey, 
 — what is he good for ^. 
 
 F. Neither the fervant, nor the child, can do 
 themfelves honour in their refpeiflive ftations, 
 but as they are obedient, and act towards others, 
 as they would think it right to be done by. In the 
 fame fituatioii. In temporal concerns, we arc 
 obedient to laws, and aft as fubjefts to an earthly 
 prince. If In heavenly duties, we are all the 
 children of one common Father, let us poiTefs 
 our minds with a real filial piety, reverence, and 
 love ! If wc are fervants to one great Lord and 
 Mafver, even That Saviour, for whofe honour 
 
 Y 2 • w^
 
 [ i64 3 
 
 we are now pleading, let us confider what fidelity 
 we owe to him : let us act, as if we knew what 
 belongs to a man and a chriflian ! If we do not 
 pay the obedience due to Him, we do neither more 
 nor lefs, in effect, than renounce our re]i<»ion. 
 If we confider, that when our fpirits are ftubborn 
 and difobedient, as they certainly are when We 
 difobey, we find the fire of rcfentment burns in 
 the breaft of him who is juftly provoked ; ought 
 we not to conclude, that the Almighty Vengeance 
 is preparing i' We are taught by the word of 
 God, that the children of difobedience are the ob- 
 jedls of his wrath. O my daughter, learn from 
 the things of this world, where reafon guides, 
 what to expedl in the world to come. Though 
 the flefli decays, the fpirit is not extinguifhed. 
 Were this lawn to burft under us, and yon 
 ftately oaks be removed into this valley ; yet, 
 if we {land immoveable in our obedience, the 
 earih may melt with heat, or be hurled into the 
 fea, we fhall be happy in the iffue ! Carry in 
 your heart and condu£t, the fweet offering of 
 obedience, and peace will attend your fteps : but 
 if you fhould be deprived of all worldly -comfort, 
 you will be the more a gainer. You may die by 
 violence ; but you will die a martyr : you will 
 finifli your courfe in the great caufe of Truth, 
 which is the caufe of Heaven. Truth is the re- 
 
 prefentative of the Almighty ! You will engage 
 his favour, who is the fountain of everlaftinp- 
 happinefs ! — 
 
 D. I wifli they could hear you talk of obe- 
 dience ; and confider how they trefpafs by dif- 
 obedicnce I 
 
 F. Obedience, in this inftance of the fupper 
 of our Lord, I confider as the touchftone, to 
 try what manner of fpirit we are of : if in this 
 cafe we do not obey, what proof can we give of 
 fubmiffion to the difpenfations of Providence, or 
 obedience to divine laws, in any other inftance ? 
 Love, as fliewn by obedience, is fulfilling the law 
 and the gofpel. How can we obey the moral 
 precepts of chrijlianity, without obedience to the 
 laws of Chrift ? A partial obedience ; an obe- 
 dience without remembering of him, is a pal- 
 pable contradiction.— 
 
 D. If thefe foolifh people would confider this 
 argument, they would alter their rule of con- 
 dud. 
 
 F. If we fo direftly difobey the great Founder 
 of chriftianity, in an inftance fo immediately re- 
 fpefting his own perfon, how can we be faid to 
 be of his religion ? If he is our law-giver, our 
 fovereign, the mighty prince of peace, and eter- 
 
 nal judge !— can 
 ■peace ! 
 
 we difobey him, and be at. 
 
 CONVERSATION VIII. 
 
 The true nature of fear of offending God. The duty of remembering Chrift inftfled on,, as the 
 foundation of our hopes in the merits of Chrijl. 
 
 ■D. CTILL, my 3ear father, do I long to 
 know, if any means can be devifed, for 
 the recovery of our neighbours to a fenfe of their 
 condition. They fay they fear God ! 
 
 F. They have reafon to trem.ble at his 
 frowns : but their fear is not accompanied with 
 love : it is rather infulting and daring, like 
 that of flaves, who whilft they cringe, are 
 repugnant to obey as good and faithful fer- 
 vants.^ The fame merciful Saviour, who now 
 fitteth at the right hand of God, when he ap- 
 peared in human nature upon the earth, once 
 dined with a pharifee. A woman, who had been 
 a grievous finner, confcious of her guilt, came 
 vdth.diflievelled locks, according to the cuftom 
 
 of y^w//^ penitents, to the table of this pharifee, 
 to implore the mercy of our Lord. The Jews- 
 generally went bare-footed, except the fandals 
 which they wore, and thefe they threw off within 
 doors. You will eafily imagine, that it was. 
 their cuftom to wafh their feet often. The pha- 
 rifee whom our bleffed Lord honoured with his 
 company, did not receive him as the Mefftah !. 
 but the woman, with all her fins and imperfec- 
 tions on her head, had jufter notions of him, as 
 well as a truer confcioufnefs of her own guilt. 
 In thefe circumftances, tears flowing in ftreams 
 from her eyes, flie bedewed our Saviour's feet ; . 
 and as a token of her extreme humiliation, (he 
 wiped them with her hair. Such was the efte(£l:. 
 
 of:
 
 [ i65 ] 
 
 of her contrition ! As a mark of her high re- 
 fpedt, agreeable to the cuftom of the country, 
 of pouring or dropping oil on the head, {he went 
 further, and anointed his feet with a precious 
 ointment. He who fees the hearts of men, could 
 not he ignorant of hers, and bid her be comforted, 
 for that her fins were forgiven her. The mafter 
 of the houfe was ofFended within himfelf at this 
 e.xpreflion. Our Saviour, no lefs acquainted with 
 his heart, with equal courtefy and tendernefs, 
 propofed a queftion to him : Who might be 
 fuppofed to fliew moft gratitude, the debtor v/ho 
 fliould be forgiven five hundred, or he who owing 
 but fifty pence, fhould alfo be forgiven the debt ? 
 This was an irrefiftible appeal to his heart, and 
 no lefs a perfuafive to repentance. However un- 
 believing the pharifee might be, it is a moil: in- 
 ftruftive leflon to us ; for if our Lord fliewcd 
 fuch great tendernefs on occafion of dining with 
 a man, not then a chrifilan, can we fuppofe that 
 he will relax in his tendernefs to us, who believe 
 in him, if we obey him as faithful fervants, and 
 partake of his fuppcr ? But can we renounce 
 our reafon, and retain our religion ? Look round 
 you, my daughter ! See how nature obeys the 
 laws of her God and governor ! Thefe flug- 
 gifli cows, and harmlefs fheep ; the fporting 
 lambkin, or the proud majeftic horfe, are they 
 not all under laws in their refpedtive kinds ? Be- 
 hold the ant, and all thefe creeping things ; the 
 millions that feed upon thefe leaves ; the birds 
 of the air ; and the little fifh that fport in this 
 rivulet : every thing that the earth produces, 
 and the earth itfelf, our common parent, do they 
 not move in obedience to the great Lord of all ? 
 Gafl: your eyes up to the firmament, and confider 
 how the fun, moon, and ftars, and all the hofts 
 of heaven, obey the laws of God ! — Shall we, 
 who are more noble than thefe, degrade ourfelves 
 by difobedience ? — Doth not the heart fhudder at 
 the thought of offering fo unreafonable an offence 
 to Him who gave us reafon, and made us capable 
 of underftanding his. will ? 
 
 D. Lideed it is moft wonderful, that people 
 fliould fo degrade thenifelves. Do they think it 
 a dijlionour to obey the Almighty ? 
 
 F. Confider the conduiSl of thofe who difobey 
 Him, by whom the worlds were made, the ex- 
 prefs image of the eternal Father ! He requires 
 the reafonable fervice of men, to remember him, 
 and his love for them : can gratitude withhold fo 
 reafonable an homage ? 
 
 D. My heart chills at the thought ! 
 F. What doth he fay ">. — " Do this in re- 
 membrance of me :" obferve this my laft in- 
 jundtion ; break bread and drink wine, as a token 
 of your remembrance of me. And what ought 
 ■we all to fay in anfwer ? Remember thee ! 
 Whom fl}ould we remember ? Thou art the 
 Chrifl, the Son of the living God ! — As long as 
 memory {hall hold her feat : as long as I {hall 
 breathe the vital air, let my rememberance of thee 
 be ftamped on my heart ; and when the grave 
 {hall open wide her jaws, to receive my body, 
 let my fpirit afcend to him that gave it: for 
 thou, O Chrijl, art the hope of the ends of the 
 earth, and every knee fhould bow when thoa' 
 art named ! 
 
 D. Such, {hould be the declaration of every 
 fober chriftian. 
 
 F. Can any thing be more natural, than to do 
 honour to the memory of our departed friends ? 
 The virtues of your dear mother, flill render her 
 mofl grateful to my heart : fliall I feel lefs ho- 
 nour for him, who was my mighty deliverer, . 
 and my friend, who {lied his blood for my fake, 
 that I might not peri{h for ever ! Shall the af- 
 feiSions which are given us by God, be exercifed- 
 only for man ? He hath commanded us to love - 
 him ! Shall we withhold our love ! 
 
 D. O God of heaven, where doth thy mercy 
 end ! 
 
 F. His merey, Mary, is boundlefs as eternity ; 
 
 and as eternity is his jujlice too ! O gratitude^. 
 
 to what diflant region art thou fled, that man. 
 fhould forget his God ! 
 
 D. Indeed, my father, when I think of thofe 
 important words, " Do this in remembrance of 
 ?ae," as coming from the mouth of the Son of 
 God, I feel myfelf honoured, as well as obliged' 
 in the highefl: degree. 
 
 F. So you may. The occafion and circum-- 
 ftances of his death, the time, the place, the 
 friendfliip in which he lived with mankind ; the 
 vaft and important fervices done them ; do not 
 all thefe call for the warmed: remembrance .'' 
 Bring him before the eyes of your underftanding, 
 and indulge the fenfibility of your heart : furvey 
 his mild and heavenly countenance, inviting the 
 children of men to happinefs eternal ! Then 
 place before him a ftubborn and perverfe gene- 
 ration : behold his awful brow and indignation ! 
 See tears of forrow flow from liis majeflic eyes ! 
 Hear him repeat thefe tender, mournful words : 
 
 >'<■ Did
 
 [ ,66 ] 
 
 " Did you but know what belongs to your peace ; 
 hut alas ! you have hid it from' your cyci /" — y:u 
 fcek your own deJlruSlion I 
 
 D. O my father, I wifh our neighbours would 
 think of this argument : if they heard you^ 
 talk, would they flill entertain a fond notion, 
 that their negligence, will be received as a mark 
 of au'ful rcfped ? 
 
 F. Let them Hand aghaft at fuch mockery. 
 Will not fuch conduct be received as a mark of 
 ingratitude and rebellion ? Indeed, it appears 
 as if they had renounced their rcafon, as well as 
 their religion. 
 
 D. Surely they will no longer treat fo true a 
 friend, and fo great a benefadlor, with mockery ; 
 or hazard his wrath, by faying, that they mean 
 to appeafe it. 
 
 F. As well may they prefent the poor with 
 ftones, and fay they mean to relieve their hun- 
 ger, as treat him with fuch mock regard. In- 
 deed, Mary, their conduct is abfurd : it is mon- 
 ftrous ! If he preferred us from the effects of 
 fm and death eternal, upon condition of repent- 
 ance, to what flicker fhall they betake themfelves? 
 Where can they feek for fuccour on any other 
 terms ? 
 
 D. I hope they will go, and fin no n:ore, left 
 the wrath of Heaven fhould be their portion ! 
 
 F. If difobedience, in this cafe, is not frn, 
 obedience is not rightcoufnefs ; truth is nol truth; 
 all diftintStions are loft, and man no better or 
 nobler a creature than a beaft. 
 
 D. But give me leave to fay, thev do not 
 carry things fo far. 
 
 F. I know they do not in word ; but in deed 
 they make themfelves worfe than infidels ; for he 
 who does not believe in the religion of Chrijl, 
 cannot be expedted to perform any duty relating 
 to it : but to acknowledge the infinite debt of 
 gratitude which we owe to the Son of God, and 
 not to comply with the ten-fold obligation arifing 
 from it, to do a much greater thing had he re- 
 quired it, feems to render fuch perfons more ftu- 
 pid than the beaft that perifhes. Ten-fold obli- 
 gation, did I fay ! Our gratitude fhould be pro- 
 portioned, as far as our powers of mind extend, 
 to the exalted hapninefs which he hath promifed 
 in return ! O Mary, there is an impious lazi- 
 nefs and indifference at the bottom of this ftorv, 
 which is horrible beyond dcfcription ! 
 
 D. It feems moft abfurd to talk of dang-er at a 
 (liftance, and not fee it at their doors ; to be re- 
 
 feri^id, by protending that tliey mean to avoid 
 ofTencc ; and by That referve offend fo highly, 
 
 F. This argument ftill reverts to the mind ; 
 and comprehends moft others. One would ima- 
 gine them in the circumftances of a man, who 
 feeing fhould infift that he is blind, and as a 
 proof of it, run his head a^ainft a wall. 
 
 D. The proverb fays, " No one is fo blind 
 as him who vjill not fee." 
 
 F. This is the very cafe. The reafons are fo 
 ftrong and numerous, they confound all gain- 
 fayers. Their beft plea is, that they are con- 
 founded. — But they muft ftill acknowledge, that 
 God requires of them to ufe their reafon, or how 
 are they to maintain the prerogatives of men, and 
 judge of any thing ? They do not chufe to rank 
 with their oxen, and be put in ftalls like thofe 
 animals. Will they fay, let us die for fear of 
 dying, if fo it happens ? If our fears betray the 
 fuccours which our reafon might afford, we fhall 
 become the vidtims of fear ; but ftill we do not 
 mean to offend. To this I anfwer, " Yes, my 
 friends; you fuppofey^'cr to be your prevailing mo- 
 tive, yet are you deaf to the means of preferving 
 yourfelves from the greateft danger. You miftake 
 your objed: : whilft you pretend to fear to oft'cnd, 
 you dare offend. In common life, it is eafy for a 
 man to die, by the force of the fear of dying : fo 
 far he is a weak and pitiable creature ; but in 
 this cafe, your difobedience, which you call fear, 
 may be death eternal. That it is poilible for 
 people to negledt the plaineft duty, is apparent, 
 by fo many of you neglecting this pleafiig, dread 
 command of your Saviour and your God : but 
 that it arifes only from the fear of offending, the 
 utmoft ftretch of your pretended weaknefs cannot 
 convince me. It is a plea not to be admitted by 
 any rational being — the only reafonable anfwer 
 which can be made to you in this enlightened 
 age is this — Do not deceive yourfelves, nor let 
 your hearts give you the lie. Look into your 
 own bofoms with the leaft degree of candour : 
 there you will find, that you are not fo much 
 afraid oi offending God by receiving the facrament 
 of our Lord's fupper, as you are fecretly inclined 
 or intentioned to offend, or hazard your offending 
 him in the gratification of feme favourite paflion 
 or bad habit. Whether you lean moft to the 
 fide of the knave and perverfe, or the fool and 
 abfurd, I am not able to prove ; though every 
 individual may eafily difcover it in himfelf. — I 
 ufe hard arguments j if harih words fall from me 
 
 in
 
 [ '6; ] 
 
 in a concern of fuch moment, I ufc thcni 
 from a very fad necrflity. You have taken fo 
 much pains to deceive youifelves, I fliould 
 fland condemned at the tribunal of my own 
 mind, if I did not endeavour to prove that 
 you are falfc to your own reafon. — Judge you, if 
 my mind is bound in the chains of prejudice, or 
 enchanted by the fin of rebellion againft God. 
 Give me credit for what I fay with regard to 
 your prefeTvation. Think, O my countrymen, 
 my neighbours, and n;y friends, that God is no 
 refpciSer o/ perfons ; that you are born to the 
 fame hopes, and are to acquire happinefs by the 
 fame means r.s the great and learned. Think, 
 O think in tim,-, what is required of you ; and 
 turn not a deaf ear to the gracious calls of Hea- 
 ven ! Hear the words of Him who made the 
 world, and in his human nature bled to preferve 
 it from deftiuction. Remember me ; remember me 
 by certain tokens, till I (liall come in all my 
 glory to judge the world, that I may then re- 
 member you, and receive you into my glory." — 
 A1.1S, my child, thcfe people do not read the 
 fcriptures, and therefore know not what is con- 
 tained in them ! This is the fpring from whence 
 fuch foul ureams of folly and iniquity flow. 
 The doclrine in queftlon, is fo plain, they might 
 read it running if they pleafed. It is very appa- 
 rent, that thcfe carelefs people, in order, as they 
 pretend, toavoida great fin, which there fecms 
 to be no greater danger of, than of committing 
 any notorious crime, do really fall into a high 
 offence, and fubjedt themf^lves to the punilli- 
 ment of it. If a man were to perform the oirice 
 of a hangman on himfelf, for a crime which he 
 f-refumed he might hereafter commit, if he did 
 not hang himfelf ; could the hiquejl po/fibly do 
 • lefs than bring him in lunatic ? The cafe feems 
 toJiave a llrong likenefs. Does it notmuke your 
 
 heart bleed to think, Mary, that light fhould be 
 prcfented to a fcllow-chriftian, and he fhould 
 chufe darknefs ? That heaven fliould be fct be- 
 forehiseyes, and he fhould blind himfelf, as if 
 he meant to plunge into hell ! 
 
 D. O my father ! if my tears could avail, 
 they would flow in plenty ! It is a dreadful 
 thing indeed to draw back from the commands 
 of Chriji, for fear of being fubjedt to the wrath 
 of God ; and by thus drawing back, become an 
 objeii: of Almighty Vengeance ! 
 
 F. Truly dreadful is their Hate, who blindly 
 miflake, or wilfully hegledt the means of grace 
 and piety, and forfeit the happinefs which is 
 promifed ! What can we do more than pray [a), 
 that they may be converted and live ? 
 
 D. My heart glows within me v/hilft we are 
 talking of remembering the Saviour of the 
 world ! (/)) 
 
 F. How did the hearts of the cUfciples glow, 
 when they firft converfed with him after his re- 
 furreftion, upon occafion of their meeting him 
 upon the road ! What fenfe of gratitude can we 
 entertain, which is not due to him ; — or what 
 praifes can we offer, which he has not a title 
 to? 
 
 D. His goodncfs, greatnefs, and mercy, fhould 
 ever be the fubjeft of our praife ! 
 
 F. Can you view this azure fky, and yon 
 milky clouds ; thefe verdant fields ; or the fweet 
 fhade which the lofty trees afford, without think- 
 ing of the hand that made them ? Here reio-ns a 
 folemn filence ! All is hufh as the grave, except 
 the tinkling of fheep-bells ; the finging of birds ; 
 — the murmuring of this gentle brook, and our 
 own voices : yet, to your ear of reafon, and eye 
 of faith, do not thefe objects, and this bright 
 canopy of the heavens, proclaim aloud, that 
 there is a God who made and upholdeth them ? 
 
 Caii 
 
 (a) O blefled "Jefus, wliofe blood was (hed in agonizing pain, turn the fteps of the ungodly to thy righteous 
 paths, that they may no longer walk in the ways of rebellion ! Turn their hearts, O Lord, and let them 
 behold the things which belong to their peace, before they afe hid from their eyes for ever 1 O Chrifl, thou 
 Son of the living God, bring the ignorant, the unwary, and perverfe, to a right fenfe of their condition ! 
 Strengthen fuch as do Hand ; comfort and help the weak-hearted ; raife up them that fall, and let not thy 
 blood be fpilt in vain for them ! 
 
 (b) Hear me, O Father, for his fake, who f.ts at thy right hand, the Lamb that was flain for the fins of 
 the world, that I may hold him in perpetual remembrance! Let me fmg thy praifes, O Lord, for the 
 mighty aft of the redemption of mankind ! Suffer not the world, the flelh, or the devil, to ibin the memory 
 of thy merciful kindncfs to my foul^ or prevent my obedience to the commands of thy bleiTed Son ! Let nie 
 fhow forth my thanks in a conftant commemoration of them ; and let my offering of gratitude at thy altar, 
 be accepted as the pure incenfe of my heart ! Grant this, O Father Almighty, for the fake of the fame "Jejui 
 Chrijf, who died upon the crofs for the fins of ihe world !
 
 [ i68 ] 
 
 •Can we furvcy fuch glories, and not reel the 
 warmcfl gratitude ? Do they not all appear as 
 made exprcfly for your ufc and mine : for what, 
 indeed, " hath the owner, fave the beholding 
 thereof ? " They arc ours at leafl: with rcfpe<fl to 
 the folid plcafares they afford us: and let us view 
 them with gratitude and praife ! 
 
 D. Thcfe woods, mcthinks, ftand in awful 
 Jilence, as if they liftened to our difcourfe. I 
 never found myfelf more deeplv, or more pleaf- 
 ;ingly affefted. 
 
 F. There are happy moments of pure delight, 
 which the contemplation of the goodnefs of God, 
 and the wonders of his works afford, beyond all 
 other plea fu res the heart of man can boall of ! 
 It is a glorious thing to enjoy all the advantages 
 which the fields, in fine weather, furnifti to per- 
 fons of reflexion ! If the works which we be- 
 hold with our eyes, do not proclaim the Being 
 and goodnefs of God ! If thefe do not teach 
 us how to think of the things which we fee with 
 the eye of faith, what is the boafted fuperiority of 
 man ? 
 
 D. As God hath made every thing, his will 
 muff be the law to every thing. 
 
 F. And yet you fee that man, the noblefl 
 produdlion, whofe excellency confifts in being 
 free, abufes his freedom, even to revolt, and dif- 
 obeys Him, by whom the worlds are made, when 
 he commands us to remember him. 
 
 D. O feftu Chrijl my Saviour, forgive them, 
 for they know not what they do ! 
 
 F. Amen ! for the forgiving part ; but I can- 
 not fay, they know not what they do ; but that 
 they will not do what they know they ought, 
 though it rnay be fo very eafily done. The heart 
 cannot conceive the wonderful excellence of the 
 works of the Creator now before us ; yet, how 
 much more wonderful is his love in the redemp- 
 tion of mankind, which provides for us fuch un- 
 utterable happinefs in the vafl: circuit of eter- 
 nity ! 
 
 D. Alas ! my father, I am afraid we fhall 
 never aft right, fo long as the wife and wealthy 
 are negligent in their duty ! 
 
 F. Wife, Alary ! he only is wife, who is re- 
 ligious. Example hath ever been more prevalent 
 than precept ; but it is not riches, nor poverty, 
 which conftitutcs the difference in queftion : a 
 conviftion of what we ought to do, is ftronger 
 than cither. But if the authority of fcripture is 
 not our guide, we are left to wander : if we be- 
 lieve it not, who fliall conduii us ? If we ohferve 
 
 it not, in whom fliall vvc truf} P Though the 
 Almighty luould not tliat the wicked fhould pe- 
 rifti, he cannot alter his nature, and be infinitely 
 merciful, wife, and jujl, and yet not exercife 
 his jujjice, as well as his wifdom and mercy! 
 Were thcfe unthinking people, to confider what 
 they have at ffake, they could not be fuch flug- 
 gards, cowards, or fools ! It is not money, 
 houfes, nor land, nor wives, nor children ; it is 
 happinefs or mifery eternal which is in queftion ! 
 Indolence in religion, like lazinefs in bufinefs, 
 muft be productive of mifery ! And furely in 
 this inftance of not remembering Chriji, as much, 
 if not more than in any other. 
 
 D. Did you ever talk to the 'fquire in regard 
 to our poor neighbours, who thus deceive them- 
 fclves ? 
 
 F. Alas, Mary, I am forry to tell you, there 
 are but few 'fquires who give themfelves much 
 trouble in fuch cafes ! Sir George is the only 
 perfon here, who endeavours to check the pro- 
 grefs of this grofs iniquity. He fays, if the 
 rich would more generally exert themfelves 
 among the parochial clergy, much might be done 
 towards the reformation of this abufe. If the 
 clergy were to exhort in private, as well as from 
 the pulpit ; and gentlemen would by example, as 
 well as precept, employ their influence over their 
 domeftics, they could not fail of fuccefs. 
 
 D. If more were faid of the danger of not 
 receiving, there would be but little occafion for 
 faying fo much about the danger of receiving un- 
 worthily. 
 
 F. And if the word unworthily, were omitted 
 in the communion-fervice, the difufe would do 
 more honour to its real fignification, than the ufe 
 of it can do in our prefent circumftances. And 
 if the matter were fairly examined, for one to 
 whom the threatening has done fer\'ice, an hun- 
 dred, perhaps I may fay, a thoufand have been 
 left in extreme difficulties. Have you not heard 
 of fome of thefe poor people, whofe ignorance 
 and perverfenefs having induced them to negleft 
 the facrament during their whole lives, defire 
 to receive it when they are upon the bed of 
 death ? Is their reafon fo much more enlightened, 
 when the flame of life hangs quivering on a point, 
 jiift ready to expire ? What fhould this mean, 
 " I have neglefted you for many years ; you will 
 now be pleafed to accept of an hour. Indeed I 
 have but one poor hour to give you, before I launch 
 into eternity ! " 
 
 D. Thefe
 
 t 169 1 
 
 D. Thefe are dreadful founds ! and this but a 
 terrible account of life ! 
 
 F. How the reckoning will Hand hereafter, 
 God only knows ! 
 
 D. Have you heard what was the rcfult of the 
 reverend gentleman's difcourfe laft Sunday, which 
 you praifed fo much ? I remember feveral of the 
 congregation, who did not flay to communicate, 
 retired with vifible marks of fhame in their faces. 
 F, The 'fquire's daughter, with great affa- 
 bility, afked me, my opinion of the fermon : I 
 anfwered her enquiry without referve ; and fhe 
 as candidly told me, fhe was molt heartily apiamed 
 cf turning her back on the coinmunion-taile ; adding, 
 that flie had taken a refolution, whether her pa- 
 rents fhould remind her of it or not, to receive 
 the very next facrament-day. 
 
 D. She is younger by a year than myfelf, be- 
 ing not quite fixteen. 
 
 F. I think this age is ripe enough to underftand 
 this facred memorial, fometimcs called a myjlery j 
 but why, I know not, unlefs it be on the general 
 principle cf the exalted nature of the foul, the 
 inconiprehenfibiiity of God, and his goodnefs, 
 which is infinite : but this is a myftery common 
 to religion in general, 
 
 D. She hath fo much good fenfe, and is in 
 every other refped fo amiable, I wonder fhe 
 never received before. I dare fay fhe will be as 
 good as her word. 
 
 F. Unlefs fhe fliould go to London, znA forget 
 it, as the footman did. 
 
 D. Why forget there, more than here ? 
 F, The gay world live more in a flate of difli- 
 pation ; and by what I could ever difcover, do 
 not think fo much either of the death of Chrijl, 
 or of their own approaching death, as they 
 fhould do ; and this you will believe, when I 
 fhall inform you, how extravagantly they purfue 
 their amufements. Such is the extreme into which 
 they fail ! At the fame time, it muft be confefled, 
 that the wealthy do not negle£l this duty near fo 
 much as the poor, who live from hand to mouth. 
 For although thefe are more particularly the 
 children of Providence, you fee what numbers 
 of them are difobedient children, even to the dif- 
 obedience of the exprefs command of their great 
 Lord and Mafter ! 
 
 D. O may their hearts be turned, that they 
 may obey the command of their Saviour and 
 their God, — and be faved from the deftruftion. 
 which hangeth over their heads,.! 
 
 % 
 
 PART
 
 [ 17° ] 
 
 R 
 
 IV. 
 
 CONVERSATION I. 
 
 ^he force of InflruSl'ion on good minds. How Ife is ordhtarily employed. Defcr'iptlon of the employment 
 
 of time, and the application of it to eternity. 
 
 F. ALAS, Mary, in what terms fliall I ic- 
 jr\. preleiit to you the vanity of human 
 life, and ytt keep your heart inclined to do 
 every one all the good you can ? You nuift ex- 
 pert to find a great part of the world acting oc- 
 cafionaMy as if they had loft their wits ; and in 
 nothing more than by their neglefl: of the things 
 which make moft for our peace : thefe are fo little 
 the objcdts of our attention, compared to this 
 Iranfient world, it is amazing! We live in a 
 ftate of intercourfe as focial beings, for each 
 other's protection and prefervation ; but we 
 do not affift each other, with refpecSt to a fu- 
 t7ire fate, as the great Lord of Nature intended 
 wc fliould. 
 
 D. It is but a fmall portion of our time that 
 we fpend in converfation on l;eavenly things. 
 
 F. Yet the living words of a fenfible pious 
 friend, make much deeper impreflions than thofe 
 of a dead or abfent author, whofe book we read. 
 My mailer ufed to repeat a Perfuin proverb. 
 The converfatioji of c friend brightens the eyes. It 
 is the exchange of thoughts by which the heart 
 is tried. 
 
 D. The familiar difcourfe of a virtuous per- 
 fon, whether it be very lively or not, feems by 
 far the moft valuable towards promoting the 
 great ends of life. 
 
 F. But mankind rather feek to be mnufed than 
 infru£icd; and to be put out of mind of ferlous 
 things, than to be put in mind of them.. 
 
 D. The converfation which guides us into 
 the paths of everlafting lif', can come only from 
 the good, the pious, and the wife, 
 
 F. Thofe only deferve the name o^ friends, 
 with whom we may venture to pafs any con- 
 fiderablc portion of our time ; who are not only 
 true to their own hearts, but in the whole of 
 Jthelr conduii difplay the po.ver cf religion : 
 
 perfons of a difttrent turn may do us kindnefles, 
 and be agreeable companions, but they go no 
 further. The confideration which ought always 
 to be uppermort in a man's thoughts, with re- 
 gard to his company or his time, is the end of his 
 being ; and next to this, how to attain that end. 
 It is eafy to comprehend, that whatever tends to 
 promote the caufe of religion, contributes in the 
 fame degree to the attainment of the true end of 
 life. Some of the zealous, and fome of the en- 
 thufiaftical part of mankind, talk occafionally of 
 religion ; but for want of diftinguifliing true zeal 
 from enthtfiafm, which are as difFerent as light 
 from darkncfs, too many are apt to draw one 
 common conclufion, namely, that thofe who 
 love to fpeak o( piety, arc not pious, in the fenfe 
 that piety is allowed to be amiable, good, and 
 worthy of praife. 
 
 D. Is not this a ftrange kind of conclufion ? 
 
 F. It is ftrancje indeed, but the realbn is ob- 
 vious : if our minds are not bent on heavenly 
 things, we fhall rarely think they are mentioned 
 in proper terms. — 
 
 D. Or that any terms can be proper. 
 
 F. This is too much the cafe: however, com- 
 fort yourfelf ! there are many ferious-minded, as 
 well as foolifli people in the world. Be not dif- 
 couraged at any negligence which you may ob- 
 ferve : we muft make the beft we can of the 
 world as we find it. and not complain of other 
 people's coldnefs, when v/e fhould be learning 
 how to cherifh our own zeal. Let us promote 
 ^■irtue and religion, by an habitual attention, re- 
 proving where we can, lamenting where we cannot 
 be of fervice, remembering that our habits often 
 arife from education, and the company we keep. 
 
 D. Perhaps I might have been equally cold 
 
 and indifferent to religion ; and my heart as 
 
 much a ftranger to God, had I not been bleffcd 
 
 7 with
 
 [ 171 1 
 
 with parents who took delight in communicating 
 their pious fcntimciits during my tender years. 
 
 F. I was always of opinion, that good in- 
 /Iruclions (hould be inftilled into the mind while 
 it is tender and fufceptible of impreflion ; and 
 have happily experienced the fruits of fuch a 
 praifticc with rcfpeft to you ; for I thank heaven 
 you have conftantly repaid the affeftionate care 
 of your kind mother and myfclf, by an earnofi: 
 attention and a dilia^ent improvement. 
 
 D. Oft have I liflened to your difcourfe, and 
 perceived my underftandiiig enlarged ; and my 
 heart corrc(Sled : nor was my mother lefs atten- 
 tive to my welfare, for fhe began, almoft while 
 I hanged on her breafl, to pour tender words of 
 advice into my heart. Frequently have I found 
 her on her knees, with eyes ftreaming in tears. 
 r once afked her the reafon of her weeping ; flie 
 faid, " You are the fubjeft of my prayers ; I 
 was entreating the Almighty Parent to pity your 
 poverty and fex, and fliicld your pcrfon from 
 the mercilefs hands of the vile deftroyers of fe- 
 male innocence, and from all the various cala- 
 mities to which life is fubjeft." As well as I 
 can remember, thefe were her Words. 
 
 F. She was very good, and loved you much. 
 You are now arrived at years of difcretion, and 
 know your own danger, therefore be on your 
 guard : exert your own ftrength, and call down 
 new afliflance from heaven ; and be afTured, if 
 you pray to your Almighty Father with real 
 'devotion, you will be ftrengthened againft every 
 temptation ; and he who heareth in fecret, will 
 reward you openly. All depends on the proper 
 ufc of time, for this is the only means of prepar- 
 ing us for etermty ! 
 
 D. I ha\'e been often told, even from the 
 ploughman's mouth, that thofe who are moll: fit 
 to live, are beft prepared to die. 
 
 F. The way to judge how fit we are to die, is 
 by obferving how we fpend our time ; for this 
 'dlfcovers to us whether our inclinations are moft 
 prone to good or evil. The firft maxim is to en- 
 tertain an entire averfion to /loth and idlcncfs ; 
 and whatever the duties of our ftation call on us 
 to do, to perform it with jpirit and alacrity, 
 never putting ofi' till to-morrow, what we can 
 do to-day. 
 
 D. 1 his is an excellent rule ! 
 F. You may obferve, with regard to the brute 
 creation, that they are entirely employed in L- 
 
 bottr or r^ifl ; they arc active to obtain their food, 
 and as ready to refrcfli themfclves ; and they go 
 no further. The greater part of the human fpc- 
 cies fpcnd much time alfo in labour and rcfi, with- 
 out which, they could not find the means of their 
 own fupport : but the ftventh day, however, is 
 fet apart to be free from labour ; and every day 
 and every hour furnifhes to man, employment for 
 his rational mind. He muft: confider how to live, 
 as an accountable being, that he may learn how to 
 die, not as the hecyi that perifhes, but as the heir 
 of immortality ! 
 
 D. There needs no reafoning to mark out 
 the diftinftion, though we often call a man a 
 heaj}, if he lives contrary to his rcaf^n. As" to 
 mere living, is man longer lived than all other 
 creatures ? 
 
 F. I never heard of any exacS comparifon : 
 there are but hvf animals that live above twenty 
 or thirty years. But in the great view of the im- 
 morfality of man, it is not of any moment, if 
 his life be extended to ttventy, or to ^W hundred 
 years : the part which is paft, or that which is 
 prefcnt, in the computation of our exiftence is 
 the fame. 
 
 D. And that which is to come, will, I fear, 
 fly away as fpeedily, and as little to be recalled 
 as the paft ! 
 
 F. Good heaven ! You make me think of an 
 event which happened twelve years ago. 'I was 
 then out of order with a flux ; a friend defired 
 me to go twenty miles, and give my vote at a 
 controverted eledion. My obligation to him 
 counterballanced all other confiderations, and I 
 went. The difficulties I met witli.are fo frefii 
 on my mind, it feems to be as yefterday. Good 
 Lord of eternity I wherg^fhall Ibe twelve years 
 hence ? 
 
 D. You may yet be in the land of the livin'^, 
 and in good health. — 
 
 F. Land of the living ! lie that bclieveth in 
 Chrijt, though he were dead, yet fhall he live, in 
 the true land of life, where death hath no do- 
 minion. — In the mean time, confider, mj daugh- 
 ter, what time is ! how reverential I how lo\'ely ! 
 how adorable ! But when abufed and Squandered, 
 how miferable I how hateful ! So abhorred it is 
 by fome, that inftead of vvifhing ftill -t(? live, 
 they curfe the hour in which they were born ! 
 
 D. I am fenfibie there can be no advantage ia 
 living, but as we improve our time. 
 Z 2 F. We
 
 [ »72 1 
 
 F. Wc ouglit to reckon thofc days as loft, in 
 which we neither do, nor think any good; and 
 worfc than loft when wc do evil. 
 
 D. You have explained to me how every one, 
 though no higher than myfelf in cojidition, may 
 do good. 
 
 F, Every one fliould conftder it as a duty he 
 owes to himfelf, to exercife his underjlividhig and 
 his heartf in acquiring Cuch habits of thli.king, 
 that the greateft dangers may not terrify, nor the 
 worft examples corrupt : and do you confider it 
 as no lefs ftrong an obligation to keep yourfelf 
 out of danger r We muft always endeavour to afl: 
 up to Qur own principles, though we ftiould 
 often fail. Make a covenant with your eyes, not 
 to behold any object, or follow any example, 
 contrary to your underftanding, and keep the 
 purity of your mind unfullied. 
 
 p. This is ncibk advice, my father ; but how 
 can w€ live intiie world, and foHow it i" 
 
 F. Would you fay to me, " Phyfician, cure 
 thyfelf :" we all flatter ourfclvfs, as well as 
 others; but if we duly reflecl on the caufe of 
 the diflxefles which we lament in our prefent 
 ftate, and the miferies which the wicked dread in 
 a life to come ; we ftiall be compelled to go on 
 from one ftage of amendment to another ; and 
 learn to hate things which are attended with fucli 
 terrible eftecls, and treinhle at the thought of 
 guilt. We may cheat ourfelves, Mary, but de- 
 pend on this } whatever we hate, That we fhall 
 fhun ; and for the very reafon that we prefer 
 health to fickr.efs, and eafe to pain, we ought to 
 prefer vh'tite to vice, and confequently turn our 
 eyes from beholding wickednefs. I have often 
 told you, the on!yy5/rf way to prevent evil, is to 
 do good ; and therefore ufeful induftry is the moft 
 faithful out-guard of virtue. 
 
 D. What do you think of thofc who fpend 
 their lives in amufements ; and v/ho, if they are 
 not purfuing fome diverfion, are at a lofs how to 
 employ themfelves, and coinplain that the hours 
 hang heavily on their hands ? 
 
 F. Thofc who feek for fuch entertainment. 
 
 not as a recreation, or a relief from the bufy cary 
 of the world, but with a view, as it is often 
 termed, to kill time, confider but little what a 
 fad compliment they make to a gueft, who, al- 
 though wc were to court him with all the fmiles 
 of love, and all the tendernefs and refpedl: of 
 friendjhip, he is ever on the wing. There is no 
 occafion to murder him to get quit of him. It 
 is our intcrejl to fhcw him <he highcft refpecf. 
 To-day you and I arofe to neiv life ; and now 
 we are about to die again. How quickly do 
 hours glide on from morn to noon, and from 
 noon to night ; when we fall into the arms of 
 fleep, which is the image of death ! Nothing is 
 more true, than that yeflerday is already dead ; 
 and to-morrow not yet horn ; what have we then 
 except to-day f And fhall one poor day, and this 
 not certain, create fuch diftrefs, as to make us 
 xWmk oi murdering it? Shall the ion^ children 
 of plenty, to whom the hand of heaven is fo in- 
 dulgent, aft as if they meant to (bed the blood of 
 their friend, whom they ought to reverence ? 
 Time is the reprefentative of immortality, with re- 
 gard to our prefent ftate, and the guide to eter- 
 tiity ! O Time, hoiv avjfid, hovj adorable tlycu 
 art ! how precious to mortal fnan ! — What is life, 
 Mary, but time ? And what the various ways of 
 fpending it, bat fo many proofs of our inclina- 
 tions to wifdom or folly ; while they ferve as a 
 vane to point to happinefs or mifcry in the life to 
 come ! In every condition, pray for the proper 
 ufe of time (a) ; and the moft wholefomc maxim 
 is, that innocence and idlerufs cannot exift in the 
 fame perfon. If you would be really happy, feek 
 ccnftantly to be employed. Indiijlry in things 
 ufeful and innocent, lead to things pious and 
 important. Piety is an induftrious habit of re- 
 verence and duty to That God, whofe aiiive 
 hand and vigilant care, perpetually extends over 
 all his wojks ! 
 
 D. Indeed, my father, I agree with you en- 
 tirely ; and I find it as much my pleafure as it is 
 my interej}, to be always employed. I have ob- 
 fcrvcd, that thofc who are by inclination idle, 
 
 fufier 
 
 {a) For the ufe of time in a good life and a happy death. O Lord and Father of my life, teach me to con- 
 
 ^der my days as paffing away like a fiiadow ! I befeech thee to fhed thy influence on my heart, that I may 
 improve the remainder of my time, and recover the precious hours which I have loft ! Inllruft m.e, O God of 
 wifdom, how to prepare myfelf for that hour, when I fhall appear before thy judgment-feat ! that being full 
 of the hopes of a blifbful immortality, I may rather dfire than dread my diflblution. Thy eternal decree is 
 part ; bat few are the days which thou haft allotted rac. O teach me fo to employ my time, that I may meet 
 the king of terrors without difmay : teach me to embrace him as a welcome mefTenger ; and whether early or 
 late, let me joyfully obey thy fummons ! This I beg, for Jefus Chxift his fake.
 
 [ ^72, J 
 
 fufftr moic pain in the iiuiulgence, than it would 
 coft them in doing their duty. How many are 
 more perplexed in the bnfinefs of trifiing away 
 their time, than the induftrious poor are troubled, 
 on account of the hardeft labour they are obliged 
 to perform ! 
 
 F. Your remark, is exceedingly juft; and 
 much to the honour of indujlry ! But it goes 
 much further : it proves the gracious defign of 
 Providence by putting the rich and poor more 
 upon an equality, than cither of them generally 
 imagine. The poor fill up their day with worky 
 fuch as is ufeful to themfelvcs and the reft of 
 mankind ; and the rich, who are of an idle and 
 llothful temper, or not employed in ufeful occu- 
 pations, are perpetually contriving what to do 
 with to-morrow, or labouring in thought how 
 they (hall fill up their time to-day : they think 
 they have a vaft fuperfluity, bccaufe they cannot 
 tell what to do with it. But they often repent 
 the lofs of it, as many a predion! liaih done, who 
 has fquandered away a large fortune, and been 
 reduced to poverty and difJrefs ! Thofe who un- 
 derftand the lvalue of time, treat it as prudent 
 people do their money, inftead of fquanderinn- it 
 upon things of no jife., they make a little go a 
 great way in what is neceffary. The right ufe 
 and application of time makes life both long and 
 pleafant ; and every one having this in his power, 
 how fhocking it is to hear people complain, that 
 their hours move heavily, when they ftiould be 
 "working with their hands, or performing an adt 
 cf charity, or reading fome pious or ufeful book, 
 or doing fomething which will make themfelvcs or 
 others wifer, better, and happier than they were 
 before ? 
 
 D. Would to God they would bring the day 
 which tnuji come, home to their breaft at once ; 
 and while they have an opportunity, do that 
 grand necefjary hufinefs, upon which their eternal 
 happinefs depends, and for the accomplifliment 
 cf which perhaps not another day may be given f 
 
 F. In this very thing confifts the great folly 
 and madnefs of thofe who abufe time, or devote 
 their hours to wickednefs. The firil: is what we 
 call putting off the evil day ; the laft is making 
 the day evil. It is remarkable, that thofe who 
 make the beft ufe of their time, have no notion of 
 being at a Ipfs at any time what to do with it : 
 Ihcy find none of that lijlUfsnefs which in- 
 vades others of a different charafter. Some, for 
 want 0^ diftingiiifhing what is ufeful and impor- 
 
 tant, arc extremely idle, when they think them- 
 fclves bufy. Have you never obfcrved, that people 
 of bufincfs who are induftrious, and arrange their 
 hours, find time for ofBces of humanity as well 
 as piety ; whilft thofe^ who arc much addicted 
 to pleafure, find no leifurc ior fuch duties ? 
 
 D. I have obferved, that if any good is to be 
 done, they excufe themfclves on account of en- 
 gagements ; or without a {hadovv of truth, com- 
 plain of their want of time. 
 
 F. Such is the force of hahit ; and fuch the 
 folly of a wicked, or a childiJJ) abufc of time. — 
 We arc, at all feafons, enjoying good, or fnffering 
 evil : e\cry ivord and deed, nay every thought^ 
 has a good or evil tendency : There is hardly 
 fuch a thing as total indift'erencc. It is the good 
 or bad temper of the mind whiv^h gives a tincture 
 to our conduft, v.'hile the exercife oi gratitude — 
 the pra^ice of moderation in good fortune — 
 patience and refignation under adverfif/ — are as 
 fo many offices of life, which require tin:e for the 
 performance of them : and happy it is when we 
 can recolletl the time which we fpend in making 
 the mind its own object, or contemplating the 
 good thoughts which have pafl'ed in our hearts. 
 There is a complacency that naturally attends 
 us, when we are aclive and do well, far exceed- 
 ing the higheft joys which are to be found in in- 
 dolence. 
 
 D. True, my father ; I have made an alli- 
 ance of ftriit friendfhip with time. I confider the- 
 favours he fhews me, as fuch an honour, I look 
 on myfelf accountable for every hour. I confider 
 alfo that every one hath a foul, and if he will 
 look after it carefully, he will find full employ- 
 ment for his time. I an\ fenfible that there are 
 many inclinations in my heart which I muft 
 watch over ; many temptations which I muft 
 refift ; many corruptions which I muft mortify. 
 And as to graces and good habits, I wifti for 
 time to improve them, and make up for the days 
 which I have loft. 
 
 F. This is the very cafe ; and glad I am that 
 you who are fo young, comprehend it fo well. 
 If we believe the wife man, " To every thing 
 " there is a feafon, and a time for every purpofc 
 ^' under heaven." But the " time prelent is the 
 " only time we have to ri'/)f?!< in ; to ferve God; 
 " to do good to men ; to improve our knowledge ; 
 " to exercife cur graces ; and to prepare for a 
 " hlejed immortality !" 
 
 D, If tinii be a treafure of facli fail value, and 
 
 the
 
 [ 174 ] 
 
 the means whereby we acquire immortal happi- 
 nefs, we fliould guard it as the apple of the eye, 
 and fee that it fuffers no injury ! 
 
 /". Well obfcrved, Mary; if we do it any 
 
 violence, it will recoil on our own bofoms : 
 Time will be revenged on all who treat him ill, 
 and many a bitter tear hath fallen on his ac- 
 count. 
 
 CONVERSATION II. 
 
 The adviiutjgcs of Injirnn'ion, particularly hy the Clergy : the honour due to them. The Trial of Sincerity 
 made by Conllantine the Great, the Jirfi Chrifian Roman Emperor. 
 
 D. C'i" RANGE, that in general mankind do 
 not learn more, either from experience 
 or infiruiHion ? 
 
 F. The advantages of education, are obvious : 
 in all chrijUan countries, and perhaps in all 
 others, where any notion of religion prevails, 
 there are perfons appointed to inftruct. Thefe 
 are carefully brought up-in the fludy of divine 
 things ; and in fome countries, as for inflance 
 fn this, they are learned and pious ; their time 
 is devoted to the care of the fouls of men ; they 
 continually preach the doftriue of immortality, 
 and warn us of the wrath of heaven, if we live 
 impenitently. 
 
 D. When I fnall be feparated from you, and 
 no longer eiijoy tlie advantage of your converfa- 
 tion, I fhall be at a lofs.for help in my fpiritual 
 "wayfare. 
 
 F. \ ou give a proper name to the condition 
 ©f life with regard to a future fiate ; for indeed 
 it is a warfare, and requires much courage to 
 defend ourfelves againfl the temptations of the 
 prefent world : but you fliould not fear. 
 
 D. The fmcerity of our hearts is proved by 
 cffli£iive trials. 
 
 F. Our v/hole life is a trial, Mary ; but we 
 fnould take care not to atSl the part of the devil, 
 by throwing temptations in each other's way, 
 upon the abfurd notion of filming, in order to 
 repent, or that grace may abound. On fome 
 great occafions, great trials have been made for 
 good purpofes. My mafter ufed to talk of 
 Confiantine the Great, the firft: Chrijlian Roman 
 emperor, whom I have mentioned. 
 
 D. Where did he rcfi.le ? 
 
 F. In Conjhmtinople, which city he began to 
 build 328 years after Chriff. In 330, he dedi- 
 cated thb city and fixed his refidence there, 
 never after returning to Rome. In 337, he w.is 
 takea ill, and was baptized, and died oji Whit- 
 
 funday, aged 63, after a reign of 30 years. He 
 was buried at Conjiantinople, in the church of the 
 Apojllcs. It is faid of him, that in order to know 
 the hearts of fome of his miniflers, whether they 
 believed in the immortality of the foul, as revealed iy 
 Chriji, and acknowledged him as the Meff.ah, he 
 pretended to favour his heathen fubjeiSs, inviting 
 the profcfTed chriflians to declare, whether they 
 chofe to hold their offices under him, by wor- 
 fhipping the heathen gods, or to give them up, 
 and adhere to their chrijlian principles. By this 
 means he difcovered who were really chrijlians ; 
 for thefe, he knew, would not regard any thing 
 which he could give them, in comparifon of 
 their religion : he accordingly honoured thofe 
 who, upon the trial, declined temporal advan- 
 tages on fuch terms, with the higheft marks of 
 his favour ; believing that fuch a conduct pro- 
 ceeded from a flrong perfuitfion of the great 
 truths of chriflianity, and juftly concluding that 
 he might truft", not only his governinent but his 
 life alfo, in the hands of men actuated by fuch 
 principles. 
 
 D. Surely he might have difcovered this 
 without fuch an experiment. 
 
 F. Perhaps not. However, he made it. 
 Whatever complaints we may make, with regard 
 to thofe defeats in government which feem ex- 
 tremely difficult, in our corrupt flate, to remedy, 
 we know from experience, that the ellablifh- 
 ment of the regular clergy, as an order of men 
 devoted to religion, is attended with many and 
 great advantages. 
 
 D. What fhould we do, who have no lea^.^- 
 ing, if we had no pajlars and guides to direft us ? 
 
 F. What indeed ? It is to be hoped, that the 
 clergy are as •willing as they are able to do their 
 duty, and will not ceafe to labour for the prefer- 
 vation of our fouls. Your refrular attendance on 
 divine fervice, and the fennons which you will 
 
 hear
 
 [ ^75 ] 
 
 hear at your parifli clnircli, improved by your 
 meditations and reading good books at home, on 
 fit occafions, will enlighten your undcrftanding, 
 and dire£l your general condudl : and if any par- 
 ticular diftrefs flioiild afteft your mind, have re- 
 courfe to the minillcr, who will give you full 
 fatisfadtion, and guide you into the jiaths of 
 comfort and peace. When the character of a 
 clergyman is properly fupported, it is the ohje6l 
 of honour and efteem ; and you will find, that 
 the higher fcnfe you entertain of your duty 
 to God, the more refpecl you will have for his 
 miniders, as the teachers of godlinefs ; and your 
 veneration for them will help you forward in the 
 ways of righteoufnefs : as one mark of your 
 regard, I charge you to pray for them, and tor 
 the fuccefs of their minillry (a). 
 
 D. I have always efteenitd a miniiler of the 
 gofpel, being a good man, as entitled to a pecu- 
 liar refpeft, and have often thought that the 
 negleft of religion, and the contempt of the 
 clergy, go hand in hand together. 
 
 F. Thofe are generally the moft abandoned 
 people who afFtdl to dcfpifc the clergy. Some of 
 our divines may not be fo refpcdtable in all in- 
 ftances as we could wifh : alas, where fliall we 
 find perfedion in every member of any great 
 
 body f But this important order of men in our 
 nation, is more fobcr and more learned, than the 
 clergy of moft other countries : and I believe 
 ihey would be fcill more diligent in tbar duty, if 
 we attended more to ours, 
 
 D. What is required of us on this head ? 
 
 F. The inftruiSlion handed down to us for 
 above two thoufand years by the Royal Preacher, 
 is expreft in the cleareft terms. He fays, " Fear- 
 " the Lord with all thy foul, and reverence his 
 " priejls : love him that made thee, with all thy 
 " flrength, and forfake not his mhiijlcri." 
 
 D. I now recollect this paflagc ; there are 
 others to the fame eft"e£l ; and it is moft natural 
 to prefume, that thofe who fear God will refpeiS 
 his hnniediate fervants. 
 
 F. The %vtfe man feems to confider it as a trial 
 whether we love God or not, by our reverencing 
 or forfaking his minifters. And I appeal to your 
 heart, if it was not natural for a wife man to 
 draw this conclufion, becaufe in common life, 
 in proportion as we love the majler, we fhew a 
 proper regard to his fervants ? As you love God, 
 I charge you to refpect his minillers ; and the 
 more they are refpe(£i;ed by others, the more 
 honour themfelves will have for the livery they" 
 wear, and attend the more to their own duty. 
 
 CONVERSATION 
 
 III. 
 
 The Nature, Duty, and Necejfity of Repentance exemplified. 
 
 repentance be fhewn without 
 
 F. " Q A N 
 
 amendment of life r" No, child ; it 
 is impoffible. The meaning of the word we 
 call repentance fnould be amendment. It is de- 
 lufion to imagine that a figh or a word, though 
 the heart be deeply concerned at the time, is an 
 offering fit to be prefcntcd to an all-wife and 
 perfeft Being, but as it is accompanied by the 
 evidence of a?ncndment. 
 
 D. Time being of fo vafl; a value in every 
 
 concern of life, and moft of all in the r^reat 
 buhnels of 7-t'/'(7;/(7«tv, how comes it, mV father, 
 that fo few feem to confider this, and their evcr- 
 lafting happinefs or mifery, as infeparably con- 
 nected ? 
 
 F. They do not think of the reafon why time 
 is given them ; but I am willin'j; to fuppofe that 
 many more repent than appear to do fu ; if thev 
 do it not fo efiectaally as they ought, yet ftiii 
 they look back with forrow on the faults and fins 
 
 they 
 
 (n) For the Clergy. Moft gr.acious Lord and Father of the human race, protefl, 1 btfecth tliee, the 
 
 minillers and ftcwards of thy gofpcl ; give them the true knowledge and uiidcrlhnding of thy word, thjt we . 
 may enjoy the pure religion which is eftabHllied amongll us. Grant that they may Itad tiici'r lives according . 
 to the bleffcd hopes whereunto they are called ; that by their perfuafive eloquence and pious example, their 
 zeal and benevohnce, in fowing the feeds of thy word in our hearts, we may bring fonh the fruits of 
 holinefs, and at length reap the glorious harveil of immortal joy. This i beg, O mereiiul God, for the lake 
 of the great High Pricft, Chrill, the Saviour of the world !
 
 [ »76 ] 
 
 they have committed ; and I hope they en- 
 deavour to make their peace with heaven by their 
 amendment. It is true, that confidering how 
 noble and excellent a creature man is, if we did 
 not fee it with our eyes, we fhoujd not believe it 
 to be poflible he could think of immcrtality^ and 
 remain carelefs to the neceflary concerns of his 
 foul! 
 
 D. Are not the confiderations of death and 
 repentance 2;eneraIIy confldered as united ? 
 
 F. As the moft part of mankind arc apt to 
 confine their thoughts to this world, and deceive 
 themfelves with regard to the probable dijlanci of 
 their death, fo the bufmefs of repentance is as 
 often deferred. Prove to yourfelf that you love 
 God, by praying to him (a) \ and take notice 
 how the wife correft their faults, by obfer\'ing 
 wherein athers are defective : remembering, that 
 thofe wha intend to deal honeftly by themfelves, 
 and do not praflice felf-denial in many inftances, 
 acl abfurdly : it Is the moft difficult part ; but it 
 is eflential to us as chrijlians., and it becomes 
 familiar by habit. Pray to God that you may 
 lay fuch wholefome reftraints on yourfelf, as are 
 necefTary to your fafety (b). 
 
 D. I have often heard people talk of repen- 
 tante^ who I had too much reafon to believe, 
 did not know what it meant. 
 
 F. The mofl memorable parabolical flory, is 
 that of the prodigal fon, related by no lefs a 
 perfon than the Meffiah ; and intended to explain 
 to us, how grateful repentance and a return to a 
 fenfe of dutv, and a petition for forgivenefs, is 
 to the great Father of mankind. In this we fee 
 how vice creates mifery in the extreme degree. 
 A young man takes to evil courfes; fquanders 
 his fortune ; injures his health ; ruins his 
 reputation. No perfon will trull him. He is 
 hardly admitted to the meaneft offias. 
 
 D. How many becdine defperati, and com- 
 mit crimes for which they fall vi6tims to the 
 laws ! 
 
 F. And fometimes proudly difdaining the 
 condition they have brought themfelves into, 
 they become their own executioners, or they 
 mourn in fecrct, and die of grief. 
 
 D. The lalt cafe, however, implies remorfe 
 and contrition. 
 
 F. In this fituation was the young man when 
 he returned home loaded with mifery. The 
 good old father might have faid — " Son, thou 
 haft a<5ted moft unworthily of me, and of thyfelf, 
 of thy reafon, thy religion, and all that is facred. 
 and lovely in the life of man — and jww behold 
 thou art deeply diftreffed, and perifhing in want 
 of food and raiment, thou comeft to me !" This 
 is the common lanaruaw of the world ; but even 
 the worldly man might add, " but ftill I am thy 
 father, and I will try thee once more Lpon thy 
 profeflion of behaving well." — But this {lory 
 was meant for the great and important purpofe 
 of conveying a fenfe of the juftice and mercy of 
 God, in determining the final ftate of man. 
 The fon is fuppofed to htfmcere ; and the father 
 to know his heart, fenfible that the young man 
 was confcious he deferved no better reception 
 than to be ranked among the meaneft of his 
 fervants, and that even this he efteemed as 
 a high favour. His fmcerity pleaded for a 
 parent's mercy. The father adting in character^ 
 his bowels yearned towards his fon ; he embraced 
 him with tendernefs ; he acknowledged him as 
 his fon ; he bid his family rejoice, that the 
 young man was returned to his right mind ; de- 
 claring to this eftedt, " I thank thee, O Father 
 and God of my life, that the choiceft blefEng 
 thou hadft given me, and which I thought was 
 loft, is found again ! I rejoice, as I know the 
 
 angels 
 
 (a") For the Lo^je cf Gcd. C Lord, who never faileft to help and fnpport thofe who are ftedfaft in thy 
 
 fear and love, give me thy grace, that I may fliew forth my love by my obedience. Keep me, I befeech 
 thee, tinder the proteAion of thy good proridence, and make me to have fjch a perpetual fear and zealous 
 awe of thy holy name, that I may ever live without ofFeading thee, and finally be received into thy glory, 
 through Jefus Chrill my Lord and Saviour. 
 
 (bj For Mcrtijtcatian and Self-denial. O merciful Lord and fupremeDireiftor of all things in heaven and 
 
 rarth, who in thine infinite wifdom haft appointed bws to prefene all thy creatures in their feveral kinds ; 
 I befeech thee to give me thy aid, that I msy mortify and fubdue my lufts and irregular aiTeftions ; and fo 
 <*Vunto fin, that I may //tf unto righteoufnefs. Let no felf-indulgence prevent my attention to fuch objecls 
 as are pleaiing to thee; but make me an inftrument of thy providence, in promoting the happinefs of my 
 fellow-fubjefts and mankind. Grant me, O Lord, fo to live on earth, that in thy good time, I may be 
 removed into thofe manfions, where ^a cannot approach, and death fhall no more have dominion over me. 
 This I beg, O Lord of mercy, through the merits of Jefus Chrift, wliofe life on earth was a fcene of fuffering, 
 and who at length divd an ignominious dcuh, to redeem a linful world.! 
 I
 
 [ ^11 ] 
 
 angels in heaven rejoice, that thou great Lord 
 of the univerfe, haft fo direfted by the eternal 
 order of thy fovereign decrees, that the mercy 
 which in thee is infinite, I (hall imitate as my 
 fupreme good. The nature which thou haft 
 <Tiven me, when moft purged from its corrup- 
 tion, then prompts me moft toforgivaicfs. If I, 
 who am daft and afhcs, feel what I owe to thee, 
 and if I give good things to my child, how 
 much more wilt thou, great Father of angels 
 and men, give good things to mankind who afk 
 them at thy hands in truth and fincerity of 
 heart ! — Though juftly provoked by repeated 
 wilful mifdeeds, thou Lord art gracious and 
 merciful to thofe, who with contrite hearts turn 
 unto thee. I with a father's eyes behold the 
 tears of my fon,fl:reaming down his cheeks. 
 He may deceive me : I believe him to be fui- 
 cere — But thou, omnifcient Lord, cannot be 
 'deceived. Thou, who fitteft on thy throne, 
 beholding the courfe of nature, the fun and 
 moon, and all the hoft of heaven ! Thou, who 
 deigneft to look down on this lower world, and 
 feeft the minuteft workings of the heart of man, 
 how grateful is amendment in thy fight. Thou, 
 who wouldft not that any of thy creatures fhould 
 perifh, look down from thy glory, and behold 
 me who now forgive my fon, as I hope thou wilt 
 forgive my great offences againft thee !" 
 
 D. I feel in my heart the father's yearnings, 
 and the contrition of his fon— But in the view 
 of God's forgivenefs of men, the ftory is awful. 
 You fay this parable was intended to convey 
 a. fcnfe of the rule of condudt of the great Judge 
 at the laji day ! 
 
 F. I have heard that learned divines are of this 
 opinion ; and it feems reafonable to believe it, 
 the narrative being founded on the fmcerlty of 
 the prodigal, whofe fins had brought him into 
 fuch mifery. — Being commanded /;; Lc mer- 
 ciful, in the degree our nature will admit, as our 
 father in heaven is merciful, iKcomprehenfibly to 
 us, becaufe the mercy of God is infinite ; and it is 
 reafonable to fuppofe our gracious Redeemer was 
 pleafed to exemplify the conduft of the divine 
 mercy in the tendernefs expreft by the good 
 father of the penitent fon. Were our offences 
 more numerous than the grains of fand upon the 
 ocean's fhores, yet can infinite merey extend itfelf 
 to them all — You find in the comparative view, 
 h»w the confeious guilt which fmote the brcaft 
 «f the publican, and drew from him a pious peti- 
 
 tion, " Lord be merciful to me a finncr;" though 
 it was fo fliort and tranficnt, it was accepted 
 rather than the oftentatious declaration of the 
 pharifee. True virtue is humble — It knows itfdf 
 — It fees its own impcrfedions — It acknow- 
 ledges that human nature is in a fallen ftate, and 
 cannot be felf-juftified. The publican is repre- 
 fcnted, not as doubting of the Divine Goodnefs, 
 but as not prefuming even to lift up his eyes to 
 heaven, fo deeply confcious was he of his own 
 unworthinefs — yet did he beg, — Lord be merci- 
 ful to me a finncr ! 
 
 D. The pharifee mujl be fuppofed to have had 
 fome notion of forrow and amendment, though 
 not a due confcioufnefs of his guilt, nor a perfect 
 knowledge how he ought to repent. Yet one 
 would not imagine there is much difficulty in 
 making the trial. 
 
 F. More difficulty, Mary, than you fecm to 
 be aware of ! Not arifing from the thing itfelf, 
 but from carelrjjriefs, diffipation of mind, want 
 of recolle£ling what particular fins we have 
 been guilty of ; and in what degree we have trcf- 
 pafled on the laws of God. Many are ignorant 
 of their own condition, whofe want of knowledge 
 proceeds from their perverfenefs and want of 
 thought ; and they are criminal, in having been 
 perverfe and carelefs. It is equally evident that 
 thofe who are not of a/i^«:V^«</^/difpofition, are 
 deficient as chrijlians, impenitency being a ma- 
 nifeft violation of the chriftian law, which re- 
 quires repentance as the condition of pardon. In 
 the cafe of the publican, he was humble, and 
 without humility there can be no amendment. 
 
 D. Does not a general repentance, in which we 
 include all our fins, operate as ftrongly on the 
 mind, as the recollcdion of particular fins, or 
 habitual offences ? 
 
 F. I do not comprehend how we can lump our 
 fins in this way : if we repent at all, we mull 
 diftinguifli fins, as we diftinguifh finners. All 
 ?nen are finners ; yet upon the comparifon, 
 St. Paid fays, that the laiv is not made for a 
 righteous man ; (for againjl fuch there is no law) 
 but for the laivlefs and difobedient, the unholy and 
 przfane — for manfiayers — for whoremongers— far 
 liars — for perjured perfons, — and if there be any 
 other thing that is contrary to found doSlrinc (a). 
 As for fuch as love truth, a6t righteoufly, and 
 fear God, though they are encompafTed with 
 many infirmities, the fcripture fpeaks of them as 
 waliing in all the ioimnandments of the Lord blame- 
 A a lefs i 
 
 CaJ Gal. v. 23,
 
 i ^78 1 
 
 lefs ; and it was not Aich as thcfe our Saviour 
 came into the world to call to repentance. 
 
 D, But are there any To perfesil as to need 110 
 repentance ? 
 
 F. I may faftly pronounce there are none : 
 I only fpeak of the di/ilnilions which arife botli 
 from reafon and fcripture, comparing the bcft 
 men with the worft, infomuch that fome arc 
 called righteous, and others wicked. All men 
 being made rational creatures, are obliged to 
 obey the laws of their Maker, and there can be 
 no excufe for tranfgrefling them ; but in our 
 prcfent ftate, our umkrjlandings are fo fubje6l to 
 error and delufion ; our lu'ilh to corruption ; our 
 pajfions to become hlhid and hcad-Jlroiig ; and the 
 temptations that furround us arc fo numerous 
 and powerful, we have the fame divine authority 
 for this fad truth, that there is no man liveth and 
 finnelb not. 
 
 D. I apprehend, that without furh authority, 
 we might eafily believe it : but upon what foun- 
 dation do you, my Father, entertain the com- 
 fortable hopes of pardon at the bands of God ? 
 
 F, I keep up in my mind a fenfe of my paji 
 guilt, and am forrovvful when I think of it : I fee 
 the unreafonablenefs of fm in its own nature, and 
 am fearful of the difpleafure of the Almighty. 
 Thus I prepare myfelf for repentance : and in 
 proportion as I amend, I hope for pardon at the 
 merciful hands of God ! — It is very obvious, 
 that thofe will be moft apt to repent, whofe dif- 
 pofitions are in general the hejl, and whofe habits 
 of vice are of the fliorteft duration, and the leaft 
 obftinate and inveterate : flill it is the confidera- 
 tion of the goodnefs and mercy of God, , which 
 affords us the reafonable hopes, that our repen- 
 tance and amendment will avail. 
 
 D. How will it fare with others more ob- 
 ftinate ? 
 
 F. God only knows the heart : the greater the 
 fin, the greater fliould the repentance be. 
 
 D. How are we to conquer our doubts, if any 
 arife upon this occafion ? 
 
 F. By ufnig our reafon; by exercifing our 
 faith ; by humbly referring ouifelves to that very 
 goodnefs and mercy which I havejufl: mentioned : 
 and can any thing be more agreeable than this to 
 the commo7i fcnfe of mankind? You. are as able to 
 judge as the mofl learned. — When we look back 
 into the hiftory of men, we fee how bright the 
 rncrcies of heaven have fhined upon the earth. 
 You have Jead the Old Tejiament^ though perhaps 
 
 not in fuch a manner as to remark, tliat the 
 Almighty was pleafed, after various trials of the 
 Jews, his then chofcn people, to remove their 
 doubts, and confirm their hopes and expedfations 
 by the promife of his mercy, appointing certairi 
 facrifices and oblations, as the emblems of fatis- 
 faJtion for fuch fins as were not of the moft pre- 
 fumptuous kind. Afterwards, he fignificd by his 
 prophets, that if they would forfake thfir fips, 
 and amend their lives, he would accept the farri- 
 ficc of a broken fpirit, and would not defpife a 
 contrite heart. At length he fent the mighty 
 Prophet and Saviour of the world I His coni- 
 niiflion was to preach repentance and rcmiffion of 
 fins to all the nations of the earth ; declaring that 
 it was not the wll of God that any fhould perifn, 
 but that all fhould come to repentance: addino- 
 moreover, that there is more joy in heaven over 
 C7ie fmner that repentcth, than over ninety and nine 
 jujiperfons, fuch as I have been fpeaking of, who,- 
 (in the comparative view of mankind) need na 
 repentance. 
 
 D. The prodigal fon, we have been talking- 
 of, whofe miferies moved the compajfion of his 
 Father, excited the jealoufy of his virtuous 
 brother. 
 
 F. As this is a beautiful reprefentation of the 
 mercies of God, it fhews us the folly and ini- 
 quity which often perverts the heart, even among 
 thofe men who think themfelves righteous. This 
 young man did not confider that the innocence 
 which needs no repentance, is incomparably 
 more valuable than the decpeft contrition which 
 guilt can produce. If 1 had elcaped from any 
 great danger, would it not give you the moft 
 fenfible pleafure ? And would you not fliudder at 
 the thought of my putting tnyfelf again in. the fame 
 fituntion ? 
 
 D. This is true, and it explains the doiSlrinc 
 in queftion. Since there are fo many infirmities 
 which cleav^ to our imperfect nature, of which, 
 we are confcious wjtnefTes, where can we go for 
 relief but to our heavenly Father ; and whofe in— 
 tcrceflion can we imploie, except his who is the 
 great Mediator for mankind ? — But all fins arc 
 not equally heinous. 
 
 F. No : the authority which requires obe- 
 dience in cuie cafe, extends to all cafes ; and we 
 muft take care not to deceive ouifelves by any 
 partial obedience. 
 
 D. Still you fay there is a difference as to the 
 degree of offences^. 
 
 F. With-
 
 [ ^19 ] 
 
 F. Without Joubt ; Envy, which fecms to 
 have been the crime of the prodigal's brother, is 
 a fubjeiSl: of repentnnce, though not equal to ma- 
 lice wliich proceeds to adion : In the fame man- 
 ner, violence, by which our neighbour is deprived 
 of his goods, is not fo highly criminal as imircLr. 
 Deceit calculated for a lefs pernicious purpofo, 
 does not fcem to be fo bad, as aflual fraud whereby 
 another is plunged into poverty and diftrefs. He 
 who looks at his neighbour's wife or daughter, 
 with covetous or impure thoughts, without any 
 intention of evil, the fm cannot be equal to the ejc- 
 tual violation of his bed, or the fcdudtion of his 
 child. — By fixing our penitential thoughts on the 
 immediate objeil of our guilt />(?/?, or to prevent 
 the fm vjhich inojl eafily befcts us, we fhall with the 
 lefs difficulty difcover, whether we are fmcere or 
 not, and if we repent to any good purpofe. Tlie 
 greater our lamentation is, for our immediate of- 
 fences, the fairer the profpeft that our prayers 
 will be accepted of by the Almighty. 
 
 D. I think that the bejl part we can aiSt, is to 
 be watchful not to fin, that we may fhed the 
 fewer tears, and fufFer the lefs bitternefs of 
 foul ! 
 
 F. True : but when our confcioufnefs excites 
 our forroiv, the deeper the humiliation of the 
 heart, the more acceptable will be the incenfe of 
 our prayers. 
 
 D. Many fm, in confidence that they (hall live 
 to repent. 
 
 F. Very few of us do evil, without a con- 
 fcioufnefs of it : and I fear that what you fay is 
 a common crime, whilft it proves what a lad 
 bargain they make with themfelves who thus 
 tranfgrefs : this is evident, not only from the 
 uncertainty of life, but that their ofFejice is aggra- 
 vated by their pnfumption. 
 
 D. You was (peaking of the little attention 
 commonly (hewn, in alTifting each other in the 
 great bufinefs of repentance. 
 
 F. It is certain, that inftead of giving the 
 moji afliftance that is pradicable to thofe who 
 need it, we generally give the lea/l that can he 
 imagined, whether it be wanted or not — and 
 yet it is confelfed that we ought to love each 
 other to the lall breath ; to fland firm in all ex- 
 tremities, and manfully to bear the thoughts and 
 condition of mortality. 
 
 D. It feems as if we had not courage to aft up 
 to the ditSatcs of our t'eafon and confcience. 
 
 F. This depends very much on the cuftoms of 
 
 the world : let us thank God that tlicre are fomc 
 exceptions to general praflices. I have often 
 heard it remarked, that when our manners were 
 lefs polif}ed, we were more open and communi* 
 cative, and fpoke the language of truth, right 
 reafon, and fimplicity, more than we do now. 
 We all learn to be brave, like foldicrs, by 
 habit ; and it is obvious, that if people of abi- 
 lity were to talk in a mnnly Jlrain upon pious 
 fubjeiSls, and awful occafions, it would inti- 
 midate many a libertine, and probably roufe 
 the fpirits of thofe who are fupine and negli- 
 gent ; and in fome cafes of ficknefs^ arreft the 
 arm of death, and make his dart lefs painful. 
 If friends and relations were to endeavour by 
 prayer, difcourfe, and reading, to infpire each 
 other with jufl fentiments, we Hiould learn by 
 cujhm to be more manly in religion, more devoutly 
 penitent, and better qualified to try the adventu- 
 rous voyage of death. 
 
 D. Is it a rare thing for fpiritual afliflance 
 to be given, even by thofe who profefs them- 
 felves friends ? 
 
 F. But few, I believe, receive much help from 
 friends or acquaintance, to brighten their hopes 
 of happinefs hereafter ! 
 
 D. I am forry for it : good men might be 
 as angeh of comfort, to waft the foul to everlaft- 
 ing reft ! 
 
 F. We are not ufed to things of this kind : 
 many do not comprehend what generous anions 
 the human heart is capable of; nor how the houfe 
 of maurning can be better than the houfe of feajl- 
 ing. No aft of generofity can excel That of giv- 
 ing afliftance to a. friend, at the \aR fad parting of 
 foul and body : and the remembrance of fuch a 
 manly, pious behaviour at fuch a time, would 
 afford the hijihefl fatisfaftion in That hour when 
 we ourfelves come to try the fame experiment. 
 
 D. Do we not always recommend late repent- 
 ana rather than none; and repentance on a death- 
 Led, when we can have no other ? 
 
 F. Yes : but whether repentance come late or 
 ffl;Vv, according to the ordinary cuftom of the 
 world, it is fuppofed to reft entirely on the fick 
 perfon's U'ill znd inclination : and where we wifh 
 to fee contrition pTt\d\], we often End it not. — 
 I, earn, O my daughter, to fhun and rejeft the 
 folly of thofe who hope they fhall repent, thoug!> 
 they know not when, nor where, nor how. They 
 arc only fure they fhall die, fome time or other; 
 they obferve that people ufually die in bedyj 
 A a 2 and
 
 [ i8o 1 
 
 and thence conclude they fhall have a death-bed 
 repentance ; but what this generally is, they do 
 not think, of. Such is the fituation of this 
 matter, which is more cafily felt than dc- 
 fcribed. 
 
 D. It is commonly fuppofed, that it will an- 
 fwer no good purpofe, to fpeak of repentance to 
 one on a fick-bed, unlcfs the patient be an aban- 
 doned wicked perfon. 
 
 F. We generally fuppofe this, and that in 
 fuch cafes it can anfwer no end : in fliort, if 
 the' very good need no affiftance, and it is fup- 
 pofed to be beftowed in vain on the fery bad; 
 and if thofe alfo who are in the middle ranks 
 of virtue, are left to themfclves on this occa- 
 fion, I leave you to judge of the refl ! — Make 
 the beft ufe you can of what I am fa}ing, and 
 immediately, and withoutdclay, pray for repentance 
 und the pardon of your JJm [a). Be uflured, that 
 the offerings which we make in health, as they 
 are the moil free, they are the inoft pleafing and 
 acceptable to God ; the moft fatisfn.^ory to our- 
 felves ; the moft exemplary, and probably the moft 
 efRcacious to others. Whatever conclufions ive 
 may draw concerning the circuniftances of any 
 one in the a<St of dying, the hour of death may 
 differ very little^ in the fight of God, from any 
 hour in life. With refpeft to us, it fixes the 
 bounds, for there is no repentance in the grave. 
 — The good generally die in peace ; and many 
 not good, go off fcemingly infenfible of danger. 
 Whether we have opportunities of knowing the 
 thoughts of dying perfons or not, if we mean to 
 form any judgment which may be of ulc to us, 
 we (hould conclude that every day fpent in the 
 excrcife of reafon and obedience to God, during 
 cur health andfpirits^ muft be acceptable to him. 
 
 1 hope that what 1 am faying will put you on 
 
 your guard, that you may not expeft more than 
 nei ghb our'' i fare ^ nor fondly truft to anj' help from 
 
 others, when you know that it is not ufual for 
 any to be given. 
 
 D. I hope I fliall not be deceived by others, 
 nor deceive myfelf. 
 
 F. Liften not to your own heart, by enter- 
 taining fond hopes of diftant good, in the amend- 
 ment of your life, unlefs you hflantly apply for 
 remedies to heal the wounds which iin and folly 
 make in your foul. Leave falfe hopes to thofe 
 who not content to walk in the plain beaten 
 track of piety and foUd fcnfe, feek their own de- 
 lufion. The knoivledge of Chrijf, is a brilliant 
 light, and cheers the heart with comfort and 
 
 with joy ! The more you know, within 
 
 the mtafure that your mind can well contain, anif 
 truly comprehciid, the more you will difcern the 
 goodncfs of God which fhines forth, blcffing us 
 mortals with peace, and the hopes of evcrlafting 
 joy! 
 
 D. My dear father, my heart is comforted as 
 well as delighted by the thoughts which you 
 communicate ; and however gradual my own 
 advances in piety may be, the fatisfaflion which 
 fprings up in my mind is a pleafmg proof of the 
 fincerity of it ; and as 1 do not mean to truft to 
 a death-bid vepenta7ice,l conftantly pray for. That 
 peace of God which the world cannot give (b). 
 
 F. If this be your refolution, z&. confiftently 
 with yourfelf, and live prepared for death; not 
 trufting to you know not what, in a concern of 
 fuch moment. Be zealous and attentive, that 
 every hour of your life be fpent in fuch a man- 
 ner, as may pleafe your Maker, fo that all may 
 go well with you in the end. — Remember, if 
 you put off till to-morrow, what you would do 
 to-day, if you were about to die, you are not 
 only guilty of prefumption^ but it is highly pro- 
 bable you will never do it. To-morrow and to- 
 mornii.', creep on, in a ftealing pace, to the end 
 of our days. To-morrow can never be to-day : v/e 
 
 never 
 
 {a) For repentance and pardon of Jin -O God, behold thy Cnful creature proftrate before thy facred throne, 
 
 in deep humiliation of heart, imploring thy mercy and forgivenefs ! Break not the bruifed reed, O Lord, 
 nor quench the fmoaking flux ! Shut not up thy tender mercies in difpleafure, but let the bones which thou hall 
 broken rejoice ! Deliver me, O my Father, from all the numerous fins I have been guihy of, and 
 fuller not the enemies of my foul to triumph over me. Lift up the light of thy countenance upon me, and 
 give me thy peace, O God, for the fake of Jefus Chrill, who died upon the crofs for the fins of the world. 
 
 (p) For peace of canfiience. Almighty and everlading God, who -governell all things in heaven and 
 
 earth, mercifully hear my fupplicatiou ! <) grant that I may live in conftant remembrance of my duty to 
 tliee, and never dare to offend againft thy holy laws. Make me vigilant to obey thee in all things, that I 
 may enjoy thy peace all the days of my Ufe, through jefus Chrift my blclTcd Lord and Redeemer.
 
 [ i8i 1 
 
 never can he fare of thinking to-moryow as we do 
 to-day: but in this cafe if wc JhouU think to- 
 morrow exadly as we dp to-day, wc ftill fliall 
 continue to think only of to-morrow, or a time 
 to come : the time prefent is conftantly flying 
 away, and the bufmefs remains imdcnc. 
 
 D. Your words, I fear, correfpond too well 
 with experience ; they pierce my heart : they 
 carry with them the force of conviflion , and 
 prove how wretched thofe poor mortals are, who 
 will not attend to leffons in v.'hich they are fo 
 much intereflcd ! 
 
 F. The lamp of life is burning out, though 
 behind the curtain ; and when the oil is fpent, 
 the light v/ill be extinguifhed. So it is with the 
 light of life ! And zvifdom fliines brighteft when 
 our attention is moft enlivened. 
 
 D. It fhall be my conftant care fo to reflrain 
 my paiTions, that I may guide them right, and by 
 the mercy of GoJkeep myfelf unfpotted. 
 
 F. l^ovc God AS your father and yo\iT friend ; 
 •^obey him as your Lord; — adore him for his 
 mercy ;— fall down before him as your judge ; — 
 and remember, O my daughter, that his juflice 
 is as great as his mercy ! — Do this, and you will 
 I'ive and die acceptably in his fight, whofe loving- 
 kindnefs is better than life itfclf ! Be not f ottered 
 with vain conceits, for he will reward or punifh 
 agreeably to his xvifdom and his juflice, as well as 
 his mercy. 
 
 D. I will endeavour to keep in my mind a 
 due fenfe of what is to come hereafter : I will 
 think of thofe glories which fhall one day be re- 
 vealed, and pray to the Almighty that I may par- 
 take of them ((?). For this purpofe I will flrive 
 to keep my confcience void of offence, that I may 
 have but little bufinefs on my hands, at the laff 
 hour, whenever it fhall come ! 
 
 F. Fear not, my daughter : refolution will 
 make you ftrong, and your ftrength will be your 
 happinefs. Repentance and a good life are to the- 
 foul, what health is to the body : they prefcrve 
 the peace of the mind, and more than countervail 
 all the evils which can befal us. The wonder- 
 ous things of the righteous judgments of God, 
 
 zxt ftveetcr to the heart, than honey to the mcuth. 
 Every thing being fo tranfitory and perifhing, the 
 greatefi ivifdom is to think of eternity ; and the hefl 
 Icfj'on we can be inflrudted in, is a preparation for 
 it. Whatever the events of your life fliall prove, 
 behave as one to whom immortal happinefs is 
 promifcd. Be rrflved, I fay, in rcfifting evil, and- 
 patient under crofs accidents. If at any time 
 your mifcry fhould be great,, for great mifcry is 
 fometimcs the lot of the virtuous, flill confider 
 that it will not laft long,^ You will make an end 
 of it, or it will make an m(/c/';'5«. Death, the 
 great finifher of human forrov/s, will at length 
 termin.itc the conflitn:, and gi\c you refl-, and joy 
 unfpeakablc ! 
 
 D. It is very obvious, that if 1 aJt reafonchly ■ 
 I'muft 2iSh. religioufy. 
 
 P. I think, my daughter, we have gone through 
 all that I can teach, or explain to you, concern- 
 ing a future fiat e of rewards and punifhments : 
 and perhaps it is full as much as you need to -know. 
 We now fland before our everlafting Father, and 
 the fovereign Lord of the- univerfe, on a great 
 
 and folemn occafton!^ very great to ourfelves, 
 
 whatever it, may be to the world. As -i. father, I 
 command yovi ; zss. friend, I entreat you, to live a 
 virtuous and a religious life. Pray conflantly and- 
 uniformly every morning and every night. This 
 will render the confideratlon of the immortality 
 prefented to your view, moft familiar to you, 
 whilft: the recolleflion that you are martalm body, 
 will reftrain and keep you in awe. Remember thy 
 end, and thou wilt not do amifs. Tremble at the 
 thought of offering any violence to your foul. Be 
 on your guard, Mary, for my fake as well as your 
 own, that you may never give my heart a flab, 
 and bring thefe grey. locks with forrow to the 
 grave. If you follow your religion, as the 
 guide of life, , and obey the precepts which I 
 have given you, though we fhould be vifited by 
 the iron hand of adverfity, yet our lives will be 
 comfortable; and our deaths, when Heaven fhall. 
 call us hence, will open to us a paffage to a. 
 joyful, and a glorious eternity ! 
 
 C O N- 
 
 (»») For a juj} fenfe ef duly toivnrds God.' O' eternal God, who inhabiteil the heaven of heavens, I be-- 
 
 feech thee in thy goodnefs, to give me fuch a fenfe of the exceeding great and inconceivable glories of the. 
 regions of the blefled, that my afTcftions may be weaned from' an inordinate love of this v.'orld. Teach me, 
 O Almighty Father, fo to difciplinc my imagination, and rellrain my defircs, that my repentance and amend- 
 ment may.be true and conflant ; my fpirit free from all wandering and diftrafted thoughts ; and my conver-, 
 fation in all things agreeable to thy rigiueous laws.! Grant this, O merciful God! and finally by thine<- 
 jiiiinite goodnefs and compaflioh receive me into everlaftuig glory, for the falie of ir.y blefTed Lord and Re-- 
 deemer, who died upon the crofs for repentant finners !
 
 I 182 ] 
 
 CONVERSATION IV. 
 
 The nature and properties of charity, and the duties of it, particularly to dijlrcjfed travellers. Thefuper- 
 Jlitious doStrine of evil eyes. Defcription of old age, in the perfon of a poor old -uionian fvfpecled of 
 witchcraft. Force of credulity andfalfe imprejjions. The ordinary caufes of felf-tnurder. 
 
 D. pORGIVE me, my dear father, if I 
 have done amifs. 
 
 F. What have you done, child ? 
 
 Z>. After you went out, I met a poor woman 
 and three fine children ; the eldefl: fo much re- 
 fembles my little brother a it\fi months before he 
 died, I could have wafhed his face with my 
 tears ! They were all fo cleanly dreft, and the 
 woman pleaded fo rtrongly for relief, I could not 
 refift her importunity. 
 
 F. I dare fay your oiFence is of a very pardon- 
 able kind. You know, Mary, the fentiments 
 which I have always delivered. The ferviccs 
 which we do the unfortunate, are one kind of 
 fecurity, that in cafe of need, we fhall receive 
 the mercy we havefhewn; and he that can behold 
 the mifery of a fellow-creature with indifference, 
 hardly deferves the name of a man. If I am not 
 much miftaken, I have kzn. brutes fhed fome- 
 thing like tears in beholding the diftrelTes of 
 another of their kind. But pray, what did this 
 poor woman fay ? 
 
 D. Her flory was this. " My hufband was 
 a flioemaker in Somerfctjhire, and lately died : I 
 .was a fervant in a great family, and difobliged my 
 miftrefs by marrying him, though he was a fober 
 -man, of an excellent charafter, very comely in 
 perfon, and afFable in temper. He found it 
 difficult to live and maintain thefe three children 
 .as he wifhed ; for unhappily he was too genteel 
 in his notions ; and That which fliould have 
 kept him fobcr, was the caufe of his taking to 
 drink! Unhappy man — I loved him with all 
 his infirmities, and ftrove to make him fenfible 
 of the danger to which he cxpofed me and him- 
 fclf, with the fe /lacr children I Such reflexions 
 difquietcd his mind, and he drank the more, as 
 ,t he imagined it would prove a remedy. When 
 fee died, he left me in extreme diftrefs. My re- 
 lations are but labouring people, and live fo far 
 diftant, I have not been able to get any relief 
 from them. There is a great family in the 
 neighbourhood where I lived, to whom I am 
 
 well known, and the 'fquire and his lady ufed to 
 give me affiftance : they often exprefled their 
 compafTion for me, but being: erone to Scar- 
 borough upon a party of pleafure, I could only 
 write to them." Alas, my good Madam ! yau 
 may not know that letters from poor people 
 to the wealthy, fometimes make but a faint 
 impreflion : and whether they have received 
 mine, I know not. I have had no anfwcr to 
 the melancholy account which I gave of my- 
 
 felf ! i found that 1 could get moft by 
 
 fpinning, and to this I applied my whole 
 ftreiigth ; but I foon difcovered that I could not 
 fupport myfelf and thefe unhappy babes. The 
 parifli would not give me any relief, the officers 
 allcdging, that my hufband was a certificate man. 
 In thefe circumftances, I took the refolution of 
 travelling home, and laid out five Jhillings^ all 
 my remaining ftock, in garterings, and fuch ar- 
 ticles ; hoping to gain fo much by the fale, as 
 might fupport me and thefe children. Being 
 much fatigued, we fat down on the road fide and 
 fell afleep ; and fome gypfies, as I fufpe(St, have 
 robbed me. I am now fo entirely deftitute, I 
 mufl: beg or perifli, together with thefe children." 
 She then wept, and entreated me to relieve her 
 with fome fmall matter of food. The children 
 alfo cried, and faid they were very hungry ! " 
 
 F. And what did you fay to all this ? 
 
 D. I bid them be comforted ; and conftder 
 that God was their father, and if they wouid be 
 good, he would not fufFcr them to perifli. 
 
 F. Was this all ? 
 
 D. No ; I told her I hoped fhe fpoke the 
 truth ; and though my father was but a poor 
 farmer, he was a good man. The woman an- 
 fwered, not in the cant of a common beggar, 
 " Then I am fure he will relieve me. — The 
 wealthy who give largely are not always fo cha- 
 ritable as thofe who have but little. It is my 
 comfort I am in a chrijiian land, and that 
 chrijiian duties are not fo neglected, as to en- 
 danger my perifhing for want. The time was 
 
 when
 
 [ '«3 I 
 
 whc-n I could relieve the diflrefled : but it fo 
 pleafcs divine Providence, I am now a icg^ar in 
 my turn." 
 
 f. Where are thefe poor people ? 
 
 D. In the barn : perfuaded of your goodncfs, 
 I gave them a warm mcfs of milk-porridge. 
 Had you feen their tears of joy for this yJwrt// 
 relief, you would have wept with plcafure and 
 companion. I am fore you would, my father ! 
 1 am pcrfuadijd her tale is true. 
 
 F. Well, Alary, I commend your mercy, and 
 hope you are not impofed on. There is nothing 
 fo like truth as f.di'ehood ; but the circumftances 
 of this ftory are not improbable. Drunkennefs 
 among fosrie who are poor, and cardejjhefs among 
 others who are rich, joined to the occafional 
 wrong judgment of parifh officers, with fome 
 defei'ts in our poors-laws, often expofe the indi- 
 gent to great mifeiy. It is not enough that the 
 earth brings forth abundance for us all ; there 
 iHuft be piety and (kill in the diftribution of it. 
 Perhaps this woman might be too impatient : but 
 how fhe could flay at home and fee her children 
 perifiV for want, I know not ! There can be no 
 ttoubt of their present mifery, and therefore, my 
 dear Mary, you have judged well. 
 
 D. I could not pafs by on the other fide without 
 violence on my compaffion. 
 
 F. So far you afted like a humane girl, and 
 as God intended : — Yet, ftriftly fpeaking, there 
 was no religion in this, Mary, unlefs you con- 
 fidered that fuch a deed of mercy, was required. 
 by the laws of Chriji. 
 
 D. I did confider that it is : therefore I faid' 
 L could not pafs by on the other fide ; yet I can- 
 not fay that conipcjjion, was not my chief motive.. 
 
 F. Compaffion m fuch circumflances, only 
 proves how agreeable the laws of God are to our 
 beft afFe(5lions ; and how thefe, as well. as the un- 
 derftanding, prompt us to obey thofe laws, on. 
 which temporal and eternal happinefs depend. 
 
 D. Com.paffion then is but another word for 
 humanity ; and the recollection of what we are 
 commancUd to do : and doing it, is relio-ion. 
 
 F. When we do good, and intend to obey God, 
 wc a6l religioufly. Thofe who, in fuch a cafe,. 
 doubt of their fincerity, abfurd themfelves. 
 
 D. But piay, my father, are there many im- 
 poftors who go about in this manner ? 
 
 F. I fear there are too many : and prudent 
 people are cautious not to repofe confidence 
 without enquiry, left mercy llaould contribute to 
 crafty theft, or bafe ingratitude. 
 
 D. I am forry there fhould be .iny one (a 
 vile, as to abufe humnnity, and impofc in fuch a 
 manner on good ohriflians ! This may dcAroy 
 all ccnfidencc, and render the hcj}, cold and in- 
 fenfible to the real diftrcflls of their fellow-crea- 
 tures. 
 
 /'.Not the hrji, Mary.! When wc confider what 
 complicated miftry there is in the world, and how 
 utterly incapable the aged and the infant are to • 
 get their bread, the fafeft error,, is on the fide of 
 humanity. We hear of inflances of grofs impo- 
 fitions, but the fame llory told difFcrent ways, 
 ir.ukiplies the number of fuppofed fails : and 
 therefore I am well perfuaded, in many inflances 
 we take part with cruelty, inftcad o^ mercy. I am- 
 rejoiced to find you do as yon lootdd he done by .- - 
 this is tlM law and the prophets :. by this inclin- 
 ation the human, race is united, and receives ■ 
 the glorious mark o^ rational -awA religious diilinc- 
 tion. It v/as for this the Redeemer of mankind 
 came into the world : he taught us the glorious 
 Icflon, what man Jhoidd be to man, that " richte- 
 oufncfs and truth might kifs each other." No- 
 thing is more agreeable to our nature than meicy ; 
 it is the highefl mark of That true greatnefs, . 
 which is n^aintained by chrijlian principles, fo 
 far above the tenets of all other religions. I hope 
 you will never be wanting in a careful difcharge 
 of fucli duties, to the utmoft of your power, 
 be it ever fo fmall. 
 
 D. I hope I Ihall not. — I had rather die than- 
 forget my duty. 
 
 F. Let us walk on to Sir George Friendly's, 
 and tell him the flory. He thinks that diftrefs- 
 is entitled to commiferation, let the caufe be what- 
 It may, diftinguifhing the qualities of perfons,, 
 and the occafion of their mifery : he never throws 
 out any taunts or reproaches at a venture : if he 
 doth not relieve, it is becaufe he does not believe 
 the ftory ; or that his fortune or intereft do- 
 not reach to the fuccour of it. . His advice and 
 ailmonition are frequently more valuable, than 
 the liberality of thofe, who forgetting what cha- 
 rity means, infult you wliilft they give.. 
 
 D. I remember the- account given of "Job ; 
 thofe about him who called themfelves his friends^ 
 accufed him of crimes he was not guilty of, and 
 fuppoled his misfortunes to be punifliments for ■ 
 his fins, initead of trials of his virtue : he calmly 
 anfwered, "If your foul, were in my foul's flead,. 
 I could heap up words againfl you, and fhake my. 
 head at j(3«." 
 
 F. They certainly^ deferved ill for reproaching-
 
 [ ih ] 
 
 him : but behold the difference ! He being a man 
 that feared God, would not reproach where he 
 thought accufation could be of no fervice ; nor 
 aft from any fpirit of refentment. On the con- 
 trary, he fays, " I would ftrengthen you with 
 my mouth ; and the moving of my lips fhould 
 affwage your grief." 
 
 D. I think this ftory is related of a good man 
 long before the coming of Chri/i ; but how ex- 
 actly it correfponds with the chriftian doftrines. 
 
 F. You know that Cbrifl declares he came not 
 to deflroy, but to fulfil the law ; meaning the 
 law of moral obligations, and the duties of hu- 
 manity ; explaining them farther than the 'Jews 
 had any notion of; for our Saviour requires us to 
 do as 'Job did, return good for evil. 
 
 D. We need not go fo far back as Job : we 
 have very near us, a ftriking inftance of fubmif- 
 fion under the fharpeft kind of mifery in old 
 age. 
 
 F. You mean dame Tempeft : I faw her yef- 
 terday : her cafe is bad ; but fhe doth not com- 
 plain of much pain. 
 
 D. Poor old woman ! (he is decrepid, and fo 
 haggard, fhe looks like a tvitch, as fome of our 
 neighbours imagine her to be. I have heard 
 people fay there are witches ; but I never rightly 
 undcrllood why an old woman fliould fell herfclf 
 to the devil, for no other purpofe than to do 
 other people mifchief ; or to entertain herfelf 
 with a ride in the air on a broomftick ; and at 
 the fame time be deprived of every comfort of 
 life, except her hopes in death. 
 
 F. Hipes in death ! If there were a compaft 
 
 with the devil, death would give him full pof- 
 
 feffion of the party ! Be affured, that witches 
 
 are nothing but the children of a Tick brain. 
 
 To imagine that the Lord of nature fhould im- 
 
 power the Prince of darknefs to make a poor 
 
 old woman the inftrumcnt, " to untie the winds, 
 
 to fight agaiufl: churches, to fwallow up fliips in 
 
 the waves ; to lodge the bladed corn, or blow 
 
 down trees, is very flrange and wonderful ! 
 
 That human nature, in its lalt ftages of mifery, 
 
 fhould ever be imagined to invoke the devil, be- 
 
 caufe fome favourite child, negleded by the 
 
 nurfe, has fallen into a well ; or having refufed 
 
 a farthing to a poor old woman, Ihouid foon 
 
 after be taken with a fever and die. It is true, 
 
 1 have heard my mafter fay, that in Portugal, in 
 
 his time, he had been witnefs to the burning' gf 
 
 people, probably infane perfons, for having fup- 
 
 pofcd commerce with the devil ; or being led to 
 do mifchief hj an evil inftigation, which they call 
 the Demonio. 
 
 D. How came this folly ever to reign ? 
 
 F. Superflition hath been the caufe of every 
 kind of mifchief: for this is {ha Demonio with 
 whom they accufed others of converfing. 
 
 D. Perhaps the devil infligated the accufer 
 with cruelty. 
 
 F. You fee this poor dame lempejl : her eyes 
 are covered with a dreadful fait and burning 
 rheum ; fhe trembles in fpeech ; her hearing is 
 much impaired ; her garb is the emblem of po- 
 verty, compcfed of various colours, being patches 
 with which induftry and mifery have loaded 
 them. The variety of her wretchednefs makes 
 foolifh people believe fhe is in the pay of the devil: 
 and very bad pay it would be. 
 
 D. If a fuppofed commerce with the devil is 
 witchcraft, is there not more reafon to believe, 
 that young men or women enjoying plenty, and 
 living in vice, communicate with the evil fpi- 
 rit ? 
 
 F. True : I have feen this poor old creature 
 picking dry flicks for fuel to warm her fhiverino- 
 limbs, trembling at once with age and the palfy ; 
 whilft fhe mumbled over her prayers to God, 
 that he would be pleafed to take her from fuch a 
 load of calamity ! 
 
 D. Is there any thing in what they call an 
 
 evil 
 
 eye : 
 
 F. My mafler once told me, he was the inno- 
 cent caufe of frightening a number of women 
 and poor peafants in Perfa, upon his walking 
 near the huts, where they kept their filk-wormsj 
 left, as they faid, he fhould have an evil eye. If 
 I look at fcarlet, it makes my eye evil, fo far as 
 it pains me. Angrj' or lafcivious eyes commu- 
 nicate imprefiions, and fo do weeping ones : if 
 this be witchcraft, you or any one may fall un- 
 der the power of it. And if a miferable old wo- 
 man has an appearance of iheumy eyes that 
 frighten the unwary, it may make fome evil im- 
 prcfTion on a childijh or a. Jicily fancy. — Among 
 birds and bcalfs I have heard flrange things ; as 
 that sfquirrel's eye meeting a dog's, he has dropt 
 from the tree and become a prey to the dog. — A 
 partridge, it is faid, is bewildered on meeting 
 the eve of a cronching fetting-dog. — A moufe fix- 
 ing his eye on that of a fnake, has run round 
 him crying, and, contracting his circle, at 
 length leapt into the mouth of the fnake, which 
 
 was
 
 i 1H5 ] 
 
 was opened to receive it. I have been well af- 
 furcd of a circumibnce which happened in the 
 JFeJl-Ind'us. A hare catching the eye of a rattlc- 
 ftwke, was obferved by two gentlemen who were 
 riding-out, to be fixed immoveable, fuppofed to be 
 by fear, till at length the fnake appeared, and 
 went round her. The hare overcome by this 
 antipathy, and lofing her powers, was gorged 
 alive. Being thus encumbered, the gentlemen 
 found it no dangerous tafk to kill the fnake. 
 
 D. I believe this may be true, for I am told, 
 if a horfe fees a lion, he lofes the power of run- 
 ning from him. 
 
 F. Perhaps it is from fuch antipathies, the 
 paffion of fear, in fome rational creatures ope- 
 rates thus powerfully: and from hence the notion 
 o^ witchcraft may derive its origin. As to eyes, 
 Mary, a young woman^s, in their perfect ftate, 
 are generally more dangerous than the decay of 
 7iatiire in old age. That evil fpirits did poll'efs 
 men, in the days before the coming of Cbriji, 
 and during his miffion, is beyond difpute : but 
 they had no fuch power given them, as we fondly 
 afcribe to witches. If we may believe the Portu- 
 gueze, their priefts exorcife evil fpirits ; but this 
 is evidently as much priejlcraft to amufe the vul- 
 gar, as the prodigious quantity of provifions 
 confumed by the idol Bel; the trick of which 
 was difcovered to the king by the prophet Daniel. 
 No longer fince than the fpring of 1750, Thomas 
 Bailey was convifted at Hertford affizcs for 
 drowning Ruth Ofborn, a poor old woman, re- 
 puted a witch. He was hanged ; and afterwards 
 hung in chains at Tring. 
 
 D. It is true to this day, there are fome 
 girls fo filly as to impute witchcraft to fuch as 
 poor dame Tcmpejl, for no better reafon, that I 
 can find, than an appearance of extreme wretch- 
 ednefs, in extreme old age. 
 
 F. Two things terrible to the happy and young ! 
 D. Alas, my father ! this poor creature has 
 feea better days ; but out-living all her children, 
 and her friends, and condemned to a folitary 
 cottage, {he hath appeared as an outcafl: of the 
 human race. As long as flie could work, (Ire 
 difdained to beg, or be fliut up in a poor-houfe, to 
 live on a parilh rate : now flie hath a holiday, 
 for flie cannot work : the parifli allows her a 
 jjulling a week. 
 
 F. Sad holiday! Learn from her, what hu- 
 man nature is fubjeiS to, and be humble as the 
 ilufi of which you are made. Let us continue 
 
 our good offices, and pradlicc towards me at 
 hafl, what we fliould do to all, as far as Provi- 
 dence hath put it in our power. 
 
 D. I go often to fee her, and {he receives me 
 with joy. She fpcaks with the freedom of a ftn- 
 fible old woman, and fays, " Mary ! thou art 
 an angel fent from heaven to help me to die in 
 peace with this world. You put me in fuch 
 good humour, I entertain fo much the flrongcr 
 hopes of happinefs in the life to come. What 
 can the filkcn fons and daughters of the world 
 do, when they are arrived at the verge of eter- 
 nity ? What can they do but pray and die ? 
 Not that I pity the young who are growing up ; 
 let them look to themfelves : it is their prefent 
 lot to live, it is mine to die. I pray for them, 
 that they may fo condu£t their lives as to make 
 their deaths happy. What can I do better for 
 them ? " — Thus doth this poor old woman talk : 
 and yet fome of our neighbours actually take her 
 for a witch. 
 
 F. It is becaufe they are no wizards nor con- 
 jurors. You know not what abfurd inferences 
 are drawn by malice, envy, or ignorance, from 
 appearances. Every one fees, but few under- 
 Jland. It is not poverty only which is expofcd : 
 riches, not well employed, create more cordial 
 enemies, than true friends. Some {hort-fighted 
 creatures, whofe minds are clouded with folly 
 and the prejudices they have early imbibed, 
 draw ftrange conclufions. Some trivial circum- 
 {lance in this old woman's conduft, in which. 
 fhe probably gave proof of under{l:anding fu- 
 pcrior to theirs, has induced them to think 
 fhe is a witch : — and therefore they think it piety 
 to leave her to perijh. They do not re{le6t 
 that if {he really were an inflrument of the devil 
 to plague mankind, thefe criiel judges would be 
 the firft: obje£ls of her refentment : They {liould 
 confider cruelty, as commerce with the devil. When 
 I fay this, Mary, I tell you alfo to regard 
 yonr fooliJI} acquaintance as objefts of your coni- 
 pafion, not your anger. Reflect how happy you 
 are, not to be fo ignorant : the witch is in their 
 minds, not in poor dame Tempefi's fpirit. You 
 remember the fable of the a{lronomer viewing 
 the fun through a tclefcope. He imagined he 
 had made a wonderful dijhvery. A fly having 
 fettled on the center of the optic-glafs, the na- 
 ture of which is to magnify objefts to an amaz- 
 ing degree, he foolifhly imagined he faw a monfcr 
 in the fm ; whidi, from the millions of miles 
 B b this
 
 [ i86 ] 
 
 this luminary is diftant from the earth, lie con- 
 ceived the monfter to be fo vaftly bigger than 
 the earth itfelf, he might devour us all at a 
 Ireakfaji. This fage philofopher alfo fuppofvd 
 further, that if this huge monfter could live in 
 fuch an immenfe body of fire as the fun, fliould 
 he at any time make the earth a vifit, he would 
 put us all in a blaze, and there would be an end 
 of all the world. — Thefe were conclufions 
 natural enough : you fee the philofopher hap- 
 pened to fall into one capital blunder, for the 
 ohjed was not in the fun, but in the glafs 
 through which he looked at the fun. 
 
 D. A very good lefl'on not to draw conclu- 
 fions too haftily. Do you think witches ov/e 
 their being, to accidents, and falfe appearances. 
 
 F. I make no doubt but credulity and falfe rea- 
 foning, fiiperjlition ?L\\Affar, have made witches, 
 thro' many ages. It is but a few years fince fome 
 foolifh people in this neighbourhood, fcized 
 upon a poor old woman, and would fain try if 
 flie could fwim vjith her legs and ar?ns tied. One 
 of them more fhrewd than the reft, begged they 
 would wait till the reverend do6lor came home. 
 Upon the caufe being referred to him, he hu- 
 moured their folly by faying, " I alfo know 
 how to difcover, whether a perfon is a witch or 
 not ;" then looking hard at feveral of her 
 accufers, declared, " I fufpeft that feveral of 
 this woman's accufers are witches, and therefore 
 think it but juftice to try the experiment firft 
 upon them." You may eafdy imagine this 
 device had the efteJf which he intended. They 
 were at once ftruck with terror and fhame, 
 and flunk away ; difperfing probably u'ith lefs 
 ignorance and malice than they had afl'embled to- 
 gether. 
 
 D. What evils will not the folly of mankind 
 lead them into ? I will endeavour to lau"h 
 my acquaintance out of their conceit, and 
 turn their prejudices into pity and compajfion. — 
 Do you know, my father, that amidft the 
 miferies which watch round Dame Tempe/i'i 
 bed, in addition to what I told you, fhe fays 
 with a fmiling countenance, " Mary, you are 
 young, and have yet feen but little of the mi- 
 feries of mankind. You behold fome of them in 
 i«e ; but think not that mine are the greateft : 
 I am perfuaded many fuffer much more : I am 
 
 contented to die : death Is defirable : what can 
 I wifli to live for ? Often have I heard people, 
 furrounded by every earthly blefling, drawn near 
 their journey's end, declare they would not live 
 their time over again for the wealth of both the 
 Indies : what then have I to complain of, fo 
 long as my confcience doth not reproach me ? 
 What think you of the tortures of thofe whofe 
 confcience torments them with the fear of 
 punifliment for their inifdecds ?" Thus fhe 
 talks ; waiting her diftblution ! She fpends 
 much of her time in fleep, though flie is afili£led 
 with t.\K paify znA the piles. 
 
 F. We muft provide fome proper things (a) 
 for this poor old woman. Did you not think her 
 difcourfe very interefting ? 
 
 D. She could not well exprefs fo much as flie 
 meant. 
 
 F. You fee what it is which m.oft people covet : 
 Let old age be attended with ever fo many ad- 
 vantages, the eyes will fink, generally the jaws 
 grow toothlefs ; and the whole frame meagre and 
 feeble, " ready to fall afunder, and let drop the 
 foul." What a miftaken blefling it often proves, 
 when turned to " a long, nafty, darkfome hof- 
 pital, with vain doubts, idle cares, and over- 
 caution." Thefe often invade the mind, which 
 fympathizes with fuch bodily decay. Happy he 
 who retains his powers to the laft, and difcovers 
 that bright profpecfl of eternity which the cloud 
 of his youthful afFeftions had concealed from his 
 eyes ! Wife men grow ftrong by weaknefs ; and 
 as they ftand on the ihrc/hcLl of the world to 
 come,, they view the world paft, as a ftage 
 whereon the author of nature intended they 
 fhould aft a part ; and glad they are rvhen it is 
 pcrfonmd. So much to fay, and do, zni fuffer ! 
 fo many errors and fins committed, for which 
 they are confcious of being accountable ! — It is 
 no wonder this ancient woman, in the fimpHcity 
 of her heart, furrounded by a multitude of cala- 
 mities, fhould make the remarks fhe hath done*. 
 
 D. Indeed, according to your defcription of 
 old age, which mankind wifh to arrive at, it is 
 not wonderful there fhould be fo many who are 
 iij'ed of living. 
 
 F. I have lately heard of fome old nun of 
 condition afflicted v.'ith painful diforders, or per- 
 plexed affairs, though they had a fair profpedt 
 
 (a) See Appendix, Vol. II. Recipe N'. I. 
 
 3
 
 [ 1^7 ] 
 
 vf dying in a few days, weeks, or months, yet 
 they committed violence on their own peilbns, to 
 end their wretched being. 
 
 £>. Good God, is this poflible ! Out of mere 
 impatience ? I fuppofe they were mad ! 
 
 F. Mad in /jeart, and oftentimes in head. 
 But generally we find that felf-murder arifes 
 from infidelity. He who lives as an unbeliever 
 may be fuppofed to die as fuch : fiill we cllccm 
 him mad. 
 
 D. It feems to be madnefs not to believe. 
 Amidft all the miferies of this poor woman, 
 I have contraiSed a refpeiSt for her, mixed with 
 fuch tendcrnefs, that I take pleafure in doing her 
 all the good I am able. I have dcfired the 
 daughter of one of her cottage neighbours to 
 have an eye to her, telling the girl, to remember 
 that thofe who pity the poor in ficknefs and old 
 age, God will pity them ! 
 
 F. Dear Mary, the concern you exprefs for 
 this old woman, from whofe fituation perhaps 
 I am not myfelf far diftant, gives me great 
 pleafure. Carry fome of our plumb-cake to her, 
 
 and a quart of iv/o of our ale' to cherish her ; 
 tell her you will yifit her again ere long. Enquire 
 if {he would have you pray by her bed-fidc, or 
 read any comfortable lefTou of peace to her foul. 
 
 D. You cannot employ me more agreeably. 
 Whatever I fee affords her comfort, comforts my 
 ov;n fpiiit. 
 
 F. What were the patriarchs of old, God's 
 chofen fervants, when they arrived to their ex- 
 treme old a^e ? Their fons and daughters admi- 
 niftered to them : It hath not pleafed divine 
 Providence to leave any of her's alive ! 
 
 D. And what are all the pleafures which the 
 gay world fo eagerly purfues, compared to the 
 fatisfadtion of relieving a fellow-creature in fuch 
 diftrefs ! 
 
 F. True, my child ! How ftrange a falling- 
 off it is, from the kind intentions of Providence, 
 which hath made our pleafui-e and our duty one 
 and the fame objedt, when we court only the 
 amufcments of fancy, or the fallacious pleafures of 
 vice ! 
 
 CONVERSATION V. 
 
 Force of Compajfion and generoftty of Temper. Trial of reflorltig to Ufe Per fons appearing dead by fuffo- 
 cation and other means. Power of Mufic, its nature and properties, and xvhat kind is moji pleafmg tt 
 the Englijh and Scotch. 
 
 D. TIJ A D you rather preferve the life of a 
 dog than kill a lion ? 
 
 F. Moft certainly : except that by killing a 
 lion I might preferve dogs and horfes and men 
 alfo. I have fometimes thought, Mary, that if 
 I were a great general, and had obtained a 
 fignal vidory by the /laughter of forty or fifty 
 thoufand men, and thedevaftation of half a dozen 
 provinces, I might have my name recorded in 
 ftory by a very good, or perchance a very bad 
 writer^ and then . 
 
 X). What then, my father ? Should you 
 therefore be the more acceptable in the fi<'ht of 
 God ? 
 
 F. I might a£l my part fo well, as to prevent 
 as many more being killed. 
 
 D. But you fay it is more glorious to be 
 engaged, where only the prefervation of the lives 
 »nd happinefs of others is concerned. 
 
 F. Ay, Mary, inftead of being fhut up in 
 a mufty folio, in which, after a few years, no- 
 body looks, is it not more glorious to live under 
 the protection of the great Author of nature, who 
 reigneth for ever ? Long it may not be before 
 That period, when no traces fhall remain of 
 kings or generals, armies or fleets, the boaft of 
 heraldry, or any thing that luealtb or human 
 power can give ! What advantages can thefe 
 aiTord, compared to one humble deed of mercy, 
 offered with a contrite heart, as incenfe to Him, 
 at wliofe prefence the earth trembleth from her 
 fouiidations, and feas and mountains overwhelm 
 her children ! 
 
 D. Where then is human pride .' 
 
 F. W^hen compailion pleads, pride hides her 
 face with fhame. 
 
 D. If prompted by compaflion I follow my 
 defire of doing good, I rejoice : when I recolle(3: 
 
 B b 2 my
 
 [ i88 ] 
 
 my negligence of opportunities of being ufcful, 
 my mind reproaches me, and I am fad. 
 
 F. This is the cafe with all mankind, ac- 
 cording to their degree of fenfibility. Men are 
 of different tempers : thofe who do not dally con- 
 fider their eternal obligations to mercy, forget 
 what relation they bear to God, and their fellow- 
 creatures ! There are fuch properties in coin- 
 pajfioji, that when we obey the impulfe of it, 
 and fee it exercifed towards worthy objeds, we 
 not only approve, but eflecm our approbation 
 as an excelltncy in ourfelvcs. It is thus we are led 
 to hope for the mercies of God, who is infinite in 
 all perfeftion. For want of language, we call 
 his protection of the children of men, by the 
 fame common name o{ companion, Noblenefs of 
 difpofition, implies tenderncfs of heart. In 
 common life, feverity of temper, however jiij}, 
 is never amiable : and for the fame rcafon, 
 though a jufi: man appears venerable, it is for 
 the good -man we dare to die. He who be- 
 holds the fuppliant with bended knees, and tsars 
 which he has reafon to believe flreani from an 
 honeft heart, never ^uill pafs by, as the priefl in 
 the parable. What comfort can fuch a con- 
 duct produce, with regard to our hopes of happi- 
 nefs after death ? 
 
 D. No comfort : but when prudence and felf- 
 prefervation give us room to fufpeiS we may err 
 by the force of compajfion, bow are we to ait ? 
 
 F. Motives of compaflion may lead us into 
 evil ; and if we do things contrary to reafon, we 
 are accountable for the alufe of reafon. Thofe 
 who have a right to hold the rod over us, have a 
 right to ttfe it : but we fhould rather weep than 
 rejoice at the occafion of chaftifing others ; and 
 confequently do it with the mercy which a fen- 
 fibility of human frailties demands in behalf of 
 each other. This is not a fubje£t to create any 
 alarm. As the heavens are higher than the 
 earth, and the thoughts of God above the 
 thoughts of men, we may hope to receive v/ith 
 ample intereft, the mercy which we (hew to 
 others. Can the father's pity, or the fond mo- 
 ther's maternal love : can the faithfulnefs of the 
 friend, or the afFe£tion of the brother, equal 
 That love which God hath fhevvn to men ; and 
 continues ftill to fhew with unwearied tender- 
 iiefs ? If Jt cannot, let us rejoice in the reflec- 
 tion, that if we being evil can give gaod things ; 
 how much more may we hope for, from the mer- 
 
 cies of the one perfe£l God and Father of man- 
 kind ! 
 
 D. This is a thought which at once humbles 
 and exalts the mind. But is it not a painful 
 ftate, to be mifcrably poor, and at the fame time 
 tenderly compaffionate ? 
 
 F. Not fo wretched as to be rich, and not 
 compaflionate. You do not attend clofely to the 
 main point : it is the heart which God requires 
 of us, not the purfe. The wealthy, being charit- 
 able, will give ; the indigent, though charitable, 
 cannot give ; they cannot be liberal with vioney. 
 Uut obfcrve how the world is governed in this 
 inftance : Who among the children of men, 
 has it not in his pov/er to do good offices ? We 
 can hardly think, without its doing good or evil 
 to fomebody. He muft be indolent beyond de- 
 fcription, who neither by good words, nor good 
 deeds, renders himfelf of fervice to any body. 
 
 D. We have difcourfed much on the diftrefs 
 of this poor old woman : I have not told you of 
 an event which afflicts me forely ! My dear lit- 
 tle Ophelia Chance f 
 
 F. What of her? 
 
 D. She is drowned ! 
 
 F. Drowned! — when! — how! — What muit 
 her parents feel ! 
 
 D. She llipt into her father's pond, and was 
 taken out dead, though the gardener faw the 
 child, not three minutes before, playing on the 
 bank.— They rolled her on a cafk ; held her up 
 by the legs with the head downwards ; and ufed 
 all other means to make her difgorge the water, 
 they imagined fne had fwallowed ; but in vaifi ! 
 The fweet child is dead ! — 
 
 F. I am forry for it ! and the more, as they 
 have prebably killed her by fuch rough ufage ! — 
 I have latelv procured a recipe (a) which hath 
 done wonders in fuch cafes of apparent drowning. 
 —They fay the remedy hath been alfo tried with 
 great fuccefs, where there has been a fufFocation 
 from noxious vapours in mines; — from the fteara 
 of charcoal ;— from the condenfed air of lon^- 
 unopened wells cr caverns ; — and from vapoui-s 
 arifmg from fermented liquors. It hath alfo 
 
 been tried with equal fuccefs, in a few cafes of 
 apoplexy, and other fts, with a very little varia:- 
 tion in the manner of treating thefe accidents. 
 There have been feveral cafes of people recover- 
 ed, who had remained a long time under water, 
 and for fome hours afterwards appeared v.'ithout 
 
 the 
 («) See Appendix, Vol. II. N°. 11,
 
 [ i89 I 
 
 the fmalleft fymptom of life : and tliere is one 
 cafe, well attefted, of a woman who was up- 
 wards of three quarters of an hour under water, 
 and who did not difcover any vifible figns of life, 
 ten hours after ftie was taken out ; and yet reco- 
 vered to be perfectly well in lefs than a month. 
 — It hath been experienced, in fe\'eral inftances, 
 that children feemingly dead, when extracted 
 from the mother's womb, have been enlivened, 
 by the introdudlion of common air into their 
 inteftincs. 
 
 D. Do you believe thrs, and recommend the 
 recipe, as a remedy to be trufted to ? 
 
 F. Yes ; in the laft extremity : nobody wan- 
 tonly tries the experiment, whether they can be 
 recovered from drowning or fufFocation. — And 
 
 o 
 
 when remedies for fuch defperate cafes appear 
 reafonable, and for the moft part eafy to be ob- 
 tained ; and when ufed with a fmall fhare of 
 common-fenfe, have proved efficacious in fome 
 inftances, they are valuable to mankind ; not only 
 to improve fcience ; to preferve a life to the com- 
 munity ; to relieve a diftrefied parent or friend ; 
 but in general to promote the caufe of hu- 
 manity {a). Do you obferve yon hind, how 
 
 he ftands with his mouth open, fixt like a 
 ilatue ? 
 
 D. I hear the found of mufic. Let us go 
 nearer. 
 
 F. No wonder our friend is ft'ruck with fuch 
 delight ! Heark ! — It feems to be Sir George's 
 fifter : a very amiable and ingenious lady, re- 
 markable for a charming voice, and great fkill in 
 mufic, as wc'.l as her fuperior undcrftanding and 
 politenefs. 
 
 jy. There is a fecond female ^oice. 
 
 F. I fuppofe it is her daughter, who is no lefs 
 diftinguifhed : fhe is fifter to Amelia and Eleanor^ 
 of whofe deaths I have much to tell you. Thefe 
 ladies are finging in the temple, to which they 
 have given the name of Piety. 
 
 D. I hear a third \o\cq. — They make an en- 
 chanting harmony ! 
 
 F. It is the echo, founding like a third voice. 
 This is the accordance of Nature, which feems 
 
 to give this token of her being pleafed. 
 
 How charmingly melodious ! 
 
 D. I never was fo fenfible before, that mufic 
 could have fuch efFedt upon my fpirits.. 
 
 F. Do not wonder, fince even bcafts feci the 
 fweet founds of harmony trickle through their 
 veins : the proud ftced, pricking his ears, and 
 neighing loud, when the (hrill trumpet founds 
 a warlike tune, fcems to difdain the ground he 
 treads upon : or fee the gallant hunter cour- 
 finT over the plain, how eager in the chace. 
 You have obfer\'ed the long-eared hound, fweep- 
 ing the morning dew, chcared with the lively 
 horn. r have alfo feen the fluggifh cow, 
 bound o'er the furrow to the horn's mellow 
 found ; or ftand gazing with favage eyes, as if 
 informed with reafon, by the inchanting powers 
 of mufic. 
 
 D. I have obferved how beafts are afFected. 
 
 F. We fee the force of mufic, when brutes 
 learn to diftinguifh by founds what they are to 
 do, as in rhc cafe of cavalry. The' terroi^ of 
 many a bloody day, have been diverted by the 
 clanff of arms, and the found of cannon. It is 
 to the notes of mufic the infantry march, and 
 begin the conflict. 
 
 D. Is it not an abufe of mufic to make it in- 
 ftrumental to the deftrudion of mankind ? This 
 hath power to foothe men, even in madnefs. 
 Did not David's harp control the rage of Saul, 
 and cure the wild diforders of that wretched 
 monarch's brain ? 
 
 F. For the time it had this efFeft ; till'at length, 
 the better he played, the more 5(7«/feemed enrag- 
 ed. Jealoufy and envy were not to be conquered 
 by the force of mufic. — Often have I received; 
 much pleafure, even from the rude clang of bells : 
 they have delighted my fancy ; cheered my fpi- 
 rits ; or foothed my melancholy. There is a 
 kind of power in the expreffion of foft words, 
 clothed in fweet founds, that "makes man's 
 breaft a lyre, on which himfelf doth play," and. 
 thus enraptures his own foul. 
 
 D. Ton talk in rapture, my father, as if mufic 
 much delighted you. 
 
 F. It would aftonifh you to think, what vafl 
 variety of fourrds are made by the fam.e voice : 
 how different voices play upon the heart : how 
 the fame inftrument, touched by different hands, 
 or different inftruments by the fame hand, create 
 an amazing variety of effccfs upon the mind. 
 I have heard it faid, that mufic is a fcience, in 
 which no man was ever perfect. It is harmony 
 
 froni . 
 
 (a) We are indebted tc'Dr. Johnjht, who was in the fer\ice of the United Txovinces, from wJience he 
 brought wis knowledge. •
 
 [ 19° ] 
 
 from whence we derive all our powers of receiv- 
 ing plcafurc : God is the fountain of That v/hich 
 reigns in heaven. 
 
 D. Do you think any part of the joys of 
 heaven confifl in muftc F 
 
 F. So far as we can judge of the comparlfon 
 of things, which mofl delight us here on earth, 
 it will be fo. — The mufic we now hear, is only 
 of two human voices ; yet, being flrong and 
 fweet, and managed with art, with the advan- 
 tage of fituatipn, how it delights ! 
 
 D. Do old people fing ? 
 
 F. I once knew a man of threefcore and ten, 
 who fung well. The mufic we now hear, calls 
 to my remembrance thofe days, -.vhen youth gave 
 me a quicker relilh of fuch kind of pleafure. 
 
 D. You are yet pleafed fo much with mufic, 
 my father, I wifh I could fing well. 
 
 F, Be contented : I am rather glad you can 
 fmg no better. As far as you are fenfible of its 
 power on the heart, attend to it mofl:, when it 
 is employed in the worfhip of God. I have told 
 you, that many a girl has been undone hy fmging 
 well, from the temptation fhe afforded : if har- 
 mony captivates the mind, and mufic is the 
 voice of love, you fee the foundation of my cau- 
 tion to you. It is the harmony of the thoughts 
 and pafTions which conftitutes virtue. The found 
 of the human voice, muft ever make the deepeft 
 impreflion on the human foul. The tone of 
 command, or the fupplications of mifery, have 
 both wonderful powers ; and the voice of the 
 woman, to whom nature hath been indulgent, if 
 flie employs it to the true purpofes of promoting 
 virtue, muft be of great advantage to it ; and 
 on the contrary, if flie ufes it in the fervice 
 of vice, it will do equal mifchief. As to myfelf, 
 it is true that during a certain time, till har- 
 mony itfelf grows dull, by my weak powers fink- 
 ing, nothing exalts my foul fo much as the fweet 
 founds of mufic, thefe being adapted to manly 
 fenfe and piety. Vvhilft thefe ladies raife their 
 voices fo high, and fing fo clear and melodioufly, 
 every creature round feems to be enraptured. 
 Poets have feigned, that trees have liftened to 
 melodious founds. This conceit may have de- 
 rived its origin, from the vibration created by 
 found in the flillcfi: weather, by which it is pofli- 
 
 ble the leaves may move : and when the heart is 
 cheered, the tree may appear as if it (harcd in 
 the plcafurc of the harmony gliding thus gently 
 through the air, courting the kindncfs of the 
 leaves {a) ; and whilft it fills the foul of man 
 with fuch compofure and fweet concord, wc 
 fecm prepared for the blifs of angels ! 
 
 D. My dear father, have you been reading 
 /ct'/zV^/ dcfcriptions of mufic, that you talk thus ? 
 
 F. I have, at fomc time of my life, read de- 
 fcriptions of this kind : now I fpeak what \feel, 
 I have no kind of knowledge in mufic, having 
 been too bufy to karn, though I have an ear. 
 There are yet fome moments, when I am alone, 
 in which I can addrcfs God in words clothed in 
 founds, that to my ov.'n fond heart, afford a plea- 
 fure beyond my power to reprefent to you : but 
 I could not r. oeat exaiElly the fame ; nor doth 
 this zealous fin;^mg-fit happen often. 
 
 D. How happy would it be to die in fuch a 
 mood as might beft prepare the foul with peace 
 and harmony ! I have never yet heard mufic fo 
 enchanting, as the voices of thefe good ladies, in 
 concert with their echo ; but I cannot diflinguifh 
 the words. I am (or fenfe, as well zs found ! 
 
 F. When I hear founds that pleafe me, with- 
 out being able to diftinguifh the words, I give 
 ideas to them ; and by the force of my own 
 thoughts join in the melody. But I can tell you 
 that they have been finging an hymn, compofed 
 by Sir George himfelf ; though he doth not put 
 himfelf off for a poet, except to oblige his fiftcr 
 and niece. — Heark ! 
 
 -O heavenly Mufe, defcend ! 
 
 And with thy harmony defend 
 
 Our fouls, from guilt and baneful care. 
 
 And every vile pernicious fnare ! 
 
 Guard us, O guard us, mighty Pow'r above. 
 
 And keep us ftedfaft in thy facred love ! 
 
 And whilft thefe ohjeJJs thus delight our eyes, . 
 
 Let no illufions vile thy truth diiguife 1 
 O Fathf r ! ftill our notes infpire. 
 And make them fweet as David's lyre ! 
 Fill them with extacy divine. 
 And raife our fouls to blifs fublime ! 
 Hear Heav'n our pray'r, and let our cry 
 Afcend with fervor to the fky ! 
 
 What 
 
 (rt) " I've read how things in 
 " And as with living foui 
 " By magic numbers and perfuafive found." 
 
 animate have moi-'d, 
 s have been inform'd,
 
 [ 191 ] 
 
 What they are noiv finging-, was compofed by 
 the minifter of the parifh, on occ:dion of opening 
 the county-hojl'ital^ for \ht fick and Icmu^ where 
 the poor areAippofcd to fend up their petition in 
 thefe words : 
 
 " ThouJi'iH flialt he our grateful theme ! 
 
 Thy prciifc we'll ever ftng ! 
 Thy geodncj's the refrejhing Jlreaniy 
 
 And Thou the lajling fpriug ! 
 May all the pkajiiig pains they Jliare-y 
 
 Be crowned with fuccefs I 
 The prefent age applaud their care. 
 
 And f autre ages blcfs ! " 
 
 D. Are thefe fuppofed to be the fentiments of 
 the pcor objcfts who are admitted ? Would 
 they not have the fame reafon to thank God, if 
 they were cured at home, with tlieir families 
 about them ; and if they die, to expire amidfl 
 domeftic comforts ? 
 
 F. Your queft:ion is not a foolifh one, Mary : 
 but fince the poor have not generally adopted the 
 cuflom oi faving any thing, and vaft improve- 
 ments arc made in furgery, phyftc, and buildirrg, 
 the charitable and affluent part of our fellow- 
 fubjefls have taken this turn. There is another 
 reafon : country gentlemen leave their parifhes, 
 and when in town, very rarely execute any 
 parochial office : hence, many a pompous and 
 ufeful building devoted to mercy, has reared its 
 head, making proclamation of a ^iisi^ difpofition 
 and a bad one, namely, benevolence and indo- 
 knce ; good-will to mankind, but r.o inclination 
 to fhevv it by labour. 
 
 D. This fecms to be more than probable ; 
 but flill I hope it produces good. Pray, father, 
 what is the fineft and fvveetefl mufic ? 
 
 F. To a man, fome fay, it is the voice of 
 the woman he loves : and as this opinion feems 
 to have truth for its foundation, I advife you 
 when you marry, always to fpeak to your huf- 
 band in the note ofkindnefs. 
 
 D. I thank you : indeed I believe that no 
 mufic will be fo Cvreet to me, as the voice of th: 
 man I may love and honour, as my hufliand ; 
 but I meany?;7';z^, or wind indiuments. 
 
 F. The grandeur and variety produced by 
 an organ, feem to render it the fovcreign of in- 
 ftrumcnts : I wifh I could tell you that it was 
 always properly played upon. Yoli remember 
 
 W Page 37. 
 
 {i) Abbot De 
 
 what I toIJ you of Sir Thomas Friendly (a). Sir 
 George's fatlicr. The old gentleman was much 
 ofFcnd. d at the manner in which organs are often 
 played. Some organijls make a diflbnancc, ferv— 
 ing neither for devotion nor entertainment ; 
 highly improper for a church, and ill fultcd to a 
 mcrry-mt-eting. And as to \\\z fcrea>:uiig of chil- 
 dren, neither mufic nor devotion feems to have 
 any (hare in it. I have heard my mafter fay, the 
 more barbarous the tafle of mufx in any coun- 
 try, the more the finger exalts his voice. 
 
 D. Tiien our children fliould bj taught to 
 fing in a lov/er key, and more folemn manner. 
 
 F. Moft undoubtedly : at prefent it feems to 
 be a burlefquc on mufc and devotion. I have 
 heard a llory of a certain abbot [h') in France^. 
 who was a ereat inventor of mufical inftruments : 
 the king (<:), in whofe fervice he was, com- 
 manded him to try what mufic he could make 
 from the cries cf h'.gs. The abl^ot, who was a. 
 man of wit, aflced money of the king for the 
 purpofe, and procured a number of hogs of dif- 
 ferent ages, and placed them in order, where 
 they could not move, under an elegant tent co- 
 vered with velvet : having contrived an inftru- 
 ment with keys, upon the principles of an or- 
 gan, as he hit the flops, it anfwered to fome 
 fpike which pricked the hogs, in the order they 
 flood, and made them cry in fuch a manner as 
 produced a humorous kind of barbarous found. 
 The mufic which is occafionally heard in fome 
 of our churches, is al moft as im.propcr for devo- 
 tion as this hog-07gan. 
 
 D. Was not this a favage kind of fport ? 
 
 F. No doubt : but ftill it created laughter,. 
 You muft confider what life is,, and how happy 
 it would be, if nothing worfe were done to divert 
 mankind. Sir Thomas vvifhed to regulate the or- 
 gan-playing, and the pfalmody, with regard to 
 the meafures of the tunes, and the piety of the 
 fingers; that we might fee hoary age cheered with. 
 mific, and the remembrance of youth brought 
 back with gladnefs of heart : that the young 
 may triumph and rejoice in the God of their fal- 
 vation ; whilft the vaulted roof echoes- the pure: 
 founds of piety, and gives a foretafte of heavenly 
 blifs ! — When properly employed, thefe are the 
 powers which. dwell in harmony ! 
 
 D. How I wifh to fee this accompliflied ! 
 More than once have 1 beheld tears trickle downs 
 a. poor girl's cheek, at fome fad tale, told *\\\. 
 
 dclefui. 
 
 Baigne, (t) Lewis XI,
 
 [ '92 ] 
 
 doleful ditty ; why flioiild not miific at church be 
 fo managed as to produce the cfFeiSls you have dc- 
 foibed, and bring us with the more fpecd to re- 
 pent of all our fins, and make our peace with 
 heaven, charmed with piety difplayed in fwcct 
 melody ! 
 
 F. My dear Mary, if it were managed with 
 the warm art of ikilful mafters, it might be fo : 
 but thofe who will give half a guinea a night to 
 hear an unmeaning opera, will not contribute half 
 a fhilling, towards the pay of great mafters in 
 mufic, for church fervice. — And if young 
 learners, with trifling pay, are fet to do the 
 work, which requires the moft laboured fcience, 
 we muft not be furprized at what happens. — At 
 the fame time, I believe Sir Thomas did not 
 know that there are vohmtaries, fo thefc pieces 
 are called, for the organ, by fomc of the greatcft 
 mafters (a), of which, I fuppofe, the moft part 
 are proper to be ufed in churches. But the mis- 
 fortune is, the yoiingjlcr thinking highly of his 
 own abilities as an organift, not being fubjedl to 
 any reftraint, plays off his Jiippery ftuff, to 
 the difquiet and difguft of the moft fober and 
 fenfible part of the congregation, when he might 
 promote piety, and recommend himfelf to their 
 efteem. 
 
 D. Is not this like a clergyman's preaching a 
 bad fermon, when he has his choice of an hun- 
 dred good ones, ready printed to his hand ? 
 
 F. Happy were it, if the clergy in general 
 would take more advantag-e of the labours of our 
 moft eminent writers. But as to mufu, there 
 have been times when this and poetry, and 
 even dancing, were devoted to the purpofes of 
 religion only. 
 
 D. It was fo in the days of David. 
 F. Ay, and long after his time. It was not 
 till the manners of mankind became grofsly cor- 
 rupted, that thefe arts were proftituted to amufe- 
 ment, and vicious pleafures. As the cafe now 
 Itands, dancing is no part of the chr'ijVian worfhip 
 in any countr)' : and I think that neither this, 
 nor fmging any thing but pfalms in your rude 
 ditty, is fafe for you. You have feen me 
 tranfported by the power of mufic ; but I al- 
 ways wifti to make it fubfervient to my religion, 
 and to employ my attention to it, rather as a 
 part of my devotion than my amufeinent. I 
 would have you confider, how you may do every 
 thing for the honour of God, and the eternal 
 
 3 
 
 (aj Handel, Stanley, 
 
 welfare of your foul. Pleafurc is the objc£l wc 
 feek : let us endeavour to reach thofe pure and 
 heavenly ioys, where angels chaunt the praifcs of 
 their almighty Creator, and the founds of hea- 
 venly harps fill the blelled with uninterrupted 
 joys through all eternity. 
 
 D. I know that it is my eternal intcreft, and 
 fliould be my fincereft pleafure, to do all for the 
 honour of God. 
 
 F. With regard to mufic in general, nature 
 has a great fliare in the pleafure which it aftbrds; 
 I mean, that which arifes from the heart and 
 fancy, not from knowledge, as a fcience ; for this 
 belongs to the head, and is the property of 
 very few. When I was in the way of hearing 
 mufic, I have often thought that our greateft 
 mafters frequently employed their art, rather to 
 fhew their power over an inftrument, than to 
 reach the heart, or delight the ear. 
 
 D. Is not this the very height of vanity ? 
 F. It is the fimplicity of harmony which 
 moves the paflions, and enraptures the heart. 
 
 D. Did our forefathers know fo much of mu- 
 fic as we do ? 
 
 F. Their knowledge of it, as a fcience, I ap- 
 prehend, was much inferior to ours ; and yet 
 they feemed to have rendered it more powerful 
 and expreffive. I have heard my mafter fay, 
 they had not mufic for the learned, and mufic 
 for the vulgar ; but only of one kind ; and it 
 certainly made wonderful impreflions on them. 
 Some of our old fongs, particularly the Scotch, 
 and fome compofed in the fame ftyle in England, 
 delight us much to this day. In proportion as 
 it became more artificial, it hath loft its moft 
 pleafing effedls. I have heard my mafter alfo ob- 
 ferve, " that the power of the ancient melody, 
 depended much on its union with poetry ; and 
 when particular founds, and a certain train of 
 melody are imprefled upon young minds, in an 
 uniform connedtion with certain paflions ex- 
 prefl'ed in a fong, this regular aflbciation 
 raifes thofe founds, in progrefs of time, into a 
 kind of natural and exprefiive language of the 
 paflions." 
 
 D. This is agreeable to what I mentioned of 
 the impreflions I feel. When found and fenfe 
 go together, it is natural to be the more pleafed 
 with both. 
 
 F. I have heard it faid that the people of one 
 country are wonderfu'ly affected with airs which 
 
 arc 
 Worgan, Green, 5:c.
 
 [ 193 ] 
 
 arc iiKJiffl-rcnt to another. For the fame 
 reafon, you or I feel imprefiions from Hoficrs 
 ghoji, which a foreigner may not rclifh In the 
 Icafl: degree. The mufic I have teen accuf- 
 tomcd to in my youth, awakens the memory of 
 the pcrfon who ufed to play or ftng, the place, 
 and the obje£ls which were connected with the 
 founds. It recalls the remembrance of the caufe 
 which firil excited the pleafure in my bread, 
 and ftill difpofes my mind to the rapture which 
 poetry and mufic afford. 
 
 D. I have heard you talk of operas, of which 
 the gentry pretend to be very fond ; though they 
 are exprefled in a language but few of them un- 
 derftand. 
 
 F. This my mafter ufed to fay was a defpica- 
 ble piece of affeiStation ; and that granting the 
 ear may be tranfiently plcafed with the air of an 
 Italian fong, it is the moft trifling part of the 
 efteft of mufic: but vanity, Mary! — vanity 
 prevails even over the fenfe of pleafure : and to 
 avoid the imputation of a want of fq/le, many 
 talk of raptures their hearts never felt. 
 
 D. You think then, that a couutry girl may 
 have a higher relifli of a good hijlorical fong, than 
 moft fine ladies have of an opera ? 
 
 F. Incomparably : look not up with envy at 
 thofe above you, when you are really enjoying 
 more pleafure than they feel : if mufic produces 
 its proper eiFeft on the hearer, to him it is good 
 mufie. The Scotch fongs are in a peculiar ftyle, 
 suid more ancient than any we can boaft of; and 
 generally pleafe us more than the mufic brought 
 frefli from Italy. I have been told, however, 
 that an Italian had fome merit in corredting the 
 the Scotch, and foftcning down the parts which 
 favoured of antient rudcnefs. 
 
 D. Are not our Englijl) fungs as pleafing and 
 expreflive as the Scotch ? 
 
 F. We are more a compound of nations, 
 and have but little remaining of our antient 
 manners. Our genuine EngUJh fongs are more 
 in the tafte of Scotland than oi Italy. It is variety 
 
 that pleafes : We find it fo in the modulation 
 of the voice in fpeaking. Unlefs we rife and fait 
 with eafe, and as nature didlatcs, fpeech founds 
 difagreeably to the acute htarer. 
 
 D. Some fpeak in a very unpleafing manner, 
 who one would imagine a very little inftruiSlioa 
 might fet rioht. 
 
 F. Not where the dialed is very rude, and a 
 wrong pronunciation taught, even from the mo- 
 ther's breaft. 
 
 D. We are not all poliflied in our language. 
 Whether \ fing, in my own way, or only open 
 my lips in common fpeech, if I forget not the 
 God who gave my tongue its utterance, I Ihall 
 be happy. 
 
 F. That was fpoken like yourfelf. Were this 
 ufe of the tongue, the conftant rule of men's 
 fpeech, life would derive a thoufand charms 
 from it, which arc now loft in idle words, or 
 the tumult of corroding pafllons. Mankind are 
 formed by nature for mutual benefits ; but as 
 far as I am able to form a judgment of life, they 
 make wounds in each others fpirits by hard 
 words, much oftener than they heal them 
 by the language of true friendftiip. He who 
 calls himfelf a friend, and is eager for applaufc 
 in preference to the man he profefles to love, or 
 through unwarrantable jealoufy and caprice of 
 heart, is infenfible of the wounds he gives, can 
 
 know but little of the pov/er of words. 
 
 Well, Mary, they have finifhed their mufic. 
 Ring the bell : let us go in and tell Sir George 
 our poor woman's ftory. Whether his heart be 
 foftened by mufic or not, it is always tender. 
 
 D. I will take a walk here till you return : 
 It may not be proper for me to appear befon 
 Sir George and Iris lady. 
 
 F. Leave That to me. I will make an ex- 
 •cufe for bringing you, as you are beft able to 
 relate what has happened to the woman. Sir 
 George and my lady often enquire after your 
 health, and, if I miftake not, will be very glad 
 to fee you. 
 
 ^'^ 
 
 CON,
 
 T 194 ] 
 
 CONVERSATION VI. 
 
 The force of lenevoknce exerclfed by fuperiors. The pleafures and advantages enjoyed by a virtuous farmer 
 and hufiandman, under a humane landlord. The farmer'' s ejiimate of the world. The importatice of 
 man to hlmfelf, as an ohjeii of the mercies of God, proved by the redemption by Chrijl. The pleafures of 
 hujbandry, derived from the contemplation of its ufefdnefs to mankind. 
 
 F. "IX/" ELL, Mary, are you forry I ijurod uced 
 you ? 
 
 D. By no means : LaJy Friendly is a charming 
 woman. She hath much goodnefs of heart, as 
 well as ftrength of underftanding ! — After I 
 told Sir George the ftory, as you heard, my 
 lady took me to her apartment : fhe talhed to me 
 with fo much kindnefs, like a mother, I dmoft 
 forgot myfelf. She afked me many queflions 
 concerning my company, and way of living ; 
 and told me I anfwered them much to her fa- 
 tisfaflion. Looking up to heaven fhe faid, 
 " God Almighty blefs thee, my child ; I wifh 
 I had a daughter like thee i " She gave me much 
 good advice, to the fame purpofe as yours, telling 
 me, to lend no ear to the fattery of fiien. Be- 
 hold her prefent of this printed linen gown, a 
 guinea for Jhoes 2.ndf}ociiitgs, and this little book 
 written by Sir George himfelf ! 
 
 F. You remember what I told you of her. 
 
 D. 1 know, my father, your words are good 
 and true. — But pray, what faid Sir George 
 about the poor woman P 
 
 F. More than we mufl let her know. He is 
 acquainted with the gentlemen fhe mentioned, 
 and will write to them to-night ; alfo to the mi- 
 nifter of the parifli from whence fhe fays flie 
 came ; likewife to him where ihe is going : in 
 the mean time, I am to take care of her and her 
 children, for which he has given me money. 
 He fuppofes her relation to be true, and thinks 
 the cafe mofi: pitiable ; that you acted admir- 
 ably well in hearing her tale, and giving her and 
 her children relief. Sir Georgi is good in every 
 refpect, but particularly as a landlord. Some- 
 times he contributes to the rational amufement of 
 his friends, by mufic and converfation : fome- 
 times he is employed in ufeful difcoveries in agri- 
 culture : at others he is bufy in the means of 
 managing the poor, by confiderlng how he ran , 
 beft convey pious inflrmStion to them, and jnfpiie 
 
 them with induflry. He alfo communicates in- 
 formation to the rich, by means of which they 
 are induced to contribute bountifully, to relieve 
 the wants of the indigent, and make them be- 
 neficial to fociety. Thofe who do not judge 
 with candour, or cannot follow him in zeal, he 
 does not much regard their opinion. He often 
 meditates how he fliall promote the intereft of 
 his tenants, as well as his own. He fays, " there 
 is no pleafure equal to that of providing for each 
 other, and living in peace and good neighbour- 
 hood." 
 
 D. This is talking like a good man and 3 
 chrijiian. 
 
 F. It is the part of all chriflians to promote 
 the welfare of others. Happy are thofe far- 
 mers, Mary, who partake of the benevolence of 
 fo indulgent a landlord, and by doing their duty 
 in the care of his land, receive the pleafure and 
 advantage which his virtues repay. There are 
 generally faults on both fides : but more people 
 complain through ignorance, idlenefs, or vicious 
 felf-love, than from real oppreflion, or the actual 
 mifery which invades their condition.— The ca- 
 price of the world, is the chief caufe of the mifery. 
 of it. 
 
 D. I believe few tenants have the intereft of 
 their landlord fo much at heart as you h<.Ve : but 
 landlords who think of hufbandmen as flaves, are 
 tynints. 
 
 F. Do yoa imagine that any landlord in this 
 free country, confiders hufbandmen as faves, be- 
 caufe they v/ork har<l ? We are all folicitous for 
 our own prefervation : our laws are our guards : 
 we do not depend entirely on the generofity of 
 individuals. There are good and bad men of all 
 conditions, but hufbandmen are a numerous body 
 of the moft ufeful fubjecls, and fhould be en- 
 couraged by all poilible means.. The rich are in 
 no danger of us labouring people having too much 
 property : the other extreme fhould be avoided. 
 
 Our
 
 C 195 ] 
 
 Our children, bred to labour, are fo valuable, 
 none of them fhould be expofcd to any diflrefs ; 
 Landlords or farmers, fhould cherifh them. The 
 greater part of mankind, in all countries, live 
 and die in a ftate of indigence ; and it muft be fo 
 from the nature of things. Such as really knov/ 
 what freedom is, {hould alfo underftand, that if 
 the lower claiTes of the people become poor to an 
 extreme of wretchednefs, they are apt to contraft 
 the fame inclinations and indolence, as thofe who 
 live under defpotlc governments ; and from being 
 fo deprefled, are rendered the more indifferent^ 
 even to life. Whenever this happens, their 
 ftrength will decay ; and they will be Icfs adtive 
 and laborious, than when their fpirits are kept 
 up by fuch a diftribution of the bounties of hea- 
 ven, as may be expected from a juji government 
 and the humanity with which this fhould infpire 
 individuals. True politics and true religion, 
 Mary, harmonize amazingly. 
 
 jD. This is very good doftrine : but have the 
 rich generally fenfe and virtue enough to under- 
 Jland it ? 
 
 F. The higher orders to give, and the lower to 
 receive -properly^ as a reward of honefty and in- 
 duftry, is the fum and fubftance of life. 
 
 D. I hope none of our landlords, in this county 
 at leaft, are inclined to tyranny. 
 
 F. Tyranny is a very hard word in a free 
 country : You mean, that if every man did his 
 duty to his neighbour, none would have jutt 
 caufe of complaint, and the earth would fmile. 
 I am told, that w^ are happier in general than 
 the peafants of moft other nations : I am lure 
 there are few landlords who can call themfelves 
 happy men, unlefs theyredrefs the juft complaints 
 of their tenants. But when the farmer is f^i- 
 vourcd, and does not favour his dependents, he 
 falls under the condemnation of the ungrateful 
 fervant in the parable. 
 
 D. Arc the difcontents of the poor fo eafily re- 
 moved as thofe of the i-ich ? 
 
 F. Much eafier : but you are never to expeft 
 * to fee either fully fatisfied. It may be obferved 
 of mankind in general, that he who is content 
 with a little, hath enough; and he that hath 
 more, and complains, hath too much. \i you can 
 live free from want, as the reward of virtuous in- 
 duftry, care for no more ; in the eye of reafon 
 ^nd religion, the reft is but vanity. 
 
 D. Is your mind fo conftant, with regard to 
 
 the meafure of your cftimation of the goods of 
 this world ? 
 
 F. I endeavour to confine my wiflies to fuch ' 
 objeds as I can eafily compafs, and to become 
 rich, not fo much by what I poflcfs, as by what 
 I do not defire. The world, with all its real 
 and feeming imperfedlions, the perverfenefs of 
 m.en, and the evil which this produces, while I 
 adore its Author, I regard it as a glorious ob- 
 jeft. If it was made for me, and other beings 
 like myfeir, I am fure it was for a fl)ort enjoy- 
 ment : and perhaps fome other great purpofe, 
 ot which no mortal has any comprehenfion, 
 was intended. But whether this earth was made 
 for 7nan alone, or not, 7nan was certainly created 
 for the glory of God ; and angels rejoice when 
 men ad: agreeably to the defign of their being ; 
 and they can in no inftance attend to their duty 
 better, than by exprefling their gratitude. 
 
 D. You give me fuch an impreffion of my own 
 importance, as almoft perfuades me to be proud. 
 
 F. Proud, child ! Of what ? The greater con- 
 fequence you are of to yourfelf, the more you 
 will think of your dependence on God ; and 
 of his glory and defign in giving you a being. 
 The higheft human virtue is fo very fliort of per- 
 fedion, the loujcjl muft furely be very humiliat- 
 ing. The confideration of our own unworthi- 
 nefs of the favour beftowed on us, ftill reverts to 
 this, " Lord, what is man, that thou haft fuch 
 refped unto him, or the fon of earth, that thou 
 fo regardeft him ! " 
 
 D. You think then, that under all circum- 
 ftanccs, our chief glory confifts in our humility? 
 
 F. As our gre^XsA Jhame confifts in pride: con- 
 fcious humility leads us to think ourfclves objeds 
 of divine mercy ; and hence rifes the fpring of 
 our comfort : from this fountain our happinefs 
 flov^s ! Men make a parade with a few external 
 gaudy appendages ; but thcfe are not the fource 
 of their happinefs. They adminifter evil as well 
 as good. 
 
 D. If you think fo lightly of the firft and 
 greateft of mankind, what infignificant beings 
 are we, who move in the humbleit path of life ! 
 
 F. Our real importance is derived from our 
 being honoured by the Son of God. He came in 
 the form and fubftance of a man, clothed in hu- 
 mility, " a man of forrows, and acquainted 
 with grief:" yet perfed man, and perfed God. 
 In this reflexion we may tremble at ourfelves ; 
 
 C c 2 and
 
 [ 196 ] 
 
 and /« ourfclves, be loft in wonder anJ gratitude ! 
 If Chr'ijl died for us, need we afk any farther 
 qiieftioii in regard to our value ^ If man is made 
 but a little lower than the angels ; if he is born 
 an heir to immortal happinefs, where fliall his 
 {tnk of his own importance ceafe ! But the 
 higher he thinks of it, the more ftcadily he will 
 obey his Creator, who gave him a capacity for 
 fuch enjoyments ; confequently the more fenfible 
 he fhould be of his own unwor thine fs, whenever 
 he departs from fuch obedience ; and the more 
 he ought to repent in the anguifti of his foul, if 
 after fo high a favour conferred on him, he 
 ftill revolts againfl: his God ! 
 
 D. This, reafoning is fo plain, it makes ot>e 
 tremble the more to think how often wc fwerve 
 from our duty ! Do not the Ij'raclites, who were 
 pKferved by fuch a fucccfTion of miracles, 
 wrought by the hand of their fovereign and 
 leader, even the great yehovah, appear to you in 
 the blacker colours, when they became idolaters ? 
 
 F. Under the chrijiian difpenfation, the mi- 
 racles performed by the Mcjjiab, arc not Icfs ob- 
 jects of our attention : yet, how many chrlfilans 
 a(S as if they had no truft, no recclledtion, no 
 belief in fuch miracles ! 
 
 D. Indeed thefe alfo muft be wicked men ; and 
 therefore very unhappy men. 
 
 F. Many ftaijd high in their own judgment, 
 bgcauL" they cannot perceive how low they are 
 in the eftecm of others. Were they to look 
 clofely into their own breaft, they would fink 
 much more in their own opinion, than we ufually 
 cbferve them to do. 
 
 D. When they draw near their end, and have 
 1)0 comfort in their hopes, what are they ? 
 
 F. What indeed ! If their profpefts are not 
 anfwerable to the.natural hopes of the human foul ; 
 or if: their minds are invaded by a whole hoft of 
 fears ; what ftrength. can they colledl to combat 
 them ? If they believe there is a, God who will 
 judge the world in righteoufnefs, the ftronger 
 convidlion they have, that their paft conduit will 
 not ftand the teft of a righteous judgment, the 
 more deplorable is their condition. That fuch a 
 judgment will take place, they acknowledge,, or 
 their, lituation becomss yet more defperate. 
 
 D. O my father ! how much happier it is to 
 live in the conftant exercife of the faith, hope, 
 and charity with which you have fo plentifully 
 ftpred my mind, than to be endowed with ajarge 
 i<)iUinej without thefe glorious advantages. ! 
 
 F. I fynipathize in your gratitude, Mary. I 
 feel the exprcffion of your fatisfadticn, as a mo- 
 tive to render my own fo much the ftrongcr. I 
 have great- reafon to be thankful in all rcfpects. 
 Here I live in comfort : here probably I fliall die. 
 What are the greateft of mankind, at my time 
 of lite ^. How mnny arc tired of fruitlefs expec- 
 tations, and unprofitable complaints. As for my- 
 felf, I do not dejire death, but neither do I fuft'er 
 any pain in f. ing it approach. I long for more 
 faith, a greater portion of trufi in God; more re- 
 folution to refift evil; more inclination to do good. 
 Thefe imply a wijh to live : but as evil fo often 
 weighs dov.'n the fcale, it is a reafon for receiv- 
 ing death as a happy gueft when he comes. If 
 fmiling amidft his terrors, he proclaims my deli- 
 verance from the poffibility of offending God any 
 more, is he not the meflcnger of peace and joy 
 to me ? 
 
 D. No thought can give me more pleafure 
 than this of not offending God, though purchafed 
 at the price of Life itfblf, efpecially when the 
 Almighty calls for the life he hath given. 
 
 F. Bravely faid ! This reflc£tion condu(5ls us 
 through the valley of tears, up to thofe heights 
 on earth, which are nearefl heaven. The feveral 
 circumftances in which men live, prefent them 
 with different views : but the farmer or hufiand- 
 man, who has common-fenfe, knows why he 
 wifhes to live, or why he is indifferent about 
 life, the fame as the greateft of men. If his 
 condition be to fweat and groan under a weari- 
 fome life, it would be no wonder he fhould ra- 
 ther wi-h for its difcontiauance, were he not 
 awed by a religious fubmiffion to the difpenfations 
 of Providence. There is generally fome fear or 
 fome hope, which attaches men to life, under 
 almoft every circumftance. The moft laborious 
 employment grows familiar ; it hath its fiveets, 
 as well as bitters. In higher flations we often 
 fee a finical delicacy, diminifhing that manly 
 dignit)', which conftitutes greatnefs of mind in 
 every ftate. As to the farmer or hufbandman, 
 when his fons are called upon to defend their- 
 country ; they fear as little the hollow found of 
 noify drums,, and the ftirill trumpets clang, as 
 the children of lords. When the cannon ring 
 the peals of death to thoufands, whofe fate it is. 
 to fall in bauje ; he who is born under a roof of 
 thatch, has as good a title to face death, as he- 
 who fpcnds his time under a gilded ceiling. 
 
 D. But they are more happy when they live- 
 in
 
 [ ^91 ] 
 
 in peace, free from the terrors of war, and its 
 l»ng train of mifery and devaftation. 
 
 F. In truth, Mary, fo one would think. To 
 be patient of labour, ploughing our fields, and 
 gathering in the golden crop, is far preferable ; 
 but neceffity hath no law. It is a more natural 
 pleafure to view our lowing herds walk on in 
 Itate, and yield us plenty of nourifhment ! I 
 never behold my own little fpot of land, with 
 the lefs pleafure, from confideriiig that all I can 
 enjoy of it, is my fhare of its produce : and 
 were it ever fo large a tradl, what is it, except 
 the profits ? and " what hath the owner of it, 
 fave the beholding thereof ? " 
 
 D, He enjoys the pleafure of contributing to 
 the good of others. 
 
 F. That is a pleafure ; but it is common to 
 the labourer : I contribute more than he does : 
 I contemplate That plough with more love 
 
 to human kind, than I view yon Jlutely ed^pi 
 with all its gay and.fplcndid appurtenances: 
 not that I am wanting in good wifhes, for the 
 happinefs of the mafter of it ; but folid virtue 
 muft be refolved into the foliil fervice of ir.an- 
 kind. The plough is a mofl: btneficial engine 
 in hufbandry, and confequently one of the chief 
 friends to the human race. The fpiked harrow., 
 that breaks the clod, and foVti roller, which • 
 fmoothes the furface of the ploughed field, do 
 they not afford a fubflantial joy .? But the crooked 
 fickle, and the fweephig fcythe, crown the labour, 
 for thus we furnifh food for man and beaft. The 
 flow-moving ox, or lively team which draws my 
 corn to market : every implement of hufbandry, 
 each in its kind, gives me delight, in proportion 
 as it adminifters to the prefervation of my fellow- 
 creatures, under the care of Providence, making 
 my fields bring forth their increafc 1 
 
 CONVERSATION Vir. 
 
 Gratitude due to God from the conftderation of his providence. The advantages of courage and conjlancy in~ 
 maintaining the caife of virtue, and fubmitting to death, as the condition of life. 
 
 D. ' I 'HE contemplation oi whohfome hufban- 
 dry, turns our thoughts to the earth,. 
 which is the mother- of all. Senfelefs as it is, 
 yet by the bountiful hand of Providence, it fur- 
 nifhes an abundant fupply for man and beafl ! 
 The leaves feem to aniwer no other purpofe • 
 than for fhade ; yet how thefe delighi the 
 eye ! 
 
 F.' The leaves of many trees fcrve as food 
 alfo to beafls, birds, and infedls : what a beau- 
 tiful green carpet doth this grafs provide ; whilfl 
 the flowers which gray under, our feet, delight 
 the fmell, and the fruits on the trees, our tafte. 
 Thus doth Providence demand our gratitude, 
 whilfl the power that ruleth over all^ excites our 
 homage and our praife ! But when we look into . 
 our bofoms, and fee how we derive happinefs 
 even from ignorance, as. well as knowledge, the 
 mind is tranfported ! Is it not happy, that we 
 know not what a day will bring forth ? If being, 
 as we are, fo entirely ignorant, and yet fo often 
 oruclly tormented by the fear of evils, that may 
 
 never happen, v/hat fhould we be, if we- could 
 forefee all the events of our lives ? 
 
 D, We fhould be miferable : the day of our 
 death would then- be known to us ; and we fliould 
 iK)t enjoy life as we do, 
 
 F. Mofl certainly not: be afTured, th.at he 
 only hath the true fpirit of a man, who in the 
 war/? circumftances, is conjiant, hoping without- 
 anxiety ; and in the bej}, circumfpsif 'wiihonx fear. 
 If any thing fhould difquiet you, coniider if it be' 
 really of.fuch importance, as to rob you of your ' 
 peace and tranquillity : And fhould it for a time • 
 deprive you of thefe bleflings, be it what it will, , 
 reflecl conflantly, that. by the force of refolutionf- 
 you may conquer it ; and that you mifl do fo, , 
 or it will keep you in perpetual war with your- - 
 feJf. For the very reafon that-: we fo naturally 
 \ove pleafuT^, and.fhun pain, it wouW be amaz- 
 ing to fee people torment-themfelves, if the folly 
 were not fo frequent, and if many who have ■ 
 fondly thought themfclves firong, had not found ■ 
 themfelvcs weak upon the trial.
 
 [ 198 ] 
 
 Z>. TP'amen, being hrcd up in a different man- 
 ner from men, often think they have a title to ii;- 
 dulge thcnifelves in fi:(irs and apprehenfwns, be 
 thefe ever fo childifli. 
 
 F. Courage in a woman, is as necefTary, 
 in moft inftances, as in a man. And if flie can 
 exercife it in one cafe, why not in another ? 
 The afFeftation of great boldnefs in manners, is 
 indelicate and abfurd ; but doth it follow, 
 that fhe who is born to die, fhould be timorous ; 
 and being always expofed to danger, fhould lofe 
 her wits at the approach of it ? Nothing can 
 give a quicker rclifli of life, than That kind of 
 courage, which enables us to ftand firm in all 
 events. 
 
 D. But if we think of the ivorji events which 
 befal mankind, how can our lives be happy; and 
 if we do not think of them, how can we be pre- 
 pared for them ? 
 
 F. A habit of courage naturally making the 
 mind ftrong, will give it the quicker fenfe of 
 pleafure, and prevent all forrowful forebodings. 
 It is fear which poifons the cup of life, or em- 
 bitters the draught. If we are to " fet our af- 
 fections on things above, and not on things on 
 the earth :" if this correfponds with a belief 
 in the immortality of the foul, and the joys of a 
 future flate, the world will fet loofe upon us : 
 we fhall be ready, for the fake of joy and the love 
 of pleafure, to throw it off; and whilft we live, 
 to the laft moment, cherifh a joyful fpirit. Such 
 is the power of courage in th. caufe of virtue. 
 The true property of courage is to mount with 
 the occafion ; and the lefs the evil is expected, 
 the more flrmnefs we fhould fhew in our de- 
 fence. 
 
 D. The aruo-ment is in favour of courage ; 
 but flill zL'e fear, as our mothers did before us. 
 
 We- are taught to be tirmrous : 1 am afraid, 
 
 my father, we fliall have occafion to exercife 
 our courage, for it fcems as if a ftorm were ga- 
 thering in the fky, 
 
 F. You know the common expreffion, " don't 
 be afraid :" I think it is blowing over : at the 
 worft we may find fhelter in yon barn. — We muft 
 fometimes combat the elements, and not tremble 
 at being wet to the flcin. I was onc^ in a terri- 
 ble ftorm, with your mother. The thunder 
 roared ; the fiafhes of licrhtenins; were ftrono- 
 and quick, and fecmed to threaten deflruction. 
 ^he begged I would retreat to the fhelter of a 
 large tiee, which was not far off. I told her it 
 
 was the moft dangerous place we could go :o t 
 and fo it proved ; for in lefs than five minutes, 
 it was fliivered by the lightening. A torrent of 
 rain fucceeded, and our diftrefs was doubled ; 
 though I had no apprehenfion of any danger, but 
 from her want of ftrcngth and refolution. I told 
 her to truft to my care, under the proteftion of 
 Heaven : but we could fcarce hear each other 
 fpeak. Terror and fatigue had feized her, when 
 a terrible flafli of lightening iflued from the fky, 
 and down flie dropt. Never fliall I forget the 
 anguifh which I felt ! I thought fhe had been 
 ftruck dead ! I foon difcovered my miflake, 
 though I knew not how to relieve her. All fenfe 
 of my own danger, v/as loft in my care of her. 
 At length, wet to the fkin as fhe was, fhe reco- 
 vered enough to walk, and we both got home 
 fafe. She exprefled great concern for having 
 been fo much afraid, and faid fhe believed, if 
 fhe were again in fuch a fituation, fhe fhould 
 behave in a more manly and Chrijiian-likt man- 
 ner : and after oiFering up her thanks to Heaven 
 for her efcape, fhe embraced me tenderly, in re- 
 turn for the advice I had given her, not to take 
 the fhelter of the tree. 
 
 D. God was gracious to us, my father ; not 
 only in your avoiding the tree, but likewife ia 
 the lightening having fo far fpent its force, as 
 not to afFe6t my mother's life. 
 
 F. It is upon fuch occafions, our ftrength is 
 tried. Such fcenes are terrible ; but thev laft 
 not long : they are in the ordinary courfe of na- 
 ture, and affeiit us the lefs. It requires much 
 lefs courage to go into a thunder-ftorm, than to 
 have a limb cut off. Your mother was frightened 
 almoft to death with apprehenfions. TVilliam Mel- 
 Jirong received a wound in his arm by his mufket 
 going off accidentally : it was necefl'ary to cut 
 off the limb : he took no opiate ; he was not 
 tied down ; he held out his arm like a man. 
 Looking on the furgeon with compofure, he 
 hardly feemed to flinch ; though the limb trem- 
 bled with torture. 
 
 D. Few men are of fuch ftrength of body 
 and refolution as WilUam. But he mi<rht have 
 fallen in i\\ej!ajh of lightening. 
 
 F. Yes ; but without being fenfible of any 
 fear. The danger apprehended to our perfons, 
 is chiefly from the novelty of it : as the mind 
 grows rough by a hahit of buffetting the tempejl cf 
 adverftty, cuftom weakens its force. The veteran 
 feaman looks out to keep clear of rocks, fands, 
 
 and
 
 [ 199 ] 
 
 and fliorcs : whilft the heart of the young ma- 
 riner finks with the vcffel in the hollow of the 
 fea ; tiJl feeing her rife again, and bound between 
 the ocean and the air, he grows intrepid. " The 
 glafly furface in the fummer's-day, tempts every 
 bauble veflel to fet her fails, and make her way 
 with the firmcft fhip : but when the florm arifcs, 
 then it is only Jhrngth that bears the trial." 
 When misfortunes come upon us, not by de- 
 grees, but all at once, he muft be flcady, who 
 can fleer his veflel, and know what courfe to 
 take. If the ruftlino- winds and foamins bil- 
 lows of adverfity, fcatter our thoughts, when we 
 moft need their afliflrance, we leave all to chance. 
 
 D. Happy are we in our humble lot : we 
 have no wounds nor tempefls to combat. Of 
 what can we complain ? 
 
 F. Of what indeed ! ^oholA the convnonfoldier 
 in his wcarifome march, harnefTed with arms, 
 enduring the winter's blaft, or fummer's parch- 
 ing heat, often weak with hunger, or ileeping 
 under tiie canopy of the fky, expofed to all its 
 rudenefs and inclemencies. Thus tutored, he 
 prepares to bear bruifes and gafhes in his flcfh j 
 and thus inured, grim death in all its horrors 
 becomes familiar to his thoughts. When the 
 dread fcene of aftion draweth nigh, he neither 
 thinks of flight, nor how he fhall retreat, but 
 bears with fleady manlinefs, whatever (hall befal 
 him. If, as you fay, we confider our calm con- 
 ation, what a pigmy race of pretenders to cou- 
 rage we appear ! 
 
 D. We judge from our feveral circun-.flances 
 in life, and our different habits and tempers. 
 
 F. For the fame reafon you hear one groan 
 terribly with a tooth-ach ; and another bear the 
 cholic, gout, or ftone with refij^nation. Nothing 
 helps us to pafs through life iii peace ai;d repu- 
 tation, m.ore than courage. 
 
 D. But you have not known many women 
 diftinguilhed for it ? 
 
 F. I beg your pardon : I couH tell yeu of 
 mrny who have been dauntlefs to a dcgre-: that 
 exalted human nature, and full of piety, main- 
 tained the conftancy of their minds. What 
 think . you of Ann Chrifian, and her only 
 child, a little boy of fix years old, the fweetell 
 child my eyes ever beheld.. One of Sir George's 
 men rolling a field, the child being playing 
 about, and full of fpirit, took an opportunity 
 to get upon the feat over the roller, from whence 
 he as fuddenly flipped off, and the roller went 
 
 over his head, without tire drivcf being the Icart: 
 fcnfiblc, e,\ccpt that he remembered touching 
 the horfe with his whip, upon a little obftrtic- 
 tion, fuppofsd to be in tlie ground. Upon his 
 return, he favv the child lay dead with his head 
 crufhcd. As foon as the dreadful tidings reached 
 the ears of the parents, his father atSted like a 
 man difl:ra<fled. She is a very young woman ; 
 but fupporting herfelf with refclution, went to the 
 fpot, where ihe fell upon her knees, and fald,. 
 " The Lord gave, and the Lord hath taken 
 away : bleffed, thrice bleffcd, be his holy 
 name ! " 
 
 D. This was very pious : but do you call it 
 courage ? 
 
 F. Yes : I think it was true courage: it was. 
 prefence of mind ; intrepidity of heart ; what 
 the greatnefs of the occafion required : and 
 fhe acted a confiftent part. I remember a daunt- 
 lefs lady of my mafter's acquaintance. It was- 
 her cuftom to walk in the country with a {lick 
 pointed with iron : with this flie once defended- 
 herfelf ao-ainft a robber. Another time, being 
 with her hufband, fhe guarded one fide of the 
 carriage with a piftol, whilft he defended the 
 other againfl: highway men. A third time, when- 
 her hufband fell from his horfe, and was fup- 
 pofed to be killed, the grief and furprize of his 
 fervants, deprived them of the power of aflifting 
 him : fire only had prefence of mind, to do 
 what was neceffary, notv/ithfcanding her heart 
 was agonizing with grief and apprehenfion. 
 
 D. Such circumflances fhine in a charadler, 
 as being very uncommon ; perhaps for the rea- 
 fons you have given, that women act, a-s if fear 
 were a graceful quality in them. 
 
 F, In yi-t higher life we read of a lady, fane 
 De Blois, Countefs of Brittany. Her hufband. 
 was t::ken prifouer in the civil wars of France. 
 Upon her recpiving the news at Rennes, inflead 
 of lofing her fpirit, fhe prefented herfelf before 
 the people, aiid holding in her arms her infant 
 fon, recommended him to the care and protection 
 of the citizens. By animating the/n, fhe en- 
 couraged the frarrifons of the feveral fortreffes in 
 Flanders. Rennes was afterwards taken ; but 
 being with her fon at Hennehon, {he refolved to 
 wait for the fuccour fhe expected from England,. 
 and defended the place with undaunted courage. - 
 The enemy prepared to ftorm the fortrefs : on 
 this occafion, fae took the advantage, and ruflied. 
 forth at a gofterii gate, with three hundred horfe 5
 
 [ 200 ] 
 
 /L-t ilrc to iiKJr tcnty and bagsiap;^ •, kilk-d their 
 luttlcLs .-ii'.d fcrvants ; and raifed fuch a conflcr- 
 naiion, that the enemy gave over the afiault : 
 but gxltiug bctivccn her ;;nd the walls of the 
 tity, they cut off her retreat. I'hiis intercepted, 
 (he galloped directly to Err^, twenty-two miles 
 frcm the fcene of aiSlion ; and beijig there re- 
 cruited v.'ith five hundred horfe, flie returned ; 
 and fighting her way through one part of the 
 French camp, was received into Henncbon, amidfl 
 the acclamations of the people. Soon after this, 
 the Engl'ifl) fuccours appeared, and obliged the 
 enemy to raife the fiege. — Courage fliould in- 
 rreafe in proportion to the difficulties we have to 
 flruggle with : and our natural temper will fhew 
 itfelf, whether our condition be humble or. ex- 
 alted. 
 
 D. Was. not our QiKcn .Elizabeth remarkable 
 for her courage ? 
 
 F. It appears that fhe was a woman of great 
 refojution. The United Provinces were very 
 much 'indebted to her for their deliverance from 
 the Span'mrcb. She afTifted the proteftants of 
 France with men and money. Henry IV. of 
 France paved his way to the throne by her means ; 
 and the Duke De Bragan'za recovered Portugal 
 from the Spanijh yoke. In 1596 fhe fent a fleet 
 on'the coaft.of 5/)(7/«, which facked, Ca^/z, and 
 ravaged the coail. 
 
 D. What motives had fhe for doing fo much 
 mifchief ? 
 
 F. In revensie of the infult offered her eiirht 
 years before, when Philip II. King of Spain, 
 Cent the famous armada to invade England. You 
 have heard of the SpaniJJj invafion, though it is 
 187 years fince it happened. It confifired of 162 
 fhips and veffels, having on board above 8800 
 mariners, near twenty-two thoufand foldiers, and 
 above three thoufand pieces of cannon : a very 
 formidable force in thofe days ! This armament 
 v/as furniihed with ammunition and provifion for 
 fix months. In the ports of Flanders was another 
 army of 30,000 men, ready to embark ; but they 
 durft not llir out of port, for fear of our fhips, 
 which were cruizing off their coaft. 
 
 D. The Spaniards were powerful in thofe days : 
 .but we could beat them then, as we do now. 
 
 F. Among the Engliji) commanders was Ad- 
 miral Drake, famous for having failed round the 
 v.'orld. They met the Spnnijh iieet coming up 
 the Britijh channel ; and attacked and deflroyed 
 a great part of it, and forced the reft to return 
 7 
 
 home with fliame. The Q^ictn, it I3 (s\<l,fwore 
 ly her Maker, that in cafe the Spaniards Ihould 
 land, if any man fncwed figns of fear, he iheuld 
 feel the weight of her refentinent. 
 
 D. It is plain fhe was a fpirited woman. 
 
 F. Courage in every fituation is neccffary, 
 but mofl of all in fovereigns, when their people 
 are in danger. Of this the world can give a 
 thoufand inflances. And after all, Mary, it is 
 but to die: the caufe m which we fall, makes 
 the death glorious or contemptible. To fccure 
 us againft the terrors of ilorms and tempefts, and 
 the rage of battle, there muft be fomething be- 
 fide courage: there muft he. hope : this will give 
 ftrength, when all other motives fail. We trem- 
 ble from infirmity ; but when we reafon, we 
 juftly fay, it is idle to be afraid of That which 
 is unavoidable : death is unavoidable ; we know 
 not when it will come ; therefore it is foolifh 
 to be afraid of it, for it is nothing till it comes ; 
 and when it comes, it " jhackles accidents, and 
 bolts up change :" it fecures us againfl time : it 
 makes us invulnerable to every evil the mind or 
 body can feel. 
 
 D. You mean with regard to this world : but 
 as we know not the time when it will come, 
 would you not have us ufe .precautions, and keep 
 it at as great a diflance as we can ? 
 
 F. This is a duty which we owe to ourfelves 
 and fociety : it is the firft law in nature : and fo 
 far as we afe indebted to fear for our preferv- 
 ation, we owe it refpedt as a paffion of the mind, 
 given us, as all the other paffions are, for wife 
 and good ends. To fear or live in dread oi death ^ 
 is not living. Death is ordained as well as life : 
 though it be concealed from us till we receive 
 the blow, it is neceffary : and to lament our 
 condition, or be repugnant to it, is in effedt 
 rebelling againft the Giver of life. 
 
 D. Yet many lament they are to die. 
 
 F. Walter Crefus has been very ill of late : he 
 hath feveral relations and friends about him : — 
 fome, bccaufe they honour his charadier, which 
 is in moft refpects amiable: — fome, becaufe 
 they hope to benefit by his death : — all of them 
 are affiduous to plcafe ; their affiduity keeps him 
 in mind of his mortality ; and their kindnefs, 
 renders him the more reluiSfant to die. He has 
 reached threefcore and five ; yet thinks it an early 
 age for death, I am not fo old j but I wonder 
 daily how I live. 
 
 D. You arc of a thoughtful turn. 
 
 F. I
 
 I 201 ] 
 
 F. I have hope in death. Hope, of all the 
 paffioiis of the human breaft, is the moft pleafing ; 
 the moft capable of cheering the mind with the 
 fiuect mufic of pe/7i:e and comfort : \i\x\ fear gene- 
 rates fatn and j'orrow : vvithout hope^ defpair or 
 ivfmfibrlity feizes the mind, and fear betrays the 
 fuccours of. reafon ; but " he that lives in hope, 
 livei in joy, and danceth without a minflrel." 
 
 D. Are our fears always in proportion to our 
 confcioufnefs of having done amifs ? 
 
 F. Allowing for dilitrence in tempers, I be- 
 lieve it may be fo : — God knows we are all the 
 fiiljlndle fmners we confcfs ourfelves to be ! 
 
 D. But not cpially finful, nor equally fearful. 
 The Wife Man fays, " the wicked flee when 
 no man puri'ucth ; but the righteous is bold as 
 a lion." 
 
 F. This is a fine rcprefcntation of the genuine 
 cfFcfts of hoiiefty and good intentions. 
 
 D. In general, wc feeni to deceive ourfelves 
 with ftilf h-ipfs. 
 
 F. This is often the cafe : we call it a 
 fool's paradlfe : Falfe hopes frequently divert the 
 pangs of defpair ; yet, " the hopes of a man 
 
 void of undcrdanding, a:revain." Thofe whofc 
 lives are uniformly virtuous, wait for the laft great 
 fcene, when they will find the mcafure of their 
 hopes filled up. To thcfe the Saviour of mankind 
 will fay, " Come, ye bkfl'ed of my Father, in- 
 herit the kingdom prepared for you from the be- 
 ginning of the world !" Upon the v/hole view 
 of this matter, I give you this advice, " Reftrain 
 your hand from evil, and your foul fhall have 
 nothing \.o fear. In all yom- undertakings, let a 
 reafonahle ajjitrance animate your endeavours ; for 
 from fear proceedeth misfortune, but he that 
 hopeth, hclpcth hirnfelf. In all your defires, let 
 your reafon go before you ; and fix not your 
 hopes beyond the bounds of probability : fo ftiall 
 fuccefs attend your undertakings, -and your heart 
 ftall not be vexed with dif.ippointmcnts." 
 
 D. Admirable advice ! Prcfence of mind, and 
 courace in diftrcfs, are better than a fliield and 
 buckler to conquer difficukies. 
 
 F. Thefe are indeed the true foundations, un- 
 der the care of Heaven, to prepare us to encounter 
 danger with a /Icady mind. Mope for the belt, not 
 doubting but God will fupport you ! 
 
 CONVERSATION VIIL 
 
 Reflexions on birth-days, expenf.ve feajls and intemperance. The happy fruits of indiijlry, partiiularlj 
 in breeding poultry. The injiini^t of birds and heajls ; and the tendernefs due to them with regard 
 to the tnanner of killing them for food. Contemplations on the vjonders of creation. Amufcmenti whiib 
 include cruelty, inconfi/lent ivith the true nature of man. 
 
 D. TV/T Y dear father ! I wifh you joy. To- 
 day is your birth-day : will you give 
 me leave to invite fome of our neighbours and 
 friends, that we may rejoice ? 
 
 F. I find your memory is faithful in little 
 matters. The greateft part of my birth-days 
 have paffcd unheeded, except my conflant re- 
 membrance, that I have added a year to my 
 number ; and I have reflefted what I have been 
 about, if any thing remarkable has diftinguifhed 
 my year. You know I loll my father when I 
 w.is ytt an infant : I do not remember that my 
 -mother permitted me to diftinguifh her birth- 
 day ; und why fhould you diflinguilh mine, by 
 wny fuih f.atteriig regard as you mean to fliew? 
 
 Z), Bfcfides my refpe(3: for you, I think it 
 looks well : and to fay the truth, I like a little 
 fober iollitv, and for a while to forget my cares. 
 
 F. It is right you fliould : but yours are not 
 heavy. Kings and princes may do well to keep 
 birth-days, for the jollity of their fervants or 
 fubje£ls. Some make a parade of the faints-day 
 whofe name correfponds with their own ; but 
 this is chiefly in popifh countries. Tender pa- 
 rents, or dutiful children, who abound in mo- 
 ney, may alfo decently fpend fome of it in hof- 
 pitality on thefe occafions : it fcrves at Icafl: to 
 make an agreeable breai in time, which poor 
 mortals ftand much in need of. It may help 
 them alfo to keep an account of thtir rolling 
 D d ytais j
 
 [ 202 ] 
 
 years ; and, if they arc wife, to muke a record of 
 them. As it fares differently with us in point 
 of affluence, let us learn when we are well, and 
 fpend no time or money wantonly. However, 
 my dear child, you may indulge your regard for 
 me in your own way, and invite a fober friend 
 ©r two : they fhall have a joint of meat and a 
 pudding extraordinary : but I charge you to pro- 
 vide nothing mort by any means. I fee not how 
 rcfpecft is to be exprelTed by gluttony. 
 
 D. I intend only a decent rcpaft. It is the 
 charms of converfation which gives the relifh to 
 our food. 
 
 F. Ghcarful meals are recommended as fend- 
 ing to prolong life («) : and if company, and 
 variety of food, do not induce one to eat too 
 much, it is eafy to conceive, that converfation 
 gives fo much the higher relifli to oar food. 
 The. thirfl, of the mind afttr knowledge, has 
 fome affinity with the cravings of the body for 
 nourifhment. Be decent in behaviour, and not 
 impatient to fpeak. You may obfcrve, thofe 
 who difcourfe with the meat in their mouths, 
 appear difagreeably to the company : and it is 
 dangerous ; for the fmalleft quantity going the 
 wrong way, may coft a man his life. For 
 the fame reafon, a fct difcourfe or continuance 
 of fpcech cannot be well carried on whilft we 
 are eating. Thofe who arc inclined to talk fo 
 much, as to keep the vidtuals on the table be- 
 yond the diie time, render themfelves difagree- 
 ab!e : yet one reafon why chearful meals are 
 recommended is, that people may eat the fiower, 
 and take the lefs, not the greatertjuantity. Every 
 one of the leaft- experience knows how- much 
 more kindly oar food is to us, when taken in 
 a flow manner, than when devoured with im- 
 patience. 
 
 D. " A very little is fufficient for a man well 
 r,»rlerid,\, for be fctcheth not bis vjind J}:ort -upou 
 his bed." 
 
 F. The /Fife yJ/ff«,certa!nly-meant to recom- 
 mend a reftraint on the appetite, . both as to. the 
 defire of qijantity and quality. Nature generally 
 demands much the fame portioa; and no occafion 
 warrants excefs. The rule of health is, cot to 
 eat to the utmofl we have an appetite for. Ha- 
 bit and obfervation, and a difrc^ard to the quar 
 lity of our food, provided it.be wholefome, 
 point out when it is that we have eaten enough, 
 In ^tiv^iiX, fcajiing does more mifchicf iha.r\faji- 
 
 (,«) Lord 
 
 ing. The objetSt we purfuc is pleafurc ; and 
 tliat which confifts in felf-denial, is generally 
 the rnofl exalted. 
 
 D, I believe there arc few who command 
 themfelves as they ought, when they fit down 
 to a plentiful table : and yet the pleafurc is 
 very fhort and tranfient ; oftentimes paid for- 
 xery dearly, by tortured bowels, and lingering 
 ficknefs. 
 
 F. Ay, Alary : and the repetition of fucb 
 plcafures^ frequently fhortens life by the difcafes 
 It introduces. True convivial joy, or livin:; 
 together in peace and comfort, does not confiit 
 in a croud of diflies, nor of company : nor can 
 the converfation of a great number of people 
 l>e agreeable to perfons of fcntiment. My 
 mafter ufed to complain of the falfe tafte of the 
 Londoners, who often meet at profufe expenfive 
 fcafts, on occafion of the annual meetings of 
 governors of charities. It is no uncommon thing 
 to fpend an hundred, and fometimes tivo hundred 
 piunds on fuch occafions. 
 
 D. Good Lord ! Is it pofllbfe they (hould at 
 once offer the puce incenfe of their charity to 
 God, and at the fame time gluttonize to rob - 
 the poor ? 
 
 F. Gently, my child : they cannot be fup- 
 pofed to mean any injury to the poor ; bue* 
 by encouraging fuch feiUvities they fhew a bad 
 example to us in common life : they make 
 extravagance fafiiLonable, and provoke us tc 
 excefs. As people dine in a noife and tu- 
 mult, after waiting an- hour beyond their ufurf 
 time, they rather devour than eat. Ialw,ivs 
 thought, that if fuch feafls were warrantable, 
 they fhould confifl: only of- one courfe, without 
 the parade of confedionaries, expenfive difhes, 
 or coftly wine ; fo that there fhould be a con:- 
 flant view to decency and ceconomy, as ef- 
 fential to the.intentioa of feftivities dedicatedvto 
 piety. Feafls certainly create wafie, and wound 
 ceconomy : They have a tendency to give 
 falfe impreflions, and make That which is very 
 fufficient appear, as tvaitt. My mafter ufed. to 
 fay, he conftantly obferved on fuch occafions, 
 the charity commemorated, . was hardly ever 
 the fubjedl of difcourfe. This is attempted 
 to be fupplied from the pulpit, a fermon being 
 preached on fuch occanons, attended by anthems 
 and church-mufic, it fometimes brings a great 
 number of people together ; but they are chiefly 
 
 womei:, 
 Bacon^
 
 [ 203 1 
 
 women, whofe curiofity h ftrongcr, and their 
 lei fu re greater than the men's. 
 D. Still we excel in curiofity. 
 F. What is moft to be lamented in com- 
 mon life, is when we ohfervc a fellow, in the 
 ftrength of his age, ragged or filthy : you may 
 be almoft fure he is a glutton or a drunkard : arid 
 where extravagance is fafhionable, he is kept in 
 countenance. There are fome public places of 
 amufemcnt, where a thoufand or two thoufand 
 pcrfons affemble, at the expence of nearly as 
 many pounds. 
 
 D. They muft be prodigioufly rich f 
 
 F. Or prodigioufly foolijh ! I believe the 
 folly generally exceeds the riches. Neither tlic 
 heart nor the head can be right, when fubftance 
 is facrificed to fhew and cuftom, at the very 
 moment that highways are infefted with thieves, 
 and ftreets with beggars. Extravagance, which 
 brings on beggary to a private family, muft in 
 time have the fame effcft on a nation. 
 
 D. Whatever may be palling in London, I 
 thank God we are in no danger of fuch extra- 
 vagance in the country. 
 
 F. Leaft of all fliould intemperance, or impru- 
 dence in expence be fhewn, when we mean to 
 be ferioufly joyful. I can affure you, Mary, that 
 every year of my life, I might fay every month, 
 now feems to be a miracle : I fhould blame my- 
 felf, were I angry at your propofal ; for it bids 
 me to make ?!ote of time. It is of moment to ru- 
 minate often, on the year of Chriji in which we 
 were born, provided we number our days, and 
 apply our hearts to wifdom : but for the very day 
 of our birth, we might as well note the hour in 
 which we firfl faw the light. 
 
 D, Are you not glad that you was born ? 
 
 F. You remember the year, and the day of 
 the month, on which I firft uttered my infant 
 forrows ; but you do not know the events of my 
 life. I have ifrove to merit the compliment you 
 intend me, and make it of fome ufe to others, in 
 order to rejoice that 1 was born ; and in the 
 ifl'uc, perchance, I may rejoice that I was born to 
 trouble ! — If I can change my forrow into joy, 
 and, by my gratitude for life, make my days 
 grateful to the Giver of them, by doing good; 
 then wifh me joy. 
 
 D. What can the brjl fay more ? To rejoice 
 in the God of our falvation, is to rejoice in the 
 day of our birth ! Is not every good thought 
 and adion a fubjeft for rejoicing f 
 
 F. I tiiank you : k-frr<n<; from you, Mary, arc 
 cliarming ! Your reflexion is juft; and I am 
 not too old to learn ; nor, I perceive, are you too 
 young to teach. 
 
 D. The view of things with which you prc- 
 fentcd me ycflerday, afforded me much confola- 
 fion. I find courage comforts my heart, as fear 
 diflrcflcs it. 
 
 F. Be true to your own principle : feek for 
 comfort even in advcrfity, and the pleafurcs of 
 profpcrity will be doubled. Such joys as we may 
 rcafonably expcd, are not far off; nor are they 
 dear, when we know where to purchafe them. 
 Turn your thoughts to your proper bufinefs and 
 calling, and try to find vour joys in l^hat which 
 is within your reach ; not in That which is out 
 of your power. Confider the productions of the 
 earth, and the fucceflive fcenes of delight which 
 it affords. — You would diftinguifh this as my 
 birth-day ! It is a great event to you and me : 
 but every day is a day of joy. Confider how 
 the Author of nature prefents us with the proper 
 objeds of the trueft delight, to our fenfes, as 
 well as our reafon. All his lav/s are founded in 
 mercy and truth ; and the more we reflect on his 
 goodnefs to the fons of men, the more we are 
 loft in wonder, and in love ! The faculty he 
 gives us of adoring him, is a perpetual fountain 
 of joy. For this we may appeal to every one 
 whofe heart is fufceptible of true devotion. 
 
 D. Is it poflible for a real virtuous and fenfi- 
 ble perfon, to think of God, and be unhappy ? 
 This world muft appear veiy little to him, whole 
 thoughts are engaged in the contemplation of 
 eternity ! 
 
 F. Little indeed, compared to That which he 
 hath in profpecl ! — We may now contemplate 
 the objedfs before our eyes, in the growth of 
 every plant and animal ! — How they excite our 
 gratitude, and raifc our Vt^onder ! Behold the 
 multitude of beautiful creatures, which Provi- 
 dence bcftows on us for pleafure, as well as ufe ! 
 We rear a feathered flock, which pays a plea- 
 furable obedience to our call : and, by your dex- 
 terous management, Mary, I make them pay 
 my rent. When I fee you feeding my poultry, 
 or my pigeons, and confider that not even a 
 fparrow falleth to the ground, without the know- 
 ledge and permiflion of the God of all, you ap- 
 pear to be honoured, as the inftrument of his 
 bounty, in thus preierving thefe birds ! And if 
 Solomon, in al! his glory, was not arrayed by hu- 
 D d 2 man
 
 [ 204 3 
 
 nian art, fo beautifully as a Hlly of the field, by 
 the hand of nature, what fhall we fay of the 
 fcathsrs of my ftrutting peacock, coloured with 
 " the florid hue of rainbows and flarry eyes r " 
 or the rich fcarlct ornament of my prouder tur- 
 key ? — Thefe you preferve by giving them food : 
 As the fhowers fall from the Heavens to nourifh 
 the earth, which feeds us all, you are an inflru- 
 ment, in the hands of God, to preferve thefe 
 creatures. Have you taken notice how wife they 
 are, in avoidins: to eat or drink what is hurtful 
 to them : — and how Providence has ordered Lt, 
 for their prefcrvation, that fuch as are in the 
 field, and not tamed to domeftic life, depend on 
 their wings and legs for fafety, and are alarmed 
 at the mofl: diflant approach of danger ? Some 
 are mild and gentle when they arc taken j others 
 untamealk. Thofe that feed on flefh, and de- 
 vour other animals, ace generally fierce ; this 
 property being beft fuited to their nature, while 
 the ^tvjr/t'r kind arefupplied with grain and vege- 
 tables. 
 
 D. I ought to be thankf'-il that I am able to 
 do good to any creature, man, bird, or beafl:. 
 Do you think the Almighty hath communicated 
 fuch outward beauty to the feathered creation, to 
 give them That feni'e of joy, which they appear, 
 to have in tlicjr diftinguifhed plumage ? 
 
 F. There can be no doubt but they have theix 
 pride, their pleafur.es, and their pains : we know, 
 tiiat God hath hhjjld all his works. Obferve, 
 both in the bird and beaft, how fair Nature 
 /miles in the delights and advantages fhe affords ! 
 When you hear " the crefted cock, whofe clarion 
 founds the fdent hours," let it teach you vigilance, 
 aud invite you to an a£llve life ? 
 
 £), This bird is a kind monitor, and a worthy 
 friend : he reminds me that I have bufinefs to 
 do : and I gladly obey his call. — I have ob- 
 ferved, that the 'fq^uire has a number of Guinea: 
 fowls : I am told they are excellent for the table : 
 how comes it, that we have none to carry to 
 market ? 
 
 F. It is not the cuflom for farmers to keep 
 them : they do jiot afTociate kindly with other 
 poultry. They alfo make a conftant fcreaming : 
 the 'fquire may like this echoing from his grnve, 
 but it offends me. 
 
 D. I will think no more of iheifl : I am told, 
 thzt Mufcovy ducks [a], are much fuperior to ours. 
 
 F' If you plcaie, Jllary, we v/ill breed foine. 
 
 (.j) In Rujia they call them Perfian Ducks : 
 
 In the mean time, as wc take Icffons from our 
 feathered friends, obferve thefe, which rood un- 
 der our ftielter, grow mild and tractable, courtir.g 
 the hand that feeds them. 
 
 D. I have often beheld this with much plea- 
 fure, of bea/2s as well as l/irds. 
 
 F. As you turn your thoughts towards heaven,, 
 in wonder at the goodncfs of That God, who 
 hath formed things in fo marvellous a manner,, 
 and fuited them all to their proper ends, look at 
 the mole nailed againfl this gate-pod ! It is not 
 agreed, whether this animal hath aiiy fight or 
 not, except to diilinguifh when fhe is on the 
 furface of the earth, and in danger : but it is ap- 
 parent from the fhort tail and legs,, and the 
 breadth of the fore-feet armed with claws, that 
 Nature intended her for working under the earth. 
 for her protedfion ; and though her light is fo 
 dim, her hearing is extremely quick. 
 
 D. I am told there are many Hiring creatures^ 
 which with difficulty arc di^overed to be alive. 
 
 F. I once obferved, in travelling with my 
 raafler, that fome fhell-fiih, whilft they grow to 
 the furface of rocks, are alive : fever them from 
 thence, and no life appears. Alany creatures 
 ar£ but a. remove from thefe : fome having onljp 
 fiseling and talle ; others hear, fmcll, and fee» 
 You may eafdy obferve, among the animals that 
 ive are converfant with, how one exceeds the 
 other in cunning, and fomcthing that is like out 
 reafon, to which we ufually give the name of in- 
 fiinii. We fee that fome animals live upon 
 others, as fleas, lice, maggots, and fuch like. 
 Seas, lakes, and rivers teem with numberlefs 
 kinds of living creatures, many of them feeding 
 on others : nor is there a cavity, as I have heard 
 it faid, in what we call folid marble, but has its 
 inhabitants, thoug-h we cannot difcern them with 
 the naked eye. 
 
 D. Thefe are the works of Gpd,. and wonder- 
 ful they are ! 
 
 F. The formation of a mite, is no lefs amazing 
 than the ftupendous ftrufture of an elephant I 
 
 D. The chief ufe of thefe remarks is, to in- 
 cline us the more tti adore God who made them ! 
 
 F. We cannot make a better ufe of fuch 
 knowledge ; nor contemplate the wifdom and 
 power of the Almighty, widiout confidering the 
 vafl length of the chain from, the life of a plant^. 
 for this alfo hath vegetable life, to the life and 
 rcafoning powers of a mar., in the perfeflion that 
 
 we 
 and they -appear to be of oriental- s.\tra<Elion.
 
 [ 205 J 
 
 we fee him. As wc look downward to inferior 
 creatures, we may look upward to fuch as are 
 above us, as far as the limit of our powers ad- 
 mits ; concluding that there are much greater, 
 and vaftly higher degrees of perfection above, 
 than there are beloxv us, though (till remote from 
 the infinite perfedtion of God, 
 
 D, More above us, than we fee below us \ 
 This exalts the thoughts ; for every thing here 
 below, feems to be calculated for our good. 
 
 F. So it appears. Whether we begin with the 
 creation, when the Almighty's voice called light 
 out of darknefs, and made the elements which 
 we now behold, and taught them all their offices, 
 we may confider with equal gratitude and won- 
 der, this earth on which we tread, and the water 
 which nouriflies it : the air we breathe ; and the 
 fire which warms us, and prepares our food. Be- 
 hold the torrent rufhing from yonder rock ; and 
 the foft motion of this gentle ftrcam : nil thefe 
 find their way through various channels, fcen or 
 unfeen, into the wide ocean's bed. 
 
 D. Will not the fca overflow ? 
 
 F. By the laws of nature, thence they are 
 again drawn up by the fun's fiery rays, and 
 palTing through the clouds, diftilkd from their 
 talts, again return in fliowers to fertilize the 
 earth. Thus grows the tender grafs, wiiof; ver- 
 dure now delights. Hence fprout thele lofty 
 elms, whofe coats arc furrowed by the hand of 
 time. But moft may you admire the fweet bo- 
 fcm of the earth, adorned with all the gaiety of 
 colour to be found in fioivers, whether cberiihed 
 by a lady's lilly hand, or kft to pure Nature's 
 fimplc tallc. 
 
 D, Nature is ftill the miflrcfs who direcTts. 
 
 F. She is the inftrunient by which the won- 
 drous work of God is wrought. "Where fhall 
 we fix the bounds o( our amazement ! When 
 we duly contemplate the vaft vaiiety of produc- 
 tions pregnant with life — whether in vegetables, 
 birds, or bcafts, or creeping things, how can we 
 eeafe to wonder ! View the {linking ii:n, or 
 chilling cave, or climb the mountain's top, look 
 down upon the earth, covered with fuch profu- 
 fion of vcget.ating, walking, or flying creatures ; 
 how all are appointed to their proper ftations. 
 — The birds which bathe themfelves in filver 
 lakes, or fan the air, fprcading their painted 
 wings from branch to branch, making the woods 
 the temple of their God, the fcat of their devotion ; 
 a.s if endo'vcd with reufon, they chaunt forth the 
 
 7 
 
 praifcS of their great Lord and Sovereign, the 
 Creator of the world. 
 
 D. You open my mind to new joys : new 
 pleafures fpring up in my heart ; frefli charms, 
 enlarge my mind, and delight my fancy ! 
 
 F. You delight me by faying i'o. — But when 
 we think of the power of God in creating what 
 Wt^ _/£■£■ in the heavens, they/;;;, moon, -ivA Jiars ; 
 what are thcfe ? and what may there not be in 
 the heaven of heavens ? 
 
 D. There wonder falls down in adoration ! 
 
 F. Tlie heart of man cannot conceive what a 
 chafm there is between the moft perfe(5t angei' 
 that is created, and that infinitely perfcft God, 
 who is their creator. And what are we, with all 
 our greatnefs and littlenefs, our nohUnefs of ?nind, 
 and our depravity ! 
 
 D. We are a wonderful compofition ! It 
 makes my heart tremble with reverence, while it 
 is tranfportcd with love and gratitude, when I 
 think that this fiipremelvgood, fupremely power- 
 ful, this merciful Lord of all, ihould take me, 
 who am as a worm, under his almighty care and 
 prote<ftion ; even to fend his Son into the world 
 to die, that I might live for ever in a participa- 
 tion of That glory, from ivhence all thefe uwnders 
 fpring ! 
 
 F. The education of the mafs of mankind, 
 does not qualify them to be acute in finding out 
 thefe things : yet it is eafy for perfons of re- 
 flexion to underfland them fo far, when they are 
 found out for them. 
 
 D. If the heart be right, we fhall wonder and 
 adore ! Whilft the learned fupply fo much 
 knowledge,, to give us juft impreffions of our 
 own importance ; we, in return, fupply the means- 
 of living. Learning without bread, would not do 
 for them, nor for us. 
 
 F. A little learning, with pure Chriflianity, is- 
 better than much without it. Is not the confider- 
 ation of the works of God, and the power he 
 hath given us, a reafon to guard all defencelefs 
 animals, that they may not be expofed to diitrefs ? 
 
 You fee that we are in trujl only ; and that 
 
 our CHARITY fliould extend to beasts, and 
 " till we end their. Being, make them blcft. A 
 merciful man, is merciful to his boaft." It is 
 the glory of ?««« to fhew refpeft to the works of 
 God! It was one part of the yiTwA law, not. 
 to eat the blood of an animal : wheth; r it was 
 thought unlK-althy, or imagined to be the life, I 
 knew nut. 'SVucie the foul is immediately 
 
 ln'grd.
 
 '[ 206 1 
 
 loJ-gcd, either iii maii or bead, we cannot tell. 
 As to chri/iianiy thofc who' make a fcruple of 
 eating puddings made with the blood of hogs, 
 feem to be fupcrflitious : but we niufl leave them 
 to themfelves. The Jnvs cut the throats of 
 flieep to let out all the blood : we only fticlc 
 them in the throat. By our way, they are longeft 
 in dying. 
 
 D. The great point is, wiien we are obliged 
 to take awav the lives of animals, to make pro- 
 vifion for our own, to do it in luch a manner, 
 that as they feem to have no apprehenfions with 
 relation to death, they may have no pain in fuf- 
 fering it. 
 
 F. I have fometimes thought it were better to 
 ftrike an ox with a iharp-pointed knife or dagger 
 between the horns, in the fpinal marrow, that 
 hS may drop dead inflantly, than beat in his 
 flcull, according to our Englijh way of flaughter- 
 ing. But I am told this laft method puts the 
 bead to the leaft pain. 
 
 D. I al\v;iys feci diftrefs when I am obliged 
 to fee any beaft flaughtered. I do not apprehend 
 U to be proper, that women fhould attend the 
 killing of hogs : it is enough if they are employed 
 in killing poultry ; and this fliould be done by 
 chopping off their heads, that life rnay expire at 
 a flroke. 
 
 F. This is the moft tender and honourable 
 ,Ocath given to Jlate malefaiton ; and perhaps 
 would do mofl: honour to human nature, if it 
 were the method of killing birds, as an exprefTion 
 of that.fenfibility, which ought to be entertained 
 upon all oGcafions, where life is concerned. Cuf- 
 tom familiarizes every thing ; but it is horrible to 
 hear t\\t cries of hogs. 
 
 D. What is flill more ofFenfive, is the (laughter 
 of the gentle lamb, licking the hand that is 
 raifed to fhed his blood, to the laft moment hap- 
 pily ignorant of his fate. My blood hath often 
 thrilled through my veins. I have turned my 
 eyes from a deed fit only to be performed by 
 butchers, who are accuflomed to it. A woman 
 ufed to cruelty, I have heard people fay, is a 
 j3iore dangerous creature than a man. 
 
 F. Yon know that only butchers perform this 
 office ; and they do it without any fecliqg. Wo^ 
 men are cruel, when fear of adifcovery of evil 
 deeds prevails ; not otherwife. A% it \^ x)\c chief 
 interej} and diligbt of men, it fhould be their 
 highefl aim, to cultivate and improve tender fen- 
 timents in the brcafls of women. 
 
 ,D. livery thing that is foft and gentle, ought 
 to make up our character. How ihall we re- 
 concile the 'fquire's hunting a poor l.-are ? Or 
 why fhould a fifti ftruggle for breath out of the 
 water, when a blow on the head would deliver it 
 from pain ? And is it lit we fhould fct animals 
 to worry, torment, and deftroy each other ? 
 
 F. No, my child : it is not fit : this is not 
 introducing the age, when the lamb and lion 
 fhall lie dgwn together; it rather fupports the 
 cuffoms of barbarous times, before the meek and 
 blefTed Prince of peace came to teach the world 
 what ma7i fhould be to man: and we niav add,— 
 to all the creatures which the fame God hath 
 formed. 
 
 D. What is bulJ-baiting, cock-fighting, throw- 
 ing at cocks, and fuch like ? Do you think, my 
 father, that thefe are proper diverfions for chrif- 
 tians ? 
 
 F. No : nor for men : but thefe amufements, 
 which you have heard talked of, are not in fa- 
 fhion : we are now become more civilized. You 
 are alfo to obferve, that although we have the 
 reputation of being humane, our nation loves 
 fghting : cudgel-playing and wreJlUng flill prevail 
 in fome degree ; but thefe cuftoms grow out of 
 ufe, as our manners become more civilized. In 
 my memory, we have had ftage-players, who 
 ufed to hack each other with broad-fwords, for 
 the amufement of thofe who were fo unfeeling as 
 to pay money to fee this fport : Indeed, the fwords 
 were fo contrived, as not to cut very deep ! and 
 fometimes I believe the wound was accidental, 
 though they J'eemed to be in earneft. 
 
 D. Thofe were barbarous times ! Yet, in 
 your memory, do you fay ? — All amufements which 
 are inhuman, are a difgrace to our nature. 
 
 CON-
 
 f 207 ] 
 
 CONVERSATION IX. 
 
 The providence of God in the care of tnan. Reflexions on the decay of life. Rural fimpHcity of manners 
 compared with a city life. Defcription of contentment. Induflry difplayed in the infiind of bees, and 
 defcription of them. 
 
 X). T F the goodncfs of Providence is apparent, 
 in a due provilion for all his creatures, 
 and fuggells to us the Rveral means of preferving 
 the inferior part of the creation, how very power- 
 ful ought the love of our own kind to be ! 
 
 F. He, who is the parent of good, the fove- 
 neign bencfaftor to the v/hole earth, fo attentive 
 to us, the noblcft part of the vifible creation, 
 through every period of our exlflence, muikfirely 
 require of us the love of each other. Our Saviour 
 fays, " A new commandment give I unto you, 
 that you love one another ; even as I have loved 
 you;" — and this was unto death ! God hath 
 given us the command over other animals, making 
 us in dignity and form but little lower than the 
 angels. Let us exercife our dominion as 
 
 knowing ourfelves to be anfwerable for every 
 part of. our conduct. And as nothing is given 
 in vain, it is fit that tcr, to whom Provi- 
 dence hath afligned a ftation in thefe fields, 
 fliould enjoy the pleafure of them ; and learn 
 from the objedts that furround us, what is their 
 proper ufe ; — and be happy ! Still we fhall be 
 reminded, that nothing is without its mixture of 
 iniperfeiftion: the moft delicious joys, being fub- 
 jeiSl to the bitterefl forrows. There is but one 
 leene, where no wants do pinch ; no plenty 
 creates a.furfeit; no blights nor mildews hurt 
 the harvefl ; no blaft deforms the beauteous face 
 of its immortal fields ! Yefterday we rejoiced : 
 the fame kind of objecls appear before us to-day. 
 — Whilfl the friendly hand of Nature prefcnts 
 us with the faircll views, and we are happy te- 
 nants of our fhades, let us enjoy our peace and 
 comfort, nor. envy, the greatcfl of mankind. 
 
 D. The feafon is fo plcafant, both labour and 
 reft fcem to have new charms ! 
 
 F. We may now talk, v.hiHl the breeze that 
 fai s us, is as gentle as our words. Whether 
 the tranfient hours of life pafs in nveet eafe and 
 rei^,,or wear themfeives away in fullen fadncfs, 
 
 they draw to an end. But let ail our fteps be 
 fuch, as will carry us with mofl allurance to the 
 glorious Icene the mind has in profpect. We 
 may now furvey our herds with joy, and thfc 
 valleys will laugh and fing : but this comes 
 from the temper of the mind: for what joy can 
 fpring from a troubled or uneafy heart .'' Whilft 
 we relifh the llreams of milk drawn from the 
 rich udders of our cows, we {hall not want food 
 to cheer our hearts ; nor whilfl our hands are 
 well employed, fhall we be without raiment, 
 and fhelter from an inclement fky. 
 
 D. I have fomctimes thought myfelf happy in 
 being the inif rumcnt of Heaven in rearing help- 
 lefs infants ; whilft the drooping grandfather, 
 with faultering fpecch, has blcfl'ed the hand that 
 brought him fuch delicious food. Such was the 
 cafe the other day : Old Simeon Worthy faid, 
 *' My fwcet iafs,. are vou in health .' I am 
 never more happy than when I fee you. Your 
 milk is excellent ; it holds me in breath ! In- 
 deed, I h.we nothing nov/ to hope for, but that 
 the Almighty will grant me a peaceful departure. 
 My eyes have beheld fo much, great and good, 
 little and bad, nothing, remains for me, that can 
 be oi any ufe ! — How is y out father ? God pre- 
 fcrve him I he is a- good man : and may the Al- 
 mighty blefs you alfo, my daughter!" The 
 good old man gave me his blelling in terms, that 
 made me think of the patriarchs of old ! 
 
 F. You give me much gleafur€. Alary. Si- 
 meon fforthy is my friend; and a more worthy 
 man I know not. WhiKl we provide our milk, 
 let us not forget, that when we eafe our fhecp of 
 their woolly burthens, we are infirumental to 
 cover the unlfrung limbs of hoary age from the 
 ecld piercing wind, and gnawing rhcumatijm. 
 When autumn comes, we puU our ripe pears 
 and apples ; food more delicious than the turtle, 
 which the luxurious prize fo much : and here we 
 may quench our thirfV, at this pure limpid 
 
 ltrcam.i -
 
 .[ 20S ] 
 
 ftream ! Sometimes we tafte the fltfli of fhecp, 
 or hogs, and rejoice in our honeft home-hrewed 
 ale. 
 
 D. Butter aiiJ cheefc are not Icfs the rewards 
 of induftry. Nor are we without out tr.iific itteei- 
 i'lgi : this melody of birds doth plcafe my fancy 
 much ; fo does the bleating of thcfe lambs : 1 
 am happy in feeing them. feeding in.fuch zfiowery 
 paflure ! 
 
 F. Every way wc look, we find delight ! J5c- 
 hold the garden of our pooryc/;«'s cot ! his beans 
 and peas in bloflom : they are as fragrant as the 
 king's ! But here Heaven fmiles with the kinder 
 afpect, for they are ncccffary to his Ufe, who hath 
 but little el.'e to eat : they fpeak comfort to tlic 
 owner's ear : they are his, hts property by the 
 laws, as facred as that of the grcateft landlord in 
 the county. 
 
 D. Such as it is : it would be hard if it were 
 not Mii i 
 
 F. yohn is fo far fafcr than many a gartered 
 lord, who is fubjeit to be enchanted by the de— 
 ccitfid harmony of vain words : no one will 
 flatter him, who hath nothing to give. Being 
 iifed to the. plain language of truth, he doth not 
 profefs to Im and fcrve^ where he hath neither 
 inclination nir power. 
 
 D. Do you fuppofe him, my father, fe honefl, 
 becaufe he is very poor ? 
 
 F. Not fo : but that I fee he is cleanly and 
 induftrious, and fcems to underftand v/hat be- 
 longs to his life. 
 
 D. Doth he read, and think of his latter 
 end ? 
 
 F. John x.zn read, and makes the Bible his 
 chief ftudy. He is an honeft man ; and has 
 lati^ly married a girl of his own temper and in- 
 clination ; and fays, he does not envy the greatcft 
 lord about the petfon of the king, except it be, 
 that he. hears the king is a good man, and fhews 
 a good example, by taking care of his queen and 
 ;children. I dare fay, yohn and his wife may be 
 as faithful to each other, as if they had been 
 .born to higher fortune ! Do you mark his 
 ■ hives ? He alfo lords it over that little people . 
 D. People, my father ! 
 
 F. Why, child, there is a king amongft them : 
 ,and fome live at home as magiflrates, and cor- 
 rnQt offenders : others go abroad to trade as mer- 
 chants, or maraud like foldicrs ; and in their 
 merry march, pillage from many a velvet bud. 
 Do you obfervc how they enter with their heavy 
 
 burthens at the narrow gate ? You know how 
 they build roofs of gold in their honeycomb ; 
 and with labour and art, d i i\cd from the pov/er 
 of God, knead their delicious flores of honey; 
 noir will they fufFer the lazy yawning drone to 
 live unpuniflied. Such a rage of indufliy beats 
 in. their brcaft, and fo great is their zeal, they 
 tumble themfelves in the odoriferous fubftance, 
 and bring home their flowery load of fwects 
 rolled round their thighs : they fomctimcs require 
 afliftance to unburthcn. Think of their pleafant 
 labour : and how the hand of Nature, and of 
 Nature's God, has thus ordered things fo won- 
 deri'ully ! Their work ne\'er ends, but as the 
 day declines. Then you will hear their hollow 
 murmurs, calling each oth.r to his fleepy cell : 
 then folcmn fdence takes her feat : but when the 
 morning peeps, thf*y fliake their wings, preparing 
 for their adtive work ; wifely difcerning when it 
 threatens rain or ftormy winds : then they forage 
 very near their hive, or keep at home. If any 
 boifterous blaft fhould come on, when they are 
 abroad, they take a gravcl-flone to poife their 
 weight in the air, flying near to the earth. 
 
 D. It is all wonderful ! — How long do they 
 reckon the life of a bee 1 
 
 F. I have heard, fcven years : formerly they 
 ufed to fufFocate thefe infeiSts : now we are 
 grown wifer. Sometimes they deftroy them- 
 felves. 
 
 D. Not by felf-murder ! 
 
 F. No, child : this is refervcd for a poor 
 animal called mnn : many unhappy wretches war 
 moft ftrangcly againft nature. But bees engage 
 in civil wars : their virtuous and induflrious in- 
 flinift does not prevent the efrufion of blood : 
 they meet in combat, and many a bee ends his 
 life in battle in the air. Zeal for the honour 
 and the rights of a prince, has often carried the 
 moft virtuous of mankind to fhed their neigh- 
 bour's blood, or fpill their own ; and I'ees, among 
 the race of infects, I am told, have this kind of 
 virtue ; although too wife and bufy to quarrel 
 wantonly. 
 
 £>. The induflrious bee labours for yahn with 
 the fame care and affiduity, as if he were a real 
 prince. 
 
 /'. The honey, which is the only fugar that 
 he taftes, hath not the lefs delicious flavour for 
 being made under his own eye. The wax, he 
 fays, produces flioes and ftockings. He viill 
 now increafe his number, in order to provide for 
 
 the
 
 [ 209 ] 
 
 ilic new partner of his cares and joys. He tells 
 us, his labour is more fweet than ever ; for now 
 he works for one, more dear to him, than the 
 blood which circles through his veins. You 
 may be fatisfied, Mary, that all the unpleafant 
 fumes of laboured cookery, are not fo fweet as his 
 plain morfel. 
 
 D. Is this couple yet in their honey-moon ? 
 
 F. Take care, Mary : this is at bell: but a lu- 
 dicrous exprefiion, and a fatire upon men's con- 
 flancy. 
 
 D. Rather inconftancy. 
 
 F. At prefent they arc not the lefs friends for 
 being poor and wedded. Poverty may come in 
 at their door ; but there is lefs danger that hve 
 will fly out of their window, than with people 
 who once lived in affluence. They are not the 
 lefs oblioed to hold their marriage vow as facred 
 as the greateft of mankind. Thus you will 
 grant they may be lulled into a pleafing com- 
 fort, more like to happmefs, than the parade 
 which waits on greatnefs. 
 
 CONVERSATION X. 
 
 The pleafurts and peace of a country life, compared with the mife and tumultuous entertainments of a great 
 
 city. Reflexions on falfe tujle, and the peacekfs pomp of modern entertainments. 
 
 D. 'V^ OU give me fuch a relifh for my Being, 
 from your perfuafion of the happincfs 
 of our fohn, that the country, v/ith lefs wealth, 
 feems preferable to the town with greater. 
 
 F. Ay, Alary ; I hope fo : for the bulk of 
 mankind muft live in fmall, and more detached 
 communities, or how is the earth to be culti- 
 vated and bring forth her increafe .' I will tell 
 you what has happened lately, with refpeft to 
 one of our neighbours. JVilliam Freeman is a 
 knowing and agreeable man, and a near relation 
 of Sir Philip Rich. The baronet, on his jour- 
 ney to town, fometimes makes him a vifit, and 
 partakes of IVilliam's hofpitable fare. He was 
 there the other day ; and after walking over the 
 grounds. Sir Philip and he fat down to fuch a 
 modeft fupper as JVilliam thought himfelf war- 
 ranted to give : they had much agreeable and 
 ufeful chat ; and then retired to reft in peace 
 and quietnefs. Sir Philip was much plcafed with 
 his entertainment, and invited his kinfman to 
 town, proinifing him a hearty welcome, as well 
 as elegance and plenty. fFilliam accepted the 
 invitation. Upon their arrival in London, he 
 found a fine houfe, a fplcndid table, and a vail 
 number of domeflics in iine liveries. The firft 
 incident which difturbed him, was at fupper, be- 
 ing terribly alarmed at a knocking at the door, 
 as if the houfe were on fire. This was nothing 
 but a footman's genteel knock for a. vifitor, 
 come at ten o'clock at night to pay Lady Rich, 
 
 what our forefathers called an afternoon'^ viftt. 
 The rumbling of coaches interrupted his fieep. 
 At four in the morning he was again av/akened 
 by the clatter of my lady, and her fervants, who 
 were returned home from the mafqueradc. He 
 rofe, according to his ufual cuflom, at fix ; but 
 he faw nothing of the family, except an old fe- 
 male fervant or two, till niiie ; and i'lr Philip and 
 his lauy did not make their appearance til! tivclve. 
 The next night he was again awakened. Sir 
 Philip did not come from the Houfe cf Commons 
 till three in the morning. When he ■&xo{e., Wil- 
 liam found him much chagrined : he had loft a 
 favourite motion ; and declared the nation to he 
 undone. You may imagine, that JVilliam foon 
 grew fick of hearing of fuch city pleafures and 
 anxieties. He did not believe the nation was 
 really undone, though Sir Philip was fo much 
 difpleafed ; neither did he think the national af- 
 fairs wore an agreeable afpefl, when fo valu- 
 able a man was induced to talk fuch a lan- 
 guage. JVilliam faw a play or two, JVeflniinJler- 
 Alhcy, St. Paul's Church, and fome other fine 
 buildings, and then gladly took his leave, in 
 order to return home. Upon this occafion, he 
 addrefled himfelf to Sir Philip in thefe terms : 
 " I know you are my friend. Sir Philip ; and I 
 thank you for the civilities you have fliewn me ; 
 but in good truth I do not relifh the noife and 
 clatter, nor the eager purfiiits of trifles, which I 
 beliold ; nor can 1 rcficcl with pleafurc on the 
 K c dii-
 
 [ 
 
 210 
 
 tlifcontent to which I fuid you are fubjeft, 
 though furrounded by fo many advantages. Ele- 
 gr.ncc vi\i\\o\\t cafe, or pUnty Vj\t\\oui comfort, do 
 not make your fituation eligible in my eyes : 
 yet I do not altogether condemn you. Inde- 
 pendent of our fortunes, your education and 
 mine have been different. You, I perceive, 
 muft go through one kind of drudgery ; I 
 fiiffer another. And as to your amufements, as 
 you call them, I companionate you city gen- 
 try, who are in fo fair a train to injure your 
 healths, fhorten your days, and render your en- 
 joyments fo much the lefs calm, pure, and un- 
 mixed, as you become lefs qualified for any plea- 
 fnres, but what you call amufements. Thefe, from 
 their frequency, and the inconveniences attending 
 them, fecm rather to fhew the badnefs of your 
 taile, then the folid advantages you derive from 
 the fupefiority df your fortunes. As to the fine 
 things, of which Lady 'Rich has given me fo 
 florid an account, to be honeft with you, I think 
 the finer they are, the worfe. Thefe inventions 
 are calculated to empty your pockets, and your 
 heads. Two or three thoufand pounds expence 
 for a night's entertainment! — and at the fame 
 time hear you complain, that you are overrun 
 with thieves and beggars, is monftrous ! It ought 
 to be criminal to pay for a feat, or entrance at any 
 door, for any diverjion, above five /hillings. It 
 makes my heart fick, to hear fo many fine things 
 faid of luflresand branches, tranfparent piftures, 
 and magnificent decorations ; the brilliancy of 
 jewels, fumptuous apparel, elegant fuppers, and 
 fuch appendages of modern entertertainments. 
 Are praifes to-be beflowed on things which are 
 in their nature ruinous ? ^\xc\\ JIhws are molt 
 fit for the amufement of children. If vou are fo 
 acute in thefe ingenious arts, let your Ikiil be 
 bellowed on the ornaments of your houfes, or 
 fomething that may be lafting, and fuited to 
 great fortunes. Though this may be carried 
 to a criminal exGcfs, it cannot affect the people 
 in general in fo dangerous a manner. Let your 
 public amufements be contrafted within bounds : 
 If every day is to produce fomethirig more fplen- 
 did than has gone before, and the thoughts of 
 our young nobility and gentry are tainted with 
 folly : if fome who are advanced in years, mer- 
 chants, tradefmen, mechanics, and their wives 
 ard daughters, frequent thefe public meetings 
 and fplendid fhews, what is to be the confe- 
 <queiiee i If your thoughts are abfoxbed in one 
 
 ] 
 
 ot)je£l, you cannot think of another ; and if y<our 
 whole income is eaten up by cherishing this 
 childifhnefs of heart, rather than cultivating 
 manly fentiments, and fuch deeds as may give 
 {lability to our country, v/hat will follow ? If you 
 Were temperate in your poi'fuits of plcafure, you 
 would be more willing, and more able to dif- 
 charge all the offices of good citizens. As it 
 is, I am afraid more than three quarters of 
 you are up to the chin in debt. Some of you V 
 fhoot yourfclves ; fome folicit the favour of the '• 
 
 court, whether you are entitled to it or not : 
 fome go abroad : and others, more wifely and 
 humbly, retreat into a rural obfcurity at home. 
 In the mean while, inflead of teaching the com- 
 mon people how to be frugal and temperate, and 
 eftablifli a regular police, your example leads them 
 into every kind of extravagance, and they become 
 robbers in the highways, and houfe-breakers or 
 pilferers every where. In the mean time, you 
 have no provifion of proper prifons for folit^ry- 
 confinement, or the inftrudlion of thofe who are 
 ignorant of mechanic arts to get their daily bread. 
 They know fiill lefs where to feek the bread that 
 nourilhes to eternal life ! You cannot reflrain 
 yoiu: fons and daughters within the bounds of 
 reafon and religion, notwithftanding the educa-- 
 tion you give them ; yet you wonder at thefe 
 dreadful events ! Get prifons. Sir Philip, coll 
 what they may. Punifh by labour and folitude. 
 Jilake the punifhment the inflrument of faving 
 the offender. Save him from himfelf : fave him 
 to God and his country. There is a flrait way, 
 full of juftice and mercy, to humble the proudell 
 fpirit, and the moil iniquitous malefactor. But 
 you are too bufy, my friend, in contending fox", 
 a little paltry power : and what will you do 
 with it Vi'hen you have got it? Flatter each 
 other in your vices, by getting the means of, 
 paying for fuch romantic, abfurd, dangerous,. 
 expenjive amufements ^. If you will hurl your- 
 I'elves down the precipice, do not exa<5t of me. 
 the cruel office of beholding it. You know I 
 love you all ; your family in particular, or I 
 fbould not be fo bold in telling you my mind. 
 How much, or how little it is worth, God 
 only knows. For aught I can tell, it is as 
 ■much in your breall to fave the nation, as in 
 mine to tell you what I think to be the means of 
 doing it. I could not be uncivil to Lady Rich, 
 but it is your duty, as a hufband and a father, as 
 well as a hwgivir, to interpofe your authority to
 
 [ 2.1 ] 
 
 correift fuch enormities. They may put on tiie 
 fleece of a lamb, vvhilil they tear in pieces with 
 the jaws of;) lion. — I am fenfible you mufl have 
 amufements ; but for Heaven's fake let them be 
 lefs numerous, lefs ablurd, more frugal, more 
 rrttiJily ! Try to give your minds a different 
 turn, and you will boail of temperance and fru- 
 gality \ of watchfuliiefs againft national impend- 
 ing dangers ; and with fortitude prepare for a 
 judgment to come. You will teach us poor 
 folks what belongs to our temporal peace, and 
 our eternal happinefs ! — It is not for us to pre- 
 fume to inftru£t you — but we feel our own 
 wants — we languifli for good example : and 
 where fhall we find it ? — My honoured baronet, 
 and very true kinfman and friend, farewel. I 
 hope we fhall meet again ere long in a much 
 calmer fccne." 
 
 D. Was not this glorioufly faid on the part of 
 JP~dUam? What did Sir Phii'ip reply to fuch 
 honeft bluntnefs ? 
 
 F. He anfwered, " My good friend, I thank 
 you : I promife to meet you foon in the country, 
 where you fhall fchool me over again, if you 
 pleafe, and we will laugh or vvccp at our ow/i 
 follies, or thofe of other men, Lady. B^ich 
 fhall be of the/iar/y ; one bed will ferve her and 
 me: and though fhe is unluckily engaged in 
 doing foolifll things, like other people of her 
 rank and acquaintance here in town, take her 
 out of bad cbmpany, IFilitam, and you will find 
 her as reafonable a being, and as amiable a 
 woman, as you can wifh to converfe with. 
 Your leg of mutton will afford her more plea- 
 fure, than {he ufually enjoys in the parade which 
 fhe commonly lives in. Be affured that you 
 have given me more pleafure in the free delivery 
 of your fentiments, than I have received for 
 many a long day or night, hearina; the tedious, 
 and oftentimes capricious harangues, which I ana 
 obliged to be prefent at in a very great afTembly. 
 I am of your opinion in moft points, and deter- 
 mined to make intereft with my friends, both in 
 the minijiry r.nd oppofition, for fuch laws refpeding 
 thefe wild abfurdities, as the nature of them will 
 admit ; for let me tell you, the work cannot be 
 accomplilhed without prudence, as well as cou- 
 rage ; for know, -my friend, that although it is 
 true, that miniflers of fiate are, upon certain 
 occafions, more mindful of the means of fecur- 
 ing themfelves in office, than of the nation's 
 good, I fay, certain occafions ; yet if the bcii attempt 
 
 by the befl man, ahd ablefi: miniflcr, be made by 
 mere dint of authority, he will be deemed mad ; 
 and when mofl in his fenfes with regard to the 
 puiity of his intentions, he will be oppofed as 
 politically. infane. For we who judge of them, 
 being fore, by the burthen of our prejudices and 
 habits, fliall wince and kick like a galled 
 horfc." 
 
 D. As IFilllajn was very free in talking as he 
 did to a baronet. Sir Philip was no lefs humble 
 and candid in his acknowledgments. 
 
 F. JFiUiam virould not have fpokcn thus, if he 
 had not known Sir Philip was a man of under- 
 flranding, and faw the difference between regular 
 and natural plcafures, and fuch as the pride 
 of wealth and the freknefs of the fancy have in- 
 troduced. Thofe who have not experienced the 
 cares and anxieties which often attend an exalted 
 flation, may look up with envy at th.^ great ; but 
 there is no flation without its cares. 
 
 D. I hope there are many who know how 
 to value their proper advantages, and do not 
 repine. 
 
 F. Mankind do not generally fecj^for happi- 
 nefs by, fuch..piqtlis ■Sii reafort and religion point 
 . out ; iior ftrivg to.]'car;i the ways of God, in the 
 operations of jii's hands. In the prefent confli- 
 tution of the civilized world, numbers oi tradef- 
 men and mechanics are employed in various arts, 
 which adminifter to expenfive folly, and wanton 
 vice ! Thefe are countenanced by the great ; and 
 fome of them becoming wealthy, look down on 
 us ; but they arc not therefore the more happy. 
 — As to the great themfelves, their lives are 
 ebbing out, in the fame rapid flream : they fee, 
 but attend to it as little as we do. 
 D. They think more than we do. 
 F. But not of the fame objefts : their habitj 
 ■oi Jljew and pomp, vain pleafure, or bufy care, 
 •draw them off from true joys. Many, I fay, 
 are fenfible of the folly of fuch things, and 
 fckcn at the thought ; yet ftiil purfue the fplen- 
 did, dazling track, fometimes even -to lofe all 
 fight of what is pure, jufl, and good. 
 
 D. A-Icrciful heaven ! is this really fo ? hi:t 
 us rejoice in our conAition ! 
 
 F. Our advantages ought to excite our gratis- 
 tudc. Our health is lefs fubjedt to be forfeited. 
 Fraud and envy, under the g^irb of friendship and 
 pretended love, being lefs frequent here, we are 
 lefs fuLjcdt to ben'ilder others, or be ourfelvcs be- 
 ivildercd. We find fomething in every tree, and 
 E e a -every
 
 [ 212 ] 
 
 every biifii, that adminifters to the common {lock 
 of comfort. C//y/)£'(7^/c muft go farther for it : thty 
 are fatiated with enjoyments, oftentimes not 
 knowing where to go to relieve their labouring 
 hearts. — All mankind are bufy in their various 
 callings, or the purfuit of the objedls which mofi: 
 flatter and delight th.c\r favourite inclinations : but 
 thefe are not always good. Some labour for 
 fame ; and fome for bread : the common bufinefs 
 of all is, the confideration of their immortality : 
 if this be duly attended to, they can never want 
 employment ! To be bufy in correcfling their vices, 
 • or improving their virtues, is a<^ting like men. 
 0\xr Jhort candle is continually burning out ! To 
 brighten the flame of our defires to be acceptable 
 to the great Lord of nature, who made us, and 
 furnifhed us with fuch longing hopes of happi- 
 Jiefs, beyond the limits of this fhort and tranfitory 
 fcene, ihould be the great objeft of our folici- 
 tude. Let it be yours, my child, convinced as 
 ■ you are, how deeply your intereft is concerned ; 
 and how naturally ws all long after happincfs. 
 Some of my mafter's friends ufed to tell him, that 
 he thought of nothing but police and religion. 
 
 D. They mean, the care of the people. Was 
 not lliis in effe(S faying, his thoughts were ah- 
 forbed in the love of G-od, and the low of his 
 fellow-creatures ? 
 
 F. He would have thought himfelf happy, had 
 it been true. At this time, he might have been 
 deemed more extravagant in his conda<5l, and 
 more romantic in his notions of li.'e. There are 
 various modes of expreffing the duty we owe to 
 eur Maker, and our fellow-creatures, to render 
 life a delightful entertainment, far beyond what 
 the mere world affords : but we muft hungar 
 and thirft after righttoufnefs, 
 
 D. Happy w€re it, if we, who have no fuch 
 temptations in the country, were irreproachable 
 with refpeil to the purity and fimplicity of our 
 condudi ; and obferved the chrijlian precept, to 
 love oar neighbour as ourfelves. 
 
 F. Alas, m,y child! though to love God and 
 our fellow-creatures is the law and the prophets, 
 the power of Satan is not confined within brick 
 walls. — " And where fliaJl we feek for the man 
 who is & flrait in virtue, as not to have offended. 
 Were time, and place,^ and circmnftance, with 
 inclination, and the mode of thinking to concur," 
 perhaps the greater weight in virtue's fcale, 
 would be moft often found with thofe who are 
 the heft, inftruded : but when men, in certain 
 
 communities and connexions, taint each other, 
 it is not wonderful the moral ficknefs of the foul, 
 and the mincVs plague, fhould moft abound in 
 cities, 
 
 D. What gave occafion for great cities ? 
 
 F. It was a fear of danger from the violence 
 of human paflfions, firfl aflembled men in multi- 
 tudes, to protect each other. And what was the 
 event ? It was foon found, the greater their 
 number, the more ingenious they became. Each 
 ftriving to better his condition, arts began to 
 flourifh : thefe created fantaftic wants, and ex- 
 cited pnffions, which might otherwife have flept. 
 Imitation in gratifications, under a thoufand 
 names, howe^'cr trifling, eftablifhed a kind of 
 empire over the heart, till cujlom gave them the 
 fandlion of law. You fee how example influences- 
 mankind in folly, as well as ivifdom ; and how 
 the fields of folly are enlarged. Numbers divid-- 
 ing the fhame th.it attends every unmanly pur- 
 fuit, folly has almoft loft her name. — Vice fol- 
 lows clofe at her heels ; till at length they feem 
 to have made fo ftrong an alliance, I know not 
 where we fhall find the virtue that is able to fub- 
 due them. 
 
 D. What became of the virtuous ; for fome 
 amidft great numbers muft have remained pure 
 and untainted ? 
 
 F. You know, when the whole world was 
 drowned, Noah and his family were preferved. 
 The contagion of the vice which brought on 
 the deluge, did not deftroy the race of mankind. 
 Under the circumftances which I have related to 
 you, the v.'ifeft of our kind retreated, agatn, as 
 William did, into the moft retired fcenes, where 
 they might beft contemplate the various changes 
 of the elements ; the revolving feafons of the 
 y;ear; the variety of Nature's- produtSions ; and 
 above all, their own Being and end. 
 
 D. All wife men ftiould retreat from the world-, , 
 to avoid the mortification of having any thing to . 
 do vi'ith fools. 
 
 F. Gently, my dtsr Mary : the more focle 
 there are, the more important do the xvife find 
 themfelves to be : they change the fcene, as hav- 
 ing a right to live for, thenfclves, as well as 
 etbers ; yet, they are not wife, if they do not 
 ferve mankind in the way moft pvanicahle, though 
 perhaps not the moft pleafing. Befides, where 
 are they to go .'' Do you not find here, that the 
 foolifh and the wife are mixed together ? It muft 
 be fo far the fatne in great cities. Experience 
 
 has
 
 [ 213 J 
 
 has taught the v/iTe, that wretched man is apt 
 to fcek every thing, except h'lmfelf: catched by 
 gcw-gaw trifles, vainly feeking happinefs where 
 it was never found, the foolifh (pend their days in 
 vanity. Much worfe would it be, but for the 
 intervention of the wife. You will fee in Lon- 
 don^ embroidered coats, and other rich clothing ; 
 fome adorned with ftars worked on the breaft : 
 you will fee ribbands hung over men's fhoulders, 
 as marks of honour, and a thoufand pretty things 
 bcfidcs. 
 
 D. What are they good for ? 
 
 F. Nothing is made in vain : they are good 
 for you to afk what they, are good for : they de- 
 light the fancy, and make fuch folks as you and 
 I, and fome of our betters, gape as if we meant 
 to fwallovv them with admiration. To thofe who 
 deferve to be honoured, they are good : and they 
 are cheaper to the giver, than money. Some 
 gladly purchafe honour?. 
 
 D. Is not this a contradiftion ? What ho-r 
 nour can it be that is bought for money ? 
 
 F. Juft as they are eftcemed : they are called 
 honours ; and that is enough for thofe who buy 
 them. They have this fubftantial ufe, that they 
 often keep the holder in good humour with him- 
 felf and the world : and others obferving this^ 
 and liking di/iiniJions, the world goes on. A. 
 man may be very wife, and wear a itar and gar- 
 ter : — and you know there are many fools who 
 wear no ftar, nor any garters, except to tie up 
 their (lockings. — Thus, from contemplating the 
 world, we draw fome profit from every things 
 though our true pleafure comes from wifdom ! 
 
 D. Then, we jnay refpeft ftars and garters,, 
 and wealth and power, under due rcftriftions 
 and conditions. 
 
 F. Every thing that tends to keep the world 
 in peace, not being abufed and rendered crimi- 
 nal, is refpeil:able : it comes from the fame Pre* 
 vidence which gives us our comforts. 
 
 CONVERSATION XL. 
 
 Qbfervations on a city l^e. How the theatre may adtninijler to the promotion of religion. Danger of 
 flipping out to young women of the lower claffes, and-domejlics. The condu6i of fame perfons of fortune - 
 when they retire into the countiy to fpendihe fummer. 
 
 D. "VT O U ha\e had much experience, and many 
 opportunities of feeing how the world 
 goes. 
 
 F. Ay, Afary: when 1 was in fervice,. I fre- 
 quently faw how interejl, fancy, opinion, .or cujlom 
 govern us ; and how the affairs of life were car^ 
 ried on — in a wonderful manner ! 
 
 H. Did you receive pleafure from it ^■ 
 
 F. I remembered a favourite obfervatioaof my 
 mailer's, that we mufl: take thiiigs as they are, 
 *' the vanity of human life being juftly compared 
 to a river, whofe ftream is conftantly paffing 
 away, and as conftantly coming on.'? 
 
 D. Solo?non fays, all is .vanity I 
 
 F. Yes : but the vaiueft thing is diffc.tisfaEiiofu 
 You are to fuppofe, that where the tvorjl, as well 
 as the befi part of a nation is affembled, there vice 
 ■will be naore eafily propagated than .v/rtaf j aad 
 
 nolle and nonfehfe, than foli'd reafcn-.: yet, in -a 
 multitude there is alfo much to be learnt. The 
 moft mortifying obfervation I ever made was-,, 
 that. thofe " who in their vouth were deeply 
 dyed in vanity, with difficulty ever received any 
 other colaur," Be wife, my daughter, whilft 
 you i^xe young. 
 
 D. You are the happier now for havino- feen. 
 fo much of the world, and yet to be in humour 
 with it. 
 
 F. In fpitsof all the filken robes, or lighted, 
 tapers, which I have feen, or the melodious mu- 
 fic I have heard, I never had fo many hours of 
 the true relijh of life, as I now enjoy. He who 
 loves not to keep company with himfelf, cannot 
 think of the end of his being, with a compofed 
 mind : and this feems more eafily acquired by 
 converfing.with woods and lawns, than in the 
 
 various
 
 '[ 214- 1 
 
 various buftle of a city life ; few who are ufed to 
 it till thf period of old age, acquire a fincere 
 relifh of rural joy. 
 
 D. Thofe who have feen the follies of the 
 world, and can fly from them, muft be in the 
 happiefl flate when tlicy do fo. 
 
 F. Yet great cities have this advantage : they 
 furniih a valT: field for ^oing good, to thofe who 
 are inclined to " go about doing good," and adt 
 like chrijlians, their hearts overflowing with be- 
 nevolence. 7^he converfation to be found there, 
 alfo relieves the mind whcri we are weary of being 
 alone, or fuhjecl to become four and niorofe for 
 ^want of fociety. 
 
 D. We arc nlonc to a bad purpofe indeed, if 
 we become inoynje for want of converfation. 
 
 T. Man is a fecial being : he was not made to 
 be always alone. When converfation doth not 
 corrupt the heart, and tempt us to evil, it po- 
 hfhes the twV, .by the e.xcrcife given to fuch 
 thoughts, as arc fit to be communicated, on 
 fuitable occafions ; but it is ccntcmphition that 
 corrciSsthe /i(7^5;;j, improves the yW^mw/, en- 
 larges the mind ; and, by applying what we 
 learn from books and converfation to true life and 
 manners, it gives ^jinijhing to our preparation for 
 heaven. 
 
 ; D. Thofe who mifpend their time in great 
 cities, I fuppofe are as often admonifhed as we 
 are. 
 
 F. Sometimes from the pulpit ; fomctimes 
 from the /hige ; the laft being an advajitage we 
 do not enjoy here. 
 
 D. I am told that more evil than good is 
 learnt at the plny-houfc 
 
 F. Some plays had better not be reprcfcnted : 
 Your information is fo far well grounded. 'W& are 
 fure that thofe who hiijhand life as they ought, the 
 firft objccl of their concern fhould be to make their 
 jBmufemcnt: tributary to the purity of their affec- 
 tions, and their regard to the welfare of their 
 fellow-creatures, under all circumftanccs. If 
 the fl:age were well regulated, it would mend the 
 heart, as well as delight ^^t fancy : it might fur- 
 nifh entertainment for the beft chriftians and 
 .philofophcrs ; and teach us all to he the good cha- 
 raflers reprcftnted. If he who writes a play, 
 Mary, had his mind enriched v/ith faith in the 
 facred writings, it would give flrength and luftre 
 to his genius, and charms to his humanity. And 
 'Were tie to teach the daily lefTons we fhould 
 rlfarn, when the expencc is not too heavy for 
 
 our pockets, our minds might be improved by 
 the play-houf, as well as th^ pulpit. 
 
 D. I fear thofe days will never come. 
 
 F. We are always to hope for the bcfl. A 
 fkilful writer of comedy or tragedy, might ex- 
 plore the recefles of tiie mind, and fr)llow the 
 man, not into his clofct only, but into every 
 fcene which the world might call upon him to 
 aft in. Let him intereft the heart with regard 
 to both worlds, and mark out in legible charac- 
 ters, the moft ufeful parts of life, I think we 
 have fo much virtue, we fhould be pleafed. 
 Every fcene in which wit is made oftlnfive to 
 modcjiy, or the native tcnderncfs of the heart, to- 
 wards each other, fhould be totally expunged. 
 You know that the chrijUan precepts admonilh 
 us not to fuffer any idle, much lefs impure words, 
 or unchafl-e conceits, to be once named amonsft 
 us ; fhall we permit them on a public Jlcge ?. 
 We are naturally delighted at the report oi gene- 
 rous aftions. In fpite of the weaknefs of the 
 heart, c^xy herfclf may bedifcountenanccd : great 
 as our corruption is, we fccretly applaud, or 
 openly rejoice, when human nature fupports its 
 dignity, in the perfon of him whofe praifes we 
 hear. In this refpeft, the liberty of the theatre 
 is greater than that of the pulpit. Invention in 
 no charadfer fhould be itrained beyond the 
 bounds of probability : let every thing reprc- 
 fcnted, have a foundation in reafon and truth, 
 and correfpond with the ordinary events of life, 
 as we now find it, and wc fhall be interefted. 
 Chrijlian diverfions fliould be agreeable to chrif- 
 tian duties. The precepts of the gofpel do not 
 reco.Timend hfenfihility ; but they rcftrain the 
 violence of all pajfion. Why fhould we, being 
 f/;r//7/(7«j, delight to behold the foul tortured with 
 pajfion, which chrifl-ianity forbids ? Take real 
 life as we find it, and there is enough of the 
 marvellous to admire, whilft candour itfelf will 
 oftentimes excite laughter. 
 
 D. And we may be fure, my father, there is 
 no want of dijlrefs to make us iveep. 
 
 F. Real life has, indeed, enough of That. 
 Could we learn from our public fhews, as well 
 as common life, how to live well, we fliould not 
 be fo ignorant how to die well. Whoever fliews u« 
 our own hearts uncovered, and fairly laid open, 
 difcovcrs many black fpots in them : but let them 
 in charity give alfo a jufl view of our good quali- 
 ties : this may induce us to be more joyful than 
 wc had imagined ourfelves capable of being; 
 
 and
 
 [ 215 ] 
 
 and balancing the account, leave us rich in hope. 
 He who is bufy to mark out with a malignant 
 eye the characters which moft difgrace human 
 nature, is as little a friend to humanity, as him 
 who flatters with a view to deceive. Compounded 
 as we are, we muft take the good and evil toge- 
 ther. Real life is made up of comedy and tragedy. 
 
 D. Do all kinds of people go to plays ?^ — 
 
 F. You will find many of the middle ranks, 
 as well as the great, attend theatrical reprefent- 
 etions. Some of the former empty their pockets 
 there. Happy would it be, were the playhoufe 
 a fchool, in v.'hich wc might learn the nwnly 
 and godlike duties of giving eyes to the blind, feet 
 to the lame, bread to the bunrry, and inftruftion 
 to the ignorant. The religion and learning of 
 a country, ftiould. determine what the (lage ought 
 to be, to mix inftruclion with amufement. Whe- 
 ther you live to fee this happy event or not, 
 you may be fure the playhoufe Ihallneverdo you 
 any harm. 
 
 D. By what means ? 
 
 F. You may keep your time and your money 
 for other purpofes. 
 
 D. But are there not feme very fine and reli- 
 gious fentiments in plays ? 
 
 F. Many, fcattered in various parts ; but I 
 wifh to fee the ftage fo modelled^ as to unite en- 
 tirely with the pulpit, and keep us in conttant 
 remembrance of the immortal glory of a life to 
 come ! Thus our amufcments might be fanc- 
 tified, our time redeemed, and no moment of our 
 fleeting hours loft. 
 
 D. This would be glorious indeed ! But I am 
 afraid your conceit, though eafy to underlland, 
 is too exalted to be carried into execution. 
 
 F. Rather fay, ill fuited to the prefent cor- 
 ruption of the heart, which prevails among the 
 greatcft part of our fellow-fubjefts. We mufl 
 never dejpair. My notion is far from being im- 
 prafticable. Plays are fometimes reprefented by 
 boys at fchool. If any theatrical entertainment 
 is proper for them, it fhould be fuch as v.ill 
 give them an early relifh of religion, and teach 
 them to difcountenance vice and infidelity, and 
 eftablifh all the great truths of chriftianity. Bs 
 you on your guard ! — If you ever go to a play, 
 let it be only in the company of a woman, on 
 whofe virtue you can . depe:ijd ; aad never ftay 
 after it is over, with any pcrfon. Return home 
 with as much fpeed, as if you had efcaped from a 
 jJace of danger. I have known a number of 
 7, ^ 
 
 girls feduced, by being carried to a /upper, after 
 a play. There is not a more common trick, 
 among thofe fcoundreh who meditate the de- 
 bauching of girls, than to tempt them to go H a 
 play. 
 
 D. I am glad you have given me this intima- 
 tion, for I fhould not have fuppofed any parti- 
 cular danger. We are fafer in our humble 
 cottage. 
 
 F. \r\ common life we learn patience and pu- 
 rity, and all the other relative duties. Whilft 
 we improve our reafon, the corrections received 
 from the fecret workings of divine grace, without 
 indulging any enthuftajiic extravagance, .will daily 
 fupply us with new powers. 
 
 D. But do you imagine we attend to admoni- 
 tion more than people in great cities ? 
 
 F. In proportion as our lives are more fimple, 
 I humbly apprehend we are more attentive. We 
 have this advantage, that the minuteft part of 
 our condudl is more known to our neighbours : 
 mankind frequently ftand more in awe of each 
 other in fmall communities, than in large ones ; 
 — and of their fellow-creatures more than of 
 God ! Many, by the mere force and power of 
 ciijiom. in great cities, contrary to their native 
 difpofition, are led to do, or not to do. That 
 which their reafon is afhamed of. 
 
 D. Admonition, on all occafions, hath wonder- 
 ful effeds. 
 
 F. If we judge from experience, we rather 
 wonder when it operates .as it fhould. It is but 
 a fmall part of majikind, who arc aware of their 
 own wa::is : they are felf-fu3icicnt ; and have 
 not underftanding enough to difcern what their 
 real neceffitics are. — A philofopher being once 
 afked, why he paid court to a rich man, and not. 
 the rich man to him r " Why, fays he, I knew 
 what 1 ftand in need of: he only knov/s what he 
 abounds in." Whilft there are fo many unwife 
 people in the world, you ere not to imagine 
 folly will ever be out of countenance : yet Wif- 
 dom will be ftill juftified of her children ; and 
 the ^««/ meet with fuch regard, as to encourage 
 them in good. You are fenllble we are fo 
 framed, the more we confult the good of others, 
 the more good v/e do to ct:rfdves. The foun- 
 tains of plesfure, with which the God of nature 
 hath fupplied us, are very numerous ; but vice 
 and folly induftrioufly choak up the channels. 
 Still vanity herfelf is of fome ufe : when we fee. 
 her /riV.^f difplayed in the persons of others, they 
 
 excite.
 
 [ 2i6 ] 
 
 excite our contempt, v^ilft tulfdom cheers as 
 well as compoCos the loul. 
 
 D. Shall wc learn to be wifer, now that my 
 >Z,(5r^ and his family are come into the country ? 
 They foem to receive much plcafure from it. 
 
 F. Yes : but it does not l?.ft long. Both my 
 Lord and Lady are very fenfible, and very good ; 
 ■but they are fond of fuch a crmvd of company, one 
 would imagine they meant to tranfplant the city 
 into the country, and defeat their own purpofe 
 in coming hither. 
 
 D. I affure you, fome of the fcrvartts exprefs 
 a great fatisfadtion in being delivered from the 
 >fmok.e and noife in which thejr have lived for fo 
 many months in town. 
 
 F. I am not furprized : I have feen enough of 
 that way of living, to be fick of it, though I 
 fared • futnptuouUy every day -, which is more 
 than all domcftics in great families can pretend 
 to. I am now more able to live like a man, and 
 like a chrijVian : I have acquired knowledge 
 •enough of the world, to fee t\itifa!!ies of it ; snd 
 virtue enough to compaffionate them. Whilft 
 we mourn over folly, let us confider the filent 
 virtues of the good country ?nan, as more defir- 
 able than all the pomp and parade to be feen in 
 the houfe of the noble Lord. 
 
 Z>. You make me fenfible, that we have com- 
 
 forts enough to render our lives -agreeable : and 
 fo long as the pleafure we enjoy afFeCts our minds 
 in a lively manner, we need not envy lords nor 
 ladies. 
 
 F. Certainly not, whilft we aft under the eye 
 of that almighty Being, whofe goodnefs will 
 crown our endeavours with happincfs. Do:h it 
 not appear to you, that no condition can be 
 happy, where virtue is not the firft confider- 
 ation ? 
 
 D. So long as the mind is fatisficd with its 
 own reflexions, eviry fccnc ?mijl he dtlightful. 
 
 F. Well obferved ! The hand of Heaven ap- 
 pears in all the good we enjoy. The evils we 
 fufFer fhould be received as the chaftifements of 
 a tender father. 
 
 D. I fhould be happy, if I could make this 
 the fubjecl of my moft cordial meditation, whtu 
 evil befals mc. 
 
 F. Forget not to pay the tribute of your for- 
 row for every fault you commit, though it be 
 known only to God and your own heart. You 
 will then be enabled to calm the ftorm of ad- 
 verfity, if fuch fhould happen ; and preferve 
 yourfelf from the burning fun by day, and the 
 dews by night. It is this will give you ftrength 
 to refift the objects which are moft apt to cnjhare, 
 as well as thofe that terrify. 
 
 CONVERSATION XII. 
 
 The ways of Providence are adorable; and paji finding out. Fable of the hermit and Jlorm. 
 
 D. TF die providence of God over the works 
 of men be employed as much for our 
 welfare, a-; for that of the greateft of the children 
 .of men, may we not, be as happy as the greateft-? 
 
 F. Your conclufion, Mary, is plain fenfe. 
 How Providence is cxercifcd, I do not compre- 
 hend ; nor do I know how. the fun performs his 
 office in bringing forward the grafs of the fields : 
 .h\it- there you fee it ; and feeing it, believe in 
 Providence. We are naturally ftruck with awe, 
 at the bare mention of a tniracle : the works we 
 read of, out of the courfc of what is called na- 
 ture, may give us the flrongeft imprefiions of a 
 Divine Power i but every event of life ought to 
 
 draw our attention to the confideration of the 
 fame divine caufe. With refpeft to us, all is mi- 
 raculous ; all is the fame as a miracle : for all the 
 works of God are wonderful, and paft finding 
 out ! Reafons unnumbered crowd on the mind, 
 why we fhould pay homage and adoration at all 
 times and feafons, and under every circumftance, 
 though we do not fee the almighty hand ftrctched 
 forth to fave us by a miracle / — for ftiil all we 
 fee is the fewer of God ! If you believe in God, 
 and mean to fhun the mifery of difconlent, be 
 fatisfied with your condition. Study how to be 
 plcafed, and pain will lofe its fting. 
 
 D. I clearly perceive the reafons why I ought 
 
 to
 
 [ 21? 1 
 
 to be picafed ; and I am convinced from what I 
 fee, that there is a Providence which ruleth over 
 all. 
 
 F. Happy were it, if mankind wouldy^v/ what 
 they do not fee ! or not Jhut their eyes when they 
 Ihould open them. Let them behold the miferics 
 as well as the humble joys of human life ; and 
 the diftribution of the good things beftowed by 
 Nature or Providence, call it by which name you 
 pleafe, and they would not ufe them intemperately. 
 Seeing there are fo many in want, they would 
 be frugal : excefs would be undone, and all her 
 riotous train difcharged. If plenty did not 
 abound in every cottage, yet, compared to what 
 we fee, there would be no mifery, except That 
 which is the apparent efFe£t oi vice znA folly. 
 
 D. If fuch would be the happy lot of mortals, 
 how comes it the great and wealthy do not com- 
 bine to prevent the evils to which mankind are 
 fubjca ? 
 
 F. That is a queftion indeed ! I remember 
 certain ladies of the firft diftinftion aflociated 
 themfelves ; and during a few months, being 
 joined by a few noblemen and gentlemen, they 
 did much good, in a very judicious manner, to- 
 many diflrefied perfons in London : but their la- 
 bour could not extend to a tenth part of thofe 
 they found in want : they grew tired ; their fup- 
 plies failed : and the alTociation, which fliewed 
 a good difpofition of thefe ladies, ended. You 
 may fuppofe that fuch of them as were in 
 earneft, each returned to her private deeds of 
 benevolence. Befides fuch occafional a£ts of 
 charity, and the common parifh rates for the 
 relief of the diftreffed, this nation abounds in 
 hofpitals and infirmaries to heal the body ; and 
 we have many fchools to prevent the difeafes of 
 the foul ; but not enough of the latter ; nor 
 are they all well difciplined. If the nobi-lity 
 and gentry would fee them well managed, and 
 fupply the defeats by their learning, knowledge, 
 and riches, in addition to the private relief they 
 afford the unhappy, it is to be prefumed they 
 would fo fubdue our mifery, that the name 
 would be almoft loft amongft us : — but they are 
 themfelves, oftentimes as miferable as the poori. 
 D. How can That be ? 
 
 jF. I mean thofe who are fo defeiStive in know- 
 ledge or virtue, that they know not how to em- 
 ploy their time and wealth in the manner moft 
 agreeable to the gracious and merciful defigns of 
 Fiavidence, Thus it happens., Mary, that in 
 
 the richcft countries, great mifery is found ; as 
 far as I know, as great as in others which 
 arc comparatively very poor. When poverty 
 courts the alliance of virtue, the kindnefs of 
 Providence renders the condition of mankind 
 more equal than is gener;illy imagined. Still 
 we fuppofe, nay we are affurcd by the word of 
 God, that thofe who have it in their power 
 to remove the mifery of their fellow-creatures,, 
 I mean That which is avoidable by human 
 affiftance, are accountable at the righteous judg- 
 ment feat of the great Lord of nature, " who 
 would not that any fhould perifh," with refpedt 
 either to body or foul. How many now lan- 
 guifti in want, in fpite of all their care and' 
 indullry ! — And why is it, but from the cruel,. 
 lujl-dieted, or ojlentatious man, who revolts againff 
 Providence, and confiders not himfelf the injiru- 
 ment of That mercy, which the righteous lather^ 
 and f riend of mankind, certainly intended to 
 difpenfe to all his children F 
 
 D. The ways of Providence are paft finding 
 out, for we cannot always determine, whether 
 the apparent good be z punijhment ; or the apparent 
 evil a mercy, 
 
 F. And would it not be contrary to expe- 
 rience, with regard to the iflue of men's adions, 
 to fuppofe there could be no reafon for certain 
 events, becaufe we cannot difcern whaL the rea- 
 fon may be ? 
 
 D. The confideration, that there are the 
 wifeft reafons, in the mind of Providence, for 
 fuch inequalities, or wrong diftributions, as we 
 apprehend them to be, ought to filence all mur- 
 murs and complaints. 
 
 F. True : If we bring evils on ourfelves by 
 imprudence, as often happens, ftill if our hearts 
 are right towards God, evil may be converted 
 into good. Earthquakes, fires, bankruptcies, the 
 treachery of a fuppofed friend': thefe evils happen 
 daily ; yet the goodnefs of God remains equal to 
 his power ; and we are ftill the objedls of both. 
 
 D. No one can deny this. Did you ever read 
 the fable oft\\Q hermit and the ftorm ? 
 
 F. Many ftrories of hermits have I read^ Mary; 
 but! do not remember the /aW^ .- pray, what is 
 it? 
 
 D. A certain hermit, whofe cave was at the 
 top of a lofty mountain, fat one evening con- 
 templating. He faw the woods dreft out in their 
 full verdure, the thickets in their gayeft blofl'oms.. 
 The birds carolled in the branches : the lambs 
 Jf £ frolickeil
 
 [ 2i8 ] 
 
 frolicked in the meads : the peaFant whiftled be- 
 fide his team, whilft the fliips were returning 
 fafe, with their rich loadings, into harbour. On 
 a fuddcn, a violent ftorm arofe : a foreft of oaks 
 lay fcattered on the ground. Hailftones and rain 
 were poured from the fky ; lightening'and thun- 
 der came with all their horroio. 1'he tremen- 
 dous uproar of the waves, drowned the fhrieks 
 
 of the wretched mariners. This dreadful 
 
 fcene was followed by an earthquake, which 
 brought all the neighbouring villagers to the 
 Hermit's cave, as if his fanCtity would be their 
 protection. He received them with a countenance, 
 that befpoke the tranquillity of his mind, ad- 
 drcfling them in thefe terms : " My friends, be 
 not difmayed : terrible this fcene would have 
 been to me, as it is to you, but that I have made 
 the various ways of Providence fo much my 
 ftudy, I am fully perfuaded, that the goodnefs of 
 God is equal to his poivcr." 
 
 F. Very well told : and an admirable leflon 
 to the fons of men ! This pious man faw, with 
 equal eye, the hand of Heaven in the good and 
 evil : — He concluded, that even in death, God 
 may difplay his mercy. Perhaps fuch violent, 
 agitations of the air, are oftentimes the caufe 
 that, in the courfe of nature, thoufands and tens 
 of thoufands are not cut off by peftilential dif- 
 eafes. Be well aflured, my daughter, that the 
 fupreme Lord of all is wife and good, though man 
 is foolijl). Humility is more eafily felt than de- 
 fcribed, with regard to the acceptance of good 
 and evil. The decifion of that divine philofo- 
 pher and upright man "Job^ was this : " The 
 Lord gave ; av.d the Lord hath taken aivay : llejfed 
 be the name of the Lord I " — To apply this to my 
 cwn heart, and by this rule every one muft form 
 his /)r7W/^ judgment, I confider how roughly I 
 have hewn many of the ends and defigns of my 
 life, and yet found thtm at laft:, ■wcll-^jhaped. 
 Ill as I have judged, maiiy events have proved 
 happy. Travelled, as I have, through fo many 
 dangers, ftill I am alive. Terr.pied, as I have 
 been fo often, I am in reputation and comfort. 
 Ought I not to look up to Heaven, even to that 
 Providence which fuftained me, when I lay in the 
 
 fdent womb, or hung upon my mother's breaft ? 
 Who can fcan That general law, by which this 
 univerfal frame, this \aft flupendous fyftem of 
 the heavens and earth, is governed f That it is 
 governed wc fee, and that there is a power above, 
 is agreeable to the voice of nature, and the con- 
 fent of men of all climes, and in every age. It 
 is no lefs true, that many, if not all of us, have 
 had efcapes, which we call marvellous. I have 
 been more than once within ^ foot, or I believe 
 an inch or two of death, by mujht and pijiol-balhy 
 fired by accident ; and as near being drowned; 
 perhaps within a hair^ s-breadlh of my grave. 
 How fiiall I determine, whether thefe were the 
 efFcfts of the general laws of Providence ; or the 
 particular intervention of the goodnefs of the Al- 
 mighty ? Where fhall I draw the line, between 
 pcrmijfton of an event, and intervention ? If 
 God permits what we call an evil, having know- 
 ledge ol it, as permiffion implies, might he not 
 have hindered it, if he pleafed ? Can any mor- 
 tal fay what evils the Almighty docs not hinder ? 
 Give him his attributes, and all our language, all 
 our powers of thought are abforbed ! He is all in 
 all/ — Real miracles were once wrought by the 
 hand o( Mofes ; and fmce his time, by Chrijl and' 
 his followers. — So much fatisfaiStion-was given, 
 in thofe ages, in refpedt to the power of the Al- 
 mighty, exerted in this manner, to remove all 
 poUibility of doubt from the minds oi honeji men ; 
 yet even thofe miracles did not convince the per- 
 verfe. Hath God declared he would never inter- 
 pofe in ages to come .' He only faid, he would 
 not drown the world. 
 
 D. Thofe are fools that doubt of this matter : 
 and furcly they are not pious, who do not cry to 
 the Lord in their trouble, in hopes that he will de~ 
 liver them out of their dijlrefs ! — 
 
 F. You fpeak like a chriftian, and a child of 
 Providence. May we not, from what we daily 
 fee of efcapes from ficknefs and death, continually 
 afk, " Lord, what is rnan, that thou haft fuch- 
 refpe£t unto him, or the fan of earth, that thou • 
 fo regardeft him ? " Humility is elTentially ne- 
 cefiary, efpecially when applied to our concep- 
 tions of, the, (Economy of divine Providence • 
 
 C ON-
 
 [ 219 ] 
 
 CONVERSATION XIII. 
 
 Pridi viewed in its various forms, incoyijiflmt with the condition of man. The mifer and prodigal 
 compared. Story of a projiitute. The effeBs of pride Jl)ewn by vanity and impatience of controui. 
 Value of cflean. Danger of applaufe. True ef.imale of folly and ivifdom. 
 
 F. TV/T OST certainly : it is our duty, as chrif- 
 tians, above all things to avoid pride : 
 It is totally inconfilleut with the humiliated con- 
 dition of man : It is generally at the bottom of 
 all contention. In common liie we fee it brfecf 
 quarrtls, oiuntimes about things of which both 
 parties are equally ignorant. With regard to the 
 (economy of life, 1 like the Spanijli proverb, 
 '* \'v \a\ the proud be proud : with the humble, 
 huii.l'le." 
 
 D, Some poifons, they fay, are the beft anti- 
 dotes agHinft poifon. 
 
 F. I take the proverb in a qualified fenfe. 
 An undaunted courage, which puts on the appear- 
 ance of priue, feems to be the beft calculated to 
 prevent oppreffion. Such courage is cool and 
 temperate, without flaming eyes, or boifterous 
 founds of voice ; yet it is bold and fteady ! To 
 fliew no fear towards the proud, is to make them 
 fear us. If we do not bend the knee, they lofe 
 the fee which fupports them. Starve their va- 
 nity and boafting, and they will become humble. 
 Keep your temper calm, and they perifli in the 
 ftorm of their own raifmg. It is the language 
 which men talk, tliat makes the greateft diffe- 
 rence. 
 
 D. The ftory of Haman is a ftrong inftance of 
 the rejllifnefs of pride : he mufl have been a bad 
 man at heart : but the apparent caufe of his dc- 
 ftruction, was vanity ; for he could not'brook 
 that Mordecai (liould not pay him homage. 
 
 F. Haman was fo extravagantly proud as to 
 be forfaken of God. One part of the Spanijh 
 proverb is truly Chriflian ; for it keeps us in 
 mind what gentle and perfuafive comforters we 
 ought to be to the afflidled. 
 
 D. Is it that the proud are fo frightened, they 
 never look at themfelves in a glafs ? They feem 
 to be totally unacquainted with their ov«'n face 
 ind appearance. 
 
 F. They are ignorant of their own hearts, and 
 Hind to thiir own infirmity. We are all, in fome 
 
 degree, ignorant of our foibles ; but it is im- 
 poffiblc for the proud to fee themfelves, for tbfijc 
 ftand in their own light, 'i'hougfl pride is fo 
 fhamefuly yet, contrary to other vices, it fecks 
 6pportunities to fet itfelf up as an objcdt to be 
 gazed at ; and for the fame reafon, it is fubjeifl 
 to the wreateft mortification when difreo-arded. 
 
 o ^ 
 
 If out of contempt of you, and your condition, 
 the proud keep out of your way, it will be fo 
 much the happier, as it may fave you the trouble 
 of keeping out of theirs : it is always much faftr 
 and eafier to avoid the proud, than to contend with 
 them. 
 
 D. Pride often makes thofe hated, who might 
 otherwife be loved and efleemcd. But what a 
 ftrong proof it gives of blindnefs, when proud 
 people complain of the infolence of others ! 
 
 F. You fee that a likcnefs of manners, in 
 moft other inftances, begets love ; but in this it 
 produces hatred ; the proud behold another's de- 
 formity, but they cannot difcover their own. 
 
 D. The humble hate nobody. 
 
 F. But it is impoflible even for them to /ji;^ 
 the proud with an uninterrupted conftancy. . 
 
 D. In what doth pride moft diftinguifli itfelf 
 among people of our ccndition ? 
 
 F. Much the fame as in other ftates of life ; 
 for we fee itifolence does not depend entirely on 
 riches ; and as to ill-nature, mocking, derifion, 
 difobedience, and impenitence : thefe are common 
 ef}c6ts of pride. We alfo fee fullennefs, unwil- 
 lingncfs to learn, impatience of controul, and 
 fuch-Iike ill qualities refult from it. Pride is the 
 chief caufe of the peevijhnefs of mafters, and the 
 impatience of fervants : it fows the feeds of am- 
 bition, envy^ and malice, and mvolves the earth 
 ii> diftrefs. 
 
 D. Do you think that unforgivenefs and cruelty 
 flow from the fame fource ? 
 
 F. Pride is generally at the bottom of an un- 
 fo.''giving temper ; and cruelty is often the fword- 
 bearer of unforgivenefs. Want of mercy, and 
 
 F f 2 cruelty.
 
 [ 220 ] 
 
 ciuL-hy, mean the fame thing ; and not io forgive 
 is fo much like it, I cannot diftinguifli. In the 
 rich, pride is one of the moft mifihifvous, and in 
 the poor, the mofl: contemptible of vices. Pride 
 often approaches to madiiefs. When the poor 
 are proud, they emulate the folly of the rich, and 
 forfeit the dignity of poverty. By attempting to 
 revolt againfl: the difpenlations of Providence, 
 they forfeit their claim to the protection of it. 
 Pride le.ids us to vanity by a thoufand paths •, 
 fome terminating in infamy ; fome in /}jame. A 
 farmer in this neighbourhood, as poor as I am, 
 happened upon a late occaiion to entertain a 
 duke, at dinner. Contrary to IVilliam Freeman's 
 condudl towards Sir Philip Rich, this farmer 
 gave the duke, twenty rUJlies. 
 D, Twenty difhcs ! 
 
 F. This nobleman entertained the farmer in 
 return : and what do you think. Alary, he gave 
 him for dinner .' — a leg of mutton, and a pud- 
 ding ! 
 
 D. Moll excellent ! Did not the farmer fee 
 the folly of his wanton expence, though perhaps 
 be meant well ? 
 
 F. This was the way the duke took to corredl 
 him. — It is afting with difcretion, and in cha- 
 rafter, fuited to our refpei5tive flations, which 
 conftitutes the true beauty and harmony of life. 
 The farmer might perhaps be more foolijh than 
 proud : but he a<£led abfurdly : The duke ex- 
 pelled only a leg of mutton. When you go 
 to London, you will fee the walls of Bethlein, 
 commonly called Bedlam. The governors have 
 M'ifely prevented the abufe of fliewing the un- 
 happy wretches in confinement, otherwife you 
 might be a fpectator of the havoc which pride 
 creates in the perfons of many miferable human 
 beings. There you might hear all " the fwcet- 
 tuned bells of reafon jangling and harfh : the ufe 
 of fpeech unfhapened : fee the foft limbs of an 
 unhappy girl chained to the ground :" perhaps at 
 intervals, rcafoniug well ; and vowing the keepers 
 do her wrong, to deprive her of her liberty : yet, 
 touch the ftriiig of her infirmitv, fhe gnafhcs her 
 teeth, .and foams, vowing revenge. Thus the 
 poor lunatic draws tears from floney hearts ! 
 
 D. Alas, poor wretch ! But do not young 
 women lofe their wits, rather from the effedt of 
 difappointed love, i\\-3.n pride ? 
 
 F. Whatever it be, though the humble in 
 heart may lament the evils which befal them, yet 
 
 («) P^ge loj. 
 
 they feldom lofe their reafon, either for any fault 
 they have committed themfelves, or for the 
 crimes of others. I have more than once re- 
 minded you of the lefTon given by the Son of 
 God : " Learn of me, for I am meek and loivly, 
 and you /hall fnd refl unto your fcids." — When I 
 law the wretched fcene of Bethlcm, I learnt, that 
 a greater number run mad w\t\i pride, than with 
 any other paffion : this I was the more inclined to 
 believe, from having fcen many more 7nad proud 
 people, out cf Bethlem, than in it. 
 
 D. What do you mean ? — Lunatics ? 
 F. U the people who are very proud, and 
 walk about the bufmefs of life, are not fo wild 
 and mifchievous, they are oftentimes as abfurd as 
 the confined lunatics. How many have their 
 heads turned with a compound difeafe of pride 
 and vanity. We fee the confequences of this in 
 the condudl of 'fcjuire yi3/;;z. He fet ofF in life 
 with five thoufand pounds a year : by emulatino- 
 his other neighbours in expence, for the fake of 
 a number of dogs, horfes, and fervants, for fport 
 and parade, he has eaten himfelf up : — He has 
 not three hundred pounds clear to live upon ! 
 
 D. Somebody will be the better for his extra- 
 vagance. 
 
 F. That is to be doubted : fuch examples ope- 
 rate on our manners fo hurtfully, the greater part 
 of thofe who live within the influence of them, 
 becomes fo much the worfe. He who throws 
 himfelf out of his proper rank, injures the com- 
 munity. It is not the riches pofTefTed, which 
 conftitutes the good, but the good ufe of them, 
 in living honourably to ourfelves, and beneficially 
 to others. " The wiy^r ftarves his neighbour ; 
 and the prodigal teaches him to ftarve himfelf." 
 You have heard of a gentleman, who was called 
 the tnan ofRofs, whofe temperance and oeconomy 
 were fuch, as enabled him to difFufe his bounty. 
 By his fkill and good advice, he made the condi- 
 tion of all his neighbours comfortable : and yet 
 he was not pofleiled of an eftate of above five 
 hundred pounds a year ; jufl a tenth part of 
 'fquire fohis. 
 
 D. The man ofRofs, I have heard, was a man 
 of fenfe and virtue! Charity may be exercifed 
 by thofe who have not fo many pence : witnefs 
 Theodofia and her mother [a"). 
 
 F. Whilll we talk thus freely, let us not for- 
 get, how much we are bound to exercife our 
 charity in judging in all cafes ; for weahufs of 
 
 head
 
 [ 
 
 221 
 
 ] 
 
 hrad is to be pitied, as well as pervcvfcnefs of 
 heart, to be chadlfed. It is not uncommon to 
 hear fervaiits talk as if they had great relations, 
 when it is either not true, or that fuch great re- 
 lations are worthlcfs people, difdaining to look 
 upon them, bccaufe they are poor. I have 
 known fcveral who faid they were related to 
 noble families. 
 
 D. What did it ftgnify if they were, unlcfs 
 fuch families would do fomething for them ? 
 
 F. Signify !— it ferved to create pride. Thofe 
 who grow infolcnt upon the real fmiles of for- 
 tune, fhould confider of how ftiort duration they 
 often prove. If they defpife others, they may 
 live to be dcfpifed in their turn. 
 
 D. I remember the fable of the proud fyca- 
 more and the oak. " Be not fo much delighted, 
 my friend, fays the oak ; early as thou art 
 adorned with leaves, a froji may return, and 
 blaft thy glory in the rifing year. — I wait for 
 the fun's genial warmth : you will then fee in 
 what majefty I appear, and how late I Ihall yield 
 to the frowns of winter." 
 
 F. So it is, Mary : thofe who flourilh do not 
 always remain in the fame ftate : and, whether 
 mafter or fervant, he who is puffed up with a 
 gale of profperity, may as eafdy fmk into a ftorm 
 of ill fortune. 
 
 D. We fliould be modefl; in all fortunes, 
 and wait our time ; not knowing what a day 
 will bring forth ! Many, I believe, " are 
 perked in a glittering grief, and wear a golden 
 forrow ;" their own offences, or thofe of other 
 people, in fpite of all appearances, humbling 
 them to the duft. — 1 fometimes meet with inof- 
 fenfive vain people, who remind me of the gnat 
 on the bull's horn : flie made many excufes, 
 hoping fhe did not incommode him. No, fays 
 he : "I did not feel you when you came, nor 
 Ihall I be fenfible of your departure." 
 
 F. Every one has a notion of being of impor- 
 tance to others : and perhaps it is happy they 
 fhould think fo, in order that they may not for- 
 get they are of fuch great importance to them- 
 fihcs, that to aft right in their proper rank and 
 condition, is true glory. Every one is of real 
 confequence, for the evil or good he may do. — 
 If the grcateft of mankind would reflefl:, that 
 when the curtain falls, they will be thought of 
 no more, they could not be infolent I 
 
 D. One would imagine not: but the j forget 
 they are to die ; or look no farther. ^ 
 
 F. Behold the vanity of cxtcrn.il homage : 
 the tottering bufl and empty urn ; the marble 
 ftatue, and all the incenfc offered to monumental 
 pride : obfcrve by how few it is regarded ! 
 
 D. We walk as conipofcdly by the tomb of a 
 lord, as by the grave of a pfofant. Though the 
 dufl of one fhould be inclofed in marble, it is 
 but duft ; and the marble a mere hard ftone, 
 which will alfo become duft. 
 
 F. Let us then cherifti the mceknefs of 
 Mofes, and the patience of Job : let us contem- 
 plate the poverty of the followers of Chrijl ; the 
 piety and charity of good men ; and the blood 
 of martyrs. Thefe ftand recorded in the regifters 
 of heaven ! Do not they excite your praife, and 
 call for your veneration ? 
 
 D. They are heavenly deeds : where will 
 works of wickednefs be recorded .' 
 
 F. We muft account for all. There needs 
 but little evidence to prove, that pride was not 
 made for man. I could relate a tale, which 
 would melt your heart ! I remember a farmer's 
 daughter in this neighbourhood, who was fent 
 to London, as you are now going. A place, 
 which was thought a very good one, was pro- 
 vided for her ; but fhe, like a filly girl, proud 
 and impatient of controul, thought fhe needed 
 neither admonition nor inftruftion ; and in a 
 peiulent humour, gave warning to her miftrefs. 
 Unable to get fo good a place, fhe declined a 
 worfe, which fhe might have had, and was foon 
 fcized by the cold hand of poverty : and what was 
 the confequence ? — to relieve her wants, fhe be- 
 came a projlitute. 
 
 D. Gracious Heaven ! 
 
 F. She might have returned to her father ; 
 but neither would her pride allow of this. He 
 heard of her evil conduft, and wrote to her in 
 terms that might have moved a heart of flint ; 
 at the fame time requefting of me to feek her 
 out, and expoftulate with her. I thought my- 
 felf fortunate in finding her, though in a brothel. 
 " Pride goes before a fall :" and flie feemed 
 given up to work iniquity. After fome other 
 queftions, for I fpoke in the fpirit of humanity, 
 I afked her, if fhe believed in the immortality of 
 the foul, and a flate of rewards and punifhments 
 after death ; and if fhe thought the fliameful 
 fin fhe had been guilty of, was forbidden by 
 the chriftian religion, under the penalty of ever- 
 lafting damnation, li {ht i.\eA impenitent P She 
 looked ftedfaftly at me for fome time, as if fhe 
 
 was
 
 [ 222 ] 
 
 was at a lofs what anfwer to make, and then 
 faid : " You may tell my father, I do not 
 mean to go on in an evil cowfe." However, 
 file continued in it ; and before flie reached 
 the age of twenty-two, died of a decay, the 
 effedt of \\\t foul difeaje. 
 
 D. Sad ftory, indeed ! — Poor miferable 
 wretch ! Do you remember her name ? 
 
 F. We muft forget That : her father and 
 fiflers are yet alive. 
 
 D, You afcribe her misfortunes, in the firft 
 trcfpafs, to her prUe. This, methinks, fhould 
 have kept her bonufi : and it was always in her 
 power rather to die with hunger, than to rebel 
 againft God in fo outrageous a manner. Yet you 
 fay there arc cafes, in which pride is neceflary 
 and ufeful. 
 
 F. A generous fcnfe of true felf-love, and re- 
 gard to our own dignity, is often called by tlie 
 common name of pi'ide, agreeable to the Spanijb 
 proverb ;. though it is very different in kind 
 from a haughty conceit of omfclves, or a dif- 
 regard to religion. This generous fenfe pro- 
 perly employed, often ferves as a fhield oi honour 
 to men, and oi cliajiity to women- Humility itfelf 
 ceafes to be a virtue, when we no longer fcorn 
 to do an evil thing. When fuch fenfe of ho- 
 nour as I am fpeaking of, is oppofed to vice 
 and folly, it particularly becomes your fex : and 
 it is far fafer for a woman to be thought proud, 
 if by this means fhe guards her chajlity, than 
 under a falfe notion of humility to become a 
 prey. In all cafes, wherein virtue is concerned^ 
 the loweft are upon a level with the higheft : 
 for let us ftill remember, that God is no refpefter 
 of perfons ! 
 
 D. When one confiders the various events of 
 life, it is amazing that creatiures of duft and aflies,^ 
 ihould be proud ! ~^ 
 
 F. So we might^think, if we did not know 
 the weaknefs of the human heart. It is truly 
 humiliating to confider, that all the wealth ::nd 
 greatnefs which the world can furnifli, cannot 
 fcrcen us from hatred and contempt, when we 
 indulge this vain and foolifh paflion. We fame- 
 times court applaufe, from motives of pride i 
 but, the prouder we are, the more we are gene- 
 rally difpifcd. As to thofe whofe pride prompts 
 them to cruelty, their fentence is heavier ; " Ven- 
 geance fhall lay in wait for the proud ; whilfi: 
 humility, and the fear of the Lord, arc riches, 
 honours, and life ! "—- 
 
 D. So it often proves. Pride in fomc people 
 feems to be a kind of madnefs. 
 
 F. As to the height to which it pleafes Divine 
 Providence to advance a fmall pari of mankind,^ 
 you are not to imagine it is this which un- 
 avoidably makes them giddy ; it is the foolifh- 
 nefs of their hearts, when they look down on 
 thofe below them. O my daughter, furvey with a 
 conftant heart, and uplifted eyes, this canopy 
 of the heavens ! — Confider how we all live under 
 it, protedled by one common Lord and Father ! 
 — Our hopes and fears, with regard to death, 
 the unavoidable lot of mortals, are the fame in 
 the peafant and the prince ! 
 
 D. Yet it is not enough to humble the 
 proudcjl heart. They know that ficknefs, pain, 
 or age, muft, in a few years, bring us all to the 
 duft : biit ftill pride maintains her ground. 
 
 F. True : but no kind of human blindnefs 
 is more deplorable ! None is more ofFenfive to- 
 reafon. If this was the crime oi fallen anocls. 
 it furcly could not be made for man, who is born 
 of a woman. The meaneft are fometimes tempted 
 to dcfpifc their neighbour : but in general our 
 happy condition does not expofe us to much 
 temptation in this refpeft ; though it is evi- 
 dent, the pooreft are not exempt from it : pride 
 lurh in every human breaft : let it not feat itfelf 
 in yours. 
 
 D. It is a crime, moft common in the moft 
 exalted ftations : they confider not that they 
 ftand in need of the loweft : our labour is as- 
 ufeful to the rich, as their wealth is to us ; if 
 the work of our hands, in our feveral ftations,, 
 produces the wealth about which the rich make- 
 £uch a pother, they ought to be as humble as 
 we are. 
 
 F. This argument is not fo likely to make 
 an impreffion on them, as that all the greatnefs 
 and lurtre of the moft wealthy mortal, is as 
 the glimmering of a taper, juft expiring : but 
 what can poverty be proud of ? Can it be 
 proud of virtue ? this is a contradidiion : for 
 virtus is always humble. Does pride produce 
 any comfort ? it often recoils on its own bofom, 
 amied. with daggers. Humility may be infulted, 
 but it is lefs fubje£t to diftrefs, and more eafy 
 to carry about us, than pride could ever pretend 
 to. 
 
 D. The li'lfe Man confiders humility as pro-' 
 duiftive of every other blciling ; whilft " the 
 proud are hated- of God." 
 
 F. He
 
 C 223 1 
 
 /. Uc fays, " as they fow iniquity, they fhall 
 reap the fame." — You, Mary, are a- ihrij/um, i 
 follower of the mcckeft pcrfon that ever lived ', 
 yet, in his human nature, and abftraded from 
 his power, the brightnefs of his charaiScr darts 
 forth rays, which dazzle and confound all the 
 pride and grandeur of the greatefl of the children 
 of men. Confider what is pafling in your own 
 bofom ; and above all, take heed not to indulge 
 a contempt of any fellow-creature. Do not 
 deceive yourfelf : if you love your own kind, 
 you Will do them all the good you can. You 
 will regard their ejleein : you will look on all 
 mankind as your parents, your brothers, or 
 fifters. *' Our e/lt'em of each other, is as air to 
 plants and flowers ; it makes us flourifli : and as 
 it is fometimes the fecret caufe of virtue, it is 
 alfo a part of its reward." Reftrain all anxious 
 defire of applaufe : you are to ftand by the up- 
 rightnefs, or fall by the iniquity of your own life ; 
 not by the fancy or opinion of others. — Thofe 
 who think well of us, do not, on this account, 
 a(5tually render us the more excellent^ except it 
 be in keeping us in good humour : and thofe 
 who think ///'of us, feldom do us any good. 
 When we a5l right, their efteem is valuable ; 
 but the beji we can do, is no more than our du- 
 ty ; and if we do ill, we are punifliable. The 
 meafure of our efteem of others, often arifes 
 from the manner in which we are treati'd by 
 them : but, in all cafes, preferve the candour 
 of your mind, and do not become proud, be- 
 caufe another is foolijh. I have more than once 
 received a favour, conferred with fuch an air of 
 fuperiority, it loft more than half its value : my 
 heart revolted againft the expreflion of my grati- 
 tude to him who deferved fo little of my cfteem. 
 You muft expert to meet with many, having 
 greater or lefs portions of underftanding, who 
 entertain fo extravagant an opinion of their own 
 merits, as to hold others very cheap. They take 
 offence, if we do not pay them honour; and 
 are infolent if we do. This is the world, Mary ; 
 fometimes we laugh, and fometimes weep : let us 
 Hill maintain our humility in the fight of God. 
 
 D. I find many people with difficulty yield- 
 ing to rcafon ; involving themfelves or others 
 in trouble, which a fmall portion of humility 
 -and eafy compliance might have prevented. 
 
 F. This was ever the cafe of the fodijli. 
 If we confider die corruption of the hu- 
 
 man heart, it Is no eafy tafk to return good for 
 evil: but our religion tcichcs us, that this is 
 wifdom, virtue, and immortal glory ! You be- 
 lieve in the chrijlian religion ; pra£tife it : if 
 you are wffe, and hope to live and die in peace, 
 let your deportment be hwnlle, not mean. 
 Whilft this engages you to be civil to others, 
 they will intereft themfelves in your favour \ 
 whereas pride will ftifle all your other virtues. 
 Humility will teach you to make a friend of a 
 foe ; indulge your pride, and you will make a 
 foe of n friend. Have too great a regard to youf 
 own dignity, as a rational creature, as well as 
 a chrijlian, to be proud ! 
 
 D. Though pride is fo common among the 
 great, you think it is a mean vice. 
 
 F. If it is not fit for man, as a noble crea- 
 ture, the prime workmanfhip of Heaven, it muft 
 be mean. My advice is, to watch yourfelf, fo 
 that at no time you fuft'cr this paffion to hurry 
 you ini;o unwarrantable refentments, although 
 the behaKour of others ftiould be ever fo unto- 
 ward. The fooUjl} are full of wrath for accidents 
 and offences, which the wife laugh at as folly^ 
 or lament as weaknefs. The wife, inftead of put- 
 ting themfelves in the fame degree of blame as 
 the aggreflbr, fupprefs their own pride, and en- 
 deavour to correal That of others, even though, 
 in the eye of the world, they fhould appear 
 as bending themfelves to the earth. Evils 
 will come, let us aft ever fo cautioufly : and a 
 great part of mankind will be foolifh and wicked 
 in fpite of all endeavours to the contrary. Let 
 me repeat to you this leflbn. Do not defpife 
 the meancft perfon upon earth. Liften to 
 the cries of mifery ! Think of Lazarus / He 
 was conveyed to the bofom of his father Abra- 
 ham, and fcated in glory in the higheft heaven ! 
 —Think how the negledt of fuch rules as reafon 
 uiftates, and religion requires, multiplieth evils 
 without end, and draws a cloud of darknefs over 
 the fair f;ice of true love and friendfiip ! How 
 often are affcftion and efteem loft ; and every tie 
 which fliould bind the children of men in mu- 
 tual charity, and heart-rejoicing peace, broken 
 and dilTolved. All the leflbns which wife 
 men teach, are calculated to prevent pride, and 
 with it the numerous calamities incident to 
 human life. Humility was born with the love 
 of God, and the love of man : and thefe two are 
 the law and the prophets. Pride wars againft 
 
 humanity.
 
 [ 224 ] 
 
 humanity, as well as againft religion. If we were 
 all meek and humble, the earth would rcfemble 
 heaven ! 
 
 D. Your defcriptlon of humility enraptures 
 my foul. What, alas ! doth pride now make 
 the earth to refemble ? 
 
 F. Were I to fay hell,, I fhould only confirm 
 the fentence given by the confcnt of mankind. 
 Pride is diftinguifhed by i>hilorophers, as a part 
 of anger : with chriftians, he who being angry, 
 Jim, is called a child of the devil : in familiar 
 difcourfe, we call it bcllijh pri/le. 
 
 D. If I triumph over my pride, do you think 
 
 I {hall the more eafdy guard myfcif agalnfl: all' 
 other evil paflions that may furprize or betray 
 me ? 
 
 F. Conquer pride and fear, and you will find 
 all other paflions eafily fubdued : " Bl^JJed are 
 the meek : for they Jhall inherit the earth."— ^\sq\\ 
 perfons never provoke to wrath and contention, 
 much lefs to blood, which unpeoples the world. 
 All will be peace in your own heart ; That peace 
 which the world cannot give, even the peace of 
 Cod, and the hopes of immortal joys in the lifa 
 to come ! 
 
 PART
 
 [ 225 1 
 
 A 
 
 R 
 
 V. 
 
 CONVERSATION I. 
 
 The dangerous effeSls on fociety of cenfure, Jlander, and ridicule. Wit defined. Want of refpeif for 
 others exemplified in various charaiiers. Mijiaken liberties in friendfiiip reproved. The advantages of 
 a forgiving difpofition. 
 
 D. T TOW can virtue be moft eafily ac- 
 i J. quired ? 
 
 F. Don't fay, moji eafily^ for it cannot be ac- 
 quired without labour, and the improvement of 
 reafon. Our pajfi.ons having their foundation 
 deeply laid in our nature, life and manners are 
 built on them ; either to compofe a beautiful 
 flruifture, or an ill-formed pile, vfhich threatens 
 us with its fall. PafTions are the fprings of life, 
 which animate our frame ; or tliey become a 
 fever in the mind, which waftes our flrength, 
 and leaves us weak and feeble. Our afFeiSlions 
 are fo blended in our compolition, that ivife men 
 fometimes cheat themfelves into a belief, they 
 are led by the pure dictates of reafon, when in 
 truth, fome favourite paiiion draws the contrary 
 way : and whether this be done by chains of 
 iron, or firings of filk, the flaverv of the mind 
 may be the fame. 
 
 D. We Ihould tremble then at the thought of 
 indulging any fuch paflion. 
 
 F. If it be of the tender kind, it will not carry 
 the face of evil fo llrongly marked ; though 
 it may lead into a labyrinth of difficulties, as 
 many of both fexes can witnefs. If it be re- 
 venge, it converts us into devils. Cenfure, fian- 
 der, and ridicule, come in for a large portion, 
 and are general crimes : and I fear v/omcn are 
 as much in fault with rcfpect to thefe fms, as my 
 fex. 
 
 D. Thefe offences, which depend fo much on 
 the tongue, are imputed moftly to women. I think 
 there is a degree of hypocrify and treachery alfo in 
 our condudl:, when we fccretly defpife, or openly 
 flander, thofe with whom we converfe fami- 
 liarly. 
 
 F. I believe you will find, that fiander often 
 leads to hypocrify, flanderers being obliged to 
 difguife their pradlices ; and treachery is com- 
 prehended in the charafter that carries a fair 
 face outwardly, but is falfe at heart. To ex- 
 prefs contempt, and turn acquaintance into ridi- 
 cule, is barbarity : to reproach them harlhly for 
 little faults, is cruelty. 
 
 D. But may we not fpeak of friends, or foeSj 
 according to their behaviour towards us ? 
 
 F. Not when there is no neceffity, nor unlefs 
 we mention the valuable, as well as unworthy 
 parts of their charafters. To fpeak of flight 
 merits to gain credit, as if we were fair and 
 candid in our enquiries ; and then come with s 
 but, and a heavy accufation ; I appeal to your 
 own confidence, if this be not more in character 
 for the children of malice, than agreeable to the 
 modelt, benevolent, pious ipirit of a chrijlian ? 
 
 D. When it is necefTary to fpeak truth, I be- 
 lieve it were better to mention the evil part firftj 
 and then to praife. 
 
 F. There are not many cafes in which all the 
 truth is neceffary to be fpoken : and you may be 
 aflured, thofe who are under the power of refient- 
 ment or envy, feldom fpeak all ; they drop the 
 btfl part. If we fieek for blemiflies in the be/}^ 
 they may be eafily difcovered : but Jhall we look 
 for them in charaiSters, which in genera] are 
 good, at the very moment we acknowledge no 
 mortal to be perfieSi ? Be fatiified, my daughter, 
 there is feldom any thing faid in reproachful 
 terms, in the abfence of a neighbour, but does 
 hurt to thofe who fay it : and thofe who hear it 
 are generally the worfe for it. To talk of things 
 or perfons in a manner which, upon recollection. 
 
 our
 
 [ 226 ] 
 
 cur own mind condemns ; or to fpeak of them, 
 in any manner, when wc ought to be filent, is 
 It not a mixture of wcakncfs and impiety ? What 
 i.'vil fpirit prompts us to talk ? 
 
 D, Nobody can attempt to expofc a perfon to 
 tlr'ifim, who, upon the wliole, is refpcftable, 
 and ought to be efteemcd. 
 
 F. You arc very much niiftaken : fome delight 
 in ccnfure ; many, not difcernina; the good part 
 of characters, caiehfsly conunit a manifeft injuf- 
 tice to the party ofFeiided-, and to the hearer alfo, 
 who may be deceived : above all, they injure 
 themfelves by this kind of iniquity. 
 
 D. 1 have heard it faid,, th^t, as birds peck at 
 the richefV fruits, JlamLrous iongiws attack the 
 beft charai^ers ; as if they thought others were 
 not worth their attention. 
 
 E. Men of li\ely parts are gencEally conceited. 
 Lhave more than once remarked of fome of this 
 charaiSter, when talking of perfons whofe pur- 
 f^its are of. a ditSerent nature from their own, 
 they exprefs a degree of contempt or dcrifion : 
 though it be faid in civil terms, it may not give 
 theworfe proof of depravity or falfe judgment* 
 Every one is not aware, that to be nfefulznA be- 
 neficial to our fellow-creatures, is. the fubftance 
 of virtue ; the reft isaacre ouiament and amufe- 
 mcnt. 
 
 D. I believe ihere zse. many whofe talents are 
 hid under a napkin.; 
 
 F. Not knowir.g how to em-ploy them pcs- 
 perly, it is the fame to the world, a*, if they did 
 npt exiit. I have oftert.heard it. faid, with much 
 truth of certain perfons, "He hath an excel*- 
 lent underfbnJinsr, . if he knew. what, to do with 
 it." 
 
 D. I am confeious that we caanot be too 
 f;uarded in cenfuring others. If wc know their 
 faults, we may become the better, hy guarding 
 againft the like- in ourfelves. 
 
 F. Well obterved ;: thofe who in- the ordinary 
 current of life. are bjafied by interejled \ic-ws, caa 
 with difficulty fuppofe^ that gencrofity is the 
 chief motive \.o,^apy ail 1 on : and the JJqthfiJ are 
 apt to conceive it impoffible that.any,one can be 
 titj'y, unjefb-fome favourite pafllon puts him in 
 motion.. We are fuch imperfeiS beings, Mary, 
 the bcj] are not always free froni je.-iloufics, and 
 filfe conftrMiitions of their neighiour's condud. 
 As cenfure lin^JlandeK, war with our fpecies, and 
 argue the littlencfs of a m:m's mind, the truly 
 ^^iTca; difpofitionj cultivates the arts o( pcact; 
 J 
 
 and communicates plcafurc. Then it eiijoys tlie 
 highcft happincfb, when it makes another happy. 
 Only by Inch conduct, can a real good man ex- 
 pcft temporal felicity. As there is more fatis- 
 fa£tion to a good mind in doing, than in receiving. 
 good, the pain of hearing evil reports, incrcafes- 
 with the rcafbn there is for believing them. 
 Ccnfure can be levelled with propriety, orjly at 
 wiU'ul ofFendcrs, who aft in defiance of authority, 
 divine or human : but fonder fccms to be ano- 
 ther name for malcvtlencc. Thouafi the ofiender 
 may deferve punifhmcnt, the infliftion docs not 
 belong to every one that can fpcak. The truly 
 ^55^/and compajfionute looking down on the world, 
 are influenced by God himfclf; and having a 
 kind of divinity within them, go on continually 
 to the utmoft of their power, till they expire ia 
 prayers for their fellow-creatures. Yet be not 
 furprized, if a perfon you may think defL-r\ ing 
 of fuch a name, is notwiihftanding condemned 
 by friends or foes for good not rightly under ^ 
 flood : as well as for the portion of real evil ii> 
 the charafter. " While we live in a giddy 
 world, we muff feel its motion ;" let us not per- 
 fift.the Icfs in purfuing what wc think is fixed 
 and fteady. 
 
 D. A little inftance of mifconftru£led virtua 
 happened to me a few days fines. — f^ek IFey-^ 
 nard, and fome young men.. and women, im- 
 portuned me to take a walk, with them. I did 
 not much like their company, nor did I think you 
 would approve of it : I kept my mind to myfelf, 
 fayLng, " if. I have time to walk, I am engaged 
 to my father." 5'<2f/i was witty on the occ-fion, 
 and put his company in a titto?.- He ridiculed 
 the antiquity cf my tet/le, as he called it, and 
 fuppofed 1 fhould foon marry a man of fourfore. 
 
 F: I cannot fay he difcovered much wit in 
 not finding out why you preferred to walk with 
 me. You fee, that people wha are conceited of 
 themfelves, contraft a fatirical turn ; they ridi- 
 cule all who aft contrary to their humour : thaa 
 which nothing is more contemptible, and often , 
 dangerous. — I dare fay he backed his witti-r 
 cifmwith a boijiercus laugh, 
 
 Z>. It \v:^s very loud, ^i\d very long! I could 
 not find any wit in his laughter or fatirc. I have 
 often heard, that '■'• he that maketh others 
 afraid of his wit, had need ,be afraid of their 
 memory." 
 
 F,. Fools laugh often and excefllvely. y^i-'-i 
 is welcome to laugh; I am glad to fee youi:g 
 
 pco£>ls
 
 [ 227 ] 
 
 people mcfi-)' : but thofc deceive thcnifelves, 
 who imagine any nonfcnfe, or untoward word, 
 \vhich excites a laugh, or puts another to the 
 blu(h, is therefore wit and humour. Truth id- 
 ways agrees with good fcnfe, as wit with plea- 
 fantry and humour : but thofe wlio are perpetu- 
 ally laughing, arc as much to be dreaded, as 
 thofe who are out of humour, and never laugh. 
 Mercy, tendernefs to relations and friends, duty 
 to our parents, and affeftion for mankind, com- 
 bine to controul our w'ords : and we had far 
 better be fdcnt, than force a tear from the inno- 
 ■coti ; give the wretched the Icaft pain ; or even 
 vex the fortunate and happy. " True zvit, w'hen 
 introduced with advantage, is a happy manner 
 of cxprefllng what, perhaps, is but a common 
 thought : and the genuine triumph of it is, when 
 good-nature fubdues cenfure." Thofe who arc 
 quick in fpying out faults, employ their talent 
 very ill, if they are not as Jloiv in expofing 
 rfiem. 
 
 D. How (cw are poflcffed of fo much tender- 
 nefs ! 
 
 F. To hate what is criminal, or laugh at what 
 is ridiculous, affords a proof of virtue and un- 
 tlerilanding; but we Ihould never let our thoughts 
 go abroad, without confidering what evil they 
 may do to others, or to ourfelves. Every one in 
 this nation has a charadler. Many abound in 
 •coDD HUMOUR : but we have all foniething pe- 
 culiar to ourfelves, both in g$od and ruil : and 
 in order to our happy condutSt to our friends, it 
 is of great importance to confider wliat it confiif s 
 in. As to others, we may wink at their ah- 
 furdities or infirmities, when we have but little 
 concern in their profperity. — You complain of 
 the condudl of your diftreft friend L''juifa : what 
 think vou of my fufFerings, not on a particular 
 occafion, but through the courfe of acquaintance 
 in a long life. Sam Tejly is a little my fenior, 
 and has lived long enough to fee his children 
 happily placed out in the world, Sam has al- 
 ways confidered himfelf as much my fuperior in 
 knowledge and underftanding, hardly allowing 
 me merit in things which others highly commend 
 me for. He has more reading and memory than 
 moft of his neighbours ; and is therefore apt to 
 look down on them. This is obvious in his or- 
 dinary manner of fpeaking. I have a hiwh efteem 
 for him, as a very honeft, fenfible, entertainino- 
 companion. \Vc have walked together from 
 i)oySj as friends. Wc call each other friend : 
 
 and there is fomething fo facrcd in tliis namf, 
 and in lon^ acquaintance, I have forgiven a thou- 
 fand infult*; and incivilities. He frequently for- 
 gets what is due to the laws of civilitv, and that 
 other men have pride in their hearts as well as 
 himfelf, or hold it unjuit to fufier themfelves to 
 be treated limvorthily. The world is fo confti- 
 tuted, that fometimes the wifeji mtlft yield ; and 
 by fo doing, give proof of their wifdom : but 
 We can never gain credit merely by reproaching 
 the fooiifli : There is danger of lofiiig more 
 than wc gain. We muft ftill be patient, anfl 
 try to fliew our wifdom, by avoiding a fruitlefs 
 conteft, or a harfli conflruftion with regard to 
 the folly of other men. 
 
 D. I am acquainted with Nan Snarl, who 
 has a very high opinion of her fuperior under- 
 ftanding : and from a dcfeft in her hearing, as 
 well as her humility, often anfwers as if flie were 
 totally miftaicen in what I faid. From a pre=- 
 pofleffion of my weaknefs, fhe runs away as if I 
 meant what I did not mean -, or (he conftrues 
 That in earneft, which I fpoke jocofely, and 
 which if it were faid in earneft, ttiight juftly give 
 difadvantageous impreflions of my underftanding. 
 Thus it becomes next to impofiible to maintain 
 a true friendly correfpondencc. 
 
 F. There are fuch chara<Sers in the world ; 
 and we find it difficult to live with them, or 
 without them. 
 
 D. I have ventured to tell her more than once, 
 that civility will hide many faults. 
 
 F. You mav tell her fhe might employ her rich 
 talents to ten times more advantage ; and that if 
 pride is her ruling pajjim, (lie may indulge it the 
 more by this means. 
 
 D. How can That be ? 
 
 F. She will be the more honoured and re- 
 fpefted : (he need not be afraid the world will 
 not find out, that (he en-joys the fuperiority ; on 
 the contrary, this is the way of giving it its true 
 luftre and garnifh. At all events, be aiTured, on 
 your part, the wayto fecure the bleflings of efteem, 
 is to bear and forbear. This is the way to defcrve 
 a friend who has the true feeling, fcnfe, and vir- 
 tue of a man. 
 
 £). But can you hold him at your heart, 
 whofe paflion is the thirft of applaufe, though it 
 be at your coft ; and who never mends with ad* 
 monition ? 
 
 F. Never mends ! Let a man be ever fo full 
 of himfelf, yet will the admonition of thole for 
 
 G g 2 Avkow
 
 [ 228 ] 
 
 whom he has a regard, make fame imprejfton. 
 Men growing old together, though their minds 
 do not exactly harmonize to make the fweeteft 
 accordance ; and though the cup of kindnefs 
 fliould be frequently mixed with bitter ; yet, upon 
 the whole it i-nay be healthy, and contribute to 
 exercife the virtues of the mind. Were you to 
 talk to my friend Sam, I fuppofe he would tell 
 you that I am in fuult ; and that I fhew my weak- 
 nefs, when I refent his friendly reproofs. Thus 
 men judge of themfelves and others, according 
 to the degree of their candour and humility, as 
 well as by their quicknefs of parts ; an ounce 
 of common-fenfe being worth a pound of wit 
 and genius. Men of a very fprightly turn, are 
 apt to forget that " the fuhjc£l of duties is the 
 mofl: ufeful part of all philofophy ;" and of all 
 duties, the greateft are thofe of chrijlian charity, 
 which compi-ehends coinpajfton, benevolence, and 
 tendernefs. not to injure the property, hurt the 
 perfons, or wound the minds of our neighbor, 
 through any facrifice made to pride and vicious 
 felf-love, whether he be friend or foe. But to a 
 friend, one who might be fuch in the higheil 
 degree, and trueft manner, the duty becomes the 
 more important. Let us pray for a proper tem- 
 per of mind under all circumftances [a). 
 
 D. I admire vour patience : I can by no 
 ffieans reconcile myfelf to Nan Snarl's conduft. 
 If with her fprightly genius fhe had humility 
 and condefcenfiou, and would hold up the igno- 
 rant, rather than throw them down, flie might 
 render herfelf very amiable. I fuppofe fhe does 
 not talk the fame difdainful language to Grangers 
 or fuperiors. Are there many fuch inconfiftent 
 kind of charafters I 
 
 F. Many are much lefs fupportable. Where 
 there is a principle of moral reditude, a thoufand 
 defeats may be overlooked. Satiis brother, who 
 lives in the Rye-lands, I have alfo a great regard 
 for: he has much of this weaknefs, though a very 
 
 honeft man. He is wedded to a ftrangc kind of 
 being, in the fhape of a woman, without any of 
 the milk of human kindnefs. He is not a 
 Socrates : He dropped fomc very rude expreflions 
 the other day, levelled at me, but I would not un- 
 derftand him. He feemed to be in a mood to 
 quarrel with fomebody ; and therefore began to 
 fnarl at his wife. Upon this I took the liberty 
 to admonifh him, though in gentle terms. 
 
 D. How did he relifh it ? 
 
 F. They both grew angry at firfl, and told 
 me I might go about my bufmefs. I anfv/ered, 
 " You are rafli. You know >lbat I wifh 
 you well, with all my heart. If I leave 
 you abruptly, you will juftly fuppoie, you 
 have offended me, and that I am angry : and 
 when you are cool, you will be extremely forry 
 for what hath pafl'ed. You and I, my friend, are 
 old enough to be wife : I hope we have learnt to 
 conquer great evils : let us not be conquered by 
 trifles : let not the dregs of our lives grow four ! 
 If I have faid more than I ought, I beg your par- 
 don. Let us call another fubjecf." 
 
 D. I hope he was fatisfied : nothing could be 
 more reafonable or more humble than your be- 
 haviour on the occafion : but what faid his 
 
 wife ? Your patience is beyond what one 
 
 commonly finds in the world. 
 
 F. It is the condition of human life to fufFer 
 evil ; and the bearing with perverfe tempers, is 
 not of the acuteft kind : it weakens friend/hip^ 
 and interefts the heart fo much the lefs ; but it 
 detaches it from the world ; till at length we 
 learn to laugh at fome foibles though we weep 
 at others ; being fore that fo long as we keep 
 our tempers, as it is vulgarly called, we main- 
 tain a fuperiority truly glorious, and prepare 
 ourfclves as fit offerings of obedience, at the 
 altar of true piety towards God, to whom 
 we are accountable for our thoughts as well 
 as words. Even this peevifh man was fatisfied, 
 * and 
 
 (a) Jgainjl ceu/ure JJander,. and peeviJhncfs.—O tender Father and God of peace, the llrength of life, and the 
 hope of my end, fend me, I befeech thee, thy heavenly aid, that my heart may be reduced to the eafy yoke 
 of obedience to thy righteous laws ! Reftrain my tongue from evil, and my lips that they fpeak no guile ; 
 that beholding the^hoft of iniquldes which, invade the world, I may manfully fight againft them, and by 
 meekncfs, patience, and brotherly love, fubdue evil with good. Thus imitating the example of my blefTed 
 Lord, by unfeigned love of my fellovz-creatures, I may mourn over their ofFences. Let no pride of thought,- 
 or wantonnefs of fpeech, lead me into fin againfl thy holy laws. Give me grace to feek thy favour, O God, 
 Uhat I may enter into the reccfTes of my own. heart, and fhudder at feverity in paffing judgment on others. 
 Let worldly refentments appear as childilh in my fight, and the glories of eternity eclipfe all other cori- 
 fiderations, that I may finally efcape condemnation at tiie judgment-feat of Chriji, in whofe moil blelTed 
 same I Implore thy mercy ! 5
 
 [ 229 j 
 
 and looked at me with a Ihiile of complacency, 
 luch as a compaflionate heart naturally excites. 
 As to iiis wife, it is not ufual for her to make 
 conceffiom : fhe, poor woman, is never in the wrong ! 
 — We muft not expetSt of any body more than 
 they are capable of. — My kinfman Daniel, he alfo 
 is very uncivil on many occafions : he prefumes 
 fo much on being an hone/i man, that he efteerns 
 thofe as liars and deceivers, who will not imme- 
 diately contradict and confute a lie, or even a 
 mijlakt. He never confiders, that it is at leaft 
 as eafy to difagree in opinion, in a refpedtful 
 manner, as it is to pleafe others without flattering 
 them. It cannot be the genuine cxeicife of our 
 ?caj'cn which in common life makes us dif- 
 cilcemed. 
 
 D. Ill humour mufl needs proceed much more 
 frequently from pride, than from ignorance. 
 
 F. And thofe who intend a reformation of 
 manners, fhould learn hoiv the work may be ac- 
 compliflied : we are" fure, that whoever defires to 
 be civilly treated, fliould never forget to be civil. 
 
 D. This is good fenfe, and agreeable ad- 
 vice to thofe who defire to be pleafed, and pafs 
 through life contentedly, taking things as they 
 are, with all their imperfeilions. 
 
 F. I am glad you think fo : thofe who have 
 any confcioufnefs of their own infirmities, fhould 
 make large allowances for the petulancy and ill- 
 humour which we continually fee in the world ; 
 for thefe are much oftener fubjedls of our com— 
 pajjion than our refoitment. 
 
 CONVERSATION 11. 
 
 "ftahtify, one of the principal dijlurbers of life. The duty of Jlietving a tender regard for others undtr- 
 every circtimjlance. A proof of a virtuous perfon iranfgrejjing by a fight provocation^ 
 
 D. \J\ Y dear father ! I am forry to inform 
 you, I have been 7nuch injured! — I 
 am charged with a crime my foul abhors. 
 
 F. Alas, poor Mary ! What terrible affair is 
 this which unhinges your patience fo much ? 
 ^— Some quarrel among you girls ? 
 
 D. Louifa accufes me of being the caufe that 
 her lover James hath forfaken her. 
 
 F. And what then i' If your Ibul abhors the 
 imputation of it ; if it is thought-fick at the aft, 
 be glad that you are innocent, and abhor the 
 guilt of indulging a refentment of another's weak- 
 nefs and folly : let not your good fpirit be tainted 
 with anger, much lefs with hatred. O Mary, 
 have you fo foon forgotten ovfr yeflerday's dif- 
 courfe ? — What kind of reputation hath this poor 
 girl ? 
 
 D. Of great honefly, with a good fliare of 
 vmderftanding; flie fpeaks her mind with much 
 freedom and fincerity ; I had a great afFe£Hon for 
 her before (he ufed me fo ill. 
 
 F. You perceive, child, how life is chequered: 
 That which yefterday gave you the greateft joy, 
 plunges you to-day into mifery. In all our ca- 
 lamities and afHidions, this ought to be our 
 
 comfort, that he who gets wifdom by his lofs, is 
 a gainer by it. Did you ever imagine her friend* 
 Jhip for you, would yield to her love for a man ^ 
 The beft thing is, to bring fames to a right 
 fenfe of her good qualities : but you mufl not ap- 
 pear in it, as it will add fuel to the fire of her 
 jealoufy, and inflame her refentment. I will find 
 means to infmuate to him, that Louifa is one of 
 the beft young women in the world ; and loves 
 him with the utmoft tendernefs. If flie has him 
 not, fhe may, at leaft, thank you for difcoverino- 
 that he is not worthy of her. 
 
 D. Thank me ! I do not defire her thanks : 
 fhe has ufed me cruelly, in return for my kind- 
 nefs to her. I am not infenfible of the infirm.i- 
 ties of my fex ; but I am forry to fay, I have 
 been treated with fuch ingratitude and injuflice, 
 as will make me cautious whom I truft. Louifa'a 
 condu£i: to me, is exceedingly provoking : I 
 treated her, upon all occafions, with the utmofl 
 regard : flie was my fweet companion : we- 
 walked together, as I thought, in the moft fin- 
 cere mutual afiicJfion : I never gave her offence^ 
 and yet fhe now fays the moft cruel and bitter 
 things of me ; nav, fhe accufes me, to my face^ 
 
 of
 
 [ 230 ] 
 
 f.f tt;'ni%frv ' She fa)";, I have feJuced her 
 lover ' I have no other regard for him, ihan as 
 ftie loves him ; ami if 1 had, I would /xr//?) ra- 
 t!\er than do fo unsenerous an aiStion. OiiQ-lit 
 { not to rcfent her condue'^ ? To have my good 
 Viimc trampled upon, as ir' I were one of the 
 vileft creatures on the earth ! Who can hear 
 fuch treatment ? 
 
 F. I will tell vou who can bear it ; — thofe 
 •who are more innocent than yourfelf. 
 
 D. Innocent, my father ! I could call heaven 
 and earth to witnefs that I am innocent. 
 
 F. Indeed you are not: you have the guilt of 
 being ari^r\ : you refcnt where you (hould com- 
 p^Jftonale. I have heard your complaint with 
 grief; not for your r^W fuftirings, but that vour 
 pride is fo much inflamed by the imputation of 
 a guilt your heart difdains ; and which all the 
 world will difcern to be the effect of Louifa's 
 jealoufy. You refcnt firrt, and then afk mc whe- 
 ther you ought to refent. If you cat>not.bear fuch 
 unmerited reproach, how will your innocence be 
 fccured againfl: the alluring fmilcs oi fft words, 
 ivhich are often ufed by thofe who have real 
 tnacherous defigns ? How is it, Mary, that you, 
 being innocent, fuffer your pride to tranfport 
 you fo much ? — Is this the way to fecurc you 
 againft the reality of the crime her fancy charges 
 vou with ? Yefterday you regarded this poor 
 girl as your friend; to-day you think her an 
 enemy. I am perfuaded fhe is the objedt of your 
 compajfton ! Perhaps you may be the caufe, 
 though innocejit, of the acuteft diltrefs file can 
 fufFer. I am a man, with all the paflions and in- 
 firmities oi my nature : my pride hath been 
 fometimes agitated as yours now is : I can 
 hardly anfwer for myfelf now, after fo many 
 years of difcipline ; but know, my daughter, that 
 we fee the faults of others, in their full magni- 
 tude ; and view our own, through the end of 
 the glafs that diminilhes. — I now, for once, 
 with a bleeding heart, behold you, Mary ! I 
 cannot fuppofe that you have confidered what 
 you have been faying. O my daughter, have you 
 forgotten that you are a chrijlian ! Cotftdcr and 
 npent ! Try to comfort, not diftrcfs Louifa ! 
 Ke not afraid of your reputation ! — Be merciful, 
 and your piety, like the noon-day fun, will dif- 
 pel the mifl: of paffion which hangs over your 
 mind. Will ydu offer inccnfe to the caprice of 
 the world, by fuppofing that you muft fuffer by 
 ^e jealoufy. gf tb'S poor girl ? Will you confirm 
 
 it, by withholding >'^</>' mefey from her ? I have 
 more reafon to complain of you, than you of 
 her ; feeing that you forget, upon this occafibn, 
 all the wholcfome Icflons I have given you. 
 She, poor girl, has fuffcrcd the fharpeft anguifh, 
 perhaps from the real infidelity of the man jhe 
 loves. Convince her, by your actions, that you 
 have a mind fuperior to fuch crimes. Think of 
 the wound oi f.ighted love, fretted by the fup- 
 pofcd treachery oi a. friend. Th; time may comc^ 
 Mary, when you will feel the tortures oi defpifed 
 love, with real aggravations of treachery in fricnd- 
 ihip. Think jf this might not drive your foul 
 down the precipice of madnefs ! That which 
 you fuppofe to be fo high an offence againft 
 you, may be the genuine effeft of that poifon in 
 the mind, " more deadly than a mad dog's 
 tooth." All the raging fire of fevers, circling 
 through the veins, driving the unhappy patient 
 into madnefs, may not be a worfe evil than poor 
 Louifa feels ! 
 
 D. Alas, my father, I have been rafli ! — I 
 am much to blame! — Will you forgive me? 
 My pride, and falfe fclf-love, deceived me.-— 
 Though Louifa has ufed harfh words to me, yet 
 now that I confider her fufferings, my heart 
 bleeds. Mcthinks I would rather die, than fret 
 her wounds with fuch reproaches. I have fo 
 little reafon to tranfgrefs againft your precepts, I 
 tremble to think how I might ha\e erred under a 
 higher provocation. I will be more watchful, and 
 check my foolifli heart, in hopes of more grace 
 upon a future occaiion. 
 
 F. Be comforted, my child ! God forgive 
 you ! Perhaps, if the occafion had been greater', 
 you would have maintained the conftancy of vour 
 mind more firmly. Though ftruck to the quick, 
 with a deep fenfe of wrongs unmerited, your 
 nobler reafon, and your fenfe of mercy, might 
 plead for the offender : and in doing this, your 
 heart would juftify your conduct, and tell you, 
 you was ailing afe a true friend to youjfelf; true 
 to your own principles and law of conduct : \n 
 a word, faithful to your God ! As to my for- 
 givenefs, you have it freely : and may the righte- 
 ous God keep you hereafter in his ways ! But 
 tell me, I pray you : know yd^ of any thing 
 more than you have yet faid, with regard to 
 fatnes's falling-off ? 
 
 D. Some few days fince, he dropped expref- 
 fions, as li Louifa no longer charmed him. I re- 
 proached him for his inconjlancy, and bid him 
 
 carneftly
 
 [ 23^ I 
 
 eniiicrtly conficlor, how far he was bound, in 
 honour and juftice, to one who defcrved fo 
 highly of him, and was fo much cfleemcd by all 
 the world. — He anfwercd, " I believe I could 
 be conflant to you, if you would fmile upon 
 me." — I turned my back on him with difdain. 
 fie followed me ; and feizing my hand, fell on 
 his knees, and with the utmoft: emotion faid, 
 *' My charming Mary, if you cannot fm'ilc 
 upon me, do not frown thus, do not arm thofe 
 looks, that heaven of mildnefs, to hill me with 
 difdain !" [a) 
 
 F. The very language which the devil talked, 
 when he ftduced £w / What anfwer did you 
 make ? 
 
 D. Kill you with rny looks ! There will be 
 no occafion : Jama, you are a bad man : you 
 will come to the gallows ! I confider you as the 
 hufband of Louifa. You are bound by the laws 
 cf truth and juftice, though the pricft hath not 
 yet performed his office. Be gone ! never fpe.ak 
 to me again. Go to Louifa ; tell her how bufy 
 the devil has been with you, and how fortunately 
 you have cfcaped. Confcfs your fms ; calm the 
 difquiet of her mind ; and hope for mercy from 
 God!" I have not feen him fiiice ; and am 
 determined to avoid him. He fecms to be a trifler 
 in love, and not worthy of a wife. 
 
 F. No wonder, child, fhe fliould be jealous of 
 you, or utter her complaints, under the inipref- 
 don of fo fierce a palTion as jealoify. I am glad 
 to hear you judged fo well with refpeiS to fames. 
 \ cannot call your nfentment fo much a crime, 
 as an Infirmity, or a folly ; but know, my dear 
 daughter, you will find more people who will dare 
 to tell you of your crimes, than of your follies ; 
 as I fear there are more w!io would rather chufe 
 to be called tnai>a-th.^tt fools. My authority as a 
 parent, and my lovs as a friend, give me a title to 
 lay to you. That which no other perfon might 
 chufe to fay, or think it worth their pains to 
 tell you. 
 
 D. I rejoice that I have fo good a parent and 
 a friend ! 
 
 F. You fee I hold up a mirror, and jhew you 
 te yourfelf; not the lineaments of your face, but 
 the temper of. your mind. Though my funis 
 fctting, yet you may guide yourfelf by the light 
 which it aftbrds : and as iiothing will give me 
 )Mgher pleafure than to fee you v.-alk in the !-ight 
 path of life, nothing will be more painful to 
 me than to fee you go wrong, 
 
 (a) Milton's 
 
 D. You will grant, I' hope, that a •w'{(eT wrti 
 man might have been betrayed on fuch an oc- 
 cafion. 
 
 F. Mofl: readily do I grant it ; but you muft 
 acknowledge, that though fome very bad faults 
 are committed in the world, th.t\T frequency doth 
 not diminifh their malignity. Poor Louifa ! if 
 thy young lover is fo fickle, I am afraid he will 
 not marry thee; or prove falfe to thee if he 
 docs ! — For your part, Mary, avoid him as you 
 would a ferpcnt. Lcuifa's jealoufy is raifed : I 
 know not what other advice to give you, on this 
 occafion, than to keep out oi her \wzy alfo, till 
 fome worthy friend of hers fhail fet her right. 
 The friend/Jjip of women, where love intervenes,, 
 hardly exifts, except in the brain of a writer of 
 romance. Little do you know the force of jea- 
 lotfy, and the fad effects of it. We will try to 
 get this matter fet right. I hope I fhiill con- 
 vince fames, without faying a word of what 
 you have told me, that Louifa's jealoufy is fach 
 a proof of her love for him, it ought to en- 
 dear her to him : and, if pofTible, I will forward . 
 the match. 
 
 D. I fhall rejoice to hear them afked, thouoh 
 it may not be proper for me to court the friend^^ 
 fhip of either. 
 
 F. I advife you by all means to keep aloof. 
 Such contefts end befL^in filence. Abfence is the 
 furcft remedy to prevent the renewal of love or 
 hatred. The fmalleft trifle fhalf fometimes api 
 peat as the ftrongeft proof, and we often make a 
 rod of fcorpions to lafh ourfelvcs. Think, my 
 daughter, if jealoufy in friendlhip runs fo high, 
 what muil be the torture in the lover s brcafi, 
 V.'here fear and fufpicion, anger and wrath, al- 
 ternately torment, or joined in union, generate a 
 brood of .horrors. Behold the lion, carefully nou- 
 rifhed by his keeper's hands^ grows tame and 
 traiSable ; hut give him pain by a fharp woiuid, 
 he wilL lift up- his ftormy voice and" rear, na 
 longer obedient to the keeper's call. 
 
 X>. You give a frightful image of jealoufv. 
 
 F. Have you- not juft feen what it is ? — In 
 common events, if we confider the many abfur- 
 dities we fall into every- day ; the petulant words 
 we utter ; th^ infolmi negU£ls ; the inadvertent in- 
 civilities ; the various kinds oi abfence, or want of 
 prefence of mind ; what are they i' We fhall ra-i- 
 ther find matter for laughter, than reproach, at 
 jealouTies ariling frosi trivia] events. This indeed- 
 
 Paradife Lo/!,
 
 [ 232 ] 
 
 is a ferlous bufincfs. The fupport of order, and 
 courteous difcipline, is neceflary : but the fupe- 
 rior often fliews his fuperiority, not by con- 
 tending for his right, but by yielding to an in- 
 ferior, who is ignorant of his duty. This rule 
 defcends to our condition, and becomes civility ; 
 creating alfo a habit of humility, two qualities 
 ever honoured and refpedled. Hence you may 
 learn, how filly, little fits of jealous pride appear 
 in the eyes of men of underftanding ! Nothing 
 comes fo clofe to the heart, as fubjeilion to this 
 
 tyrant of the mind, jealoufy in love : mofl other 
 ills improve, refine, and perfeit love ; this burns, 
 but gives no light. The heart of this poor girl is 
 fo enthralled, I fear flic doats upon a reprobate. 
 Be cautious how you proceed, that you may not 
 adminifler to the burning fever which rages in 
 her veins. 
 
 D. I wifli fhe would return to a right fenfe. 
 Notwithflanding the tranfports of my foolijh an- 
 ger, I feel a true afFc6tion for her. 
 
 CONVERSATION III. 
 
 Difference in the charaSlers of men. The folly, malignity, and other properties of envy : its eff.nily with 
 inalice and covetoifnefs. The nature of chearfuhufs, and the great advantages of it to fubdiie bad 
 paffions and inclinations in the foul. The charaSlcr of a chearful old man. 
 
 D. "S^ EVER refent the ill-humour of a wo- 
 man! — This is no compliment to us. 
 Wife men know better things than to defpife us, 
 becaufe we are fometimes out of humour : and 
 men of fenfibility know our power over them. 
 
 F. Well faid, Mary ! Allowances muft be 
 made for the imperfections of both fexes. Whe- 
 ther the numerous inftances of ill-humour, which 
 one often meets with, are fliewn to ourfclves, or 
 to others, if we cannot overlook them, how are 
 we to forgive great faidts ? If I fee another be- 
 tray his weaknefs, it puts me on my guard to 
 conceal my own. Every one hath infirmities 
 enough to check his own pride, or gratify the 
 weaknefs of others. A good name is a choice 
 jewel ; but a good confcience is more valuable. 
 " To return evil for evil, is common to the 
 worft of mankind ; to return good for good, is no 
 more than gratitude and civility: but to do wood 
 for evil, is the virtue of a chrijiian." 
 
 D. This is the glory of our religion ! 
 
 F. It is no lefs the glory of humanity. From 
 this eminence in virtue, we take a view of the 
 regions of eternal joys. 
 
 D. Here we find our refl: and peace. May the 
 great Friend of mankind incline my heart to do 
 good even to my enemies ! 
 
 F. Amen, with all my fpirit ! In the courfe 
 of things I have often obferved, that our bcjl in- 
 clinations are fubjeft to be imputed to us as 
 
 faults : as our worfl may be miflakcn for virtues. 
 A hypocrite, for inflance, is never fo odious in 
 the fight of God, as when he attempts to conceal 
 his crimes, under the aflumed mafk of reli&ion. 
 In tracing out the great lines of characters, we 
 mufi: judge with candour. You hope for mercy ; 
 learn to Jhnu it. Have you any knowledge of 
 the corruption of your own heart ? judge with 
 tendernc-fs : this is the befl rule. Men differ 
 from each other, according to their education, 
 and tempers ; but nobody should be trufted fo 
 far, as to create a temptation, when there is no 
 neceffity for it. There is but one part of man- 
 kind, of whom fcarcc any perfon fpeaks ill : who 
 do you think they are ? 
 
 D. Thofe who fpeak no ill of others. 
 
 F. Is not this a happy fituation ? It is in 
 the power of every one to be honejl ; but whilft 
 there are fo many evil tongues, and open ears, 
 no one can lay that evil fhall not be fpoken of 
 him. If you fhould be ill fpoken of, receive it 
 as a caution, not to deferve it ; and convince 
 the world of your virtue, by double diligence. 
 All that goes beyond this, not only puts our 
 peace in the power of the weakeft and worft of 
 mankind, but converts our refentments into ma- 
 lice, and turns the man into a monfter. 
 
 D. I believe the moft amiable and worthy 
 perfons always forgive fooncfl, either the'iTfriends 
 or enemies, companions or flrangers. 
 
 F. And
 
 [ 23i J 
 
 F. And you may obfcr\T, that thofc who are 
 Icaft inclined to do any injury, arc, for the fame 
 rcafon, leall difpoicd to malice, in the hcait ; or, 
 in other woids,. n.oft willing to forgive. 
 
 D. " When a man's ways plcafe the Lord, 
 he maketh even liib enemies to be at peace with' 
 him." 
 
 F. Accuftom yourfolf to look into your own bo- 
 fom : examine there v.hat is amifs ; in what mea- 
 fure you have offended ; and from a natural com- 
 paffion for yourfcif, yoii will find malice flaring, 
 you in your face, grinning with horror, whilit 
 you reproach yourfelf with equal folly and ini- 
 quity. Few are ^W enough themfelves, to en- 
 title them to cenfure others ; and few fo bad, 
 but we fliould keep a corner in our hearts for 
 compaflion for them. This is the way to correct 
 curfelvesy and prevent our eyes being turned 
 from heaven : this is the method of reforming 
 the world ! 
 
 D. A glorious way it is ! When it will be 
 cxadtly followed, is not fo eafy to determine. 
 
 F. We muft fettle what is right, before we 
 can ait upon a right principle. Expeft not that 
 a good life will filence calumny ;. but it will (q 
 far difarm it, that it cannot do half fo much 
 mifchief, and it will not fo often attack us. As 
 to malice, it is fit only for the prince afdarknefs ! 
 In regard to fecrecy, I would by no means have 
 you trufl to it : give no opinion you mean to 
 conceal, unlefs it be necefTary to communicate it 
 to your approved friend : the birds of the air 
 convey evil reports to the car of the offended : 
 therefore, when you hear fuch reports, leave 
 them to the weak and uncharitable to brood 
 over, and repeat them not. You will, at leaff, 
 be fure of doing no harm to yourfelf, nor injuf- 
 tice to another : and this will, in the end, af- 
 ford you more fatisfaftion, than any pleafure 
 you can pofTibly receive in telling a tale; the 
 repetition of which carries with it fome degree 
 of guilt, as it wounds That benevolence of dif- 
 pofition, which gives our religion fuch irrefiflible 
 charms ! 
 
 D. There is feldom any ufe in telling the 
 evil flories which go abroad, in which we are 
 more apt to exprefs our fatisfaflion, than our 
 forrow. It often happens from a childifh wan- 
 tonnefs, and defire to be talking, that we fay fo 
 many childijh or wicked things. If there \sjoy in 
 heaven over a fmner that repenteth, there mufl 
 be p.rravi over a man that offends. 
 
 F. True, my daughter : and flial! (»;j'^/f wccp» 
 and fuiful man make a play-game of human mi- 
 frrv ? I hope you will not fuffer any of my 
 Icfibns to be given you in vain 1 The day will 
 come, when you will think them of great value. 
 I feel myfelf the gainer for thus endeavouring to 
 cultivate your heart, as it improves my own ; 
 and that when I leave my fields to another huf- 
 bandnian, I may be the lefs reproachabic. — Do 
 as you ivould be done by, under the impreffion of 
 your own confcious imperfeftions — and forget 
 not, that this is the law and the prophets ! 
 Think, my de^r child, that this is the condition 
 upon which you plead for mercy at the hands of 
 Heaven : if you improve your heart in every fen- 
 timent of charity, and every acSf of benevolence 
 in your power, the mercy you will fland in iQ 
 much need of, will be granted. 
 
 D. I trufl in God it will : then fhaJl I rejoice 
 with exceeding great joy. Then will the charmj 
 of mercy exalt my foul, and fill it with joy in- 
 exprefTible to all eternity ! 
 
 F. Whilfl we thus employ ourfelves in fow* 
 ing the feeds of benevolence, we cannot forget, 
 that of the whole catalogue of vices, no one isi 
 more foolifhly wicked, or abominably bafe, than 
 Envy. To wifli to humble thofe who are above 
 us, for no other reafon than their being (o, is 
 horrible. Moit other paflions lay claim to fome 
 degree of pleafure and fatisfaction ; but whac 
 doth envy tend to .^ 
 
 D. It tends to forrow and vexation of fpirlt. 
 The vicious feel the flings of envy; the virtuous 
 are flrangers to this pain. 
 
 F. We cannot be too much on our guard» 
 " He that envieth, maketh another man's virtue; 
 his vice ; and another's bappinefs his torment :" 
 but to rejoice at the profperity of another, is in 
 effecl to partake of it : and yet envy will often 
 find its way into the heart. He that hath no 
 virtue in himfelf, will, for that very reafon, 
 envy it in otheis. £■«:'_)• leads to detraHion ; and 
 he that detradls tinjujily, commits a robbery ; 
 but he that praifeth in due time and place, confers 
 a favour. 
 
 D. I think there is pleafure in giving praife : 
 As to e7ivy, I have ken it defcribed, as de- 
 filed with clots of blood : flretched in a dark 
 dungeon ; fhut from the wholefome fky ; groan- 
 ing at the fight of heavenly chcarfulnej's ; pining 
 and fickening at another's joy ; unable to refrain 
 from tears at finding no fubjedt for lamentation ! 
 
 H h F. This
 
 [ 234 ] 
 
 I\ This is ftrong, indeed, againfi envy. — 
 Alas ! if each knew, how mixeJ the enjoyments 
 of another are, it would fave him from a world 
 of lin ; and drive errvy, with her hagged look';, 
 out of human focietv. The furcft fign of a 
 good difpofition, is to be free from envy. 
 
 D. I have fomctimcs confidered, whether it 
 be polfible to be benefited bv envy. 
 
 F. And ytt the other day, when our neigh- 
 bours were talking of the qualities of Sa/ly Da- 
 good, you faid you envied her. 
 
 D. I lore and honour her : I fhould have 
 profited but little bv your lefioiis, if I indulged 
 myfelf in envyino any hodv. I faid that fhe had 
 many good qualities, which I envied: but this 
 was only a manner of exprelling my wi(h to be 
 )ike her : and 1 will f{rive to imitate the wife, 
 the good, and gentle Sarah ! 
 
 F: l^lrtuf, in one fenfe, can hardly live unen- 
 v'led: but that which in bafe minds is envy, with 
 the generous is emulation. Tell me fairly, Mary, 
 hath no girl's better-fafhioned or brighter-colour- 
 ed ribband, excited your envy ? Hath the greater 
 court paid to any one of your companions, at 
 any time, excited no uneafy thought ? 
 
 ZX. You jeft about fuch trifles. How can we 
 account for all the fooUJhnefs of the heart, in re- 
 fpe<5t to the thoughts of it ? But I have not in- 
 dulgedzTiy fuch : on the contrary, I always find 
 reafon to be fatisfied with my ftiare of good things, 
 and, if you pleafe, fanciful things alfo. As to 
 ether girls having more court paid to them, I 
 have rather thought their judgment failed them 
 in fufFering fo much ; unlcfs it were from one 
 man only, who might make a proper hufband, 
 and who intends to be fuch. 
 
 F. I only mean to remind you, it is in vain 
 to talk ot being humble, whilft we envy any one. 
 The fame humility which v/ill prcfcrve you 
 againft the poifon of pride, will prove an antidote 
 againll the venom of emy. It will reconcile you 
 to the events of Divine Providence, and induce 
 you by the moft forcible motives to love your 
 neighbour as' yourfelf. 
 
 D. I am fenfible, that if by envy I could ob- 
 tain the objeft 1 defire, bappiiiefs would retreat 
 from before mc ; for as our worthy curate told 
 us lafl Sunday, That which is- procured by envy 
 is blafled in the enjoyment. 
 
 F. Very juft : and fo far from this paillon be- 
 ing extinguiflied, it increafes with the indul- 
 gence : the niorc wc fee, the more we covet. 
 
 D. Do you think envy has fuch affinity with 
 covetoufnefs ? 
 
 F. It appears to be clofely allied : the gene- 
 rous can neither Ije envious nor covetous. 
 
 D. The ways of men feem to be mcafured 
 by comparifon ; yet, I cannot fay I think myfelf 
 the lefi excellent for another's good qualities. Is 
 it pofliblc to envy, and yet rcfufe to change con-* 
 ditions ? 
 
 F. I am furc It would be abfurd. You muft 
 take the whole of the perfon, good and evil : 
 and you might, upon the change, juftiy fear 
 making a difcovery, which would plunge you 
 into mifery. I have explained to you, how diffi- 
 cult it is to judge, who is happier than ourfelves; 
 and what our happincfs depends on : if it be only 
 health and a found mind, prcferved by the ne- 
 celTaries of life, we fcldom envy. The virtues 
 of others may raifc an emulation, which, being 
 founded on juft principles, produce good; but 
 they cannot excite our envy. 
 
 D. " The envious man hath a wicked eye^ 
 turning away his face, and defpifing men." 
 
 F. Moft true : the vicious afFe<5t to defpift 
 perfedlions they cannot attain to. 
 
 D. I am never afraid of being injured by the 
 advantages which others enjoy. Were my for- 
 tune eyer fo deplorable, I think I fhould find 
 comfort in confidering, that thofe who have it 
 in theiT poiver, might have it in their w// to re- 
 lieve me : as I would reHeve them in the like 
 circumftances. What monfters are thofe, who 
 mourn becaufe they fhould be comforted ; and' 
 find fubjedt for forrow, in the good which others 
 enjoy ! 
 
 F. The devil could fee nothing in paradtfc to 
 delight him : he hated our firft parents, becaufe 
 they were happy in their innocence. It is piti- 
 ful, indeed, to fee human nature funk fo low, 
 as toenvy r and yet, the pride and folly of the 
 heart ar? fuch, that perhaps few of us are without 
 fome fparks of it. 
 
 D. It fsems dangerous to aflbciate with tha 
 envious. If we cannot gain their favour by being 
 virtuous, are we to phafe them by lowering our- 
 felves in real virtue ? 
 
 F. By being any thing that doth not remind 
 them of the good which thev want : and confe- 
 queiitly, you muftnot be virtuous. There is no 
 paflion of the foul", the evil effects of which wc 
 ought to pray againft with more fervor \' It is fo 
 ftrange an afFcftion, wc mav impute it to phrenr-v !
 
 [ 235 ] 
 
 D. I had ratlicr learn how io pity the mi/ny 
 of the envious, than load them with reproaches, 
 which will not reform them. 
 
 F. You cxpreis a fcnfc of compafllon, Maty., 
 well fuitcd to the wretched ftate of the unviaus. 
 
 D, What doth generally fow the feeds of 
 envy ? 
 
 F. Envy is often the effecls of another's en- 
 joying an abundance of fuperfluitics : it cannot 
 be of a bare fupply of necessaries. There is 
 Jio end to the defire of fuch conveniences and 
 ornaments of life, as modern improvements pre- 
 fcnt to the fancy. In the eyes of the fenfible 
 part of mankind, the mofl convenient and orna- 
 mental thing in the world, is a mind at peace, 
 and a heart that is fatisfied with {tvf things. 
 Nature is cafily fatisfied ; fancy is infatiable ! If 
 you pay your court to virtue, with fincere lo'.e 
 and refpeiif, flic hath in her ftores, fuch an incx- 
 hauflible fund of good things, as will leave no 
 room for you to defire what another polTefles. 
 
 D. This is a fine thought ! I am perfuaded 
 that the fault cannot be in Providence, which 
 difpofcth all things ; but in ourfetves, when we 
 do not purfuc the right method of obtaining the 
 greateft good. 
 
 F. Providence ! No, my dear Mary : there is 
 infinite reafon to cry out, on all occafions, 
 *' What can duft and afhes pretend to ?" Was 
 ever any one niiferable, merely becaufe he was 
 not mafter of all that pafTed in another's heart ? 
 No : it w.ns becaufe he did not confidcr the ftate 
 of his own. If he miflakes, and fuppofes that 
 thii or that will make hLm happy, whether he is 
 virtuous or not ; it is not wonderful he fhould 
 envy another man his riches : but when reafon 
 or experience, and the tcftimony of all wife men 
 who are gone before us, give proof, that virtue 
 without wealth can make us happy ; and that 
 Wealth without virtue cannot accomplifh this 
 work, all further enquiry is trifling. 
 
 D. Thofe who entertain true notions of envy, 
 can hardly ever fall a facrifice to malice or re- 
 venge, either from their own hearts, or the 
 malevolence of others. 
 
 F. I will tell you, Mary, how I apprehend 
 you may be beft guarded againft all fuch evil 
 pajftons : the recipe is not infallible for the entire 
 cure, but it never fails to do good, and to put 
 the patient in a way of recovery. 
 
 D. I fhould be glad to know what it is. 
 
 F. CHEARFUtNEss atid (tptplawicy of tempCri 
 
 obferving to difliiiguilli them from mirth, as you 
 would difliiiguifh a proper affurance, or confi- 
 dence in what you arc about, from impudence. 
 ChcarfuJncfi coiiiribut'-"! to calm peace aiid hap- 
 pinef), like a good confcicnce, of which it is 
 oftentimes the efFedl. 
 
 D. I remember this faying, that " whether 
 a man be rich or poor, if he hath a good heart 
 towards the Lord, he fliall at all times rejoice 
 with a chcartul countenance," 
 
 F. This is the very thing ! We owe it to 
 Heaven to rejoice ; for we pay our debt of gra- 
 titude, when we receive good at the hands of 
 God, with gladnefs : " it is the gladnefs of the 
 heart, which is the life of man ; and it is joyful- 
 nefs which prolongcth his days." 
 
 D. But there are fome people of fuch a dif- 
 pofition, they laugh at every thing, even at 
 themfelves. 
 
 F. There are many as foolifli in laughing, as 
 others are in fretting. Chearfulncfs is as prefer- 
 able to mirth and laughter, as fenfe to noifc : 
 for though mirth may exhilerate the fpirits, it 'is 
 chcarfulnefs that gives the folid and lading joy. 
 To be chcarful, feems to be another word for 
 being happy. The advice given by the Wite 
 Man is, " Love thine own foul, and comfort 
 thine heart." Is there a creature, who deferves 
 the name of livings who is wanting in chcarful- 
 nefs. 
 
 D. What method do you recommend to ob- 
 tain this blefling, and preferve it ? 
 
 F. Keep your body in health by exercife and 
 temperance ; and )'Our mind at eafe by virtue and 
 contentment: be well aflured, my daughter, that 
 whatever innocent bufmefs or pleafure we pur- 
 fue, we then only poflefs our fouls in tranquillity, 
 when we are chcarful. It is this habit which • 
 fweetcns all our forrows, and fupports us under 
 all the numerous calamities of this life. It gives 
 a pleafing relifh to all our enjoyments here be- 
 low, and a foretafte of the joys above. My old 
 friend Simeon, whom you faw the other day, 
 ufed to remark, " that the contentment which 
 is both the caufe and the efFecl of chearfulnefs, 
 may not be the way to get a large eftate ; but it 
 will, fays he, fccure one of the beft things that 
 an eftate can purchafe :" adding thefc words ; 
 " I have always found myfelf fuperior to dif- 
 appointmcnts. I never was enchanted with trtfks\ 
 nor did any thing, but fome acute pain, or tender 
 paflion, diHurb me." The good old man has 
 
 H h 2 often
 
 [ 236 ] 
 
 often told mo, that he had happily forgotten he 
 was jmrtal ; intimating, that the approach of 
 dc.-aih rather increafed the pleafures of his life, 
 than interrupted them. From what he dropt to 
 you the other day, in his prefent extreme old 
 age, he rather wiflies for death. His temper 
 wa;; always happy, and his judgment firong. 
 
 D. I fancy he hath followed the Wife Man's 
 couiifcl, " Remove forrow far from thee : for 
 forrow hath killed many, and there is no profit 
 therein." 
 
 F. How different is this from the cuftom of 
 the world, in which fo many complain, either 
 of want of health, or mortified by the dif- 
 agrceable accidents of life, for which they do 
 not prepare ; and therefore, fo far from drawing 
 good from them, they convert ind'iffcreni things 
 into evil. There are but few events, which a 
 M'ife man will fufter to fit heavy on him : for 
 ticxt to the iniquity of tormenting others, is the 
 'folly of tormenting ourfclvcs. " Chearfulnefs is 
 That difpoution of mind, fo effential to our 
 charader as chrlfllans, fo admirable in its nature, 
 to keep the imagination clear ; the judgment un- 
 difturbed ; the temper even and unruffled ; it is 
 wonderful it fliould not be the firit ieffon that is 
 taught us in childhood ; the fecond when we are 
 grown up ; 
 
 D. You think, then, it is the firjl, fecond, 
 ■and third good thing in life ; but that in order 
 to arrive at this happy temper, we muft live ac- 
 cording to the diftates of virtue and right rcafon. 
 
 F. We are fure, that v/ithout chearfulnefs we 
 cannot live happily. — In a word, a chearful 
 temper, joined with innocence, " will mak6 
 beauty attraiElive, knowledge delightful, and wit 
 good-natured : it will lighten ficknefs, poverty, 
 and affliiftion ; convert ignorance into an ami- 
 able fimplicity ; and render deformity itfelf 
 agreeable." 
 
 D. This is a noble characfler, indeed ! My 
 temper feems to be naturally chearful : I begin 
 to think, th'at not to be chearful Is to he wicked. 
 How ill do thofe attend to their own welfare, 
 who are ever moiu'ning at irljies ! 
 
 F. This is a proof how much a good judg- 
 ment depends upon chearfulnefs , and, if you 
 pleafe, chearfulnefs on a good judgment. No man 
 of fenfe or virtue can laugh at ferlous things ; 
 but fubmitting to the condition in which he is 
 placed, his ivill conforms to the will of God ; 
 and his heart is bent upon promoting the v/elfiiW 
 of his fellow-creatures. 
 
 and the third in old age ! " 
 
 CONVERSATION IV. 
 
 Btory oftzvo black's, friends, klllhig the girl they icere botl} desperately In love with — Of a gentleman ivhr 
 accidentally killed his hrlde. — The dangerous cffeSls of pajfum wireflrained, in- the cafe of Ahab's 
 covetcifnrfs, and David's luji. 
 
 D- T>UT may he not overa£t his part, and 
 render his very humanity offenfive ? 
 F. So it happens with fome : but this is 
 a confideration of no g'Cat nion>ent. We fee 
 the power of pafllori unrcftrained in the mofl: 
 generous minds. I remember a flory of two na- 
 tives of Africa, very remarkable for their comeli- 
 nefs, and no lefs for riicir inviolable friendfliip 
 for each other. They happened both to call 
 their eyes on a young woman of their own 
 country, no lefs diftinguilhed for her beauty, in 
 their eyes. As friends, they could not.be_{lrai\- 
 
 e;ers to whatw^s paffing in each others hearts 
 She would have been contented with either ; but 
 neither of the two young men could refign ths 
 objeft of his love. Thus tortured by love and 
 friendfliip, they fufFered the extremeft anguifh 
 for fome time. At length, they determined to 
 finifli the contcft, by retreating to one common 
 grave. They invited the ^/r/ to walk: out wi-th 
 them ; and then in a rage of love, tendernefs, 
 and defpair, they plunged a dagger into_ her 
 breaft ; for as neither of them could have htr, 
 tliey could not bear the thought that any other 
 
 pcrfou.
 
 t 237 ] 
 
 pciTon fliould. She fell and expired at their 
 feet. They both embraced the body v/ith tears, 
 and bitter cries ; and then plunged the weapons, 
 yet reeking in tlic blood of the bclo-\-eJ objc;?t, 
 into their own bofoins. 
 
 D. Good heaven ! What an inftSnce o( paf- 
 fton itncontroukd. What fricr.dfiip ! What !rje 
 muft theirs have been, had chrijiian faith been 
 rooted in their hearts ! 
 
 F. Ay, Mary : here we fee what that " ?r/? 
 cf foul" is, which the Lord of life has promifed, 
 in return for the meckncfs which his laws incul- 
 cate : and what fuhmijjlon is, to the great Ruler 
 'of heaven and tarth, who has promifed fo mighty 
 a reward to his faithful fervants, if they will 
 have patience to bear the evils to which life is 
 fubjecSt, from the nature and condition of it, and 
 the moft apparent rcafons why we fhould ■•' fet 
 •our afFe(^ions on things above, and not on things 
 on the earth." Sudden tranfports of horror, 
 which afFccl the tender fenfations, may deprive 
 us of life, and in that cafe we may afcribe it to 
 a peculiar delicate frame of conftitution, which 
 is fometimes the cafe of the moft virtuous people. 
 
 D. But chriflians never aft thus. — 
 
 F. Alas, my child, ftrange events happen, in 
 which religion can hardly be faid to have any 
 fliarc. A young gentleman and lady of ancient 
 and honourable families in Connva/l, foon after 
 their nuptials were divided ; the gentleman's 
 affairs making it necefTary for him to go abroad. 
 In returning home, the fiiip was call away on 
 the Cornijli coaft : and it fo pleafed Divine Pro- 
 vidence that he was drowned. The wife and 
 her companion were walking foon after on the 
 fea-fhore : they difcovered a human body float- 
 ing, which at length the waves threw on the 
 land : — the, lady foon difcsvercd it to be her iwn 
 hujband 1 
 
 Z>. Good Lord ! 
 
 F. She inftantly dropped in a fwoon, and 
 never returned to life. Are we to afcribe this to 
 />.7^5« ; the want of that firmnefs which prepares 
 us for all events ; or to vueakn.fi of body ? We 
 cannot fuppofe this poor lady was criminal in the 
 iight of God. She might in mercy be taken 
 from the world, as a fpirit fit for heaven. — Not 
 fo was the outrageous conduct of that tender 
 kver, who on the day of marriage wantonly 
 prefented a 'piftol to his bride, a thing which 
 flight never to be done with fire-arms : He, poor 
 ■aan, was confident the piece v,-as not loaded. 
 
 and in a jocularity of tcndernefs, told tlie lady? 
 " You fhall die, ycu little tyrant, for the torture 
 you have g'vcn my heart, by thofe enchanting 
 fmilcs, and all the graces of your peifon, with 
 which you kill." She laughing faid, •' Gljc 
 fire." The fatal command was obeyed : be 
 pulled the trigger, and down dropt the bride. 
 He did not fly into a tranfport, nor agony of 
 grief, though overcome by the horror of the 
 event. He called up his fer\ant, and afked 
 him if he had loaded the pillols : being an- 
 fwered, yes : the gentleman took up the other 
 piftol, and fliot him dead. He then wrote a 
 letter to his father-in-law, to ex{)lain what had 
 paft, and threw himfelf upon his own fword. 
 
 D. O Heaven ! — fatal event ! 
 
 F. If I had not been on my guard, I fhould- 
 once have killed a voun? woman. It was necef- 
 far.' I fhould examine fome piflols : I put in the 
 ram-rod : it appeared they were not loaded ; yet, 
 on pulling the trigger of one, itdifcharged a ball.. 
 
 D. We cannot be too cautious, in jeft or 
 earnefl. Your flory is very tragical. The 
 mind fhudders moft at the cruelty exercifed upon 
 the poor fervatit, who had no other fault than 
 negligence in not telling his malter that the pif- 
 tols were loaded : and as to killing; him.felf, he 
 was no lefs guilty of violence againft the laws of 
 God. 
 
 F. Violence indeed ! One of my matter's 
 ncarefl: relations was fhot by the fame accident, 
 by a woman ; I am forry to fay it, by a woman 
 he kepi ; but he lived to acquit her of any impu- 
 tation of an evil intention.. But what fe- 
 curity can we have againft any event of life, but 
 as we defend our fpirlts againft all attacks, i;i 
 the firft onfets of via-, left it fhould get the do- 
 minion over us. Who can tell what covctoiif- 
 mfi or //(/?, pride or rage, as in the f.id inftance 
 ot killing a fervant, may not traufporc one to 
 do. — True greatnefs of foul makes us difdain 
 ourfclves, when any iiifirmity indulged, or halit 
 cherifhed, becomes a WiY, .ind" leads us into the 
 gratification ' of y?^;fc/f« dcftres, or fudden gujis cf 
 paffion. You need not go very far for proof fuf- 
 ficient how very apt we all are toael, or to think 
 offenfively againft our reafon ; particubtriy where 
 our ruling paffion or infirmity predominates. 
 
 D. It is common to hear people mourn ^nd 
 complain that their passions are too ftrong for. 
 their reafon. 
 
 E, If we fuffer them to be our majlers, thcv 
 
 uiti
 
 [ 238 ] 
 
 «,'»?/ he too rtinng : but ii GoJ had made them 
 ftrongir than ri-a/on, of what ufc would r^afon 
 he, except to contrive the means of gratifyino- 
 them ? No, 3fi/ry : we nuift impute the evil 
 to ourfehis, and not to God ! Do you remem- 
 bci- what St. Jayiics declares ? " Let no man 
 fay, when he is tempted, I am tempted oi God : 
 for God cannot be tempted with evil, neither 
 tempteth he any man." 
 
 D. Nobody prefuines to deny this in fo many 
 words ; yet we are apt to pity the offender, in 
 proportion to the ftrength or violence of the 
 temptation. 
 
 F. True : but whilft: we pity, we condann liim 
 for not having commanded his pafFions, when he 
 knew that God gave him the power of doing it. 
 When we read that " Jhab flew Naboth, we 
 do not fay, Poor man ! how could he help it ; 
 he longed extremely for Nal/oth's vineyard ? Or 
 when David flew Uriah, and fedueed his wife, 
 we do not excufe his iniquity becaufe his paf- 
 fion was ftrong. If we do, it is more than he did 
 for himfelf; for when he was deteiSted by the 
 Prophet, he cried, 1 have finned agaiyijl the Lord! " 
 Was not this forrowful confeflion worth a thou- 
 fand of the excufcs which men ufually make in 
 the like cafes, in thefe days ? Human nature is 
 ilill the fame. 
 
 D. If we acknowledge ourfelves fubjecS to be 
 punifhed for afting againft our reafon, we can- 
 not, in the fame breath, plead ignorance of what 
 we ought to do. 
 
 F. No, furely ; was any one ever condemned 
 
 for not doing That, of which he had no know- 
 ledge f It is for not doing That which we knew 
 to be our duty. Rkason is given in common to 
 us all; and we mult: <z//anfwer for the ufc of it : 
 fo that it is in vain to plead pijjim or temptation 
 in excufe for any fin, when reafon was given us 
 for the very purpofe of governing our pafTions, 
 and guarding us againft temptatioas. It is then 
 we [hew the depravity of our hearts, when wc 
 iubmit to paffion and temptation : and is it not 
 on this account that we naturally fear and ex- 
 pe£l vengeance ! No : we had better plead guilty 
 at once. We cannot plead fin, as a rejfon why 
 we fhould not be punijhed. If wc are not con- 
 fcious of fin, we fliall not look out for excnfes ; 
 but thofe who are confcious of it, arc in fo 
 much the worfe condition for pretending to ex- 
 cufe themfelves ; this in effect being an acculation 
 of their Maker, inltead of felf-condemnation. 
 You remember the parable of the pharifee and 
 the publican: the one vaunting himfelf; the 
 other fmiting his bread, and crying. Lord, have 
 mercy upon me a filmier ! 
 
 D. I remember it well, and think of it often. 
 How can we expe£l forgivenefs, except we re- 
 pent ? and if we repent, what fignify excufcs ? 
 
 F. " It is not in the power of all the wit of 
 man, to find reafons for juftifying trefpafies 
 againft reafon. We who live under the gofpel 
 light, and know the difference of good and evil : 
 whether we like That gofpel, or like it not, we 
 muft be tried by it ; and by it wc {hall be ac- 
 quitted or condemned (<»)." 
 
 CONVERSATION V. 
 
 ^he effcHi of anger in a father killing his own fan ; and a mifirefs her apprentice. Prayer for patience 
 and moderation. Fatal effeiis of anger. The patience «/^Epi(ftetus. Fable of the farmer and the dog. 
 Danger of the fliortejl anger. Alexander killed his friend Clitus. InJlruSiitm haw to avoid anger and 
 revenge. Story of Sir Thomas Overbury and Vifcount Rocbeftcr in ibog. Story of a revengeful 
 hufband in Rochefter, 1769. Story of a Spanifh lady. 
 
 D. 'T'HIS cannot be difputed by any one in 
 his fenfes. 
 F. Remember, Mary, that of all the paflions, 
 none feem to lead us into danger fo much as an- 
 ger. What think you of the .woman, who beat a 
 
 poor girl, her apprentice, the other day, till fhe 
 died ? She did not mean to murder ; but fhe 
 was violent in her temper, cruel, and a ftranger 
 to meeknefs. Her crime, in the eye of human 
 laws, was murder ; but in the fight of God, 
 
 who 
 (a) Dr. Sherlock.
 
 [ 239 ] 
 
 who knows the heart, it may be, that ftie did not 
 ufe the means of governing her pafllons, but 
 gave place to her wrath. 
 
 D. " Thofe who trefpafs, in any refpcft, in 
 hopes of mercy, abufe the mercy of God, as if they 
 meant to make the goodnefs of our heavenly Fa- 
 ther, a reafon for difobcying him." 
 
 F. When we examine into the hiftory of men's 
 lives and converfations, we find that the mifcrics 
 occafioned by ungoverncd palTions, are fo nu- 
 merous, and fo dreadful, even with refpciSt to 
 this world, that it is natural to conclude, the 
 punifliment for fuch tranfgreflions will be as in- 
 tolerably grievous, as the juftice of God exceeds 
 That of men. If pcijfion were an excufe, every 
 one might plead pajfton for every evil he commits. 
 What would you think of him who fhould fay, 
 *' I know that ChriJ} died to dcftroy fin ; but I 
 will keep my fins, and truft in his death I " 
 
 D. He might as well fay, " I know that the 
 promifes of God are made to thofe only who for- 
 fakc their evil deeds ; but I will depend upon 
 his promifes for the pardon of my evil deeds, 
 though I forfake them not." 
 
 F. My dear Mary, you are perfedly right : 
 this is cxaftly the cafe : this rs the chiUViflj con- 
 clufion to which thofe are reduced, who refl 
 felf-fatisfied, carrying their fins to the account 
 of their paflions ; as if their pajfions, and not them. 
 Would be puiiiflicd for their mifdceds. 
 
 D. You reckon Anger the worfl paflion. 
 
 F. It is called a voluntary madncfs : every one 
 addicted to it, muft know hov/ fuddenly it af- 
 fcifts the brain : if not checked in the firft mo- 
 tions of the blood, it deprives UJ. of our fenfes : 
 there have been infhinces in which people have 
 never recovered. We often hear of a fellow- 
 creature, hurried to eternity by the hand of his re- 
 puted friend, and intimate companion ; and fee 
 tlic offender foon after fall a facrihce to injured 
 laws, and forfeit his life amidil all the ! .lemni- 
 ties of 3 public execution. But to come lower as 
 to crimes, what contefts in families, and among 
 friends and acquaintance, attended by an endlefs 
 train of evils, have taken their rife from the 
 
 fame caufe ; in which the parties have generally 
 been as foolijh as they were wicked. They often 
 cut out work for thenifelves, of which they have 
 reafon to repent all their lives after ! How 
 many fatal blows have been given in anger ! I 
 have mentioned the woman, who was the caufe 
 of the death of her poor apprentice : This very day 
 have I heard as melancholy a ftory of our neigh- 
 bour Achilles. You have heard him fpoken of as 
 a good-natured, pajftonate man : I was always 
 afraid fomc great evil would happen to him. 
 Being angry with his fon, who was about four- 
 teen years of age, he gave the poor boy fuch 
 a blow on the head with his hand, that it killed 
 him. 
 
 D. Killed him! 
 
 F. And now this unhappy man is plunged' 
 into the depths of diftrcfs ! He would much ra- 
 ther have died himfelf; but it is too late: he 
 cannot call his fon from the grave ; though he 
 may learn to fubdue his wrath, and prevent the' 
 fame happening to him, in the perfon of fome 
 other. 
 
 D. Good God ! killed the poor boy ! Thefe 
 are fad inftances indeed of rhe fatal efFefts of 
 anger ! We ought moft carncftly to pray for 
 meeknefs and patience («). 
 
 F. In the facred writinsrs it is faid, " Anjer 
 makes men give place to the devil." A temper 
 inclined to this paffion, is fo dangerous, that it- 
 renders a man unfit for advice : no friend can 
 do him a good office, who is i'o fubjcift to be 
 robbed of his reafon ; and confequcntly to lofe 
 all that is frreat and noble in his nature. 
 
 c 
 
 D. What fort of people are the moft eafily 
 wrought into anger ? 
 
 F. The proiiiiejl ; or, in other words, the 
 iveakcjl. " He that \< f.ow to wrarh, ij of great 
 underilanding ; but he that is hajh of fpirit, 
 exalteth folly." 
 
 D. I am much pleafcd with that noble de- 
 claration of our great philofophcr : " He who is 
 flow t© anger, is better than the mir^lu'-: and he 
 that ruleth his fpirit, than he that taketh a citv." 
 
 F. fhcfe 
 
 (.i) For patience and wfivfw/j.— ^.Almighty Father, and fovercign Lord !; who Iiaft difpofcd al! things 
 for the glory of thy wifdom, and the ends of thy jullice, by thy infcrutable providence bringing c;ood cut 
 ©f evil ; I moft humbly bcfeech Thee to give me grace to govern my paflions, and rertraiu every impetuous 
 motion of my temper. Vengeance is thine, O Lord! I am duft and alhes ! Teach me to be temperate in 
 profpedty, meek and patient in adverjity, tha.t with humble refignation under all circumllancts, and all 
 events, I may wait for thy confolation ; and, having no fondnefs for the vanities of this world, vex not my 
 heart in vain. Grant that I may lay up my hopes in hciven ; and with a firm and afUve niiiid devole my 
 foul to Thee, through tJie raeriu of Jejiit Chrijl my. bleffcd Lord and Redeemer 1.
 
 I 240 ] 
 
 F. Tliercarc glorious oncomiuins on mcc&nefs! 
 'It is very obvious in wliat difgracc anger has al- 
 ways been held, by the multitude of fine fayings 
 ill praile of tlie coutiaiy difjiofition : but it is not 
 Jiiyingy but bearing and forbearing, tliat makes 
 the virtue ! What an admirable proof of a tem- 
 perate fpirit was that, given by a certain philofi- 
 phcrj "when a fellow fpit in hii face. Being afked 
 if it did not provoke him to anger, he calmly an- 
 fwered, " No ; but I am thinking, whether I 
 ought not to be angry." Another heathen phi- 
 l(jfopher (c/), being a flave, his maftcr (i) is 
 laid to have amufed himfelf by twifting hi^ leg. 
 One day being more than ufiialiy cruel, lie ufed 
 luch force, the philolbpher coolly faid, you will 
 break my leg. This was adtiially accomplifhed : in 
 fpite of the jiain, he made no other comphtint, 
 than by coolly faying, I told you, you luouLl break 
 it. 
 
 D. Thcfe were moriflers, whole deeds revolt 
 againft the good and virtuous ? 
 
 F. Yes : but the offended is not therefore to 
 forfake his reafon, and fubjeJI himfelf to wrath, 
 for an offence connnitted by another pcrfon. 
 The moft humble, are always the moll: patient and 
 compa/nonate : they are the moft moderate in 
 their refentmcnts to their enemies ; the molt 
 conftant and aft"e£lionatc to their friends. 
 
 D. I have known fome people given to anger, 
 yet very aiFeiSlionate. 
 
 F. So is Achilles : but there is no depending 
 on them : they are, for the moll part, much 
 prouder and felf-conceited, than they will gene- 
 rally allow. Thofc who arc addiiSied to anger, 
 often devife froward things : they are the caufe 
 of great mi/chiefs in the world. He that is truly 
 wife, will not give place to his anger for any 
 thing ; but it is not uncommon to fee foolifh peo- 
 ple angry for nothing : they do not give them- 
 I'elves time to confider the nature of offences : and 
 when once they ^c feizcd with anger or re- 
 fentment, con as little relifh good advice, as a 
 fick man wholefomn food : they proceed, not 
 with deliberate council as a judge, from evidence 
 and facts j but from the prefent reigning fuggcf- 
 tion of the heart and brain. 
 
 D. 1 have often faid, what I have often re- 
 pented of. 
 
 F. I make no doubt of That : take care you 
 do not 'I'hat which will iilungeyou into forrow. 
 
 (fi) Epiaetus. {b) Epaphrodhus, a 
 
 (() Alexander the Great-, who killed Clitui. 
 
 D. The fable of the farmer and his dog^ !» 
 much to the purpofe, A farmer, who had 
 f}. pped into bis field to mend a gap in a fejice, 
 found, at his return, the ciadlc v/here he lind 
 left his only child afleep, turned tipiidu down j 
 the cloaths all torn and bloody ; and his dog 1) - 
 ing near it, alfo befnieaied with blood, linine- 
 diattly conceiving that the creature had deftroyed 
 jiis (hild, he dallied out his brains with thu 
 hatchet in his liand : then turning up the cra- 
 dle, he found his child unhurt, and an enormousi 
 ferpent lyin^ dead on the floor, killed by that: 
 faithful dog, whole courage and fidelity, in pre- 
 ferving the lite of his Ion, deferved another kind 
 ot' reward. 
 
 F. Thefe affecting circumftances, you may 
 imagine, afforded him a fliikini; leilon how dan- 
 geious it \^,^JoaJlily to give way to the blind' 
 inipulfe of aiydden pafllon. 
 
 D. My dear father, methinks I could wctp 
 for the poor dog, as well as for the diftrefs whicli' 
 the farmer mult have fufli-red from a confciouf- 
 nefs of his raflniefs. 
 
 F. It is a plain narrative ; yet the ftory \% 
 finely imagined, as you may judge from what 
 you feel on the occafion. When innocence ia 
 falfely accufed, the heart recoils with horror : 
 wheii punijbed, even the hand of tyranny trem- 
 bles, as Felix upon the Roman judgment-feat, 
 when his jirifoner, St. Paul, reafoned upon righte-i 
 oufiefi, temperance, and a judgment to come ! 
 
 D. I have more than once heard people ad- 
 di(Sled to anger, cxcufe themfelves by faying, it 
 is foon over. 
 
 F. IJut do they confider, that the (horteft in- 
 terval of time may be fufHcicnt to plujige a 
 dagger into the brcaft of their friend, as the 
 great Conqueror of the Eaft once did (r), upon 
 fome free fpecch that mortified the pride of the 
 young man ? And what difference is there be- 
 tween one long anger, and a number of Jljort ones ? 
 In the firlt cafe, the caufe may be traced out, 
 and the remedy found : in the laft, the wrath, 
 like the flame of a furnace buriiing over, deftroys 
 if you come near it. 
 
 D. I believe we all find more comfort to our- 
 felves, and more reputation with the world, from 
 gentlenefs and affection towards others, than in 
 any fatisfaflion the fufil^rings of thofc who offend 
 us can poffibly afford. 
 
 F. You 
 centurion of Neroh guard.
 
 [ H' ] 
 
 F. You know, thatl^y the chriftiaii law, the 
 light of the day flvmlJ never have us under the 
 impreflion of wrath. It is not faid, be rot angry ; 
 for an^iT feeins to be a kind of inJiinSI in nature, 
 an expreflion of difpleafure, and h:is its ufes in 
 life, as well asyiv/r or hope : hut it is f;iid, " be 
 angry, and fin not ;" You may be provoked to 
 difpleafure, but not therefore to commit fin. 
 Rcliraiu your ju(l rcfentinents within the bounds 
 of relis'ion, which will never forfake you, till 
 you foif.ike it. If you make thi chrij/iaii riUgiin 
 the guide of your life, " Let ail bitternefs and 
 wr.ith, anger, clamour, and cvil-fpeaking, be 
 put far from you." However fcnfible you may 
 be of an injury or affront, " bear no malice nor 
 hatred in your heart." This is the language of 
 reafon and religion. We naturally court pleafttre ; 
 but can there be pleafure in yefentmfnt ? Is there 
 really any joy in our nature, equal to that of 
 forgiving injuries ? And how many little occur- 
 rences are called injuricr, which arc nothing 
 more than mifapprehenfions, or the little weak- 
 nellcs and follies, with which you will find, be- 
 fore you have lived half fo long as I have, even 
 /bber men abound. We all give hourly proof 
 of our imperfcvStion : and there are as many 
 occafions of exercifinar the underftandino- and 
 benignity of our hearts, as we fee defcds in our 
 heighbour. Diftinguifh weaknefs from pcrverfe- 
 ncfs, ignorance from careleflhefs, and try to keep 
 your mind in peace. 
 
 D. The Wife Man fays that " anger rrjleth 
 in the bofom of fools." Docs he mean by rejl- 
 «wj, that the fool harbours and encourages it ? 
 
 F. This is his meaning ; for he charges us 
 not to be haj}y in our words, alledging as a rea- 
 fon, " that there is more hope of ifool, than of 
 a heijiy man." 
 
 D. The haftv, foolifh innn, is one of the 
 worft kind of fools. I have often obferved, 
 what a pother fuch perfons are apt to make : 
 and how true it is, that " hard and grievous 
 words fttr up anger." 
 
 F. As true, Maiy, as that foft ones turn it 
 away. Common-fenfe and experience in all ao-es 
 are the fame : and what was declared two thou- 
 faiid years ago, may with the fame truth be faid 
 to-day. 
 
 D. Thcfe good fayings give new charms to 
 the love of virtue, and of human kind. 
 
 F. 1 ant gUd to hear you fay fo : they ccr- 
 
 (a) In 1609. 
 
 talnly gh'c us high inipre/T.ons rf the noitility of 
 our nature. The cuibing of anger, liaili num- 
 berlefs advantages, with regard to prnderxc : if 
 you can make a calm reply to the angry, you 
 will alvvays be too haid for your anta;,o/iii;:>. 
 
 r>. For the moft part, I believe ihc jixcnd ivord 
 makes the quarrel. 
 
 F, When you obferve your adverfary growing 
 angry, be the more temperate : your very pride, 
 Mary, will be gratified, in feeing your fupe- 
 riority, by the power of converting him into an 
 oh]cik oi CO f^ipajjiiiy inflcad of w?tfM\ Jf/vv/ill 
 be evil, let hirn iArniiu^cr to your good : and be 
 aflared, that " the anger which begirt with folly, 
 will probably end with repentance :" and that thofe 
 who do not conquer it, will be conquered by it. 
 
 D. Your opinion is fo flattering, one mig'it 
 aft the virtuous part, without virtue. Many, 
 when they want reafon to maintain their opi- 
 nions, arc apt to grow angry, or employ art 
 to fuppiefs their fentiments. 
 
 F. Ctinni'ig p.-op/e often do That from 3 bad 
 principle, which the generous do from a good 
 one. But is it not better to decline a difputc 
 v/ith perfons who fupport their argument on 
 terms fo ungrateful ? It is fliocking to confider, 
 that thofe who fuffer themfelvcs to be tranfportcd 
 by rage and tumult of mind, afiuinc the cha- 
 radlers of devi/s ; nor fhould we be furprized 
 when fuch perfons fall dead in a fit, raifed by a 
 ftorm of wrath ; for the agitation is fo violent 
 on the heart, on fome occafions, as even to de- 
 prive a man of life. 
 
 D. Pride and anger appear equally as the chil- 
 dren of the devil. 
 
 F. If you fettle this -point, you will avoid 
 them both as you would the devil. What 
 think you of Rk venge ? Is not this the favou- 
 rite child of Lucifer? Poets have reprefentcd 
 xht: furies 7^.?. females : which of the fexcs is moft 
 addidkd to revenge, is not material ; but of all 
 the maladies of the foul, it is the mod grievous ! 
 You have heard of fevers, in which people's 
 brains have been fo affected, they have commit- 
 ted violence on themfelves, and became their 
 own murderers : but the madnefs of revenge, is 
 ten times more fatal : it fpares not fi icnd nor 
 foe. I have read a remarkable inftancc iij our 
 hirtory ((?), of Sir Thomas OverlMj, who was 
 a great friend to Vifcount Rochejhr. Sir Tho- 
 mas advilcd him by no meant to tliink. of aflifting 
 I i the
 
 [ 242 ] 
 
 the Co'intcfs of EJfex, in obtaining a divorce 
 irom her hufband ; much k'fs to marry her him- 
 fcif J not only bccaufe of the difficulty of the 
 thing, but tliat fhe was an infamous woman. The 
 Vifcount, however, was fo infatuated with her, 
 as to tell her what his friend had faid : and fhe 
 in refentmcnt, contrived fnft to get hirii impri- 
 foned, and then poifoned. 
 
 D. What a difhonourable man, and vile wo- 
 man ! I fee the power of women over men ! — 
 Thank God, we are not iifed to fuch fad works 
 in thefe days ! But wliat was the confequence ? 
 
 /'. An apothecary's fervant, who had prepared 
 the. polfon, after fome time, when the lady was 
 actually divorced, and married to the Vifcount, 
 difcovercd the feciet. The v/hole fcene of guilt 
 was laid open. The Vifcount had in the mean 
 time, linough the weakncfs of James I. been 
 made EarJ of SomerfU; yet h^ and. his C.ountefs 
 were imprifoned. 
 
 D. I hope they were both hanged ! 
 
 F.. No, child : it is not ufual to hangyfw la- 
 dies : file and her lord might have been beheaded; 
 but by the ill-timed lenity of the fovereign, they 
 were afterwards fet at liberty.; and languifii'ed 
 out life to a miferable old age. Their guilty 
 love being converted into deadly hatred, they 
 lived feveraJ years in the fame houfe, without any 
 intcr.courfe or correfpondence with each other. 
 
 D. My good father, you bring to m.y mind a 
 flory I lately lieard of the force of reveitge. A 
 maa at Rochejier {a), taking a difiike to his wife, 
 who was the proprietor of the houfe he lived 
 in, iet it on fire : the confequence was, that two 
 other houfes were burnt down, before the flames 
 could be extinguifhed ; and' two perfons loft 
 their lives. The offender being taken, and com- 
 mitted to the hands of juftice, as foon as he 
 grew cool, and confidered what he had done; 
 in the torment of his foul, this poor wretch bcr 
 came Km own executioner, by feiz.ing an opporr 
 tunity of cutting his. throat. 
 
 F. Dreadful end, indeed ! What a load &f 
 guilt did this miferabls Being die with : Are you 
 fure it was the confequence of his feeking to be 
 revenged F 
 
 D. Yes: I am told, the woman was not ia 
 fault; uiilefs it was a crime to leave her hufband, 
 after he had attempted to murder her, or do her 
 fcme great mifchief. 
 
 F, You fee what ailrange madnefs i-evenge is ! 
 
 When it burns in the veins, not rfll the riVers 
 in the world can quench it, but by the extindlion 
 of life ! Implacable and rclentlefs, it looks on 
 mercy, as a foft, duU-ey'd fool ; and will not 
 hear. It's cry is havoc, blood, murder, fire, and 
 flame ! — and what but the flames of htll can it 
 deferve ? — O my daughter, guard againll its apr 
 proach ! — Let not hatred, nor loathing, lodge iu 
 y oxxi ycung bofom : nor when you are old, indulge 
 a refentment, left it fliould lead you to revenge^ 
 You fee in common life, fome treat it as a hu- 
 mour to be flattered, to pleafe the fancy ! O it 
 is a damned fancy, that with a fiery brand, 
 lights up the way to everlafling death ! We read 
 the Ifory of a Spanijh lady, who having been fe- 
 duced under a promife of marriage, her lover not 
 only forfaking her, hut like a villain, difcover- 
 ing the fccret to the world, fhe caufed him to be 
 murdered: and not contented with this, con- 
 trived to have his grave opened ; cut out his 
 heart ; tore it in pieces with her teeth, and in 
 this rage of revenge,, trampled it under her feet. 
 D. Was fhe not ?nad? 
 
 F. Although he deferved to be punifhed for 
 his villainy and iiidifcretion ; yet, being dead, 
 and fne his murderer, fuch an extremity of rage 
 v/as frenzy ! 
 
 D. If fhe could' carry her refentment fo far,. 
 as to caufe her falfe lover to be murdered, the reft 
 might be eafily reconciled. 
 
 F. Thofe, in whofe breaflis the lambent fiam.e 
 of mercy gives place to the raging fire of re- 
 venge,, it is not to be imagined can feel compaf- 
 fion ; or that their anger will ever melt into 
 grief. Yet even to reflefl: on the folly and 
 wickednefs of others, is to mourn in anguifh of 
 fpirit! 
 
 D. Can the generous-minded ever entertain 
 thoughts of revenge? If forgivenefs is efl'ential 
 to generofity : if reafon and religion are the true 
 guides of human life, where are thofe to wander 
 v^ho forfake them ? If a return of injuries may 
 be fought, where are the bounds to be fixed ? 
 
 F. True : but when it extends to blood, what 
 is this but a daring attempt to pull mercy frora 
 her throne, and trample on her attributes?— 
 Where is pity or compajjion! Where is piety or 
 human kindnefs ! The links of the chain by 
 Vv'hich mankind are by nature bound to each 
 other, are broken ! 
 
 D. I believe, the fi^rceft of all . the brute 
 
 creation. 
 
 (rt) This happened in the year 1769, with th.e circumftances exactly as related, 
 
 7
 
 [ 243 ] 
 
 creation arft hardly tvfli- feen to commit fia-ct 
 violence on others of the fame Iciiid. They iight, 
 iHd->cJ, lii-e bcq/ls : but liow (hocking to think, 
 that 7nati (hould make hiinlelf a barbarous mon- 
 fler ! But arc, there not fome cafes, in which 
 we mayrdo ouri'dvcsjujiice for certain injuries ? 
 
 . i^. Not (o many as are lir.agiocd,: ho who 
 claims the privilege of <Ar/i//;»^. /« Lis own cauje, , 
 does by this very a»3: flicw how ill he is qualified, 
 for the tafk. 
 
 CONVERSATION VI. 
 
 The obligation and advantages of fupprejjing refmtwcnts, and forgiving injuries. The mcefar)' foundation 
 of hopes of mercy for ourfms. Fables of the horfe and flag ; and the bear and the bee-hive. The impolicy^ 
 end fatal confcquences of revenge. A nice qmflion propofedfor chrijlian conduSl. 
 
 D. '"THOUGH for?;ivenefs is, the foundation 
 of the mercy they expetSt at the hands 
 of God, ' thev will gratify their anger : but 
 there are I fuppofe fomc aiSls of fo injurious a 
 nature, as require our refentmcnts in order to 
 punifli the offender ? 
 
 F. Refentnients there miift be : piinijhnwnt im- 
 plies refentment ; but though we may punijh^ we 
 muji forgive ; we cannot indulge refentmerits to 
 the height of revenge, confident with our reli- 
 gion. Confider what the nature of the of- 
 fence is ; what the divine command directs or 
 permits ; and what the law of the land requires 
 at our hands. Many events, in common life, 
 which often excite a bunzing zvrath ; a gentle 
 reply, or a friendly admonition, is as much as 
 reafon demands, or religion warrants : it is as fe- 
 vere a revenge as ought to be taken. The laws 
 deem many affronts too trivial for notice ; but 
 the mind truly elevated and generous, regards 
 the events of life as aifls of Providence, fome 
 which may, and fome which cannot be accounted 
 for. 
 
 D. Are there not a thoufand injuries too nice 
 for laws to regulate, and yet may be deeply felt 
 by generous minds ? 
 
 F. We muft examine x-fcW what is truly a ^^- 
 nerous mind. All chriftiar.s are bound to be pa- 
 tient and forgiving. He who refents private in- 
 juries by means injurious to his neighbour, is a 
 bad'fubjecl ; for he hurts the community. If in 
 gratifying any paffion, he involves another in 
 mifery, it will be eafily proved, that his mind is 
 depraved, not generous. Virtue is never at va- 
 riance with rcifon, or the goad of mankind, which 
 
 is the law of man. If his pajjions will not fuffer 
 him to appeal to reafon, he may be fure they de- 
 ceive him. The laws of our country are the 
 guardians of life, property, and good name; and 
 therefore we ought to defend them againft all 
 violation ; and we cannot offend againfl them 
 without wounding the very objeft which we pre- 
 tend to hold moft dear. 
 
 D. You grant there are many ftrange incon- 
 fiftences in the condufl of men. 
 
 F. Ay, Mary, very ftrange indeed ! What 
 think you of thofe who make a fubilitute for rea- 
 fon and religion. They call it honour ; and act as 
 if it were fomething more excellent than reafon 
 and religion ; being in reality as much inferior, 
 as falfehood is below truth. If in fome cafes it 
 borrows the garb of truth, it only fer\es to de- 
 ceive fo much the more. Man at btfl: is apt to 
 be mifguided ; but the more he is fenfible of his 
 weaknefs, the (Ironger he v;ill grow. Reafon 
 being your proper guide, if you forfake it, you 
 will wander in darknefs. Let your reafon have 
 fair-play, and it wiH teach vou the highefl and 
 bcft of all lefions : it will teach yon faith : it 
 will inform you that he who gave you reafon, 
 and the faith you adopt by means of it, com- 
 mands you to ufe both. Eftablifh what court 
 you pleafe, be it of confcience, or of honour, what 
 decifion can it make, if reafon and religion do 
 not guide its councils by their eternal laws I 
 The injured and the injurermuft ufe their reafon 
 and religion in judging of the decifion, or what 
 will it avail ? 
 
 D. But v,'hen people are angry, tliey lull their 
 reafon afleep. 
 
 I i 2 F. Or,
 
 [ 244 ] 
 
 F. Or, if you pkafe, trample i{und;r their 
 feet. Were a man to fay, " Give me my re 
 vengc : i aft in conformity to the pni^fice of the 
 tuorld: you call it the language of the fool de- 
 fcribed by the Pfalmift ; but 1 fay, Tujh; thou 
 Gad, tare]} not for U." Might not fuch impiety 
 be anfweied, " O frolifh man ! The worMf 
 *— what do'f! thou mean ? not the wife and vir- 
 rucus. Be mirci/uL, and th^y v. ill applaud thy 
 condiia. Heaven itfelf v/iU fmile on thy obe- 
 dience; and thou wilt feel in thine heart, comforts 
 and;V a? f^"" beyond any the woild can give, as 
 thejV^ and merciful are greater friends to human 
 nature, than the cruel and unjuft. If by the 
 ivarld thou mcaneft the enemy of God, the prince 
 of darknefs, thou art his fubjed j and with the 
 devil and his angels wilt thou be condemned to 
 everlaftine pain."— Such might be the anfwer 
 to tVisfeff-deludingpLaoi following i\iipraaice 
 
 cfthe 'iVcrld. 
 
 D. And a dreadful anfwer it is ! There needs 
 no rcafoning to convince thofe wlio are le- 
 
 licvers. 
 
 F. And yet the common run of believers fall 
 into this evil, and fland in much need of admo- 
 nition. How many dab with the tongue, who 
 know nothing of the fword ; and fhoot out the 
 arrows of malice and revenge in evil words and 
 evil deeds, yet are ignorant of the ufe of pifioh ; 
 thefc being the weapons which gentlemen ufe to 
 accomplifh their diabolical purpofes.— Perchance 
 they are reftraincd by the fear of the gallows, 
 though they have no fear of what may happen in 
 the life to come. Avoid the choleric : they do 
 not proportion their punilhments to the offence.. 
 Yet the flow revengeful perfon, is ftill more dan- 
 gerous. One comes like a ftorm, which may be 
 fucceeded hy fun-Jhir.e and gentle Jhoicers .-—The 
 other, like 'a burning fun, which dries up the 
 fprings of confort and peace. A Aiake curled 
 withi'Ii himfelf, ready to give the traveller a j^c/- 
 fonous wound, may be aptly compared to him, 
 who harbours in his bofom any inhuman wifh,. 
 vilefh-a'.agem, or dreadful refcluiion.- 
 
 D. 1 know an inftance in which this.paffion 
 has been gratified; but it coft the party very 
 dear. A p'rl of this neighbourhood taking of- 
 fence, robbed a man of his bride, by telling a 
 ftory, which was either not true, or very much 
 difguifed. When the truth came out, it occa- 
 fioned* her lofing her own lover, who was too 
 
 generous in his nature, to bear the thoughts of 
 an alliance with a woman fo dangerous with her. 
 tongue. She gratified her fantaftic revenge, but 
 I fay it coil her dear. I was plcafed when I read 
 the fable of the horfe and the flag. 
 F. What is this pray ? . 
 D. When all horfes ran wild in the forefl, a 
 ftag had infulted a horfe : not being able to re- 
 venge himfelf by a fair combat, he applied to a 
 man for his affiftance. This being granted, a 
 bridle was put in his mouth, and a faddle upon 
 his back. The man being mounted,, foon came 
 up with the flag, and laid him dead at his feet*. 
 The horfe thus gratified, returned the warmefl 
 acknowledgements ; " And now," fays he, 
 " will I return in triumph, and reign the undif- 
 puttd lord of the forefl." " No,." fays the man,. 
 " I have occafion for your fcrvice :" and leading 
 him to his ftable^ the wretched fleed fpent his 
 life ever after in a laborious fervitude ; perceiving, 
 that however fweet revenue might appear, it colls^ 
 more than it is worth. 
 
 F. As it ever will do, in the iflue, under all cir- 
 cumflances : and the fate of your acquaintance, 
 as well as the horfe in the fable, is a lefi'on how 
 much better it is to fubmit to (mail evils, ima- 
 ginary or real, than- hazard greater.. You fee 
 with what eafe Sir George Friendly makes up 
 cur differences, whether created by hard words or 
 blows : and yet, 1 believe we have as much ho^ 
 nejly and bravery as the fine folks, who are fo 
 blind as not to fee, that this world is but a fmall 
 coniidcration in the argument. A ;7!<V<f difpofi- 
 tion, and a vindictive temper, generally meet 
 with fuitable returns. If, in revenging, you do 
 any great injury to another, you Hand condemned: 
 if you fail in the attempt, it will be retorted on. 
 you with double violence. Thofe who unpro- 
 voked will do an injury, will, for tlie fame rea- 
 fon, be a£live in attempting a revenge. The 
 hear in the fable, who was Hung by a bee, would 
 have fufFered very little, had he fupprefled his 
 refentmenr; but he attacked the whole hive, de- 
 termined to deftroy them all ; the confequence 
 of which was, that he was flung from nofe to 
 tail, and with great difficulty efcaped with his 
 life; le.irning. this fad Icflbn, that ?vyf7;^^, con- 
 fidertJ as a remedy, may prove athoufand times 
 worlc than the difeafe. 
 
 D. I fee that Providence has ordered things 
 fo, that ©ur eafe and fafety in this world, 
 
 generally
 
 [ 245 I 
 
 generally depend on That portion of virtue which 
 beft fccurcs to us the pro^jpciSt of happinefs in 
 tbe life to come, 
 
 F. But revenge is a fickncfs of the foul ; a deadly 
 difcafc which grows from pride and ignorance. 
 The world is not intercfted in what befals me, 
 whedier I fink into perdition, or not : but what 
 a vaft hiierejl have 1 at flake ! Well may we fay, 
 •* O fools, and p:rr.;rfe of heart ! learn to be 
 wife : treat indignities with fcorn : pafs them 
 over in the filcnt ph\if.ng ccvfideratioru, that you 
 confult your bcfl intcreft, in pleafing Him, on 
 whom eternal blil's depends ! Endeavour to 
 avoid injuries ; and do yourfehcs jurtice, yet by 
 juft means. If any reproach falls on you from 
 the world, is not your owa heart of much 
 greater confequence to you than the world ? la 
 iit not much ftronger to defend you I Are you 
 afraid of the fcnfelefs difcourfc of filly bablers ; 
 yet think you can Hand the reproach of your 
 6v/n heart, and the frovi'ns of Heaven ? Surely 
 this is grofs delufion ! Our divine religion cor- 
 rcifts and improves our nature : we are com- 
 manded by it to love our neighbour as our f elves ; 
 snd to judge ourfelves, that we be not judged : 
 revenge cannot pofTibly be admitted. The great 
 object is to be good; not only when there is no 
 provocation to evil, but in fpite of temptation. 
 Good, as a chri/llan : — good, as a follower of 
 tdie example of the Son of God I — good, as a 
 man, a fubje£i, ■a. friend, a parent, a child. Learn 
 fxom Chrijl, to bear an injury with a mind as 
 much fuperior to all vulgar prejudices, and 
 worldly intercft, as light excels darknefs, or vir- 
 tue vice. You cannot be the worfe for forgi^-e- 
 nefs. If you are in danger, retreat ; keep aloof. 
 Do not contend with thofe who want reafon and 
 vtirtue. Were you to fight With a hear, you 
 would not ufe your reafon as your bejl- weapon. 
 If you find men deaf to the caP.s of this charmer, 
 make a virtue of necelTity : give proof of That 
 generofity which triumphs over the world. — 
 Revenge is a fure token of a little mind, a f.ck 
 amd difeafed fpirit. Cherifh your reafon, and 
 your faith in your bleeding Saviour ; and pray 
 for the-forgiveuti's of them, who know not what 
 thev (io." 
 
 D. This is plain good fenfe, my father, and 
 the iiiog lagc of a chrijVian : and if you, who are 
 a /n.fn, "a e titik it, what have we poor women to 
 do ■ ,■ ."'ye f 
 
 vour f:x is much given to it,, 
 .lot fiiew it in the fame way. 
 
 I received much pleafurc the other d^y, from the. 
 chriftian-like anfvver made me by our "John. I 
 had heard, that an old fellow in this neighbour- 
 hood, an uncle of his, a man of an infamous- 
 charadter, had endeavoured to propagate the 
 moft fcandalous falfehoods, and moft cruel af- 
 perfions againft this poor man. As he had no- 
 thing to hope or fear from his uncle, I alked him 
 why he made him a vifit ? His anfwer was : 
 " Maftcr, I am a great linner, as well as my 
 uncle : he is very foolijh, as well as old ; and 
 does not rightly know what he fays of me, or of 
 any body elfe : he is in a habit of talking ill of 
 every body. I wiflied for an opportunity to re- 
 mind him of it ; at leaft to prove, that he has 
 not fo much reafon to fpeak ill of me, as he may 
 have imagined. He mufl be fenfible that I hear 
 of the reports which he makes of me : but £ 
 went to pay the duty of a nephew, to convince 
 him fo far, that I have no refcntments ; and in. 
 hopes that he will hereafter be fo much the lefs- 
 finful, as he will talk the lefs hurtfully of me :; 
 and after making him this vifit, I fhall be the 
 more reftrained from giving my own tongue any- 
 undue liberty. So far, my good mafter, I have 
 gained him over to the good fide ; and you, who 
 are never fo happy as when you are doing good, 
 will furely not think evil ai me on this ac- 
 count." 
 
 D. Moft excellent do£trine ' fohn is a good 
 chriftian, I believe. 
 
 F. And an able philofopher. I anfwcred him 
 in thefe terms : " So far from thinjcing evil of 
 you, I think highly of your virtue. We pray, 
 forgive us our trefpafja, as we forgive, them that. 
 trefpafs againfi us : and though prudence pre- 
 fcribes bounds to keep ourfelvcs out of the power 
 of an enemy ; yti we are to forgive feventy times 
 feven ; that is, without bounds ; otherwife, how^ 
 can we be merciful, as our Father in heaven is 
 merciful ? As to judice, it is never to be neg- 
 led:ed : but in judging in our own caufe, there 
 is great danger of injuftice." To v.-hich he re- 
 plied, " True, mafter : I would not feck to be 
 offended ; but if 1 had twenty uncles In the fame 
 circumftances, I would vifit them all ; or if I 
 had twenty nrphews whom I had cfiended, I. 
 Ihould wifh to make my peace with them ; and. 
 if a nephev/ had offended me, I ftiould be glad 
 if he aifo ur.derftood his duty as a chrifiiun. I 
 know not the hour of my death : as I wifh to 
 live, I hope to die in peace, well kno^ving that 
 it is not xtsc'v'f, but dctds,. which mufl fave us." 
 
 D. Ex-
 
 [ 24<^ 
 
 v!D. :Esc(.ller.t ! yoh.v,^i'im&, hasgood fenfc, 
 as well as virtue. • ■ 
 
 F. Beware, dear Mary, of the convcrfation of 
 revengeful, perfons : you have more reafyn, in this 
 cafe, to be afraid of women than of men ; your 
 foe being inor? apt to, grow jealous about ttiflee, : 
 or take altrpiit^.where none is intended, and not 
 to know when jufrice is done you. Our true 
 h.ippincfs depends not on revenging injuries, but 
 iti fa giving them. If the throne of mercy were 
 not acceffible, tJie Savionr of mankind would 
 haNCibled in vain. Our great Lord aiiil.IVlaikr 
 conllandy reminds lis, -that we are all creatures 
 cf one common nature, under one God and Fa- 
 ther of all ; and that he will not give up his 
 right of revenging the caufe of the injured, in 
 the way that he beft approves. It belongs to us 
 to be 4ind to others, ;tcndcr-hearted, forgiving, 
 as we hope for Chrijl's bke. to-be, forgivef,!. This, 
 I fay, is to be, extended even ,to our etie/aies : and 
 fo far from revenging ourfelvcs upon theiiij we 
 are to do them goad, v^hen they do us eiuil. Re- 
 member this, my daughter, and be happy., . 
 
 D. I \yill ftrive to remember it. I clearly 
 pjrcaivs the great 'mimHty,oi\r<veHje. : But are: 
 there iiptfome cafes, wherein forgiypncfs aijd re- 
 conciliation is hardly poiTible ?'— r.Supp,ofe,'A^at 
 rjiy-mother, who was fo good 3 woman, h^id ftpt 
 
 been true to you ! 
 
 F. Your mother, AfeifyJ—r — Shouldl have 
 forgiven her do you fav, — upon her repentance ? 
 1 who loved her fo well It— It is prgbable I fliould 
 have njojirnjgd; tillj I kiievv.npt what to do.j.jand. 
 then left It to other people to decide for me. It- 
 might have been baie and contemptible, to have 
 taicen her again, polluted to m.y bofom : oji the 
 other iuuid, .circumitances might plead ftrongly 
 \vi:h a heart bJseding as mine v/ould have done : 
 and I might find .it, the Lsafl; arduous lafk to fhew 
 fitiixy and forgive ; or at Jeaft not cxpofe her 
 fnamc ! — 
 
 D. You look pale, my father ! 
 
 F. Nothing fhouki be done, but as rcafon and 
 religion dictate, v/ith regard either to mercy or 
 Jiijlice. 
 
 .£>., Are not the affections concerned ? 
 F. I fuppofe them to be under the guidance of 
 •religioa. As to revenge, it is out of the queflion ; 
 the actual punifhment in fuch cafes, is in the 
 brind of the lav/, divine or human. 
 
 D. But does not affecllon, taking the fide of 
 jiicrcy, fometimes pervert our judgment ? 
 
 11 
 
 F. I fear it too often doec ; .andy^y^herfelf, 
 though reprefented blind, may fee with partial 
 eyes, and be moved to/?'/}'/ Sweet Mercy, dreil 
 up 'in all her charms, .pleading for penitence, 
 n)ight make flern jv/iice weep, in That breaft 
 \yhere love hath reigned; and blunt her fword, 
 — or let it fall ! — There are fome crimes, Mary^ 
 for y/hich juftice, by coiirfe of law, demands 
 the blood of the offender : and not to take it 
 v/ould be criminal. Such has been the cafe, in 
 ages paft, with refpect to aclnltcry : h\xt where 
 the matter refts with a nian's private judgment, 
 and the diciates of his own heart, he muff judge 
 from circumftances. I -might rather chufe to 
 ^//V, than drink the bitter cup, of pafling fenterxe 
 on a crimiiisl I loved ! — O my daughter, your 
 qneffion' calls vour mother's tendernefs and 
 
 iidelity too ffrongly to n.y mind ! There 
 
 are fome fubjedts, which can hardly be made a 
 matter gf enquiry ■. — Confider v.hat queflicns 
 you afk ! 
 
 D. My dear father^ I b g your pardon : you 
 vvjll not be offended when.i fay, that.I knew net 
 whom to truft -with Juch .a quefiion, that I might 
 learn to acl towards a hufjand who.m I iovid,, 
 fuppofrngZ-c- iTiould trcfpafs. :,...;,' ■. •, 
 
 F. You have my free pdrdon : ;bnt <3o, ijtoiu 
 know, from what I haveiaid, more -of , the tnatf-,- 
 ter, than you did before r The Qccafion tnufl 
 , teach you how to asSt under great .trials, remem- 
 bering that the trial f.o a ivciitan is nqt fo fevcre . 
 the blot in her name., for ker hufband's offencei is 
 not JO great as in a niaj>'s, wheije tfee w.iife /treX- 
 pafies. j ., -•;' ; :■: ,'. ■.^■■,;c.\ ^■'.^l. ■■. 
 
 D. The fin is equal ; jand a worn^ njay love 
 as much as a maji ; and therefore her affliction- 
 be as great as his. 
 
 F. No c'oiibt : love in the breaft of your fcx, 
 is fuppofed to be ftfcngcr.than in ours. - If you 
 can do no better, die a victim to your hufband's 
 unkindnefs ; but never revolt againit him; never 
 meditate revenge, as too many women do; for this 
 would fall with a double weight of iniquity on 
 your own head. T"he firil and greatcrt maxim in- 
 culcated by a heathen philofphcr [a) is, bear end . 
 forbear. Such was the leffon his experience taught 
 him to be neccffary. He was ignorant of the fub- 
 lime truths and facred doctrines of our religion. 
 To us chrijiians, to whom life and immortality 
 have been brought to light, we muff in all events, 
 leek for our guide in the oracles of the Nev/ 
 Teftament. 
 
 C O N- 
 
 (fl) Epiftetus.
 
 [ 247 ] 
 
 CONVERSATION VIL 
 
 Prick and revenge In high Up. The advantages of an inferior condition. Duelling founded on fupcrfitwi 
 and enthufwfm ; the cujlomof it very reproachful to chrifians. 
 
 F. 'T^ HEY may pretend what they pleafe, and 
 we may flicw as much compafTion as 
 cujlom may recommend ; but they. iare.?«;^^(.'Zf or 
 madnien. The heart is (b treacherous, and plays 
 fo many tricks to deceive us, we muft not be 
 furprized to'hear feme talk of honourable revenge ; 
 but did you c\'er hear of honourahle thievery ? 
 How can revenge be honoiirabVe? It mull be 
 dijhonourable. If it proceeds to blood, it is 
 tvicked in the extreme. Xhefe very honourable 
 gentlemen who figh't duels, rebel againft God. 
 They know they rebel; or they are ignorant 
 what manner of fpirit they are of. 
 
 D. What was the beginning of this praclice ?" 
 F. My zeal for the caufe of chrifianity, and 
 the love of my fellow-crcattires, once induced me 
 to make particular enquiries, what it might be 
 which at firft bewitched fo many; and how they 
 have continued hemmed within the magic circle: 
 and I found that ignorance, enthufaftn, fuperfl^ 
 tion [a), and their horrible miniftcrs, were at the 
 bottom of this dark plot againft men's fouls ; and 
 that it was a work of the devil. Thefe I difco- 
 vered to be the fource of the many mifchiefs 
 which happen in the world on this account. 
 This helHfhdarknefs led mankind into this deep 
 ofFencc againft God ; though fome might en- 
 tertain a notion of being particularly faithful in 
 his fervice. Men naturally delight in the marvel- 
 ious : ■ whatever is wonderful pleafes them. From 
 this inclination, they create wonders of their 
 own: they pretend even to' miracles ; and are 
 guilty of- the fin of whoring after y??-;?;/^^? inven- 
 tions. The prefumption has been, . that God 
 would interpofe by a particular providence, in 
 order to acquaint mankindj that he who con- 
 qw.red by the fcucrj, hzA the jufice on his fide. 
 The fallacy of this dccifion-, could be exceeded 
 by nothing but ihe folly znd iniquity of "it ;' fince 
 iivmany cafes, both parties had their fliare of the 
 fault or crime. This wasincffe(S dictating, to 
 
 Heaven, what method (hould be taken to punifii. 
 In Spain, nine hundred years ago (viz. in 885), 
 duellifts were condemned by a council held in 
 Valencia. The perfon who killed his advcrfary 
 was to be executed ; and he who v/as flain, as-I 
 underfland, pronounced unworthy of burial. This 
 is agreeable to the prefent cuftom in RuJJta. Iji 
 France duelling prevailed for many ages. . We 
 find fo long fince as the yezr of Chrijl 1306, 
 King Philip, furnamed the Fair, though he af- 
 fc(fled to difcountenance this practice, he pre- 
 fcrlbed rules and ceremonies for it in certain cafes. 
 The vanquiflied, whether he was the accufer or 
 the accufed, was fupppftdto be the criminal; and 
 it was accordingly direi5led,..that he fhould be 
 puniflied with ^i/a/A, .mutilatioii-of members, or 
 be ignominiou/Iy dragged out of the camp ; or hung 
 on a gibbet, or burnt, according to the circum- 
 ftanccs of the cafe. — 
 
 D. Horrible ! What ignorance prevailed ! 
 This I fuppofe generally rendered the comba- 
 tants very fierce and bloody-minded. — But what 
 were the ceremonies previous to the combat ? 
 
 F. Both accufr and accujed ga\'e pledges to the 
 judge. They were both detained in prifon, as 
 if intended to oblige them to fight ; and upori 
 this principle, the chief jiiftice was to furnifii them 
 with fuitable arms. — In our day, this glorious 
 work is done by what they call the feconds, who are 
 fo far accomplices, and, in many cafs, ought to he 
 hanged. In thofe ancient days, fuch as fought 
 on foot, had only a fword and buckler., ox flit eld. 
 The horfeman was armed at all points, both him- 
 felf and horfe. The day of combat being come, . 
 they made choice oi four cavaliers to guard the 
 field, and performed divers ceremonies, repeating 
 feveral prayers, oath'.,, and fuch like. 
 
 D. So they called God to witnefs to a fantaf- 
 tical ceremonial of murdering each other. It is ■ 
 no wonder it fnould be countenanced, for itinufi 
 have been a fine fljew to ipedators. You fay, , 
 
 that : 
 
 (a) See page 45.
 
 I hB ] 
 
 that in your memory we had our fagi-flaywg 
 Jighters. 
 
 F. True', and you fee \^z barbarous cuftom of 
 duelling prevailing at this day. Entbufuifm and 
 fupc'rjtition fuggcfted to our forefathers an opi- 
 nion, that God would miraculoufly interpofe in 
 this combat. Thi-y a'fled as if thuy imagined 
 the Almighty would not accompliih his pur- 
 .pofes agreeable to his jujlkey without difpenfmg 
 his power to thefe pretended heroes, one of whom, 
 it is to be obfcrved, they fuppofed not to hjve any 
 jujllce on his fide. I fuppofe they would not 
 grant, that they left the declfion to t.\iC Jfrongejl 
 arm, or to accident : That would hai'e dcftroyed 
 their notion of a peculiar intervention of Provi- 
 dence. It is certain, that many of the cLnjllans 
 •difcovercd the abfurdity and fallacy of fuch ro- 
 mantic decifions by fighting ; witncis the iings of 
 Denmark (in ihe yczx ^i Chri/l 975) ; but they 
 were no lefs eftrangcd from truth : they ordered 
 both the accufer and the accufcd to walk bare- 
 footed over hot irons. 
 
 D. What could this determine, but that hoih 
 parties, innocent and guilty, would be burnt ? 
 
 F. It v/as fuppofed the innoeent would pais 
 over unhurt. This v/as the abfurdity M-idfi,pcr- 
 jiiiion of thefe miracle-hunters ! — What we call 
 the barbarous northern nations, introduced duel- 
 ling \nto -Europe : and as v/ar has long been fo 
 great a part of the trade of mankind, we muft 
 not be furprized. — In France this cuftom pre- 
 vailed fo much in the lafl: century, that many of 
 the ilouer of their nobility ended their lives in 
 this fooiiflj, impioits manner. Lewis XIV. ac- 
 quit^ more glory by exerting his power to pre- 
 vent dudUng, than by all his conqucfts : of 
 thef;., indeed, fome were infamous, and {{ink in 
 the oioltrih of all victorious fovereigns ! 
 
 D. But yet duelling prevails in that countiy 
 to this day ! 
 
 /'. Not authorized : they conceal the chal- 
 lenge given, and call the duel an eucoimtiT ; or 
 an accidental meeting ; and frequently the com- 
 batants go into other neighbouring countries to 
 fight. The praftice is one of the remains o^. ancient 
 barharifm : whether it was introduced amongft 
 iUS feven hundred )'ears ago by TFilliam the Con- 
 queror, who came from Normandy in France, or 
 by our Danijh or Saxon conquerors, is very im- 
 material to us. Chriftianity has been planted here 
 near twelve hundred years. You fee that eight 
 iiundrcd years ago,, in the cafe of the Danes, they 
 
 began to be afliamed of the ciijicm of thulling, as 
 ofitnfivc to rcafon and h'jn)a:iity. 
 
 D, Do the fine folks who now fight duels, 
 know how the cuftom took, its rife ? 
 
 F. I apprehend they r.rc for the tnofl part ig- 
 norant : and as to the example, they never think 
 about it; norftould we hi: fujprized ; for if they 
 game away their bodies, and throw their fouls 
 into the bargain, is it to be Tmagined they will 
 be follicitous with regard to the deadly influence 
 of the example ? — How far preferable is our con- 
 du(5l in humble life! How much Icfs favage ! how 
 much more agreeable to the example of our 
 blcfled Lord ! The facred writings inform us, 
 that foolijhnefs, or humble fimplicity, will con- 
 found the "jjifdcm and prefumption of this world. 
 As a proof of it, compare the cuflcm of us pca- 
 fants, with that of the gentry in this inftance. If 
 pride was not made for man, it certainly was not 
 made for a gentleman \ and his affeiStation of fu- 
 periority in the mode of correcting other peo- 
 ple's crimes, whatever he may think of his own 
 ivifdom and greatnefs, to fay no worfe, renders 
 him niery foolifh, very little, and very ijuic-ked. 
 
 D. Shewing mercy is a proof that man imi- 
 tates his God J but no man can be faid to (hew 
 mercy in this cafe ; snd tiiereforc I apprehend 
 he imitates the devil. 
 
 F. I will tell you hcv/ they fhew mercy : 
 after one combatant lias wounded another, he 
 has the mercy not to kill him : but this depends 
 on the virtue of the combatants ; for in a late in- 
 Ihuicc, after one w-.-s wounded b)- a fwcrd, fo that 
 he could not Hand, he fat in a fedan chair, and 
 iiififting on going through the weapons, dif- 
 charged his piflol, and killed the man that had 
 wounded him. 
 
 D. Surely this was murder ! 
 
 F. It is all madnefi ! As to religion, if the 
 imitation of Gotl, is man's higheft glory, it is 
 evident, that the gentleman takes the molt inglo- 
 rious part. Let him f;iy, if he pleafes, that 
 he is acting like a gentleman, by (hewing his re- 
 fentment as fuch, and not like a ccznmon hind. 
 Granted : but then he tells us, it is part of the 
 charafter of a gentleman, to be a barbarian in his 
 own way. He talks of politenefs, and then (hews 
 you by his conducl:, what he thinks it confifts 
 in. It is fomething in practice fo like z favage, 
 that thirfts after the blood of his own kind, the 
 difference is not ealily difcoverable. The gentle- 
 man pretends to a higher ■'degree of honour, 
 
 knowledge.
 
 [ 249 ] 
 
 knowledge, and poliJheJ manners tliaii the peafant : 
 in this inftance, his claim is ill-founded. He 
 cither a6ls difhoneftly, and is falfc to his own 
 principles, or he knows !efs ; he is certainly lefs 
 humane and inclined to' forgive: he is lefs ob- 
 fervant of the didates of reafon : he is more vi- 
 tiated by pride, neither confulting the glory of 
 God, nor the noble ends for which the life he en- 
 joys was given him ; but in return for the great 
 favour, becomes an impious violater of the divine 
 law. Nor can he be deemed a true friend to hu- 
 man fociety : fo far from teaching us, what we 
 fhould learn, in our Jlation, he oppofcs the cleared 
 precepts of his religion, and revolts againft the 
 laws of his Maker. 
 
 D. Were it not happy for the duellifls, if they 
 would learn from us in our humble flation, what 
 their fupcrior condition doth not teach them ; and 
 find that our weakness exceeds their ftrength, in 
 this great article of life and death ? 
 
 F. A prepofTeflion of their fuperiority is fo 
 ftrong, they would laugh at your propofal. But 
 in good truth and reafon, the beft that can be 
 faid of the duelliji is, when he dies of his wounds, 
 he expires a martyr to pride dind folly ; or in other 
 woj'ds, a martyr to the devil. This feems the 
 cafe of all thofe who ofFend, in purfuit of That 
 gratification to which they give the name of 
 honour. 
 
 D. Let them give it what name they pleafe, 
 it is horrible inccnfc ofFcred at the altar of the 
 prince of darknefs. 
 
 F, So it appears in the cleareft point of view. 
 How to remedy the evil is the qucftion. 
 
 D. Might not a reafonable and a valiant man 
 fay to the challenger, " Should I comply with 
 your requejl, and perchance die by your fword, I 
 fhould think, in my lafl: pangs, that I had mur- 
 dered myfelf ? " 
 
 F. And do you not think he might add, 
 ■■" Should I kill you, the only difference would 
 be, that of killing an infnne perfon, or a man in 
 his right mind. Which of the two would be 
 the greateit cruelty, I am not able to determine. 
 If you think 1 have no fenfe of religion, you are 
 miftaken : fo you are if you imagine I am infane. 
 You feem to be mad, or totally ignorant of the 
 duties which arife from your being an account- 
 able creature ; and that your life is not your own 
 to difpofe of; and confequemly, you are about 
 to do an ttnjufi aSiion. You c.ill on me to be an 
 accomplice: if you could prove to me, that I 
 
 might violate the laws of God and iny country 
 unpunifhed, your requclt to hazard my killing 
 you, would ftill found harfh to my cars : But / 
 am fure you trefpafs againft the laws of your 
 country ; and I think you ought to be puniflied 
 for it ; but I will not be a judge and witnefs in 
 my own caufe ; therefore / return your challenge., 
 that this paper may not rife in judgment againft 
 you. I will go further : if any of our friends 
 will judge the caufe, if they pronounce I have 
 injured you, I will give you any fatisfa£tion 
 they fliall require, provided it be fuch as a chrif- 
 tian and a gentleman can demand. I neither y^'ar 
 you, nor the world; but I fear to ofFend That 
 God, in whofe laws I believe, as they are pro- 
 mulgated in the New Teilamcnt. I fear to do a 
 bafe, a cruel, or an unworthy aftion j and ac- 
 cording to my principle, it would be a bafe, a 
 cruel, and an unworthy aftion to kill you. If re- 
 venge broods in your heart, in my opinion, it h 
 a proof, that you are influenced by an accurfed 
 fpirit : if it doth not, why would you hazard 
 your being guilty of my blood ? " This and much 
 more might be faid. In the fame degree, Mary., 
 that revenge prevails, it deprives us of all that is 
 truly noble, candid, or generous in our nature. 
 The blacknefs of revenge cannot be too flrongly 
 painted : it is no wonder we fhould find it on re- 
 cord, " he that revengeth, fhall find vengeance 
 from the Lord, and he will furely keep his fins 
 in remembrance." That fuch vengeance there 
 is in ftore for fuch offenders, we believe, and 
 tremble. 
 
 D. If reafon is out of the queftion with regard 
 to duelling, how are they to hear the voice of 
 reafon ? 
 
 F. If they will not hear its flrong, fileiit 
 voice, are they in their right mind ? What is the 
 idea of a mad man ? If, I fay, they will not hear 
 the voice of reafon, have they any right to the 
 fociety of reafonable beings ? Ought they not 
 to be driven out of human intercourfe, and har- 
 bour with lions and tygers ? We mult decide 
 with great caution, when we fit in judgment on 
 the crimes of others, left we fhould condemn 
 ourfelves, not only for the rigour of the fentence 
 in qucftion, but for our fins of a different 
 nature. No man can anfwer for another's rea- 
 fon ; but he is bound by an eternal obligation 
 to be accountable for the ufe of his own. 
 
 D. And do you think, my father, what- 
 ever difguifes may be put on, fuch perfons can 
 K k • . pretend
 
 [ 250 ] 
 
 pretend to fliew mercy, or to walk humbly before 
 God ? They talk about honour, but is it not 
 'plain that pride is at the bottom of their hearts ? 
 
 F. Ay, Mary : and the folly of pride in this 
 jnftancc, is as great as the iniquity of it, in any 
 part of life. Here you fee it in the mod ftriking 
 point of view. Let you and I learn from thefe 
 children of folly and iniquity, by no means to 
 wait till a fmall fenfe of injury grows to matu- 
 rity ; but flifle it in its infancy, remembering 
 that the burial of an evil pajjion, is the birth of a 
 virtue. Whenever you think yourfelf injured, 
 reafon thus : " Either myfelf or the party in 
 queftion deferves to be punifhed : if I am faulty, 
 I will mend my manners : if I am not, am I 
 privileged, by the pcrverfenefs of another, to be 
 perverfe myfelf ? If it were not myfelf who is 
 injured, but fome other, fhould I be fo much 
 offended? I certainly fhould not: — therefore 
 my refentment is an effedl of my pride, not my 
 refpeft to jujiice. I will let it pafs unheeded : 
 why fhould I torment myfelf?" 
 
 D. This is fafe reafoning : but it doth not 
 feem to be in our nature to feel injuries commit- 
 ted againft others, or to be fo much inclined to 
 revenge them, as thofe done to ourfehes. 
 
 F. Confidering how felf-Iove prevails, I be- 
 lieve you are in the right, though there are 
 many exceptions : this however proves v/hat mj- 
 tives we a£t upon. We mod eafily difcern, 
 in the perfon of another, whether the injury be 
 real, or only the efFeft of fancy or opinion. How 
 many appeals are made to law about trifles ! But 
 in this cafe, what a hurricane of dreadful fears 
 muft he feel in his foul, who makes a play- 
 game of life and death ! Whether we call his 
 conduct revenge, or a fenfe of honour, names, as 
 you obferved, cannot alter the nature of things. 
 He may not behold his hands ftained in blood ; 
 or he may imagine the opinion of the world will 
 wafh them clean : — yet it will one day recur to 
 his thoughts, that perchance he may be called to 
 Jlriil account for invading the rights of the Al- 
 mighty, in the great article oi life and death ; hur- 
 rying a wretched fellow-creature to his laft ac- 
 count, with all his fins upon his head, by a death, 
 which in the righteous judgment of God, may 
 be deemed murder ; — and that he was the mur- 
 derer. Though by flight from one country to 
 another, or the partiality of an earthly tribunal, 
 he fhould not be arrefted by the iron red ofjuflice^ 
 yet can he not efcape the vengeance of Heaven ! 
 
 CONVERSATION VIII. 
 
 Notions of the Mahovietans with regard to duelling. Conduif of two Sangiacs [a). Decifian of the Divetn. 
 Meeknefs of the chriflian religion. Fantajlical notion of fair play in duelling. In what light the pra£iice 
 of duelling is cowardly. Story of two French officers, and the conduEl of their colonel. 
 
 F. pj O W (hocking it is to think, that a reli- 
 gion fo fraught with gentle kindnefs and 
 fweet humanity, fhould have any profeffor fo ig- 
 norant, or fo perverfe, that a real injury, much 
 lefs an imaginary offence, fhould hurry him 
 into fuch an excefs, as to deprive a fellow-crea- 
 ture of his life ! 
 
 D. I have heard that the Mahometans have no 
 fuch practice am,ongft them. 
 
 F. No : they have more manly notions : they 
 make their pradlice more agreeable to their reli- 
 gion : they believe in a life to come ; that the 
 mercy of God is infinite ; and that they are 
 
 accountable to him. With refpeft to this world, 
 they fee the grofs impolicy of one fubjetl de- 
 ftroying another. I remember well, a ffory my 
 maflir ufed to tell of an ambaflador {b), fent by 
 an Emperor of Germany (t), to the Ottoman 
 court. In a letter, which he wrote from Ctn- 
 Jiantinople, dated in fune, 1560 ; after mentioning 
 an event which happened on the frontiers of 
 Hungary, he takes notice what opinion the Turii 
 entertained of duelling, in thefe words : " In 
 that part of Hungary which borders upon us, a 
 fangiac, named Arflatn (d) Beg, was famous for 
 his "reat flrensth : no man could bend a bow 
 
 with 
 
 (a) A Turkijh commander of a ftandard, next in degree to a bafliaw of one tail. 
 
 (i) BufbequMjs. (f) Ferdinand. (</) Arjlam in the Turkijh language fignifies a lice.
 
 [ 2.-1 ] 
 
 vith greater force : his fabre was dreadful to 
 his enemies, for he could almoft hew them 
 through. Felt Be^, another fangiac in that neigh- 
 bourhood, prided himfelf alfo in his prowefs and 
 ftrength of arms. Thefe valiant knights be- 
 came rivals for fame, till their emulation grew 
 into inveterate hatred. Feli Beg being fent for 
 to Conjfantinople, the Divan, after afking him 
 many queftions, demanded to be informed con- 
 cerning his quarrel with Arjlam Beg. Veil Beg gave 
 them a long detail of their difputes, of the caufes, 
 and the progrefs of them : and to make good 
 his caufe, he faid, " I have been wounded by 
 Arjlam Beg, who attacked me by furprize : if 
 he had been worthy of his name, there would 
 have been no occafion for fuch an unfair pro- 
 ceeding, fmce I have often challenged him to 
 fight in fingle combat." The Divan, being 
 highly difpleafcd, delivered their fenfe in thefe 
 terms : " Haft thou dared to challenge to fmgle 
 combat, thy fellow-foldier ? Is there no chrif- 
 tian againft whom thou canft fight ? You both 
 live by the bread you receive from the Grand 
 Seignior, and yet you are inclined to hazard 
 your lives in fighting againft each other. Who 
 gave you That right ? What example could 
 warrant it } Were you ignorant, that whether 
 one or the other had fallen, the Grand Seignior's 
 intereft would have been hurt ? " After the Di- 
 van had thus reprimanded him, they ordered him 
 to prifon ; where having lain in mifery for many 
 months, with great difficulty he recovered his 
 liberty ; but not without fufFering much in his 
 reputation." 
 
 D. The Turks have very different notions of 
 this matter from the chrijllans. 
 
 F. The Emperor's ambaffador, in his letter, 
 took notice, that among chriftians, many who 
 never faw a common enemy, are celebrated for 
 having drawn their fwords againft a fellow-citi- 
 zen, or a fellow-foldier: — with this remark, 
 " What is to be- done when fuch cuftoms and 
 manners prevail ? where vice occupies the place 
 of virtue, and that which deferves punifhment, is 
 made the occafion of advancing a man's honour 
 and efteem with the world ? " 
 
 Z>. Glorioully faid ! He wrote like a chrijilan. 
 
 F. I have no argument to defend thefe cham- 
 pions, who, depending on law for their liberty, 
 and the prefcrvation of their lives, againft all ar- 
 bitrary decifions, appeal to their own judgment 
 in their own caufe j and under the influence of 
 
 their paflions, refer themfclves to their own pri- 
 vate vindinive jujlke, in the great concern of 
 life and death. Did ever the greateft tyrant da 
 more than the ducllift ? I call it jujlice ; prc- 
 fuming that he gives it this name. Whatever, 
 it is ; he muft allow it to be private, fccret, and 
 unauthorifed by any written law, to which the 
 community hath given confcnt : and without re- 
 ference to eftabliftied precepts, divine or human. 
 Doth it not partake of wilful, defpotic govern- 
 ment ? You and I, Mary, are chrijliam ; as 
 fuch we reafon : we are of the human race ; as 
 fuch, we love our own kind : we are fubjedls ; 
 we wifli to preferve our countrymen : we are ra- 
 tional ; as creatures endowed with reafon, we 
 talk, and approve or condemn. We know of no 
 other pilot than religion, to condu£l us to the ha- 
 ven where we would be. The great and little, 
 high and low, are bound to the fame port : if 
 they difcharge their pilot, how are they to 
 fteer ? They are afloat, without fail or com- 
 pafs : and how will they efcape being wrecked? 
 Thefe fantaftic heroes imagine they are privileged 
 to pl.iy the fool with life and death : It is well 
 if they are not playing the ruffian alfo. They 
 call \t. fair-play : might it not alfo be caWed fair- 
 play, to propofe to a mad-man to leap off a bat- 
 tlement ? but if he were to do it, and dafh him- 
 felf to pieces, would it not be fair-play, that he 
 who propofed this exploit fhould be himfelf 
 confined as a lunatic ; or forfeit his life as a 
 malefadlor ? You have faid well : thefe people 
 are chrijlians, or they are not : If they profefs to 
 believe what they do not, they are not homfl men; 
 if not honeft, their honour is a mere farce. They 
 profefs to aft upon principle ; their principle is 
 revenge or pride : they hazard their lives, to gra- 
 tify thefe paffions. Are they dupes to the humour 
 of others ? They are weak ; and not governed by 
 reafon. They will not, as in other cafes, appeal 
 to the fober-minded, who are not under the im- 
 preffions of anger, nor interefted in the caufe by 
 any prepoflefllon, or fantaftic opinion. — Let us 
 take the merciful fide, with refped to fuch offen- 
 ders as fight duels : is it juft they fhould be 
 put to death ? If it is not juft, would you be 
 guilty of the crime of killing them ? 
 
 D. Duellifts furely do not reafon. They muft 
 
 give up all pretenfions to the religion of their 
 
 country : they adopt fomc peculiar notions, or 
 
 perchance have no belief in a life to come. 
 
 F. So one would imagine. He that ads upon 
 
 K k 2 P^in-
 
 [ 252 J 
 
 principle, muft defend his principle : if thefc 
 doughty worthies, whiltt they' talk of principle, 
 think only how to gratify their pride or cowar- 
 dice. — 
 
 D. Cowardice ! 
 
 F. Yes, child: cowardice! — People of true 
 fpirit, and determined refoUition, maintain their 
 principle in defiance of the world! Can he be 
 truly brave, whofe courage is fo ill fuited to the 
 occafion ? who acknowledges there is a divine 
 law; but hath not vi-lour to defend it? who for- 
 fakes his Father, his Friend, his Saviour, and 
 his God, to gratify what he calls the world ; the 
 very thing we are not to regard, when it comes 
 in competition with our duty ? In all cafes, we 
 ought to maintain our refolution. Whatever our 
 rank or condition be, let us do what is right in 
 defiance of the world. No man ever dared, pro- 
 fefi'edly to rebel againft his Maker : but from the 
 moment we fear the world, in common mode of 
 fpeech, we ceafe to fear God, which fear alone 
 infpircs courage : in a word, we ceafe to be 
 brave. 
 
 D. You would make duellifts to be the moft 
 defpicable part of mankind. 
 
 F. What is valour, but thinking, fpcaliing, and 
 /fs/nj' That, which a well-informed mind, ajufl: 
 and good heart, and fleady principle of action, 
 leads a man to ? Let him depart from this rule, 
 he may have the ferocity of a lion, but not the 
 courage nor reafon of a man. His judgment will 
 become darkened ; " his eyes will be fealed with 
 his own filth ■" and all the glories of reafon, 
 which makes man this noble thing, for whofe pre- 
 t-ended honour this mighty hero is fo zealous, fink 
 into favagenefs. " When valour preys on reafon,, 
 it eats the fword it fights with." The diffe- 
 rence of private vindid;ive combat, between two 
 men arid two dsgs, is this : The dog is irritated by 
 hunger or luft, or obedience to his mafter man ; 
 but he ufes no other weapon than Nature hath 
 furnifhed him with, his teeth and nails : man is 
 armed with more deadly weapons : he looks back 
 on. what is paft, and forward on what is to come; 
 if he obeys not the law of his nature, better were 
 it to have been a dog, or not to have been born, 
 
 ly. You lay great ftrefs upon having a right 
 principle, and acting up to it. 
 
 F. What do thefe people pretend- to ? Is their 
 principle the cftecf of ignorance ? If man obeys 
 not the laws of his Maker, but revolts againfi: 
 them, it muft be that he is ignorant as dirt, or 
 aits a^ainll the conviction of his own miiid^ 
 
 D. Happily in our humble condition, rcvcngt 
 is not carried to fuch heights. 
 
 F, Yet the higher clafFcs think thcmfelves 
 more h!tmanf, — heca.\ii'e they ufe more deadly 
 weapons. They efteem thcmfelves wifer, be- 
 caufe they are more lavilh of a precieus jewel, 
 which they melt down in the cup of pride ; and 
 like profligates drink and die ! A thoughtlefs 
 young man takes it into his head to tell me I 
 lie ; or j>erchance he gives me a flap on the face : 
 therefore 1 will fpill his blood. 
 
 D. Tou would not do fo, my father : you 
 would not think this a juft and chriftiau-likc 
 judgment. 
 
 F. No, child : I think it is monftrous there 
 fhould be any blood fpilt on fuch occafions. If 
 I am innocent, why (hould I hazard the being 
 put to death by a fantaftic law, which has no- 
 thing but cuftom and opinion for its fupport. It 
 is the cuftom for proud and revengeful people, to 
 appeal to the fword : Shall I profefs mylclf to be 
 proud and revengeful ? — But I ftiall be deemed 
 
 a coward if I do not comply. — By whom? 
 
 the proud and revengeful ? No : by fober and 
 intelligent chri/lians, I deny it : no fuch opinion 
 was ever given by any perfon deferving the name 
 of a chrijUan, from the time of Chrifi to this 
 day : nor do the Jews, Mahometans, or Pagans 
 adopt any fuch principle. " He that fheddetlx 
 man's blood, by man Ihall his blood be fhed." 
 This was the Mofaic law : but here the offender 
 was not permitted to be the executioner. Is cuf- 
 tom a true guide ? What think you of thofe coun- 
 tries, where the perfon thinking himfelf injured,, 
 ftabs in fccret ? And if the offender ought to 
 die, and the offended has a right to kill him,, 
 let this, be proved, which I believe it never 
 can, there feems to be as much confiftency in. 
 their cuftom, as in ours. It is true, in the eye 
 of the world in general, upon the comparifon, 
 the duel is by far the more eligible : but in 
 either cafe, if death enfues, the furvivor ought 
 to be deemed a murderer. I tranfgrefs : let me 
 be pimiflied as the kiws of juftice and mercy will 
 admit, but no. farther: my humility and fub- 
 mifEon fhall be adequate to my offence : I will 
 try to regain my credit witii the fenfible world. 
 By going beyond this, we throw down every 
 cut-work, by which the facred ramparts of reli- 
 gion,. of reafon, and humanity are guarded. 
 
 D. It is furprifing that any one (hould attempt 
 to vindicate this practice ! 
 
 F. Yet nothing is fo common: even to put 
 
 Xrcafoii
 
 [ 253 3 
 
 reafon to the blufli : many arc redundant in 
 nonfcnfe, to the grcut injury of our pure reli- 
 gion. Military men, being wife, hold their 
 tongues ; if all others were to rife in arms againft 
 duellifts, it would be happy for them ; but 
 we forget ourfelvcs. Even our uiimen fre- 
 quently argue from principles derived from cuf- 
 tom, notions of nccejjity, or the pride or revenge 
 they feel in their hearts. 
 
 D. Cujiom, not fupported by reafon, you 
 fay, is the law of fools : women muft depart 
 flrangely from their charafter, when they be- 
 come advocates for this praftice : and (he who 
 formally fubfcribes to it, may as formally re- 
 nounce her belief in ChriJ}, and trample upon 
 the crofs. Is not the plea of neceffity in fupport 
 of honour, much more fautaftical in a woman, 
 than in a man, if there can be any degree in the 
 abfurdity ? 
 
 F. What is called necejjity, is another word for 
 falfe opinion : if the proud and revengeful are to 
 be judges, it is the bittcrcft calamity that ever 
 fell on human fociety. Behold in what manner 
 revenge, folly, and infolena, unite againft all that 
 is decent, worthy, and humane. Valiant, a young 
 French officer, had a captain's commiffion given 
 him by the favour of his uncle, the colonel of 
 the regiment. The other officers were difgufted 
 at it, and the colonel found himfelf conftrained 
 to explain to them the nature of his right ; add- 
 ing, that his nephew was as his fon. The colonel 
 having fo far reconciled them, invited the whole 
 corps to dine with him ; among them was Enfign 
 Coquhi, a man of bad charafter. — Unluckily he 
 was feated next to Captain Valiant. During the 
 dinner, he aflced Valiant, " Pray Sir, did you 
 ever fight a duel ? " He anfwered, " No : I 
 never had occafion." " Then," fays Coquin, 
 *' you fhall have one now ;" and immediately 
 gave him a flap on the face. 
 
 D. Was this like a gentleman and afoldier, 
 or an afl'cjfm ? 
 
 F. Certainly not lUce a gentleman, a foldier, 
 nor an honeft man. The parties were immediately 
 taken under arreft. The colonel caufed public 
 enquiry to be made, in the ftrideft manner, into 
 their refpeflive charadters, as officers. It appeared 
 to all the regiment, that Valiant had fought in 
 feveral campaigns with great gallantry : and that 
 Coquin had never diftlnguifhed hLmfelf, except in 
 bullying and quarrelling. How was this caufe 
 to be decided ? By the law of vengeance, upon 
 
 equal terms of hazard ? " No :" fays the colonel, 
 " I am the judge; not only as a parent, but 
 as the officer in command (a). I will not fufFcr 
 my nephew to fight with an afjajfm on equal 
 terms." Coquin s condudl appeared to the other 
 officers in the fame light ; and inftead of dcclin- 
 ina; to rank with Valiant, they would not rank 
 with Coquin, who had been guilty of fo grofs a 
 violation of the laws of decency and good order :. 
 and he was obliged to leave the regiment. 
 
 D. I hope your ftory is true ; for then it is 
 plain there are cafes, in which even an offcer may 
 be rcflraincd from refenting a grofs affront, at 
 the point of his fword. 
 
 F. You fee that Coquin might as well have 
 faid, " Pray, Sir, did you ever receive a ftab 
 from one you had no reafon to fufpeft ? " and 
 being anfwered in the negative, reply, " then^ 
 I will give you one :" and immediately ftab hira 
 to the heart. The only difference, with regard 
 to himfelf, would be, that for murder, a man is 
 hanged ; but not for a llap in the face, whick 
 may occafion the murder. 
 
 D. li this dticl-feeking-hero had been firft bafti- 
 jiadoed, and then drummed out of the regiment 
 with a halter about his neck, it were no more 
 than his. due ; and I would engage, that fuch a 
 refentment would anfwer better than all the fine- 
 fpun vengeance oi diielUJh. 
 
 F. Well, Mary, you have decided more ac- 
 cording to juftice, reafon, and religion, than I 
 have heard from thofe who, let the circumffances 
 that afford the occafion be what they may, de- 
 fend dueling. In this cafe, may one not fuppofe 
 the offender was mad ? 
 
 D. If ke had been confined in a mad-houfe, it 
 would have provided the beft fecurity to. prevent, 
 the repetition of fuch a crime.— 
 
 F. The laws provide for thp punifhment ot 
 evil words, as well as blows : but pride and cuf- 
 tom confound all appeals to law, reafon, or reli- 
 gion. There is fomething criminal or abfurd,, 
 which weakens the force of their refentment, who 
 are the beft able to pafs a true judgment : and 
 thefe are always the feweft in number. Let us 
 learn wifdom from the folly of our fuperiors ; 
 and fhun the danger of everlafting punifhment 
 from the cruelty and revenge which they fome- 
 times exercife over each other, v/hilft we thank 
 God, the merciful Father of mankind, that we 
 are not expofed to fo dreadful a temptation ! 
 
 C O N= 
 
 {a) This is now faid to be the rule in Frantti.
 
 [ 254 ] 
 
 CONVERSATION IX. 
 
 Laws relating to duelling and fuicide in Ruflia. Anecdotes of duelUJls, proving them to he fooHJ}) as well 
 as impious. Violence hy combat., or by rape, compared. Women tainted hy the poifonous doSlrine of private 
 vindi£five jujlice. Speech of a mother to her fan in defence ef duelling. The duty of princes, as 
 chrijlians, towards fubjeSis offending againjl divine and human laivs by duelling. Motives to robbery 
 and duelling compared. 
 
 F. VrOU fee the enormous folly and wickcd- 
 nefs of people in the higher ftations ! 
 What doth it grow from, but pride and infidelity .' 
 For Heaven's fake, let us be watchful of our own 
 conduft. The rich will talk as they pleafe. 
 *' To be valourous, is not always to be ventur- 
 aus." A man may venture his neck by robbing 
 on the highvi'ay ; but fliall we give him credit 
 for being a courageous man ? Courage in a bad 
 caufe, like cunning in iniquity, is being fo much 
 the more wicked and knavifh. 
 
 D. A man may venture his foul, and yet be a 
 coward. How is it in other chriftian countries ? 
 Do the gentry forget their duty to God, as much 
 as they do here ? 
 
 F. We are not fingular, except that 1 believe 
 we fhew the moft mercy to offenders. The 
 laivs, in moft chri/lian countries, are fevere. He 
 who is killed in a duel in Rujjia, is denied 
 chriftian burial, and thrown into a ditch : and 
 he who kills himfelf, his body is dragged at a 
 horfe's tail through the ftreets, and whipped at 
 every corner. This is the refentment of the 
 Ruffians, for a man's pretending to a right of 
 difpofmg of his own life. 
 
 D. We fliould think this cuftom barbarous. 
 But as it is confelTedly one of the o;reateft crimes 
 againft religion, it feems to be one of the moft 
 judicious punifhments which can be infliiSed 
 after a man is dead, in order to render the aiSion 
 fliameful in the fight of the living. 
 
 F. In England, moft people who kill themfelvcs 
 are confidered as 7nad, whether it arifes from the 
 madnefs of the head or the heart, the effedt of a 
 fever, or of- pride, rebellion againft Providence, 
 or a difbelief of it ; they are all mad : and we have 
 fo many fuch mad people, we rather ivonder 
 when we find a man in his right mind, than when 
 he is out of his fenfes. 
 
 D. Are you in earneft, in your laft remark ? 
 
 F. Many a true word is fpoken in jeft. Self- 
 murder is a crime moft fhocking to human nature. 
 I believe it generally proceeds from irreligion, and 
 a habit of difbelief. This however is certain 
 with refpedt to duelling, that no religion incul- 
 cates the forgivenefs of injuries like that of 
 Chrijl ; yet I never heard, that either Jews, Ma- 
 hometans, or Pagans fight duels. They aft ac- 
 cording to the lights they enjoy ; we extinguifli 
 ours, as if we meant to perform a work of dark- 
 nefs. Are we not worfe than heathens in this 
 inftance ? 
 
 D. I am afraid we are ! 
 
 F. But we give this praftice the name of ho- 
 nour : the father encourages the fon to defend his 
 honour, without telling him what he means ; 
 unlefs it be that he may kill the man who of- 
 fends him, provided it be done in a certain man- 
 ner. Under this pretext, and the founding word 
 honour, murder often palles unpunifhed. 
 
 D. The feveral ftories you have told me are 
 very interefting, with regard to the pride, the 
 folly and iniquitv of thofe, v.ho fhould have 
 more wit, and teach us poor people better lelTons ; 
 for although we do not ufe fwords, fighting with 
 hands is become a fcience, and more people are 
 killed by blows, than by jhds. 
 
 F. Your remark is juft, though it does not 
 make in favour of duelling. How barbarous and 
 dangerous this cuftom is, you will judge from 
 a ftory which I have lately heard of two young 
 officers. Grace and Proudfoot were quartered in a 
 village in Shropjhire : fome trifling exception was 
 taken to Grace's conduct. Many letters palled 
 between the parties ; and by the interceflion of 
 friends, the affair fecmed to be accommodated. 
 Grace made concelTions, as a gentleman : Proud- 
 foot was called on, in his turn , but he trifled and 
 
 declined
 
 [ ^ss 1 
 
 declined a final accommodation. At length they 
 came to the field — a treaty of amity was again 
 renewed ; but both thefe unhappy young men, 
 guided by the delufive didlates of cultom, could 
 jiot be brought to their fenfcs. — T\wr feconds 
 were as wrong-headed as thcmfelves, and per- 
 haps more falfe in th«ir notions of virtue and re- 
 ligion, for they were not influenced by paffion. In 
 thcfc circumftances, the dirtancc of ten yards 
 was mcafured out. Prcuifoot faid, "• If our 
 balls do not take place, I decline the fivord, for 
 1 do not underftand fencing." To which Grace 
 replied, " If this be the cafe, I may with tl\e 
 f.ime propriety urge, that I hardly ever iired a 
 piftol in my life, and have often heard you fay, 
 you could fire through the crown of a hat at 
 a confiderable diftance." 
 
 D. Could they, as honeft men, in thefe cir- 
 cumftances fight upon equal terms ? 
 
 F. They fought i Proudfoot, who had really 
 pradtifed at marks, took deliberate aim, and (hot 
 Grace through the heart. — He had only time to 
 die generoufly, by firing his piftol in the air. 
 
 D, Unhappy youth ! What a fcene was 
 here ! Was Grace a virtuous young man ? 
 
 F. He had often given proof of great gene- 
 rofity : whether he was totally faultlefs in this 
 afi^air, I cannot tell ; but the whole feemed to 
 be a compofition of folly and madnefs, as if the 
 combatimts and their feconds were governed by a 
 fpirit of phrenzy ; and that reafon and religion 
 had been given them, not as the guides of life, 
 but as panders to proftitute virtue, to keep alive 
 an infernal cujiom. 
 
 D. Alas, poor Grace ! Was not Proudfoot' s 
 ConduiS deemed abfolute murder t 
 
 F. The coroner's inqueft brought it in murder. 
 What became of him I never heard. There is 
 fome regard paid to decency in the formality of 
 trials in thefe cafes; the folemnity of which is 
 fome check, but the common ifl'ue is rather an 
 encouragement to fuch offences. In the true 
 order of things, the trial fhould follow the af- 
 front : this might prevent the fatal confequences 
 of men being their own judges, that they may 
 not, under the influence of their paffions, tram- 
 ple upon the crofs. He who accepts, as well as 
 he who fends a challenge, is an accomplice in a 
 murderous engagement ; and ought equally to 
 be deemed a confpirator againft the life of a man. 
 Neither by divine nor human laws, has any man 
 a right over his own life, more than over the life 
 5 
 
 of an indifTerent p?rfon. If the caufc were heard 
 before the parties proceeded to extremities, and 
 the circumftances attended to, jujiice might be 
 eafily done, and fatisfadlion given to thofc v/ho 
 only feek juJlicc : if it is blood they fcek, let 
 them be treated as juftice requires of thofe who 
 thirft after blood ; and let not the world be 
 longer trifled with by words. No law can fup- 
 port the rights of mankind, but fuch as is 
 founded in reafon and religion. If the friends of 
 the parties cannot make up the quarrel, the law 
 muft decide : it is fo in all other cafes of offence 
 between man and man : why fhould it be de- 
 clined in this inftance ? If the mind is feized 
 with the frenzy of cuflom, can we, by calling it 
 honour, pafs That oft' as a virtue, which is devoid 
 of humanity \ 
 
 D. Your refentments feem to rife high againft 
 this pradice. Have you no compaffion for people 
 who are thus betrayed to offend againft the laws 
 of Chrifl ? 
 
 F. I pity them : but there fcems to be as lit- 
 tle reafon to clear them from the imputation of 
 murder, as to d,efend his brutal conduit, who 
 commits a rape, from the imputation of lawlefs 
 violence. Duelling is the eff'cd of pride, delu- 
 fion, and the art of the enemy of mankind. 
 Under the dangerous appearance of reverence for 
 truth and juftice, rank injuflice is committed. 
 The rape is not defigned to injure ; it is only the 
 impetuofity of appetite ; but this might as well 
 take the name of love, as that of honour. They 
 feem to ftand upon the fame ground : they are 
 both fo dangerous to fociety, they deftroy all 
 the fafety derived from laws. The ravifier is 
 hanged ; fo ought the duelliji. I grant, when it 
 is conlidered how frail man is moulded ; what 
 are his powers, his weaknefs, and his ftrength ; 
 how he is fubjed to be aflaulted by the malevo- 
 lence of his own heart, or fome evil fpirit, the 
 image of darknefs ; or the vile illufions, which 
 make vice appear as virtue: in thefe caks, private 
 conrpajfton hath no bounds ! But the laivs are 
 fixed, and not fubject to pajfton : they regard the 
 ■whole. All the vaft ocean of beneficence and 
 love, is not too much for a man to pradice : 
 but ftill it muft be remembered, that mercy to- 
 wards the unjuft in this cafe, is cruelty to the 
 juft, and to the community, 
 
 D. If mifery, the efFed of falfehood and de- 
 lufion, claims fo large a fhare of pity, what is 
 not due to virtue P 
 
 F, If
 
 [ 256 ] 
 
 ^. 11 ^iii:> J cu jitanjier, vlnaitl'tve civil nmrder, 
 chnllenges the name of honour ; and the friends 
 ■and allies of virtue will not take arms againft it, 
 what can follow? — Tcndernefs to the wicked 
 is, in many cafes, cruelty to the righteous. 
 
 D. God is wife and juft, as well as merciful ; 
 and the guilty will be taken in their own net. 
 
 F. So it happens in the end ; fox Lucifer him- 
 felf cannot plead with more hcllifli fubtilty, than 
 to prove duelling rcafonabk, when it is contrary 
 to religion ; or honourable, when it claflies with 
 humanity. The man who will fight, in a right 
 caufe, or a wrong one, would be thought coura- 
 geous : as to jujlice, it is out of the qucftion. I 
 injure a man ; fliall I therefore hazard my taking 
 away his life ? " I dare to die in a good caufe, 
 therefore I am forry for the evil done : I will not 
 hold up my hand againft the perfon I have in- 
 jured." This hath been fometimes faid upon 
 the fpot, and hardly ever without both parties 
 coming olTwitli honour, which is their great ob- 
 jedl. We often hear- of conceflions made on this 
 principle, o/i'i'r the hazard of a combat. When 
 the mind is melted down to compaflion, we fee 
 That done, which, were it confidered before, 
 would have prevented the bloody conteft. The 
 pretence of preferving honour, by a w/f^-iv/ action, 
 is a contradiction in terms. 
 
 D. What infernal arts hath the enemy to 
 TTian contrived, to make him revolt againft his 
 Maker ! 
 
 F. This fpirit hath found the way even to the 
 hearts of kings, who by confent, are the foun- 
 tains from which this pageant honour is derived. 
 If thefe fathers of nations, look on with indiffe- 
 rence, or fubfcribe to the practice, as if the all- 
 fearching eye of God was clofed in fleep, and 
 could not fee the fond arrogance and prefump- 
 tion of oppofmg his decrees ; when (hall we fee 
 a reformation ? If under a notion of more refined 
 government, more civilized manners, or K-^-idx- 
 ing the i^^i^j of laws, as applicable to certain 
 clafles of the people, themfelves are in fecret re- 
 bellion againft the King of kings, what can be 
 faid .' How is the cuftom to be rendered dif- 
 graceful, or chriftianity to be fupported ? 
 D. What was your mafter's opinion .' 
 F. He taught me to reafon on this fubje£l. 
 He was a man of honour, with this advantage 
 above moft others who pretend to that name, he 
 was a chrijlian. 
 
 D, But do you really believe that any chriftian 
 
 prince thinks of his negle<£t in the light you place 
 it? 
 
 F. Only among chriftians, and chriftian 
 princes, duelling ever received any countenance; 
 what they think, I knom not ; how they connive, 
 \ fee. When a great occafion comes, by which 
 they might prove their refolution to maintain the 
 honour of their God, by the true rule of religious 
 conduft, they zre pajftve : and the reafon is plain : 
 their notions of honour are the fame as thofe of 
 their fubjefls : they think it politic to connive, 
 and fufFer their religion to fleep. So one may 
 naturally conclude from what is every day paf- 
 fing : and a melancholy appearance it has ! 
 What muft the infidels think of our religion : 
 not furely that we believe what we profefs ? — Do 
 wj hear in thcfc days, that any chrijlian prince 
 fays, " The great Lawgiver of the chriftian 
 world, who is my lord and fovereign, requires of 
 me to inform both the injurer and injured, that I 
 will not be an idle fpeiftator, and fee altars 
 erccSed to the name of honour, fteaming with hu- 
 man blood ; and That breath, which is derived 
 only from the power of God, and upheld by his 
 mercy, taken away by violence, under the fanc- 
 tion of a mere found. So far as I am entitled to 
 judge, the offender fhall not pafs unpuniflied. 
 If I am to decide, leave it in my breaft to pu- 
 nifti. If the laws of the land are the meafure, 
 let them take their courfc : I will defend the 
 faith of Chrijl ; and he that trefpaffes againft it, 
 in this inftance, fliall be confidered as my enemy, 
 and an enemy to my people. I will have no re- 
 gard hereafter to cujlom. It hath been too long 
 the cuftom to trample on religion, and to find 
 countenance from the world : it ftiall be furely 
 puniftied, as far as my authority extends." 
 
 D. This would be glorious ! But things will 
 go on in the fame way, till religion is more 
 known, or more attended to. 
 
 F. The child inclined to quarrel with another 
 of his own age, may talk of honour ; but he is 
 whipped when he quarrels : and fo fhould men 
 who fight without licence, whether they flay, or 
 not. The fond notion would then be Jiifled, 
 and the hearts of the higher ranks of a nation 
 fet right in this weighty bufinefs. Decorum 
 would be cftabliflied on the bafts of religion ; aridi 
 men learn wherein their true glory confifts. 
 The boy who reads and underftands the 'Ne'M 
 Tejlamcnt, in the loweft degree, learns how to 
 adt in this cafe. No thrijiian ftate allows of 
 
 national
 
 [ 257 ] 
 
 national fchools, where men may be taught to op- 
 pofe the doiSrines oi Chrij}. 
 
 D. But if 'the boy, when he reaches to man- 
 hood, forgets what he hath learnt ! 
 
 F. It had been better he had died a child ! — 
 Alas, Maiy ! even our women, particularly 
 among the gentry, defend the praflice of duel- 
 li!2g, and take their fliare in the fupport of this 
 cuilom. I have known a mother fhed tears at 
 the breaking of a china cup ; and yet declare, 
 Ihe would not forgive her fon, upon his being 
 challenged, if he Jiiiiched. She might addrefs him 
 in thefe terms : " Go forth, my fon, and meet 
 the man who challenges thee. Chaftife his in- 
 folence!" — The fon anfwers, " Infolence, my 
 dear mother ! I am the aggreflbr. I mean to 
 aft like a man of honour, and afk his pardon." 
 — " Man of honour ! " replies fhe with fome 
 impatience, " and afk his pardon ! Art thou 
 not challenged, my fon ! Fight him, or never fee 
 my face again. My honour is concerned in thy 
 reputation. What ! haft thou been liftening to 
 preaching fools ? Haft thou been reading Virtue 
 in humble life ? W htrc hotiour is concerned, all 
 confiderations muft yield." — " Honour, madam," 
 he replies, " pray, what is the honour that you 
 mean ? would you have me do That which is 
 not right in the fight of GodP I believe in him : 
 I believe in the immortality of the foul : and 
 therefore I am not afraid to die. I believe in a 
 judgment to come : I am ready to die in defence 
 of my faith ; and maintain my principles, in de- 
 fiance of the world. This is my honour. Nor is 
 this all : I have the heart of u man ; and there- 
 fore am repugnant to the flicdding of human 
 blood in a lawlefs manner. I am incomparably 
 a better fivordfman than this rafli youngfter. I 
 fhould be ferry to ofFend you : but let the event 
 be as it may, my determined refolution is to 
 maintain my faith, to prefervc my humanity, and 
 to aft like a chrijlian." 
 
 D. Brave young man ! — What fays the mo- 
 ther ? 
 
 F. She is angry that her fon hath fo much 
 more fenfc and religion than herfelf, as \o filence 
 her : fhe is not convinced ; (he hath no mirid 
 capable of conviftion. — This declaration is no- 
 thing more in efFeft, than 1 have heard from the 
 mouth of many v>'onien who vindicate the prac- 
 tice of duelling, or the conduSi of the duellljl. 
 They would gli.dly irake a fantaftical diftinftion, 
 as if the offence ought to be conlidercd different 
 
 from the offender. The error is ftill founded 
 upon a fuppofition of greainefs of foul, or fupe- 
 riority of condition, l^hvis they indulge their 
 pride and folly; and treat their religion as they do 
 their new-born infant, they rock it to fleep. 
 
 D. It is well if they do not awake in flamct 
 of torment. 
 
 F. Thofe who vindicate the principle, Mary^ 
 do fo far perform the deed of murder ! Let them 
 think of this and tremble. 
 
 D. Women love courage in men, as being 
 thcmfelves delcncclefs ; but if there is no better 
 courage than fighting in this way, I fhould not 
 chufe to truft to it. Doth this cuftom contribute 
 to keep up the fpirit of a warlike nation ? 
 
 F. Much the fame as highway robbery : the 
 highwayman, being idle, worthlefs, and want- 
 ing money to gratify his vices, not having refo- 
 lution enough to gain honefl bread, does a bold 
 aftion, at the hazard of his life. The duelHjly 
 in fearch oi fame, and the charafter of courage, 
 not having a principle of religion to reftrain 
 him, likewife does a bold aftion at the hazard of 
 his life : both are bad fubjefts : and, as religion 
 and laws muft ever be concerned in all our ac- 
 tions, they are bad men who thus trample on 
 beth. I remember to have read an article in tha 
 
 news-paper, in thefe terms: — " As Mr. , 
 
 of Portfmouth, was coming to town yefterday, in 
 a poft-chaife, he was ftopt about a quarter paft 
 fix o'clock in the evening, on Putney-Commin, 
 by a highwayman, well mounted on a fwifli- 
 tail bay mare, who robbed him of his money, 
 but faid he did not want watches ; he appeared in 
 great agitation, and fwore he would cither be 
 killed that night, or have what he wanted." 
 D. Did he mean money ? 
 
 F. Moft certainly : he meant to fave his cre- 
 dit, or gratify fome paflion, for which he ha- 
 zarded his life. If it were merely bread he 
 ftood in need of, he would not have gone fuch 
 a defperate length : befides, it is evident from his 
 declaration, that he had a further objeft in view. 
 
 D. You do not imagine then, that duelling 
 promotes a warlike temper. 
 
 F. By no means : the better difcipline is pre- 
 ferved, the braver are foldiers rendered : and as 
 this praftice is foreign to difcipline, it tends to 
 dertroy a military fpirit ; common foldiers do not 
 fight duels; this is referved for gentlemen. 
 
 D. The battle depends on the common men 
 as well as the officer, 
 
 L 1 F. Yes:
 
 t 258 ] 
 
 F. Yes : but true military fpirit doih not im- 
 ply the fpirit of the devil, to fight againft God by 
 •rebelling againfl his laws : on the contrary, 
 foldiers (hould be pious, as well as valiai:t. 
 Every man may thus become a hero. 
 
 D. Why then do they pride themfelves fo 
 much about duels ? 
 
 F. One reafon for countenancing them, efpe- 
 cially among military men, (and every gentleman 
 is fuppofed to be a foldier when called upon) is 
 this : if a man will not engage in private com- 
 bat, it is fuppofed he will not do his duty in the 
 field of battle. Now this is juft the fame as to 
 fay, a man who will not do a wrong thing, will 
 not, for the fame reafon, do a right one ; whereas 
 the argument turns the other way. A man who 
 will not do a wrong thing, will therefore do a 
 right one : he will certainly do wrong, if he de- 
 clines his duty in the field. I fhould rather fuf- 
 pe£t, that many who are the caufe and abettors 
 of duels, if they could without hazard leave 
 the field, they would not remain there. 
 
 D. If the argument is reduced to right and 
 wrong, fo far as war is warrantable, of which 
 private men are not the judges, it muft be right 
 to fight under a regular command ; as it is wrong 
 to fight where there is a command for the direct 
 contrary. 
 
 F. You are certainly on the light fide of tlie 
 argument : But it goes much further. What 
 can animate a people fo much as the perfua- 
 fion they are adting agreeably to the laws of 
 God ? Either there is a God, whofe laws we 
 know and underftand, or there is none. What 
 is this halting between two opinions, taking 
 That fide as the he/l, which, if tliere is a God, 
 muft be the moft ofFenfive ? What is it but 
 cowardice, or fervile compliance with a foolifh 
 and iniquitous cuflom ? Is not this practice the 
 efFeft of an infernal haughtinefs of foul, thac 
 difdains the law iffued from the throjie of heaven, 
 as if man were greater than God. Moft ftiock- 
 ing muft their conduiSl be ! By parity of rea- 
 foning, had thefe honourable heroes been created 
 angels, they would have made themfelves judn-es, 
 and in the gratification of their pride, rebelled, as 
 the fallen angels did ? — 
 
 D. Surely they do not adl with that humility, 
 which becomes beings fo fubject to err againft 
 each other ; much lefs as creatures, who are but 
 duft and aflics in the fight of God ! 
 
 F. It were happy if they would confider, whe- 
 ther this notion of honour, which, from the im- 
 morality of fome duellifts, we know to be ro- 
 maniicy may not have hurled many an offenderj 
 like thofe angels, into bottomlefs perdition ! 
 
 CONVERSATION 
 
 •V 
 
 7'he mifery of eojnplying with the cufioms of the world, fhewn in the melancholy death-bed repentance of 
 an officer, who died of wounds received in a duel. Death of a reprobate young officer, who was 
 killed in a duel. 
 
 F. 15 Y what numberlefs roads do we journey 
 into That country, whence no travel- 
 ler returns ! How Ihall I relate to you the in- 
 terefting ftory of Colonel Standard, a gentleman 
 -of my matter's acquaintance. He was a brave 
 and valuable man, in every other refpeft, ex- 
 cept his not being good enough to refift the in- 
 vitation to the lawlefs combat of which we have 
 lately talked fo much. He reafo.ied like a man 
 cf honour, as vulgarly called, when he v/as in a 
 whole fkin ; but after receiving a mortal wound, 
 he difcovcred that he had adlcd like zfooh 
 
 D. What did he fay on his death-bed ? 
 
 F. According to the account given by the 
 furgeon, after his wound w:is drtft, he lay com- 
 pofed for a few minutes, and then burft into this 
 exclamation, " Good God ! wlwt have I been 
 abouL .' — Look down in mercy on me, who have 
 {ojlrangely abuled thy bleffings ! — What ?l flave 
 have I been to the tyranny of the world, over 
 thofe who are ruled by cujiom ! ThiX brave 
 men fhould be fuch dupes, againft the cleareft 
 convidtion of their moral and religious duties, 
 and like boys at fchool, fight for no better reafon 
 
 than
 
 [ 259 3 
 
 than that of being challenged !— Shall I curfe 
 the pradicc, which fobs fo many of their lives, 
 in the fame breath with which I implore mercy 
 for myfelf? Yet airfrd, thiicc curf'ed is this 
 culfom, which draws fuch bitter tears of con- 
 fcious guilt, as now llrcam from my heart, to- 
 gether with my blood ; and while my life ebbs 
 out, dries up the channels of heavenly comfort ! 
 — That the aiSion which ought to be branded 
 with infamy, as highly offenfive to God, fhould 
 be ftamped with a mark of honour as acceptable 
 to men, profcjjing themfelves chrijlians /—That 
 men of underftanding fliould court the counte- 
 nance of thofe who judge fo ill, as to leave out 
 the confidcration of the irnmortality of the foul ! — 
 Horrible to think of, with regard to others ; to 
 myfelf, now terrible beyond expi-eflion ! — O 
 God, have mercy on my foul \ Could I flatter 
 myfelf that my fad fate would ferve as an exam- 
 ple to thoughtlefs men, who are wont to ru(h 
 forward to meet the vengeance of the Almighty, 
 fome rays of comfort would break in upon my 
 foul. I might hope that Providence intended a 
 great event by my fall : I might die in the com- 
 fortable expedlation, that men would hereafter 
 
 adt up to the principles of their religion ! 
 
 But, alas ! I fear this will not happen foon. 
 What can I now plead in my oivn defence ? That 
 my adverfary was raih and ill-advifed, and pro- 
 voked me to the trial, whether 1 (hould take his 
 life, or he mine? O curfed folly ! — By accept- 
 ing his foolifh challenge, I deceived him into an 
 opinion that I fubfcribed to his principle. Here 
 my fad flory begins : — Had I avowed my f'/ith 
 in God, I muft have declined the combat. What 
 then ? I had offered violence to my pride, and 
 fubjedled myfelf to the imputation of cowardice / 
 
 How inconfiftent are the thoughts of man, 
 
 when his paflions diitate to him ! — Oft have I 
 ftood rcfigned to Providence, liftcning with eager- 
 nefs for the word, to attaci the fierceft ranks, 
 when the loud cannon fiU'd heaven's high vault, 
 and many a brave man's blood was fpilt ! Then 
 it was my duty ; then it was my offce to follow 
 my leader, and obey his command : But now I 
 have adted againji my duty. Had I been faithful 
 to my God, my country, and myfelf, I fhould 
 not have been involved in this diftrefs !— .The 
 tender Father of mankind does not exaft fo ri- 
 gorous a facrifice for idle words ! Yet cruel, finfd 
 man, regardlefs of the event, has found out many 
 ftrange inventions to torture and opprefs, and 
 
 even drive his ft-ilow-crcature itito perdition f —' 
 Is this a principle of government, law, juilicc, 
 or national glory ? O wretched men ' it kick* 
 at heaven ! — May it pleafc thee, O Father of 
 men, to infpire the hearts of princes (the fprings 
 of worldly honours) to give nothing the na?ne 
 of honour, v/hich the laws of God forbid ; and let 
 them brand ibis fra^ice v/ith a mark of infamy / 
 Can they c\pc&. bleffings at the hiinds of God, 
 who connive at a pradtice fo repugnant t^ his 
 laws ? If it is their opinion that it ferves to pro- 
 mote decorum, or national bravery, curfed is the 
 opinion which fuperfedes the lav/s of Heaven .- 
 O vain, to think that God made man to give him- 
 felf laws, and negledl the rules of eternal juftice 
 and wifdom ! Duelling is an inftrument in the 
 hand of the father offalfcbood, the prince ofdark- 
 ncf, to dertroy all that is truly great and good 
 in human nature. When generofity and bravery 
 are proflituted to this pradlice, and deadly vice is 
 drefled up in the pleafing garb pf virtue, will 
 not the blood fpilt on fuch occafions, be re- 
 quired at the hands of them who bear the fword 
 of juftice and mercy, for the government of 
 mankind ? — O God, forgive their guilt in bear- 
 ing this fword in vain !— As for myfelf, I have 
 deferved to meet an untimely death /—The many 
 fins I have committed againft my better judg- 
 ment, and the numbers which have pafTed un- 
 heeded by, deferve this punifhment. I will not 
 complain of my fentence ! — Thy councils, O 
 God, are infcrutable ! — Yet to die in this man- 
 ner, adding to my fins the crime of rufhing into 
 thy prcfence ! O my father, forgive the deluded, 
 miferable finner that I am ! Forgive my flrange, 
 amazing inconfiflency ! It was not that I dif- 
 believed thy word, or defied thy vengeance ! It 
 was my pride s.nd folly which lulled my principles 
 to fleep ! " — Here he paufed for fome time ; and 
 recovering himfelf, he faid, " O my friends ! it 
 is but a few minutes and I muft leave you ! leave 
 you for ever / — I mufl leave my country, which 
 requires my fervicc — I muft: leave — heart- 
 Heeding thought, my much-lov'd wife and chil- 
 dren ! — Shield them, God, from harm ! Let 
 them not fufFer for my fins ! — Where does my 
 agonizing fancy wander ! —What have I to do 
 with this world, where I have afted my part fo 
 ill, in this lafl fad fcene ! Shall I be rejefted 
 by the good and jtifi ? Tell me, my friends, will 
 they have any compafTion on my memory ? O 
 God, hear their prayers fir mc f—Cs.n I afk 
 L 1 2 mercy
 
 [ 26o ] 
 
 mercy for myfelf, hurried as 1 am, like a crimi- 
 nal taken in the full commiffion of the faift, to 
 the dread tribunal of my tremendous Judge, 
 •with all my fms and imperfections on my head ! " 
 —His weeping friends bid him be comforted, 
 reminding him that he had no defio-n but to de- 
 fend hlmfclf; and that they knew his value, and 
 lamented his fate; afluring him that their prayers 
 were offered to heaven from the depth of their 
 hearts. To this he anfwered, " I was the ag- 
 grfjfor, though my fault was trivial : and I wan- 
 tonly hazarded my life, having no intention to 
 hurt my adverfary, or do more than defend my- 
 felf ; or give him fome flight wound which 
 might have decided the conteft. What hii in- 
 tentions were, I know not : what the event is, 
 you fee ; for I am flain ! — I hazaided the event : 
 I invaded the province of Heaven in the great ar- 
 ticle of life and death ! — I have ever endeavoured 
 to acquit myfelf as a loyal fubjedl, and a faithful 
 fervant to the king, niy mafter ; nor lefs to thee, 
 
 God, the King of kings, and fovereign Lord 
 of all ! O pardon my rehdlious fm : my foul, 
 ungrateful rebellion againft thee, my father, at 
 whofe hands 1 received my breath, with all the 
 comforts and the joys my heart could wifli ! "^— 
 Turning again to his friends, he faid, " Do not 
 
 fatter me ; 1 appeal to you : have I noi facrificed 
 all this, to maintain the opinion of bravery, whilft 
 
 1 a£fed as an acceflary to the murder of my- 
 felf? — O crime againft nature, and againft na- 
 ture's God ! — But thou, O Father Jlmighty — 
 tkou art merciful ! — Thy compaffion is far beyond 
 the reach of llnful man to fathom ! — I have made 
 a play-game of the facred truft committed to my 
 care, my life, my reafon, and the brightnefs of 
 thy gofpel ! I have at length laid out my talents 
 very ill indeed : but thou knoweft my heart, and 
 all its imperfections! — O forgive — forgive!" 
 
 Seeming to be almoft exhaufled, his friends 
 
 begged him to be ccwpofd. " Alas," replied 
 he, " what will cempofure avail ? I cannot be 
 
 compopd ! Whilft any breath remains, let 
 
 me accufe myfelf, and reft my caufe upon the 
 mercy of my fudge ! Where elfe can 1 feek for 
 mercy? — I iorgive all others their trefpafies againft 
 me, as I hope God will forgive my foul offences 
 againji him. -^—Q may my rafti adverfary Vive 
 and repent ; and die a happy death ! — He will 
 go about his affairs of life : I am haftening to 
 death, now trembling on the dreadful verge of 
 eternity ! No longer time permitted to try the 
 
 fmcerity of my heart ! — Not one poor hour ! O 
 merciful God, fupport me ! fend me thy comfort 
 from above ! Let the rays of thy mercy (hine 
 upon me, and calm the troubles of my mind ! 
 Let thy blood, bleffed Jefus, which was (hed 
 for thine enemies, wafli away my ftains. Though 
 I have thus violated thy laws, my heart bleeds 
 
 for the offence ! O thou eternal Judge of men, 
 
 intercede for me at the throne of mercy ! Ac- 
 cept the humiliation of my heart, the only facri- 
 fice I now can make ! — And let thy blood, fpilt 
 by the unrighteous hands of blind and felf-de- 
 luded finners, cleanfe me from my blood guiltinefs, 
 O Lord ! Chrifl, thou great Redeemer of 
 mankind, forfake me not in this my fad extre- 
 mity ! Let me grafp thy feet, and wafli them 
 with my tears ! — Hear my mournful prayer ! 
 O hear vie, and have mercy on me ! — Let my 
 fad example be a light to guide unwary and pre- 
 fumptuous men ; that knowing my repentance, 
 they may ftiun my offence ! Thy law hath been 
 in my heart, though I have now fwerved from it 
 in fo hateful a manner ! " — Then lowering his 
 voice, he faid, " O my Father, and my God!" 
 — and looking towards the furgeon, with eyes 
 which at once befpoke the farrowful fmner and 
 the zealous faint, he faid, " I feel death — O God, 
 receive my departing foul !" and expired. 
 
 D. My dear father, forgive me if I tvcep.—' 
 This was an awful event ! Methinks I have 
 heard this poor gentleman's fad tale, as if from 
 his own mouth ; and that I now fee his mourn- 
 ful wife and children drowned in their tears !— . 
 Do you not think he died moft penitently ? 
 
 F. I hope all the repentance he was capable of, 
 in fo fliort a time, was performed. You fee hovt 
 fantaftical this combat was : the colonel thought 
 himfeif the beft fwordfman, and that he could 
 play zvith his adverfary, with this deadly weapon. 
 This wanton prefumption coft him his life. 
 Here we fee a man of fupcrior underftanding, 
 and an excellent heart, die as foolifhly as any 
 thoughtlefs, fdly fellow could do ; only that this 
 gentleman was awakened to a fenfe of duty, by 
 receiving his death's wound. You perceive the 
 combat was unequal, by the tendernefs of one of 
 the parties, and luch a compound of childiftinefs 
 with refpeit to the cauie ; fuch a mixture of 
 cruelty and humanity, compliance with the world, 
 in one of its moft pernicious tenets, and fuch a 
 neglect of religion, one can fcarce forbear think- 
 ing, both the parties were mad. The colonel, 
 
 confcious
 
 .[ 26l ] 
 
 confcious of a fault, ftioulJ have made fuch fa- 
 tisfatSion as any of the common friends of the 
 parties would require j and even in the field, he 
 might have thrown his arms acrofs, and bid his 
 adverfary kill him, if he pleafed, rather than kill 
 the man he had offended, or a6t the part he did ; 
 and thus have faved his honour with the world. 
 Often hath it been faid to little purpofe, " Co- 
 wards have fought ; cowards have conquered ; 
 but cowards arc ever tlie laft who forgive.''' 
 Had any advantage been taken of the method 
 I have mentioned, the colonel might have been 
 deemed a generous fool ; but his adverfary 
 muft have a£tcd as a murderer^ and been furcly 
 hanged. 
 
 D. Are the generality oi duellij}s, who feem fo 
 little to regard the chriftian relifrion, or the laws 
 of the land, before they engage, inclined to think 
 more favourably of fuch laws, after they have re- 
 ceived a mortal wound ? 
 
 F. Your queftion is clofe to the purpofe. 
 They feem careful, even in death, to conceal 
 their real thoughts of t\\tfovliJhnefs of this cuftom. 
 If it depended on the common vote, whether 
 there fhould be any fuch cuftom, all people in 
 their fenfes, Jews, Mahometans, and Cbrijiians, 
 would be againft it. — The colonel, you may per- 
 ceive, was a man of virtue : but I prefume many 
 others have condemned themfelves, more than is 
 commonly known. The pride of the heart, 
 even in death, does not generally allow a free- 
 dom of fpeaking as the coloml did. Pride is 
 at the bottom of this evil ; but at the very mo- 
 ment thefe mighty heroes, whofb objeft is glory 
 and fame, engage in combat, they have not wit 
 enough to fee themfelves y^?T;;7i' dupes, and inglo- 
 rious Jlaves, to the abfurd, irreligious opinions 
 of the filly, thoughtlefs multitude ! They are 
 jealous of their honour, yet lick the duft ofF the 
 feet of a number of fools, and pay homage to mad 
 men. — This pradtice is deflrutfflve of fociety ; 
 for were all to take this rule of condudl, and 
 judge for themillves in this manner, on every 
 occafion that ufually gives rife to duels, inftead 
 of rational bejngs alTociated for each others pro- 
 tection and happinefs, a nation would become a 
 crew of banditti, a company of murderers ; not 
 pleading necefftty, as men do when they rob, but 
 avSting from a wantonnefs of pride and cruelty, 
 dcftroy prefent comfort, and VlW future hope ! 
 
 D. What a mirlancholy reflexion it is, that in 
 duelling, our religion fliould be treated fo much 
 like 7i fable, not founded in truth. 
 
 F. This brings us back to the fame point, 
 with regard to the right of fighting, if they 
 pleafe. 1 have told you, that I never could un- 
 derftand how magiflrates can be faid to a6\ up to 
 the fpirit or letter of the chrijiian religion, or the 
 laws of the land, in this inftance ; for no one 
 feems afraid of being hanged, if his adverfary 
 falls in what is called a fair duel. We had bet- 
 ter excufe a highwayman who robs, becaufe he is 
 afraid he fliall he Jlarved, provided he does not 
 murder, than a duelUft, who afraid only of his 
 reputation, kills his adverfary ; and perhaps his 
 friend, in a duel. 
 
 D. What is meant by z.fair duel? 
 
 F. So many yards of ground meafured out by 
 two friends o^ the combatants, who ufually at- 
 tend, one on each fide ; and they are to fee that 
 the piftols are properly loaded with ball. This 
 is the tender and affectionate part which their 
 very kind and good friends are to ail ! Curfe on 
 fuch friendfiip ! I have heard that they muft 
 not bring more than two piftols and one fword 
 each, to mTike fair play. 
 
 D. Why not tiuo fivords and one piflol, or three 
 pijiols; or to make furer work, a carbine 1 
 
 F. Why, this, it feems, would not he fair ; 
 the murderous adventure hath received certain 
 laws from cuftom. 
 
 D. Does not this ftill make the pradlice more 
 dangerous ? How is it underftood to be fair, 
 when one man knows the ufe of a pifto], and 
 another only the fword, as in the cafe of poor 
 Grace ? 
 
 F. One is a greater fool than the other : the 
 whole is a jumble of knight-errantry znd folly ; 
 for till it can be proved to be a fair deed for a 
 man to offend againft the laws of God and his 
 country, in the way that his paffions or cuftom 
 fuggeft to him, duelling muft be confidered as a 
 foul deed ! The royal clemency will be moft dif- 
 tinguiftied, by putting a ftop to fuch wantonnefs 
 of private vindictive juftice. 
 
 D. You told me, that duellijls go into the do- 
 minions of a foreign ftate ; but if the rulers of 
 every country would do their duty, where could 
 they go without being hanged ? Is it not death 
 to difcharge a piftol at a man, except in felf-de- 
 fence ? Are you to go to feek the occafion of be- 
 ing fired at ? The fame will hold of a pufh with 
 a fword ? 
 
 F. You talk like an honeft, humane girl : but 
 honefty and humanity are not ftridly regarded. 
 Laws are already made, but they are totally 
 
 negleified 
 
 A 
 
 i
 
 [ 262 ] 
 
 negkcle<l in this inftanCe. Were we to prcferve 
 the dignity and authority of the laws, and guard 
 the facred boundaries of religion, we fhould foon 
 feel the benefit in many other inftances : but 
 if magiftrates do not hold out the terror of the 
 laws, and convince offenders that they muft fuf- 
 fer, tkcmfehcs become acccflarics to murder ; the 
 evil will ftill prevail, and may one day become 
 a formidable fcourge from heaven. To give you 
 an idea of the favage brutality of this cuftom 
 among thefe honourable gentlemen, I remember a 
 duel fought five-and-thirty years ago, between 
 a young officer and a gentleman ; the fword of 
 the gentleman happening to break, the parties 
 ■ were feparatcd, and this was deemed a decifion, 
 to their mutual honour : but unluckily they 
 lodged in the fame houfe ; and the next morn- 
 ing, as foon as the day broke, the officer infifted 
 on a renewal of the combat ; to which the gen- 
 tleman objected : words enfuing, the miftrefs of 
 the houfe fent for a conftable ; but he not com- 
 ing in time, the parties iffued forth : one bor- 
 rowed a fword, and the other bought one ; and 
 after walking from a place called Charing-Crofs, 
 in London, to Kenfington, which is above two 
 miles, to it they went. The gentleman received 
 
 a flight fcratch in hii breaft ; the officer, a mortal 
 wound in his body, of which he inftantly ex- 
 pired, with thefe fad words in his mouth, D — n 
 your blood, you have killed me -f—^make off". The 
 gentleman did not attempt to fly, but was imme- 
 diately committed to prifon. 
 
 D. Good God ! what an end was here ! As 
 men live, I perceive they die. Was the gentle- 
 man hanged ? 
 
 F. Hanged, child ! I tell you there is no 
 fuch thing ; and yet, in the eye of reafon, this 
 gentleman might as well have killed a lunatic 
 juft efcaped from Bethlem, as this mad young 
 officer. 
 
 D. How does this pra(flice afFeiSl mankind of 
 the lower fort ? 
 
 F. Does not this example of devilifh pride^ 
 revenge, and cruelty, operate among the unlet- 
 tered, in a dreadful manner fometimes, if poffi- 
 ble, worfe than by duelling — As to women, they 
 are moft inclined to inurder each others reputa- 
 tion : they fight with the tongue of evil report ; 
 and often do irreparable mifchief. Take care 
 that you be not provoked to flanderous words 
 to give any mortal wound. 
 
 CONVERSATION XI. 
 
 The heroic principles and conduSl of an officer in the army. His fpeech to the officers of the corps on his 
 declining to accept a challenge. His providential proteSiion. The anfwer of Colonel Gardiner, wha 
 died fighting againji the rebels, on occafton of his being challenged. 
 
 D. W^ heart is ftill bleeding for Colonel 
 Standard: I have fcarce thought of any 
 thing but his repentance, and fenfe of religion 
 in his laft hour. 
 
 F. If you mourn for the penitent, who fall in 
 this miferable way, what will you do for the im- 
 penitent ? 
 
 D. Their fituation ftrikes the mind with 
 greater horror, and leads the heart into a kind of 
 labyrinth of diftrefs. Amidfl the variety of cha- 
 rafters, which have fallen under your obferva- 
 tion, did you ever hear of any gentleman, who 
 being challenged to fight a duel, aded the part 
 of a chrijiian ? 
 
 F. Yes : I remember more than one, who I 
 believe aited upon that principle, though they 
 made no par.ide of their religion : You are not 
 to imagine that all mankind are run mad. The 
 moft remarkable perfon I have heard of, was a 
 military man, a particular acquaintance of my 
 mafter : his name was Martial, a captain in a 
 marching regiment. An accidental pufh given 
 to a gentleman in a crowd at a playhoufe, pro- 
 duced a challenge. The captain, who intended 
 no affront, thought it a moft ridiculous caufe 
 for fighting, and declined the propofal. His an- 
 tagonift fpoke difliojiourably of him in public ; 
 and the officers of the corps declared they would 
 
 no
 
 [ 263 ] 
 
 no longer rank or keep company with him, if he 
 did not fight. My mafter was employed as a 
 mediator, to requeft they would hear the cap- 
 tain : and a meeting being obtained, he addrefled 
 them in thcfe terms : " Gentlemen and fellow- 
 foldiers — I honour you all as Iravf men, though 
 I think you are deluded beyond defcription. I 
 am grieved for your fakes, more than for my 
 own. I underftand you are of opinion you fliall 
 neglc(S your duty, if you continue to rank with 
 mc, becaufe i have declined the acceptance of a 
 foolifli challenge from a hot-brained man, who 
 interpreting an accidental pufh for an intended 
 affront, adls as if he had loft his wits, by fend- 
 ing me a challenge, ^nd hoajUng that he has 
 done it. I thank God 1 had wit and grace 
 enough to refufe it : yet I mean that he fliall be 
 punilhed for his infolence. Far be it from 
 me to indulge a paffionate fpirit of enthufiafm. 
 You ought not to be furprizcd when I foy, 
 I fhould deem it my grea..<.)l: gloiy, had 1 a 
 juft motive, to hazard my perfon in my real 
 duty, as an officer, a chrijiian^ or a man ; but 
 I fee nothing in this affair, but that a fool 
 and a madman has a mind to try if I can kill 
 him, or he me. I know not what Providence 
 may intend as trials of my virtue, or punifliments 
 for my vice : nor can I anfwer for myfelf, how 
 far my padions may betray me into evil ; but fo 
 long as I preferve my heart free from that diabo- 
 lical pride which verges to inhumanity and re- 
 venge, even to blood, I will maintain the con - 
 ftancy of my mind, were the evils which you 
 threaten me with, ten times greater than I ap- 
 prehend them to be. The world is in my own 
 breaft, in which I mourn, or triumph. You may 
 fay, there goes the man who refufed a challenge ! I 
 fhall think with pleafure, that under a tempta- 
 tion of the moft provoking kind, I prcferved 
 myfelf from an asftion of the moft criminal na- 
 ture, and paid a tribute of obedience to the great 
 Lord of heaven and earth. I fliall rejoice in the 
 hope of his mercy ! I mean to punifli the crimi- 
 nal, as the laws of my country fliall direift ; re- 
 ferving in my own breaft, to mitigate the fen- 
 tence, by my mercy to the offender, if he chufcs 
 to accept of it. I hope to hear the voice of the 
 mother and her children, pouring their balmy 
 bleffings forth, inftcad of loading me with curfes, 
 as the murderer of a hufband, and a father ! 
 And fliall 1 hazard the leaving my own children 
 futherlefs, to gratify your opinion and fancy, and 
 
 the fantjftical pracllcc of the world .' God for- 
 bid ! — If you carry your views no farther than 
 the prefent moment : if you have no hopes in hea- 
 ven's joys, nor feel the delights of mercy and 
 companion, think not fo wondcrous highly of 
 your fuppofed fuperiority ! Indulge your fancies 
 and opinion in your own way : leave me to 
 the exercifc of my reafon, and the joys which 
 I feel in That which I deem the glory of 
 my nature. Sorry I am in thinking that this has 
 not been your ftudy ; and therefore I prefume 
 you are not inclined to walk in the ways of your 
 religion. I confidcr my antagoiiiit as a mad 
 man : but fuppofmg him as much in his fenfes, 
 as you who hold the doctrine of fending and ac- 
 cepting challenges, I hope I fliall act with more 
 confiftency. — We all profefs the {zrr.t faith as 
 chrijlians ; but we have not all equally confidered 
 what it means. You have been rightly informed, 
 that I have refufed a challenge ; but in fo doing, 
 I aft up to the principles which yourfelves 
 have adopted, or you are bad men ; You are 
 hypocrites. You profefs to believe in a God, 
 and in the religion of fefus Chriji, as contained 
 in the New Teftament. You have been at his 
 altar : you have called on him to witnefs your 
 fincerity : and now behold ! you would fliew the 
 world that you do not believe in him ; or that you 
 dcfert his caufe ! One or the other it muft be. 
 You pretend that you will not rank with me, or 
 keep me company ; and I tell you in return, you 
 will then defert your po/i, and ought to be ftiot as 
 cowards. When I engaged to ierve the king, as 
 ■ifoldier, I bound myfelf at the altar oi Chriji, to 
 defend my fellow-fubjefls, not kill any one, for 
 fending me a ridicuto7is letter. I promifed to 
 maintain, not 'violate the laws. Had the foolifh 
 man who fent me this letter of challenge been 
 fdcnt, I fhould h.ave had compafTion on him, 
 and been filent too ; though doubtful if 1 adted 
 right in being fo. Now he has done me an 
 effential injury, by the repetition of his crime 
 againft God, the king, the fate, the laws, and 
 myfelf. He has fondly and infoltntly endea- 
 voured to depreciate the dignity of a fcldier, who 
 has devoted his life to the maintenance of the 
 common fafety. This vain man is now in the 
 hands of the law : for I knew not how to main- 
 tain my freedom, but as I maintained the laws. 
 I engaged not to ferve a Mahometan or a Pagan 
 prince : his Majefty is a Chrifian : if his chrif- 
 tianity allows him to difdiarge me, and deprive 
 
 me
 
 [ 264 ] 
 
 mii of my bread, for defending of the laws of 
 Chrij}, as well as of the land, on both which 
 his fafety lb much depends ; be it fo : let the 
 world judge with regard to the oath which he 
 hath taken. — Gentlemen, I do not mean to har- 
 rangue you in a plaintive flrain, or to implore 
 ycur compajfton ; it is to tell you, that if you per- 
 fill in what is reported of you, I fet you at de- 
 fiance ! I will fland my ground. As to your 
 company, it can be no enjoyment to me to be 
 tempted to forfaice the principles for,which I am 
 ready to fufFer pain, torture, or death. Do not 
 imagine, that the fear of death is the motive to 
 my conduct. I defire life, as a man ought ; 
 that is, to be careful to prefcve it till God or 
 his country demands it. Were I an infidel, I 
 would not fquander away life in a duel, as a 
 fpendthrift does his fortune, in brawls and 
 midnight revels, contending for a harlot. Ho- 
 nour, not confiftent with religion and humanity, 
 is the miftrefs of wanton defires, not the chaffe 
 wife of one's bofom. Know you not, that I 
 believe in the immortality of the foul .? I am 
 perfuaded there is a ftate of rewards and pu- 
 nifhments after death ; and hope for mercy at 
 the hands of God. I hope for eternal life ; and 
 will not rebel againfl: Heaven. If you confider 
 the nature of the offence taken, the idea oi fa- 
 tisfaiiion is ahfurd. Let me afk you, if an ac- 
 knowledged idiot were to call any of you a coward, 
 would you think it a good reafon to put him to 
 death ? He might be an idiot ; yet fight de- 
 fperately, like an idiot, infenfible of his danger. 
 Would his condudl be a motive for private vin- 
 dictive juftice by the fword ? If it would not, is 
 it a reafon to fight, merely becaufe you are aficed to 
 fight ? And what other renfion is there in my 
 cafe ? But if fuch fighting were rebellion 
 againfl the king your maftcr, would you pcrfift ? 
 Would he, being a wife prince, and knowing 
 your difpofition, entertain you in his army 1 
 What fecurity could he have in your loyalty ? 
 —And (hould 1 rank with you in iuch circum- 
 ftances ? Should I keep jjak company ? No: I 
 Jhould efleem you as traitors. Now I appeal to 
 your own hearts, if my cafe is not fimilar with re- 
 gard to the divine law ? — My life is devoted to 
 God, to my earthly fovereign, and my country ; 
 not to fool it away, and fight again/! Heaven/ You 
 will follow the di(£tates of your own mind ; I 
 will follow mine. I am glad of an occafion to tell 
 you, that I will not defy the vengeance of Heaven I 
 
 I have fins enough, without adding this great 
 offence. I hold reafon as my euidc : and I can- 
 not difcern what other fpirit than that of igno- 
 rance and pride can induce men to adt a part io 
 repugnant to divine laws, or (o fervilely fubmif- 
 five to a fantaftic cuftom. Had my antagonift 
 been a foldier like myfelf, I (hould have infifted 
 on his being tried by a court-martial : I would 
 have there vindicated my own honour, by vindi- 
 cating the honour of God, as a chriflian ought 
 to do. I would have proved, that one foldier 
 had combined againfl another's life : that the 
 army might have been robbed of two very ne- 
 cefTary men ; the public wantonly expofed to 
 danger ; the king deprived of two fubjects, and 
 the ftate efTentially injured. If the court fhould 
 have been bribed by cuftom ; and in violation 
 of laws, broke m', inflead of him, the members 
 of it would have been the malefadlors : they 
 would have been expofed to the refentments of a 
 chriflian nation : they would have degraded 
 thenifelves, and in the ifi'ue branded their names 
 with iiifamy. Will you fay, that cuftom would 
 vindicate fuch condudt ? Cuftom is the law 
 of fools. Do you mean to zQc with any con- 
 fiftency ? I implore the mercies of God ; I 
 cannot at the fame time difobey his laws, I 
 know what his laws aje : I believe in revela- 
 tion ; my reafon concurs with my faith. If 
 you are ignorant of fuch laws, it is ftrange, 
 in this view, that you fhould compofe a part 
 of a chriftian army. Are you acquainted whence 
 this barbarous cuftom took its rife ? Alas ! 
 my friciidci, the hour is drawing near, when 
 you will difcover, perhaps too late, how grie- 
 voufly you have deceived yourfelves, by mak- 
 ing That your glory, which is your Jhame \ 
 trufting in That as your happinefs, which 
 will prove your deftruflion. If you combine 
 with me to vindicate the honour of God ; to 
 maintain the laws of the land ; to defend your 
 fovereign, who is fupreme in church ar.d ftate, I 
 am your friend. If you will not, the king will 
 difpofe of you as he thinks proper. If he trufts 
 you, it is at his own peril. Shall it be in the 
 power of a rafh and thoughtlefs man, to efta- 
 blifh a principle of injuftice and inhumanity, 
 impiotv, and contempt of human laws .'' The 
 king knew my principles when I engaged in the 
 army. He may perceive in this inlhince, I dare 
 a£l up to them, independent of r.ny power or in- 
 fluence upon earth. Am I talking the language 
 
 of
 
 [• 265 ] 
 
 of enlhiifmfm, or of fober feiifc ? You are enthti- 
 fwjli of the- worft kind, if you vindicate z. falfe 
 principle ; or cowards, if you depart from a true 
 one. Go home to your wives and children : 
 confider what I have faid : do not make widows 
 and orphans, in the gaiety of the heart, nor die 
 like flaves, by departing from your liberty of 
 judging of good and evil. You fhould be har- 
 nelTed like chrlftian loldicrs, to conquer or die in 
 battle : But if you turn your back upon the 
 Ibndard of your great Commander, I will main- 
 tain my ground ; and when the occafion for 
 which I engaged in the fervice comes, then I 
 will ftiew to you what 1 am, and what I dare." 
 
 D. Was not this found fenfc and virtue ? He 
 muft have been a brave man, who dared to make 
 fuch a fpeech. 
 
 F. You may be aflured he meant to aiSt up to 
 it. But if his brother officers were not convinced 
 by the light of their own n*inds, what rcafomng 
 could avail ? The captain did not adopt this 
 opinion for the occafion, that he might ileep in 
 a whole fkin : he was horn and bred a chrijiian ; 
 as a chrijiian he determined to die ; and not the 
 lefs for being a foldier. He wore his chriftianity 
 about his heart : he thought of it when he 
 awoke, and when he retired to reft. He believed 
 in the promil'es of the gofpel ; and derived a 
 comiort and refolution from it, which, as the 
 world had not given it to him, neither could the 
 world take it from him. To fpcak the language 
 of the facred writings, he knew that " to live 
 after the flejh" in a fervile compliance with the 
 falfe opinions of the world, " would be death ; 
 but if thrqugh the fpirit, he could mortify the deeds 
 of the body," or thofe deeds which related imme- 
 diately to his te?nporal exijlenee, " he jhould 
 live («)." Upon this principle, like a wife 
 man, and a faithful foldier, he maintained his 
 ground. Do you know, A'Iciry, that the Jews 
 ufed to wear about them fcrolls of vellum, on 
 which was written certain precepts of their law : 
 they were weak enough to confider them as 
 amulets ox charms, to guard thsm .againft natural 
 or moral evil : Captain Martini had no kind of 
 (uperfti.ion : he had no ornament on his forehead 
 but his military hat ; nor was his coat laced by 
 arty pharifaical philactery ; but on the table of 
 his heart and memory were written, in immortal 
 char.-wSters, thofe rules v/hich kept him from 
 ftraying into the paths of the fenfualift, and the 
 
 (a) Rom. viii. 13. 
 
 infidel. His apprehenfions were alarmed with 
 the danger of contemning that Revelation, on 
 which an eternity of blifs or mifery depends. 
 He fubnntted himfelf reverently to the holy will 
 of God ; and him only did he fear. Under juft 
 apprehenfions of the divine power, human grcat- 
 liefs had no charms in his fight, co.iiparable to 
 the pleafures of obedience ; nor had any threats, 
 or worldly contempt, terrors ftrong enough to 
 {hake the firmncft of his foul. He lived in a 
 conftant, habitual regard to Him who made and 
 governs the world. Depending on Providence, 
 he concluded, that lodes and difappaintmcnts 
 might be gain to him in the ifiue ; and that all 
 the blaiijiihrnents of the world, might fervc 
 only as fnares. Whether wnAtr fuffe rings and af- 
 f.iSJions, or in the full enjoyment of all the earth 
 can beftov/, he hoped in the providence of God, 
 that they might be equally means of bringing 
 him to happinefs. He knew that what the 
 world confiders as romantic pbilofophy, upon a 
 due examination, is fo agreeable to reafon, as 
 well as the law of God, that it is madncfs not to 
 walk by the rules of it. And, my dear Mary ! 
 you will conftantly find upon reflexion, that good 
 itnk is concerned in religion, as well as faith 
 and piety. I am fpeaking of one bred up to the 
 knowledge of the f/;r//?/«« religion, as we profefs it. 
 Were we to confider that the " mindoi a m.an, is 
 the man himfelf ; and that it is a kind of felf-mur- 
 der to facrifice the fentiments of the foul, to gra- 
 tify the appetites of the body ;" or even the ne- 
 cefTitics of it : we fhould not make a facrifice of 
 our fentiments to the caprice of others, Whera 
 we fee a poor wretch begging 2].ms, Jljivering with 
 cold, and piiiched with hunger, we think it a very 
 fad and deplorable ftate ; and fo it is ; but bv no 
 means fo deplorable as his, who icfigns his rea- 
 fon ; who offends his confcience ; who flatters 
 the corruption of the world ; and who oppofes 
 the laws fent from heaven, by the Son of God, to 
 be his guide. 
 
 D. At the worft, the beggar's mifery can be 
 hut Jhirt : it mull: be relieved, or he will die; 
 and death will end his forrows. Cuftom may 
 reconcile miferv itfelf, with refpecl to the body ; 
 but cuftom can never reconcile the miferies of 
 the foul wounded with fin, and trembling for 
 fear of an hereafter. 
 
 F. Well obfurved ! Let us learn then from 
 this gallant captain, to refleft with ple.ifure on 
 
 pur 
 
 U
 
 [ 266 ] 
 
 cirr own aftForrs, wliich we can vindicate, let 
 them be interpreted as they may by other people. 
 
 D. Hovv did the kl".g :i<5l ? Did the officers 
 pcrfill in not rani<iiig witii him ? 
 
 F. The king was better advifed than to dif- 
 charge him. Amon.T; the officers, one who had 
 rafhiy fworn he would not ferve with him, went 
 into another regiment : and a ]ittley«f,^/«^ eufign, 
 who had rim in debt, and could not keep his com- 
 miflion, made this event an honourable reafon 
 for felling it : but the graver part of the officers 
 Garefl'ed the captain, knowing that he was the 
 moft intrepul ma?! in the regiment. His advcr- 
 fary was condemned to pay a thoufand pounds for 
 defamation. He was well able to pay it ; but the 
 captain took but five hundred, of which he gave 
 two hundred and fifty to wounded foldiers, and 
 the remainder to a poor tradefman's daughter, 
 who had been feduced by this honourable gentk- 
 frmn, and deferted. The captain's condu£l was 
 afterwards as brave in battle, as in defence of 
 his principles. Being in the laft war in Flanders, 
 when a battery was to be taken, to which only a 
 fmall number of men coidd approach, he defircd 
 to command the attack, which they call the 
 forlorn hope. The aftion was defperate. By a 
 fingular providence he furvivcd, though of his 
 whole company he brought off but three men 
 alive. Upon fuch a defperate occafion, it was 
 natural for him, after declining a duel, to offer 
 his fcrvice, and confirm the principle he had ad- 
 vanced. He trurted in Providence, and he had 
 almoft as Vvfonderful a deliverance as Timoleon, a 
 celebrated >f//;^«/i?«, who was remarkable for his 
 confidence in Providence. 
 
 D. What was That ? 
 
 F. Three perfons entered into a confpiracy to 
 kill Timoleon, in the temple, at his devotion ; 
 and they met for this purpofe. Suddenly one cf 
 the confpirators was attacked, and put to death 
 hy a fourth perfon. Upon this, the other two, 
 luppcfing tRcy had been difcovcred, threw them- 
 felves at Thnokon's feet, and confefied their 
 wicked intention. — This was what we call 
 highly providential ; for the confpirator was 
 flain by the hand of one totally ignorant of the 
 defign againft Timoleon. The flayer was the bro- 
 ther of a man who had been killed by the fame 
 perfon fome years before ; and after feeking him 
 £jr a long time, in order to avenge the death of 
 his brother, he happened to find him at this cri- 
 tical mement.. 
 
 D. Such accidents naturally incline us to the 
 opinion, that Providence iiiterpofes in a lingular 
 nianntr, when thofy who are remarkably virtuous, 
 are delivered ; or the remarkably vicious pu- 
 nifhcd. 
 
 F. With regard to the cuflom of duelling, 
 the higher claffcs feem to be U'j much infatu- 
 ated in doing what they fhould not, as wc of 
 the lower in not doing what we (hould : I mean 
 with rcfpecl to the facrament of our Lord's fup- 
 per. We cannot fuppjfe any duel -fighting 
 men give themfelves any concern, with relation 
 to the command of Jejus Chrijl, delivered when 
 he was going to die, freing that they will not 
 obey the voice of the Almighty delivered on 
 mount Sinai : They play with the blood of their 
 fcl low-creature, as if heaven had made its choiceft 
 workmanfhip, to gratify the wanton paffions of 
 fuch lords of the lower world ; not as if the Son 
 of God had bled upon the crofs for them, but 
 that thev might deftroy in fport. Be affured, 
 that the truly pious man is the moft coura- 
 geous. This was exemplified in the inftance 
 of Colonel Gardiner : He once received a chal- 
 lenge, to which he made this anfwer : " I am 
 not afraid to fight ; but I am afraid to commit 
 this fin againft God." This brave officer, who 
 had ferved in the army from his earlieft youth, 
 loft his life fighting againft the highland rebels, 
 the 2ift of Septanker, 1745, when the general, 
 with the greateft part of the army, thought it 
 fafeft to retreat. 
 
 D. Your ftories are evidence, that it is no 
 proof of a man's courage to fight a duel ; though 
 his declining it, upon principle, may be a tefti- 
 mony of great reiblution, as well as piety and 
 fear of God. 
 
 F. You are certainly in the right : the mis- 
 fortune is, that few men, in certain ftations, are 
 taught enough of their religion to know what 
 part they ought to aJl : and fewer ftill have really 
 courage fuificient to ail up to their principles. I 
 have given you a very ample detail of my fenti- 
 ments and information on this intereftino- fub- 
 jeiSi:, in which we are all deeply concerned. 
 You fee that every trial requires an exertion of 
 religious duty ; and when this is maintained, it 
 fires the heart of the peafant, as well as the 
 prince, with a generous difdain of the world. The 
 honour of God is our true objedt. If our fuperiors, 
 upon every occafion of affront, fhew fuch folly, 
 ignorance, and falfe courage; foolifh people v/ilL 
 
 be
 
 [ 267 ] 
 
 be tempted to doubt whctlier aii\- fuih principle 
 cxifts, as will fuppoit a man in oppofition to 
 the cuftoms and caprice of the world. 
 
 D. I am doubly obliged to you for the reli- 
 gious inflrudion, in regard to the great caufe of 
 Chriji; and the entertainment in refped to the 
 variety of the fads, and diftlrcncc of men's con- 
 dud and charaders. 
 
 F. If you and I could make laws with rtTpcd 
 to the quarrels which occafion the fpilling of 
 human blood, in this way ; I apprehend, Mary, 
 we fliould be feverc againft offenders, in order to 
 put a total Hop to the olFence ; and maintain the 
 purity of our reliyicn, in fpite of all the malice of 
 hell! 
 
 CONVERSATION XII. 
 
 The fpriugs of evil anions. The folly and iniquity of pride. The advantages of patience exemplified. Tht 
 obligations to civility. Trial of patience under the unkindnefs of deceafed relations. Refpefl due to age, 
 Exprejftons of grief, love, and indignation at the interment of a perfon beloved. Job's cor.duSi under 
 his afflittiom. Obfervations on the fuppofed behaviour of his luife. Job's reply to his friends. The duty 
 of fubmitling to divine Providence exemplified. 
 
 F. tJAVE you refleded ferioufly on the con- 
 dition of mankind, how fubjed they are 
 to teach each other an evil leffon againft them- 
 felves ? 
 
 D. I perceive that the want of humility, is 
 the caufe of many mifchiefs of the moft deadly 
 kind ; whether it relates to the giving affronts, 
 or the refentments of them, in whatever way it 
 may be (hewn. The returning of good for evil, 
 which our religion fo ftrongly inculcates, is the 
 fureft way to prevent the calamities with which 
 we are furrounded. 
 
 F. The precept in the gofpcl, when we arc 
 fmote on one cheek, to turn the other, could 
 never be meant according to the letter : but it con- 
 veys the ftrongeft fenfe of fuch a fubmifTion to 
 injuries, as may beft maintain the ufc of our rea- 
 fon, and the remembrance of that facred pre- 
 cept, which leads us to compafTionate each other 
 under every circumftance ; that where the evil 
 fpirit prevails moft, we may be the beft qualified 
 to oppofe it. Though we caiuiot totally de- 
 ftroy cenfure, flander, evil-fpeaking, malice, re- 
 venge, and blood-fl)ed, or whatever nam.e thefe 
 may take, yet every one who cultivates in 
 his heart the duties of humanity, and cheriflics 
 the heavenly precepts of chriftian charity, wars 
 againft the empire of Satan : he is fo much 
 the greater friend to God, and the eftablifh- 
 ment of the kingdom of Chrifk Thus the fons 
 
 of earth become more like the image of the 
 Creator, in which man was originally made. 
 All vain pretenders, to fhew human nature in its 
 brighteft colours, by refentments to which they 
 are pleafed to give the name of honour, borrow 
 their light from hell : and we accordingly fee 
 what the effeds are. If (hedding the blood of 
 man is fandified by private vindidive juftice, 
 and the enfigns of juftice wrefted out of the 
 hands of the magiftrate, who is the inftrument 
 of God for the prefci-vation of peace in the 
 earth, the power of the Almighty himfelf is in- 
 vaded. By the hands of Him who gave life, cao 
 life alone be difpofed of : And with refped to 
 each other, the mind, the body, the propcrt\', 
 the reputation of every human being, art facred. 
 Every evil paflion which leads us to offend 
 another, brings us v.ithin the confines of hell 
 and deftrudion. 
 
 D. We fhould confider then very attentively, 
 how any thing we fay, or do, may aftcd the 
 welfare of another. 
 
 F. This is the grand objed ; the law and the 
 prophets. You remember that St. famis tells 
 us, if we do not bridle the tongue, we deceive 
 our own hearts, and our religion is ii<7/'//. If we 
 are partial to ourfelves, and confider things, not 
 as they are in the fight of God, but in the fight 
 of paffionatc foolifh men, how can wc be faid to 
 love God ? And if we love him noi, how can 
 
 1\1 m 2 we
 
 [ 268 ] 
 
 Wf expc(5\ the completion of hia promifc, to en- 
 joy his kingdom in glory ? " He that loveth 
 UKil his brother whom he hath feen, how can he 
 love God whom he hath not feen ? " Carry 
 this in your thoughts, under all circumftances, 
 " he ivho Jhcii'cth no mercy, JImU have judgment 
 vjithout jiiercy :" and as we flicw our faith by our 
 works, " to vifit the fatherlefs and widow in their 
 affliction, and to keep ourfelves unfpottcd fron 
 the world, is pure and undefilcd religion in the 
 fight of God." Think then how impure and 
 defiled, how ofFenfive to the great Father of 
 mankind, niuft that conduct be, which fo evi- 
 dently tends to the deflru£tion of our fellow- 
 creatures. Whether we make widows and or- 
 phans hy the fword in our private ijuarrels, or 
 create any other diftrefs or affli(ffion, upon any of 
 the children of our common parent, as we mete 
 out our unmercifulnefs, jujlke will be meafured to 
 us again. 
 
 -D. I clearly perceive how eafily we may play 
 the fame part as the duellijl, though we neither 
 ufe the fword, nor the word hoiiour. I am very 
 confcious that I often want patiente and fubmif- 
 iion to the injuries occafionally done me ; which, 
 though fmail in themfelves, afFedl my paflions. 
 And I find I require a conftant watch, even with 
 refpect to thofe paflions which are gentle. 
 
 F. This is the cafe with the beft of mart- 
 kind. Our great objedl is to acquire good ha- 
 bits, and to prepare for all events ; for if gen- 
 tle paffions difturb us, they become turbulent : 
 and it is hard to- fay, whether love, pride, or 
 jealoufy does mofi: mifchief in the world : but 
 as affection for our friends is, the pain arifing 
 from their , folly or ingratitude will be : yet 
 we know that follv and ingratitude are as com- 
 mon as any thing in nature. Our recourfe 
 ftill muit be to religion, time, obfervation of our 
 own infirmities, reflexion on the pride, the va- 
 nity, the falfe fears, or abfurd hopes of others. 
 Much depends on the natural difpofition alfo : 
 People of a quick temper, if they are rich, and 
 think they have a right to command, are very apt 
 to trefpafs. If they do not avail themfelves of 
 religion, they can- never long poffefs their fouls 
 in peace. Patience, Mary, is the fweeteft child 
 that the union of reafcn ;ind experience can boafl 
 of. She is always dutiful to her parents : but 
 youth, ill nurtured, is never fond of her. The 
 you7ig often flight good counfd, and rufh on, 
 iefiedling as Hide as the horje when he goes to 
 5 
 
 the battle. They think that every thing flioulJ 
 be accordiii')- to ihAr will. Not chufing to ac- 
 commodate themfelves to the will of others, they 
 act as if they only had a right to di<Slate. 
 
 D. I am fenfible that we muft aft according 
 to our condition in life, and the relstion in 
 which we {land, and accommodate ourfelves to 
 the difpofitions of others, as far as religion and 
 the common rules of prudence will allow. This 
 muft be done with paiii'nce and i'ubmiflion. The 
 proverb fays, " Haf.y men never want woe." 
 
 F. This is an admirable faying. You will 
 find it to be true in a thoufand inftances, before 
 you have lived many years in the world. Con- 
 fider well, not only the proper meaning of your 
 words, but the finfe in which they may he-taken. 
 Impatience hurries people continually into quar- 
 rels a.id difficulties. Patience is a virtue of the 
 mind, as well as a proof of good fenfe : like ex- 
 perience, it grows from time and obfervation. 
 We are told, that " a patient man will hear for 
 a time ; and afterward, joy fhall fprincj up unto 
 him. He will hide his words for a time : and 
 the lips of many fliall declare his tuifdom." I 
 lately faw an inftance of this in my neighbour 
 Mofes : he is one of the moil patient men of my 
 acquaintance : much diftinguifhed for this qua- 
 lity ; and in other refpefts amiable. Often hath 
 he chaftifed me ; and I think myfelf deepiv in- 
 debted to him for it. I was prefent the other 
 day, when his lawyer brought to him a paper to 
 fign. After reading it, with great compofure, 
 he put it into the fire. The lawyer, who had 
 taken fome pains in digefting it, flormed, and 
 challenged him for afling the part of a man of 
 7J0 temper ; or, in other words, an impatient man. 
 His filler joined in the cry : neither of them had 
 patience. They firji condemned him for what he 
 had done, and then tried him by afking; him the 
 reafon of his conduct. After fpending their wrath 
 in fruitlefs words, they gave him an oppor- 
 tunity to juftify hirnfclf. " Now," fays he, 
 " give 7ne leave to fpeak. — Would you have fo 
 abfurd, iniquitous a thing appear againft you or 
 me?" He gave his reafons with a countenance 
 which bcfpoke a mixture- of tendcrncfs and for- 
 row for their impatience, as well zs falfe judgment. 
 I received great inflruftion from this little inci- 
 dent : his fifter, confcious that (he had erred, 
 difcovered it by her loo!:s ; and was afhamed 
 of the impatience fhe had imputed to him. 
 Thus it is, Mayy, when people of virtue are 
 
 called.
 
 [ ^(>9 ] 
 
 called upon to make trial of their patience ; whe- 
 ther in the expreflion of their juft refentmcnts, 
 or in the chaftifemcnt of others : they a£t fo 
 that " the hps of many declare their wifJoni." 
 It is equally eflential to the character of the pa- 
 tient pcrfon, to confider before he fpeaks, as it is 
 the readiefl way to get honour when he difcovens 
 his thoughts. We are told, that " the finner 
 iliall not efcape with his fpoils :" by jhis we 
 uiuierftand, that whatever is gained by violence, 
 is not likely to remain long with us. A turbulent 
 impatient temper, which feeds pride, and gc- 
 neiates folly, can bring no lading cvnfoi't with 
 it. 
 
 D. Have cahnnefe of te:r?pcr, and compaff.on, a 
 great aflinity with patience ? 
 
 F. So it appears in a thoufand inf^ances. 
 What noble and eenerous advice it is : " Be 
 not afiiamed to inform the unwife 2.nAfooliJh, and 
 the extreme aged, that contendcth with thofe that 
 are young ; thus flialt thou be truly learned, 
 and approved of all men living !" This is a 
 work of patience ! Prom the fame authority we 
 learn, that " the patience of the ungodly fhall 
 not be in vain :" as if this virtue would in time 
 fubdue ungodlincfs, and bring the foul into pro- 
 per tune. Here you may perceive, that thofe 
 whc will anfwer like people of underfianding, 
 mull fii-fl: hear what is faid to them ; and confider 
 the reply they are to make ; and not utter words 
 of a bad meaning, nor of evil tendency. 
 
 D. Many anfwer before they know the quef- 
 tion. 
 
 F. This is equally rude and undifciplined : 
 others, you may obferve, defend before they are 
 attacked. Upon the whole, nothing cxc. betray a 
 want of civility, as well as underjianding, more 
 than the want of patience. — Providence hath 
 placed you. in a condition of life, wherein it is 
 impoffible to live without a large portion of pa- 
 tiincc: and I hope you will learn it early, and 
 with fo much care and attention, as never to 
 trefpafs for the want of it : many have rued 
 the day they were deficient, having expofed 
 themfelves to numberlefs calamities on this ac- 
 count.— You mentioned the patience of one of 
 your friends being much tried : who did you 
 mean ? 
 
 D. Yefterday I received a meflage from fane 
 
 Anguifl). f'ine, you know, is a woman of 
 
 fcniibility, and generofity of temper : flie loves 
 
 her friends ; is fincere in her profcflions ; and 
 true to her engagements. Her aunt, with whom 
 fhe hath lived thefe forty years in great friend- 
 fhip, is dead ; and h:is left her only a trifling 
 mark of her kindnefs, though flie was her neareft 
 relation, and to all intents and purpofes her 
 trueft friend. 
 
 F. Mf TLs'it vanity that made Jane cx^cd. too 
 much ; or indolence in rtfpe(5l to her au7it's con- 
 dudt, that fhe has too little ? 
 
 D. I believe fhe was as-m-uch too.carelefs and 
 confident, as her aunt was mifguided ; and be- 
 tween them they have made a foolifh piece of 
 work, 
 
 F. There are many cafjs, in which it is nc- 
 eeiTary to expoftulate, in order to difpoilefs the 
 mind of falfe impreflions. Many a perfon has 
 been treated with cruelty and injuftice, more by 
 his own negligence, than the crime of the of- 
 fender. 
 
 D, Would it not create more jealoufy, re- 
 fentment, and difgufV, if the difcovery of inten- 
 tions were made, in regard to the difpofal of 
 worldly goods after death ; and efpecially as fo- 
 many reafons occur for altering wills.. 
 
 F. This depends on circumftances. If people 
 were more open, they would be lefs fubjeft to be 
 deceived by their own hearts, or the art and de- 
 fign of others. The o-iver would act the ho- 
 nejler part ; fewer curfes would follow the dead ; 
 reafon would be more attended to ; children 
 would not form falfe hopes ; or their prefump- 
 tion would be checked by t\ic\i- fears, that a zvill 
 might be altered if they mifbehaved ; and, as far- 
 as 1 comprehend, fociety would be fupported in 
 greater harmony : but this would depend much 
 on the difpofition of perfons ; and therefore a • 
 latitude mufl: be left for the exercife of difcretion. 
 —Some conceal their defigns, that they may 
 receive homage from thofe to whom they intend 
 no good. 
 
 D. Is not this an artifice unworthy of an ho- 
 neft man ? 
 
 F. I think it is. You will alfo find, that 
 
 there is a penurioufnefs which fometimes feizes 
 this inconflant, inconfiflent thing the tnind of 
 man, even on the verge of that ftate, where no 
 worldly goods can pofTibly be of ufe. On the 
 other hand, feme are apt to err on the pious fide, 
 even to have occafioned a law againlt charity, 
 except under certain conditions [a). Still it is 
 
 to 
 
 («) Mortmain afl.
 
 [ 270 ] 
 
 to be prefumed, that age and experience will 
 judge better of the wants of mankind, than 
 youth and inexperience ; in which nothing 
 fcems too much to feed the fancy. The rul- 
 ing paflion, whatever it be, 'Operates on the heart 
 at the approach of death, as well as at any other 
 time. 
 
 D. If the mind is at varial^ce with itfelf, dic- 
 tating That to-day, which it may repent of to- 
 morrow, no great dependance can be repofed on 
 it. 
 
 F. Strange abfurdities prevail ! I once knew 
 a gentleman of diftin6tion who, if fame fays true, 
 was difinherited for being a chriftian. 
 D. Is it poflible ! 
 
 F. The pride of the human heart is fuch, that 
 it is more than poflible for one man to be angry 
 ■with another for differing with him in opinion. 
 The gentleman was an acquaintance of my maf- 
 ter ; and a man of very fuperior talents. His re- 
 lation was a perfon of large fortune : whether the 
 curfe under which he lived, was owing to this, 
 or fonie other caufe, he was a rank unbeliever. 
 My mailer's friend had formerly held the fame 
 perfuafion, or no perfuafion ; but at length his 
 eyes were opened : a ray of light darted from 
 heaven upon his foul ; and by the ftrength 
 jof his fuperior underftanding, the glories of the 
 xhrjjlian faith fhone upon him. He wrote a ce- 
 
 lebrated book in vindication of it ; which fo of- 
 fended his patron, and relation, that he ftruck 
 him off his will, for the very reafon that he 
 fhould have given him a diftinguifhcd pre- 
 -ference. 
 
 D. You fay he wrote a famous book in fup- 
 port of chriftianitj' ! — I am told, no book upon 
 That fubje<9: is much read by the rich^ let it be 
 in other refpedls ever fo pleafuig, and devoid of 
 enthufiafm. 
 
 F. You may be eafily deceived in this parti- 
 cular : the poor, I am apprehcnfive, forget more 
 what they read, than the rich ; and though 
 called the children of God, or the children of 
 Providence, many of them do not attend to hii 
 word, in the manner we might naturally expeiSt. 
 You are not to imagine, that people are much 
 countenanced by their near relations, merely on 
 account of their diftinguilhed adherence to chrif- 
 tianity ; it is generally for fome other reafon. 
 Men who are influenced by a true chriftian fpi- 
 rit, are frequently a reproach to thofe who are 
 not : and charity and generofity with many, are 
 but other names for folly or prodigality. In 
 every part of life, vice occafionally puts on the 
 garb of virtue : and whilil the world is fo much 
 abforbed in the gratifications of pride and lux- 
 ury, we mufl: not expedl that the general joy 
 will confift only in doing good. 
 
 CONVERSATION XIII- 
 
 )Exercife of f alienee under difappointments, refpeEling deceafed friends. Caution againfl falfe confidence in 
 fuch cafes. Regard due to age. Trial of ]oh. His condu£i under it. His anfwer to his friends. 
 
 Suppofed fenfe of his wife in the advice given him. His charailer. Duty of depending on Providence, 
 Jheivn by the exercife of patience., and keeping the pajjions calm. The happy reivards of patience. The 
 
 advantages of a generous temper. Compaffton due to mankind under cul circumfiances. Providence dif- 
 
 .^ofes of all events. 
 
 F, XJ AVE you feen your friend ? 
 
 D. According to her defire, I went to 
 fee her. After fome little ceremony, fhe faid, 
 " You know, Mary., my aunt is dead ! I love 
 ?her memory ; therefore I mourn. That fhe died, 
 is the common lot ; and when we have paid the 
 tribute of our tears, grief fliould ceafe. I grieve 
 that flie died neglcdf ul of me j not fo much for 
 
 any thing flie might have given me, as that lov- 
 ing her fo much, fhe did not a<9: as fhe ought to 
 have done : it is no lefs true, that this was more 
 my fault than hers : I was as omiffive in my 
 duty, in not talking to her as a friend., as 
 thoughtlefs of jny own interej}. It now feems as 
 if I had h^nn fafcinated." 
 
 F. Jam may lament her -own folly, as well as 
 
 her
 
 [ 2?! 1 
 
 her aunt's. The aged (bould make yout^ happy 
 when they caii : but if, with lefpeft to their 
 equals in years, life is not rendered comif(i>rtab3o 
 at its clofe, what fignify relationihip, or the 
 friendfliips or affedtioiis of our jywtfA ? " Man 
 wants but little ; nor that little long :" and the 
 older he is, the leCs he ftiouJd court the would. 
 People who once judge ill, in certain cafes, arc 
 not eafiiy corredled. We often perfift in an 
 opinion, for fear of lying under the imputation 
 of having committed a miftake : and thus, in 
 fupporting a fmall error, plunge into a great 
 one. Learn from this incident, to exert your- 
 fclf on all proper occafions. Faife referve, is but 
 another name iov Jljort-fightcdncfs, irrefolution, or 
 want of courage. If your friend had imagined fhe 
 (hould have felt half fo much, fhe would not, for 
 the fake of her own peace, have been fo pajpve. 
 You fee, that prefence of mind, and nd'olution 
 to do a right things let the event be what it may,, 
 is of the greatcft confequcnce to our tranquility, 
 and the happinefs of life. There ever v/ill be 
 many trials, occafioned by the difpofal of worldly 
 goods ; and the ingratitude^ or appearance of in- 
 gratitiaie^ in one v.-c really loved, like a poifoned 
 dart, will envenom the blood, yane feels the 
 torture of it in her veins. 
 
 D. The lofs of money and of goods ; the vio- 
 lence of enemies ; ficknefs, pain, and the terror 
 of fire, never create fuch anguifh in my mind 
 as ingratitude. Is there a wretch on earth, v.ho 
 does not feel an indignity offered by a bofom 
 friend ? Jane proceeded in thefe terms : " I faw 
 my much-loved, though inconfifttnt friend, de- 
 pofited in the bowels of her mother earth, there 
 to fleep by the fide of my brother John. His 
 affedlion for me, might well warrant a partiality 
 for the fex." IVIeaning to divert her from the 
 fubjedl, I interrupted her by faying, " You 
 think then, that men, in fome cafes, may be 
 trufted ?" She replied, " Hard it would be in- 
 deed, Mary, if in no cafe we might truft them : 
 what is marriage without confidence ? My bro- 
 ther John was yet under twenty years of age 
 when he died, and very partially kind to me : 
 his grave was now opened ; and the foil being 
 dry, the coffin was yet pcrfeft, after near forty 
 years. The poor peafant gazed in filent fadnefs : 
 whilft my heart was bleeding for my aunt, the 
 grave opened a freih wound in the remembrance 
 of my brother. Hard was my ftruggle, to keep 
 my forrow from gufning forth ! In what lan- 
 
 guage fhall I defcribc to you the anguifii of my 
 foul at that interval ? Neither the confiJtration 
 of our common mortality, the vanity of human 
 life, nor the eternal obligation of fubmiflion to 
 the difpenfations of Providence, feemcd to be a 
 counterpoife to this Lt/I farcwel. The ftrui^glcs 
 of love, fqrrozu, rcfentment,. and indignation, with 
 a confcioufnefs of folly and wcaknefs on my own. 
 part, created fuch convulfive pangs of mind, as 
 nearly overcame me. I no longer wiflied to fee 
 the fun, but rather court the friendly darkncfs of 
 the grave!" A paufe in this detail, afforded me 
 an opportunity to fay, " Was this right in you ? " 
 She anfwered, " I cannot fay it was confiftent 
 with my principles, and the firmnefs of mind, 
 which ought to diftinguifli chriftians : but fuch 
 was the agitation of iny mind at that time.. 
 Nature is indulgent to us : I am fenfible that 
 thofe who give themfelves up to pailion, however 
 tender it may be, counteract the goodncfs of 
 Providence,, and behave as if they meant to tor- 
 ment themfelves, and fall a facrifice to grief, re- 
 volting againil the decrees of Heaven ! " 
 
 F. I am glad fhe reafons fo juftly, and acSied 
 fo well in the ifl'ue. 
 
 D. The work will rather be accomplifhed 
 by time, than reafon. IVoyiun mirft have time to 
 wear ofF forrowful impreffions. 
 
 F. Ay, Mary: and men alfo. Many a tear 
 have I feen, which fpoke the languatje of deep- 
 difbrefs ; and many a word have I heard that 
 zvept : — " words weep, and tears do fpeak." 
 The caufe here was light, compared to fome 
 cafes which happen in life. This is fuch a cafe 
 as lately happened between George Prince and his 
 uncle Henry. The old man had an excellent 
 charafter, was afFeftionate, and ready to do good 
 offices : but there is no accounting for the con- 
 dutSf of mankind, when they are under the in- 
 fluence of any particular paffion. — Henry had 
 conceived an opinion, that his nephew, though 
 not extravagant, was of too generous a temper j 
 aiid therefore — left hiin only a trifling legacy. 
 D. How did George bear it ? 
 F. Like a man and a chrijlian. His affedfions 
 are tender ; but his underftanding is manly. He 
 is fenfible of the evil, and fees from whence it 
 fprang ; how far he is punifhed for not being rich; 
 how far for not \>€\i\o fortunate. He fees in what 
 inftances gcnerofity is imputed to him as a crijne j 
 and wherein he is nec-leiSted on account of his 
 
 o 
 
 leal. Jnfkmities. He talks without paffion ; arid 
 
 balancing
 
 [ 272 1 
 
 balancing the account, feems upon the whole 
 to be a gainer. He fays, " I can live well, if 
 I am prudent ; and if I indulge my pride, or 
 give a latitude to my fancy, nothing that 
 could have been left me by my uncle, would 
 have been fufficient." — Thus he comforts him- 
 felf, and excufes his uncle, fuppofmg he afted 
 for the bed. 
 
 D. l^his was well fpoken : but if the friend- 
 fhips of men are fo precarious, what are we to 
 expedl from women ? Whether thcfe a^? with 
 as much levity as they fometimes tali, or not ; 
 when people grow old and capricious, I perceive 
 there can be no aflfurance of any thing. 
 
 F. Capricioufnefs, at all flages of life, muft de- 
 ftroy confidence. Alas, my child ' I am fenfiblc of 
 many infirmities ; and I flifle my refentments in 
 their birth, left they fliould get the dominion 
 over mc. I fee in the pjrfons of others, how 
 often refentments revolt agalnft reafon, and are 
 Eurfed into rebellion againft Providence. Thus 
 I hope to efcape the melancholy fituation of 
 thofe, who mingle their tears with their drink. 
 We muft confider the fhare of happincfs we en- 
 joy, or may enjoy, and our profpc(it will brighten 
 as we look forward. Then only we behold the 
 kindnefs of Providence, when we feek to find it 
 in the good we polVefs in hand, or in reverfion. 
 The advice I give you to practife on fuch occa- 
 sions is. " Defraud not your own foul of doing 
 good," not to others only, but to yourfelf alfo. 
 Indulge not a fruitlefs recolIeSion of a paft 
 event, to injure your health, and prevent the 
 good you may do to others : Perhaps the fafeft 
 condition is that in which you are placed. The 
 providence of God, is another word for the exer- 
 tife of his wifdom. 
 
 D. Was Job in the fituation which became him, 
 when furrounded by fuch a hoft of calamities ? 
 
 F. All things work for good to the good, "Job 
 *' feared God, and efchewed evil." He was pe- 
 netrated with conviiSion of the providence of the 
 Almighty, whofe wifdom he adored as pall find- 
 ing out by mortal man : he hoped for good in 
 the final iflue of things ; and avoiding evil, fled 
 from fin. When he was afiiidted, he thought it 
 .evil to fhew the leaft impatience. The devil is 
 reprefented as fufpefting, that when "Job fhould 
 :be deprived of his children, his health, and 
 worldly goods, he would murmur and revolt 
 againft the Power that made him : but fo it did 
 Kot happen. His moxal temper did not change 
 
 with his circumftances. You talk of the trial of 
 the patience oi your friend, and of your own ; 
 behold this good and upright man, fteady and 
 unchanged, kilTing the hand that fcourged hiip. 
 His wife is reprefented as provoking him to blaf- 
 pheme and die. This may arife from a miftake 
 in our tranflation. I am told, the original word 
 admits of curfe, or hlefs ; as if fhe would fay, 
 '■'■ why do you not implore the Almighty to end 
 your life, now become fo burthenfonie ? " 
 
 D. This feems to be moft agreeable to com- 
 mon-fenfe ; for what notions muft {he have en- 
 tertained of Divine Juftice, to have given fuch 
 fruitlefs, wicked advice ? Would fhe fav, " Your 
 misfortunes come from the hand of God ; but 
 he cannot reftore you to your former ftate ? " 
 She is not otherwifc reprefented in any rel'pcft as 
 an unbeliever. 
 
 F. Well obferved, Mary. And as to his 
 friends, they fuppofed that God being infinitely 
 juft, could not punlfh unjujlly ; and therefore 
 imagined, that fob himfclf was a great finner, — 
 His anfwer amounts to this : " I am not free 
 from common failings, and ought to be humble 
 aiid fubmifiive under the hand of God : but God 
 knows how far my heart is fincere ; and to his 
 unerring judgment I appeal, and not to yours, 
 who cannot fee my heart. It is evident that you 
 are (hort-fightcd ; for in the adminiftration of 
 Providence, there is outwardly no difference be- 
 tween the good and evil : Both are fubjeil to the 
 fame common misfortunes, and are frequently 
 involved in one common ruin. The difference is 
 in the conduft, hopes, and fears of men. I am 
 perfuaded there is a future ftate, which is proba- 
 bly very near at hand to me, in which the 
 righteous, who fuffer patiently here, will be 
 rewarded." 
 
 D. He fays, " / know that my Redeemer liz'eth ; 
 and though worms dejlroy this body, yet Jhall mine 
 eyes behold God ! " 
 
 F. You fee here the do(£l:rine of the refurrec- 
 tion of the body, of a judgment to come, and 
 confequently of a ftate of rewards and puuifli- 
 ments after death. It is very evident, that thofe 
 who from the inequality of men's conditions 
 diftruft Providence, argue as if they could pene- 
 trate through, and expkin the caufes and the 
 effects, and comprehend the mind of Infinite 
 Wifdom. They commit the fin of the fallen 
 fnjels ; they would be as wife as God. Does not 
 every day's experience fliew you what changes 
 
 there
 
 [ 273 ] 
 
 arc in men's temporal condition ? Whnt a dif- 
 fi-rcticc an hour often malccs in their health, 
 connexions, fricndfliips, and fortunes, for the 
 ■hfttyr or the worfe : but ftill to the good, " all 
 works for good." It is i?npat!i'nce, or in other 
 words, folly and wickednefs, which conftitutes the 
 evil. Job was eyes to the blind, feet to the lame, 
 a father to the poor, a refuge to the ftrangcr, the 
 defender of the opprefled, the comforter of the 
 widow, and the proteftor of him who had none 
 to help him. — And what was the confequence 
 of his fevere trial fent from heaven ? From 
 htaven was alfo fent to him health, a numerous 
 offspring, and " twice as much wealth as he had 
 before." Thus it will be to the jujl, if not by 
 happinefs in this world, the chief part of which 
 niufl be hopes in the future ; or the reward muft 
 be wholly referred to a life to come. You perceive 
 that 'Job's virtue is particularly diftinguiflicd by 
 the name oi patience : and this is a virtue, without 
 which there can be no other. 
 
 D. I perceive how fortitude and refolution, 
 under all circumftances, exalt us above the world. 
 
 F. Ever carry in mind, that pride and impa- 
 tience mean almoft the fame thing : and the ad- 
 vice given to chrijUans is beft explained by 
 St. Peter [a), who fays, " Be fubjeft one to ano- 
 ther. Be clothed with humility." Drefs up your 
 fpirits in the fpirit of the true difciples oi Chrijl. 
 He reminds us, that " God refifteth the proud, 
 and gives grace to the humble ;" and then pro- 
 ceeds to this grand admonition, " Humble your- 
 fclf therefore under the mighty hand of God." 
 Whatever evil befals you, he humble : the reafon 
 given for this, is applied to your intereji, that is 
 to your virtuous felf-love ; for he adds this com- 
 fortable conclufion, " that He may exalt you in 
 due time." The apoftle exhorts you to confider, 
 that God " careth for men ;" even fo far, that 
 you may fafely caft all your care on him ; recom- 
 mending fobriety and vigilance as the befl arms 
 with which we can refift the evil fpirit : and we 
 underftand, that by this means only, we can be- 
 come ftedfaft in the faith of Chrijh He reminds 
 us, that we are all fubjedl to the fame aflic- 
 tions : but that the God of all grace, the Beint^ 
 in whom all happinefs centres, having called us 
 to eternal glory, through the fuffcrings of Jefus 
 Chrijl our great teacher and leader, after we have 
 AifFered a whiie, in this valley of life, fo over- 
 shadowed with death, will " ftreiigthen, fettle, 
 
 («) I Peter v. 5. 
 
 eflablifii, and pcrfeiS: us," that we may be at 
 length removed to tliofc regions, where lie rtigns 
 in the higheft fplendor of glory and dominion ! 
 
 D. What confolation beyond this, can mor- 
 tals wifh for, or defire } 
 
 F. Patience feems to be neceflarily conne(£ted 
 with hope and expeiStation. A calm and un- 
 ruffled mind, a fteady fpirit, a confidence in the 
 promifes of God, requires a patient difpofition \ for 
 how are we to fee ^row/y^i completed without pa- 
 tience ? In worldly concerns, you obferve how the 
 impatient often defeat their own end, by bring- 
 ing things to an ifiue before they are ripe. 
 
 D. Do we not, in religious concerns, rather 
 call it hope ? 
 
 F. Patience is a handmaid to hope, and a con- 
 ftant attendant on confidence in God. In worldly 
 matters, we find it eafy to be patient till the trial 
 comes ; but when it comes, we fhould call-up 
 religion, not let it fleep. " Patience, unaffeCled 
 by any calamity, untouched by any grief, can 
 paufe for confideration ; can have leifure to re- 
 collefl: herfelf ; and in imagination exert her vir- 
 tues :" but when the foul is bruifed with adver- 
 fity, though we bid her be quiet, fhe will cry 
 out. Happy it is, when flie cries unto heaven : 
 Piety will then become her friend, and footh her 
 into gentlenefs. That which Heaven doth bring 
 on us by our fhort-fightednefs, or fome common 
 lot, uncommonly fevere, we ought to bear with 
 patience, becaufe it comes from heaven. And 
 with minds truly good, the greater the afflidion, 
 the more patiently it is often borne : inftead 
 of confuming us in forrow, we confume it by 
 manly flrength ; and fulFering evil with a pious 
 mind, make evil, good. 
 
 D. So verily it feems to be, among thofe 
 whofe hearts fliine forth, though large and plen- 
 tiful drops fall from their eyes. 
 
 F. The drops which fall from the heavens 
 when the fun fhines, appear as brilliants. 
 
 D. I have feen my friend Margaret fmile with 
 patience, when tears flood in her eyes too bio- 
 to be contained in them. 
 
 F, Under all circumllances, encourage pa- 
 tience, and fhe will encourage you. Whatever 
 you bear with fubmiffion to Heaven, the burthen 
 will grow the lighter : whatever you enjoy, the 
 pleafure will be the more durable, and the more 
 deeply felt. When patience is abfent, pain and 
 forrow will take her place : and thefe deftroy all 
 
 that 
 
 N n
 
 [ 274 ] 
 
 that is fweet in life. The Spanljl) proverb fays, 
 " He that lofeth his money, lofeth much : he that 
 \o(ithh\s friend, \ok\.)\ 7nore : but he that lofeth 
 his fpiri't, lofeth all." — Let us be patient on 
 every occafion, left we fend our judgment to the 
 beaft, and become a prey to pajfton. 'Judgment 
 is fober, calm, and upright. Whether it be 
 grief or joy, anger or pride, love or hatred ; 
 ftill it is pajfion, and requires a check. Cherifh 
 your judgment, Mary, on all occafions : confult 
 your rcafon ; you may be forrowful, or rejoice ; 
 you may love or hate ; but all fhould be within 
 the bounds prefcribed. Your paflions will thus 
 be fandUfied : you will learn how to be happy, 
 inftcad of teaching yourfelf the art of being mi- 
 ferable. Patience will give you time to think, 
 . -what ?j, and what is not good and proper for yo'.' ; 
 not judging according; to the caprice of the 
 world, but the fteady approbation of your own 
 mind, where happinefs centres. I have no wit 
 nor words to difguife, much lefs have I a heart 
 to deceive you, Mary, who are dearer to me than 
 the blood which circles in my veins ; therefore 
 I fay let no paffionate reprefentation miflead 
 ■ you ; not even in love. Learn from others, how 
 to condudl your own life, by profiting by their 
 7nijlakes ; not by imitating them. 
 
 D. My honoured father ! I fhall never be 
 tired of confefling my obligations to you ; nor 
 of thinking that my days may be happy, if not 
 long, in the land which the great Father of man- 
 kind hath given me, in the life which 1 now en- 
 joy. And I hope my obedience to you, will be 
 a fatisfaftory proof of the fmceritv of my heart 
 towards God ; and that be alfo will make me 
 an objefl of his mercy and favour. If thofe 
 are blefl'ed, who have no expcclations of worldly 
 goods, becaufe they czn never he difap.pointed ; I 
 am of that number. 
 
 F. The whole life of the greater part of man- 
 kind, feems to be made up of expeifathn and 
 dlfappointmcnt. I am glad to find you have fo 
 true a fenfe of your duty to God, to yourfelf, and 
 to me. 
 
 D. The more I hear cf the events of life, 
 within the little circle of our acquaintance, and 
 enjoy the advantage of your inflrudtion, I fijid 
 that things are even fo : yet I am not the lefs 
 convinced, it is a duty to God, and to myfelf, 
 to be as happy as reafon and religion can make 
 me, under the care of That Providence which 
 governs all things. 
 
 F. Be fteady in this principle, and I dare hope 
 you will have a large ftiare of happinefs. We 
 muft take our lot as it falls : " Many things 
 happen between the cup and the lip." When 
 you entertain any falfe confidence, be not fur- 
 prized if you find yourfelf deceived ; for falfe 
 confidence is but another name for a prefump- 
 tuous neglcdl of the ufe of proper ni'ians. — I 
 grant, that old age ftands moft in need of com- 
 fort : and if they who have aftually fought jhc 
 battle manfully, are to yield to them whofe va- 
 lour hath not been tried ; and the poft of honour 
 is given to fuch as have lefs title to be honoured ; 
 it is not idling agreeable to the defign of Provi- 
 dence. I'he great principle, and leading mo- 
 tive to all actions, ftiould be for men to render 
 each other's lixes as comfortable as pofllble. 
 
 D. Thofe v/ho are in the decline of life, ftiould 
 take care of the young : and the young, for 
 their own fakes, fhould be mindful of the old ; 
 that they may have pleafure in reverfion, as well 
 as in prejent enjcytncnt. 
 
 F. Well obferved, my daughter. Good and 
 e\il are generally retaliated : and he who gains 
 clandeftinely, is often defrauded, or deprived of 
 his due. There is a ftraight line of duty by which 
 we ought to walk, and from which we can never 
 ftray, without lofing the clue of life, hazarding 
 our own prefervatjon, as well as that of others. 
 A covetous temper claims more than is due ; it 
 is apt to change the colour of our aiSlions, and 
 make that which would be bright and fhining, 
 of a dark and lowering afpccSt. 
 
 D. Though I am young, I hope to live to be 
 eld: and I would not pillage the grey hairs of 
 one, though I could take advantage of the dotage 
 of another. 
 
 F. Hone/Uy and genercujly fa id ! William Com- 
 fort hath l.itely had the offer of a fortune by a 
 diftant relation, in prejudice to one who is 
 nearer : he begged to decline the acceptance, aiKt 
 that his bcnifactor would ccnfidcr further of the 
 matter. 
 
 D. Such inftajices are rare : I fuppofe his ge- 
 nerofity is confidercd as a further proof of his 
 dcferving the favour intended. — The happieft 
 condition fecms to be when our expectations are 
 but fmall, that our difappointments may not be 
 great. And with regard to our virtues, we muft 
 hope for That reward in heaven, which we may 
 probably never find on earth. 
 
 F. The beft of us are fo imperfed, we rray 
 
 t.ike
 
 [ '^7^ J 
 
 take our praife with us to heaven ; our faults 
 need not be remembered in our epitaphs : let 
 them flecp for ever in the bofom of forgetful nefs. 
 " The web of life is of a mingled yarn, good 
 and ill together : our virtues would be proud, 
 if our faults whipt them not ; and our crimes 
 would lead to defpair, if we were not cheriflicd 
 by our virtues." 
 
 D. This I have felt to be true, every day of 
 my life : for ftill virtue has the power to fuppoi t 
 us ; and when we are moft confcious of folly and 
 iniquity, we hope to be wife. 
 
 F. If there were not mercies in ftore for our 
 offences and infirmities, how miferable would our 
 condition be ! How many fins do we daily and 
 hourly commit ! — Many finful thoughts invade 
 the mind, by a kind of difeafe ; others make their 
 paflage fo fwift, we can hardly recolleft them. 
 — Whilft the follies of mankind proceed from 
 fuch various paflions and inclinations, with fuch 
 different degrees of tendernefs and underftanding, 
 great allowance muil be made ; and the good 
 therefore referve a corner in their hearts to exer- 
 cife compajfion for the falfe judgments which 
 abound, though they (hould be the fufferers in 
 their own pcrfons : and is it not a lefs misfor- 
 tune to fuifer through another's fault, than for 
 our own ? In confidering the world, and the 
 various charadlers of the living, I fometimes de- 
 vote an hour to the contemplation of thofe with 
 whom I have lived in friendrtiip ; and find it 
 eafier to fhed a tear of gratitude in remembrance 
 of the love which I think they bore to me, than 
 to weep merely from affeftion to them. 
 
 D. I differ with you in this ; it is my affecSlion 
 for others which makes my tears flow. 
 
 F. Love from others flatters the heart moft ; 
 and we confequently add gratitude to love. Gra- 
 titude in good minds, can have no tendencv to 
 any thing that is not tender, gentle, and gene- 
 rous ; but hard treatment, in fpite of our tender- 
 nefs for others, is apt to create difdnin. 
 
 D. As you explain it, gratitude and love have 
 great affinity. Gratitude is a noble principle ; 
 but is not forgivenefs of injuries, much nobler ? 
 
 F. I believe they generally go together. The 
 foundation of ingratitude is vanity, ignorance, 
 and felt-conceit ; all which are apt to choak up 
 the channels of tender and delicate fentimcnts : 
 we cannot be too watchful to guard againft every 
 extreme ! With refped to our friends, thofe we 
 loved, and thofe who loved us, nature hath been 
 
 in nothing more indulgent to us, than in forget- 
 fulnefs : is it not far better to forget, than to re- 
 member any thing which gives pain ? If tho 
 mind is divided between affcHion and indignation^ 
 it is an uncomfortable ftatc. Piety, and the 
 confideration of the vanity of every human enioy- . 
 meiit, unite their force in conquering all inor- 
 dinate af?e£tions. Life is a mixture of tragedy 
 and comedy, though the tragical part fcems to 
 make the deepeft impreflion. As to our hatred 
 or diigufts, there is one fhort Icffon which 
 comes home to the heart, " Remember thy end, 
 and let enmity ceafe : remember corrupiioii and 
 death, and abide in the commandments." — It 
 there is any thing interefting to the human heart, 
 it is the thought of mortality. With regard to 
 our intercourfe with the living, which moft con- 
 cerns us, confider what degree of love you may 
 reafonably expeft from thofe to whom you are al- 
 lied, according to their charafter ; and not how 
 much you wijh to have, as agreeable to your own : 
 and when you find no happinefs in one reflexion, 
 — feek it in anotlicr. 
 
 D. Your advice is liberal, fafe, and ufeful ; 
 but it requires a greater command of affeiStions 
 than the generality of mankind are pofTeiTed of. 
 
 F. Happinefs is the objeiSt purfued, and it 
 would be perverfe to renounce it, becaufe we 
 do not find it in This or That particular cir- 
 cumftance. 
 
 D. But is not this often the cafe, even with 
 people of the bejl hearts ? 
 
 F. I believe it is with many of very good 
 hearts, but not ftridlly fpeaking the teji ; for the 
 beft are generally accompanied with good under- 
 Jiandings. If we attend only to the dictates of 
 the heart, and not to the judgment, we may be 
 fure of much ajfiiflion. Compaffon is one of the • 
 nobleft paffions of the human heart, and is never 
 totally ftifled in generous minds, by any provo- 
 cation : but it does not follow, that we are to 
 torment ourfelves for the fins of others, when 
 we have fo much work on our hands, to take 
 care of our own fouls. — 1 have told you often, 
 that when evils happen, they who have but lit- 
 tle fenfe, are apt to condemn others ; they who 
 have more candour and underftanding, are in- 
 clined to condemn themfclves : but people of the 
 cleaneft hearts, and beft judgments, do not con-' 
 demn themfelves nor others, but fubmit to Pro- 
 vidence, and the events of life. They may be 
 fure of exercifing their patience, and of their own 
 
 N n 2 righte-
 
 [ 27<5 ] 
 
 righteous intentions ; but they cannot be fure 
 that any thing, which hath not happened, would 
 rer ainly have been produdtive of the good they 
 injagine. When we a£t upon right principles, 
 and are not dijhejfed, have we not reafon to be 
 fatisfied with our condition ? We fhould be al- 
 ways looking forward. Though there is a 
 *' tide in our affairs, which being loft, may 
 never be regained ;" yet, neither can wc tell, 
 when we put to fea with a fair wind, whether 
 our veflel will be wrecked : and let our lading 
 be rich or not, we (hould confider, if our prefcnt 
 courfe be right, with regard to our port, or the 
 end of the voyage of life ; and not look back- 
 ward to any ufelefs purpofe, or to hazard the 
 rumiing on Jhore, to wreck our vejfd. 
 
 D. True, my father : yet it is natural, when 
 the wind is foul in one courfe, to wifli we had 
 fleered another. 
 
 F. Our judgment of the paji conftituting ex- 
 perience, we learn to avoid evil ; and the more 
 fubmiffive we are under the prefent calamity, the 
 lighter it is, and the ftronger proof we give of 
 our belief in Providence. God is merciful to the 
 humble ; whilft the pride of man confounds itfelf, 
 and brings on moft of the fad events which em- 
 bitter life : it plunges the foul into diftrefs, and 
 tinftures our beft qualities with fin. — With re- 
 gard to our departed friends, let their imper- 
 fc'<Sions reft with their afties. Let them be re- 
 membered with gratitude and refpe£i, for the 
 fake of thofe they have relieved ; for their fervices 
 in the caufe of virtue and ufeful induftry ; and 
 for the afflidion they patiently fuffered. Let 
 the filent tomb conceal their faults : Unfpotted 
 virtue never was the lot of mortal. Let the he^t 
 thirft after virtue, with the greateft ardour, and 
 every pulfe beat a longing wifh to live and die in 
 
 hei arms ; yet there will be imperfcftions ! Alas, 
 my daughter ! we fliall ftill find fome grofs 
 alloy, fome foul mixture, to prove that we are 
 fallen, and need more mercy than we can fhew. 
 Think of your fellow-creatures, according to 
 the benevolence of your own heart ; that is, a» 
 ivell as you poflibly can, rather than with the fe- 
 verity of judgment, to which fome of their ac- 
 tions may fubjeft them. 
 
 D. 1 will do this for my own fake, that they 
 may have no reafon to judge with feverity of 
 me. 
 
 F. And you may add, that they may chcrifh 
 the charitable temper, fo grateful to the Friend, 
 the Parent, and Protedfor of us all ! If it were 
 not for the paflions, the frailties, the neceflities 
 of each other, there could be no room for the 
 exercife of the virtues which make up the glo- 
 rious charadter of a chriftian. Would Chriji 
 have died, if man had not needed fuch a facrifice ? 
 The true fcrvants of God ftand fecure as rocks, 
 when the ftorms of adverfe fortune beat upon 
 them. The mercies of the Almighty are fixt, 
 and will endure for ever to thofe who obey his 
 laws : on them the healing rays of the Sun 
 of Righteoufnefs will fhine with refplendent 
 glory, and difpel the dark mift and night of 
 gloomy melancholy and difcontent. They who 
 make pretenfions to cbrijiian virtue, fhould 
 confider how much more they have offended 
 God, than their neighbour hath offended them. 
 Few fuffer fo much for their fins, as for their 
 difappointments in life ; {hewing how fhort- 
 fighted they are in regard to their true intereft, 
 with refpedt to both worlds : thefe muft be 
 confidered together, or we fhall never come at 
 the object wc are in purfuit of. 
 
 CONVERSATION XIV. 
 
 Complaints of infidelity in a hufband. Reafons derived from religion for fubmijjion and forgivenefs. The 
 ejfeiis of change in fortune. Defer iption of an excellent old gentlewoman, vjith a fcanty fortune : her 
 fenttmcnts with relation to riches and poverty, and the duty Jhe owes the poor. Her lamentation in be- 
 holding fo many carelefs livers among tin affluent. 
 
 D. AH, my dear father ! it is not fidelity nor 
 zeal, love nor conftancy, will always 
 purchafe happinefs ! 
 
 F, What has befallen you, child ? 
 
 D. Poor Deborah, with all her fortitude, all her 
 perfonal charms, and good humour, has not been 
 able to keep her hufband within bounds. Me- 
 lancholy fits brooding on her cheeks ! She has 
 
 complained
 
 [ 277 ] 
 
 complained of what all the world knows, that 
 the friend and partner of her bofom, whom fhe 
 loves with fo much dignity and affection, who 
 fwore eternal truth ; yet has he been unfaitliful. 
 A horrid jade at the market-town, has tempted 
 him. 
 
 F. This is a misfortune indeed ! But has (he 
 no hopes of his return ? Does he know that fhe 
 is acquainted with this event ? 
 
 D. Yes : and he alfo is forrowful. 
 F. This proves that he is not loft ! She thinks 
 her beft friend has trefpafled in the higheft de- 
 gree, in violating his vows to her : Bid her con- 
 fider the condudl of St. Peter, even in denying 
 of his Friend, his Mafter, and his God. Was 
 not this a higher provocation than any fhe has 
 fufFered ? Peter was a good man ; but he forgot 
 himfelf; he repented, and wept; and was for- 
 given. Confider the corrupt flatc of our nature : 
 we eafily find, that in proportion as we are con- 
 fcious of needing forgivenefs, and do not forgive 
 our neighbour, we become criminal, even in our 
 own eyes, and convert our iiglit into darknefs. 
 Nothing difplays the grcatnefs of the mind 
 fo much as forgivenefs : nothing difcovers its 
 h'liternejs or baj'encfs io much as wiforgivetiefs. It 
 is a common obfervation, as I told you the other 
 day, that cowards have fought : coivards have 
 conquered: but cowards do not \x(\iv.\\y forgive. 
 To do good to thofe who defpitefuUy ufe us, and 
 perfecute us, is the fummit of bravery and chrif- 
 tian pnfeiSion. 
 
 D. She thinks hcrfelf cruelly negleiled. 
 F. Under her forrow and difcoiuent, all 
 things will wear a gloomy afpedt. Alas ! every 
 body complains occafionally. They who negle£i . 
 their duty towards us, give us pain : yet hoy/ 
 many thoufand negligences are we guilty of to- 
 wards others ! The complaint generally goes 
 through the circle. 
 
 D. Yes : but in fo intimate a connexion, De- 
 borah fays it cuts her to the heart. 
 
 F. But ftill (he is a chriftian. Let her behold 
 the conduct of the blefled Saviour of the world ! 
 What are her fufFerings ? To-morrow may 
 perchance banifh them from her heart, by her 
 hufband's tendernefs. Should it prove other- 
 wife ; /hould all her love be ;oft upon a worth- 
 lefs man, llill let her refleft what obligations fhe 
 is under as a chriftian : how her Saviour was 
 mocked, fpurncd, and crucified ; his blood 
 lireaming from his wounds ; yet, in the agonies 
 
 of his pain, he prayed even for his murderers ! 
 If her hulband's want of faith bids him lift his 
 dagger to her throat, and her fidelity focgives the 
 wrong ; if his pride or incontinence fhould in- 
 duce him to acl a moft unworthy part, her humi- 
 lity and charity fhould teach her to overlook the 
 offence ; to compaflionate the wickednefs of his 
 mind , and to pray for his converfion. If on 
 one fide, fhe beholds human nature, overcaft 
 with thedarkeft and moft hideous (hades : on the 
 other, it difplays its brighteft lullre, in appre- 
 henfion, and love of truth and mercy. This 
 comes from trial : and what mortal can be con- 
 fident how he (hall s&, till the trial comes ? In 
 regard to the friend(hips of the world, even in 
 marriage, it is the harmony of minds which 
 unites hearts. You fee what a vaft variety 
 of complaints there are, and how neccjfary the 
 fruits of humility, compaffion, and the love 
 of human kind are to our fupport : thefe vir- 
 tues are not always attended with immediate 
 fuccefs ; but patience, refignation, and hope, 
 will fccure a happy event at laft. If the pigmy 
 race of mortals are dazzled only with that 
 which gratifies the luft of the eye, or flatters 
 the pride of life, we muft not be furprized. It 
 is but the other day we had a complaint of in- 
 gratitude of a diiTerent kind. The vicious poor 
 will ever complain of evil, fo long as their own 
 condu(5l is immoral ; and the virtuous will com- 
 plain of the iniquity of others. Where will you 
 find a more worthy pcrfon than dame Flower : 
 (he has reafon to complain of her rich coufin, 
 who adts as if the wealthy were a peculiar com- 
 monwealth ; and that the poor, let their virtue 
 be what it may, have no title to have their con- 
 dition mended. 
 
 D. Some are a(hamed of poor relations ; 
 others put them in a way of living gentecly. 
 
 F. The mind fhould be confidcred : if this 
 qualifies a man for wealth, he (hould have his 
 due. Whether any general alteration in this 
 refpe£l would mend the ftate of virtue, remains 
 to be proved. Some have had their condition 
 changed fuddenly by the mortality of wealthy 
 relations, who had it not in their power to alter 
 the line of inheritance j thefe have behaved as 
 well being rich, as they did when they v/exe po'jr : 
 others verify the proverb, " Set a beggar on 
 horfeback, and he'll ride to the devil." Such as 
 are devoid of every qualification necefT.iry for the 
 management of riches, (hould be kept poor. I 
 
 once
 
 [ 278 ] 
 
 once knew a man who had a prize oi' ten thoufand 
 founds in a lottery : He a£ted fo fooHflily, that 
 after four or five years, he was under a neceflity 
 of returning to his former office at an inn, where 
 he had once fcrved as an oftler. It is not love, 
 nor friendfhip nor fortune alone, which makes up 
 the fum of the happinefs of us mortals ; it is hope, 
 and the virtues of the mind. Deborah fhould 
 confider this, and fee what time and the exercife 
 of her virtues will produce. Whether it be the 
 good we do with a willing mind, or the evils we 
 fuffer with an humble refignation, all will work 
 for good. 
 
 D. So fays my friend Ann Sarmen, whofc 
 chearfulnefs under a fortune, narrow for a gen- 
 tlewoman, diftinguifhes her amonglt all her ac- 
 quaintance. It is true fhc had a very good edu- 
 cation [a). 
 
 F. Every one has a good education, in the beft 
 fenfe, who fears God, and is folicitous to do all 
 the good he can, 
 
 D. True, my father : Ann is acceptable to 
 perfons of fuperior fortune, who know her to be 
 a true friend to mankind. She lives in a cottage 
 of three pounds annual rent ; but it is as neat 
 and clean as any palace. When fhe dines 
 at home, fhe feeds on the value of about three 
 fence : {he eats and drinks of any wholefome 
 aliment that comes in her way ; but with fuch 
 moderation, (he never hurts her health by 
 excefs. From long experience, ftie underftands 
 the quality of many drugs, and the ufe of 
 kitchen phyfic, difpenfing the former with great 
 judgment and fuccefs. From the fuperiority of 
 hex underftanding, fhe gives the law to her poor 
 neifflibours, holding them in the reins of reafon, 
 by inftrudlion, and the books which fhe gives 
 them to read. She vifits prifons, and converfes 
 with condemned malefactors. She puts children 
 to fchool, and employs them in needle-work, 
 partly by making up old linen, which fhe begs 
 of her rich acquaintance : Thi« fhe again de- 
 votes to the ufe of the indigent, by afTifling 
 them witli child-bed linen ; which is returned 
 clean to her after it hath been ufed, and the fame 
 ferves for the birth of many children. All this is 
 performed within the bounds of forty pounds a 
 year. Thus amidft the cheds of a fcanty for- 
 tune, fhe a61s like a gentlewoman, and a chrif- 
 tian ; fliining like a ftar, to guide the poor, the 
 afflicted, and the weary, to rcfl and comfort. 
 V. hen you praife her for her good deeds, fhe 
 
 (a) This charafter, and the fpeech that 
 
 contrafts hcrfelf like the fenfitive plant, and 
 feems to be in more confufion than a wicked 
 perfon would be, detected in picking a pocket. 
 
 F. You have heard it faid, that commendation 
 makes the wife blufh, and fools infolent, 
 
 D. She fays, " What do I more than every 
 chriftian woman, who is miftrefs of her time 
 and fortune, be it ever fo fmall } If I am fo 
 happy, as to have the favour of my fuperiors, " a 
 word is as good as a gift :" but I think I lay them 
 uiidtr an obligation, when I offer an opportu- 
 nity of their doing good. He that negledls fuch 
 an occafion, defraudeth his own foul. If I plead 
 the ca\ife of poor creatures, who dare not appear 
 or fpeak for themfelves, I am fo far an advocate 
 in the caufe of heaven, and a<51: as a fl-eward to 
 the family of God. I mufi: ufe the talents iny 
 Mafter has entrufted me with ; and when I have 
 done, give the glory to that Being, who is gra- 
 cioufly pieafed to make me the inftrument of 
 his mercy. In this view, I think myfelf pre- 
 ferred to a higher employment, than if I were 
 firft: lady of the bed-chamber to the queen. If 
 the fine world is infatuated with fuch filly trifles 
 as drefs and diverfion, and make thefe the bu- 
 finefs of their lives ; if the gay are carried on, as 
 it were by a refiftlefs flream, fwimmlhg on the 
 furface in a delightful phrenzy, and carelefs of 
 the gulph, which may fwallow them up ; what 
 can I do more than fend up my petition to the 
 throne of grace, that their eyes may be opened to 
 fee their danger, and recovering their flrength, 
 ,get on fhore in fafety, if fo it fhall pleafe the 
 Almighty to avert his judgments ? Still I hope 
 to firand my ground ; not wifhing to appear above 
 the flation in which the good Providence of God 
 hath placed me. Let the world be governed by 
 appearances ; I am for realities. High and low 
 there mufl be; why fhould I afFect to tread upon 
 the heels of my luperiors ? The tim.e is draw- 
 in^T nigh, when true nobility will be exhibited 
 before ansrels and men, in all the fplendor of 
 heavenly glory ! Why can we not wait pa- 
 tiently for it, and in the mean time ufe our ut- 
 moft: diligence to qualify ourfelves for the enjoy- 
 ment of it. I often think what a flrange ap- 
 pearance the chriflian world muft make, in the 
 eyes of thole celeflial fpirits, who are the guar- 
 dians of this earthly ball, and rejoice at the 
 converhon of a firmer ; whilfl the bulk of man- 
 kind, for vi'hom a!! this is done, live as if there 
 was no hereafter. When I take my rounds, 
 
 Mary^ 
 
 follows it, is true alnwjl to the exall letter.
 
 [ 279 ] 
 
 Mary, amongft my poor and fick neighbours, 
 whofe wants are greater than 1 can relieve, I 
 cannot avoiding thinking, that if they to whom 
 Providence has been indulgent, would accuftom 
 themfelves to be fpeftators of the miferies of vaft 
 numbers below them, they would furcly facri- 
 fice a little more to humanity and charity ; they 
 would not offer fo much incenfe to the luft of 
 the eye, and the pride of life. Do you not think 
 fo, my child ? Does not the omiffion aftonifh you ? 
 If we believe the New Teftament, the Saviour 
 of the world has certainly deputed the poor as his 
 receivers ; and hath promifed to repay with an 
 amazing increafe. We are not told, that the in 
 fernal fpirits received any favour after their fall ; 
 is not the ingratitude of man, for whofe everlaft- 
 ing happinefs fo much has been done and fuffercd, 
 the more aftoniftiiug to you ? " 
 
 F. Do you not think there was truths and a 
 great deal of good feiife in all this ? 
 
 D. Yes ; and much piety alfo. She obfervcd, 
 that the Pfalmift might well declare, the over- 
 flowings of ungodlinefs made him afraid ; for 
 he fat upon the pinnacle of earthly glory. She 
 added thefe very remarkable words : I too am 
 afraid ; but it is not for my perfon, nor my 
 fortune ; it is for the prefervation of my fel- 
 low-creatures from the deftrudlion which wicked- 
 nefs muft bring upon their heads, if they do 
 not repent. Let the winds blow, and the rains 
 defcend, my little cottage may ftand fecure : 
 and at all events I truft: in the God of my falva- 
 tion. O my daughter ! what fhall I fay to thee ? 
 If thou fhouldft live as long as I have, I hope 
 thou wilt enjoy at leaft as much wit, cou- 
 rage, and refignation. Now that thou art in 
 the fpring of thy days, I delight to behold thy 
 
 blooming virtues : and may the righteous Father 
 of mankind guard thee from all the evil to which 
 thou art expofed ; not from thy youth and fex 
 only, but from that ungodlinefs which fo uni- 
 verfally prevails. It ever was^ and ever v/ill be 
 the fhorteft way, to train up the child in the 
 way it fhould go ; but it is now become a work 
 of labour. For your part, thank Heaven, child, 
 that your father hath been attentive to keep the 
 devil out of your heart. I fee great numbers of 
 parents, who teach their children a very different 
 lefTon ; or leave them to learn wickednefs. In- 
 ftead of lliewing the pious indignation which 
 chriflianity infpires, or ufing the fiiver tongue 
 cf perfuafion, many of thelc poor people defcend 
 to the grave, without any figns of repentance 
 for their fins. Wkit is to become of fuch a 
 nation ? " 
 
 F. She talks like an experienced fenfible old; 
 woman. What acknowledgments did you make 
 for the expreffions of her regard for you ? 
 
 D. I was very fincere in my thanks : indeed^ 
 ftie exprefled fo much kindnefs for me, and fuch- 
 apprehenfions of evil to other people, though I 
 hoped her age might reprefent things worfe than' 
 they are, I could fcarce refrain from tears. 
 
 F. This may be in fome meafure true : but 
 remember, it is age which opens our eyes, and 
 fhews us things as they really are : it is only 
 when wt outlive our powers of mind, and grow 
 fplenetic, that our thoughts are unworthy of us. 
 You fee yhn is young at feventy, and in as much 
 health to move about, and do good offices to thofe 
 who ftand in need of them, as a girl of feventeen ; 
 with the great advantages which time and ex^ 
 perience, with a virtuous difpofition, furnilh. 
 
 CONVERSATION XV„. 
 
 Comparative view of the fexes^ The virtues and defcSls of women exemplified. The properties of cafubun 
 and rmderation in difpuies. The Jlrength of prcpoj/ejion. Ingenuity and ahiliii^s of immen. Their- 
 fpirit and refolation. hijlances of many celebrated for their love to their hufiands. 
 
 F. V/'ES : according to- their, feveral condi- 
 tions. I believe our women in general 
 know more than the women of moft other coun- 
 tries : though, God knows, we have fome, ia. 
 
 every clafs-, who are ignorant ev.ovf^\ — You,.- 
 Mary, are arrived to an age of refexion, and 
 fliould often contemplate your own being and 
 iud i and how you can belt anfwcr the defign of 
 
 your
 
 [ 28o ] 
 
 your creation, by a due obedience to your great 
 Creator, in confulting what is pleafing to him ; 
 beginning every day when you awake, and end- 
 ing only when you drop into the arms of tempo- 
 rary death, by deep ! — 
 
 D. This I am fenfible is my true glory. Man- 
 kind feem to differ much from each other in their 
 purfuits and cuftoms which are not vicious, as 
 well as in vice and folly. I have been told, it is 
 not uncommon in feme of the cities oi France, to 
 fee the wife reading a learned hook, whilft the 
 hufband is making lace. Is not this reverfing 
 the rule, and departing from the true character 
 of a good wife .? 
 
 F. Whether the woman knows more than her 
 hufband or not, fhe (hould take her fhare of la- 
 bour. We are induftrious ; and therefore richer 
 than other nations. What fome French women 
 may do, is of no moment to you or me. — This 
 I mufl tell you, for the honour of our country- 
 women, that I have heard foreigners praife them 
 for their ingenuouinel's, their good judgment, 
 candour, and probity. 
 
 D. The honourable opinion of ftrangers is 
 always flattering, and fliould create a defire to 
 deferve it. You efteem candour as one of the 
 moft amiable qualities of the mind : are we not 
 all candid to thofe who pojfefs any portion of our 
 love ? 
 
 F. We fhould be fo to all the world. 
 
 D. What think you of women in the compa- 
 rifon with men ? 
 
 F. Men and women often fall upon this fub- 
 jedt, fometimes to no good purpofe. According 
 to my obfervation, men are perverfe, and fome- 
 times tvill not follow the truth they clearly dif- 
 cern ; but the prejudices of zvomen are frequently 
 fo ftrong, as totally to put out the eyes of their 
 underflandino-. We were made to correal each 
 other. I have been almofl tempted to think, it is 
 Impoflihle for Jome women to comprehend the 
 cleareft propofition which is agalnjl their will. 
 
 D. The lefs judgment and virtue, the lefs 
 muft every one be open to convidtion. This is 
 common to mankind : but are not opinions in re- 
 ligion and politics, by whatever accident people 
 become poflefled of them, very obftinate things 
 in both fexes ? 
 
 F. Very obftinate indeed. In the firfl cafe 
 we are bound to examine our faith : in the laft, 
 we fhould all endeavour to trace our opinion to its 
 foundation, that we may guard againfl preju- 
 
 dices, and feek after truth. To be candid, in 
 other words, is to be reafonable : and the more 
 reafonable we are, the lefs we fliall go out of our 
 fphere, and not decide upon points we cannot be 
 fuppofed to underftand. As to difputation, we 
 are a nation of difputants : if you are wife, 
 when it is necejj'ury to argue, do it coolly and 
 modeftiy. Hear patiently, and make fuch an- 
 fwers, as may give the bef): evidence that you arc 
 '\\\ fearch of truth : this is the only way to fnd it. 
 Being all fubjeft to error and delufton, we (hould 
 argue cautioufly ; remembering in all difputcs, 
 that to be able to retreat gracefully, in cafe of a 
 defeat, we fhould not be infolent in our victories, 
 but under all circumftances treat our adverfary 
 with refpect. — To be contradi£lory is, in many 
 inftances, but another word for being pervcife. 
 In the common concerns of life, the fame can- 
 dour and moderation which may gain you the 
 reputation of a good judgment and difcretion, 
 will render you agreeable.— The manner of dif- 
 fenting, is the blcffing or the curfe of fociety. 
 Check every fally of wrath or rcfentmcnt, upon 
 all occallons of difference in opinion : In many 
 cafes, it is nothing but opinion, which ftgnifes 
 nothing. Be always prepared to meet a contradic- 
 tion. We are naturally flattered, when others 
 agree with us ; and our pride is apt to expect this 
 fhould always be the cafe ; but it is morally im- 
 pofTible it fhould be fo. To be able to form a 
 judgment of the truth of any matter, and at the 
 fiime time treat our friends, or our enemies, with 
 tendernefs, requires thought or care, tendernefs 
 of fcntiment, or, in one word, humility. Dif- 
 ference in opinion, is not always z fault on either 
 fide ; but by niifmanagement, it frequently proves 
 a misfortune. There are few difputed points, but 
 furniih fome circumftances, on both fides, to 
 create a doubt; and pr.poffcjfions, as I have jufl 
 obferved, are always objiinate. They cannot be 
 eafily made to yield to reafon, without the a.'Iift- 
 ance of time. — The eafieft way to fubdue them, 
 is to to give your adverfaries as much credit as 
 poflible for the virtue and good which they may 
 enjoy, notwithftanding their mijiake, if it proves 
 to be one. Thus prefcrving your mutual 
 good-will; you may perchance find greater fatis- 
 facTtion in fubmitting, in fome cafes, than by 
 any viftory you could obtain. You are fure at 
 leafl:, that in fearching after truth, reafon mufl 
 be kept cool and temperate. You may as well 
 expedt the ftrongeft fenfc in the delirious fit of a 
 
 fever.
 
 [ 28i ] 
 
 fever, as the beft aigumi ..t from a hot-hroincd 
 difputant. If the matter be of a very ferious 
 nature, it will necefiTarily require time and deli- 
 beration ; if trifling, it will be a lefs evil to 
 drop the difpute, than to give up your opinion, 
 or to mairitain it at the hazard of creating a cold- 
 nil's, or ill-hlcad, particularly iimong relations or 
 friends ; or perchance a pcrfoii much your (u- 
 perior. By this rule of conduct:, you will ftill 
 maintain your chearfulnefs, good humour, and 
 the integrity of your mind. I have knovv'n peo 
 pie by this means fupport the charaiSler of the 
 beft tempered perfons in the world ; and thcv 
 who had but moderate parts, acquire a reputation 
 for judgment, difcretion, ard candour. You 
 will fee many fuch pafs through life with much 
 greater eafe and fatisfaction, than others who 
 compliment themfelves on account of their real 
 or fuppofed fuperiority, to v\hich they expect an 
 univcrfal homage fliall be paid. 
 
 D. Your rules are excellent, and hold equally 
 for both fexes. I believe people often quarrel 
 about opinions, in matters in which they are 
 very little interefled themfelves ; and in the tleci- 
 fion of which the reft of the world is totally in- 
 different ; and not feldom from mere pride, or 
 impatience under contradidion. 
 
 F. Your remarks are juft : and this fhews 
 the vanity of life, in making fcourges to lafti 
 ourfelves with. 
 
 D. In the comparative view of the fexes, what 
 think you of the female world ? 
 
 F. The common notion is, that you are more 
 governed by your paflions than men are. You 
 are undoubtedly the moft awed by a fenfe of 
 Jhame : you arc the moft devout ; and for the fame 
 reafon you fhould be the moft bumble. And it 
 is true, that where your aftc£tions are intcrcfted, 
 you often pardon to a degree of indifcretion. 
 
 D. You fay women are called the devout fex. 
 
 F. You are fo : and you may eafdy conceive, 
 that as men are the moft deeply concerned in the 
 affairs of buying and felling, and moft fubjccft to 
 facrifice their confcience for the fake of srain ; 
 as they are moft engaged in the turbulent fcencs 
 of fife, in government, in war, and navigation ; 
 their native modefty is more worn off. Befides, 
 men are bred up more to command, and are there- 
 fore impatient of control : They acquire a more 
 daring fpirit, and are bolder in wickednefs. If 
 nature has not given you the moft modefty, cuf- 
 tom has : thus vwdejty, humility, and a habit of 
 
 obedience, combining their force, your afFedliorw 
 become the moft tender. Thefe properties make 
 up the charaftcr of a pious perfon. You may 
 perceive how it comes to pafs, that women are ge- 
 nerally found to be the tnojl devout ; but to judge 
 from the accounts we have of beatified fpirits, and 
 the life to come, though the different offices 
 which are performed in our prcfeht Jlate, furnifh 
 different employments, the exertions of reafon, 
 and profpefts of happinefs in both worlds, muft 
 be the lame, according to our works : There is no 
 iex in the foul. As to the powers of the mind, if 
 men excel women in Judgment, women have the 
 advantage in fancy and imagination. This is 
 more than every man will grant ; but I believe it 
 is true : and I alfo apprehend, as men have the 
 fuperiority \n friendjhip, women have it in love. 
 
 D. You ftill afcribe to men, the more manly 
 pioperties. 
 
 F. The workmanfliip of God would, to ap- 
 pearance, be imperfect if it were not fo. 
 
 D. But if women are the devout f ex ; and de- 
 votion the higheft proof of the fuperiority of ra- 
 tional and accountable beings, how came we 
 to be confidered in any degree inferior ? 
 
 F. I have granted, that as your fex lives more 
 retired from the bujlling world, and in a greater 
 ftate of fubjeftion, you naturally become more 
 humble ; whilft your native modefty keeps you 
 more in awe of ofFending : but the principles of 
 faith 3.nA Jlrength of refolution, have ever led men 
 into the higheft fcenes of adlion, in the fervice 
 of God, and the maintenance of his glory upon 
 the earth ; witnefs prophets and apojlles, and the 
 immediate followen of Chriji, who in all ages 
 have been generally felcfted from among 7nen, 
 and not zvomen. Upon the whole, the difference 
 conftitutes the light and ftiades, which render the 
 picture of life fo beautiful. Each fex, by the 
 means I have mentioned, is the better qualified 
 to afford fuch comfort to the other, fuch aid and 
 afliftance, as they mutually ftand in need of; 
 and confcqiiently the jealoufy which fomctimcs 
 ifiucs from the hearts of women, diftinguiftied 
 for their fuperior talents, as if men did not fhew 
 a due regard to them, is HOt well founded. Both 
 fexes have fufficient motives to virtue, and by the 
 mercies of God a title to the reward of it. For 
 the honour of your fex, I- muft add, that every 
 age, but particularly the prefent, has produced 
 numbers of women, diftinguiftied for the mufic 
 of their fouls, exprefl'ed in the harmony of their 
 
 O o poetical
 
 [ 282 ] 
 
 poetical compofitions. In letter -writing alfo wo- 
 men of education often excel. The great Creator 
 cxf all things has, in his wifdom, given to one 
 part of the rational creation the power of fcarch- 
 ing deeper into the nature of politics and govern- 
 ment, than to the other : From the greater ability 
 of men to execute, as well as defign, the order of 
 Providence has apparently given them the power. 
 At the fame time I am pcrfuaded, if virtue and fim- 
 plicity prevailed more on the earth, there would 
 be no occafion for half the refinements which men 
 of letters ufually make fuch a boaft of; and of 
 which the worll ufe is often made. The greateft 
 advocates for your fex, acknowledge that the 
 Author of nature meant that you fhould be mod 
 confined to the domeftic bufinefs of life. You 
 cannot perform every kind of drudgery, which 
 nature has qualifi.ed men for ; but you fland 
 bound to enrich your minds with ufeful know- 
 ledge, and to underftand the differences of good 
 and evil, on which your eternal happinefs de- 
 pends, juft the fame as men. 
 
 D. In this view there needs no conteft. But 
 which of the fexes do you imagine would do 
 moft for the other ? 
 
 F. This alfo fcems to be a queilion o{ curiofity 
 rather than ujl : but 1 have acknowledged that 
 you excel us in love. Among the heathen nations, 
 we find many remarkable inftances, to what 
 heights women would go. Porcia, a celebrated 
 Komanlziy, willing to prove to her hufband, 
 Brutus, that fhe could keep z fecret, gave herfelf 
 ^ deep wound with a razor, borrowed under a 
 pretence of cutting her nails, afterwards declar- 
 ing to her huiljand, it was not by accident, 
 but with defign, that fbe had wounded herfelf, 
 with a view to give an inconteftible proof of the 
 love {he had for him ; and that /he had fufficient 
 ftrength even to kill herfelf, in cafe the defperate 
 enterprize he was engaged in, which was to de- 
 ftroy an invader of the laws of his country, and 
 an ufurper of power, did not fucceed to his mind. 
 Upon her faying thefe words, Brutus, lifting up 
 his hands and eyes to heaven, prayed that he 
 might render himfelf worthy of fuch a wife. 
 D. Was not this a very romantic proceeding? 
 F. A chriftian would not have adltd the fame 
 part : but it proves that if Porcia. had been a 
 ehrijlian, flie would not have regarded death, 
 wherever the caufe of virtue or religion had been 
 concerned, — Artemefa, Qiieen of Carta, was fo 
 p^ffionately fond, of her hulband, that after his 
 
 death, flic built a maufoleum, or msnument, which 
 was called one of t\\e.feven wonders of the world. 
 His body being burnt, according to the cuftom 
 of the time, /he caufed his afhcs to be preferved j 
 and putting them into water, (lie drank them, 
 meaning to make her own body the repofitory of 
 his, 
 
 D. There feemed to be fome /hadow of reafon 
 in this cu/tom, 
 
 F. It was at beft but a/)a^;w;, Marcia,zno- 
 ther Reman lady, being afked when /he /hould go 
 out of mourning for her hu/band, anfwered, 
 " the laft day of my life." And l^aleria, on 
 the death of her hufband Servius, being a/ked 
 why /he would not marry again, anfwered, " Be- 
 caufe my hu/band lived only for niej" 
 
 D. I like to hear /lories of fpirited women, 
 who have /hewn fuch love for their hu/bands : 
 but I fuppofe there are many women among/l us, 
 who, without the parade of fine words, would be 
 as ready to die for a good hu/band. 
 
 F. True chriftians, Mary, do not talk fo much 
 about virtue ; they praSiife it, I like the anfwer 
 made by the wife oi Phocion, the celebrated Athe- 
 nian, when a lady was vaunting herfelf on account 
 of her rich garments, decorated with precious 
 /lones : " For my part," faid /he, " it is clothing 
 fufficient for me to have a Phocion for my hu/band : 
 he is poor indeed ; but he has been twenty years 
 the general of the j1tJ:i£ttians." 
 
 D. If it was a glory to be the wife of a vir- 
 tuous poor man in high life, is it not alfo glo- 
 rious to be the wife of a virtuous man in humllt 
 life? Our religion is fo much fuperior to what 
 theirs was, and our hopes of a reward after death 
 fo much greater, we are bound, under every cir- 
 cumilance, to be more virtuous than they were. 
 
 F. 1 hope you will always think fo ; and that 
 you will live and die with as much glory as the 
 greateft of them. The refinements of later ages 
 have worn off a large part of that greatnefs of 
 mind, and fimplicity of manners, which di/lin- 
 gui/hed former times. As to fidelity, I know of. 
 feveral inftances of women married to worthlefs 
 men, being tempted to forfake their hu/bands ; 
 yet have they been inflexibly conftant to them 
 in all fortunes. 
 
 D. There is no fuch mighty virtue in this; 
 for if a woman be not driven from her hu/band, 
 it muft be infamous to defert him, 
 
 /". We do not, at this time, purfue the fame 
 rule as the famous Lacedemonian lawgiver, Ly- 
 
 (urgus.
 
 [ 2^3 ] 
 
 eurgus, who being a(T<ed why he direfted that 
 girls (hould be tnzrded without portions, " 'Tis 
 not," fays he, " to provide for them, on account 
 of their poverty, more than that others fhould 
 be fought for, on account of their riches ; but 
 that men may regulate their choice by the man- 
 ners and virtues ofiuomen." 
 
 D. An admirable law ! Were it obfcrved with 
 us, the gentry would live better lives, and be 
 better qualified to injlrufl us. 
 
 F. Themijlocles, a famous general, being con- 
 fulted upon the marriage of an only daughter, 
 whether the father (hould give her to a very honeji 
 poor man, or a rich one who had but little virtue, 
 anfwered, " I fhould rather chufe the man iviih- 
 out the money, than the money without the man." 
 
 D. He judged well : you have mentioned in- 
 ftances of the love of women to their hufbands ; 
 does ancient or modern flory inform us of any 
 extraordinary love from hujbands to wives ? 
 
 F. Ay, Alary, as far back as Adam. There 
 are but few men fo favage, as not to have a large 
 portion of love for their wives, when they are vir- 
 tuous ■i.nd good-humoured. A famous Roman (a) ufed 
 to fay, that it was more glorious to be a good 
 hnjhand, than an illujirious fenator ; and that he 
 admired Socrates, chiefly that he had lived peace- 
 
 ably, and with the fweetefl and mofl com pi ai fa nt 
 behaviour, to a woman of the worji temper. In 
 thefe modern days, it is not the cuftom to bear 
 fo much : and the parting of one pair, prepares 
 the way for another, till the pradfice of parting 
 is grown familiar : fome have good reafon for it; 
 but this pratStice is chiefly among the gentry, or 
 profligate poor people, and can never be refpeft- 
 able among men. Confidering the virtues which 
 are recorded of many eminent perfons in the 
 heathen world, there is the more reafon to blufh, 
 when we find chrijlians deficient in their duty. 
 
 D. The motives to virtue are the ftrongefl 
 with us ; not only for the fake of the reward pro- 
 mifed, and the fear of the puniJI^ment threatened ; 
 but that we have alfo reafons arifing from grati- 
 tude, with refpeiEl to our mighty Lawgiver and 
 Friend, who fufFered fo much for us, and taught 
 us fuch admirable lejfons, with regard to the love 
 of each other. 
 
 F. You are certainly very much in the right : 
 and I hope you will always call to mind, we 
 live in an enlightened age ; and that where the 
 chrijlian virtues are really difplayed ; and we live 
 according to the law of Chriji ; we behold all 
 the happinefs that men are capable of enjoying. 
 
 CONVERSATION XVI. 
 
 Lamenting the death of a friend. Defcription of a good land officer. Defcripiion of a battle, and the ca- 
 lamities cccafioned by it. 
 
 F. "Vl^ HO do you think I had the pleafure to 
 meetyeftcrday at the market-town? — • 
 My mafler's old bofom friend, Qaptain Cannon. 
 This gentleman ufed formerly to (hew me great 
 favour ; and gave me upon this occafion, a hif- 
 tory of his life, fince he had feen me in London ; 
 particularly with regard to the death of his late 
 friend and coufm Major Pike, of whom he fpoke 
 'in terms very afFcding. 
 
 D. Alas, my father ! this will be a conftant 
 fubje£l of lamentation, as long as men are mor- 
 tal, and furvivors are fenfible of grief. — What 
 comfort could you give him ? 
 
 [a) The Elder Cato. 
 
 F. I fald, " You are fenfible, Sir, that in the 
 niidft of life we are in death ; fubjeifl: to fall in 
 our earlieft days. The fruit which is not ripe, 
 may be blown down ; but at its full maturity, to- 
 day or to-morrow it muji fall ! So in the autumn 
 or winter of life, a year fooner or later brings us 
 to the bofom of our parent earth." To this he 
 
 anfwered, " Mod true, my friend ! 1 am 
 
 lately come from Brijlol hot-wells ; where I faw 
 many a young perfon with livid lips, and mea|;re 
 jaws, tottering upon feeble limbs, ready to tum- 
 ble into the L,rave. A motley fcene it is !— =- 
 whilft fome are dancing, as if they meant to 
 
 bring 
 
 O 2
 
 [ 284 ] 
 
 bring on a burning fever, and kill tlieinfelves ; 
 others drink water to extinguifti the hedic heat, 
 or check the pining atrophy that exhaufts the 
 fprings of life. The whole of this tragi-comedy 
 appears as a dream. The vifion of the bridge, 
 related by an ingaiisiis writer, prefcnted itftlf 
 to me. Mcthought I faw numbcrlcfs trap-doorb, 
 from whence thofe who were pafling over, dropt 
 through, and fell into the ocean below, which 
 reprefents eternity. I really faw a great number 
 languiftiing in confumptions, of which my coufin 
 died. Many of both fexcs, in the flower of life, 
 were drooping in this dreadful malady, trying in 
 vain to flop the progrefs of the difeafe, by drink- 
 ing water. Some gained a reprieve •. others na- 
 ture had condemned. Young women feemed to 
 ftifFer moft. — I have a large flock of fcnfibility, 
 my friend, yet remaining for the world in gene- 
 ral ; but beauty in diflrefs, claims a double pity 
 from me ! " 
 
 2), Common as mortality is, a flrong partiality 
 feems to prevail in the breafl of men, in this in- 
 ftance, as if the lofs were much heightened. 
 
 F. So indeed one might imagine. The captain 
 replied, " Well, Mr. Trueman, it gives me the 
 greateft fatisfaflion to hear that your conduol 
 does honour to the memory of my much-loved 
 friend, who was once your maft:er. He knew 
 well what he did, when he confidered you as his 
 fiicnd, and as a relation to whom he was bound 
 by the ftrong ties of virtue ; at the fame time that 
 he fhewed a proper regard to his own kindred by 
 blood. I know he h.Kl a true affection for you, 
 and I am as fcnfible that you deferve it." 
 
 D. This was a high compliment. What an- 
 fwer did you make .? 
 
 F. 1 felt a tear trickle down my cheek : the 
 reflexion of my mafter's kindncfs, deprived me of 
 the power of fpeech. The captain faw it, and 
 continued his difcourfe. " Mr. Trueman" fays 
 he, " you are a happy man ; and I may ven- 
 ture to fay, a rich one." — You may imagine, 
 Mary, that I fmiled at this, not knowing what 
 he meant. I told him I was not in want of any 
 thing : that 1 paid my debts punctually, and 
 lived comfortably with a few uomcftic animals ; 
 particularly one of my own kind, a young fe- 
 male, in the iniiruftion of whom I took much 
 delight. " Ay," fays he, " fhe is the riches 
 to which I allude. I am told you breed up your 
 daughter in fo virtuous a manner, as does you 
 much honour : and that {he in return having 
 
 fuch good \c,\[':, and virtuous inclinations, ho- 
 nours herfelf, as well as her father." 
 
 D. The old captain is very kind in his good 
 opinion : 1 wifh I defervcd it. How is he in 
 health i' Will he favour us with a vifit? 
 
 F. He exprcfled an inclination for it, but he 
 
 was flraitencd for time. I made enquiry 
 
 concerning his health. He faid, " I am well 
 at prefcnt ; and thank God a deep ftnfe of gra- 
 titude for the many cfcapes I have had in peace 
 and war, makes me humble and refigned to the 
 
 thought of my own approaching diflblution. 
 
 I have no iulirmity of mind or body, which 
 renders me petulant : my natural quicknefs of 
 temper, indeed, urges me to reproach exceflive 
 carelefl'nefs in domejlia. You know what I ufed 
 to fay : if good words will not do, Mafl:er True- 
 man, a man fhould rather clean his own fhoes, 
 than be put out of humour with his fervant. I have 
 been accuftomed to command, but not grown in- 
 fupportably imperious, an evil common to fome of 
 my profeflion ! — I love my friends with fo much 
 fnicerity, that nothing caii be more repugnant 
 to my nature, than to fay unkind things to them. 
 In this difpofition I hope to die : for 1 am fo 
 confcious the contrary is apt to creep into age, 
 and four the dregs of life, I am determined to 
 watch myfelf clofely, intending never to he old — 
 in this refpcft. I would be careful of this flut- 
 tering, bufy, thinking thing, ihtfoul, to keep it 
 quiet. I find that temperance, both in body 
 and mind, is the grand prefervative of the 
 Tnan I This gives joy and peace, comfort and 
 hope, even in death ! 1 expe£ted the depar- 
 ture of my coufin ; yet I feel his lofs, as if one 
 of my limbs were lopped off. He drooped and 
 languifhed for a long time ; and often wifhed 
 it would pleafe Heaven to free his fpirit from fo 
 crazy a tenement. I could not, in his fituation, 
 wifh to retain him, though he lived in m.y bofom. 
 We had exchanged many and great kindnefies. 
 He was prudent, benevolent, and lively. How 
 often have I met him rifcn before the fun, wiflj- 
 ing to do good, a<Sive as light, and bufy as the 
 
 ant 
 
 f", 
 
 ■ Here he paufed. — His heart feemed 
 too full to go on ! Recovering himfelf he 
 faid, " The major has left a legacy to you, 
 and another to your daughter, whom he re- 
 membered from a child ; it is but fmall, indeed 
 too fmall ! But it is a mark of refpect for his 
 friend, your former mafter, as well as for you." 
 I told him, I was fejifible of the major's goodnefs, 
 
 and
 
 [ 285 ] 
 
 and how dcfcrvedry he was entitled to fo good 
 a charader ; and efteemed myfelf and daughter 
 much obliged to him for his kind remembrance 
 of fuch poor folks. 
 
 p. What may he have left us ? It was very 
 good in hini ! I thought that gentlemen never 
 confidered people in our ftation. 
 
 F. Some I believe imagine, that the name of a 
 poor man, let him be ever fo wife and virtuous a 
 pcrfon, would difgrace their will. — The captain 
 rcaflumed his ilifcourfe. " Yes, my good friend, 
 the major was fo aftive, that nature feemed re- 
 luftant to keep pace with him. He never fpared 
 himfelf : though drooping and dying at one 
 hour, you might fee him at another the moft ac- 
 tive in the buficd fcenes. His fellow-foldicrs 
 often complained, that he was beyond mcafure 
 urgent to complete bh work. His zeal in the fer- 
 vice of the king, and the duties of his commif- 
 fion, could be exceeded only by his induftry : he 
 never thought he had done any thing, whilft 
 anything remained undone; nor that any bufmefs 
 could be executed by fparing fteps, fo well as 
 with vigour and activity. His men vvere always 
 clean, and in good humour. He talked them 
 into a high opinion of Providence. He gave 
 them a little tra(S entitled the Soldier's Friend {a), 
 well calculated to give them juft notions of their 
 importance to themfelves and the community. 
 'Ihough he found many of them extremely re- 
 luiSlant to religious cxcrcil'cs ; yet, by frequent 
 admonition, providing feats for them at church, 
 and feeing them attended at the hofpital by 
 a pious and fenfible clergyman, the regiment 
 was at length brought to a fenfe of duty to God. 
 Whether the men vv-ill walk in the f;imc path, 
 now he is gone, God only knows ! He (hamed 
 his inferior and junior officers into a fenfe of 
 religion, ii.fpiring them with juft thoughts of 
 their own dignity, as inen and chrijUam ; prov- 
 ing that it is neceflary to the compof;tion of a 
 good fcldier, to be rcfpected ; but that no profli- 
 gate man can be fo. That it is a mifcrable cir- 
 cumftance, that a profefTion of fo generous a na- 
 ture, fhould be vilified. A foldier, who is -ready 
 at call to die for his country, yet knows not how 
 to live for himfelf, but fullies his honour by a vi- 
 cious or carelefs behaviour, is difgraceful to a 
 well-ordered community. The major deli' htcd 
 in his duty, even to the talking of his exploitf, 
 beyond mcafure. His military virtues, in this 
 
 inftance, degenerated into a fault, not uncom- 
 mon to fpirited men." 
 
 D. I have heard much faid in favour of him ; 
 but was the captain faithful as a friend, in con- 
 feffing faults and imprrfcdions before they were 
 enquired after ? 
 
 F. Whenever you hear a man defcribcd with- 
 out a blemifli, you may be furc it is not a true 
 charadter : and as to vanity, Mary, I never yet 
 met with any perfon, of either fex, with whom 
 I had the lead degree of intimacy, particularly 
 if they were of aSive difpofitions, without fomc 
 portion of this foible. The beji are a compound 
 of humility and pride, difcretion, folly, and va- 
 nity. In the xvorfl, the evil propenfities much 
 overbalance the good. 
 
 D. This is a fad truth which few are willing 
 to confefs. You, my father, convert your frail- 
 tics into merits ; and make virtues of your im- 
 perfeiSHons. 
 
 F. How can That be, Mary ? Take care 
 you do not learn to flatter, or fuffer your par- 
 tiality to put out the eyes of your underftanding. 
 — Were I to tell you half the thoufand fick- 
 nefTes of foul, with which I am afflicted, yoti 
 would not pay me fuch a compliment : I am furc 
 you Jkould not do it. To be fincere in heart to- 
 wards God ; to wifh to be acceptable to him ; 
 to ftudy his will, and ufe our endeavours to obey 
 it, are inftances of virtue, on which we may 
 build our hopes of mercy : but I have within me 
 fuch propenfities to evil, as humble my foul to 
 the duft, of which I am made. 
 
 D. Yet with all the fins and infirmities of 
 your foul, I wifh for your prayers, for mine. I 
 would not beg your prayers, were you dead j 
 for I am not a papijl : but whilft you live, I 
 will fay, — O my father, I implore your 
 bleiTing ! — I befeech you, pray for me, 
 
 F. Your heart, Mary, is free from guik ; at 
 leaft in refpeiSt to me ; but not from weaknefs. 
 Where is the fon of woman now on earth, who 
 has not bufinefs enough on his hands to lament 
 his ozvn finfidnefs, and implore the mercies of 
 Heaven ? If my advice influences your life and 
 manners, and infpires your heart with the love 
 of God, then fhall I hope my prayers for you 
 will not be as duft blown by the wind : if you 
 are negligent of yourfelf, then will my prayers 
 fall again upon the earth. How fliould they 
 afcend to heaven to plead your caufe, if you 
 
 deferve 
 
 (a) Vide Introduftion.
 
 [ 286 ] 
 
 cirfcrvc fo little as not to plead for youifelf? 
 Think of tliis, my child ! The captain's ac- 
 count of his couiin, is the more to be depended 
 on, for the candour of his acknowledgment : 
 he fpeaks of his own dcfedts, with the freedom 
 of a yi/tZ/cr, and an /'»«<//' feiifible man : Befides, 
 his difcourfe was in the confidence of friendfhip, 
 though no fccret. You will judge how his 
 thoughts were poflefled. In fpeaking of his mili- 
 tary atchievements, he faid, " How often have I 
 met the flaming arms, and fiery fteeds of a fierce 
 enemy, ranged in the dreadful pomp of war! 
 The ranks moving on with equal, folemn pace, 
 led by the ear-piercing fife and warlike drum, or 
 the more fonorous wind inftruments of thefe po- 
 lillied days. — O my friend, the braveft muft 
 confefs it is a dreadful occupation ! Now the 
 ranks prefenting front to front, extending their 
 wings over many an acre, the earth trembling at 
 the approaching havoc of her children. We fee 
 the colour of men's eyes : we level our arms, 
 purpofing death, though not in perfonal enmity! 
 The battle jcins : — The cannon roar from every 
 "quarter, formidable alike in found, when undi- 
 ftinguifhtd, whether it comes from friend or foe. 
 The well-placed battery mows down the //V/ijy- 
 race of human animals. What arm of flefh can 
 refifl fuch dreadful meffengers of death ! Thefe, 
 my friend, are the inventions of men to deflroy 
 each other : thefe great guns fend forth their 
 huge hard emiffaries of mortality, with fuch ra- 
 pid hafte upon erch other, they feem difappointed 
 when they find no object to mow down. More 
 than once have I attacked a battery, and turned 
 the enemy's cannon on themfelves. Here blood, 
 and brains, and entrails, mangled carcaffes of 
 men and horfes, lie fcattered in wild and horrible 
 confufion ! "— 
 
 D. I well could fpare this mournful detail of 
 the miferies to which mankind are fubjeft by 
 war : and yet methinks I wifh to hear out this 
 gentleman's ftory. 
 
 F. Then hear what he faid. " The groans 
 of dying men, v/hich at other feafons pierce 
 even hearts of ftone, are not heard. The 
 fury of contending ranks, and their brifk fire, 
 are often followed by warmer work. We prefs 
 forward with bayonets fixed, and decide for the 
 minute, as if it were not meant to give or take 
 quarter. Suddenly we are attacked in flank 
 or rear : the fire of cannon, or a frefh body of 
 men pours in upon us. The event is ilill doubt- 
 
 ful : one part of our army is viclorious, another 
 is repulfed. Many a brave man, who mieht 
 otherwife have tilled OKir own lands, now lies ex- 
 tended on the earth, enriching a foreign foil 
 with his rich blood! — Thus it muft be, my 
 friend, with vxs foldiers : and for the event of 
 many a bloody day, hath " expedlation flood in 
 horror ! " — Why am I entertaining you with this 
 detail? — You will excufe me: — My coufm's 
 brave exploits arc fliU before my eyes ; and my 
 mind finds relief in fpeaking of them ! " 
 
 D. This defcription is indeed full of terror ! 
 What fools mankind are to go to war ! 
 
 F. Juft fuch fools as men are in private life, 
 when they puzzle their caufe in fuch a manner, 
 there is no coming to rights, without a lj<Ious 
 and expenfive fuit at law, in which both parties 
 are (bmctimes ruined : itill worfe it is, when we 
 proceed to blows, and are moft forely hurt ; 
 fometimes lofing our limbs, fometimes our lives. 
 As to nations, the laft: rcafoii of kings, is their 
 great guns. 
 
 D. What is the general motive to war ? 
 
 F. This is a large and deep quefUon : but I 
 apprehend, the fhorteft anfwer is, covetoufnefs ; a 
 defire of more trade ; more gain ; more worldly 
 glory, which leads us to long for our neighbour'' s 
 property or poffeflions ; or to be fearful that he 
 meditates taking our own. The pride of arms, 
 for pride there is in all things ; or the defire of 
 employment to furnifh bread, though earned 
 by fpilling blood, make many ready to take up 
 the occupation of a foldier. Various caufes work 
 on the minds of nations, and they quarrel ; in- 
 fomuch, that in this quarter of the globe, where 
 the peeple are mofl civilized, fcarce a fucceflion 
 of twenty years rolls on, without fome bloody 
 conteft : and as to individuals, fear is the leaft 
 confideration. Lucre, plunder, crowds, diflipa- 
 tion, all the " pomp and circumltance oi glorious 
 war," for fo the foldier calls it, ftrike the fancy 
 of a brave people, fuch as wc are, with a defire 
 of war, rather than they't'^r of it : confequently 
 it often requires great political prudence to re- 
 ftrain us, that we may know when we are well. 
 
 D. If war is nccefiary ior f elf -defence, this is 
 fo far happy. — Pray did the major or captain 
 ever fight a duel ? 
 
 F. I believe not : I think they have been 
 too virtuous and ienfible ; and referved their 
 courage for the field, againft their enemies. I 
 recollect that I once heard the captain fay, he 
 
 was
 
 [ 287 ] 
 
 was in danger of fuch an encounter. There 
 was a time, when foine Irijb gentlemen^ as well 
 as Englijh, were more inclined to give and take 
 offence, than is confiftent wiJi the notions fuch 
 poor folks as you and I entertain m the chrif- 
 tian religion. The captain ufed to fay, that 
 " religion is the beft armiur in the world, but 
 the worft cloak." Being at quaiters in Dublin, 
 and at dinner with a number of gentlemen, 
 fomc of them played upon his honeft, blunt heart, 
 in fuch a manner, that he had no room to doubt 
 they meant to provoke him to refentmcnt. Upon 
 this he beckoned to his fervant, and ordered him 
 to load his fnort carbine, and bring it to him, 
 with the belt belonging to it. This being done, 
 he flung it acrofs his ihoulders as he fat at table. 
 You may imagine, that the company v/ere in- 
 quifitivc to kr.ow why h.' did it ; and he an- 
 fwered, " Gentlemen, 1 apprehended from your 
 manner of talking,' that fome of you might be fo 
 polite, as to entertain me with a cosl tbruji : 
 whenever 1 am engaged in fuch adventures, this 
 is my weapon : and I thought it but civil to be 
 r-eady." Some of them were confcious they had 
 not been civil to him ; others lauj>hed at the hu- 
 mour of the device ; but none of them chofe to 
 pick a quarrel with a man who made it a preli- 
 minary article, if he was obligid to fight, he 
 would chufe his weapon ; and that he meant to 
 fight in good carnejiy and to fuch cfFecft, that his 
 antagonijl might never have the trouble of fighting 
 ifecond time, whatever his own fate might be. 
 
 D. I think he adted fo far like a man of fpirit 
 and underitanding, to keep his company within 
 proper bounds : and if this ^txt the conftant prac- 
 tice, there v/ould be fewer duch ; for I fuppofe in 
 moft cafes it appears, that neither party have a- 
 liomach for the digtftion of lead or iron. If 
 the ca;;tain had left his company, he might have 
 afted lefs agreeable to cujicm, and the reputation 
 of a foldier ; but more like a chrijTian. 
 
 F. And yet you fee this Tuanly conduct was 
 oneway of triumphing over the domineering airs 
 of thofe wretched men, who were fo far under 
 the guidance of a fpirit of phrenzy, as to feek 
 an encounter ; and to court danger in the moft 
 extreme wantonncfs of heart, and fooliftinefs of 
 underflajiding. The captain feerps to have taken 
 the middle way, calculated in {vme meafure to 
 prevent the evil ; and though not altogether juf- 
 tifiable, as he was peaceably inclined, yet deter- 
 inincd to defend what they call the honour of a 
 r 
 
 foldier, fo far the preventive method which he 
 took was not a bad one. The captain is a man of 
 very tender affeflions, and thinks " the fevereft 
 punifhment of an injury, is the confcioufnefs 
 of having done it ; and that no man fufFers more 
 than he that is turned over to the pain of re- 
 pentance," His affe^flions are tender, as you 
 will judge when I tell you what now paffcd be- 
 tween us. H« went on with his difcourfe thus : 
 " Jtly coufin Pi.be was fome years my junior ; 
 and, if we may judge from his arduous conteft 
 with mortality, by much the ftrongeft man ; 
 but in the general habit of our lives, I b lieve I 
 have been the moft temperate. He had his hu- 
 mours, v/hich alloyed the perftSlion of our fricnd- 
 fhip : I alfo have mine : where ftiall we find per- 
 feSlion in any one ? V/e muft draw a curtain 
 over each others infirniici^s. We all need much 
 mercy and compaftion from the hands of God 
 
 and men !" Here he ilopped, and gave me 
 
 an opportunity of faying fomething in his praife. 
 I told him, " I believe, Sir, that you, and all 
 the children of men, need mercy and compajjlan ; 
 but the world often does juftice, and wifdom 
 will reward her children !" " M.r.Trueman," 
 fays he, " you are my friend ; nor do our con- 
 ditions differ fo much as you may imagine. For- 
 tune is a lefs diftinction than virtue. All of us 
 are learners in the fchool of wifdom ; and he 
 who is leaft a_/o»/, is the wife/} man. My coufm 
 was more a man of the world than I am, though 
 perhaps as much deceived in his opinion of men, 
 and more fuhjeft to be mortified. We were both 
 the children of Providence; both enterprizing ; 
 both feeking our bread as Providence led us on, 
 the world open before us. He had fortune on 
 his fide : He was in feveral anions viftorious, 
 whiift I got many a wound. By the kindnefs . 
 of Heaven, here you fee me, weary and old in 
 fervice ; yet not a prey to poverty and want, as 
 many a better man than myfelf hath been. I 
 fearch in wider fields for deeds of peace, than 
 my coufin was wont to do ; yet his virtues were 
 more tried than niin?. He v/as naturally impa- 
 tient ; a habit of command adJed to it ; yet he 
 fufFered with refgnation the moft tedious infir- 
 mities, and diftrefies of mind. That he was 
 charitable, the poor can witnefs. He had a 
 ftrong inclination to pleafe : and I believe his 
 piety was fincere. If you can join a tear to mine, 
 for the good which you know he did, and for the 
 CA'ils which \\e fuffcred; we will make up the reft 
 
 in
 
 [ 288 ] 
 
 ill pity and compajjion. > ■ If he was a man in 
 frailty, fo he was in tendernefa of heart ! — 
 When he erred, he mourned : fhall v/c now re- 
 fufe him a tear? — Let the evil be buried with 
 him ; the good furvive ! He was a man ! — O 
 may his foul reft in the bofom of Almighty 
 Mercy ! If I had taftcd the cup of pride, or 
 poifoned my heart with any bitternefs, during 
 the years of our friendfhip, fo much the more 
 unhappy I fliould be. I hope God will forgive 
 my fins, and aflill me with the fovereign medi- 
 cines difpenfed by the great Phyfician of fouls. 
 You are a religious man, Trueman ; therefore 
 •wife as well as hone/}. I feel my heart lighten, 
 as I unfold it to you. I have loft my much-loved 
 
 relation, and my friend '" His interview 
 
 with me opened his wounds, and he was not 
 afhamed to Ihed a tear. 
 
 D. I had no notion that old men ever mourned 
 much. 
 
 F. Where the paffions are tender, in age or 
 youth, the lofs of one we love muft afFedt us ; and 
 if we fuppofe fuch tendernefs a difeafe of the 
 mind, we are alfo to confider, that we are fo much 
 the lefs capable of difcovering it, or correcting it. 
 Recovering himfelf, he went on : " Many a 
 time, when I believed he was near his end, (for 
 he had frequent and violent attacks) I felt myfelf 
 willing to refign my own breath, could fuch a 
 facrifice have faved him from the grave : fain 
 would I now recall the friendly embrace when- 
 ever we met ; we feemed to have but one foul ; 
 ajid from a likenefs of conftitution, my body 
 •onftantly fympathized with his. In what terms 
 fhall I deplore my lofs ! Do you think, my 
 friend, that Heaven has ordained the fouls of 
 the bleffed {hall meet asain in a ftate of im- 
 mortality, to know each other ? May not the 
 opinion, at leaft, give vigour to the caufe of 
 virtue ? But he is gone ! — This gallant foldier 
 is no more ! Death hath a thoufand artifices : 
 his darts furely fucceed at laft. The morning of 
 his departure, I beheld that once comely form, 
 with pale anJ meagre jaws, lifelefs as this ftick, 
 — more fubje(5t to putrefaction. I kifled his 
 livid lips, and fhed my briny tears on his cold 
 cheeks. O my friend ! what is the world, fince 
 all muft come to this ! What will avail this 
 fwjlling of my heart ! Were it to burft its te- 
 nement, and deliver me alfo into the cold arms of 
 death, my coufin would be lifelefs ftill ! " Upon 
 faying thefe words, a further tear trickled down 
 
 his frlver beard ; and I could not help mingling 
 mine. I am not forry when fuch fympathy feizes 
 my heart : I do good things under fuch impref- 
 fions.I defired him to take comfort ; obferving, 
 that himfelf had affigned the beft reafons why he 
 fliould be reconciled : adding, " Your friend 
 was, in the general tenour of his life, kind, 
 amiable, virtuous, and pious. It would be a 
 crime to think his fpirit is not repofed : and I 
 am fure your grief is fo juft and true, vvhilft it 
 befpeaks the major's virtues, it gives proof of 
 your own. A fhort time fpent in bufinefs and 
 amufement ; the fight of others whom you love ; 
 and the variety which the kindnefs of your for- 
 tune prefents you, will take ofi the edge of your 
 forrow. Your extreme fenfibility may not allow 
 you to forget your friend; but he will be lefs 
 prefent to your mind." He anfwered, " I tliank 
 you heartily. When I recall a thoufand incidents 
 which endeared him to me, it is net in mv na- 
 ture to refrain from mourning ! Were I in 
 your cafe, and you in mine, I fliould probably 
 give you the fame advice as you give me : pin - 
 ficians, when they are fick, call in the afliftance 
 of others of the faculty. I ought imdeed to 
 be calm ! Immoderate grief, like other un- 
 controuled paflions, whether tender or aufterc, 
 are the difgracc of man that is born to die. I 
 fliould think, how foon it may be my lot to 
 follow my coufm, and implore the Almighty to 
 teach me to prepare my foul to appear before his 
 judgment- feat ! Many are the infirmities which 
 1 have yet to conquer ; many are my errors and 
 Tins ! I muft conquer them, or perifli !— This 
 is a bufinefs which requireth time and labour : 
 and yet tijne, of all things the leaft certain, nov/ 
 grows very fhort with me ; though by the help 
 of God, I may labour, and conquer my work. 
 Indeed I lament the lofs of my friend ; cui you 
 teach me how to lament my fins {"' 
 
 D. The manner in which he f )oke of him- 
 felf, affords reafon to believe, that God will give 
 him grace to fubmit in all things. Are foldiers 
 ufually fuch good chrijlians as he feems to be ? 
 
 F. There is much reafon for their beins fo. 
 You remember what I told yoa of Captain Mar- 
 tial. Soldiers engage to ferve a prince, who is 
 the head of the national church, which is chrif- 
 tian. They give proof of their fidelity, by re- 
 ceiving the facrameat of the Lord's - fupper. 
 They acknowledge, that they fight under the- 
 bai>ners of Chrijl ; and for a prince, who is 
 
 defender
 
 [ 289 ] 
 
 defender of the fai'th ofChnJi. As the captain cb- 
 ferved, foldicrs devote their lives to their country : 
 they are ready to die for it, whenever they arc 
 called upon : Himfelf hath gone through much 
 greater trials. He once told me, that from his 
 earlielT: days, he had been familiarized to danger 
 and diftrefs, always feeking the houfe of mourn- 
 ing, when any good was to be done. And 
 though he never lofl a friend he lovf d fo much, 
 and this kind of tcndernefs alFecls him ; yet, 
 trom a natural -fober vivacity of fpirit, and ac- 
 tive difpofition, I make no doubt but he will 
 foon be himfelf again ! Nature is kind, or 
 men of his turn could not lad fo long. Tem- 
 perance, by the providence of God, which ruleth 
 over all the affairs of men, preferves thofe who 
 are anxious to preferve other people ! 
 
 D. The rain falleth, and the fun fliineth, on 
 the juft and the unjuft. 
 
 F. But ftill I believe in a particular, as well as 
 a general Providence ; though I do not prefume to 
 draw the line, nor call for proof of any parti- 
 cular difUnsStions. The captain faid, in very fa- 
 miliar terms, " You and I, my friend, /hall foon 
 follow the major : We are nearly of the fame 
 age." I told him how narrowly I efcaped to- 
 day following quick at his heels. Penfive as 
 I urg'd my way, regarding not a ladder, at "the 
 top of which bricklayers were working : their 
 companions below, ftupid as oxen, and indiffe- 
 rent whofe brains might be beaten out, gave no 
 
 notice of what was doing above : within tlicfpacc 
 of a yard or two before my face, a number of tiles 
 came clat'tring down, the edge of any one of 
 which, might eafily have fradturcd my fkull, and 
 ended my (orrows. 
 
 D. Good Heaven ! (his was a narrow efcape, 
 indeed ! — I am glad from my heart ! Was this 
 to-day ? 
 
 F. Yes : Providence protefts us every hour 
 from danger, which we do not fee ; as well as 
 from fuch imminent perils, as I have mentioned.- 
 
 D. You obferved, that although an old man, 
 the captain was not afliamed to v/cep : can the 
 temperate and virtuous be ever called old, whilft 
 they retain their fcnfes ? If they grow ill-na- 
 tured, and lofe their ftrength, then we may con- 
 fider them as in a fecond childhood. 
 
 F. Do you fay this to compliment nie, Mary ? 
 There are many kinds of old perfons, as well as 
 of young ones : it is the property of age, to blunt 
 the edge of the affeftions : though we do not al- 
 ways diflinguifh between the heart, and furrowed 
 countenance ; but fometimes impute That to do- 
 tage, which is real affeUion, fuch as we find in 
 youth. Whether the remembrance of misfor- 
 tunes wears off quicker than in youth, I know 
 not. 
 
 D. The youthful are now fo intent on their 
 plcafures, they I'eem to forget every thing that is 
 not pleafurable. 
 
 CONVERSATION XVIL 
 
 DefcriptioH of fome of the amufcments in London. Caution to female domcjlics ago.' nji dancing meetings. 
 Dangerous tajle of people, in ajfemhling themfelves in great numbers, en occajion of their diverfioiis 
 within doors. Mafquerades, their evil tendency. Danger to the tr.orals of fcrvants. 
 
 F. IIJ O W people amufe themfelves In London ? 
 
 You exprefs more anxiety to be 
 
 informed of this matter, than pleafes me. You 
 will know it foon enough. Obferve how rcafon- 
 able and ingenious people fpend their time Ln the 
 country. Ere long we fhall make a vifit to my 
 coufin Robert Goodman, and his amiable family : 
 there you will fee how time is fpent, not wafled. 
 To gratify your curiofity, and at the fame time 
 
 guard you againft the fnares of this walk of 
 life, kjiov/, my daughter, that in London are 
 many amufcments of a dangerous nature ; fome 
 of them are foolifh, and others wicked ; and 
 the moft part are very true friends to prodi- 
 gality and diffipation. As there is a tmie for 
 labour, there is full as great a latitude given 
 for amufement, as the true line of liberty can ad- 
 mit of. Domeftics having the fame paffions 
 P p and
 
 [ 290 ] 
 
 and inclinations as other people, gratify them- 
 selves much in the fame way. Happy are they, 
 who find amufement in the bufinefs of life ; or 
 take care when they are difengagcd from their 
 labour, to be as Inoffenfme abroad, as they are 
 at home ! They who have fenfc and virtue, 
 their vacant time iits no heavier on them, than 
 the Icifure of their mafters. You may imagine, 
 that fome vifit their friends occafioiially : and 
 once or twice in a year, my fejlow-fcrvants ufed 
 to gratify themfclves with the fight of a play. 
 
 D. I hope thty are fuch plays as you repre- 
 fented to be the nioft proper (,2). 
 
 F. I once queftioned a wretched young crea- 
 ture, who had devoted herfelf to infamy, what 
 flje thought would be the end of her evil prac- 
 tices. She anfwered, " It is time enough to 
 repent : I have good clothes ; and can go to a 
 play whenever I pleafe.'' 
 
 D. Surely the wages of her fin were very 
 ]pwl 
 
 f. Very low indeed ! You fee in what view 
 ihis unhappy being confidered plays ; not in the 
 •}eafl; as fcenes of inftrudtion or admonition. I 
 have told you, that few modern writers of dra- 
 Wiatic entertainments, chulfi to buy their pens at 
 a brothel ; and that in fome pieces, fine fen- 
 (tences of religion and morality are wrought up in 
 ■ip natural a manner, as to captivate the native 
 tendernefs of the heart, without corrupting it : 
 but that much more ought to be done to render it 
 fubftantially ufeful to the purpofes of amufement 
 and inftrudtion. People of fortune and educa- 
 tion, are generally acquainted with our bcft dra- 
 matic writers : I wifh that fome of them who 
 1 well remember, could quote as liberally and 
 judicioufly from the Bible. Though the ftage 
 is much correiSfed, I have feen many women 
 prefent at public fcenes, which, if they were 
 to attend the fame in J>rivate, would infallibly 
 blafl their reputation ; and moft probably cor- 
 rupt their hearts. Indeed there are yet many 
 things faid to a public audience, which are 
 very improper ; and fome very ofFenfive to 
 modeft ears ! — In purfuit of diverfion, obferve 
 this rule : whatever hae not a tendency to pro- 
 mote piety towards God, and to inltru<ft the 
 female audience, in the relative duties of dai''-!-- 
 
 Urs, wives, and mothers, is rather hurtful 
 beneficial. If you ever intend to go to a 
 firft aik your miftrefs if it be a ^repir on 
 
 I now repeat, that be it «'er fo proper and in- 
 ftru£f:ivc, you cajinot be too much c;i yoar 
 guard, with whom you ge. A young womaa, 
 whofe perfon has any chsrinB lo attlradt, can 
 hardly truft any one on fuch occ»fi.ons. 
 
 D. I do not alter my mind, I fancy the fafcft 
 way for me, however ioftruotive ibme rcprcCen- 
 tations may be, is to leave this amu&mcnt to 
 them who are better able to bear the cKpeoce, 
 and lefs expofed to temptation. 
 
 F. Let us be guarded at all points, and not 
 take pains to injure the native modefly of the 
 foul. God knows, the heart is prone to evil. 
 You may depend that I fliall rejoice to fee you 
 at leafl as wife as myfelf i for although I can- 
 not put my old bead on your young ftiouldcr*, 
 with refpect to experiente, yet, if you will attend 
 and learn from my experience, I will engraft That 
 on your heart, which (hall produce the richeft 
 fruits of virtue, and give your mind a rdifh for 
 fubftantial pleafures. You are not to imagine, 
 but that there are many innocent amufements : 
 but diverfions in general are too numerous in Lon- 
 don, and the people much too fond of them. 
 They mufi: alter their methods of li^ ing, or they 
 will bring on themfelves fome great evil. Whea 
 habits become expenfive and importunate, the 
 means of gratifying them will be fought for ; but 
 they cannot be found by fome, v/ithout their prey- 
 ing on others. Some commit highway rohberiei. : 
 Hoiife-breaking, falfe coinage, forgery, and breach 
 of truji, are no new things in our days. Some 
 turn bankrupts, through mere extravagance ; and 
 fome pick pockets. Children are taught, by wicked 
 parents, to do the worft aftions ; whilft the neg- 
 ligence of many, otherwife fober people, renders 
 them criminal. 
 
 D. Do you impute all this to diverfions ? 
 
 F. Eagernefs after amiifement, is one of the 
 chief caufes. With fome pf every clafs, diver- 
 fions and criminal gratifications are but two names 
 for the fame thing. 
 
 D. According to your reprefcntation, the lives 
 of many are made up of contrivances to obtain 
 money, to fpcnd it in wickednefs, and gratify 
 themfelves in pride and pL'afure. 
 
 F. When fuch objtJts engrofs the thoughts, 
 and take poffeiTion of the fciil, what good can be 
 expeiSed ? Without fuppofing any fuch lawlefs 
 conduft, people of fortune m^y flatter them- 
 felves ; but purfuits of pleafure, not reflrained 
 
 by 
 («) Page 214. 
 
 and
 
 [ 25?I ] 
 
 Kt rrafon and religion, make enemies., and caA 
 iti coi»tcnnpt. 
 
 i>. You have told me, that " frafting makes 
 ao tViends," 
 
 F. To one that fucceeds in his temporal con- 
 cerns by prodrsjality, twenty fail. — In the great 
 vtew of life and manners, a leg of mutton at a 
 KfKndly table,, is preferable to a fumptuous repaft, 
 though heightened by mufic and v/ine, rich ap- 
 par"J, and aJl the feftivity which ufually confti- 
 tutes the joy of the children of pleafure. 
 
 D. Some of the girls in this neighbourhood 
 talk prodigimtjly of Lomlon amufements ! 
 
 F. 1 tear they arc prodigiotijly foolifh : many 
 a coimiiy girl, I can aflure you, hath been un- 
 done by her love of fuch prodigious fine amufe- 
 ments. 
 
 D. That I believe ; and perhaps many a town 
 one alfo. 
 
 F. You fee the whole of life is dividable into 
 three great objects, bufznefs, atiiufemetit, and de- 
 votion. I would have you make thefirji as ufeful 
 as is confiftcnt with virtue and religion : and the 
 fc-coiid (o innocent, as to leave no fling behind it. 
 The more innocent your amufements are, the 
 more happy for your foul ; but if you neglect any 
 duty of life upon their account ; if you wafte 
 your money, your time, or your healtli, though the 
 amufement ftiould be innocent, you will render 
 yourfelf criminal. 
 
 D. I am fenfi.ble how very cautious I ought 
 to be on this grand article o^ amufement. Young 
 people feem more eafily to contracSt a paflion for 
 it, than to cherifh a lively fenfe of duty. 
 
 F. It was for this very reafon I checked your 
 enquiry. It were happy, Mary, if this paffion 
 prevailed only in the minds of the youthful part 
 oi mankind. Many of the aged are more atten- 
 tive to the advantages of gain, and more nig- 
 gardly of the comforts of life, than eager for the 
 amufements of it ; but there are numbers nov/- 
 a-days, of all ages, who facrifice life to amufe- 
 ment ! Many will not allow themfelves to be 
 aged, though by computation of mortality, the 
 chance or living above three or four years, or 
 fometimes three or four months, is againjl them. 
 They live on, in the fame childifh way : and of 
 the two evils, the leaft is, when life is only 
 childijh. 
 
 D. Is not this wonderful ? — How do the rich 
 amufe themfelves, who hav€ fo much time upon 
 theip hands \ 
 
 P. The rich are the mcfft fitiky. My maftar 
 ufed to talk much of the art oflrtjifig; he meamt 
 pleafurable living ; but he fuppofed this to be 
 living according to renfoH and experience, con^ 
 fultirig every thing thait afforded hint health arwi 
 uninterrupted fatisfaftion, which he faid coukl 
 not be obtained, but aS' men fervedGod with a 
 willing Thind, and were wot repugnant to th« 
 thought of death. Upon this principle he con- 
 fidcred hov/ to make his amufements profitable to 
 the end of living, eftteming all the reft ii^ht in 
 the balance. He always' moralized : wherever 
 he went, he found fomething to approve or con- 
 demn : fomething that infpired fentimcnts of re- 
 ligion or humanity : he was never at reft, when 
 he thought he hud it in his power to do a fel- 
 low-creature any good. 
 
 D. I dare fay he generally judged well : but 
 as the greateft part of us poor mortals, are fub- 
 je£l to fo many pains and anxieties, amufements 
 fhould be ufed to relieve them. 
 
 F. You are in the right : but if we were to 
 efteem freedom from pain, as a pleafure ; to be 
 healthy, as good fortune ; to be contented, as de- 
 light, we ftiould find a nev/ fund of amufement 
 within surf Ives, fuch as would not eafily clo)». 
 Perhaps what I am going to fay, may create a 
 doubt in your breaft, though it comes from me. 
 The rich, who devote themfelves moft to amufe- 
 ment, more frequently grow fick of life, than 
 us poor, who labour for our bread. 
 
 D. Is it poffible ? 
 
 F. I am perfuadcd it is fo. What are their fa- 
 vourite objefts in great towns ? My mafter ufed 
 to fay, that he efteemed room and fweet air, in a 
 cottage, preferable to a crowded palace, where, 
 under a notion of amufement, people poifon each 
 other with their own breath and perfpiration : 
 obferving, t.hat no amulement is equal to a 
 walk in pleafant fields, m fine weather. I re- 
 member one night, when he came home, he 
 gave his friend a particular account of a grand 
 amufement, at which he was prefent, at a public 
 place, much frequented, about a mile diftance 
 from London. It happened to be a fultry night ; 
 and it was then the fafhion to light up a great 
 number of candles and lamps, as if it had been 
 the dead of winter ! 
 
 D. What was to he feen there, which required 
 fo much light ? 
 
 F. Seen,^ child ! the people faw one another, 
 which might have been done better, by means of 
 
 P p 2 one
 
 [ 292 1 
 
 one third part fo many lights: but his obfcrva- 
 tions related chiefly to the bad air : how people 
 deflroy the greatcft of all pleafurcs, their Iiealth, 
 in fearch oi amufement. I {hall not forget his re- 
 marks, and the computation he made. " If," 
 fays he, " one gallon of air is ncccflary for one 
 man each minute, and a candle or lamp ccnfumes 
 as much as a man, let t\\e f.r.e ttvrW judge of 
 their firuation, particularly in calm and hot wea- 
 ther, when they meet in a crowd, whether for 
 
 their amufement, or 
 
 bufmefs. Cptn win- 
 
 dows ; air let in at a level with the floor ; and ven- 
 tilation in the roof, by tin funnels with cowls, go 
 a great way towards purifying the mafs of air : 
 but as the cafe ftands, it is more cafiy to imagine 
 than defcribe, how many Jfjcrlen their lives, by 
 congregating themfclves in crowds, as if the du- 
 ration of life, with thefe people, were only a 
 fccondary confideration ! — I go to public places, 
 upon certain occafions, in order to learn fome- 
 thing ufeful, as well as to gratify my curiofity. 
 Lajl night I was for about ten m.inutes at your 
 
 celebrated grand anrufement ! It was about 
 
 half an hour part eight when I entered : the air 
 was then in fo ftagnant and foetid a ftate, 
 although I was in good health when I went in, 
 in three minutes after, it fenfibly affected my 
 throat, my head, and breafl ; and in twice three 
 minutes more, I thought my life too much in 
 danger to warrant my flaying any longer. How 
 it fared with the people I left there, I am anx- 
 ious fo hear, efpecially as I found, upon my 
 return, the road covered with coaches quite to 
 town ; I prefume all of them bound to the fame 
 faJ})ion(ible rcfort. How the coinpany e;ot home 
 within any reafonahlc time of reft, is more diffi- 
 cult to conceive, than how they came there." — 
 After fome queftions from his friend, he went 
 on. " Upon all fuch occafions, I feel myfelf 
 moft interefted in behalf of the frmals world. 
 Women are apt to be the moll tranfported by 
 their imaginations in the puifuit of pleafure, 
 and confequently kaft reftraiiied by ftrength 
 of judgment : I am moft partial to them, and 
 therefore left this fcene with a mournful fpiiit, 
 having feen many ladies of diflerent ages, of ir.y 
 particular acquaintance, and many others in 
 the pride of their charrr.s, who feemed to me, as 
 fo many viClims ofteied up at tlie altars of mif- 
 taken pleafure and falfe taflc. I verily believe, 
 that fome of thefe will die at an early age, who 
 
 would otherwife give rife to a happy race of pa- 
 triots, philofophers, and divines. If this kind 
 of phrenzy is the efFeft of great opulence, I wi(h 
 with all my heart my dear countrywomen were 
 not fo rich : You will grant, they might be 
 wifer ; as I do, that they are not more ac- 
 countable for their folly, than their huft)ands,- 
 fathers, lovers or friends, are for theirs. Duty 
 and inclination comprehend the whole ceconomy 
 of life ; and it is a motive fufEcicnt to follow the 
 bent of inclination, when there is no reafon for th& 
 contrary ; but we muft be in a foolifh ftate of 
 mind, when the love of life yields to a temporary; 
 gratifacation, no higher than meeting in a crowd, 
 thus to diftrefs each other. This can be no 
 part of the art of Hving."~ 
 
 D. No furely : I obfervc he was for reftraining^ 
 women by the authority of parents or hufbands. 
 
 F. And do you not perceive that the danger 
 grows from the want of fahttary r,Jlraint ? 
 
 D. But was he not rather fevere upon women -^ 
 and luhinfical 'wlx.h regard to h\s gallons of air? 
 
 F. No : 1 think he expreficd a finccre regard, 
 for them. Whether he was exadlly right in his 
 computation, I cannot tell ; but if your head 
 were inclofeJ in a half-hog£head, or thirty- 
 gallon cafk, in half an hour you would breathe 
 over the air contained in it : and if this were not 
 changed, it would become poifonous, and you 
 would die. 
 
 D. Then fweet air is life indeed ! 
 
 F. No doubt of it : and the gentry know it 
 better than we do, in point of natural and expe- 
 rimental philofophy : but it is one of the mif- 
 fortunes which accompanies riches, that people 
 purfue their phiift'.res at the expence of their rea- 
 fon. They vrould rc-make human nature, for the 
 gratification oi ■nfooliJJi fancy. They court grand 
 fcenes, whicli are generally compofed of a crowd, 
 and a number of tapers. This they think makes 
 the fplene'.our I Let a room be e\'er fo large, if 
 it be not well ventilated by frefh air, the air it 
 contains foon becomes unwhoiefome, in pro- 
 portion to the number of people in it : and fome- 
 times I have feen an hundred people aflembled 
 in a hcufe not big enough to accommodate a fa- 
 mily of ten perfons ; and have found it as diffi- 
 cult to make my way, to deliver a mefiage, as I 
 fhould to pafs through this qnickfet-hedge. 
 
 D. Can people converfe fl^.miliarly and plea- 
 fiuitly on fi4ch occafions ? 
 
 F. Con-
 
 [ 293 ] 
 
 F. Converfe ! you would hear every one com- 
 plain of being intolerably hot and grievoujly in- 
 eoinmoded. — 
 
 D. Let us thank God that we live in fweet 
 air, under the canopy of the heavens. They 
 who injure their health, are not the lefs injured 
 for being in a palace. 
 
 F. Of all hlcfTings, ours is one of the greatefl:, 
 in living in the country, though it is not con- 
 fidered as fuch, becaufe it is common. My 
 mafter's obfervations were rational ! 
 
 D. But you feem to think it a crime to make 
 one of a multitude. I muft confefs, I like to 
 fee a number of people together : it rejoices me ! 
 
 F. It is pleafant : it hath a foundation in 
 nature : but when it corrupts the air, and injures 
 the health, it offends nature. A crowd has 
 delights from its novelty ; and if a human face, 
 fometimes honoured'withthe higheft epithet (tf), 
 has charms to captivate the heart ; if we could 
 (land at our eafe, and compafs the diftincl; 
 view of a mllion of human faces, they would 
 afford the greater pleafure, or a million of delights : 
 but a crowd is never fought upon fo philo- 
 fophical a reafoning ; it is rather becaufe it helps 
 to banifh reflexion, than that it fills the heart 
 with benevolence. — If we are imperceptibly led 
 to delight in feeing a crowd, the pleafure mult 
 arife from good wifhes towards it : if you make 
 one of it, you are fuppofeJ to he an objeel of 
 delight ! but the contrary is fo true,, that in 
 moit fuch cafes, every one prefent, wilhes ano- 
 ther a thoufand miles diftant, rather than feel 
 themfelvcs fo exceedingly incornmoded ! I will 
 add, that although there is a pleafure in feeing a 
 great multitude of people aflenibled, yet they 
 who defirc to inipro\'e their minds, often long 
 for the Uveets of folitudc, that they may weigh 
 in the babnce of recfon, all the gaudy trifles 
 which fo much attract the notice of unthinking 
 mortals. 
 
 D. I believe this is very often the cafe; and' 
 that the fecial benevolence you fpeak of, is the 
 fartheft from the heart at thofe times, when we 
 are Tuffering from the folly to which ourftlves 
 contribute. 
 
 F. If you are fatisfiedonwhat account only a 
 erowd is delirable, you will underfland this mat- 
 ter fo much better than you did before, as to 
 avoid incommoding others, or ptttting yrurfelf 
 ivantoniy in danger, which is a cafe that, hap- 
 
 (rt) " Human face divine. ". 
 
 pens every day, to great numbers, in Londin, 
 within doors and without. I obferved it as a rule, 
 not to mix in a crowd ; as if I had been fure 
 fome evil would befal me. 
 
 D. What evil ? 
 
 F. To lofe whatever I had in my pocket ; to 
 be fqueezed and diftrcil. — To be thrown down, 
 jierhaps trampled to death — To catch fome bad 
 difirder from my neighbour, who may be thruft 
 as it were down my tliroat , and to be in danger 
 of being hunted as a pickpocket, by the very 
 pcrfon v/ho had picked mine. When dete£led, 
 the pilferer has fometimes the addrefs to convey 
 the flolen goods into his neighbour's pocket. 
 W'hat may jiot be done in a throng .? 
 
 D. I fhall be cautious of a crov/d ! 
 
 F. What think you of gentlemen and ladles 
 wafling a ivhole night, and a conful:rahU part of 
 a day, at one meeting, — in a crowd. 
 
 D. At one meeting ! 
 
 F. I have feen fome iffuing out of a mafquerade 
 room, in the month of May, between nine and 
 ten in the morning. 
 
 D. Mafquerade ! What, people difguifed \ 
 
 F. Ay, a meeting of perfons, fome of for- 
 tune, and fome of no fortune, clothed in va- 
 rious fantallic dreffes, of real or fidtitious cha- 
 raders, covering their faces with mafis, and 
 changing their voices, not to be known to each> 
 other, till they are pleafed to unma(k. 
 
 D. What amufement can there be in this .' 
 
 F. To heat their faces, which at all other 
 times are expofed to the air ; and to perplex, 
 each other, who it may be that is tellino- you. 
 your life and convcrfation. A merry fellow fome- 
 times makes the company laugh ; and a viciousi 
 one intrigues : hut this diverfion has otherwife foi 
 little meaning in it, one would not imagine, a 
 fenfible people could countenance it. 
 
 D. But what can keep them fo many hours 
 from their relt ? — They are of the fame flefli and 
 blood as v.'e are. 
 
 .£LJ('es : — but the fweets of refl, and recruit 
 of nature, is what they think of leafl:, upon fuch 
 occafions-. 'Whether it be the clang of mufic, in 
 the dull repetition of a dance, which confounds 
 their fenfes ; or wine that elevates ; the wonder- 
 ful glitter of diamonds, or the company of the 
 fexes which enchants ; but whilll they have any 
 flrength to Hand their ground, f^w are inclined 
 to leave it.. 
 
 D. Won- 
 
 ine.". Milton-.
 
 [ 294 ] 
 
 D. Wonderful ! How can they be fond of 
 fuch an unmeaning aiTnifcment, during fa many 
 hours ? I have heard the 'fquire's daughter fay, 
 that great admiration oi fine fljews, is fit only 
 for the vulgar. 
 
 F. Fine ladies and gentlemen are not pro- 
 perly the vulgar! but they are bewitched, it is 
 plain ; or I fliould not have beheld fo many pale 
 and meagre countenances, with !ank; and difhe- 
 velled locks, and all the appurtenances of a 
 nightly revel, iffuing in the morning from fuch 
 an aflembly, like fpeilres affrighted at the bright- 
 nefs of the fun. 
 
 D. I hope the number of fuch extravagants 
 is not large ! Delights of this kind rnuft at 
 length overcome thefe poor rich people, who are 
 unhappily fo much enchanted by them. 
 
 F. One would imagine, indeed, that if they 
 did not conquer fuch inclinations, fuch inclin- 
 ations would conquer them. They go on : it 
 amufes — life ebbs out— time is killed — and what 
 can we fay .'' 
 
 D. No wonder that you fliould fo often com- 
 mend the healthy countenances, and fimple man- 
 ners of us country girls. But pray, my father, 
 do modeji women indulge themfelves in fuch 
 nightly amufemcnts ? 
 
 F. I think no fuch cxcefs can be well recon- 
 ciled to decency, in man or woman : but when 
 you are in London, you muft: keep your thoughts, 
 as well as your perfon guarded, and not afk fuch 
 quejliom. Diverfions there will be, good or 
 bad : and the times are too giddy paced, to allow 
 of fuch people as you and 1, making remarks. 
 Every one is not taught to think : and the more 
 rhoughtlefs the amufement, the more fome people 
 efteem it. 
 
 D. How Aa their poor ftrvanti fare ? Can 
 they take their reft, or do they learn fobriety > 
 Have they alfo their mafqucradcs ? 
 
 F. My mafier ftaid out but feldom ; and he 
 did not require my attendance. You may ir.^a- 
 gine, that fo many tedioui hours, while a mafter 
 or miftrcfs is wafHng time within the doors of a 
 public refort for amufement, muft be very irk- 
 fome to fuch fervants as have any kind of fenti- 
 ment : but they muji leave the fervice, or habi- 
 tuate themfelves to wait. Many are thus tempted 
 to drink, or game, or keep bad company ; the 
 mafter or miftrefs being the occafion of the fer- 
 vant becoming worfe than themfelves. The 
 temptations which the nature of his place throws 
 in his way, have this fatal effect. Such is tlig 
 unhappinefs ! — Let us pray for the peace of Jeru- 
 falcrn ! 
 
 D. I fuppofe there are rooms appointed for 
 fervants, that they need not commit any excefs, if 
 they do not choofe it. 
 
 F. Rooms \—T\\e. flreet gives room enough. 
 Some think of no other room for their atten- 
 dants : others, of good minds, fend them home, 
 to return ; but frequently they cannot get at 
 their carriages, till hours after the time appointed ; 
 and in fuch cafes they are obliged to keep their 
 fervants waiting. 
 
 D. Thank God, women fervants have no fhare 
 in this. 
 
 F. You are miftaken ; they are often oblio-ed 
 to fit up, on fuch occafions, for their ladies : and 
 thefe fittings-up are frequently attended with 
 confequences, — not fo proper to mention. 
 
 D. Do they fall afleep, and fet their mafters 
 houfes on fire ? — I fhall not like fuch irregu- 
 larities ! 
 
 CONVERSATION XVIII. 
 
 Amufement. Obfervations on the danger of dancing meetings among domeflics, and the lower claffcs. 
 
 i5. Y OU was not without your amufements in 
 
 London. 
 
 F. By no means : I endeavoured to be 
 
 pleafed with every thing not fmful ; provided 
 
 it did not diftrefs my mind. I walked much, 
 
 and was delighted in feeing people bufy, con- 
 
 5 
 
 chiding they were fo far happy : they were at 
 leaft doing fomething to fill up their minds, and 
 provide for their bodies. The multitude of fine 
 manufactures and trinkets, of which the ftyops 
 are full, was an entertainment to me ; but I 
 ufed to think we lived too faft. I was once light 
 
 i>i
 
 [ 295 ] 
 
 of foot, and ccrtuld coiwpafs the town in as few 
 hours as moft people in it. 
 
 D. In as few hours I Whjr is it Co large ? 
 
 F. Near half as big as this county ; it is more 
 than twice as big as it ought in reafon to be. 
 Yio you iiot perceive, that they carry provifion 
 even from hence, above an hundred miles ? Would 
 it not be better, if the people would come here 
 and eat them i If they and their riches were 
 more divided, we might all fiourifti the more, 
 aad live more happily. If necefiaries are carried 
 io far, it muft e.ihance the price of them ; and 
 the higher price they fetch there, the higher they 
 will fell here : and as foon as our landlords find 
 we can fell fo high, they make us pay high for 
 the ufe of their land : the higher lue pay, the 
 more extravagant they grow : and if all our wants 
 increafe thus, where arc they to end at lail ? 
 
 D. I know not : But I beg you will tell me, 
 is there any harm in dancing ox finging^ in good 
 etmpany, provided people keep early hours ? 
 
 F. Not in moderation, being in real good 
 tomfany. The fine lady and the country lafs are 
 equally delighted with thefc amufements ; but 
 they are not equally expofed to danger. I fee no 
 harm in a proper dance, or a virtuous fentimen- 
 tal fong, in private ; but I defire you will walk, 
 lather than dance ; and (mgfpiritual fongs, rather 
 than lave ditties. Can you be the better for ex- 
 celling your companions in That which will 
 expofc you fo much the more to danger ? As to 
 dancing, it is in ufe only in company : and in 
 our ftation, dancing company is <renerally, I do 
 not fiy always, bad company ; this entertainment 
 ■being rarely conducted with fuch fobriety, as 
 keeps young women within the bounds of ftridl 
 decency. 
 
 I). You do not mean, that we are fo much 
 cxpofcd among our own acquaintance, here in 
 the country ? 
 
 F. So much expofed., child! — I am not willing 
 you fliould be expofed at all, in town or coun- 
 try : there is no neceffity for putting ourllves 
 in the way cf danger. To declare againft danc- 
 ing, in fuch terms as to quarrel with our neigh- 
 bours, would be abfurd : but you may eafily 
 imagme, there arc numberlefs temptations, againil 
 which people of fuperior condition are guarded, 
 in the puriuit of their amufement, which yet ex- 
 pofe us. The politenefs and civility they are 
 accuftomed to : the ample fupply of all their 
 wants : the awe which furrounds their perlbns, 
 
 with refpedl to their own conduil, as well as 
 That of others towards them, fct them upon fo 
 much higher and fafer ground, that the com- 
 parifon will not hold. 
 
 D. I clearly perceive the difference. 
 
 F. Nothing can be iefs v/orthy, than a gen- 
 tleman or lady, who is only fuch in name and 
 fortune, living immorally, and abforbed in amufe- 
 ment : but if they are truly devoted to their 
 Maker, and the love of their fellow-creatures, 
 their fortune fets them up as objefts of the 
 more fincere love and admiration. — IFe, on the 
 other hand, though bound by the fame divine 
 laws, and having the fame hopes and fears, in 
 regard to the world to come, are ufually to much 
 the Iefs on our guard, as we are Iefs fearful of 
 fufFering by any worldly difgrace. — In fhort, if 
 you will be guided by my experience, you will 
 underftand, that young women are the feafi: upon 
 their guard at dancing meetings : eating, drinking, 
 mufic, and dancing, all unite to inflame. Vir- 
 tuous girls confider, that they carry about them 
 a treafure, of which they may be robbed; and 
 that men of evil intentions, like thieves in the 
 nigbt, are mofl on the watch to carry their dc- 
 figns into execution upon fuch occafions. In 
 fhort, I wiih that you would amufe yourfelf, as 
 I have faid, by walking, rather than dancing; 
 and by keeping your blood cool, rather than 
 heating it. You will hardly make your fortune, 
 though you may eafily mar it, by dancing. 
 
 D. Is there then no kind of dancing that you 
 approve of, for me ? 
 
 F. Abfolutely none. I always thought that 
 gentlemen and ladies, in grand afiensblies, might 
 dance minuets, in which they fhew the harmony 
 of motion, and elegancy of deportment, corref- 
 ponding with the found of good tnufic : I fay 
 good, for generally it is exceedingly bad, the 
 good being referved for mufical entertainments. 
 When they confine themfelves to this fort of 
 dancing, it is in character for them ; but I en- 
 tertain different fentiments of moft country- 
 dances, even among them. Is it not monftrous 
 excefs, when it heats and diforders a woman's 
 perfon ? Tou would not play at cricket, becaufe 
 it is mafculine, and requires great exertion, and 
 puts the player into a violent fweat and agitation ; 
 does not country-dancing do the (cccne t The 
 lady I have thought very enchanting when 
 fhe flood up to dance, before it was half over, 
 fecmed, in my eyes, to have loft all her charns. 
 
 Country-
 
 [ 296 ] 
 
 Country-dances want dignity ; snd modefty 
 cannot (hinc through the dulHncfs created by 
 fuch tumultuous motions. There are fome fo- 
 reign dances, with French names, crept into fa- 
 fliion, worfe than country-dances {»). I have 
 known parents folicitous to have their daughters 
 taught fuch ?noz'e?nenU, as when they have reached 
 the age of fourteen, they would not fufft-r them 
 to dance^ Is not this againll country-dancing ? 
 1 once heard my mafter fay, that in fome coun- 
 tries, particularly in Jjh, dancing, which is 
 generally of the kind I have juft mentioned, 
 and ufed for the amufement of the great, is per- 
 formed by hired women, fuppofed to be projii- 
 iiites : and the inaruur of it is immodeft; to a de- 
 gree which confirms the opinion. 
 
 D. I wonder how parents will teach their 
 children any thing, which is not worthy of them 
 to be followed, when they are grov/n up ? 
 
 F. Very true, Mary : this is wonderful ; but 
 notwithflanding, it is very true in this inftance. 
 
 D. Do you not think that dancing gives grace 
 to the perfon, and fets us off to advantage ? 
 
 F. I believe fome do really walk, bow the 
 head, or bend the knee the more gracefully : 
 And doth not a common fbldier learn his ex- 
 ercife ftill better ? How many girls have fct 
 themfelves off", as you fay, — to be the fooner un- 
 done ! And what have -wc to do with this grace- 
 
 frilncfs, more than nature or obfervation teaches ? 
 Honefty is the richefi; dowry ! A good name is a 
 pearl of the higheft value ! I hope you will 
 have the grace to preferve both ! And if you' in- 
 tend to preferve them, ufe not the means that 
 may defiroy them. It is happinefi you feek, come 
 it which way it will : if it come not virtuoufly, it 
 is not happinefs. If the gentry cannot walk or 
 bow, without learning a minuet Hep, let them 
 learn it : their wealth, as I have faid, expofes 
 them lefs to fhameful events, than our poverty. 
 But (lill we are as precious in the fight of God, 
 as they are ; and ought to be fo in our own. I 
 appeal to your own heart and obfervation, whe- 
 ther my remarks are not founded upon reafon 
 and practice ? 
 
 D. I am fenfible of the force of your objec- 
 tions to dancing, from what 1 once had occafion 
 to fee, though 1 did not think it proper to men- 
 tion : and though I like dancing in fober company, 
 yet with regard to myfelf, your opinion fhall be 
 my law : at the fame time, give me leave to fay, 
 I believe you may preach till doomfday, before 
 fome of the girls in our neighbourhood will 
 leave off dancing, let the event be what it 
 may ! 
 
 F. I do not fuppofe they will all leave it off; 
 but I am not therefore the lefs bound to tell you 
 my whole heart on the occafion, and to warn you. 
 
 {a) I have feen in Portugal, and in Perfa, the kind of dances alluded to, refembling thofe defcribed to be 
 in ufe at Otaheite, a little reftrained ; as the worfl: Chriftians and Mahometans are under fome awe. Hence 
 it feems, however early dancing may be, poffibly as early as nualkiug ; however fome kinds of it have been 
 dedicated to religious worfhip, both by Jeiv and Gentile ; yet, the ruder the flate of mankind, or the more 
 immoral the cuftoms and manners of a people, the lefs pure and fimple are their dances. It is well known, 
 that the praftices of many of the heathens were of fuch a nature, as render them too fhocking to be men- 
 tioned. Great care (hould be taken by parents, to preferve the decency, dignity, and purity of dancing, 
 particularly in the female world. It is allonifhing to fee girls of the firfl; condition taught cotillons, alkmands. Sec. 
 all drawn fromthe French tlieatre, which is no purer than our own, with regard to the lives of common ftage 
 dancers. 
 
 CON-
 
 [ 297 ] 
 
 CONVERSATION XIX. 
 
 ReSexiom on playing at cards. The danger of high play. The various amufements with which t/iankind 
 are delighted. The inhumanity of amiiff?nents which endanger peoples lives. 
 
 i^. T F the world runs mad, how can we help 
 it ? Some have too much, and fome too 
 little to do : fome are bufy in trifles, and do no- 
 thing ; and many more do mifchicf ! —Yinmhtts 
 are more eager after pleafure, without coniidsr- 
 ing whether it will be for their happinefs or not, 
 than in being true to themfelves, by fixing their 
 own ftandard of good and evil, and maintaining 
 their ground againft all prctender\ 
 
 D. What do you mean by pretenders ? 
 
 F. People who pretend to be wife, yet forfake 
 God. Let us endeavour to do what is right in 
 his fight, and avoid evil, whatever fpecious name 
 it may aflume. Let us be joyful ; but hold no 
 tranficnt amufement fo faft in hand, as to let 
 drop the joys we have in view. 
 
 D. We never feem to be completely blefl'cd, 
 but when we look forward to joys to come. 
 
 F. Such joys as are the moft complete, being 
 full of triumph and delight ! Perhaps, though 
 old, I am really more inclined to pkafurc than you 
 are ! But I am not content with mirth and jollity 
 only : I r^lifh more the fweet lawn and grove. 
 We are not to take up our fland for ever under 
 thischanging fky ; we know not what to-morrow 
 will bring forth : I would prepare, yet preferve 
 my chearfulnefs ; not fpend my time in mortify- 
 ing groans, and get a jaundice by my peeviflmefs. 
 Though I were lure the world combined againft 
 me, 1 would learn to rejoice in the God of my J'al- 
 vatio/i, as you, Mary, reminded me to do, when 
 we talked about birth-days. 
 
 D. You remember That converfation. — I 
 know, my father, you do not mean to (hortcn 
 the line of rational and warranta//le amufement ; 
 nor am I lefs perfuaded, that excefs makes all in- 
 nocent pleafuresi, criminal. — What do you think 
 of CARDS, at which people fit ftill ? 
 
 F. Do you mean, if playing-at-cards be pro- 
 per for you ? Confider who yau would play 
 with, and how you might employ your time 
 
 more profitably. I fuppofe the chambermaid 
 fometimes imitates her miftrefs, and may play, as 
 ibme miftreflcs do, inoft'enfively ; but it is much 
 better for you to decline it, except the occafioa 
 be very extraordinary ; for it hath an evil ten- 
 dency among fervants, who are fuppofed to have 
 no overplus of time nor money : and 1 have 
 adlually known fome of them turn gamejlers. 
 Among fine ladies or gentlemen, it is not an im- 
 proper amufement : but people of much under- 
 ftanding, are feldom fond of cariYi,— unlefs they 
 are fond of money alfo. Granting it to be a 
 good amufement among them, it is a horrible e/n- 
 ployment : It certainly prepares the way for infi- 
 nite mifchiefs in a family, even among perfons 
 reputed prudent. I have feen the countenance 
 of many a beautiful young lady, over a card- 
 table, changed, asiffliehad been, at that moment, 
 condemned to the regions of horror and dark- 
 nefs, and the devil was come to execute his 
 commiflion. If this had been really the cafe, 
 fhe could not have appeared with more anguifh 
 and diftradtion than (he has (hewed upon the 
 turn of a card ! O my daughter, the fears 
 and cares of midnight play, have defpoiled many 
 a complexion like a blufhing rofe, which being 
 forely nipt, as by a winter's froft, hath withered : 
 many a rich peribn hath been impoverifhed : 
 many an hour, a day, a year, hath been loft be- 
 yond recovery ! Think of this, my dear Alury^ 
 and avoid fuch evil habits, that under the fpe- 
 cious pretence of amifement, you may not barter 
 away your innocence and peace. 
 
 D. Is it pofTible that fine ladies, who I fup- 
 pofe arc abundantly fupplied with mone\', can 
 be induced to play for any funi that can hurt 
 them ? 
 
 F. That is the mifchievous gonfequence of 
 this habit. Some would play for the hin, moon, 
 and ftars, if they could get at them ! —They 
 who play much at cards, I have obfcrved, have 
 
 Q_ q little
 
 [[ 2-0 ]] 
 
 little inclination for any thing clfe. I have fccn 
 all the choiceft bleflings of life given up for a 
 card-table : and many a tear, which it might not 
 be imagined I difcovcied, fland in the eye of a 
 father, or a hufband, on, ttiis accoimt. Indeed> 
 Mary, my heart hath bfed' for them ! 
 
 D. Are women then fo fubjeft to covetouf- 
 nefs, and- fo hard-hearted, as to wound their 
 parents peace, or involve their hufbands and 
 children in difficulties, for the fake of this ainufe- 
 ment ? 
 
 . F. I once beard a fine lady fay to her hufband, 
 *' What is life good for, if I am not to purfuc 
 ray pleafures, according to my own taftc ? I like 
 cards : and what is a little paltry money r " By 
 the by, fhe had loft large fums ! 
 
 D. I know not what fhe might think, but 
 common-fenfe will not bi;ar fo fcandalous an 
 apology. 
 
 F. Yet fo it is, Mary ; whatever amufemcnt 
 we are accuftomed to, That we naturally covet, 
 be it ever fo ridiculous, dangerous, or unmanly. 
 With regard to your recreation, at your leifure 
 hours, it is but changing your object, from em- 
 ployment to employment. Delight in what you are 
 about, and every thing will become amufement. 
 Many kinds of needle-work are very amufmg. 
 Many places where people may walk are joyous : 
 if you feek good and delightful converfation, you 
 may find it. If you make a good choice of 
 books, many are inftrudlive as well as amufmg. 
 You fhould not read for amufement only. The 
 time employed in reading, is too facred to be 
 trifled with. 
 
 D. I can eafily comprehend, th.at the pleafure 
 of life confifls chiefly in changing the objeift of 
 pleafure ; that the mofl laborious employments, by 
 changing their name to amufements, are often 
 pleafurable. Whatever falls in with the in- 
 clination, challenges the name of pleafure j 
 otherwife we fhould not fee the fmith go from his 
 anvil, io foot-ball; nor the hind from his plough, 
 to a cricket-match. As to books, I agree v.'ith 
 you entirely : we fhould read for initru£tion 
 as well as amufement : But where are we to 
 find the good converfation you fpeak of ? 
 
 F. Mary, take my word for a better thing 
 than a thoufand pounds ! The fenfible and good 
 will find out each other : and thofe who are good 
 and fenfible, are generally agreeable. The great 
 point is to exercife your judgment, and corre£i your 
 
 heart. Habituate yourfclf to the contemplation 
 of the charms of virtue, and you will court her 
 friendftiip in the perfons of thofe who are vir- 
 tuous. Amufement, properly fo denominated, is 
 an univerfal pailion. It is the body's comfort, 
 and the mind's relief: it prevails in every brcafl; 
 but in no good one is the love of it indulged to 
 the prejudice of the duties of life. — As to uS 
 country-folks, do you not obferve, that we are 
 fond of fairs and cricket-matches, weddings and 
 chrijlenings ; even a burial has its joys, as well as 
 forrows : when people meet together, and are 
 cheered by cake and ale, it amtfes. Ringing of 
 bells on fuch occafions, turns the thoughts of 
 the living from mortality ; and though the meet- 
 ing is on fo ferious an account, the variety af- 
 fords relief from care. Whether a parent, or a 
 beloved brother, a fiftcr, or a friend, hath efcaped 
 out of a bad world, thofe who are not immedi- 
 ately concerned, are amufed. By the kindnefs of 
 Providence, the motives to innocent mirth and. 
 feftivity are numberlefs. We rejoice, beeaitfe it 
 is the Firjl of May, and with good reafon ; for 
 we then fee nature clothed in her gayeft nevir 
 livery. In Autumn we are gladdened, becaufe we 
 have gathered in the harvefl:, and fee the fruits of 
 our labour, for the prefervation of life, for a year 
 
 to come ! The love of focicty, is an inex- 
 
 hauftible fund of pleafure : we delight in com- 
 pany, whether in making of hay, under the mid- 
 day fun ; or fpcnding the tedious winter-even- 
 ing round a fire : ftill we are amufed ! 
 
 D. All this is exceedingly true : and happy 
 we are it is fo. You feem to be dL friend to 
 every amufmmt, which you think rational, fafe, 
 and proper for our age, fex, and fituation in 
 life. 
 
 F. If it is ufed in moderation, at proper times, 
 it is efl'ential to our well-being : labour, and re- 
 lief from hbour, make up the entertainment of 
 life. In our condition, in the ordinary progrefs of 
 life, v.e are often anxious for rejl ; as people born 
 to fortunes, are troubled how they fhall find out 
 a fufficient fund for the fupport of their amufe- 
 ment. Nature is the feme in both : ^iixt. fancy and 
 opinion take the lead ; thefe having no certain 
 rules to guide themfelves by, we like, and again 
 diflike, as abfurdly as a drunken man, or z. frantic 
 lover. 
 
 D. Girls are delighted with dolls, and boys 
 with marbles, and flying of kitfs, 
 
 F. And
 
 r 299 ] 
 
 ■ F. And though the man putteth away childifli 
 things, yet, if he is truly a man, he will flill be 
 delighted in feeing children fo amufed ; in con- 
 templating how wonderfully kind the God of, 
 nature is to them ! — If he covets fomething more 
 marvellous, and inftead of a [iapcr kite, he will 
 behold a creature like hinifdf, wantonly ven- 
 turing to fly, or Aide on a rope, from the top of 
 a fteeple to the ground, and contributes his money 
 or applaufe, to fitch a fight ; if the poor wretch 
 falls, as fooner or later generally happens, is not 
 the fpedtator confenting to a murder — for his 
 amufemcnt ? Is This like a man ? Is it right for 
 a Being, formed by nature with fo much love 
 and tendernefs to a£l iiijurioufly to others of his 
 kind ? 
 
 D. Oh ! no. 
 
 F. And what doth it fignify, whether a horfe 
 can run a four-mile courfe, \\\ five minutes, or 
 infix: if the generous animal is killed or ren- 
 dered ufelefs in the attempt ; or if the jockey is 
 thrown, and dies, is it not a barbarous amtfcment? 
 Where is the chriftian ; where is the man, on 
 fuch occafions ? We read of a monfter in hu- 
 man fhape, that fet a city on fire, and fiddled to 
 the dancing of the flames,yj/- /;/'j- amufement («).— 
 So it is, in a lefs degree, in numerous inftances. 
 
 -D. How comes it about ? Is this not a proof 
 of our depravity ? 
 
 F. Moli: certainly : we fondly feek the mar- 
 vellous and ivonderful, inftead of the pleafing and 
 natural. The heart and the underjlanding fliould 
 give confent to all our enjoyments. To feek 
 amufement in any thing reproachful or hurtful 
 to human nature, is committing a violence on 
 humanity. You have heard the objedlions my 
 mafter ufed to make againft a crowd, which is 
 the paflion of the times. When the new- 
 born Prince of IVales was, by an a<3: of roval 
 civility, fhewn in his cradle [b), a number of 
 the gentry were crowding into the apartment to 
 fee the prince : he was going with the reft ; but 
 recolleding how abfurd it was, that a crozud 
 fliould go in, turned about, and faid aloud, 
 *' We are too many! I will not contribute to 
 
 hurt the young prince, by fpoillng the air he is 
 breathing." 
 
 D. Was he not laughed at, as a fantajlical- 
 man ? 
 
 F. Moft probably : this well-dreft mob, did 
 not comprehend what he meant : though for a 
 very good and weighty reafon, as it appeared to 
 him, he declined the gratification of his cu- 
 riofity. He was confiderate with regard to the 
 evil he might do to others, in the purfuit of his 
 plea fur es. 
 
 D. One is delighted in catching a poor fijh ; 
 another in tormenting a timorous hare. — Some, 
 as you have obferved, labour in their amufe- 
 ment, others in their work : the pleafure is 
 differ^wt ; but it is amufement. 
 
 F. I apprehend the fmith may have more 
 fatisfaiSion in feeing his anchor well forged, and 
 hammered into its true dimenfions, than the 
 'fquire in coming in at the death of a fox : and 
 it may be, that he has run lefs hazard of being 
 burnt or bruifed, than the 'fquire of breaking his 
 neck. We muft not reafon too deeply upon 
 amufemerits : there are many highly rational and 
 confiftent ; others which degrade human nature. 
 We borrow our tafte from the cuftoms of our 
 country : but whatever ftrikes the imagination, 
 either by its figure, colour, or motion, gives 
 pleafure or pain : the madman, the lover, or the 
 poet, cannot give birth to conceits more extrava- 
 gant than are fome of the objefts of our amufe- 
 ment. It is our duty, Mary, in our ftation more 
 particularly, to confider what we are amufed 
 with ; and as we are to get our bread by the fweat 
 of our brows, to be on our guard, and not in- 
 dulge ourfelves above meafure, in what is called 
 amufement. Not to be able, or otherwife, not to 
 be willing to apply to buftnefs ; and to hunt after 
 amufement, generally go together : thefe often 
 prove the bane of young perfons of both fexes ; 
 for they ever feek the company of fuch as are 
 idle and worthlefs, like themfelves. 
 
 D. Your reflexions are very juft ; they check 
 my dsfires of much amufevicnt. 
 
 {a) Nero the Romai: ^m'^eror h recorded to have been (o amufed: Caligula and Ccmniodus feem to have 
 been as great monfters in amufing themfelves by fliedding human blood. 
 {b) In the year 1762. 
 
 Q.q 2 
 
 CON.
 
 [ 300 j 
 
 CONVERSATION XX. 
 
 » 
 
 The force of eujiotn with refpeSi to amufements. The importance of rendering our amufements injirummtal 
 to virtue. Comparative view of the labours of the >-ich and poor. The natural pleafure of fixing our 
 
 thought i an doing good. The caufe of impatience in being fatiated with life. The kindnefs of nature with 
 refpc61 to our amufements. The be/} amufnicnti are of aferious kind. 
 
 F. V\^E are fo much governed by cuffom., 
 and fo often purfue our pleafurcs at 
 the expence of common-fcnfc, that nothing is 
 wonderful ! We fly to amufetnetit to /ivecten 
 lifcj and prevent its becoming infupportable to 
 us, by any tedious repetition : but for the very 
 rtrafon that life is fhort, our amufements ought 
 to be of a nature^ never to offend riafon ; 
 and fuch as may be enjoyed by reflexion, as well 
 as in the a£lual poileflion. The fineft people 
 often go on in a beaten track, as the afs which 
 eur John drives to market, with panniers filled 
 Vihhfeepy lettuces. I often lamented to fee many 
 of them, as it were, in a walking dream : and 
 wifhed they would find feme nobler ways of 
 fpending their time. 
 
 Z>> What would you recommend to them ? 
 F. If they would read more : if they would 
 make the laws of humanity and charity more their 
 fudy,. and learn how to promote the good of 
 mankind ; the oflfices of domeflic life, and the 
 welfare of their fervants, would be no longer 
 dull and infipid to thern, but every duty would 
 acquire new charms. If they were more reli- 
 gious and contemplative, and devoted themfelves 
 to God, they would find a thoufand delights in 
 the glory of his works, to which, they are now 
 f rangers / If their entertainments were more 
 rational and fublime,. the fields of improvement 
 would become more fpacious : — their hearts 
 would be more expanded : — their minds more 
 capable of real and fubftantial enjoyments : — 
 the profpeft of eternity would brighten, and caft 
 a kind of giory round their heads ! — 
 
 D. Thefe are glorious conceits : it would be 
 happy if we could realize them. But when may 
 we hope to fee fo much fenfe, virtue, and happi- 
 nefs in the world ? 
 
 F. When we grow wifer, and the cuftoms of 
 the world change. In the mean time, as every 
 
 one is bound to love reafon and religion, let you 
 and / indulge our love of them. All men are 
 frail ; but not z\\ fools alike : and if we {hoot at 
 folly as it flies, we fliall often bring it down : 
 and the oftener we Ihoot, the better markefmen 
 
 we fhall be. Now, child, to let you into 
 
 another fecret, I muft tell you, fo far from Hea- 
 ven being unkind to us, or that the great are ob- 
 jefls of our envy, on account of their fituation 
 to fpend their time in amifement, it feems to me, 
 that we are the happieft of the two for being 
 free from the temptaticn. The fentence on the 
 human race is general. " Man is born to trou- 
 ble." If labour is often the caufe of trouble, fo 
 is the affluence that puts us above labour. If 
 man is born to trouble, trouble he muft fuffer ! 
 Trouble can nevet be a pleafure ; but labour is 
 often fo ■.' and I have continually obferved, that 
 the pleafure which does not partake of the nature 
 of labour, foon cloys. 
 
 D. I have feen the 'fquire's daughter as atten- 
 tive to her needle and pencil works, her muftc and 
 dancing, as it is poflible for myfelf to be in darn- 
 ing of your ftockings, or milking your cows. 
 
 F. Is not your employment as inflrumental to 
 the health and happinefs of mankind, as hers ? 
 And what is the reading, writing, and ftudy of 
 learned men ? It is the labour of the hand, the 
 heart, or head, 
 
 D. True : but if thefe are purfuits of choice, 
 and not necejfity, they change their name from la- 
 bour or buflnefs, to amufement. 
 
 F. You are in the right : but then you per- 
 ceive it is but a name, which conftitutes the 
 fubftantial difference ; the reft is opinion. The 
 rich work for amufement, or in fearch of ejieem 
 and applaufe, with feme view to the common good. 
 It is for fuch objedts, many of the greatc/i and beji 
 of mankind labour incefiantly : and even watch 
 early and late, whiljl you and I are taking our 
 
 reji.
 
 [ joi ] 
 
 rej}. I could not keep pace with my majier : he 
 did not expert it : He was often at worlc when 
 I was anecp. Men of aftive fpirits, who love 
 their kind, labour inceniuitly to gratify their 
 charity, perhaps with fomc mixture of vanity ; 
 but ftill they labour ; — and what do the poor la- 
 bour for i" 
 
 D. For their bread. 
 
 F. Which think you has the ffrongeft motive, 
 or the moii fulj/fantlal retvnril, both having good 
 minds ? If our labour frequently occafions pain, 
 fo does thehs : if l/ot and cold, and dry and ;««//?, 
 which we experience in the duties of labour, 
 fometimes injure our health, think of the fuffer- 
 ings of the rich, in their intemperate fealts, and 
 their extravagant amufements, an account of 
 which I have given you. It hath been well re- 
 marked, that there is " more morrey idly fpent 
 to be laughed at, than for any one thing in the 
 world." Some of the purchafers cannot fee it, 
 and others zuJll not. Thofe who, from a habit 
 of pride and luxury harden their hearts, and ren- 
 der them ftrangers to humanity, forego one of 
 the greateft pleafures which Heaven beftows on 
 mortals. Nature feems to difdain the thought 
 of pleafure being coflly : it is nn offence to her 
 liberality to her children : and you may obferve, 
 that when our aftecflions grow wanton, faucy, or 
 impertinent, we are generally punifhed by our 
 very indulgence of them. It is tht manner in 
 which men live, that really makes them -ob- 
 jciTts of envy or contempt. To fix our thoughts 
 conftantly and invariably on doing good, is the 
 highcft of all imaginable taftes, and the purcft 
 gratification : it is the beft thing in the world, 
 becaufe it is bcftowed in common on the children 
 of men ; they need biit form their tafte to it, and 
 acquire a true reli-Oi oS good, with refpefb to God, 
 rhemfelves, and their fcllow-crcatures, and they 
 become at once amazingly happy : for if happi- 
 ■ nefs confifts chiefly in. opinion, and their opinion 
 is founded in reafon and religion, let them purfue 
 this plan, and they find the philofopher's ftone ; 
 they convert every thing into gold, and enjoy 
 
 * more than gold can purchafe. 
 
 D. This would be gloriou? indeed ! When 
 
 • I think ferioudy of the matter, I difcern the 
 truth of what you fay : 1 feel it in my fpirit : 
 my heart Iprings forth with joy, and I adore the 
 Author of my being for his great mercy and lov- 
 ing-kindnefs. Thank- God, we live here, en- 
 joying our reftj and the pleaiuic of beholding the 
 
 fun ; feeling his zvarmth ; and receiving his 
 bounties / — But do you really believe, that the 
 wealthy oftener grow fick of life, than vce who 
 labour ? 
 
 F. I do not fay, but that we, having a much 
 fmaller fiiare of the goods of this world, natu- 
 rally become more indifferent about the world ; 
 or in other words, about living ; but thofe who 
 are glutted with all that wealth can furnifti, are 
 more apt to be furfeited With life, than we arc. 
 From what I have feen, it really appears fo : w-e 
 never hear of a poor man's dying b'y his own hand.^ 
 except fome unlucky lover, though the proportion 
 of t\\e poor is fo vaflly larger than that of the rich ; 
 but among men bred to enjoy great affluence, they 
 often grow rebellious agairrft God, and rufh into 
 his prefcncc in an /// humour. I tell you ttty 
 thoughts, Mary, that you may be the moit 
 grateful to Heaven, and not repine at the feint- 
 ing inequality of the difpenfations of Providence. 
 
 D. I am furprized ! Yet I believe what you 
 fay. 
 
 F. You are not to underftartd, that men 
 deftroy themfelves for being rich, but having 
 fquandered their wealth, or inflamed their paf- 
 fions, their faith being cold and lifelefs ; no 
 comfort in the prolpcft of xhe future ; no prcfent 
 fatisfaftion ; ufed to a foolijh life of continual 
 amufemcnt ; and fick of th^ folly of it, they often 
 die of melancholy, — or by a pijiol ! Horrible is 
 the number of inftances of late years ! ^^'helher 
 Fn youT vacmt or bufy hours, remember that j-ou 
 have a foul to be faved : nor wifli to have much 
 time on your hands for amuffnent. Exercifeis 
 due to health : beyond this we have only to 
 endeavour to make every thing pleafing diat' is 
 tifcfnl. This was my mafler's maxim ; and I 
 have endeavooircd to imitate him. No wife man 
 was ever much troubled at the lofs of any amufe- 
 tnent ; but he always found a fecrct fatisfa£tion, 
 in being ufcfully empIo)xd. If you endeavour to 
 make ■^owt amufemcnt conixCisaKz to the benefit of 
 mankind, you will find the advantage : and after 
 all that can be fajd, amufemcnt depends on 
 opinion. 
 
 D. One is highly entertained' with the vxry 
 thing that is extremely irkfome to another. 
 
 F. Nothing more true : but the great ohject 
 
 of life, is to confider whether the time which is 
 
 ' fpent unprofitably to the caufe of virtue, is iiot 
 
 hfi ; and whether we fhall plant ii» our hearts 
 
 ufeful knowledge, for the ^ood of others ; or 
 
 leave
 
 [ 302 ] 
 
 leave them fallow and uncultivated ? A-Ian is 
 jiot framed by nature to live without foc'wty, nor 
 without relaxing his mind. He that thinks only 
 of one thing, fliev/s the ftrongeft mark of a luna- 
 tic. We fometimes call things trijiing ; but 
 flridlly fpeaking, whatever amufes the thoughts, 
 without corrupting them, is ufeful. Obferve 
 how the focial flate of man furnifhcs an amaz- 
 ing variety of entertainment. Even now, whilil 
 I am talking to you, as my much-lov'd daugh- 
 ter, I gratify myfelf in tlie higheft pleafure 
 I am capable of: but it is upon tlie fuppofi- 
 lion that ycu, and your children after you, if 
 it pjeafes God to make you a mother, will be the 
 vvifer, the better, and the happier for it. Ciiil- 
 ^ren are the refult of marriage : and thefe fur- 
 •nifti occafion for -pleafure and amiifiment, as well 
 as of care and labour. It is very eafy to difco- 
 ver, how little able mankind are, both rich and 
 poor, to fubfift upon their own ftock : they foon 
 perceive their infufficicncy ; and apply to focial 
 intercourfe. We communicate our joys, and 
 fhare our forrows ! As the earth abounds in the 
 richeft produftions, fo do the fields of pleafure 
 for the gratification of the foul of man ! — But 
 we mufl: diflinguifh our pleafures, as we do our 
 food : if we gather hemlock, and eat it, inftead of 
 parfley, we (hall be poifoned. There is a degree 
 of vanity in all human delights ; yet That is 
 the mofl: vain, which is purchafed with the 
 greateft facrifice of innocence ! 
 
 D. The whole then confifls in the choice of 
 objefts ; but thofe who have the moft money, are 
 in this view, the beft able to amufe themfelves. 
 
 F. If you add, thofe who having money, have 
 alfo the bej} fancy, and the hefl pjjderfianding, to 
 diftinguifh, I grant it. Perl'ons who have all 
 their time on their hands, have a much harder 
 tafk than you fcem to be aware of. You and I 
 fpcnd the greatefi: part of our time in labour and 
 refi ; and confequently, fo much the lefs amufe- 
 ment fervcs us : and we have a quicker and more 
 fmcere rclifh of it, than the wealthy, who are 
 hackneyed in the road of amuLment. 
 
 D. I believe much quicker. If the rich were 
 as careful to teach their children how to fpaid their 
 time, as how to fpotd their money, it would be 
 happy. 
 
 F. The bejl injlriilted generally undcrfland 
 this fecret mofl pcrfedlly : and it is true that pa- 
 izaxs cannot give them a richer dower ! Better 
 
 were it they fhouldhave no time, than not know 
 
 what to do with it ! 
 
 D. You feem to like thofe amufcments, which 
 have moft an zn oi Jerioufnefs ! 
 
 F. The true complexion of the fweeteft 
 amuiemcnts, is of a ferious colour. The vul- 
 gar will not attend to you, if you tell them fo : 
 but rnirih and jollily only exhilerate and waftc 
 the fpirits : we foon become y^//o«^^ with laugh- 
 ing : and flafhes of wit excite jocularity, but this 
 is very tranfient. You may conclude, that wife 
 men know what belongs to the true pleafure of 
 life : they cannot be tuife, if they do not. " The 
 fool, they .'ay, lifteth up his voice with laughter; 
 whereas the wife man fcarce fmileth a little :" 
 yet, as a token of his pleafure and fatisfaition, 
 he fniles : he keeps pace with the works of God : 
 and his pleafures dwell on his mind ! Look 
 around you, and behold thefe woods and fields ; 
 thefe bubbling ftreams ; and the lamb cropping 
 the flowery grafs, that ftarts from the earth by 
 the kind hand of Nature, for his fupporc and 
 nourifhment. Do not all thefe fmile ? — Are 
 they not gay and lively ? — And yet they wear a 
 ytv/i/zi countenance. How much more \s feriouf- 
 nefs necefl'ary to the charadier of man, that is born 
 to die ? What can amufe or delight the fancy 
 more than the contemplation of fuch obje<Si:s ? 
 
 D. Many of the fine people we have been 
 talking of, mufl know more about thefe things 
 than we can do ! 
 
 F. They come into the country in the fum- 
 mcr : and fome of them know how to relifh it : 
 others have fo injured their tafte, they are never 
 eafy here but in a crowd. Many are for gallop- 
 ping to the meanefl: xvater-drinking and bathing 
 places, for no reafon, but that they do not relifh 
 their own homes, which are fo incomparably 
 better : but ffill it is amufement ; and their habit 
 of living in a crowd, is gratified. 
 
 D. 1 am told their eyes are more op)en than 
 they were to their own advantages, and that 
 fewer ptrfons now leave their home, except for 
 the good of their health. 
 
 F. I believe they are mended. Let rne fum up 
 my advice, by defiring that you will make your 
 amufcments innocent, and they will then be fin- 
 cere and unmixed : if you think of fuch pleafure 
 before, and after the enjoyment, they will not 
 hurt you. The confcioufnefs of ailing under 
 the eye of God, will give ■^fmiling face to every 
 
 objcft,
 
 i 2^i i 
 
 o!ije(ft, at every hour ! — If the dark night of 
 forrow (hould furround you, a bright gleam of 
 light will break in upon you, to gladden your 
 heart. Imagine not, my daughter, that what I 
 fay is only a ftring of founding words : it is ab- 
 folutely the refult of my experience. Attend to 
 what I fay, and you will receive right impref- 
 fions of li&r 
 
 D. I am fully pcrfuadcd of the ftrength of 
 your argument, that there is no true pleafure, in 
 which virtue has not the largcjl jhare. 
 
 F. This is a truth as well known, as that 
 man hath a confcience, and muft give account of 
 himfelf. 
 
 CONVERSATION XXL 
 
 The importance of afcertainittg the true Jlandai'd of pleafure. The infamy of being abandoned to fenfual 
 gratifcations. The advantages of refifling pleafure. The hafenefi offavery to pleafure. The rnanlinef 
 of freedom of thought, and the glorious purfuits of chrijlians. Sentiments of peafants vjith regard to 
 Ubertinifm. Fable of the boy and the butterfly. 
 
 D. pEOPLE talk much of leifure as a hap- 
 pinefs : is it not the fafeft to virtue, to 
 have but little time for amufement i' 
 
 F. Incomparably the fafeft : fafeft even to a 
 proverb ; for both money and idlenefs are faid to 
 be the root of all evil. 
 
 D. If it were not for the high opinion I en- 
 tertain of my miflrefs, I fhould, with your con- 
 fent, defire to remain in the country. 
 
 F. You find numbers of people flock into the 
 country for their pleafure, and their amufements ; 
 others go with the fame, or a greater degree of 
 e.igernefs, to London. The obje<5t fo much wor- 
 fhipped, whether by ihe gay or Jplenefic, the bujy 
 or the idle., in town or country, is variety! — This 
 conftitutes the greateft part of thofe gratifica- 
 tions, which we call pleafure, after which fome 
 are fo heated in the purfuit, they ccnfider 
 not what belongs to their happinefs ; or, not 
 finding any at home, in their own bofoms, they 
 fly abroad for amufement. I am far advanced in 
 my journey : I have almoft travelled through 
 life, and am therefore the better able to inform 
 you of the beft roads ; and how to guard againft 
 falling from the precipices, or finking into the 
 quickfands with which it abour^ds. 
 
 D. Have you found life fo dangerous ? 
 
 F. Indeed I have : The youthful part of man- 
 kind, are fuppofed to have the quickeft tafte of 
 fleafure, arifmg from their pafliens j v/hilft the 
 
 aged look back on the dangers they have 
 pafled thro\igh, thinking how they (hall fecure 
 themfelves againft pain. I am forry to tell you, 
 Mary, that numbers are led by the mere force of 
 their ignorance, or the blindnefs of their paffions, 
 like oxen crowned with garlands, to be facrificed 
 at the altars oi falfe pleafure! If any of your 
 acquaintance, ox pretended friends, fhould re pre- 
 fent me to you, as an enemy to innocent gratifica- 
 tions, depend on it they are not your friends ; 
 they do not mean to alfift you in maintainino- 
 your innoccncy : you may well fufpect them to be 
 ■wolves mjheeps clothing. 
 
 D. I am fenfible, that you mean to fhew me^ 
 things in a true light, fair and undifguifed : and 
 you need not be afraid I (hall be deceived: It is- 
 eafy to difcover the fnake in the grafs. 
 
 F. Not fo eafy : it is not right you fhould 
 think lightly of the power of allurement. By 
 pleafure is generally underftood, the delights cf 
 fancy or appetite : whatever favours our darling 
 paffions, and particularly as it fooths the inclin- 
 ation of the fexes for each other j whatever di-' 
 verts and amufes, or gratifies the fenfes, is com- 
 monly called pleafure. — I have often obferved, 
 that the greateft advocates for pleafure in this 
 view, are the moft eafily betrayed into error and. 
 delufion : they do not allow themfelves time to 
 confider what ought to be done, but only whar 
 they Hie.- It is moft apparent, that the ordinary 
 
 cooCe-
 
 I 3°4 ] 
 
 ■confequenccs of tinrejl rained pajp:ms, are pain, 
 Jorrow, and contimpt. If we did not fo often fee how 
 the brutal part of our compofition prevails over 
 the angelic mixture ; and all that is manly, great, 
 and good, yield up its empire to a headilrong 
 imagination, we might wonder how any rational 
 Being fhould forfeit chearful meals, untroubled 
 ilumbers, lightnefs of heart, gentle difpofitions, 
 .and calm hopes, for the gratifications, which 
 mere animals, or among the gentry, perfons who 
 call themfelves men ofpleafiire, fo conftantly pur- 
 •fue ! Their iniagin.itions are often clouded with 
 an infenfibility to all manner of delight, but 
 that which is common to all creatures -that ejr- 
 tend their fpecies." Thefe pleafures, though 
 fleeting as the wind, play before their eyes, and 
 -.fometimcs glrtter like fun-beams, or the mornin^ 
 dew : but poverty or pain, Jljame or contempt often 
 attend them. However things may appear to 
 them, ■" the days of pleafiire oftentimes proi'c the 
 vigils of repentance / " 
 
 D. I do not undcrfland vou. 
 
 »F. -Vig-ils, Alary, are ex,traordLnary nightly 
 devotions, performed as penances for great fins ; 
 or as religious tafks, in convents and nunneries, 
 ■among the papijh. 
 
 D. I am perfuaded, that pleafure not re- 
 ■flrained by reafon, is the iforcrunner of pain : 
 and that thofe.are-y'csA who give themfelves up to 
 work wickednefs ! 
 
 F. The love of pleafure, not properly diftin- 
 guifhed, is the grand fountain from which flow 
 the misfortunes of mankind. The Wife Man 
 informs us in very ilrong terms, that " thofe 
 who take pleafure in vvickednefs, fhall be con- 
 demned:" as on the other hand, he .fays, " he 
 who refifleth pleafures, crowneth his lif?." 
 
 D. I apprehend there ;ire many j)rofefied lovers 
 cf pleafure, who, love nothing elfe. 
 
 ■F. You will find, that fuch perfons confidcr 
 fill difcourfe upon virtue and religion as mere 
 ■panting. Eating, drinking, and ?iiirth ; play, ntius, 
 or any thing that is not fpiritual, nor fcrious, be- 
 inir their conftant entertainment, all their hopes, 
 ;uid all their joys, feem to be confined to their 
 five fenfes. — Judge you, if this be fit tor a 
 creature .that is born the heir of immortal bappi- 
 n,fs I ■■ 
 
 I). Ln whatever view we confider pleafure, 
 .(■very chri/lian muft grant that his religion con- 
 ^lirts chiefly mfelf-dcnlal. 
 
 JF. This muft be granted ; and fo far it wars 
 
 7 
 
 againft our corruption ; but it is not lefs true, 
 that fuch fclf-denial leads to the pureft and mofl 
 lafting fatisfaclion. In comting pleafure, and in 
 fliunning pain, we feem to a£l: upon one and the 
 fame principle ; hut the events may be very dif- 
 ferent. Many pains, which foon pafs awa^', 
 lead to an eternity of joy : many pleafincs, 
 which pafs away with greater rapidity, lead tq 
 an eternity of mi fry ! 
 
 D. Indeed I believe this : true pleafure muft 
 ftill be our happinefs. 
 
 F. As falfe is our mifery ! The bowl offalfe 
 pleafure is often daflicd with poifon ; but Heaven 
 nc\ ar prefents us -wifb any cup, that is not full 
 of health and comfort, or at leaft intended to 
 produce it ! Our exiftencc is not bounded to a 
 day : the confequenccs of our thoughts and ac- 
 tions remain with us, and render us acceptable, 
 or obnoxious to the rcfentments of the Eternal 
 Wifdom. So far from being avcrfe to pleafure, 
 in the great view of innocent gratifications, we 
 cannot be grateful to God, but as we live pleafed 
 znilfatisfed \ and. rejoice in out hclng. How can 
 we exprcfs our gratitude by fullen fad.nefs .' 
 
 D. This is a glorious pleafure to think of.' 
 
 F. Have you not obferved, when you have 
 /ufFered pain or labour in the difcharge of fome 
 generous office or duty, that the painful part foon 
 vaniflied, and the pleafurable effects remained ^ 
 —Now mark the difference; ballance the ac- 
 count : fee how little you could gain by the 
 remembrance of any univai-rantable pleafure, and 
 how much you might lole by it. — On the other 
 hand, contemplate how much you might gain by 
 good deeds, and how little you could lofe ! Both 
 pafs away : one leaves a fting that tortures ; the 
 other diftufes the fweeteft odours; not ftriftly 
 fpcaking to .regale the fenfes, but to cheer the 
 heairt, and make us h.ippy, in fpite ot every un- 
 toward event. 
 
 D. I can hardly concci,ve in what I could be 
 the worfe for having declined the pleafure ; but I 
 can eafily imagine, in what a happy fituation I 
 ftiould be in, with refpect to the peace of my 
 mind, by doing good. 
 
 F. If the crown cf life is to refi/l pleafure ; if 
 the reward of fuch refiftance will be immortal 
 happinefs ; does not the thought infpire your 
 foul with a contempt of all piirfuits cf a criminal 
 kind .? They who place their happinefs in the 
 gratification of their fenfes, the more of fuch gra- 
 tifications they have, the more fenfual they make 
 
 them-
 
 [ 3^5 J 
 
 themfclvcs : and coiifcquently fcJ much the lower 
 the excellency of their own natuix'. The plea- 
 fures of tlie undcrlt.inding, under the guidance 
 of a good heart, never cloy. If you furter your 
 fancy to guide you, you will neglect the fubftantial 
 duties of life : this alfo is a fnare. 
 
 D. I am convinced from obfcrvation of my- 
 felf, that not to defire any dangerous or vicious 
 plrafure, is a temper of mind, which will af- 
 ford more folid delight, than the enjoyment 
 could poffibly ever give me. 
 
 F. It would be fo with every body, if they 
 would look forward, only to the hour to 
 come : they would then conlider, " if I fhould do 
 this thing., which my mind now condemns, what 
 fhall I think of myfelf an hour hence ? I fhall 
 be heartily afliamed ! May not fuch and fuch 
 evils befal me. Jm I not a fool ? What am I 
 
 about to do ? " 
 
 D. If mankind would give confideration fair- 
 play, one would hardly imagine it polTible, that 
 any one in his fenfes, would aft as we often fee 
 them do, efpecially in things which arc hurtful 
 to their neighbour. 
 
 F. Well obferved : all vice is hurtful to the 
 community, as well as to ourfelves. To defend 
 ourfelves from fin, is a fure way of defending 
 our neighbour from injury. — Whenever we are 
 wrapt up in delights which are hurtful, we do in 
 cfFed: discharge all our virtues. Man being a ra- 
 tional, fpiritual, and accountable creature, his pro- 
 per happinefs muft be lodged in the fpirit, and 
 not in thejlejh. 
 
 D. This is felf-evident, to every one who is 
 not an infidel. 
 
 F. Some good /;f<7/^t'«i difcovered this truth. If 
 I might have all the fenfual pleafures the world 
 can afford, fhould I not defert my foul if I ac- 
 cepted of them ? — Should not I lofe the liberty 
 of my underflanding, and become an abfolute 
 Jlave to my fenfes ? — What a flrange exchange 
 fliould I make, and what a brute fhould I be- 
 come ! For the fame reafon, thofe who having 
 riches, and employ them in the purchafe o( plea- 
 fures which are trifing, or difpleafing in the 
 iight of God, are in efFeiS only receivinn- the 
 Vfdgee of fin and forrozv, living in a flavifh de- 
 pendance on the tyranny of their own pafiicns. 
 
 D. All our indulgences which are fooli/h, or 
 interfere with our doing good, muft be attended 
 with -i. fling of confidence. 
 
 F. You fay well : if our pleafures interfere 
 
 •with our doing good, we deceive ourfelvc-s, undir 
 a notion that we are doing no harm ; for to do 
 good is the calling of a man ; it is the Lufinefs for 
 which he was fent into the world : and he that 
 does not endeavour to do good, has no jufl title 
 to life ; and he that does evil\s fubjeft to death. 
 
 D. Many miferable beings, by fentence of 
 the laws, are condemned for doing evil ; they 
 pay the forfeiture of their lives : happy it is, 
 wiien they do not lofe their fouls for e\'er f 
 
 F. Many efcape the gallows, who are not 
 lefs enemies to themfclvcs, than to the conmiu- 
 nity. In the common courfe of our ofFences, we 
 need but appeal to our own hearts : we blufh 
 within ourfelves, and are fecretly afhamed of 
 folly. and wickednefs. I cannot fo properly ap- 
 peal to you, who yet know but little of yourfelf, 
 or of the world; but I can tell you from my own 
 experience, that the deftre of pleafure often 
 creates folly, expenfive purfiuits, and fim : it in- 
 volves in difficulties : it leads into a wrong path : 
 it creates a neglcd of our true intereft : it teaches 
 this fad lefl'on, th.at when we make virtue the 
 vidtim, we offer up our happinefis alfo as a fa- 
 crifice. 
 
 D. Alas, my father ! do you know this from 
 experience ? 
 
 F. Ay, Alary : and this knowledge, though 
 it coft dear in refped of the paft, yet I find it 
 inJlruSiive with regard to the future. 
 
 D. If we take both worlds into the confider- 
 ation, our thoughts will naturally carry us into 
 the true paths of life. 
 
 F, So one might imagine. We know what a 
 mean wretched creature that man is, who has no 
 hopes after death ! But when we thus facrifice 
 our happinefs, to what is it we oirer this incenfie ? 
 To a vainfiancy ? an idol of our own fetting up, 
 which is fo fubjeft to fall and crufh us under its 
 weight ? 
 
 D. Whether our amufements be of an inno- 
 cent kind, or not, I perceive theie is no fmali 
 danger in giving ourfelves up to be guided by 
 them. Do you think the innocent pleafiures of life 
 are a balance againft the unavoidable /"^/w of it? 
 F. They feem to be more than a balance. 
 Innocence has a property to give every objedl a 
 plrafing colour : and if we dillinguifh well, and 
 weigh life in true fcales, we fhall difcover its 
 real value : but if, imder a notion of innocent 
 pleafures, we give ourfelves up fondly to 
 that life only, which is pleafing, we (hall be in 
 R r danger
 
 [ 3c6 ] 
 
 dano;cr of lofin* fight of our duty. It is by cuUi- 
 vatin-. Ji right fc life oi duty, we convert the whole 
 of life into a pleafurc : but it muft, for the fame 
 reafon, have a view to what is pnjl, and to come., 
 as v^ell as th'; prefimt moment. We are aflwred from 
 the mouth of Wifd.jm herl'clf, that Her ways are 
 ways of I lenfantnefs; and all her paths arc peace /In 
 corrmon iife, to which we miift refer, the more 
 p! --•";:'"» we feek bevond meafurc, and as it were 
 ,. 'j fake, the /^ we find. A plenfant A''S- 
 jr ■ 1, is true pleafure ; but a difpofition to 
 pjcaiine, as commonly underftood, creates in- 
 finite dlfappcintmfiits : the firjl is natural, or 
 arifesffom habit ; the lajl feems to be but other 
 words for a vicious inclination, which cannot 
 give itfelf laws. The vvif-" end induftriour, bee, 
 exaadls the honey from the flower with lo much 
 art, it remains in a flourifbing ftate ; the objc>5t 
 is not ini^mrt-d. If we incautioully ufe things of 
 an indifferent nature, not cbferving v/here to 
 ftop, we arc led infenfibly fo near the verge of 
 innocence, there is great danger of pafling it. If 
 we commit ourfelves to the guidance of pajfion 
 only, to lead us to pleafure., as the hUnd cannot 
 lead the blind, both v/ill fall. Or if we grafp 
 our objcft too eagerly, we fhall be difappoiiUcd : 
 the joy will vanifli from our fight. We are ad- 
 mirably inftrufted with refpeft to the nature of 
 pleafure, the moderation of our defires, and the 
 difappointment-s we are fubjedt to, in the fable of 
 the boy and the buiterfy. 
 D. What is it, my father .? 
 F. " A boy, crreatly fmitten with the colours- 
 of a butterfly, purfucd it from flower to flower, 
 with indefatigable pains. Firft he aimed to fur- 
 prize it among the leaves of a rofe ; then to cover 
 it with his hat, as it was feeding on a daify ; now 
 hoped to fecure it, as it refted on a fprig of 
 myrtle ; and now grew fun of his prize, per- 
 ceiving it loiter on a bed of -uioletu But the 
 fickle fly continually changing one bloffcm for 
 another, ftiU eluded his attempts. At length, 
 obfervipE, it half busied in the cup of a tulip, he 
 
 rufhed forward, and fnatching it with violence,, 
 cruflicd it to pieces. The dying infeSl,' feeing 
 the poor boy fomewhat chagrined at his difap- 
 pointment, addrefled him, with all the calmnefs 
 of a Stoic, in the following manner : — Behold 
 now, the end of thy unprofitable folicitudc ! and 
 learn, for the benefit of thy future life, that all 
 pleafure is but a painted butterfly : wliich, al- 
 though it may ferve to amufe thee in the purfuit, 
 if embraced with too much ardour, will perifli in 
 the grafp." This feems to be the cafe of all 
 whofc brains arc heated with vain defires ; whofe 
 C32;crnefs maiccs them forget what is really worth 
 purfuing ; and how it is to be ufed when ob- 
 tained. — We feck for happinefs, or fomething 
 fuhfiantially good ; and the more we think of it, 
 being really fo, the more delight it affords. But 
 if we afpire at that which is beyond the reach 
 of r/wrtals ; or feek delights we have not ta- 
 lents for the enjoyment of, what can happen to 
 us but d/fappoiiilmeiits ? Let your judgment be 
 your guide : vowx fancy will never lead you right ; 
 expect no more than you fee falls to the lot of 
 others, who adt a confiflent part ; remembering 
 alfo, that the race is not always to thtfwift, nor 
 the battle decided on the fide of thofe who appear 
 ihtjlrongejl ; but that there is an invifible power 
 which governs the world. 
 
 D. We are inftruited to delight in the law of 
 the Moft High ; affured, that the more we think 
 of it, the more pleafure we fhall receive, though 
 we meditate day and night. Of this I am as 
 well aflTured, as that the more we guard againft 
 vexatimi of fpirit, as well as the tortures of an 
 evil confcience, the lefs pain we {hall fufrer. 
 
 F. Act then upon this principle ; it is a 
 nood one. It is moft true, that of all vanities, 
 properly lb called, the moft unprofitable is a 
 fmitlefs vexation of fpirit. — When we talk of 
 pleafure, let us confider what is its end, and 
 what it is to end i». Pleafure is the means, but 
 HAPPINESS is the end f This is what we long 
 for ! Let us fcek for jt where it may be found. 
 
 G O N-
 
 [ 3^7 ] 
 
 CONVERSATION XXII. 
 
 Pkafure and pain, vjhence they ar'ij'e, and hew compounded. The fatal coy.fequcnces of purfiung falft 
 pliafwe. The admirable properties of common-fnfe. Evil company produces evil thoughts, and evil 
 aSiions. The danger of a carelefs life. Caution againfi an excefs of merriment. Conftderation of the 
 ferious countenance of all things in natwe. The force of evil company to pervert the heart. 
 
 F. "VT'OU and I, my dear Mary, may be on 
 our guard, let the world go as it will. 
 We know that fccnes of jollity are frequently 
 fcenes of iniquity : and that vice often follows 
 ciofc at the heels of merriment. 
 
 D. I am perfuaded many have too much rea- 
 fon to think, that company -iceping leads young 
 women into mlfchief. 
 
 F. According to the common acceptation of 
 the word in London, among certain clafles of the 
 people, keeping-company is ufed as a foft name for 
 a criminal correfpondency : in the fame manner 
 as harlots are called wo?nen of pleafure : but names 
 will not alter the nature of good or evil. I have 
 heard fome of my neighbours comfort themfelves 
 on their death-beds, that they never had been 
 company -keepers. Whether they all meant this, 
 in the fenfe of the lawlefs correfpondence of the 
 faxes, I know not: — But they mufl; at lead have 
 confidered, the abufe of converfation as implying 
 guilt. On occafions of jollity, many know not 
 what they are about : they do not fludy how to 
 be merry and vuife. Before we indulge ourfelves 
 in company, we {hould know it well ; and be al- 
 ways careful, even in the befl:, not to beat down 
 the barriers of decency. Our great philofopher and 
 friend, fays, that " the heart of the wife is in 
 the houfe of mourning ; but the heart of the fool 
 is in the houfe of mirth :" not teaching us, that 
 a chearful mind is not the medicine of life, for in 
 another place he fays // is ; but that the wife ra- 
 ther go where they can do fome real good ; and 
 fhudder not at beholding the mofi ferious events ; 
 while fools confider only how they fhall be di- 
 verted. Do you not obferve, that fuch people 
 contraft an averfion to every thing that requires 
 manly thought ? 
 
 D. We are very apt to fhun thofe who are 
 /iffli£lcd ; as if affliction were an infedious dif- 
 cafe. 
 
 F. It is happily infe£l:ious : but it prevents a 
 difeafe, even the difeafe of though tlelTnefs and 
 coldnefs to religion. A difpofition to pleafure, and 
 a difinclination to things of ^ ferious nature, are 
 generally very intimate companions. We run 
 from the death-bed even of a friend: And why is 
 this ? We are not rationally couragious, nor rcU^ 
 gioufy brave. You, my child, are yet in a flatc 
 of innocency, and will hardly difcern the full 
 force of all the reafons which I give you for cau- 
 tion and felf-command : but your knowledge 
 will increafe with time and obfervation. Be wife 
 very early, or you may remain foolijh very late. 
 Think of the advantages you may now receive 
 from me. I have lived long enough to fee my 
 own defe<Sts and weaknefs ; and from hence de- 
 rive a degree oi frenglh which it is not poffible 
 for you to enjoy without afliftance. Wearied 
 with the vanity of the world, the mind naturally 
 turns to its fiipreme good ! How can we learn, 
 if time, refexlon, and obfervation do not teach I 
 Nor is it time and obfervation only : you are 
 fenfible, that nature has done half the bufmcfs 
 for which we were fent into the world, by giving 
 us reafon : Religion completes the work : both 
 come from God, the fountain of all good ; and 
 to this v/e mult refer ourfelves on all occafions, 
 courting our own proper good, and fhunning 
 evil. What perfon in his fenfes, was ever a pro- 
 fefed enemy to truth ? Yet moft young people 
 zi.\, as if they were afraid of difcovering it tos 
 foon, 
 
 D. Hov>? ftrange foever this may feem, I fear 
 it is even fo : and whether it be in youth or in 
 age, in the prince or in the beggar, there is too 
 much reafon to believe, that vanity and folly reign 
 in the hearts of a great part of mankind, and 
 over fome, have the entire dominion. 
 
 F. No child of Adam is witjiout a fliare ^ ' 
 evil : this is always fighting againft the good 
 
 R r 2 prin-
 
 [ 3°8 ] 
 
 principle ulthin us: but you may perceive 
 that folly and vanity change their names, in 
 proportion I.) the form they aflame, and the in- 
 juries we do each other. Our pleafures and 
 our pjins are generally fo, blended together, it is 
 hardly polTiblt- to feparate them. If we take in 
 the whole of life, and the nuiltiplicity of cha- 
 rafters there are in the world ; v/e find fome 
 poifoned with vice, feeming to be abandoned by 
 Heaven ; others whofe cup is not tilled with the 
 dregs of rniquity ; and laflly, fuch as, in the 
 cofnparatlve -uu'w, may be faid to drink at the 
 pure fountain of virtue. If we then confider 
 vv-hat portion of pain is thrown into the mixture 
 of their cups ; we may find nine parts in ten in 
 That of the mofl: wicked ; and but one part in 
 his, who is virtuous : no one is free from vice, 
 therefore, no one can be free from fuft'ering. 
 
 Z). But is there not a great fhare of pleafure 
 and pain in the world, which does not depend 
 upcHi either virtue or tvVc P 
 
 F. No : I apprehend that everything depends 
 on vii'tuc or vice ; I mean, that one or other is 
 concerned in all our joys or forrows, either in 
 our own pcrfons, or thofe of others. Obferve, 
 and you wvll find it fo. With refpedt to our 
 fleafurci and om pains, whatever immediate caufe 
 they arife from, virtue has the property of en- 
 creafing pleafure, and' alleviating pain ; vice, of 
 diminifhing pleafure, and aggravating pain. We 
 muft not confound ourfeh'es with names. Some 
 are called 'men of pleafur« ; others men of bu- 
 fmefs : the purfuits of "each are very different : 
 but if they are equally carelefs with refped: to 
 their duty to God, they may, with. regard to 
 their fouls, involve themfelves in the fame cala- 
 mity. 
 
 D. But are thfre r.-ot many innocent perfom, 
 who are of one or other of thefe chara6lcrs ? 
 
 F, A man of ficafurc, and an innocent perfcn, 
 feems, in my apprehenfion, to be inconfiftent. 
 Gn the other hand, attention to bufincfs, is a 
 duty required-.by religion : biit if men apply them- ^ 
 fclves fo diligently to the world,> as to forget 
 God, they, cannot be innocent. Fortune, and- 
 the different tempers and degrees of knowledge 
 among men, make iuch mixtures of good and 
 evil, and fuch compounds of charaftcrs, we 
 {hould be in nothing more cautious, than ia 
 pronouncing fentence upon our neighbour. 
 
 D. We are told to judge not, left we fhould 
 be judged, 
 
 F. Hence you may plainly perceive the necef- 
 fity of exercifing the duty of charity towards 
 mankind, examining your own heart, where you 
 may find many black fpots, with more feverity 
 than you judge of others. Do this, and you will 
 difcover that one of the choiceft virtues of a chrif- 
 tian, namely hurniHty, will grow from it, as na- 
 turally as the graft of a branch upon a tree ; and 
 the fruit will be of the colour and relifh of the 
 graft. Knowing that our nature is in a cor- 
 rupted (late, let us not confult our inclinations 
 only, but the reafons which occur to the mind, 
 why any thing is of a good or evil tendency. 
 This is the way to prevent our being infenfibly 
 led into vicious adlions. Philofophers may dif- 
 pute, whether all things fliall be referred to virtue 
 or pleafure ; but where thefe mean the fame 
 thing, the difpute is at an end. True pleafure 
 and real virtue, are the fame, with regard to . 
 their elTefts on our minds ; they make us happy ! 
 The throne of God is reprcfented as having eter- 
 nal pleafure feated on the right hand of it. The 
 true pleafure of a Jnan, arifes from the exercife of 
 his reafon ; or . how can it be called his true 
 pleafure, who is a rational creature, and not a 
 brute ? 
 
 D. If " the ways of virtue are ways of plea-, 
 fantnefs, and all her paths are peace;" though 
 we were to ring a thoufand changes on virtue 
 and pleafure, it mufl: come to this at laft. If 
 virtue fuits my inclination, and makes me joy- 
 ful, what can any pleafure do more ? Virtue and 
 pleafure may become the fame thing to me, and 
 produce all the happinefs I have any title to. 
 
 F, We need not diftrefs ourfelves by reafon-. 
 ing deeply. Then only can a man be called a 
 reafonahle creature, .when he acts rcafonahly. A 
 profefl'ed chrijiiaii furely doss not act reafonablv,, 
 unlefs he believes in Chrijl, and obeys his laws. 
 A virtuous man muft act \ irtuou.ly, or change 
 his nam.e. We all difdain the name oi favery; 
 but no man can with any propriety pretend to 
 be a mafer of himfcLf, fo long as he is zfave to 
 any thing elfe. Reafon grows stronger by the 
 exercife of it : the love of pleafure, .be it of the 
 7-igkt kind, or the ivrong, acquires ftrength by 
 indulgence. Reafon is a phyllcian to the ?iiind, 
 as well as the body ; but an eagernefs for pleafure, 
 
 as vulgarly underilood, creates a difcafe : it is a 
 feverifh habit of m.ind and body, and often works 
 
 as a lingring poifon. All of us have out joys and 
 forrouii, fome which are, and fome v/hich are not. 
 
 known
 
 [ 309 ] 
 
 known to the world : and it is the bufinefs of 
 every one to make his life pafs as agreeably as he 
 can : but to nf.ake it agreeable, it muft be vir- 
 tuous ; not furfeited, nor cloyed, nor tormented 
 with any anxious forebodings of evils to come. 
 
 D. When the Wife Man recommends the re- 
 fijimue of plcafure, as the means of crowning 
 life, he certainly muft be underftood to allude to 
 fmful gratifications, or fuch pleafures as tend to 
 fm, and conftquently to mifery. 
 
 F. Do you not perceive, in every view, that 
 the glory of our nature is the exercife of our rea- 
 fon ; and that this properly cherifhed and in- 
 fluenced by our religion, will render life glo- 
 rious ? 
 
 D. The crowning of life muft allude to the 
 finijhiiig it happily ; which cannot poffibly be 
 done by any thing but religion and virtue. 
 
 F. Juftly obferved, Mary. Where lyeth the 
 path of glory, which the learned, the great; and 
 good, iti^ philofopher znA patriot, have in all ages 
 talked fo much about ? It is not the bed of eafe, 
 nor the amufements of the fancy ! — ^As to the 
 difficulties we may encounter, in this purfuit ; ws 
 muft confider what they really are,., and how 
 they may be conquered ; not frighten ourfelvea 
 with the fight of ,©ur own imperfections. Let 
 7is chrijiians confider, that we are promifed not 
 to be tempted above That which we are able to 
 withftand; and rejoice that God is fo merciful 
 to us. We are not to devote our lives to what is 
 Vulgarly called pleafure, but to apply ourfelves 
 to the manly exercife of ciur reafon, which com-, 
 prebends the religio>t-wa are taught. Experience) 
 is the gift of time, and fticks fo clofe by us, 
 v/c can hardly pretend to be in our fcnfes, and 
 negleift it. Like confcicncc, it teaches us how tc^ 
 avoid evil : and in. proportion as we negle<51: the 
 admonition, we g.nerally involve ourfelves irv 
 miferj'. In the mean while, com;non-fenfe is born 
 with u.s ; and v/e only v/ant honefly and candour 
 to exercife it ; this never forfakes us, til) wc 
 forfake it ; but if we act againft our better judg- 
 meiU, ive muji fuffer. 
 
 D. Comnion-fcnfe is a fine thing, if we knew 
 its value. 
 
 F, If at any time this fails us, by our not ap- 
 pealing to religion, the fault will bt- found in the 
 perverfeihfs of the ivill, which induces us to throw 
 eur religion afiJe, and not in our common-fenfe. 
 With rtipc-iit to good and cvU ; for common-fenfe- 
 I 
 
 is both the engine, and the engineer ; we ufe it, 
 and at the fame time it guides us. 
 
 D. One never fees any great neglect of it, but 
 mifery follows. I believe, were we to trace the 
 mifery, we (hould find poor common-fenfe has been 
 very ill treated. One of the great miftakes which 
 leads us young folks into falfc notions of life, is 
 confounding two things together, which are very 
 different ; our true joy, which is conflant ; and 
 our occafional pleafures and amufements, which 
 vary with the fancy. 
 
 F. My dear Mary ! You are certainly in the 
 right. But old people alfo, do not attentively 
 obferve, that the whole fccne of things, pafl, 
 prefeyit, and /* come, wears a ferious countenance; 
 and for the very reafon that we naturally court 
 pleafure, as we fhun pain, we fhould cherifh the 
 difpofition which inclines our fteps to the icr//, 
 at which they who drink (hall never thirft ; 
 That which refrefties, as the fountain of living 
 ivaters, which nourifhes to everlafting life ; not 
 the fource of everlafting death. They both 
 pafs under one common name oi pleafure ; yet 
 you fee the difference, and how necefl'ary it is 
 to draw the line between true pleafure 2iT\dfalfe. 
 — Confider how the world is poifoned, as it were, 
 with the plague of fin, and learn- where only 
 you can be fafe. If you tvifli to be fafe, be a 
 companion of all them, that fear God, and keep his 
 precepts ; obferving the rules and methods by 
 which the beft part of mankind, in all ages, have 
 become as finning lights to the. Vv'orld, and the 
 favourites of God and men. 
 
 D. If we uie the means which they ufed, we 
 ought to conclude, that we ftiall obtain the er,d 
 which they obtained. 
 
 F.- T his- is the plain common-fenfe we have- 
 been fpesking in praLfe of. And what were the 
 means thpy,ufcd ^ " I entreated thy favour with' 
 my whole heart: I thought on my ways: I 
 turned my feet unto thy teftimonies : 1 made 
 hafte and dela.yed not to keep thy command-. 
 ments." So fays the royal penitent. This is not 
 to be done without patience, and courage, with 
 faith in the promifes of God, enduring hard- 
 Ihips like good fcldiers of Chr.ijl ; avoiding the 
 allurements of vice, the contagion of ill company, 
 and the fnarcs which intoxicate us into the ficcp 
 of death t O my dear child ! be on your guard ! 
 'J"o fpeak to )'ou the language of the proverbs,. 
 " Hear the inftrudion of a father, and attend 
 
 to.
 
 I 310 ] 
 
 o know unilcrftanding : for I was my fr-tlier's 
 Ion, tender and only-beloved in the fight of my 
 mother : he taught me alfo, anS 'feid unto me, 
 let thy heart retain my words ; keep my com- 
 mandments, and live." This was the fenfs of 
 tvhat D^i'/W, in the declinle-of -his life, charged 
 his fon Solomm to obferve : and you may triift 
 in my zverds, that the fureft defence of innocence, 
 is to avoid the fociety of evil-ehers. 
 
 D. Evil company rnufl produce evil thoughts, 
 words, and aclions. 
 
 F. It is morally impoflible to keep the com- 
 mandments of God, and affociate with fuch 
 perfons as will not obey them. ^-Nothing Is fo 
 delightful to the fecial afFedlions of man, as the 
 fociety of thofe he loves. How does the heart 
 feem to burfl its tenement at the approach of 
 thofe for whom we entertain a more than com- 
 mon affeftion. How then will it be, when thefe 
 happen to be wickedly inclined ? The conftant 
 infmuations of the wicked, generally prove an 
 over-match for virtue ; and therefore we as con- 
 Jlantly pray, that we may not be led into tempt- 
 at'ion, leil by the prevailing influences of plea- 
 fure, we ftiould fall afleep in her arms, never, O 
 never to awake to a right fenfe of our condition, 
 till we and our fins fhall fland before the judg- 
 ment feat of God ! 
 
 D. Pleafure, in this view, changes her fmiles 
 into the horrid grin of hell and deftruftion. 
 
 F. In this view fhe invites us into the paths of 
 perdition. How many youns perfons have found 
 the way to fin eafy, under the tuition of them 
 who are pra6fifed in iniquity ! Whenever you 
 fhall be attacked, for it is more than poflible you 
 will be attacked, are you prepared? Where will 
 you fly for refuge .? The fkilful general fights 
 when it is ncccffiiry ; but in cafe of his enemy 
 being too ftrong, he dors not prepa're to yield, 
 and lay down his arms, but how to retreat, and 
 fave himfelf and his army. But if it is not ne- 
 ceflary to f^bt, it is neceffary to keep out of 
 danger. 
 
 D. Where, my father, can I fly for refuge, 
 but to my reajon, and the diftates of my heart ; 
 to prayer to God to deliver me from the tempt- 
 ation, as from a flame that v/ould confume me ? 
 
 F. This is the on]y repige : and let not your 
 reafon be guided by your paflions, but walk with 
 religion. God knows what may happen to the 
 bijt of us ; we are all in a ftate of trial, and muft 
 give proof of our faith, if we mean to arrive at 
 
 3 
 
 the objc6l of our />>/)^.— This is tbe way not to 
 lay open to the art and cunning of fuch as cat 
 the bread of ivickednefs, and drink (f.>e wine of vio- 
 l-ena ; not Jleepi>ig, unlefs they covfe fome to fall. 
 
 D. What a dreadful dcfcription this is of 
 thofe who de'light in feducing others ; and per- 
 vertihg good principles. 
 
 F. And yet many fuch there are, who live in 
 fpkndor, and fpend their time in luxurious eafe 
 and forgetfulnefs. Thefe naturally lead them to 
 all the excefles of vice and lewdnefs : for when 
 the fulnefs of meat and drink has driven out 
 thought and care, in their place will appear a 
 blind brutal courage, which neither fears God, 
 nor regards men. How many, in the great world, 
 wafte half the day, in thinking how they may 
 be "without thought the reft of it ! They rife 
 late, and their mornings are fpent in contriving 
 the exceffes of the night ; and which, bringing 
 on a fleep of intemperance, they grow lethargic, 
 and lofe their moral fenfe, fo as to commit a 
 murder hy fmothering their religion. 
 
 D. Is it poflible that any can call fuch a life, 
 a life of pkafure ? 
 
 F. It is poflible : for it is exaftly fo with 
 many wretched beings, on whom Heaven has 
 fliowercd down the bleflings of affluence. 
 D. They horribly abufe fuch bleflings ! 
 F. Fire and /harp knives can only reach the 
 feeling of a man grown ftupid in a lethargy, or 
 an apopleftic fit ; and grievous ajfiiltions, and 
 heavy judgments, can only raife fuch a perfon to 
 fee his wretched ftate. Is it worth our while, 
 for any pkafure of fin, to make it neceffary to 
 fend mifery and affliftions to dwell with us j to 
 bring ourfelves into fo defperate a condition, as to 
 want fo defperate a remedy ? 
 
 D. Your queftion penetrates my heart : my 
 very foul blufhes to think of the foolilhnefs of fin, 
 and trembles at its effecSs. Cammon-fenfe revolts 
 againft it ; and I wonder how the world can he 
 fo unwife. What is the condition of thofe who 
 have nothing to keep them from everlnjVmg de- 
 flruSlion, fhould they die in their fins .^ 
 
 F. And die they muft in fin, if they live in 
 them. 
 
 D. What is fo flender as the thread of life ? 
 How is it with thofe who are guilty of cxcefs, 
 which as it renders their temporal life fo much the 
 more precarious, endangers their everlaftingftate.' 
 O my father ! how can they lift their offending 
 hands and eyes to heaven ! Can their hearts im- 
 plore
 
 [ 3" ] 
 
 plore the tnercy they have defpired ? Can they pe- 
 tition for that grace which they have ridiculed ? 
 
 F. Alas, my dear Mary ! what they uilli do, 
 I cannot tell you : what they ynuji do, or perifh, 
 is obvious beyond all contradivSion. Do you 
 think'-you can make a worfe bargain for your- 
 felf, than to Jin, upon the profpcdt of repentance ? 
 Do you apprehend, that any plcafure can recom- 
 pence you for the pains you muft fufFer ? 
 
 D. Pleafare ! O God ! what is pleafure 
 
 that leadeth not to happinefs !— ^ 
 
 F. Which is bcH, to approach the throne of 
 God with fUcil confidence and joy ; or to appear 
 before it with the fear of a felf-condemned cri- 
 minal ? 
 
 D. Thefe are very different fituations ! 
 
 F. He only who has felt the Tinners pains, the 
 remorfe and anguifh which attend him, on occa- 
 fions of his greatefl: wickednefs, can judge of 
 this matter : — and (torn fuch experience^ may the 
 God of mercy defend us all ! 
 
 D. Amen, with all my fpirit ! With refpeA 
 to the wickednefs of women, what a fine defcrip- 
 tion tiiere is in the feventh chapter oit\\.t Proverbs, . 
 which I have been lately reading. 
 
 F. I remember it well. When I was vet a 
 boy, I learnt to repeat fome lines of it, very inge- 
 nioufly verfified. 
 
 " Let all th> homage be to Wifdom paid ; 
 Seek her protediion, and implore her aid ; 
 Thatfhe may keep thy foul from harm fecure. 
 And turn thy footfteps from the harlot's door. 
 Who with curs'd charms lures th' unwary in. 
 And foothes with flattery their fouls to fm. 
 
 Once from my window, as I caft mine eye. 
 On thofe that p.ifs'd in giddy numbers by. 
 
 A youth, among thtfooHjh youths, I fpy'd. 
 Who took not f.icred Wifdom for his guide. 
 Jull as the fun withdrew his cooler light. 
 And evening foft, led on ihc fli.ides of night. 
 He ftole in covert twilight to his fate. 
 And pafs'd the corner, near the harlot's gate ; 
 
 When lo, a woman comes ! 
 
 Loofe her attire, and fuch her glaring drefs, . 
 As aptly did the harlot's mind exprcfs : 
 Subtle file is, and pra£lis'd in the arts. 
 By which the wanton conquer heecllefs hearts : 
 Stubborn and loud (he is, fhe hates her home. 
 Varying hw place and form ; fhe loves to roa?n : 
 Now fhe's within, now in the ftreet doth ftray ; 
 Now at each corner firands, and waits her prey. 
 The youth fhe feizcd ; and laying now afide 
 All modelfy, X.\\(i female's juftejl pride. 
 Upon her tongue did fach fmooth mifchief dwell, 
 And from her lips fuch welcome flattery fell, 
 Th' unguarded youth, in filken fetters ty'd, 
 Refign'd his reafon, and with eafe comply'd. 
 Thus does the ox to his own flaughter go ; 
 And thus is fenfelefs of th' impending blow. 
 Thus flies the fimple bird into the fnare. 
 That fkilful fowlers for his life prepare." 
 
 D. Charmingly exprefled ! and I fuppofe as 
 juft a defcription of a harlot and a foolijh young 
 man, as can be imagined ! 
 
 F. By the youth here defcribed, you may 
 eafily conceive both fexes are meant, and all ages, 
 let who will be the fnarer or the enfuared. What 
 have I ^tzw in that town to which you are going, 
 concerning the kind of wickednefs, fo jujtly and 
 elegantly expreft in' the lines I have repeated^ ! —l- ~ 
 My dear child, take care of yo\xr foul, for That 
 is your life ; and be happy now and for ever • 
 
 CONVERSATION XXIII. 
 
 'Ph'e hiiidncfs of Providence ivitk refpeil to pleafire and pain. The fable of the difcontented bee. Re- 
 fiexions on it. Fable of the two bees. Comparifon of age and youth, in refpeil to falfe pleafure and 
 dnccge. Riind fimpUciiy, and an innocent life, the mojl fmcere pleafure. The kindnefs of Providence in 
 eveiy aMion and thought of the heart, ivbich tend to good, and produce pleafure. ■ 
 
 D. ILT-OWEVER acute the pains of life 
 may be, would not the pleafures of it 
 abundantly compenf.ite, were we to follow na- 
 ture, and the good order which Providence hath 
 •appointed I 
 
 F. Upon a clofe examination, we generally 
 find, that our own fally or iniquity is the caufe qf ^ 
 the evil t,f v.hich we complain. 
 
 D. So it appears, in the nioft flriking manner, . 
 The fable of the difcontent^Jbee is an admirable • 
 
 leiTon,.
 
 '[ 3>2 1 
 
 Icffon. — The bcc complained to Jupiter, that 
 •£he was condemned to get her livini; by perpe- 
 tual toil, benumbed by the cold of the vjintcr, 
 and relaxed by the heat of the fummer, which 
 her body was too weak and feeble to bear : that 
 h£r flights were obilructed by ftornij, and bcr 
 haunts with poifonous weeds; in fhort, that what 
 with dangers from zvithcut, and difeafcs uit/.iu, 
 her life was rendered a fccne of v/rttchedtiefs." 
 " Behold," faid Jr/pitir, " how froward and 
 fjoli/?} you are : the flowers of tlie fiiid h:;\e I 
 fpread before ycu, and you may rt<;ale on them 
 with an endlefs variety. Yjdu. revel on beds of 
 thpne and laverider, , oi on flagrant banks of 
 violets and r/jyir ; and your bufmefs is to extraiS 
 honey. To alleviate your toil, 1 have allowed you 
 zvings, which eafily tranfport you from one bank 
 to, another. I have given you wifdom to fiuin 
 ftorms and noxious weeds ; if you are milled, it is 
 through your own ■perverjerup or evil indiiia- 
 tiom." 
 
 F. This is the ,vcry cafe with men : the re- 
 prefentation is exa<£l as to renfon, and good and 
 evil ; but we either mifconftrue the bcne^■olence 
 of Providence, or ungratefully overlook it; and 
 magnifying the inconwniencis which attend our 
 iiation in life, the advantages appear inconfider- 
 jable. Let us purfue our happinefs in the paths 
 marked out by nature, and we fiiall feel no 
 pains which we have not pleafures to compen- 
 sate. Even under the fevereft trials, we may be 
 .afTured, the proper ufe of them will be advanta- 
 geous, as they ferve to fecure to us the happinefs of 
 the life to come ; and that all their fufFerings, of 
 which we make a proper ufe, will ferve to render 
 us the more acceptable in his fight, who is the 
 tender and merciful Father of mankind. — I am 
 glad you remember fo excellent a fable : I hope 
 you will never forget it. The facred name of 
 God is not introduced in a fabulous narration, 
 but you fee all the force of the moft divine philo- 
 fophy, conveyed to the mind in the flronseft 
 manner, and with the more charms, from its 
 being fo eafy to underftand. This ftill brings us 
 back to the do£trine, that the luays of virtue and 
 wifdom are ways of pleafantnefs : but how can this 
 be faid of vice or vicious pleafure ? The ways of 
 vice, pleafurable as fome of them may feem to 
 be, as we travel through life, fet us up in the 
 inn of repentance and mifery. — No, Mary ; let us 
 be temperate, and we fhall be y-lch. Let us refift 
 our weak and vicious inclinations, and we Ihall 
 
 be ftrong and virtiiou?. I-et no dcfire of phafure 
 aft fo forcibly on us, af to render us fit objects 
 for the tortures of pain, and the mifcrits which 
 
 attend on purfuits of a criminal nature. You 
 
 have related one excellent faiile, I will tell you 
 another. " Two bees went in queft of honey : 
 one was an epicure, the other temperate ; or wc 
 may call him a philofopher. — At length they 
 found a wide-mouthed phial, hanging beneath 
 the bough of a peach-tree. It was enchanting 
 to the eye, anj. to the fmell, for it was filled 
 with honey ready tempered. The epicure, in fpite 
 of the reniojiftranccs of his friend, ventured in 
 to indulge himfelf. The philofopher, fufpicious 
 of the danger, flew ofi'to fruits and flowers, where 
 the moderation of his meals, improved his rclifh 
 of the true enjoyment of them. In the evening, 
 returning that way home to his hive, he found 
 his friend furfeited with fvvects, as unable to leave 
 the honey, as to feafl on it ; his wings were 
 clogged ; his feet enfeebled ; his whole frame 
 was enervated and unhinged ; he was only able 
 to bid his friend a laft farewel, lamenting that he 
 was too late fenfible of the good advice which had 
 been given him ; acknowledging that unre- 
 ftrained indulgence in falfe pleafure, is unavoid- 
 able deffruaion." 
 
 D. A fine leiTon to thofe who purfue unwar- 
 rantable pleafures. If they would attend to it, 
 what a check would their folly receive ! 
 
 F. Alas, Alary, this propenfity in our nature 
 
 to pleafure, hath often converted wife men into 
 
 fools, and rendered the brave cowardly ! We 
 
 fhould pray againft temptation : and let thofe who 
 
 /and, take heed lejl they fall! 
 
 D. Are there not fome pleafures in youth^ out 
 of character in a«e ? 
 
 F. Youth has a quicker fenfe of things, which 
 regard the fancy : and being new in the world, 
 objeiSls are new to it : and novelty is a great re- 
 commendation of life itfelf. But the firfl: ob- 
 je(Sl of life, is to guard againft thofe vices, to 
 which we are moft inclined, not only at the dif- 
 ferent periods of age, but alfo by our peculiar 
 turn of mind, and frame of conjiitution. From 
 this arifes the fin which the chrijlian complains 
 doth fo eafily befet him. In general, fenfuality, 
 riot, and excefs, prevail when we are young ; «- 
 vetoifnefs, peevijhnefs, and fufpicion, when we 
 grow old. Thofe whofe lives are rendered vex- 
 atious and painful in the purfuit of pleafure, and 
 they who are mifcrable through avarice., are fo 
 
 far
 
 [ 3^3 1 
 
 far contemptible beings. We fometimes fee the 
 young covelous, and the oU fenfual. Which is 
 in the greater ftate of dotage ? The old man may 
 be more eafily kept in awe hy Jhame, in the caft of 
 fenfuality, whilft he triumphs in heaping up 
 riches by covetoufncfs, though he knows not who 
 is to gather them. The young man perchance 
 may blufh lefs in both cafes : the firjl he will 
 call natural dcfire ; the lajl^ prudence. Thefe in- 
 clinations are fometimes found in one and the 
 fame perfon ; but either of them will create 
 mifcry enough, if indulged. — Suppofing rcafon 
 in her fulleft ftrength in the young man, and 
 that he {hould be more capable of difcerning 
 truth than the aged dotard^ then one might be led 
 to think him lefs an objedt of compafllon. 
 
 D. Mankind do not ufually judge of age, with 
 fo much tendernefs. 
 
 F. Thofe who are ignorant of human nature, 
 do not : There is much dotage in the world, 
 at all ages, and under every circumftance. I have 
 feen it in conjugal, and in parental love ; in falfe 
 tendernefs ; fenfelefs religion ; and abfurd poli- 
 tics. Great allowance mull be made for this 
 dijlemper of the mind. When it becomes highly 
 offenfive to God, or difturbs the peace of men, 
 then we may denominate '\t criminal. 
 
 D. Is dotage fo often found in the breaft of 
 women, as in men ? 
 
 F. Old W5/«^« rarely fall into criminal excefles 
 in love. 
 
 D. Do you think pecvijlmefs in age is equal in 
 both fexes ? 
 
 F, Your fex feems to have the advantage of 
 mine. — Women having been mod: temperate, 
 are generally the moil chearful. Peevifhnefs in 
 old age, like anger and vehemence of temper in 
 youth, is poifon to the mind's peace : That fe- 
 rene unruffled brow, which fliould grace the fur- 
 rowed cheek, being abfcnt, age lofes all its charms. 
 We ccafe to venerate what we compailionate or 
 defpife. The fire of youth creates matter for oc- 
 callonal repe>itance : but the peeviflmeis of age is 
 a fund of difcontcnt, and confequently a fruitful 
 fource of impiety and repentance. The greateft 
 fleafurc in age, is chearfulnefs, and freedom from 
 paflion ; looking back on the pi.-rils it has en- 
 countered and fubdued : whilfl: ycuth, though in 
 the o-eneral tenor of life well inclined, remains 
 tortured by a hoft of temptations. According to 
 
 fome philofophers [a), youth is alfo more in dan- 
 ger of death than the aged. 
 
 D. How can That be ? 
 
 F. They arc certainly more fubjedl to catch 
 diftempers. Sicknefs is frequently more violent ; 
 and, except in the cafe of extreme old age, the 
 recovery is more doubtful. The hopes of the 
 young, in regard to the duration of life, is natu- 
 rally the mod fanguine; and therefore they are 
 the lefs checked in their vicious career. 
 
 D. But there is no room for hope, when old 
 age is far advanced. 
 
 F. Tou think it a pleafure, that you may live ; 
 /, that death will terminate my labours ; perfuaded 
 it will remove me to a ftate of much higher 
 pleafure than any I have ever enjoyed, or cxpcd: 
 to enjoy, on this fide the grave. Pleafure is ftill 
 the object fought: Whether in youth or age, 
 the more virtue we poffefs, it being attended with 
 a fuitable degree of underjlanding, the more true 
 pleafure we enjoy. With refpedl to this world, 
 what is there in it beyond the prefent ?noment P 
 And yet, you hear people perpetually talking of 
 what they are to do, as if " they never were, but 
 always to be bleft." 
 
 D. This is very true, indeed ! 
 
 F. Time paffes away ; and when the hour 
 comes, to finifli this play of life, many wifli to 
 begin it again. And for what ? To aft over the 
 fcene, though confcious they have performed 
 their parts but ill ? This is a kind of rebellion 
 againft nature : it is dotage : it fhews that the 
 mind is as much decayed as the body. 
 
 D. Is there any better rule to judge of plea- 
 fure, than by the pleafantnefs which attends our 
 minds, in the thoughts and actions of life ? 
 
 F. If our fenfcs are criminally indulo-ed, what 
 can they promife ? or what fecurity can they 
 give us for any performance? Falfe hopes and 
 falfe defires, muil ever be attended with difap- 
 pointments, which conftitute the greateft part 
 of the 7niferies of life. \'ou and I, Mary^ 
 rife early in the morning to our work, con- 
 fcious that it is our duty : it grows into plea- 
 fure, or if you pleafe, into a halr.t : and as 
 long as v.'e are.in health, and not unavoidably 
 expofed to any extreme rigour or inclemency 
 of the weather, there is a fubjiantial pleafure in 
 it. We piovide for the ncceffities of nature; 
 and the eil'ccts are pleafuruhle. Our labour in 
 S 3 the 
 
 (.0 TuIJy.
 
 [ 3H ] 
 
 the dairy, and in the field, are often delightful : 
 and the hope of being rewarded with fuccefs, 
 ^wcs pUfifure ; or, if you pleafe, call it comfort! 
 The gratification of hunger and third:, nature 
 has made very grateful, efpecially when our ali- 
 ment is wholefome : and our rejl, when fleep is 
 fweet and uninterrupted, is rcfrefhment and 
 delight. It is pkafure to keep our bodies clean, 
 and. properly covered ; — to breathe the pure air ; 
 —-to behold the fun ; — to hear the mufic of the 
 woods ;— and fee the enchanting verdure of the 
 earth ! — And is it not pleafurc to offer up our 
 addrefles to Heaven, in confidence that we are 
 under the protedtion of a Being, whofe power, 
 juftice, wifdom, and mercy, are without bounds ! 
 
 D. O God ! Thy mercies are boundlefs ! 
 
 F. Wc cannot fuy, it is pleafure to be in pain 
 or ficknefs, forrow or affliftion ; but it is zfincere 
 pleafure to think, that if thefe come upon us, 
 we may convert them to good^ by our fubmiflion ; 
 and that they will fpeedily ceafc, by ^z^changcs 
 and chances of life, or by a happy death ! — Id the 
 
 mean time, no thought or anion which Is generout^ 
 charitable, or pious, can pafs without its pleafure / 
 —Every kind word we hear or fpeak is plcafing 
 to us.«— One pleafurc, of fuch a kind, produces 
 another of the fame quality, and feems to be the 
 happy parent of a moft beautiful and virtuous 
 family. — Moderation rewards us with pleafure ; 
 as intemperance afHifls us with pain.— Thus you 
 fee, Mary, how the kindnefs of Providence is dif- 
 played ! — How merciful the righteous God of 
 heaven and earth is, to us his creatures ! — And 
 ought not this to excite in our breaft, the trucft 
 raptures of pleafure, which are fit for a creature 
 who is the heir of immortality ! — Can the vo- 
 luptuary boaft of fuch joys ! 
 
 D. Upon your reafonings, where the mind is 
 rightly bent, we need hut confult our own con- 
 fcienccs and natural feelings of what is com- 
 fortable to the foul, to find out a fcene of folid 
 joy, and feel from our hearts, that " the ways of 
 Wifdo7n are ways of pleafantnefs ; and that all Ur 
 paths are peace ! " 
 
 CONVERSATION XXIV. 
 
 Prudence the parent and friend of all other virtues. Caution againjl imprudence in worldly concents,. 
 Prudence, in its affinity with a religious condu£f. Danger of revolting againfl the kindnefs of Providence. 
 Imprudence o/" Henry, fon to Henry IV. and prudence in corre£ting his conduSi.. 
 
 Z). TJ O W can covetot fiefs be a pleafurc ? 
 
 F. The mifer feeks his hoard with 
 pleafure ; but it is attended with anxiety, 
 which is painful. All vicious pkafures produce 
 pain. The underflanding and common fenfe 
 of mankind require them to confider the iife- 
 fulnefs of money : and when it can be gained 
 or acquired' with honefty and prudence, felf.- 
 
 prefervation calls on us to pay it honour Not 
 
 only riches and honours ; not only the tranquility 
 of our lives, but alfo the prefervation of them, 
 often depend on the exercife of prudence : but 
 let us not do any bafe or ungenerous aftion, 
 and pretend to fanftify it by calling it prudence. 
 Many, who arc flaves to money, call themfelves 
 prudent. 
 
 D. Prudent and imprudent, are words very fa- 
 miliar to us all ; and much praife or reproach 
 
 depend on them ; efpecially in the conduct ofr 
 the marriage ftate. 
 
 F. Ay, Alary, and in every other flate. In 
 That we mufl: overlook fmall faults ; and be 
 fometimes blind to fuch as are, ftridtly fpeaking, 
 not fmall. Prudence and imprudence are terms 
 frequently ufcd, to exprefs virtue and vice. You 
 will hear it faid, '■^ O ! a very imprudent man : 
 yet he is nobody's enemy but his own !" — Per- 
 haps he is fo much his own enemy, as to be in no 
 capacity to befriend any creature upon earth. On 
 the contrary, whilfl: he is doing the greatefl mif- 
 chJef to himfelf, he injures the community. 
 This happens from the want of prudence^ or in 
 other words, the want of common-fenfe, which . 
 frequently means the fame thing. If you make 
 prudence your companion, you may be fure fhe 
 will be your friend. Prudence may be filled, 
 
 " aa
 
 [ 3^5 1 
 
 " an itniverfal virtue, which enters into the com- 
 pofition of all the reft. Judgment is her throne, 
 and fiknce her fanftuary :" Temporal happinei's 
 depends on her: and virtue claims the neareft kin- 
 dred. She difcovers her good qualities, not lefs 
 in words, than in aSiions ; and xnfiknce, as much 
 as xnfpeech. You will hear her often fpoken of, 
 as the patronefs of good order and ceconomy, 
 aiSlina as an undcr-azcnt to Providence in the 
 common concerns of life. When employed in 
 matters which regard a future ft ate,- {he changes 
 her pame, though her attributes are the fame. 
 The evennefs of foul, 2i\\A Jicadinefs of temper, 
 which prevent our pajjions from being ruffled, 
 and our deftres from being inflamed, are often 
 owing to prudence. Cunning is not prudence ; but 
 a bafe reprefentative which ufurps her throne. 
 If we do not weigh our a£iions in the balance 
 of rcafon, and judge whether the end propofed 
 be of fuch value, as to hazard the difficulties 
 and lofles we may fuftain, we may as well 
 renounce our pretenfions to the proteftion of 
 prudence. Prudence naturally leads to the con- 
 iideration of money, and the advantages derived 
 from it. Behold the confcquences of deferring 
 her ftandard, in the perfon of 'Squire Richard. 
 He talks like a wife man : he does not want 
 fenfe in difcourfe ; but he aSls like a fool. 
 Prudence has forfaken him : he has indulged 
 his fancy, inftead of confulting his fafety and 
 comfort : he miftakes profufion for generofity, 
 and renders himfelf a beggar wantonly. Though 
 he is not able to command one hundred pounds, he 
 has lately engaged in an expence, v/hich cannot 
 be defrayed with one thoufand I He is imprudent 
 beyond all meafure ! 
 
 D. The f quire is young ; and the youthful 
 are ir\,general the moft inclined to prodigality. 
 
 F. Should not they provide for life, with fo 
 much the more diligence, as they may have 
 length of days before them ? Should not they 
 be the more careful of what they fay and do, 
 who may have a wife and children to provide 
 for ? The youthful are frequently lefs provident, 
 becaufe lefs experienced than the aged. When 
 young and uncorrupted, our affeftions bein^ 
 warmer, and our hearts more fufccptible of ten- 
 der impreflions, we feel more for the miferies of 
 others. One often fees this in the workings of 
 the hearts of children. 
 
 D. This furely is not a fault ! 
 
 F. By no means : but experience tells us this 
 
 propenfity muft be reltrained by prudence. I have 
 frequently obfervcd people of a certain turn of 
 mind, though naturally fcrious, and knowing 
 what it is to want money, yet treat it with a fort 
 of 'contempt, as if they could do without it. 
 This not being true, is contrary to reafon, and 
 wars againft the laws oi prudence. Whether you 
 have little or much money, take care of it. Yoii 
 know a maxim is not the worfe for being 
 common ; " fools and their money .zre foon 
 parted :" Rem.ember that ?noncy may ftand your 
 friend, when all others fail you,— The caution 
 holds flronger for fuch as have but little, than 
 
 for them who have a great deal. Be exa£l and 
 
 regular in all your money affairs, having due re- 
 fpeSi to another common proverb, which is, that 
 " Often counting, maks lafting friends." By 
 regularity you will avoid difputcs. As the undue 
 love of money is the root of evil, I am fure the 
 negle£t of it produces many bad efFedls. 
 
 D. The wife man recommends to us, " to 
 hedge our poffeffions about with thorns, and hind 
 up our filver and gold." I am always cautious 
 not to throw temptations in people's way. 
 
 F. This is a duty you owe to jufiice and hu- 
 7namty. If opportunity makes the //;/^, and j^ija 
 make the opportunity, you make the thief, and 
 ought to be punifhed, if not as a robber, yet as a 
 tempter to robbery. 
 
 D. There feems to be more reafon in what 
 you fay, than the world is generally aware of. 
 
 F. A credulous trufl in perfons not tried, is 
 imprudence. According to the Wife Man's opi- 
 nion, an unncceffary confidence, is an ahfurd con" 
 fidcnce. He goes further in his admonition ; " As 
 long as you have breath, give not yourfelf over 
 to any ; for better it is that others feek ycti, thari 
 ym fland in their courtefy. — Help thy neicfhbour 
 according to thy power j — but beware not to 
 fall into the fame fnare." 
 
 D. This points out the meafure of the aid we 
 are to lend ; and the folly of exceeding it. 
 
 F. He that plunges out of his depth may be 
 eafily drowned. Yet there are occaftons, when 
 bold things are to be attempted, in the caufe of 
 humanity. Some miftake an inclination for aa 
 ability, and imagine they can do any thing that 
 is good, becaufe it is good. This is as vain as 
 the condutt of them who do not fee into their 
 own affairs, and think only of the prefcnt mo- 
 ment, often putting it out of their power to re- 
 trieve the effeiis of extravarrance. Some deceive 
 
 S S 2 
 
 them-
 
 [ 3'6 J 
 
 themftlvcs into a btlief, tliat their frinncl or 
 neighbour will {hew them regard, when they 
 have not refolution to fliew themfclves any.— 
 The weaker a man is, the more he builds on a 
 fuppofition that, in cafe of need, his friends will 
 aiTiit him, though he may have n&icd fo ivickedly 
 or ahfurdly, as really to have no friends ! This 
 is the cafe of Jofeph Nefas. He has done feveral 
 fooKfli, and fome wicked deeds ; and now ap- 
 prehends that his mifery is a reafon why his ac- 
 quaintance (hould relieve him ; but experience 
 teaches him jufl the contrary ; they confidcr him 
 as an imp) udtut foolijl) yoimg 7nan^ who having no 
 conduct, defcrves no regard. I did him all the 
 fervice I could. I forefaw the evil that threatened 
 him. I warned him in the flrongtil terms, 
 
 D. You engaged the reverend dodtor to talk 
 to him. 
 
 F. Yes : and he appeared fericus, and de- 
 jefted, yet gracelefs, and did not confefs, much 
 lefs amend. He thought fomething was neceflary 
 to be done ; but found himfelf within the magic 
 circle offtn, with nothing before his eyes but the 
 prefent gratification, which his habits had ren- 
 dered familiar ; the future hour being fhadowed 
 over with clouds which threatened to overwhelm 
 him. — Di/irefs has now awakened him ; but 
 what courie he will purfue, I know not. 
 
 D. He finds by fad experience, that fin pro- 
 duces mifery in this world ; and, if he does not 
 repent, etcr?ial torments may be his lot. Do 
 you call his condud by no harftier name than 
 imprudence ? 
 
 F. It began with imprudence, though it ended 
 in iniquity. 
 
 D. What do you think of thofe who place 
 their affeiiions on money F Are they not often 
 tempted to do bad things for the fake of it .? 
 Which of the two extremes is the moll danger- 
 ous, ccvetoitfncfs or prodigality ? 
 
 F. The firfl is the moft: immoriil ; and there- 
 fore the ivorft. But prudent pcrfons fhun ex- 
 tremes. Exercife your prudence : endeavour to 
 be always in the right ; avoid.' being in the 
 wrong, even by being too much in the right. 
 The proverb (ays, " Break not thy fliin againit 
 That which lies not in thy way." Shun danger : 
 be cautious that in the purfuit of a good, which 
 cannot be of any great moment, you do not in- 
 volve yourfelf in an evil, which may make you 
 repent all the days of your life. — Learn to fuffer 
 fmall inconvenience S) rather than huzard great mif- 
 
 chiefs. Prudence is fo much the favourite of 
 zuifdom, {he can hardly li\c feparatcd. In nothing 
 is prudence more neceflary, than in caution with 
 what kind of perfons you afibciate. It would be 
 madntfs to truft every one with your goods ; will 
 you tiuft your perfon with any whom you are not 
 acquainted with ; or knowing that they are im- 
 prudent -, or have not the fear of God before their 
 eyes ; or do not refpecl the laws of their country ? 
 Let them talk as thty pleaf, avoid them, " Deeds 
 are fruit ; words are but leaves ! " The more 
 lavifli iuch perfons are in their promifes, the lefs 
 they are to be depended on. When you examine 
 your own heart, and find it inclined to difcharge 
 your feveral duties to God, and your neighbour, 
 you will be infenfibly led to adt prudently. If 
 you defire any thing which is criminal, I need 
 not tell you, that you are wicked; if it be dan~ 
 gerous, you are imprudent. 
 
 D. And what do you think my defires will 
 depend on ? 
 
 F. What can they depend on, but the good or 
 evil of your heart ; the company you keep, and 
 the perfons you are attached to ? To judge- 
 well — to know when to hold your tongue — 
 and whom to advife with — thefe are the things, 
 mod eflential to prudence. Remember, that " if 
 you confult with a fool, he cannot keepcouncil." 
 D. I am fenfible how much my charafter 
 and fafety, as well as the improvement of my 
 mind, depend on the company I keep ; and there- 
 fore I will follow the Wife Man's advice, and 
 " go from the prefence of a foolifh man, when 
 I perceive not in him the lips of knowledge." 
 
 F. This is a part oi prudence. As to ccvetouf- 
 nefs or prodigality, prudence is vulgarly underflood 
 to relate chiefly to the riches oi this world ; and. 
 to lean more to the fide of covetoufnefs than to 
 prodigality : But he cannot be faid to be pru- 
 dent, who acquires wealth by ur.jujl means ; more 
 than him who fquanders it, when it is acquired. 
 The fame Wife Man, who tells us " the hand of 
 the diligent maketh rich," fays, that." the blef- 
 fing of the Lord maketh rich, and he addeth no 
 forroiu with it :" no anguifh of foul accompanies 
 the riches. Whatever is ill-gotten or ill-ufd, is 
 a curfe. We do not ufually fay, that fraud, 
 Dpprcffion, want of kindnefs, and charity, and 
 all the iniquity that attends the unreafonable 
 defire of getting, or preferving an eflate, is pru- 
 dence. Forget not, that charity without prudence, 
 cannot fubfift. 
 
 D. Is
 
 [ 3'7 J 
 
 I). Is rhen prudence a part of charity ? 
 
 F. Imprudenci\ as I have told you, will cer- 
 tainly prove an enemy to the very ability of be- 
 ing charitable, and hurt tliofe who might other- 
 wile be benefited. Example is the moft charitable 
 friend, or an enemy to mankind. To be prudent 
 in the bed fenfe, provide youifeli" " bags vihich 
 wax not old, a trcafure in the heavens that faileth 
 not, where no thief approacheth, nor moth cor- 
 ruptcth." 
 
 D. This is folid advice ; if prudence enters 
 into the compofition of all other virtues ; it 
 muft point out to us the true path to piety, and 
 teach us " that a man's life confiileth not in 
 the abundance of the things which be pof- 
 fcffeth." 
 
 F. Can you then allow that any man is pru- 
 dent, who is not jull ? 
 
 D. According to your doflrine, he muft be 
 religiotis too : if we ought to think of God in 
 all our concerns, prudence is elTential to religion. 
 
 F. If my crop increafes, I may enlarge my 
 barns ; bat if I forget the hand which gave the 
 increafe, will it not in the ifilic be attended 
 with a curfe ? Prudence without religion may 
 ferve only to involve me in the diftrefa of the 
 rich man in the parable. 
 
 D. To be rich towards God, muft fignify our 
 truft and reliance on his Providence, and not in 
 the worldly treafurcs which are heaped up for 
 us. 
 
 F. This is the very cafe, Mary ! In one 
 fenfe it cannot be prudent, if it is not wife to 
 truji in riches ; for " wealth Is fo far from being 
 ^.fecurity, it is folly to pretehd to arm ourfelves 
 againft the accidents or cafualties of life, which 
 nothing can protect us againft, but the good 
 providence and care of our. heavenly Father." It 
 was not the fault of the rich man in the parable, 
 that he had barns and Jlorchoufes, or that he was 
 elothed in purple and fine linen; but that his 
 plenty made him forget God, vainly imagining 
 his fecurity was in his own hands. No, Altiry : 
 whatever the accidents of your life may be, let 
 your circumfpe6lion be {hewn by endeavouring 
 to be rich towards God, placing your confidence 
 and truft in him, as knowing that without fuch . 
 confidence and truft, the highc/i prudence is felly ; 
 and the moft lavifli praifc we can beftow, on 
 people who make a fgurc in life, is a proof of 
 eur weaknefs, not of their fircngth : it gives evi- 
 dence of the fahe judgment we make of the felt- • 
 
 city of our fellow-creatiircs. Many build en 
 then prudence, and knowledge of the world; but 
 be affured, that whatever begets an irreligious 
 confidence, and prtfumptionin the heart of man, 
 will naturally incline him to forget Gcd : and 
 where then are the eftecls of his prudence ? 
 
 D. If I'iches are apt to produce fuch confi- 
 dence, the poor enjoy the advantage of feeling 
 their ivants, and may be fuppofed to coil on God 
 to fupply thc7n. 
 
 F. Moftjuftly obfcrved. When you confider 
 a life fpent in difficulties ; yet fupportcd often 
 when /;<3/)f itfclf is bewildered, doth it not fug- 
 gcft to you,. " how wonderfully God hath 
 brought you on your v/ay, when you had neither, 
 fiaff nor JIjocs, nor money in your fcrip, 
 
 D. Poverty naturally fucgefts thefe thoughts. 
 I remember how fenfible you made me, upon 
 fome other occafion of your good dil'courfe, that. 
 the poor man's, condition is in many refpecls the. 
 moft eligible. 
 
 F. You caimot be ignorant, that the founda- 
 tion of all religion is humility, with a due fenfe. 
 of the being of a God : his jujlice will create fear ; 
 his mercy, hope ; bis ivifdom, refignation ; and 
 his goodnefs, truft. All the glories of his attri- 
 butes, as they refpedl us rational creatures, 
 formed with minds deeply impreffed with a fenfe- 
 of being accountable to him, will fhine forth. 
 You are convinced, that the higheft a<Si of 
 irreligion, is to difavow his providence, except 
 the denial of his being. As to infolence and pride^ 
 they are often the growth of the rich man's foil. 
 
 D. Is it for this reafon that riches arc fo hardly 
 fpoken of in the Scriptures ? 
 
 F.. Moft certainly : it takes its rife from this . 
 caufe : the temptations to vice, of which riches 
 are the means, often deftroy the feeds of virtue 
 which are fown in our hearts. They often leave 
 no room for the plants fet by the hand of God to . 
 thrive and profpcr. 
 
 D. Is i'mng fumptuoufly a crime ? ~ 
 
 F. By no means : it fignifies living in- a ftate . 
 oi grandeur : and this may be enjoyed by perfons 
 in their proper rank, without fm. The finfulneis 
 is in forjrettina: Him from whom all ?ocd pro- 
 ceeds : and if we remember Him, as we ought, . 
 the difference of wealth and indigence dimini&es . 
 greatly. The parable reprefents to us the dan-: 
 gerous ftate of great men, who live v/ithout the ■ 
 fear of God in their hearts ; and the much hap- 
 pier condition of the pior, who have their, IharQ.;
 
 t 3»8 ] 
 
 cf mrfcry in this world, which often, leads to 
 glory and immortality hereafter. 
 
 D. Abraham's anfwcr to the rich man, is fuch 
 a proof of this, that no one who believes in Chriji 
 can contradi(Sl it. 
 
 F. The requcft of the rich man in the tor- 
 ments he was fufFering, drew this memorable de- 
 claration from the great father of the faithful, 
 " They have Mofes and the prophets, let them hear 
 them :" plainly indicating, that the crime of the 
 rich brethren yet on the earth, was their con- 
 tempt of Mofes and the prophets ; for it is evident 
 they did not repent upon the authority and ad- 
 monition, delivered down to them by the Scrip- 
 tures. Think then, my dear Alary, what will 
 be the fate of us chriflians, if we neglect our 
 greater falvation ! The light which fhines with 
 fuch glory on us, eclipfcs the darknefs oifm and 
 t\\(i grave : but if we chufe darknefs rather than 
 light, we fhall fall into perdition. — To reafon 
 from our common feelings, does not poverty na- 
 turally create in the breaft of man, a fear of 
 offending, and a defire to pleafe .' When the rich 
 imagine they want nothing, they generally be- 
 come infolcnt. Carry this principle into that 
 which is common to all men ; I mean, religion ; 
 and fee how it ftands. He who thinks not of 
 what he wants, at the hand of God, has no deftre 
 to court his favour, but growing remifs in reli- 
 gion, often becomes an infidel. 
 
 D, So I fear, my father! — It is flrange, in 
 one view, that although v/ealth is of no value, 
 in the purchafe of health, beauty, virtue, or re- 
 putation, its influence in the world wounds the 
 morals of a great part of mankind. 
 
 F. Not fo flrange, that the thing which can- 
 not produce the greate/l good, fliould produce the 
 greate/l evil. Irreligion is too often the compa- 
 nion of a plentiful fortune. 
 
 D. But we cannot fay, they manage it with 
 prudence, who make it the inftrument of immo- 
 rality. 
 
 F, Prudence demands of us to take care of our 
 property ; not to invade the rights of another : 
 on the contrary, it requires that we treat others 
 with charity, that they may praclife the fame 
 towards us. Thus you fee with what propriety 
 we may take prudence into our alliance, in or- 
 der to carry on the warfare of life with fuccefs. 
 And fince fhe is fo much the miftrefs, even of 
 fortune, and helps us to fo many good things. 
 
 let us pay her due honour, and court her afllft- 
 ance to promote our happinefs : prudence, as a 
 virtue, comes from God. 
 
 £>. I plainly perceive, that the happinefs of 
 both worlds depends much on prudence, though 
 the young often make fallies fo very imprudently, 
 as to border on madnefs, and involve themfelves 
 in the greatcft difficulties. 
 
 F. A remarkable infirance of this is found in 
 our hiftory. The Prince of Wales, afterwards 
 Henry V. might be called imprudent, but he 
 alfo committed many riotous exceffes : at length 
 he became an objedt of his father's jealoufy. 
 Upon notice of this, the prince, who had a fu- 
 perior underftanding, when he had a mind to ufe 
 it, repaired to court, and, throwing himfelf 
 upon his knees, accofted the king in the follow- 
 ing terms : " I underfland, my liege, that you 
 fufpect me of entertaining defigns againfi: your 
 crown and perfon. / own I have been guilty of 
 many exceffes, which have juflly expofed me to 
 your difplcafure ; but I take Heaven to witnefs, 
 that I never harboured a fnigle thought, incon- 
 fifirent with that duty and veneration ivh'rch I owe 
 to your jr.ajefly. Thofe who charge me with fuch 
 criminal intentions, only want to difturb the 
 tranquility of your reign, and to alienate your 
 affections from your fon and fucceflbr. I have 
 therefore taken the liberty to come into your 
 prefence, and humbly beg you will caufe my 
 conduit to be examined with as much rigour 
 and fevcrity, as that of the meanejl of your fuhjcEts ; 
 and if I be found guilty, I will chearfully fubmit 
 to any punijliment you fhall think proper to inflicft. 
 This fcrutiny 1 demand, not only for the fatis- 
 fadlion of your majefty, but likewife for the 
 
 vindication of my own charafter." The 
 
 king was fo highly fatisfied with this prudent 
 and ingenuous addrefs, fo opportunely, that he 
 embraced him with great tendernefs ; acknow- 
 ledging that his fufpicions were entirely re- 
 moved ; and that for the future he would never 
 harbour a thought prejudicial to his loyalty and 
 honour. The hiftorian fays, " So happily 
 
 were the fears of the nation difappointed in re- 
 gard to this young prince, that were we to ran- 
 fack all the records of ancient and modern times, 
 we fhall hardly find a hero, whofe charadler bears 
 a more flriking refcmblance to that of Alexander 
 the Great, in his hefl and moll laudable adtions." 
 
 D. Yet his irtjprudent condud had partaken 
 if fo
 
 [ 
 
 fo much of wickednefs, it might have Coft him 
 his head. 
 
 F. To he prudent, Mary, is to be iviff ; or aiSl 
 with an equality of conduEl, a confijlcncy of be- 
 haviour^ which comprehends the coiiccrns of 
 
 319 ] 
 
 both worlds. — Be you equal, be confijlenl, and I 
 am fure you will be prudent and religious : and 
 though prudence and religion, in propriety of Ian-- 
 guagc, are not exaftly the fame thing, they unite 
 in the fame caufe. 
 
 CONVERSATION XXV. 
 
 Prudence not rightly underjlood. Fools fuid to be fortunate. The force of prejudice, and the ignO' 
 ranee of mankind, in concealing truth fi-om their eyes. Religion, huftnefs, and pleafurt wiite to promote 
 the happimfs of mankind. Pain treads on the heels of plcafure not rightly underflood. The deception 
 of the fenfes, with regard to the true objects of pleafure. Touth often becomes an eafy prey to hypocrify. ■ 
 Neceffity of maintaining as good an opinion of the world as poffible. 
 
 F. y^Y,S : if you will follow my advice. Be 
 fure, at leaft, not to fu/Fer by holding 
 communication with a foci : and the foolijh are 
 more eafily difcovered, than thofe who are knavijh 
 or hypocritical. And while you attend to prudence, 
 let it not counteract your charity, leit it degene- 
 rate into a fordid vice, the more infamous from 
 its affuming the name of a virtue. 
 
 D. It is faid that fools are fortunate : How is 
 this to be underftood with regard to prudence F 
 
 F. Not that fools only are fortunate, for then 
 we fhould {ee folly preferred to wifdom, more than 
 it ufually is. " Time and chance- happen to all 
 men :" We often fee weak-minded perfons fuc- 
 ceed : whether it be by the beneficence of other 
 people ; by their being bred to mechanic arts, which 
 do not require much undcrftandiiig ; or by their 
 being contented to go on in a beaten track, when 
 perfons of a more lively temper, and ftronger 
 paffions, ftray out of it, and lofe their v/ay. 
 Some weak-minded perfons advance their fortune 
 by the ordinary means of ind:i/lry and a prudent 
 csnduff ; but great numbers fail. You will pkafe 
 to obferve, of thofe who are rather weak than 
 vicious, they aie not always dangerous to man- 
 kind ; but badnefs of heart is akuays dangerous. 
 There are alfo many who pafs under the general 
 Atnomin7[i\oi\ oi prudent people, becaufe they get 
 their bread quietly, and do no body any harm. 
 
 D, You fay, that prudence enters into the 
 compofition of every virtue , confequently the 
 virtuous muft be prudent. 
 
 F. In general it may be faid they are fo.: 
 the vicious cannot be faid. to be prudent ; though 
 
 in the various modes of men's conduci:, one fets 
 ofi' virtue v/ith more graces, as another fliews 
 vice with more deformity, than is common : it 
 is more eafy to explain what prudence means by 
 a£iions, than by words. 
 
 D. It feems to require fome pains to mifap- 
 prchend what prudence means, \\hether it be 
 fliewn in aciions or in words : we can hardly 
 avoid feeling the bad efFeiSts when we adi im- 
 prudently. 
 
 F. Of this you fee inilances every day. When- 
 ever you have any connexion with the foolifh, 
 proud, or vain, and find their weaknefles or 
 their prejudices unconquerable, your prudence 
 fliould induce you to keep yourfelf aloof ; for not 
 to enter into a fruitlefs conteft, is to conquer ; 
 it will be at leaft a viftory obtained over your- 
 felf. Your prudence will thus be fhewn by 
 what you do not, rather than by what you do. 
 You are to obferve, that there is but a fmall ' 
 part of mankind who are capable of full con- 
 viiStion, or receive fatisfaflion in the difcovery 
 of truth, v/hich mortiiies their pride j for the 
 reafonablenefs of any propofition that oppofes their 
 prepojfejjions, appears to them as an enemy, rather 
 than a friend. The more their opinions differ 
 from the common fenfe and reafon of mankind, . 
 the more you will be furprized they fhould ftand ' 
 out againft you : but upon reflexion you will 
 find this is a reafon v/hy you fhould not be fur- 
 prized . 
 
 D. You mean, that the weaker a perfon is, . 
 the more obftinate he will be. 
 
 F, Do you not perceive, there is great difH- 
 
 c-uky
 
 [ 
 
 '20 
 
 ] 
 
 cultv in giving confcnt to the bcft-receivcd truths 
 in the world, when the pajjlon which has pojjijfton 
 of the foul, makes it neceflary to treat all fuch 
 truths with difdaln and contempt ? Is it not ob- 
 vious that, according to their opinion, it would 
 beabfurd in them, to cxzrr.lne ihe 7-eafonahL'nefs 
 of what you advance ? To Jind it reafonable, 
 would in efFe<5l be to fuffer an humiliation. 
 Whate\er the fubjeft be, the ftronger the un- 
 derftanding, and the better the heart, the lefs 
 regard there will be to common prejudices, pre- 
 poflefTions, and the parade of outward glory. 
 The mo7-e refped you (hew to 'Mijdom and truths 
 vi'herever you find them, the nwre honour you 
 will be entitled to. 
 
 £). What you fay is undeniable. I generally 
 Hnd filence the mod ufeful weapon. 
 
 F. So it generally proves. — There are three 
 great objects of life, Mary, which take up the 
 attention of mankind, according to their diffe- 
 rent taftes and inclinations : religion, biifincfs, 
 •and pleafure. The'love of one or other of thefe, 
 prevails in every charaflcr : but it is gratified in 
 i'uch different ways, particularly in purjuits of 
 pleafure, one would imagine men had different 
 ends in view. 
 
 D. What end can they have in view but their 
 htippinefs ? The befl thing is That which contri- 
 butes moft to the peace of the mind. 
 
 F. The peace of the mind is happincfs ! The 
 peace which the world cannot give, is the great ob- 
 jeiSf of our petitions to heaven : Religion only 
 can o-ive fuch peace ; and therefore religion is the 
 firji obje£i ; htifmefs and pleafure are fccondary ob- 
 jeiSls ; but properly attended to, are no lefs com- 
 patible with happincfs. I'irtue {'miles on them all, 
 when they are conducted by reafon and faith; 
 otherwife v/e find religion degenerate into enthu- 
 fiafn or madnefs ; bufinefs into rank injuftice and 
 oppreJftiH ; and pleafure into vice : — every thing 
 may be abufcd. Virtue, that reprefentative of 
 good to mankind, is ever ready to aliift us, when 
 we call on her ; but flie requires the heart. They 
 v/ho attempt to adorn her with a 7nournful habit, 
 take pains to render her unpleafmg, committing 
 as great an abfurdity, as thofe who reprefent her 
 in the form of a giggling girl, -flaring like an 
 idiot, when you talk to her of the neceffity of 
 iviflom and prudence. 
 
 D. There is a vaft difference between feme 
 ycung people, and others, according to the />;- 
 Jlruilion they have recei\ed, and the good fenfe 
 
 4 
 
 and piety cf their parents. I have been almoft 
 tempted to think, fome of them imagined youth 
 could be wedded only to folly. 
 
 F. You fee how unfortunate thofe are wha 
 have not been inflru£tcd in their duty ! They 
 cannot poffibly know it without inftruftion, 
 being young ; or by obfervation, as their reafon 
 ripens. It is never too late to learn. They 
 may difcover, by fad experience, that pain treads 
 clofe upon the heels of pleafure ; and that no 
 foolijh thing can delight them long. Thofe who 
 make an imprudent choice, their judgment will 
 reproach them, and they will naufeate the very 
 objedl they were eager to grafp : they unwillingly 
 difcover, that the complaint docs not lie againfl 
 Providence, but againft their own folly and im- 
 prudence. — This is the cafe, my dear Mary : and 
 if you purfue your proper happinefs, through the 
 paths that are marked out to you, the pleafure you 
 will enjoy, will abundantly compenfate for the 
 pains you fufJer. The zuife are fortified againft 
 evil •. they are prepared for all encounters ; and 
 therefore the moft capable of rejoicing in all 
 fortunes. They have every thing to hope for, 
 that is plcafant and agreeable to their reafon : 
 theyytv7r nothing, not even death : they entertain 
 no painful apprehenfions of it. 
 
 D. It is a glorious thing to ftrengthen the mind 
 againft the fuiferings to which life is fubjeil : 
 but this is more than prudence can always do. 
 
 F. This exercife of the mind is not called 
 prudence, biit fortitude. The great objedt of 
 life is to avoid cffc.ding God. I have explained to 
 you, that thofe who are eager in the purfuit of 
 pleafure, as confined to their feifes, or their fancy^ 
 fee very little of their way before them. They 
 forfake prudence, and with her they abandon ma- 
 defly, the guide of their youth : — they run in a 
 fiippery path : they are hurled down the precipice 
 of pain and mifery ; and when they cry for help, 
 there is none to deliver them ! — O my daughter, 
 liften to your dear father' s words, and be happy ! 
 Keep in your eye the glories of inimortality I 
 Forget them not ! — Be not dazzled with the ap- 
 pearances of worldly good; nor violate your con- 
 fcience, to gratify -^our fancy ! 
 
 D. You feem to fpcak from your heart, my 
 father! — I hope I fhall be at leaft as much on 
 my guard, not to yield up my underftanding to 
 niy pafTions, or miiiaiiefalfe pleafure iox trite, 35 
 not to take counters for guineas. 
 
 F. It is more difScult to diflinguifh in this 
 
 c,;fe.
 
 [ 321 ] 
 
 cafe, than you feem to be aware. You will 
 find in the world many dijfe7nblers. 
 
 D. You mean hypocrites. 
 
 F. Ay, Mary : there is much hypotrify, though 
 there is more impudence. Unexperienced as you 
 are, you will hardly think it pojjihle that men or 
 women, under certain circumftances, making 
 warm profeflions of friendfhip or efteem, (hould 
 fTovefalfe ; but I am forry to tell you, it is no 
 wonderful event, to find people, putting on the 
 difguife of piety and religion, with defign to en- 
 fnare thofe who, being honeil: and upright them- 
 felves, think well of the reft of mankind.——— 
 Such, my daughter, is the world, or rather the 
 wcrji part of the world : therefore an undi- 
 ftinguifhing confidence is as contrary to good 
 fenfe and prudence, as a bufy, meddling beha- 
 viour. Yet do not think of your fellow-crea- 
 tures in general, nor of individuals in particular, 
 fo ill as they may fometimes deferve : Try to 
 find reafons gf the fofte/i kind for the evils com- 
 
 mitted againft you ; it being better to fuffer, by 
 thinking too well of any perfon, than to do him 
 an ir.jtijUce ; ior^fuffcring evil is ?i flight evil, com- 
 pared to the doifig it. Think as highly of man- 
 kind i?^ />r«^(?«f^ tf/// rt/Zozu ; and fupport the ho- 
 nour of human nature as far as common-fenfe and 
 candour will admit. There is fo much evil in the 
 world, that wantonly to add to the load of it, is 
 being wantonly wicked. You may be fure there 
 will be fo much the lefe evil for your avoiding it, 
 in your own perfon : and be as confident, that no 
 good is fo interefting to you, as the mercy and- 
 compajftin in which your foul is concerned. 
 
 D. This feems to be good reafoning, my father ! 
 If I think very ill of others, 1 may wound my 
 charity ; and being confident beyond meafure, L 
 fhall run into danger, and fufFer much that way. 
 
 F. Make ufe of your underftanding for the 
 purpofes for which it was given you, and 1 truft': 
 all will go well with you. 
 
 CONVERSATION XXVL 
 
 the for.u of habit, and the neceffity of correal ing evil habits in their early Jlages. Fable of the crocodile ani' 
 ichneumon. Intention of making a vifit to a relation, in fearch of ufeful knovAedge. 
 
 D. \/l7 E may talk till we grow hoarfe upon 
 virtue and vice, pleafure and pain ; 
 HABIT, you fay, makes ftnners o\ faints. 
 
 F. Carry it conftantly in mind, that at every 
 age, and in every condition, fome weaknefs or 
 infirmity is apt to lead us into /// habits : and 
 when thefe take root in our temper and inclin- 
 ation, they become a fecond nature. That to 
 which we are moft: accullomed, is generally moft 
 grateful to us : but habit in evil things, en^ 
 flaves the mind, preventing its freedom of enjoy- 
 ment in the fields of reafon and nature. I fay 
 ;'// habits; for as to good ones, reafon and reli- 
 gion affent to them ; and the more confirmed 
 they are, the more joyful we become. 
 
 D. If we have refolution enough to make an 
 early oppofition to " the fin that fo eafily be- 
 fetteth us ;" and turn our thoughts from ini- 
 quity, whatever form it may appear in, evil ha- 
 biti will Jiot prevail againft us. 
 
 F. If you do this, they cannot prevail. Do 
 your beft to combat them. We cannot fay, with 
 refpecft to fuch habits, " Who can undcrftand 
 his errors ; who can tell how oft he offcndeih ? " 
 for we know, and are alTured, that certain tempt- 
 ations ajife from habit, more than from any other 
 caufe. The particular object which makes the 
 deepeft impreffion on one man, may make none 
 upon another, tliough he be naturally of the fame 
 complexion. If vou keep on your guard, you 
 will eafily difcovcr, in what you are moft fubjcft 
 to err. Every gratification of an ill habit, carries ■ 
 its own puniftiment with it, from the reproach 
 which attends it ; and the anger which it pro- 
 vokes againft ourfelves. 
 
 D; I- apprehend it dangerous to be much' 
 inclined to ar.y thing, but what is clearly a. 
 duty. 
 
 F. Many things are iudiffenr.i ; but I believe 
 notyi many as is generally imagined. Unleft we 
 
 T t. uudcr^
 
 [ 3??-^ ]] 
 
 4 
 
 underftand the tendency of adions, we may. be 
 eafily drawn into ill habits. In every ft'jp, endca-i 
 vour to eflablifli goad habits, as the be/l, if not the 
 
 ■ only V. ay to prevent bad ones. Some things wc 
 are fure are good, both with regard to the mind; 
 and body. 
 
 D. Which are the bed ? 
 
 F. What think you of the habit of pyayer,^ 
 faith, hope, charity, patience, long-j'uffering, kind- 
 ih-fs, and fuch like? Thefe being attended by 
 temperance and chafiity, with a calm and gentle 
 temper, they incrcafc in ' •'■wth, till they reach 
 to the maturity of ^(:,v( .:ir fruit is ^ly and 
 
 contentmctit. If I may \n cxprefs niyfelf, they 
 ripen into a habit ofhappinefs. 
 
 D. I believe a great part of mankind are fuch 
 i[;i\es to evil habits, they err continually againft 
 their better judgment. 
 
 F. Hurried away by tncontinency and gluttony, 
 and fuch deadly praJiices, they often fall into 
 fore difcafes of mind, fuch as anger, pride, malice. 
 Idle-talking, difcontent, indolence, peevijhnefs. You 
 are fcnfibie that many depart from virtue fo far, 
 as to be given up to work wickednefs. Some 
 have a habit of fzvearing ; others lie without re- 
 morfe. Wickednefs generates wickednefs ; and 
 
 ■ the world is thus overrun with iniquity ! -- 
 
 D. This is owing to 'their want of refoluiion : 
 they " love their plcufures more than they love 
 God ! " 
 
 F. Moft certainly : but we all live in a ftate 
 of trial. The world is full of variety ; and we 
 are apt to be fosldenly affec|;e(|. W,1^:d youTee 
 a pleafiiig or difpkafm'g objeiit, when you fniell a 
 Jiveet or offcnfive odour ; hear grateful or harfl) 
 founds ; or touch That which is .agreeable or 
 caufes pain, in thefe infiiances your fenfcs only 
 are concerned ; but your underjhmditig rightly 
 kept, is equally apprehenfive of what is phafitig, 
 or chfpleaffig, good or evil. Nature, m kindnefs 
 to us, hath ordered things in this manner : and 
 it is this which, gives the alarm to the heart ! 
 True pleafure and fa/fc, being prefented to us, we 
 have our choice of That v^hich is good, and of 
 That which is evil. Hence arife our Ziai/^i ; and 
 habits, from whatever caufe they proceed, grow 
 into virtues, or become vices. 
 
 D. We mud be watchful then, even of our 
 thoughts. 
 
 F. The habit of thinking is as powerful over 
 us, though not fo dangerous, as the habit of 
 
 {a) A little animal fo called, remaxkable 
 4 
 
 doing .C,yii» Owt pf tfiCjhe3rt:-procce4pth.evcry, 
 kind of evil : — Our thoughts muft tiicrefore be 
 controlled. Thought is fometimcs fo pov/erful 
 as to f-nxR. th? brain, fi/ poor mortals It isge- 
 nerajly found to be the habit of pride, love, or 
 anger, _ whic.h . ewf-^^^r^j re^fojjr: and the poor lu- 
 natic raves 2X tl^, return ,pf .th? i;^9«^^f, which 
 he had not at firfl: virtue or flrengtb to fupprefs. 
 There is nothing good or evil, in the extreme, 
 which may not be accomplished hy habit. 
 
 D. I peiceivQ the power and force of it : but 
 arc there not fome evil habits, which require 
 time or ,age, tq corroiSl ^nd eoxiquer them ? 
 
 F. Alas, my daughter, neither time nor age 
 are things at our difp.ofal ! Nor will common 
 prudence permit us to leave our fafety to fo dan- 
 gerous an ifTup ! — An enemy which might have 
 been eafily conquered, had he been attacke4 
 early, ni'iy afterwards come ofF with triumph. 
 You muft fubdue the habit, thst the habit may 
 not fubduv you. New fa/ljions are of^ten followed, 
 becaufe they are new : old ones fland firm, like 
 thefe ancient elms, becaufe they are grown 
 firong. Though age may turn the current of 
 our blood, and fometimes of our thoughts ; vet 
 That which we have been accuflomed to, fliall, 
 ]ike-«n armed man. command us which way to 
 go, however rcluSidnt oiir reafon may be. 
 
 D. If we do not oley our reafon while we are 
 young, it may lofe its power of rH/zV^^ us when 
 we are eld. - 
 
 F. Moft afluredly : however inclined we may 
 )dS -tg cpily'if oiA' bad inolinatiofis are carbedi'ihty 
 willy like a child well nurtured, fcarin'g; ths 
 nurfe's rci/, became patient under control. ■ Habit 
 grows _/!?r«/^j,'wbillJ.'We grow weak: and how 
 terrible is the thought of being ov€rcomc by 
 evil! Have you read th^ fable of a crocodile and 
 the ichnfMt>ion^{q).' Tl)e- crpcodile was of pro^ 
 digions fizc and $er(jenefs, and frightened all 
 the Egyptians, who liyed on the banks of the 
 Nile. He devoured fiepherd and foccp, herdfmen 
 and cattle : in vain did the people attempt to de- 
 flrcy fo formidable a monfter. In their confter- 
 nation, the ichneumon ftepped forth, and gave 
 them this advice : " It may be glorious to over- 
 com.c a great evil ; but the wifeft way is. to pre-^ 
 Vint it. You defpife the crocodile, while he is 
 fmall and weak, not confidering, that as he is a 
 long-liveil animal, it is his peculiar property to 
 grow as long as he lives. You fee I am a poor 
 
 little, 
 for breaking the crocodile's eggs.
 
 [ 323 ] 
 
 little, feeble creature ; yet am I terrible to the 
 crocodile; for I attack him in the egg ; and while 
 you are contriving to get the better of otie, I de- 
 Utioy fifty." 
 
 D. This comparifon is admirahly applied, to 
 teach us to exercife our ftrength, however little 
 it may be, before bad habits grow poivcrful. 
 
 F. Well then, my child, do you conMtr feri- 
 oudy what your evil inclinations are ! Good habits 
 have no pains, fears, nor forrows, but what you 
 will be able to contend with ; l)ad ones have no 
 pleafnres, comforts, or joys, but as they fall in with 
 w/cXW inclinations : and the misfortune is, the 
 more thefe are indulged, and the longer time 
 they are countenanced, the greater the mifchief 
 becomes. 
 
 Z). Alas, my father! I fear the older fome 
 perfons grow, the move wicked they are. 
 
 F. I hope not : if we contend with the evil 
 principle that is in us ; and do not refign our- 
 felves up to it : if our reafon keeps pace, and 
 grows ftrong with our years, we bid fair to be 
 happy : fomething may be allowed for dotage 
 in extreme old age. And fince we have fuch 
 good, as well as bad inclinations in our nature; 
 fo much Jirength, as well as weaknefs ; we are 
 to livaw fome conflation by balancing one againft 
 the other. No one pretends he has not re- 
 ceived notice of danger. We are hourly alarmed 
 by the approach of a bufy aflive enemy, who 
 watches our motions, and meditates our deftruc- 
 tion. What can we do, but keep him off by 
 care, and repel him by vigilance? Life is a trial 
 of ftrength ; it is a warfare : but let man be 
 fuicere with his God ; let him afl: aid from hea- 
 ven, in the humiliation of his foul, and in the 
 confcioufnefs of his offences, and he may hope 
 to obtain it. To fight with the refoliuion of a 
 man, is to conquer. Let him be truly courage- 
 ous in the caufe of his own foul, than which he 
 can love nothing better, and he may be allured of 
 •vi£iory. 
 
 D. It muft be fo — for God is fi;ood, wife, 
 and merciful ! — My time of being with you is 
 now growing fhort : you talked of making a 
 viftt. 
 
 F. I have been meditating a journey before 
 you go to London. Suppofe we dire£V our courfe 
 to our coufin, Robert Goodman's ? He hath daugh- 
 ters well educated, from whom you may learn 
 
 fomething ufeful. I do not like to quarter mvfelf 
 on any relation, becaufc he is richer than myfelf; 
 but I think he will be glad to fee us for a few 
 days, before harveft begins : we fhall do him a 
 pleafiire. He lives in a fine country, not forty 
 miles diflant : Jolly will carry us both. 
 
 D. I have no objection to any thing you ap- 
 prove ; but I think it my duty to mention, that 
 the character of one of his fons, according to re- 
 port, is not without blemifli.— — 
 
 F. I am forry for it ! There is hardly a tree, 
 which hath not fome defeiStivc branch, Robert 
 himfelf hath been trained from his youth in the 
 fchool of affiiSlion. His father died, leavinor him 
 yet under two years of age, his mother being left 
 poor, for a gentlewoman. She was involved in 
 a law-ftiit, for the recovery of her flender means 
 of fupporting herfelf and children : and many a 
 pang it coft her, before {he could obtain it. The 
 party who was caj}, attempted felf-murder, to 
 evade payment. 
 
 D. Shocking ! 
 
 F. She married her eldeft daughter to a man, 
 who had the reputation of a perfon of fubftance- 
 but he proved a great enterprizer and fpendthrift; 
 and after ten years was obliged to fly, leavino- 
 his wife and child in diftrefs. Robertas eldeft 
 brother fquandercd away his fortune, which was 
 confiderable, and was at length obliged to a re- 
 lation for a fcanty maintenance in an obfcure 
 village in the JFeJl, where he died. He has 
 not been fortunate in any brother or fifter : at 
 different periods of their lives fome uncommon evil 
 has befallen them. 
 
 D. Evils of moll kinds are common. 
 
 F. Robert being i\\ws trained, his mind has ac- 
 quired a religious and philofophic turn. — You will 
 find he hath given his own children good inftruc- 
 tion in fobriety and uprightnefs of life, and in 
 general guarded them as efix:dtually againft mif- 
 fortunes, as human forefight generally extends. 
 
 D. I am the more defirous to fee him : under 
 your protection, I am ready to fet out when you 
 pleafe. By /rtZ/J/n^ with new acquaintance, in a 
 new place, I may forget my griefs at home : I 
 mean that my abfence for a while, will relieve 
 my dijlreffed friend Louifa, whofe hard lot I fo 
 heartily lament! 
 
 F. I rejoice to find you have fuch fenfibility 
 of the misfortunes of others. 
 
 PART
 
 R T VI. 
 
 ADVERTISEMENT. 
 
 /~y~'HIS Manual of Devotion, in the firfl: Edition of this Work, followed 
 the fecond, or Lift Vohime : in this it follows thtjirjl. I prefume there 
 is no impropriety with refped to the general ufe and defign of the book. 
 My view in this arrangement, is to render the volumes nearly equal 
 in fize ; the Additions which I have made to this ^larto Edition, par- 
 ticularly in the Second Volume, being more confiderable than I intended 
 when I firft began to corredl it. 
 
 U u
 
 a 0lmml of Bebotion, 
 
 conjj/ling of 
 
 PRATERS, 
 
 w/V^ /'/o?/j /»/V^^j fro}7i the mojl eminent poets, 
 
 diverjtfied 
 
 for /even days ; 
 each day divided into three parts. 
 
 calculated 
 
 FOR FAMILY USE, 
 
 and 
 
 adapted to the various circumjlances of life. 
 Second Edition. 
 
 U U 2
 
 [ *325 ] 
 
 o 
 
 N 
 
 4* 
 
 E 
 
 N 
 
 S 
 
 OF THE 
 
 MANUAL OF DEVOTION. 
 
 PREFACE. 
 
 Page 
 
 SCRIPTURE. 
 
 Pa^e 
 
 r\ IS SERTJTION on prayer - - 329, 
 
 Hymn on Providence - - - - 32,^- 
 
 Belief --.- 341, 
 
 The commandments - - ----341, 
 
 The Lord's prayer - - - - - - 342, 
 
 Ejaculations at church in the morning - - 342, 
 Hymns for the morning - 343. 343. 343. 343 
 for the evening - 344. 344. 344. 344 
 
 PSALMS. 
 
 For pardon of fins ------- 345 
 
 The excellency of the commandments - - 345 
 
 On the vanity of human life _ - - - 347 
 
 Thank/giving 347. 357. 363. 376. 389. 395 
 
 401. 405. 
 
 For trujl in God ------ 349. 385 
 
 For confidence in God under all conditions 349 
 
 357- 3''6. 379- 382. 389- 402. 
 
 The excellency of the commandments - - 352 
 
 Repentance - - ------- 352 
 
 On the vanity of life - - - 3^4. 360. 371 
 
 Prophetical of the Mejfiah 360. 369. 371. 379 
 
 Under the confcioufnefs of a good intention - 363 
 
 The happinefs of good, and the tnifery of bad mm 366 
 
 In praife and adoration of the Almighty 366. 379 
 
 391. 395. 405. 
 
 For hmnility - - - - - - - - jje 
 
 3uty of the magiflrate - -' - - - - 37^ 
 
 Advice to them -------- ^JK 
 
 God's proteilion of good men - - 382. 392 
 
 Chrift, prediction of his coming - - - 345. 
 
 his birth - - - 347- 349- 352- 
 
 . ■ his purity and humility - 353. 403. 
 
 I his charaSfer by John the Baptift 354. 
 
 1 ■ prophetical of his fuffertngs 357. 364. 
 
 •■ his char ail er and defcription 357. 364. 
 
 ■ his firfl appearance on his miffion 36 1 . 
 Caution for a Chriflian life - - . _ 347. 
 The hopes of a Chriflian ----- -74Q _ 
 
 Defcription of a Chriflian life - - 35c. 360. 
 fujlice and candour effential to Chriflianity 36 1 . 
 Q\\x'A'& triumphant entry into ^zx\x{Atm - 367. 
 i divinity ----- ^66. 403. 
 
 ■ effects of his refurrcEiion 370. 392. 
 401. 
 
 — ^— — beatitudes declared - - _ . -11%. 
 
 ■ ■ lamentation over the fcivs - - 385. 
 ' appearance after his crucifixion - 380. 
 
 fermon on the mount - - . _ 376. 
 — — care for his followers - - - 300. 
 For felf-denial --_-__._ ^72. 
 Martyrdom of St. Stephen, Jhewing charity 
 
 even for murderers - - - _ . _ ^ib. 
 The love of God to man, and the duty ofChrlf- 
 
 tian charity ------ ^80. 382. 
 
 The dijlindion of the fc/l) and the fpirit, as 
 
 preparitory for a religious life - - 395. 
 Thankfgiving ---_ - ---401. 
 Gratitude to God for his mercies - - 406. 
 Confidence in God, and refolution to obey - 383. 
 
 * T t R E L I-
 
 [■ * 
 
 Page 
 
 RELIGIOUS POETRY. 
 
 Hymn on charity - - - _ - - _ 345. 
 In contemplation of the ivonders of creation 347- 
 For conjiancy in religious obedience - - 347. 
 The Chrijiian's contemplation - 349. 373. 396. 
 Thank/giving 350. 363. 358. 385. 386. 390. 
 
 406. 
 On the crucifixion of our Saviour - 353. 392. 
 On repentance - - - - - - - - 355. 
 
 On the Jlwrtncfs and vanity of life - - 355. 
 Penitential hymn - - - - - - - 356. 
 
 Hymn for triumph over the world - - 358. 
 Morning hymn of Adam and Eve - - 361. 
 The confequcnce of our frjl pareitts tranf- 
 
 grejfion - - - - 364. 376. 380. 392. 
 
 Their repentance - - - - - - - 370. 
 
 Sentence pronounced on ihem - - - _ 372. 
 AdAm's fpeech to Eve ------ 372. 
 
 A fummcr evening s meditation - - 364. 367. 
 Hymn on ficknefs - - - - - 373. 383. 
 
 Comfort in rcjl - - - - - - ~ Zll- 
 Attendance on public ujorjhip - - - - 401. 
 
 Prophetical of the Meffiah ----- 403. 
 
 On the lajl judgment ------ 406. 
 
 On gratitude to God ------ 390. 
 
 PRAYERS. 
 
 For Gratitude ------ 346. 359. 
 
 — ^ — - Mercy ----- - - - 346. 
 
 Repentance 350. 353. 362. 365. 371. 378. 
 
 381- 394- 398. 
 a happy death 346. 348. 351. 354. 356. 
 
 359. 362. 365. 368. 371. 375. 384. 387. 391. 
 
 394. 405. 407. 
 ^ Evening 348. 350. 356. 358. 377. 383. 
 
 386. 394. 394. 396. 
 For Acceptance of prayer - 348. 359. 374. 374. 
 
 « • Ajftjlance in a religious life 348. 384. 386. 
 
 . Purity and charity - - - - - 351. 
 
 Thankfgiving 351. 368. 374- 378. 384. 
 
 387- 391- 
 
 Page 
 
 For the Morning 353. 362. 370. 381. 390. 
 
 390. 402. 
 ^—— a happy refurre5llon - - - - 354, 
 I — For givenefs of fins and divine proteiilott 356. 
 
 370- 391- 
 -— — Conjiaticy of mind ----- 384. 
 
 ■ Ajfijlance under the Infirmities cfllfe 356. 
 
 359- 407- 
 
 ■ Zcfl/, and the forglvenefs of others - 359. 
 
 ' Refolutlon in danger and aff-iiilon 362. 
 
 397- . 
 Pardon of fins - - - - 365. 378. 
 
 - Adoration of God, and imploring his mercy 
 
 367- 374- 393- 397- 407- 
 
 - Humility ------ 367. ^87. 
 
 ■ Defence agalnjl fin - - 368. 370. 375. 
 ' Forglvenefs of the fins of others 368. 396. 
 
 397. 404. 
 " Attention to prayer - - - - - 37 3. 
 
 Reftgnatlon in ficknefs 374. 409. 409. 409. 
 
 ■ Obedience to government - - - 377. 
 
 ' Ahjhnence ---- - - -377. 
 
 ■ Submijfion to Providence - - - 381. 
 
 • Temperance - - - - - 383. 386. 
 
 — — Application to the concerns of life - 384. 
 
 ■ ■ Confidence in God - - " " " 393' 
 
 ■ Humility ------- 393. 
 
 • Friends, benefaElors, end enemies - 396. 
 
 p ' Preparation for the facrament - - 396. 
 
 . Grace ------- 365. 402. 
 
 A general confejfion - - - - - 404. 
 
 For following the example of pious perfons 407. 
 
 Recovery from a finful Jlate - - 404. 
 
 . Charity for the dijireffed - - - 407, 
 
 — guarding agalnjl ccnforieufnefs - - 408. 
 
 -. a wife and family ----- 408. 
 
 » • a hufi>and and family - - - - 408. 
 
 ■ Obedience to parents and majlers - 409. 
 » Succefs in our calling - - - - 4C9. 
 A chrijllan meditation, and cviclufian of this work 
 
 409. 
 
 For the fuhjeSis of the prayers introduced in the body of the work, fee the Cont(Kts
 
 ■[ 329 ] 
 
 R 
 
 E 
 
 A 
 
 E, 
 
 AND FURTHER* 
 
 DISSERTATION on PRAYER. 
 
 LET us magnify the Lord! This is the firft 
 precept of religion. The higheft honour 
 man can be admitted to is to woifhip his God ; 
 and his higheft excellency is the capacity of do- 
 ing it. This levels the Tons of earth, and exalts 
 them all eqxially to the rank of the fons of GoJ^ 
 and children of the inheritance of everlafting 
 glory ! — What then fhall we fay ? As friends 
 to God and man, can we with-hold our tears, 
 when we refle6l on what we daily fee, of the 
 grofs ignorance and negligence of mankind, how- 
 ever diftinguiflied by rank or condition ! 
 
 If we believe the declarations made in the 
 fcriptures, concerning the A4ejfiah ; common feiife 
 will teach us to apply onr faith to the great ends 
 and purpofes of our immortality : and every neg- 
 le£V of it will appear alfnrd or vicious. What 
 the beft and wifeft men in all ages have 
 declared concerning their hopes., and the rea- 
 fons of their conduii, in this inftancc, ouo-ht 
 to be confidered with awful refpc6l ; not as a 
 fpeculative idea, but a moral virtue; and the 
 root from whence all other virtues fpring. If 
 there is no God, what is virtue but an ideal 
 line, dividing rnan from beajl? To acknowledge 
 the being of a God, is to confcfs a power which 
 takes cognizance of human affairs ; and as the 
 fovereitrn of the univerfe, men owe him homao-c. 
 which they muft pay or perifh. 
 
 Though faith is a belief in things not feen, 
 the mind being framed as it is, conviftion con- 
 cerning fuch things is irrefiftible to an honeft 
 mind. Whatever his mode of faith in a life to 
 
 * See pag<s 5 
 
 come, may be, a Chriftian muft mean a perfon 
 fatisfied, that there is a ftate of rewards and pu- 
 niftiments in a future ftate ; and that the promifes 
 of God, in relation to fuch ftate, will not fail 
 him. But is this principle rooted in the heart, 
 in thefe countries, which are (o fplendidly en- 
 lightened by the gofpel, as to bring forth its full 
 harveft .? Alas ! we are miferably diftreft ; the 
 foul is ftarved ; and nature fiirinks at the thought, 
 as if flie denied the blood to run its appointed 
 courfe ! She hath implanted in us the love of 
 happinefs : and if this principle were impreffed. 
 on our hearts, we fliould fee tl:^ Chrijlian religion 
 diffufe univerfal felicity. The quantity of mifery 
 abounding in the Chrijlian world, is a proof how 
 little the law of Chriji is known or underftood ; 
 or at leaft attended to and pracflifed. 
 
 We know what was the opinion and practice 
 of the moft diftinguiftied favourites of heaven, 
 that ever appeared on the theatre of the world ; 
 thofe good men, whofe lives furniflied matter for 
 part of the Sacred Writings, and thofe v/ho 
 wrote them. Since their time, in every fucceed- 
 ing age, we find the moft celebrated friends 
 to mankind, have all concurred in one grand 
 teftimony : and let minute philofophers, and vain 
 boafters of fcience, reafon as they pleafe, the 
 ads of the iinderjlanding, as well as of the t«7/, 
 by which we now embrace the gofpel of Chrijt, 
 and make it a rule of conduit, are the fpring and 
 motive to all the confficnt faith, that ever exifted. 
 We find in it a faith which hath its foxmdation 
 in the underjlanding of the moft rational beings. 
 It is fupported by a religion, in its whole tenor, 
 
 confonant- 
 
 tO 11.
 
 [ 33° ] 
 
 confonant to the reafon of man, in the moft im- 
 
 provedjlate : Every ftep beyond this to inveftigate 
 the fecrets of Heaven, does indeed involve us in 
 difficulties : nien often argue, till they con- 
 found their reafon, and this has operated on the 
 mind of many a vicious man, to induce him to try, 
 if he could difcharge his religious faith. 
 
 If we look back as far as Adam, in his ftate of 
 innocence, v/e have the utmoft reafon to believe, 
 he v/as completely happy, as an intelligent crea- 
 ture. Senfible from whom he derived his cxijl- 
 ence, he faw himfelf in a ftate of dependence which 
 naturally excited his praife and adoration. When 
 he trefpajfed, he returned by deep repentance to a 
 icnfe ofduty : he believed in the promife made 
 him of a conditional happinefs ; and this was the 
 ilrongcft niotive to a continuance of That repen- 
 tance. The humiliaticn of his heart under a due 
 fenfe of his condition taught him the gentle and 
 plaintive, tho' manly voice of prayer ! 
 
 What has been the ftate of man through all 
 £ jcs ? His love oi pleafure is coeval with his be- 
 ing ; and what can we conceive more pleajing to 
 a creature fo formed for delight and happinefs 
 than the love and adoration of his Maker ? When 
 this difpofition is attended by its natural confe- 
 quence, a confidence derived from the only fource 
 which can produce it, is it not the highcft hap- 
 pinefs we are capable of ? To pray well, and to be 
 happv, even v. ith refpt'cl to this world, feem to 
 be r.s notes in ui;iibn, like an harmonious mufical 
 comporiticn : let it take in the accordance of its 
 component paits, and etcntiiy brightens before 
 our eyes, and all is peace in the little world, the 
 heart of man, 
 
 A firm reliance on the word of God, and full 
 truft in his truth, his poiuer, his mercy and good- 
 n^y}, being a part of the humility of dependant 
 creatures, they teach us to fuppjicate and adore. 
 W^hither then do we wander ? into what ftrange 
 paths do we deviate, when That becomes irkfome, 
 which is our greateft intercft, and ftiould be our 
 fupreme delight ? Can there be in nature any 
 thing more oftenfive to reafon, and the difl:ates 
 ©f the human heart. 
 
 What was the faith of our great progenitor 
 Abraha?n ; tht fpiritual father of the faitbftd ? He 
 looked for a citv, which had foundations, whofe 
 
 builder and maker is God. Can wc fay that he 
 was lefs diftinguiftied for thejlrength of his under- 
 Jlanding, than the goodnefs of his heart ? He be- 
 lieved in a ftate of rewards and puniftiments after 
 death ; he trufted in the promifes of God, and aft- 
 ed confiftently under the moft trying circum- 
 ftances. 
 
 The Patriarchs in general declared they fought 
 a better country than they were then in pofl"effion 
 of ; not a temporal one only, but an eternal inhe- 
 ritance : they believed that if they adted up to the 
 lights which were given them, the great Father 
 of mankind would reward them with heavenly 
 happinefs. 
 
 Aiofes, we are told, " rather chofe to fuffer af- 
 fifiion, than enjoy the pleafures of fin." In 
 faith, he faw Hiin who is invifible, and I'emain- 
 ed conftant to his principles, " in hopes of the 
 rccompenfe of reward." His totderjlanding taught 
 him to diftinguifh his greateft good from his 
 greateft evil; and he fteadily purlued thedii5tates 
 of it. 
 
 The hoft of Martyrs, who followed Mofes, the 
 Prophets and Patriarchs, thro' every age, " chofe 
 to be tortured, and not to accept of a delive- 
 rance" upon any terms contrary to their hopes, 
 or, in other words, contrary to their underjland- 
 ing and common fenfe ; and why was this, but 
 that " they might obtain a glorious refurrc£iion ?" 
 Were we to cherijh reflections of this kind, would 
 they not fire the foul with the love of truth, and 
 conficlcnce in the mercy of the beneficent Lord of 
 the Univerfe ? 
 
 It feems dilBcult to determine which has the 
 largeft fhare in prayer, the underjianding, the 
 will, or the affeSfions. The underftanding com- 
 prehends and prefers ^551/ to evil, as the heart loves 
 That which is amiable, or hates That which is 
 deteftable: and where the affeftions are bribed by 
 the paflions or appetites, the candid are reduced to 
 the neceflity of being virtuous, or to decline all 
 reafonings on what is good : for fo long as we tref- 
 pafs, and have a confcioufnefs that we offend, our 
 reafon, our make, our frame, and conflitution ccn- 
 fpire to arraign us ; and when wc plead guilty, 
 what can we do but petition, under the condition 
 of amendment, for deliverance from the penalty? 
 Here ^ray^r and fupplication to thz fudge, are 
 
 as
 
 [ = 
 
 as natural to the reafon of man, as to gratify his 
 appetites is pleafing to hi» fenfes. 
 
 Whatever difficulties may arifeon the iubjcift 
 of his propfnjity to fuiy the mind of man leads 
 him to pray for ihe aj/ij/artce, on which his fpifi- 
 /ttfl/ prcfervation depends. If he btlievcs his foul 
 is immortal, his body will not crave food with' 
 greater eagcrnefs, than his foul will long for fpi- 
 ritual noLiriihmcnt, and defence againll the evils 
 it is fubject to. 
 
 In both cafes he will crave; but in the repaft 
 oi prayer, he will feed hir, higheft faculties; and 
 the confideration of being admitted into the pre- 
 fence of his Maker, wiU give him an impor- 
 tance in his own efteem beyond all the earthly 
 fplendor the greatefl potejuate can communi- 
 cate. 
 
 Man is formed m indigence : he is not able to 
 doany things without That divine power, which 
 pervades every part of nature. This is moft fen- 
 fibly felt by him, when his will prompts him to 
 tranfgrefs againft his better judgment ; or left un- 
 difciplined, breaks the reins of reafon. He who 
 believes aiTiftance will be given him, if he aflcs 
 for it ; if be is not an ideot or a mad man in fpi- 
 rituals, will cherifh humility and faith. Self- 
 prefervation, the firft law in nature, will prompt 
 him to appeal to That Being who alone can 
 fuccourhim. Where then, Oman, is thy reafon, 
 when thou declineft the cxerciie and habit, the 
 duty, and pleafure oi prayer ! 
 
 When we confider what a bo/I of miferiei in- 
 vade our mortal ftate, to whom fhall we appeal 
 for relief! Will not a fenfe of thofe miferies, 
 drag us into our clofets ; and tearing the flony 
 from our hearts, bend our fouls to prayer ! 
 The hopes we entertain, that we fhall alleviate 
 the pains we feel in the body ; the pangs of the 
 foul, or the wrongs we fufFer from the world ; 
 even the love we bear to thofe who have a»Sed 
 injurioufly towards us, will foften the heart, and 
 it will break forth in prayer f 
 
 Such is the ftate of the foul of man I With 
 regard to the degrees of pious warmth, in differ- 
 ent men, God only knows how diftVrcntly we 
 are formed, but the inconjiancy and inconfifmcy of 
 the heart is general through the fpecies.. 
 
 3r J 
 
 Not awed by divine laws, it is hard to fay 
 how indifferent or ungrateful devotion mjy 
 become. A relifli or dillike to it mufl drprnd 
 on education and habit. To know our ruU>ig 
 infirmity, and arm ourfelves againft it accord- 
 ing to the portion of its malignity, is a work 
 of prayer, humbling our fouls before God ac- 
 cording to the confcioufnefs of our offence. 
 Our imperfcdt ftate is fuch, there is not one 
 not prone to fpiritual evil. The ftrength of 
 mental powers, and the tendemef of the affec- 
 tions, aj-e turned as the will direiits. 
 
 The moft knowing fhould, in reafon, be the molt 
 pious; though pcrfons of inferior underftandin^s, 
 by the force of a good heart, are often as finccre- 
 ly devoted to the fervice of their Maker, as the 
 brighteft of mankind ; yet it is at the fame time 
 obvious that the higher the thoughts of maa 
 afcend, the nearer will his foul approach his di- 
 vine original, and confequently the brighter con- 
 ception he will have, that the change he is fen- 
 tenced to fuffer, will only bring him the fooner 
 to the great end of his Being. In the mean time 
 the comfort and rational confidence arifina: from 
 what he feels in. maintaining an intercourfe with 
 his Maker, muft be derived from prayer. 
 
 All the delights of true friendfliip, and the 
 fweets of heavenly love : whatever is moft pleaf- 
 ing to the foul, is comprehended \n prayer. When 
 men rejedl the humble fuit of a fellow-creature, 
 it muft be from one of thefe three motives -, it: 
 is becaufc they have not the feelings of a man ; or 
 tliftruft the finccrity of the fuitor ; or have not^ 
 the ability to fuccour. In the firjl cafe, what., 
 language is fit to deplore their condition ! In ' 
 thtifecond, their piety or prudence may reftrain. 
 In the lajl inftance, the mind will find relief by 
 knowing that the fame Being who made the heart, 
 beftows his mercy with the tendernefs of ayW^^r, 
 the clemency of a prince, and the v/ifdom and- 
 juftice of a Godf 
 
 Is it poiTible to imagine any ftate or condition 
 of man, which does not call for fupport from the 
 Author and Preferver of his Being ? Rarely do 
 we find any of the human race, in the leafi culti- 
 vated Jlate, without fome notions of 2l fupreme,. 
 fiiperintending power ! The light of the gofpel 
 brightens all aiouiid.. 
 
 The
 
 [ 332 ] 
 
 The mofl: ingenious divines very juftly objedl 
 to the fondnefs of men's endeavours to explain 
 the nature of prayer, with rcfpcft to its effe(St on 
 the A/mighty. We can reafon only from analo- 
 gy : Afk the poor and mifcrable, why he begs 
 alms ; he will tell you, it is becaufe he feels his 
 zvants, and believes it is in the power, and may 
 be in the zuill, of the perfon importuned, to re- 
 lieve him. In the cafe of prayer, the poiuer and 
 will of God {land confeft ; and we obey his cotn- 
 7nands, while we importune him with fincerity : 
 for he requires of us to afk, and upon That condi- 
 tion />j-«;;;//^i we fhall receive, in fuch manner as is 
 moft agreeable to his infinite wifdom. Every 
 man, of whom it can be faid, he hath faith in the 
 promifes of God, may be aflured, he fhall, ac- 
 cording to the condition propounded, receive 
 That which is promifcd, though the time, and 
 circumftances of the favour, mull necefl'arily re- 
 main in the hands of the Almighty. 
 
 • The power which is often afcribed to Nature, 
 by thole who doubt the truth of Chriftianitv, may 
 be eafily traced to Revelation. This teaches Chri- 
 Jlians m a more particulai- manner, to pray to the 
 Qne only true God, and father of all j. thro' the me- 
 diation ofjefus Chrijt his Son, and the influence 
 of the Holy Spirit ; one incomprehenftble Supreme. 
 Ilevelati( n allures us that God is moved by the 
 prayeis of men : Common experience evinces 
 that when bad men are induced to pray, their 
 morals and temper gridually become better. 
 It alio proves that perfons of a good difpo- 
 iltiiDii, are kept in conflant aive ; and go on pro- 
 .grtlTively to That perfection, for which the hcjl 
 ;ire .diliinguifhcd, perhaps moft by this very 
 means. For, " as prayer is the exercife of a de- 
 vout temper and difpofition, it naturally increafcs 
 in us fuch difpofition, and mckes us more religi- 
 .ous, and letter Vl\z\\" So where prayer is totally 
 negl?<fled, there generally rei<?;ns a total unfit- 
 nefs for any commerce of thi^ heart with God ! 
 And indeed by what criterion Ciall we judge, if 
 the heart of man is at peace v/ith God, but as he 
 delitrhis in appcalin;^^ to heaven ; and feels the 
 plcafure which his corfdence in his friend, his fa- 
 ther and his God, produces ? 
 
 It is felf evident that a finite Creature cannot 
 meafurc out tlic mercies of Heaven : we know 
 not the exa6l degree of the lieinoufnefs of our fe- 
 
 veral offences, more than we can diftinguifli be- 
 tween the general and particular providence of 
 God. — What truly can we do ; hut fall down and 
 worjhip, and humbly hope for mercy for our fins ? 
 
 In the Chrijlian world, the light fliines with 
 refplendent brightnefs, as far as mortal eye can 
 bear it. Truth in the abftra£l, is made an ob- 
 je(S of our fenfcs : we believe and confefs a 5tf- 
 viour, who vifited the world in human form, 
 and taught a do£lrinc, more pure and fublime, 
 than all the annals oi moralifts, or any record of 
 time, can furnifh. Were all the depths of know- 
 ledge, which human wifdom ever fathomed, funk 
 level to our view, nothing could ever equal 
 it. The more we con! d-r the dignity and cha-. 
 rafter of this Perf m, thro' whofe mediation we 
 implore the mercies of God ; the nearer the Deity 
 meets us as a friend, and accommodates himfelf 
 to our powers ; and the ftronger evidence we 
 draw, even from things which are objedls of 
 ourfenfes, the more our faith is cherijljed. 
 
 Chrifl hn'mg perfeSl man, as well as perfeSI God, 
 and giving the brighteft tokens ot his love to hu- 
 man nature ; whilft he exalts the dignity of it, to 
 thehighefl pitch of our apprehenfions, he encou- 
 rages us to be ftedfaft in our faith in him, always 
 abounding in works which are grateful to him. 
 We fee him on earth, forrowing or rejoicing, as 
 he finds the proper cbjefts of his threats or gra- 
 tulations, with the Jirongejl, as well as the pur'eji 
 yiaV;/ affect ions. He continually appeals to the 
 Father of mankind, his God, and our God! He 
 puts the words in our mouths, how we ought to 
 addrefs the Almighty : and inftrucis us, upon 
 every occafion, to afk in his Name, as the only 
 mediator. "We follow him from his birth, at 
 which angels were feen and heard to rejoice ex- 
 ceedingly. Some years after in his childhood, 
 we fee him informing the hoary head, and teach- 
 ing the wifeft of the men of thofe days, the 
 wifdom that cometh from above. We then be- 
 hold him making a triumphant entry into feru- 
 falem; not with the fpiendid fhew of an earthly 
 potentate, to pleafe the fancies of men with a 
 tinfel glitter ; buttofill the heait with joy, even 
 with the hop..s of immortal happinefs. 
 
 The word Hofannah was applicable to fcveral 
 folcnui religious feftivals among the "Jews, and an 
 
 acclamation
 
 [ 333 ] 
 
 acclamation of praife to God. Numbers of the 
 fiiicere and humble fliouted Hofannah to the Son 
 of David ! Blejpd is He that cometb in the name of 
 the Lord! — Bleifed indeed was He, who had 
 power to open the eyes of the Hind, who enabled 
 the dumb to fing, and the lame to dance, with joy ! 
 Touched by his gracious hand, the palfied limb 
 acquired its genial warmth, and was rcftored to 
 all the purpofes of life. He exerted his autho- 
 rity with the iendeniefs of a brother, and the 
 dignity of one vefted with a commiilion from 
 heaven. 
 
 It is a fubjedl for our conjlant humiliation, and 
 deepeft dread of fill, to revolve in our thout^hts 
 the atrocious infolence which he experienced, 
 from thofe for whom he had ufed fuch means to 
 favefrom deftruftion : And let us look into our 
 own hearts, and i'ee him in the agonies oi pity, 
 and oi putn, and hear him \n\ip\ox\v\g forgivenefs 
 for his murderers ! They felt the earth tremble, 
 and they faw the moon appear in blood ! They 
 beheld the veil of the temple rent, without any 
 vifible caufe ; while the rocks burfl: with a con- 
 vulftve pang. The yawning graves alfo yielded 
 up their inhabitants. Nature was troubled, as 
 fympathizing with her expiring Lord. 
 
 Do we ferioufly believe that fuch a fcene ever 
 exifted, and not bring it before our eyes, and 
 contemplate the dread occafion ? Why do we 
 harrafs our fouls in purfuits of imaginary 
 greatnefs ? Does the underftanding fubfcribe 
 to half the toils and anxieties which torture 
 the fouls of men I Almighty wifdom ordain- 
 ed, that, after a life of forrow and a death 
 of ignominy, the merits of this divine perfon, 
 by virtue of nis fovcreign power as the Redeemer 
 of mankind, fliould preferve us, if we live ac- 
 cording to his laws delivered down to us ; and 
 ■with condition that we pray in his name, as our Ad- 
 vocate and Mediator at the throne of heaven. If 
 we truft that this is him who was to redeem 
 Ifracl, and the gentile world, from captivity to 
 fin and death, {hall we not Arrive to reap the 
 
 g 
 
 lorious fruits of his fulFerings ? 
 
 How wonderful would the perverfenefs of the 
 rulers of the Jews, and tlieir imredulity appear, 
 if we did not hourly fee, how lame, and deaf, and 
 .blind, a great part of mankind is, at this day. 
 
 with refpe£l to their morals, and their candour t 
 This is exemplified more particularly by thofe 
 who negledt prayer, as if it had no affinity 
 with the connexion there is between God and 
 men. As creatures endowed with reafon, we arc 
 the children of God : as the luori of his handsy 
 we are capable of the virtue he intended : as 
 offenders agzxniki his laws, we are bound by the 
 firft principle in nature, felf-prefervation, to fuc 
 for forgivencfs of fins, as difobedient children : 
 As Chriflians, by the tyeof a peculiar adoption, 
 the great parent of mankind receives us as his 
 children : and he who once took the human na- 
 ture upon him, and was aman like us, fin excepted, 
 we acknowledge as our S(j'y«Y/V«, our Laivgivery 
 our Judge and Redeejner. In what greater name 
 can we pray! Can the utmojft ftretch of human 
 powers foar higher, or the heart receive refrefh- 
 ment from any fountain fo pure ? 
 
 It is the duty of every one, in his refpc<5live 
 ftation, to preferve the good order of the world ; 
 and there feems to be no means of accomplifh- 
 ing this great purpofe, but as the Chrijlian reli- 
 gion regulates men's lives. No other plan is 
 true, or was ever found to fill up the natural long- 
 ings of the foul after perfe>5lion. What are all ' 
 the refinements of modern fcience and erudition, 
 with regard to the happinefs of men, without 
 religion ? The fyftem of our civilization could 
 not exifl a fingle month, were we fo weak, or fo 
 wicked, as to make a general difchargeof all our 
 obligations as Chriflians ; orceale to offer up our 
 prayers to the Great Lord of Nature. Would 
 not a plague or a famine or the fword invade us .' 
 If we look into the hiflrory of mankind, and judo-« 
 from what has happened, there is reafm to ap- 
 prehend it would be fo. Yet how is religion to 
 exijl, unlefs we appeal by prayer to the great fo- 
 vereign of the univerfe ? 
 
 We are alfo bound by the charity which our 
 religion teaches, to remind each other of our 
 duty, particularly thofe whofe indigence requires 
 molt help. It is not to be imagined, that the 
 vulgar, unaided, will attend to the metives for 
 worfhipping God, v.-ho from the fpiriruality of 
 his nature fo vaflly furpall'es the hi.;htll compre- 
 henfion of man : but the meaneft perfon, if he 
 believes in Chrift,not having the light of his un- 
 X X dej-ftaiiding
 
 [ 334 ] 
 
 derftanding extinguiftied by the prejudices of a 
 i'alfc faith, and the corruptions which have crept 
 into the world, will difcerii that we can worlhip 
 God, only in Spirit and Truth. — He, who made 
 us what we are, and gave us fuch powers as we 
 pofTefs, demands the exerciCe of thofe powers : 
 and towards whom caii they beexercifed, except 
 Him froin whom they are derived? And how is 
 this to be done without prayer ? 
 
 It once plcafcd the almighty wifdom to ap- 
 point certain rites and ceremonie;-, as typical ot 
 a fublimer worfhip : and the fenfe which men 
 Ind of objdicnce to the divine mandate, fo t^r 
 ffiritunllzcd their devotion. The A'hfaical infli- 
 tution being done away, the high difpcnfation, in 
 the Saviour of the wliolc world, took place ; and 
 he taught us, not only what lue ought, and what 
 we ought not to do ; hut Hkewifc what we fhould 
 fay, and how we Jhould addrefs the Almighty. 
 
 Let us confider the goodly frame of the vifible 
 world, and all its glories j what would thefe 
 be, refpefting rnan, without an intelligent fpiri- 
 tual power, to fee, contemplate, and adore the 
 Divine Original! What would the fhort fpan al- 
 ■Jotted to rr^an fignify in the great fcale of Beings, 
 if it were not for the gratification of his imynortal 
 part, in the worfhip of the Deity ? What plea- 
 fure could he enjoy equal to this entertain- 
 ment } 
 
 That dev:t!in in the Chrijlian world, often 
 tiegenerates xnlo for?n, is too amply verifitd, par- 
 ticularly in the pageantry of Romijh countries, 
 where the name of Chrift is profeffed. There 
 have 1 feen the moll monftrous abfurdities prac- 
 tifcd, and whole Hecatombs of human iacritices 
 cfFered, (a) as if it were meant to appeafe the 
 wrath of an avenging power, by one part of man- 
 kind gratifying their folly, ambition, or avarice, 
 by dcftroyi!}g their fellow creatures. Every 
 Chriftian, reading the facred writings, divefted 
 of grofs prejudices, muft be fenfible that the 
 love of God is beft exprcil'ed by the love of our 
 fellow-creatures ; and he who ofrers up his pray- 
 ers to Heavtn, meanin'r at the fame time to- 
 fpill the blood of another perfon, or to compel 
 him to confefs a faith he does not fubfcribe to, 
 ai5ls as inconfiftently with reafon and common 
 
 fenfc, as with the precepts ©f the Chriftian reli- 
 
 rion. 
 
 It may be obferved amongft us, in the higher 
 ranks, fome refine away the fubftancc of religion j 
 and rcprefcnting thofe whom Providence h^tfa 
 placed in a lower condition to themfelves, as in- 
 capable of knowing much, negleft to teach them 
 That which the gr'at Founder of our religion 
 commands us all to learn ; and immediately with 
 the fame infolence of fuperior flation, treat them 
 with a cold dfdain, becaufe they know fo little. 
 Where is the humanity, the piety, or the com- 
 mon fenfc of fuch a procedure ? 
 
 If the general plan of education, among aH 
 ranks, were to teach young perfons the full 
 meaning of the words they utter in prayer ; 
 fhould we not probably become more obedient 
 to the precepts of our religion ? The argument 
 operates on the peafant and philofopher, al- 
 lowing for the difference of education, with 
 equal force. Without diftincfion of fuperior or 
 inferior, or young or old, he who believes that 
 Chrifi will come to judge the living and the 
 dead, if he is not mad, or an idiot, will con*- 
 clude, lie muft endeavour to live according to 
 the gofpel ; and earneftly repent of his fins, or 
 be puniflied in a future ftate. 
 
 It is not the rank, nor the condition of mankind' 
 v/hich is concerned in this queftion : the moft 
 exalted in flation, and the foundcft in morals, 
 are but the miferahle fimtcrs which in prayer they 
 declare themfelves to be. \f v:t fay what we do 
 not mean, we are mifcrable indeed : we affront 
 the Almighty to his face ! Happy it is for thofe 
 who arc not given over, to what the Pfalmifl 
 calls an impudent mind; and it would be con- 
 fummate impudence to fay this and not think 
 it. Gigantic ftriJcs in iniquity violate the native 
 fieedom of the foul, which may be fo fubjugated 
 by a habit of finning, as to become infenfiWe 
 of its flavery 'till banifhed to the dungeons of 
 darlcnefs, and the punifhments referved for the 
 damned. 
 
 It is diiEcult to fay how far the force of pre- 
 judices can carry men; but for any one to fup- 
 pofe he is not an object of the care of the Al- 
 mighty, 
 
 {a) In this part I allude to the burning of reputed Jews in Portuga;, acuftom which is now abolifhed.
 
 [335 ] 
 
 mighty, is degrading human nature. Feeling 
 a longing in his brcaft after a dijlant happincfs, 
 which can only come from the fuji caufe of all 
 things, for any man to fuppofe he is not an 
 objedt of the divine attention, or that God re- 
 quires no homage, no uniform tribute of prayer 
 to him, feems to be as inconfiftent with common 
 finfe in general, as contrary to the idea of an 
 accountable Being. 
 
 If there is any thing to be traced from ana^ 
 logy, to fuppofe that men are under the parental 
 protection of God, and yet excufed from paying 
 the honour due to him as d. parent, is an abfurd 
 and uncomfortable doctrine ; excluding us from 
 That communication, which experience proves 
 can alone cheer our hopes, and prevent our fink- 
 ing under the evils to v/hich we are continual- 
 ly expofed, and fo often acSlually fuffcr. 
 
 If we are not habituated to look up to God, 
 as the author of every good, how can the love of 
 him reign in our hearts ? If we never pray, can 
 the mind be imprinted with a confcioufntfs of 
 his prefence ? If all the virtue man can boaft, 
 is continually /ai/ViJ? to be ajjiiiilted by impure 
 thoughts ; what prefervative is there fo effica- 
 cious as prayer ? What remedy can he ufe to 
 cleanfe the flains in his foul, but as he appeals 
 to Heaven by prayer ? 
 
 The fimple repetition of ivords, neceflarily di- 
 verts the thoughts from an objeiSl which the 
 mind condemns, and wiflies to banijh : but when 
 words are addreffed to God ; were it only a con- 
 tinual repetition of his facred name. That man 
 mufl: be a thoughtlefs wretch, who feels not his 
 condition mended in fome degree, by this a6l. 
 If his fpirit is kept fo much the more at rejl, 
 what can he do better than indulge his pleafure 
 in fuch repetition ? When the Mahometans think 
 they are dying, they repeat the name of the 
 Deity * continually ; and there is fomething of 
 dignity in the praftice, as it tends to comfort 
 the heart. Upon all occafions of furprize, or 
 danger, or dillrefs we naturally cry, God I 
 If it is faid from mere imitation only, it is 
 iniquitous. But to think of the attributes of the 
 Deity implied in his very name is a aconflant 
 Source of pleafure and delight. 
 
 Calm, pure, elevated, manly devotion, is the 
 foul of life, to the moft animated of the chil- 
 dren of men : pleafant as light to the eye ; wa- 
 ter to parched thirft ; reft to the tired ; or pardon 
 
 to the defponding prifoner, expcfting an igno- 
 minious death ! 
 
 " TVhen my heart is troubled, I icil! think upon 
 God," was the refolution of a penitent of the 
 firft magnitude. And why would he do fo, but 
 that he knew it would give him comfort ? 
 
 To believe that God attends to our prayers, 
 is furcly as great a pleafure, as it is an encourage- 
 ?ncnt to pray. To confefs that all things are un- 
 der his fovereign power and guidance, is to be^ 
 lieve, that the forrows and troubles which afflift 
 us, come from his hand. They are the confe- 
 quences of That order which he has eftabliflied, 
 and arife from moral or phyfual caufes, from our 
 own or other people's fins or infirmities. Can I 
 fay, " // is good for me to have been in trouble," 
 without thinking that the trouble was fent, to 
 awaken me to a fenfe of my offences pall ; and 
 arm me with rcfolution of amendment for the 
 future .? In this difpofition of mind, my heart is 
 filled v/'ilh faith in the mercy of God. I truft in 
 his readinefs to attend to my miferies ; and I 
 take refuge in his goodnefs and patver I 
 
 How is it with thofe, who, whether it pro- 
 ceeds from careleffnefs or principle, negleiSt all 
 application to the Almighty ? Doth not the duty 
 become very difficult? When extreme mifery 
 invites them to a trial of their powers, will not 
 the tafk be grievous, and its efficacy doubtful ? 
 Yet even then, I apprehend, men experience its 
 fovereign efFeiSs far beyond any human art, if 
 art can be faid to avail in any degree to cure a 
 diftempercd mind. Our religion is divinely 
 pure and abftracled from this world ; yet the 
 great Founder of it hath conmianded our light 
 Ihould ftiine before men, that they may glorify 
 our Father who is in heaven : Can we do this fo 
 eft'e(Sl:ualIy, as by our whole hcufe ferving the 
 God of our fathers, by offering the daily incenfe 
 of our prayers? — There are, even in this age, 
 fome perfons who collect their relations 
 and dependents, their friends and domefbics, 
 or as many of them as the nature of their 
 X X 2 fituation 
 
 Allah Allah.
 
 [ 336 ] 
 
 fuuation will admit, living under the fame roof, 
 to offer up the oblation of prayer, as conftantly 
 as the morn'mg and the night returns. Lefs ftu- 
 dious to polifli their manners, to form their /^/c, 
 or adapt their conceptions to the flandard of the 
 diminutive pkafura and pomps, the follies and 
 cvjloms of the world, they boldly accept the invi- 
 tations of their rcaj'on -ind faith : they roufe from 
 the downy bed of y/a//;, and break the fliackles 
 which fafliion and difftpalion have fo artfully 
 gilded. They daily take a comprehenfive view 
 of heaven aiid earth ; and converfmg with the 
 nobleft objccSs which the foul is capable of en- 
 tertaining, furvey both worlds in their proper 
 light?,, and prep art for eternity ! 
 
 Life is continually ebbing out : the chief bu- 
 fmcfs of it is to preferve even the dregs fweet 
 and refrefhing. Let the fprings of pleafure, at 
 which we are wont to drink fo eagerly, be 
 fearched to the bottom and well examined if 
 they are pure. If the duty of prayer is made no 
 part of fuch bufmefs, and our conduft is not 
 brought to the ilandard. of the Chriftian Faith, 
 whether a man be young or old he is ftraying 
 into the paths of perdition. The genuine de- 
 lights of religion comprehend all that memory or 
 fancy, judgment or affeSlion can fugged to the 
 heart : and the po-wer of it will be found in the 
 (aim peace and comfort, and the contemplation of 
 the perfections of God ; particularly when v/e 
 roufe the faculties of the foul, and appeal to him 
 in pr.iyer. 
 
 To pray' '- ruithout ceaftng " is one efiential 
 property, of the Chri/lian Religion ; not to be 
 underftood literally ; for then we could not dif- 
 eharge the other duties to which we are equally 
 hound : iror is. human nature framed for the 
 obfervance of fuch a precept. We are there- 
 fore to take it in fuch a qualified fenfe as is 
 cflcntial to the candid cosftruction of every 
 command, to make it confiftent with the ge- 
 neral tenor of the law of Chrift. But how little 
 is That law attended ' to b>y thofe, who pre- 
 tending to a politer tafle, fmile with, con- 
 tempt, or (brink back with a fecretdirfdain of a> 
 Alanual ^f Devotion ! They are in the cafe of a 
 patient, the raging fire of v/hofe blood 4sfl:roys 
 his appetite and all defire of food, whiHl his 
 iody languLflics and tends to its diilblution for 
 
 want of nourifhmcnt. Good and evil do not 
 depend on cuftom, nor cznfajhioti alter the de- 
 crees of Heaven. 
 
 That devotion is in its nature produ<Sive of 
 delight, is evident from this confideration, that 
 the charms of mufic and poetry may be employ- 
 ed as auxiliaries. A celebrated poet, * in his 
 profcflion of belief in 3. providence, making his 
 acknowledgment of the fovereign efficacy of 
 prayerj'Vith equal beauty and piety fays, 
 
 " How are thy fervants bleft, O Lord ! 
 
 How fure is their defence ! 
 Eternal wifdom is their guide, 
 
 Their help. Omnipotence. 
 
 Li foreign realms, and lands remote. 
 
 Supported by thy care. 
 Thro'' burning climes I pafs'd unhurt^ 
 
 And breath' d in tainted air. 
 
 Thy mercy fweeten'd ev'ry foil. 
 
 Made ev'ry region pleafe : 
 The hoary Alpine hills it warni'd, 
 
 hndfmooth'd the Tyrrhene feas. 
 
 Think, O my foul ! devoutly think ! 
 
 How with affrighted eyes. 
 Thou faw'ft the wide extended deep. 
 
 In all it's horrors rife ! 
 
 Confufion dwelt in ev'ry face. 
 
 And fear in ev'ry heart ; 
 When waves on waves, and gulphs on gulphs, 
 O'ercame the pilot's art ! 
 
 Yet //;<;■;;,. from all my griefs, O Lord ! 
 
 Thy mercy fet mi free, 
 Whiljl in the confidence of pray r. 
 My foul took hold on thee ! 
 
 For tho' in dreadful whirls zue hung. 
 
 High on the broken u.ave, 
 Lknew.thotLivert not flrM to hear. 
 
 Nor impotent tofave. 
 
 The Storm was laid, the Winds retir'd ' 
 
 Obedient to thy will ; 
 The fea that roar'd at thy command. 
 
 At thy command was Hill. 
 
 In midft of dangers, .fears,.and death. 
 
 Thy mercy I'll adore. 
 And praife thee for thy mercies pa/i. 
 
 And humbly hope for jnore. 
 
 ]\Iy 
 
 * Mr. Addifon..
 
 i 337 ] 
 
 My If re, if thou preferv'Ji my life-, 
 
 Thy facrificc fhall be ; — 
 And death, if death muji be my doom. 
 
 Shall join my foul to thee. 
 
 Let us confider the import of fuch words, and 
 the fenfc and foul of the writer of them. Were we 
 to prepare our minds by a conftant exercifc of an 
 evening ?Ln& morning (zcvifice, from the pillow, in 
 the full pcrfuafion of the Providence of God, it 
 would add f-jftnefs to our flumbers, and fplcndor 
 to the return of light. We might rife and mix 
 with the world, in a firmer confidence of being 
 fliicldcd by the arm of omnipotence. And were 
 our minds truly poflefled of a juji fenfe of our 
 relation to God, the time we fpend in prayer 
 would conilitutc the rnofl p'eafant of our tran- 
 fient moments ; and we Ihould learn, by taking a 
 more conft:ant heed to our ways, to fpend all the 
 hours of our lives in fo cojififtent a manner, as to 
 render them ?i continued prayer. 
 
 To apply thefc fentiments to my ohjetSl, I 
 mufl: obfervc, that whether young perfons have 
 the gift of memory, fo as to be able to repeat a 
 great number of prayers, is not the queftion. It 
 muft be prefumed that the generality of mankind, 
 in the docile part of life, enjoy a fufficicnt 
 ftrength of zwfw/flrv, to re])C3.t a feiu Jljort prayer s, 
 and to garnifh their minds with the words of a 
 well digeflcd Hymn or two, or other pious ad- 
 drcfs to heaven. This may fervc them during 
 the whole courfe of their lives, for what we 
 learn of this kind, to repeat when we are young, 
 I may venture to fay, we eafily ca\^' wi>h us 
 to the grave. 
 
 As to the ?nr.ttcr and quality of our prayers, 
 I grant the Lord's prayer, with a collect, or other 
 well- digejied prayer , in the morning and the even- 
 ing of every day ; and the public duties on the 
 fabbath ; fuppofmg the heart fincere ; are fuffi- 
 cicnt to keep up a conuTiunication with God. — 
 I aifo concur with the ingenious Critic, that 
 *■'■ Juddcn ilnfations of gratitude ajid adoration,- 
 arifmg from the providence and works of God, 
 may be confidered as woifliip," in the pureft 
 fenfe of the word. I will add, that all perfons 
 ftiould be encouraged in iuch devotion ; and 
 they Will receive the comforts and fupports of 
 relig^ion, at the very moment they are fulfil- 
 
 ling relative duties, by performing the labours 
 of the day. But is it to be imagined Juch 
 good will happen, unkfs the youthful are early 
 taught the revercjice due to religion ? If they 
 do not uniformly read the iiord of God, and 
 delight in fuch appeals to him by prayer, as 
 they find in books of devotion, can it be ex- 
 peftcd they will do jufl fo much as is ne 
 cefTary to the life of religion in their hearts? Or 
 fhall we fuppofe, that all efforts to incline ihcm 
 to read and think are vain ? Such fuppofitions 
 will not fland the tcfl: of the common fenfe of 
 mankind. I take the meaning of the word fud- 
 den as I believe the Critic meant it, and not in 
 ?i.ny fanatical fenfe. 
 
 In regard to the variety, which conftitutes 
 my diurnal devotional exercifes ; they differ from 
 thofc which confiit of a multiplicity of prayers 
 only, but they are not the lefs reverential to the 
 Deity ; nor do I apprehend they will adminifter 
 lefs to the great ends of piety. Aluch intenfenef of 
 thought is not the property of common mortals ; 
 therefore the ufe of many prayers, or very long 
 addrcffes at one and the fame time, is not fuiteJ 
 to general practice. 
 
 To avoicf the error of too great expectation of 
 good, and too little attention to devotion, the re- 
 medy may pollibly be found in the method which 
 I have taken: I am fupportcd in the opinion of 
 the propriety of this «rrangement, by a very high 
 authority. The Great Milton, fpeaking of our 
 firii: parents, f.iy'^, 
 
 " Lowly they bowed adoring, and began 
 
 " Their orifons, each morning duly paid 
 
 " In various flits ; for neither various flile 
 
 " Nor holy rapture wanted they, to praife 
 
 " Their Maker, \nfitjhainspron;iau'd,oj:(m-\r 
 
 " Unmeditated, fuch prompt eloquence 
 
 " Flow'd from tlieir lips, in profe or numerous 
 
 vcrfe, 
 
 " More tuneable than needed lute or harp, 
 
 " To add more fweetncfs." 
 
 The opinion of this mafler of celeflial harmo-- 
 ny, might poffibly be for the difufe of forms, ac- 
 cording to the fpirit of his time; and if every 
 one were poffeffed of fuch powers as he enjoyed, . 
 the principle might be warranted. Such is not- 
 the genius of the J>iglican Church : the breaks or ■ 
 
 change
 
 [ 338 
 
 change of matter in our common liturgy are 
 founded on the principle of relieving the mind 
 by variety of matter. Unhappily, at Icaft in 
 my judi^mcnt, there is too much ; and from 
 this accident arife infinite mifchiefs to the caufe 
 of devotion, and the true nature of the worfliip 
 of the Deity, in fpirit and in truth ; for v/ho can 
 fay there is fpirit or truth among thofe who do 
 not atttnd to the words they utter ? How few 
 a^re able to attend, in the rapid manner in which 
 they are ufually exprefled ! How comes It the 
 generality of the clergy give themfelves fo little 
 time to confider the import of the words they 
 utter, and to whom they are addrefled ? The 
 luling rcafon is, there \s fo much to be faid, and 
 that at one time-, it is hardly within the compais 
 of human nature to fay it properly. 
 
 This is a circumdance our pious forefathers 
 did not attend to, and the prefent generation, 
 though diftinguiflied for good fenfe and penetra- 
 tion, has not refolution enough to alter. However 
 bold a truth this may be, thofe who have invefti- 
 gated the fubje£l will confefs it. If the fame 
 admirable compofition were divided, fuppofe the 
 morning fervice into two divifions only, omit- 
 tin"- fuch paflages in the old teftament as are 
 no ways inftruftive to a chriftian, and fuch 
 part of the Pfalms as are improper, or not com- 
 monly underflood, we might hope to fee devo- 
 tion raifed to its proper ftandard, and the caufe 
 of pietv eflablifhed on the firmeft bafis. I do 
 not mean we Ihould lofe any part, that is proper 
 and intelligible, becaufe the minifter might ufe 
 each divifion in its due order. We now vary 
 the Evening from the Morning ; the LefTons and 
 the Pfalms are divcififiedi and we have prayers 
 for particular occafions. 
 
 Whatever the follies and prejudices of man- 
 kind may determi.ae on this point, my private 
 I'amily Devotion which Lrecommend, is found- 
 ed on a perlua: on, that with all poflibie alfif- 
 tance, irom fai >ns of prayer, the niind will wan- 
 der ; but the more it is brought home by the 
 dxAsoi fancy, various 7hodis of expreffion, and dig- 
 nity of voice, th- fairer it muft bid to make an 
 inipreflion, and render the devotion grateful to 
 the Deity, 
 
 Our Savioui's kingdom, as himfelf declares, is 
 3 
 
 ] 
 
 not of this world ; but obedience to his laws 
 would certainly make men much happier in this 
 world, than they now are. When we worfliip 
 the Almighty in the name of the Redeemer of 
 mankind we certainly mean to deprecate his 
 mcrcv, with refpecl to both worlds, and to nn- 
 plore his afliftancc in the great work of falvation. 
 Thus we may with the utmoft propriety fay, in 
 the fame fenfe, that our prayers are not of this 
 world. Let us hope to find the means of extri- 
 cating them from the difficulty in which they 
 now fetm to be involved, with refpect to the 
 purity of our public worlhip. iiy purity, I 
 mean the attention of the mind to the ^cat ob- 
 je£t of our devotion, not to fuffer it to degene- 
 rate into mere form. — We are now in fuch a 
 habit, I have heard people of fober lives ob- 
 je(St to a clergyman, who contrary to cuftom 
 prayed flow, and as if he knew what he was 
 about. Such perfons did not cnfider, that how- 
 ever adfive their own minds might be, not one 
 in forty of the congregation could be truly de- 
 vout, in the rapid manner in which the words 
 of their devotion were uttered. 
 
 I have introduced prayers for obedience to pa- 
 rents, fidelity in fervitude, and fuch like, as well as 
 for repentance ; and in every devotion a remem- 
 brance that man is born to die ; the happinefs 
 of his death completing the hiftory of his life, 
 and making it glorious in the fight of God and 
 
 I mufl: alfo obferve, there are m ny chil- 
 dren able to accomplifli the tafk I require with 
 little difficulty, and in icw days ; at the fame 
 time it muft be obferved that learning very quick, 
 is not the way to retain very long. Teachers, 
 who enjoy a due portion of common fcnfc, be;ng 
 in their own perfons inclined to piety, may 
 eafily accomplifh a work of this kind, as expe- 
 rience abundantly proves. Nothing is wanting 
 fo much as inclination, not to burthen with :i fa- 
 natical m.ultitude or efFufion of words ; bui to 
 imprcfs a deep fenfe of the fubjeii, in fhort 
 prayed. Thus devotion might be rendered as 
 iamiliar and delightful, as any other exercife. 
 
 With regard to the diftinction of the itnlettered 
 pupil, we fliould rather ftrive to cxal: his mind, 
 than deprejs our fubjeil below its proper dignity ; 
 
 calling
 
 [ ?39 ] 
 
 calling in the aids of fancy, to render devotion 
 plcafing. In tlic firft ages of Chriftianityy/«^/«^ 
 had its lliare Inprivate devotion : our churches are 
 now open, and under noperfccution, as rn thofc 
 days. When this part of worfhip gives notice to 
 the world, at the very time we mean to be pri- 
 vate, it may be omitted : but in large families, 
 and in houfes detached, or having apartments 
 commodioufly fituated, whether they be chapels 
 or not, fmging being generally the moft grateful 
 p<irt to the common people, and do?neJflcs, it does 
 not feem rcafonable to neglcfl it. 
 
 Among the Luihermu, they fing in every quar- 
 ter ; in their hoiifes, and in their churches : and 
 vhen the latter are large, this mode of echoing 
 the praifes of God is rapturous. The Ccdvtnljh 
 are alfo fond of finging in their devotion, and it 
 is happy when this cheers the heart, though if 
 examined more clofely it fhould fall in dignity 
 on the comparifon with the folemn a£ts of a 
 more filent humUlaiion. Let us confider this point 
 in anv view that opinion or national prejudice may 
 fuo;geft, we are ftrangely remifs when we fufFer 
 this part of our devotion to fink into the hands 
 of companies oi fingers. Thefe village monopolifcs 
 of this partof devotion, are more ambitious of dif- 
 playing their abilities in this way, than in gene- 
 ral men are to read or fpeak with propriety. 
 Singing in devotion fhould be taught as a part of 
 education, whether among the higher or lower 
 clafTes of the people. 
 
 I have introduced Pfalms and Hymns, fome of 
 which have been fet to mufic, * and may be fung 
 or read. Other Hymns and pious pieces are col- 
 lefied from the beft writers, particularly Milton, 
 and the elegant ingenious female imitator of Mil- 
 ton, [a) Such colle(Sli©ns muft be /i/«(i/;»|-and «//- 
 fying to the vulgar. The praifes of God flowing 
 harmonioudy and familiarly in vcrfe, not debafed 
 by vifionary of fanatical conceits, nor clouded 
 in dijfcidt or ahjlrufe doiTtrincs, whetlier fung or 
 read, afford fo much the greater portion of de- 
 light, even to the rtnleitered hezrer, as the Irfti^ 
 mfs of the fentiment and propriety of the cxprejjloti 
 .Hand diflinguifhed. The obtru/^on of loiu or 
 thfcure fenfe, or had poetry in devotion, is doing 
 an injury lo the caufe> Some writers will gra- 
 
 tify thenjfelves in fpite of nature, which alone 
 makes poets ; but only the illiterate and ignorant 
 can admire fuch compofitions. The unlettered 
 are catched by the ear v/ith any jingle of words 
 uttered by a favourite leader : yet, were he to 
 difplay a good genius, he would make the more 
 converts, as the moft fkilful hufbandman, un- 
 der Providence, bids faireft for the large ft crop. 
 
 This jWtf«Hrt/contains very little matter which, 
 can be efteemed in any degree fuperior to com- 
 mon capacities. Thcfc I have generally had 
 in view; and the fir.ail portions of the Pfalms 
 propofcd to be rci'.d, are particularly diftinguifh- 
 cd by the title of their fubjedfs : This precifion 
 muft render them the more pleafing, and the 
 more eafy to be underftood. The alteration of 
 a word or two in certain places, connefts the 
 fenfe of the detached parts, and fo far becomes 
 neceftary. 
 
 This private Family Devotioityis made as fhort 
 and comprehenfive as pofTiblc. It is divided into 
 fcven parts, for each day in the week ; and each 
 part fubdivided into three, prefenting the choice 
 of either; intended to be ufed Morning, Noon, 
 or Night, without confinement to any hour. 
 
 Whatever might be the cuftom of the primi- 
 tive Chri/ilans, I do not fuppofe that many will 
 7-cad, and ftill fev/er pray, more than tuice in 
 twenty-four hours. My defign, in the intro- 
 dudlion of fuch a variety of words and thoughts^ 
 is to keep the attention alive, and not tire it : 
 trufting that the tribute of ten or twenty minutes 
 will not be deemed a heavy tax on life. Indeed 
 thofe who have no pleafure in their devotion,- 
 are in a comfortlefs ftate, that which fliould 
 be their y'ijy. being an irkfome duty. *' 
 
 Having made this difpofition for dedicating the 
 heart to God, by the offering of a certain portion 
 of ti7ney be it in the morning, or noon, the evni- 
 ing,. or night,, according to the circumances and 
 fituation of individuals ; theclofing everj day's de- 
 votion with a prayer on death, or the refurre£iiony 
 makes up the hiftory of man, this being com- 
 pciled in living, dying, and rifmg again: and each- 
 feems to demand its diftiniPc conflderation. la 
 
 ihe 
 
 * See the Foundling Hofpit?.! Collcftion, in which feveral of the beft mallera have been concerned,, 
 the compofitions being plain '.nd ■ fy. 
 
 (fl) The late Mifs Alkin, now Mis. Barbau'd,
 
 [ 340 
 
 the great view of life, the moft awful monitor 
 to rcitrain us from fin, is the confideration of 
 mortality ; and to render thf thought of death 
 familiar, is therefore an object of the highcft mo' 
 mcnt. 
 
 .1 
 
 My humble hope that it may pjeafe the hcnig- 
 vant Lord of all, to accept this bumhlc offering, is 
 a happinefs worth the labour of my life, I give 
 my thoughts their range, as my reafon and expe- 
 rience guide me ; acknowledging the force of 
 cuftom, and the difficulty of combating pre- 
 judices. Prayer or devotion, is as much an 
 effort of reafon, in our appeals to the Deity, as 
 rthe beft oration to an allembly ; and reafcn muft 
 ftill judge of its purity or imperfedion. By rea- 
 fon, I mean the didates of the heart, as well as 
 
 the underjiandhg. If mine betray me, I leave my- 
 felf in his hands who gives me the power to cx- 
 prefs my beft thoughts. If I _/^»«/(^fmd myfelf 
 inftrumental in the gracious defigns of his pro- 
 vidence, in promoting the cverlalling welfare of 
 a fellow-creature, I fhall receive a fatisfa(Slion, 
 to be underftood only by thofe who believe, and 
 are anxious toexprefs their love of God, by their 
 zeal for the welfare of his creatures. 
 
 Thus do I wifh, in his good time, to refign 
 my breatii into his hands ; and while I implore 
 his mercy for my own fins, fupplicate for his 
 compaiTion in behalf of other men. Whether 
 their condition be better or worfe than my 
 own, is not material to the point in queflion. 
 
 T^he
 
 [ 341 3 
 
 The Foundation of the Chrijlian Religion is 
 what "xe commonly call 
 
 The Belief. 
 
 T Believe in God the Father Almighty, maker of 
 heaven and earth : And in yefus Chr'ijl his 
 only Son our Lord ; who was conceived by'chc 
 Holy Gho/l ; born of the Virgin Mary; fufFcred 
 under Pontius Pilate ; was crucified, dead, and 
 buried; he defcended into hell; the third day 
 he rofe again from the dead ; he afcended into 
 heaven, and fitteth on the right hand of God the 
 Father Almighty ; from thence hefhall come to 
 judge the quick and the dead. 
 
 I believe in the Holy Ghojl ; the holy catholick 
 church ; the communion of faints ; the forgive- 
 nefs of fins ; the refurreition of the body, and 
 the life everlafting. Amen. 
 
 Thefe articles oi faith being well digefted in 
 our thoughts, and well eftabliflied in our hearts, 
 fo as to regulate our lives by them, then we 
 may be faid to believe. To be confiftent we muft 
 aii, as men fatisfi«d of the truth fupported by 
 all the evidence the nature of the cafe admits. If 
 Ve judge with candour, and humility, and ac- 
 cording t£) realbn improved by revelation, our 
 hearts will be equally humbled and enlightened. 
 Humility will lead us to believe andconfefs that 
 there is a ftate of rewards after death ; for the 
 pride of man could never challenge it as a due. 
 The fame humility will keep us in awe from the 
 fear of puniihment. 
 
 Thus we underftand and are convinced, that 
 He who is the judge of the living and the dead, 
 came down from heaven, and appeared on earth, 
 in form as a man, to affure us of the important 
 truth, that he will one day judge us. 
 
 This very divine perfon required obedience to 
 the commandments as the condition of our reward, 
 and afiured us, that we ihall be punilhed if we 
 do not obey. 
 
 l^ie Commandments. 
 'T'' H O U {halt have no other gods but mc. 
 
 n. Thou (halt not make to thyfelf any gra- 
 ven image, nor the likenefs of any thing that 
 is in heaven above, or in the earth beneath, or 
 in the water under the earth. Thou {halt not 
 bow down to them, nor v/orfhip them : for I 
 the Lord thy God am a jealous God, and vifit the 
 fins of the fathers upon the children, unto the 
 third and fourth generation of them that hate 
 me ; and fhew mercy unto thoufands of them 
 that love me, and keep my commandments. 
 
 HL Thou {halt not take the name of the 
 Lord thy God in vain; for the Lord will not 
 hold him guiltlefb that taketh his name in vani. 
 
 IV. Remember that thou keep holy the fab- 
 bath-day. Six days fhalt thou labour, and do 
 all that thou ha{l: to do : hut the feventh day is 
 the fabbath of the Lord thy God : In it thou Ihalt 
 do no manner of work, thou, and thy fon, and thy 
 daughter, thy man-fervant and thy maid-fervant, 
 thy cattle, and the ftranger that is within thy 
 gates. P'or mfix days the Lord made heaven 
 and earth, the iea, and all that in them is, and 
 refted the feventh day : wherefore the Lord blef- 
 fed the feventh day, and hallowed it. 
 
 V. Honour thy father and thy mother, that 
 thy days may be long in the land which the 
 Lord thy God giveth thee. 
 
 VI. Thou fnalt do no murder. 
 
 VII. Thou {halt not commit adultery. 
 
 VIII. Thou {halt not {leal. 
 
 IX. Thou flialt not bear falfe witnefs againft 
 thy neighbour. 
 
 X. Thou flialt not covet thy neighbour's 
 houfe, thou (halt not covet thy neighbour's wife, 
 nor his fervant, nor his maid, nor his ox, nor 
 his afs, nor any thing that is his. 
 
 Y y Moral
 
 [ 342 ] 
 
 Moral obligations being of eternal force, and 
 faith without morality, of no value in advancing 
 our happinefs ; obedience to thcfe command- 
 ments muft be our chief good. It is That on 
 ■which our Saviour aflures us hangs all the law 
 and the prophets ; and from fuch obedience w^e 
 are to hope for all the fruits oi our labours on 
 earth, through the merits of CAr///. The chri- 
 Jian faith IS fupported by a fyftem oi morals, in- 
 feparable from thefe laws. Thcfe command- 
 ments were delivered to Mofes the great leader of 
 the Jews by God himfelf, with all the majcfty 
 and authority of the Deity, and under all the 
 folemn tyes in which the Almighty thought fit 
 to bind his rational creatures : they were confirm- 
 ed by Jifus Chrify our great lawgiver, inediator 
 and redeemer, v/ho declares that he came not to 
 dejlroy, but to fulfil the laiv. 
 
 Thefe commandments I fay, are indubitably 
 as effcntial to Cbrijiians, as to Jews ; and if 
 we are obedient to the commandments of God, 
 from a juft fenfe of the divine authority, we 
 fh.'il find no difficulty in complying with the 
 commands of his Son, with regard to the con- 
 Jiant ufe of the form diftinguiftied by the name 
 of the Lord's prayer, viz. 
 
 The L o R d's Prayer. 
 
 o 
 
 U R Father, which art in heaven, hallowed 
 be thy name. Thy kingdom come. Thy 
 will be done on earth, as It is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trefpafles, as we forgive them that trefpafs againfl 
 us. And lead us not into temptation ; but de- 
 liver us from evil : for thine is the kingdom, and 
 the pov/er, and the glory, for ever and ever. 
 Atnen. 
 
 This prayer is of the higheft value, from the 
 wifdom and fanctity of the authority, as well as 
 from the importance of its contents. It is the 
 firfl we ufually learn ; the fenfe of it is fo plain, 
 it may be put into the mouths of babes. It is 
 likewife of fo comprehtnfive a nature, as to 
 carry with it the ftrongeft marks of its divine 
 author. Theie are numerous comments and 
 explanations of it, by very pious and learned 
 men ; but a child may comprehend what is 
 thj main fco^is and defign of it, and particu- 
 larly as we beg forgivenels of our fins, on the 
 
 terms and condition of forgiving others their 
 trefpafTcs againft us, fo that the earth may be 
 preferved in peace on principles of true felf-love. 
 
 As we are commanded, when we pray, to fay 
 this prayer ; we cannot approach the throne of 
 mercy, without faying it ; nor live under a re- 
 fentment of injuries ; fo that hatred, malice, or 
 revenge cannot prevail in the heart of him who 
 feeks his own prefervation : the forgivenefs afk- 
 ed, is upon the terms of forgiving others. 
 
 We chriflians, for the mofl: part ufe an ejacula- 
 tory prayer ; which, agreeable to the common 
 fenfe of the word, is fudden, or That which is 
 done in hafl:e. We ufe one fuch prayer when we 
 firft come into the temple of God ; and another 
 after the fervice is ended ; as well to prepare the 
 mind for the folemn bufinefs we come to per- 
 form, as to entreat the Almighty, that v/hat we 
 have heard znd faid in his prefencc, may have a 
 due influence on our lives. This ftort aft of 
 devotion can never be omitted, without a mani- 
 feft violence on the mind. We muft either for- 
 get what vje are to do, or depend on our own poiu- 
 ers, without application for afliftance from him, 
 whom we intend to worfhip, in the beft manner 
 we are able ; and the bejl manner neceflarily in- 
 cludes application for his aid. To cover the face 
 as if we v/ere praying, or would be thought to 
 pray, and not to pray ; not to fend up the heart 
 to God, is abominable mockery : it is aifling the hy- 
 pocrite, and highly oft'enfive, even in the fight of 
 men ; but fuch behaviour in the eyes of the all- 
 feeing God, is inviting his refentment. 
 
 Jn Ejaculation on gaing into church^ 
 
 Y^ Lord, I befeech the, grant, that the words 
 of my mouth, and the meditations of my 
 heart, may be always acceptable to thee, through- 
 fefus Chrijl my Redeemer. 
 
 After divine fervice, before leaving the church. 
 
 ^ R A N T, O God, that the words which I 
 ^■"^ have now heard, and uttered, may be fo 
 grafted on my heart, that I may live in conftant 
 obedience to thy holy laws, through fcftis Chrijl 
 my Redeemer.
 
 C 343 ] 
 
 fFhen we awake. 
 
 As it Is not the number of the words we utter 
 whicli conftitutes true devotion, but the habitual 
 fentiinents of the heart, and the offering of our 
 thoughts, ?it proper times, in a fuitable manner ; 
 can we awake to falute the fun, and rife from 
 the grave of fleep, without an addrefs to Him 
 who made the fun, even the Lord of all nature ? 
 
 'A Alorning Ejaculation, on luaking. 
 
 TtNTO thee, I lift up mine eyes, O thou 
 that dwelled in the heavens ! — Early do I 
 cry unto thee ! O incline my heart, that I may 
 call my ways to remembrance, and diligently 
 obey thy commandments, through Jefus Cbrijl 
 my Saviour. 
 
 As verfe is mofl pleafing to the fancy, and 
 mcft familiar to the memory ; and harmony in 
 found as well as fenfe is befl: adapted to the 
 praifes of God, this will ever be valuable in devo- 
 tion. The poor unlettered hind oppreft with la- 
 bour and care, may for a time lofe all memory of 
 evils part, when he hears angelic thoughts ex- 
 preffed in the fweet language of harmonious 
 verfe. The feveral hymns following, are found- 
 ed on this principle, and recommended to the 
 choice of the r<-ader. 
 
 A Morning Hymn [a). 
 
 > 
 
 T_T A S T E, O 7ny foul, exultins; rife, 
 
 And with the glorious orb of day. 
 Prepare thy morning facrifice, 
 And join creation's coral lay. 
 
 O may each fenfe with joy attend 
 
 The grateful rites my foul prepares ; 
 
 My lips their holy incenfe blend. 
 
 And pour with fervent zeal my pray'rs ! 
 
 Glory to thee, my God and king, 
 
 Whofe facred guard my tent hath kept j 
 
 Beneath the fhelter of whofe wino-. 
 In fweet fecurity I flcpt. 
 
 Second Morning Hymn [b). 
 
 T N S P I R ' D by thy Almighty pow'r, 
 I now, refrefh'd, to light awake. 
 
 And grateful hail the pleafing hour 
 
 When, Balmy Sleep ! thy bands I break. 
 
 Still, ftill, Almighty King, protect 
 
 Thy fervant, thro' each circling day, 
 
 And with thy guiding aid dire(3: 
 
 My wand 'ring feet, too prone to ftray. 
 
 Then while life's dreary vale I roam, 
 
 To thee the votive fong I'll raife, 
 And when thy tnandatc calls me home. 
 
 In heavenly choirs I'll chant thy praife. 
 
 Third Morning Hymn (<:). 
 
 C O O N as the dawn has ftreak'd the .'ley. 
 
 To thee, my God, my voice I'll raife; 
 Soon as the light falutcs mine eye. 
 
 To thee I'll tune my fong of praife. 
 
 Thy hallow'd name my heart fliall warm ; 
 
 To thee my foul her pray'r fhall pour ; 
 
 To thee, who ftill fecur'd from harm, 
 
 Preferv'fl me in the midnifrht hour. 
 
 o 
 
 Still, gracious God, my heart direfl ; 
 
 May all my labours feek thy praife ; 
 Do thou my heedlefs feet protect. 
 
 And ftill to thee my wonder raife ! 
 
 Fourth Morning Hymn (d). 
 
 A WAKE my glory, 'ere th' approaching morn 
 Doth with a radiant fun the /ley adorn ; 
 Awake each faculty, awake and fing, 
 In holy raptures my Almighty King. 
 
 In notes divine, let my glad voice proclalni 
 His mighty goodnefs, and eternal name: 
 Let my true praifes reach th' heavens above, 
 And fill my foul with rapture and with love. 
 
 But O my God, thy wonders are too »reat 
 For tongue to fpe-ak, or verfe to celebrate. 
 So vail thy mercies, and thy truth fo high. 
 They pierce the clouds, and reach beyond the fky. 
 
 Y 
 
 y 2 
 
 Hymn 
 
 {a) By a lady. 
 {b) By the fame. 
 
 (<■) This hymn, written by the fame lady, is rendered more familiar to the unlettered. 
 {d) This hymn, taught me in my childhood, and altered as it ftands, I now prefent as conllituting the 
 greater variety ; though for fenfe and matter, the //^;>v?' hymn (cems preferable.
 
 [ 344 ] 
 
 Hymn for the Evening (a). 
 
 TtyjTfoul thy grateful homage pay, 
 
 For all the bleflings thou haft known. 
 For thofc that marlc'd thy recent day. 
 And each unnumber'd moment flown. 
 
 Now night in folemn pomp array'd. 
 O'er half the globe extends his reign. 
 
 Now fliines x.\v: foor of heaven inlaid 
 
 With radiant orbs, a wond'rous train ! 
 
 Grant me, O Lord, each day to live. 
 Still confciousof that coming hour. 
 
 When death demands, and I (hall give 
 An awful tribute to his power ! 
 
 Second Evening Hymn [b)^ 
 
 r\ God, with confidence Lnfpir'd, 
 I now return to needful reft ; 
 With fiiith and hope my bofom fir'd,. 
 I feel the comforts of the bleft. 
 
 But when my erring nature fails, 
 
 O let my pow'rful Saviour plead ; 
 
 His facred blood alone avails. 
 
 His facred blood, for me decreed ! 
 
 O may my foul in thee repofe. 
 
 To thee, her hopes, her fears refign j 
 
 And grant my eyes in peace may clofe^ 
 Confiding in thy pow'r divine. 
 
 Third Eve fling Hymn {c).. 
 
 ■p* T E R N A L glory. Lord, be thine,. 
 
 For ev'ry blefling I have known : 
 May grateful fongs of praife be mine. 
 
 And may thofe fongs afcend thy throne ! 
 
 My heavy Eyes in fleep I'll clofe. 
 Secure in thy Almighty care : 
 
 And bid my weary limbs repofe. 
 Confiding ftill that thou art near 1 
 
 Then when the fleep of death (hall come. 
 
 With faith and hope, let me obey 
 That pow'r, which calls me to the tomb. 
 
 Expectant of eternal day ! 
 
 Fourth Evening Hymn [d). 
 
 C L E E P is a death, O make me try. 
 
 By fleeplng, what it is to die ; 
 And down as gently lay my head. 
 Within my grave, as on my bed. 
 
 Howe'cr I reft, great God, let me. 
 Awake again at laft v/ith thee : 
 And thus aflur'd, behold I lie 
 Securely, or to wake, or die ! 
 
 Thcfc are my drowfy days ; in vain 
 I now do wake, to fleep again : 
 O come that hour, when I ftiall never 
 Sleep again, but wake for ever ! 
 
 It is another great event, in the circle of every 
 twenty-four hours, to rejl from our cares and la- 
 bours, and fall into the arms of fleep on the pillow^ 
 as ive hope for refl in the grave. 
 
 Ejaculation for Night, on the approach of fleep, 
 
 TT" E E P me, O Lord, under the (hadow of 
 thy Almighty power, and preferve me 
 from the dangers of this night. Blot out my 
 tranfgrefllions ; and when my lajl hour fhall come, 
 as I now drop into fleep, let me as gently pafs 
 from life to death, and receive me, O God, into 
 thy eternal reft, for the fake of Jefus Chrijl my 
 Redeemer, 
 
 («) {h) By the fame lady as the three morning hymns, 
 
 (f) By the fams lady, I requefted a hymn more familiar in the fentiment, than the former two ; for the uftc 
 nf the unlettered. 
 
 (4) The fame remark may be made as on the fourth Morning hymn. 
 
 MONDAY
 
 f 345 ] 
 
 U 
 
 o 
 
 N 
 
 D 
 
 A 
 
 Y. 
 
 Monday's Firft Devotion. 
 
 EXHORTATION. 
 
 OB E joyful in the Lord : ferve him with 
 glaf/nejs, and praife his name for ever. 
 For he is God ; it is he who hath made us, and 
 not we ou)-felves. 
 
 Let us come into his prefence with thanlfgiv- 
 ing. Let us give unto the Lord the glory due 
 unto his name. 
 
 Glory he io thee, Lord. 
 
 PSALMS. 
 For pardon of fins, 
 ff\ Lord, rebuke me not in thine indignation, 
 nor chaften me in thy difpleafure ! 
 
 Have mercy on me, for I am weak. O heal 
 ine, for my heart \s vexed ! 
 
 Turn thee, O God, and deliver my foul : O 
 fave me for thy mercies fake ! 
 
 For in death, who can remember thee : and 
 who can give thee thanks in the. grave F 
 
 I am lueary of my fins : O Lord deliver my 
 foul ! 
 
 Jivay from me, all ye that work vanity : for 
 the Lord will hear the voice of my weeping. 
 
 Hear my petition, O Lord, and receive my 
 prayer. 
 
 Unto thee do I lift up my foul : my God, I have 
 put my trufl in thee : O let me not be confound- 
 ed, neither let mine enemies triumph over me. 
 
 For none who hope in thee will ever be afham- 
 ed! 
 
 Glory he to thee, Lord ! 
 
 The excellcmy of the Commandments. 
 
 "t^J 7Herewithal fhall a young man cleanfe his 
 way : even by ruling himfelf aft.r thv 
 tcommandments, 
 
 7 
 
 Bleffed art thou, O Lord : O teach me thy 
 ftatutes. 
 
 Let me talk of thy commandments, and have 
 refpeft unto thy ways. 
 
 My delight fhall be in thy flatutcs : and I w/// 
 not forget thy word. 
 
 Glory he io thee, Lord ! 
 
 SCRIPTURE. 
 
 PrediSIion of the coming of Jefus Chriji, 
 
 Ifaiah xl. 
 
 /^Omfort ye, comfort ye, my people, faith 
 your God : fpeak ye comfortably to Jeru- 
 falem, and cry unto her, that her warfare is ac- 
 complifhed, that her iniquity is pardoned ; for 
 fhe hath received of the Lord's hand double for 
 all her fins. The voice of him that crieth in 
 the wildernefs. Prepare ye the way of the Lord, 
 make Jlraight in the defer t a high way for our God! 
 Every valley Jliall be exalted, and every mountain 
 and hill flmll be made low, and the crooked fliall be 
 made fir aight, and the rough places plain. And the 
 glory of the Lord fnall be revealed, and all fcjlj Jhall 
 fee it together, for the mouth of the Lord hath f poke n 
 it. 
 
 RELIGIOUS POETRY. 
 
 H V M N ON Charity. 
 
 A Paraphrafe on the thirteenth chapiter of the firft 
 epijlle to the Corinthians. 
 
 ♦'|r\ID fweeterfoundsadornmyflowingtonp-iie ~ 
 Than ever man pronounc'd or angel funo- : 
 Had I all knowledge human and divine. 
 That thought can reach or fcicnce can uciine : 
 
 And had I power to give that knowledge biith 
 Li all the fpeeches of the babling earth : 
 
 Did
 
 [ 346 ] 
 
 T)IA Shailraih^s zcul my glowing breall infpii'c. 
 To weary tortures and rejoice in fire ; 
 
 Or hai! I faith, lik.e that which Ifrai-'l hw. 
 When AleJ'es gave them miracles and law ; 
 Yet, gracious charity, indulgent gueft, 
 Were not thy power exerted in my breaft, 
 
 Thofe fpceches would fend up unheeded pray'r, 
 Thaty«r« of life, would be but ivild defpair. 
 A cymbal's found were better than my voice. 
 My faitlj weie form, my eloquence were noife. 
 
 Bleftcliarity, modefl, eafy, kind, 
 Softens the high, and rears the abjeft mind ; 
 Knows with juft rein, and gentle hand, to guide 
 Betwixt vile JJjame, and arbitrary /ir/Vf ; 
 
 Not foon pro\'olv'd, flic eafily forgives. 
 And much flie fufFers, as fhe much believes : 
 Soft peace (lie brings, wherever flie arrives ; 
 She builds our quiet, as fhe forms our lives : 
 
 Lays the rough paths of peevifh nature ev'n. 
 And opens in each heart a little heav'n. 
 Each other gift which God on man beftows. 
 It's proper bound, and due reflriflion knows ; 
 
 To one fix'd purpofe dedicates it's pow'r. 
 And finifliing its aft, exifts no more. 
 Thus in obedience to what heav'n decrees. 
 Knowledge QviTiW fail, ^nA prophecy fliall ccafe : 
 
 But hijiing charity s new ample fway. 
 Net bound by time, nor fubjeiSt lo decay ; 
 In happy triumph fliall for ever live, 
 Andendlefs^Wdifl'ufe, and endlefs praife receive." 
 
 PRAYERS. 
 I. For Gratitude. 
 
 Almighty and evcrlajiing God, by whofe Pro- 
 vidence we are brought to this hour of life ; 
 defend us, we befeech thee, that we may avoid 
 
 o 
 
 every kind of fin and danger. Let the daily tri- 
 bute of our thanks flow from our hearts ; and, O 
 God, accept our repentance, according to thy 
 gracious promifes declared to the world by Jefus 
 Cbriji the Saviour of mankind. Grant, for his 
 fake, that we may live foberly and righteoufly 
 the remaining days of our lives, for the glory 
 of thy holy name, and the falvation of our fouls 
 from death eternal. In his name we implore thy 
 mercy. 
 
 2. Our Father, &c. 
 
 3. For Mercy. 
 
 A Lmighty God and heavenly lather, who in 
 thy great mercy haft proniifed forgivenefs of 
 fms to all who with hearty r£penrance, and 
 true faith, turn unto thee : have mercy upon us ! 
 Pardon and deliver us from all our fins ! Confnm 
 and ftrcngthen us in all goodnefs ! — And bring 
 us, O Lord, to ivcrlajhng life, through yefui 
 Chrijl our Redeemer. 
 
 4. For a happy Death. 
 
 /~\ Merciful and benignant Lord, and fovereign 
 of the univerfe, by whofe fupreme decree 
 all that dwell on the earth mufl: vifit the dreary 
 manfions of the grave, hear our fupplications, 
 that by a fenfe oi obedience 3.71^ intrepid refolution 
 we may acquit ourfelves happily in thy fight. 
 Let thy goodnefs cheer and thy mercy confort 
 our fouls ! Give us Jlrength that we may ihun 
 thofe objeds which tarnifh the luftre of chrijiian 
 purity, or lead the imagination into falfe paths : 
 Alienate our hearts from fublunary things, that 
 we may worfhip thee, with a pure and unmixed 
 devotion ; and in thy good time, O Lord, let us 
 calmly refi^n our breath into thy hands, in fure 
 and certain hopes of a joyful refurrection through 
 the merits and interccffion of the Saviour of man- 
 kind ! 
 
 Monday's Second Devotion. 
 
 EXHORTATION. 
 
 *~f H O U Lord art good, and worthy to be 
 had in perpetual remembrance ! for thy 
 7ncrcy is everlafling, and thy truth endurcth to all 
 generations ! 
 
 Therefore unto thee, O Lord, will we lift up 
 our fouls, and magnify thy name for ever and 
 ever I 
 
 Glory he to thee, Lord ! 
 
 PSALMS
 
 [ 347 ] 
 
 PSALMS. 
 
 On the vanity of human life. 
 
 'T' EACH us, O Lord, to confidcr our end, 
 and the number of our days : that we may 
 rot forget how fhort a t'me we have to live. 
 
 Behold, thou haft made our days as it v/ere a 
 fpan long : and our age even as nothing in re- 
 fpcdl of Thee : venly every man living is alto- 
 gether vanity ! 
 
 Man walketh in a vain {hadovv, and difquietcth 
 hinifelf /;/ vain: he heapeth up riches, and cannot 
 tell who (hall gather them. 
 
 And )iow, eternal Lord, What Jhould he the 
 ohjeit of our Lope? O let our hope reft immovably 
 ia thee. 
 
 ■ Glory be to'tbee, Lord! 
 
 V 
 
 Thankfgivrng. 
 
 E T us give thanks unto thee, O Lord, with 
 our -whole heart; and fpeak. of all thy mar- 
 vellous works ! 
 
 We will he glad ^nd rejoice in Thee ; yea our 
 fong will we make of thy namcy O thou Moft 
 High! 
 
 For thou wilt jud'^e the world in righteoufnefs ; 
 and minifter true judgment unto the people. 
 
 Thou alfo wilt be a defence for the opfrcffed: 
 even a refuge in time of trouble. 
 
 And they that know thy name, will put their 
 truft in Thee; for thou. Lord, haft never 
 failed them that feek thee! 
 
 Glory be to thee, Lord ! 
 
 SCRITTUKE. 
 
 The Birth of 
 
 Chrifl. 
 
 Matih. i. i8. 
 
 'T^ HE birth ofjfus Chrifl was on this wife : 
 when as his mother Mary v/as efpoufed to 
 Jofeph, before they came together fhe was found 
 with child of the Holy Ghoft. Then Jofph her 
 bufband, being ajuft man, and not willing to 
 make her a public example, was minded to put 
 her away privily. But, while he thought en 
 thefe things, behold the angel of the Lord appear- 
 ed unto him, in a dream, faying, " Jofsph, thou 
 fon of David, fear not to take unto thee Mary thy 
 •wife ; for That ivhich is conceived in her, is of the 
 Hoiy GL'oJl. And jl:e ^oall bring farlh a Son, and 
 
 ihoujhalt call hi) name f efts, for He fnall fave hli 
 people from their fins ! 
 
 Caution for a Chrijlian Life 
 
 Romans xiii. 
 
 'T' H E night is far fpent, the day is at hand ; 
 let us therefore caft ofF the works of dark- 
 nefs, and put on the armour of light. Let us 
 walk hcnefily, i.s in the dzy ; not in rioting and 
 drunkennefs ; not in chambering and wantonnefs ; 
 not mflrife and envying : but put ye on the Lord 
 Jefus Chrifl ; and make not provifion for thefle/hy 
 to fulfil the lufls thereof. 
 
 RELIGIOUS POETRY. 
 
 In contemplation of the iconders of creation, 
 
 " 'T"' H E fpacious firmament on high. 
 
 With all the blue etherial fty. 
 And fpangled hcav'ns, a ftiining frame, 
 Their great Original proclaim. 
 Th' unwearied fun, from day to day,. 
 Does his Creator's power difplay. 
 And publifhes to every land. 
 The work of an Almighty hand. 
 
 Soon as th' evening fhades prevail. 
 The moon takes up the wond'rous tale. 
 And nightly to the lift'ning earth 
 Repeats the ftory of her birth : 
 Whilft all the ftars that round her bur:i» 
 And all the planets in their turn, 
 tJoiilsrm the tidings as they roll. 
 And fpread the truth frojii pole to pole. 
 
 What though, in folemn filenre, all 
 Move round this dark terreftrial ball ; 
 What though nor real voice nor found 
 Amid their radiant orbs be found ; 
 In rcafons ear they all rejoice. 
 And utter forth a glorious voice ; 
 For ever finging, as they (liine. 
 The Hand that made us is divine." 
 
 P S A t M "which may be fung.. 
 For conflancy in rcligisus otediaice. 
 
 nr EACH me, O teach me. Lord, thy way j 
 
 So to my life's remoteft day, 
 By thy unerring precepts led. 
 My willing feet its paths fliall trer-d. 
 
 7 Inform'ti
 
 [ 348 ] 
 
 Inforni'dby Thee, with facted awe 
 
 r.ly hear:; Ihall meditate thy law; 
 
 And, with cel^-iUal wifdom fill'd, 
 
 To Thee its full obcd cnce yield. 
 
 Give me to l^aow thy words aright, 
 
 (Thy woro niy foul's fupremc delight) 
 
 That, pury'd fruin third of gold, my mind 
 
 III them its better wealth may find. 
 
 O turn from vanity mine eye, 
 
 To mc tliy quiclc'ning ftrcngth fupply. 
 
 And wiiii thy promiii'd mercy chcar 
 
 A heart devoted to thy f:ar. 
 
 o 
 
 PRAYERS. 
 I. Jii Evening Pi-iiycr. 
 
 Merciful God and tender Father, look down 
 from thy throne, and receive the humble tri- 
 bute (.four thanlcs, forajl thy mercies vouchfafcd 
 unto us this day pail. Forgive the numerous /ins 
 we have committed, with all our fccrct faults (a). 
 Thus proHrate in thy awful prefcnce we ofter up 
 to thee, the living facrifice of our hearts : accept 
 it, O Lord of mercy, as our evening oblation, 
 and open thine ears to our unfeigned prayer! 
 Banifli from us all evil thoughts : let not our own 
 jmaoinations confpire againft us : and proteiS us 
 from all the perils of this night. Be thou our 
 guard and our defence; and, as we now ceafe 
 from the cares and labours of the day, in thy 
 good time, O Lord, bring us to eternal re/t, in 
 Jefus Chrijl, our blefled Saviour and Redeemer. 
 2. Our Father, &c. 
 
 o 
 
 3. For acceptance of prayer. 
 Heavenly King, Almighty and Eternal God, we 
 thy finful creatures implore thy parental 
 goodnefs ! — Thou who art the tender Father of 
 mankind, accept the humiliation of our hearts. 
 To thee, great author of life, we offer up our 
 fouls and bodies, as a reafonable, holy and live- 
 
 ly facrifice ! And although our fin= be fo ni:n-.e- 
 rous, v/e are not worthy to (land in thy fight, 
 yet in mercy accept our prayers ! Accept them, 
 O G )d, through the medi.ition of Jefus Chrijl 
 our Saviour, to whom v.'ith the Koly Spirit, all 
 honour, glory, dominion and power be unto 
 thee, O Father Almighty, v/orld without end ! 
 
 4. For ajffance in a religious Life, 
 
 A S S I S T us, O merciful Creator, that we 
 may trull in thee as our only good! — Fill 
 us with thy grace, that, thro' faith in the blood . 
 of Chrifl, we may live in obedience to thy laws, 
 and obtain rcmiffion of our fins, aivd all the be, 
 nefits of his paffion. O gracious Father, plen- 
 teous in goodnefs and truth, hear cur fupplica- 
 tions, and grant us fuch aids as may conduct us 
 in thy paths ; and give fafety and reft to our dif- 
 tempcr'd fouls. Thou icnoweft v/hereof we are 
 made : O deal not with .us after our fins, ftor 
 punifh us according to our iniquities. ' Be 
 favourable unto us, and purify our hearts from 
 that vile drofs which obilrucls their efforts to 
 ferve thee in true piety and holinefs of life. 
 This we beg, O God of mercy, for the fake of thy 
 dear fon, who died that we might live for ever ! 
 
 4. For pardon offms, in the hour of death. 
 
 rj^ ATHER of angels and men! Almighty 
 Lord and Creator of univerfal being, in 
 whom do live the fpirlts of thejuH made per- 
 .fe£l ! Let our fouls be acceptable in thy fight ! 
 O wafli them in the blood of that immaculate 
 Lam.b which was fhed for the fins of the world ; 
 that the defilements they have contracSled may 
 be purged away. O Lord of life, and Saviour 
 of the world, forgive our tranfgreffions ! Plead 
 thou our caufe at the throne of mercy, and when 
 our awful hour of death fliall come, receive us 
 into thy glory. 
 
 Monday's Third Devotion. 
 
 EXHORTATION. 
 
 Wl HAT is 77ian, O God, that thou art mind- 
 ful of him; or the fon of man, that thou 
 vifitefl him ? — 
 
 Whofliall afcend into thy hill, O Lord, or 
 who fhall rife up in thy holy place r — 
 
 Even he, that hath clean hands and a pure 
 heart; that hath not lifted up his mind unto va- 
 nity, nor intended to deceive his neighbour. 
 
 Glory be to thee, Lord f 
 
 PSALMS 
 
 (rt) To make fuch paufes as may afford time for feme recolleillon, as each may apply to hirafelf the fins he 
 is confcious of,
 
 [ 349 ] 
 
 PSALMS. 
 For trujl In God. 
 
 ' J ' H O U waft our hope when we hanged yet 
 upon our mother's breaft ! 
 
 We have been left unto Thee ever fince we 
 were born ; thou art our God; even from our 
 mother's womb ! 
 
 Be not thou far from us, O Lord : thou art 
 our fuccour, hafte thee to help us. 
 
 praife the Lord yc that fear him, magnify 
 him all ye fins of men ! 
 
 For he defpifeth not the low eftatc of the poor : 
 he hideth not his face from him ; but when he 
 calls unto him, he healeth him. 
 
 The poorfhall eat and be fatisfied ; they that 
 feek after thee, O Lord, fliall praife thee ; they 
 fhall live for ever ! 
 
 Let all the ends of the world remember thcm- 
 felves, and be turned unto flie Lord, and all the 
 kindred of the nations worfhip before him ! 
 
 For the kingdom is thine, and thou art the go- 
 vernor among the people ! 
 
 All they that go down into thed:<jl, fhall ineel 
 before thee, — for no man hath quickened his 
 own foul. 
 
 They fhall return, and the heavens fliall de- 
 clare his righteoufnefs. 
 
 Glory be to thee, Lord ! 
 
 For Confidence in God under all Conditions. 
 
 'T* H O U, O Lord, art my defender : thou art 
 my worfliip, and the lifter up of my head. 
 
 1 lay me down and fleep, and rife up again ; 
 for thou. Lord, fuftaineft me. 
 
 Salvation belongeth unto thee, O Lord, and 
 thy blefling is upon thy people. 
 
 When I remember thee, my heart is ^lad, and 
 my glory (a) rejoiccth ; my ficfh alfo reikth in 
 hope ! 
 
 Thou flieweft me xhepath of life : in thy pre- 
 fence is the fidnefs of joy ; and at thy right hand 
 there is pleafire for ever more. 
 
 Thou, Lord, art my light and my falvation, 
 whom fhall I fear ? Thou, Lord, art thejlreii^th 
 of my life, of whom iliall I be afraid P 
 
 SCRIPTURE. 
 
 Attendance of the Shepherds at the Birth of Chriji. 
 
 Luke ii, 15. 
 A N D it came to pafs, as the angels were 
 gone away from them to heaven, the fhep- 
 herds faid one to another, Let us now go even un- 
 to Bethlehem, and fie this thing which is come t» 
 pafs, which the Lord hath made known unto us. 
 And they came with hafte, and found Alary and 
 Jofiph and the Babe lying in a manger. And, 
 when they had icsn it, they made known abroad 
 the faying which was told them concerning this 
 Child. 
 
 The hopes of a Chri/iian. 
 
 I yohn iii. ver. r. 
 
 13 E H O L D what manner of love the Father 
 hath beftovved upon us, that we fliould be 
 called the fons of God : therefore the world 
 knowcth us not, becaufe it knew hi;i! not. Be- 
 loved, now are we the fons of God, and it dotk 
 not yet appear what we Jhall be : hut ws i-no-uj, 
 that when he fhall appear, zve fhall be Use him ; 
 for we Ihall fee him as he is. And every man, 
 that hath this hops in him, purifieth himfelf, 
 even as he is pure. Whofoevcr committeth fin, 
 tranfgrefleth alfo the Liw, for fm is the tranf- 
 greffion of the law. And ye know, that he was 
 manifefted to take azuny our fins j and in him is 
 no fin. WhoCoevct a/iidcth in him, fmneth not : 
 whoever fmneth, hath not fiecn him, neither hiou.n 
 him. Little children, let no man deceive you ; 
 he that docth rigJnconfincfis is righteous, even as he is 
 righteous. He that committeth fm is of the devil i 
 for the devil fmneth from the beginning-. For 
 this purpofe, the Son of Gn! w^is manifefted, that 
 he might deftroy the worh of the devil. 
 
 RELIGIOUS POETRY.. 
 
 Toe Chrifiian's Conteinplaiicn, a Hynn. 
 T N vain the duflcy night retires, 
 
 And fullen fhadows fly : 
 Li vain the morn with purple light 
 Adorns the eaftern (ky : 
 
 2 z 
 
 In 
 
 (n) The foul and rational nature.
 
 [ 2S<=> 1 
 
 In vain the gaudy rifing fun 
 
 The wide horizon gilds; 
 Comes glitt'ring o'er the filver ftrcams. 
 
 And chears the dewy fields : 
 
 In vain, difpenfing vernal fweets, 
 The morning breezes play; 
 
 In vain the birds, with clicarful fongs, 
 Salute the new-born day ; 
 
 Li vain, ?ift!,'fs my Saviour' i fuce 
 
 Thefe gloomy clouds controul ; 
 
 And diflipate the fullen fhadcs 
 
 That prefs my drooping foul. 
 
 Oh ! vifit then thy fcrvant, Lord., 
 With favour from on high-; 
 
 Arifc my bright immortal Sun, 
 
 And all thefe fhades will die. 
 
 O v/hen {hall I behold thy face, 
 All radiant and ferene. 
 
 Without thofe envious dufky clouds 
 That mak.es a veil between ? 
 
 When {hall that long-expe6led day. 
 
 Of facred vifion be, 
 When my impatient foul fhali make 
 
 A near approach to Thee ! 
 
 Thankfgiving, a Hymn (a). 
 
 P 
 
 RAISE to God,. immortal praife. 
 For the love that crowns our days : 
 Bounteous Source of ev'ry joy. 
 Let thy praife cur tongues employ : 
 
 For the blefilngs of the field ; 
 For the florcs the gardens yield; 
 For the vine's exalted juice ; 
 For the gen'rous olive's ufe. 
 
 Flecks that whiten all the plain, 
 Yellow {heaves of ripen'd grain. 
 Clouds that drop their fatt'ning dews. 
 Suns that tcmp'rate warmth difFufe ; 
 
 All that fpring, with bounteous hand,. 
 Scatters o'er the fmiling land ; 
 All that lib'ral autumn pours 
 From her rich o'erflowing ftores ; 
 
 («) By Mifs Aihiu. 
 
 Thefe to Thee, my God, wc owe, 
 Source whence all our blefljngs flow ' 
 And for thefe my foul {hall raife 
 Grateful vows and folemn praife ! 
 
 Yet fhould rifino whirlwinds tear 
 
 o 
 
 From its flcm the ripen'd car ; 
 Should the fig-tree's blafled {hoot 
 Drop her green untimely fruit ; 
 
 Should the vine put forth no more. 
 Nor the olive yield her {lore ; 
 Though the fick'ning flocks {hould fall,. 
 And the herds defert the ftall ; 
 
 Should thine altcr'd hand reftrain 
 The early and the latter rain, 
 Blaft each op'ningbud of joy, 
 And the rifing car deflroy ; 
 
 Yet to Thee my foul fhall raife \ 
 
 Grateful vows and folemn praife ; 
 And, when ev'ry blefhng's flown. 
 Love Thee — -for Thyfelf alone ! 
 
 PRAYERS.. 
 
 1.. Evening Prayer. 
 
 A Lrnighty Lord, who by thy merciful tea— 
 dernefs hafl condudled us in fafety to the 
 conclufion of this day ; blot out the offences 
 we have committed againft: Thee. Trufling in 
 thy mercy we now retire in peace, in humble 
 confidence of thy proteftion. Let this return of 
 the hour of refl, remind us of the {hortnefs of 
 life, and our fleep teach us what it is to die ! — 
 Prefcrve us, O God, for Jefus Chrijl his fake, in 
 whofe mofi: blefTed name, and the comprehenfive 
 words which he hath taught us, we further offer 
 up our petition at thy throne. 
 
 2. Our Father, &c. 
 
 3. For Repentance. 
 
 ■jV/T O S T merciful Father of mankind, look 
 down, we befeech thee, from thy glory, 
 and behold us miferable finners, who deplore our 
 manifold violations of thy holy laws, and all the 
 wcaknefles and depravity which have fo often 
 2 gained. 
 
 i
 
 [ 35« ] 
 
 gained dominion over us ! Give us thy faviiig 
 health, that we may again recover from fin ; and 
 enjoy our minds in peace. Deliver us from the 
 pangs oi fear, by That fteady hope and truft in 
 Thee virhich lead to everiafling life. Let our 
 earned fupplications and prayers find admittance 
 at thy throne, O God, through the merits and 
 interceffion of thy Son, whp liveth and reigneth 
 with Thee and the Holy Spirit, one God, for 
 ever and ever ! 
 
 4. For Purity and Charity. 
 
 TV/f OST merciful Cjod, and tender Father, 
 who didft fond thine only Son into the 
 world to fave manlcind ; we befeech thee to dif- 
 pofe our hearts to repentance. Keep us in a ftate 
 of conftant watchfulnefs and humility, that we 
 may not be entangled in the fnares of the world, 
 nor the liifts which war asrainfi: the Soul. Give 
 us a true zeal for thy glory ; and compafllon for 
 the ign.^rcni and them who walk in darknefs. Let 
 us delight in giving them inftruilion with gen- 
 tlenefs and zeal. O make us the inilruments of 
 thy providence in bringing them to a true lenfe of 
 their guilt; that, through thy mercy, forfalcing 
 the evil of their doings, they may live in thy fa- 
 vour and die i]i hopes of everlalfing happincfs ! 
 Grant this, we befeech thee, O God, for the 
 flike of Jrfns Chriji, our bleffed Lord and Re- 
 deemer. 
 
 5. For Thcinkfgiuing. 
 
 '\JU' E praife and magnify thy glorious name, 
 O Lord, and offer up the inccnfc of our 
 prayers to Thee. O cheer our heai ts with the 
 brightnefs of thy coujUcnance ; that we may ac- 
 cept thy mercies pafl-, as an earneft oC thy future 
 favour. Let notour fouls be forrowful as them 
 which are withojit hope'; but confidering the 
 boundiefs mercies Thou haft (hewn, in every age, 
 to all the children of men, we may never depart 
 from thy love ! Thus infpired with the zci:! of our 
 truf}, and the awfuinefs oi our fcjr, we devote our 
 hearts to Thee, in whom ail comfort and joy 
 are centered. This v.'c beg for his fake, whofe 
 love for us extended even to the fufFering an 
 ignominious death ! 
 
 6. For a happy Death. 
 
 T O O K down, O Lord, from thy triuiii- 
 phant glor)-, and behold us miferable fin- 
 ners proftrate before thee. Give us thv grace, 
 that we may confider how fliort a time is allotted 
 man to live, and how full oi trouhie h\s life is ; 
 coming up, and being cut doxvn like a fovjcr ; 
 and fleeing as it were a fiadoiv, never continu- 
 ing in one flay. To whom fliall zve feek for 
 fuccour, whilft our ftns are fo juftiy ofFenfive to 
 thee ! — O Chrift, thou eternal judge of men, fhut 
 not thine ears to our prayer^;, nor fufFer us iri 
 our laft hours, for any pains of i^i,.'/.', to fall 
 from thee I 
 
 Z z 2 
 
 T U E 5 D A Y.
 
 [ 352 J 
 
 T U E 
 
 D 
 
 Y. 
 
 Firft Devotion. 
 
 D E CL A RATI-ON. 
 
 OGod, we praife and worfliip tliee, the 
 Creator and Governor of all things viilble 
 and invifible. 
 
 Thou art greatly to be praifed and had in re- 
 verence by all who draw nigh unto theo ! 
 
 We acknowledge thee the one living and true 
 God : God in heaven abo\c, and in earth be- 
 neath, and .throughout all the worlds ! There is 
 none befides thee ! 
 
 Thou who art gone up on high ; who haft led 
 cnptivity captive, and received gifts for men ; yea 
 even for thine enemies, that the Lord God might 
 dwell among them : 
 
 Praifed be thy name, even thine who helpejl us, 
 and poureft thy benefits upon us 1 
 
 He is our Godj even the God of whom com- 
 cth our falvation ; God is the Lord, by whom 
 we cfcape death. 
 
 PSALMS. 
 
 Tlie Excellency cf the Commandments. 
 
 r\ PEN thou mine eyes, O Lord : that I 
 may fee the wondrous things of thy Jaw. 
 
 Make me to undcrftand the way of thy com- 
 mandments : and fo fhall I talk of thy wond- 
 rous works. 
 
 Take from me the way of lying : and caufe 
 thou me to make much of thy law. 
 
 1 have chofen the way of truth, and thy judg- 
 ments have I laid before me. 
 
 Give me underftanding, and I fhall keep thy 
 lav/ : yea, I fhall keep it with my whole heart. 
 
 Glory be to thee, O Lord I 
 
 Repentance. 
 
 'T* HE forrows of my heart arc enlarged : O 
 brijig thou me out of my trouble 
 
 Look upon my advcrfity and mtfery, and for- 
 give all my fin. 
 
 O keep my foul and deliver me ; let me not bo 
 confounded whilft I put my truft in thee. 
 
 Put me not to rebuke, O Lord, neither chaf- 
 ten me in thy heavy difpleafure. 
 
 Forfake me not, in thine anger : neither cha- 
 ftcn me in thy heavy difpleafure, 
 
 Forfake me not, O Lord my God : be not far 
 from me. 
 
 Have mercy upon me, after thy great good- 
 nefs : according to the multitude of thy mercies 
 put away mine offences ! 
 
 O give me again the comfort of thy help : 
 and ftablifh me with thy free fpirit. 
 
 Let the facrifice of my troubled fpirit be ac- 
 ceptable to thee, O God: defpife not my bro- 
 ken and contrite heart. 
 
 Thy loving kindnefs is better than life itfelf : 
 
 As long as I live will I magnify thee, and lift 
 up my hands in thy name. 
 
 Be thou my helper, O God, that under the 
 fliadow of thy vi'ings I may rejoice. 
 
 Glory he to thee, O Lord! 
 
 SCRIPTURE. 
 
 The zvife men from the Eajl miraculoufly informed of 
 the birth ofChrijh 
 
 'T* HEN Herod, when he had privily cal- 
 led the wife men, enquired of them dili- 
 gently what time the Jlar appeared : and he 
 fent them to Bethlehem, and faid. Go and fearch 
 diligently for the young child, and v/hen ye have 
 found him, bring me word again, that I alfo 
 may go and worfhip him. When they had heard 
 the king, they departed ; and lo the flar which 
 they faw in the Eaft went before them, till it 
 came and flood over where the young child v/as. 
 
 When
 
 r 353 I 
 
 When they faw the ftar, they rejoiced with ex- 
 ceeding great joy. And when they were come 
 into the houfe, they faw the young child, with 
 Mary his mother, and fel! down and worfhip- 
 ped him. And when they had opened their 
 treafures, they prefented unto him gifts, ,gold 
 and frankincenfe and myrrh. And being warned 
 of God in a dream, that they fhould not return 
 to Herod, they departed into their own country 
 another way. 
 
 Purity and Hu7niUty In Chrlji, 
 Epift. Rom. xii. r. 
 
 T Befeech you therefore, brethren, by the mer- 
 cies of God, that ye prefent your bodies a 
 living facrifice, holy and acceptable unto God, 
 which is your reafonable fervice : and be not 
 conformed to this world : but be ye tramformed 
 by the renewing of your mind, that ye may 
 prove what is That good and acceptable, and 
 perfect will of God. For I fay, thro' the grace 
 given unto me, to every man that is among you, 
 not to thinlc of himfelf more highly than he 
 ought to think, but to think foberly, according 
 as God hath dealt to every man the meafure of 
 faith. For as we have many members in one 
 body, and all members have not the fame office; 
 fo we being many, are one body in ChriJ], and 
 every one members one of another. 
 
 RELIGIOUS POETRY. 
 
 Hy}".n on the Crucifixion of cur Saviour. 
 
 "AH! whence thefe dire portents around, 
 
 That earth and heav'n amaze ? 
 Wherefore do earthquakes cleave the ground ? 
 Why hides the hm his rays ? 
 
 Not thus did Sinai's trembling head 
 
 With facred horror nod. 
 Beneath the dark pavilion fpre;d. 
 
 Of the defcending God ! 
 
 What tongue the tortures can declare 
 
 Of this vindiftive hour ? 
 Wrath he alone h^d ivlll to fhare. 
 
 As he alone had pow'r ! 
 
 See dreaming from the fatal tree 
 
 His all-atoning blood. 
 Is this the Infinite?— 'Tis He ! 
 
 My Saviour and my God ! 
 
 For me thefe pangs his foul affail. 
 
 For me tlic death is borne ! 
 Alyfi'ns gave fliarpnefs to the nail ; 
 
 And pointed every thorn. 
 
 hci fill no more my foul enflave ; 
 
 Break, Lord, the tyrant's chain ; 
 Oh fave me whom thou cam'll to favc,, 
 
 Nor bleed, nor die in vain !" 
 
 PRAY E R S. 
 
 I. Fir the Alornlng, lulth a Senfie of Ep.arnpk and 
 Dependence. 
 
 f^ God of mercy, behold thy fervants who are 
 rifen from the death of flecp ; accept \\v^. 
 tribute of our thanks for this, and all thy mer- 
 cies. Defend us from all the perils to which we- 
 are expofed. Go forth v/ith us, O Lord, that iii. 
 all our freps we may remember thee, and fo liand 
 in awe that we fin not. Let the bright example 
 of our blcffed Redeemer, be hourly prefent to our 
 thoughts ; that knowing our duty, we may dif- 
 charge it with a flriifl attention to thy facred' 
 word ; and our whole lives become as one con- 
 tinued prayer ! Give us fo true a fcnfc of our 
 dependance on thee, that fubmitting with an 
 humble and a contrite fpirit, to whatever thy 
 Providence fhall ordain ; in the hlghejl flow of 
 profperity, or the lowejl ebb of afflidtion, we may 
 rejoice in the hopes of thy mercy, through fefus 
 Chrlji our Saviour, who hath comuiaiiccd us 
 when we pray, to fay, 
 
 2. Our Father, &c. 
 
 3. For Humlili'ticn and Repcntioicc^ 
 
 T 
 
 U R N u% O God, from the wlckednefs we^ 
 have committed, that we mav hereafter 
 do only ThatAvhi-ch is lawful and right. Hear 
 us, we bcfeecii thee, and fave our fouls ! In thy 
 awful prefence we acknowledge our tranfgrefTionSy 
 and lament our fins f — O Father, wejiave finncJ 
 againft thee^ and our ov/n confcience, and are 
 not worthy of thy proteflion ; yet in mercy haft 
 thou preferved us from defcrudion. CorreoT: u'^, 
 O Lord, but not in thine anger, left we perifh 
 for ever ! We befeech thee, by the blood of 
 Chrlfi, to forgive cur cfFenccs ; and in thy arcat 
 mercy to deliver us, for the fake of the fame je~ 
 fus Chrijl, the Saviour oi ih^woM ! 
 
 T, 4. For
 
 [ 354 ] 
 
 4- For divine AJfijlance and a happy Death. 
 
 f^Mijifcient, Omniprcft-nt, Eternal God ! who 
 fiirv^ycft al! the works of thine hands, and 
 compafl'v'th all nature as with a belt, the Earth 
 J)eing as nothing to thy fin-ngth,— extend thy 
 mercy to us niii'crable offenders ! The confciouf- 
 nefs of our guilt Hts heavy on our fouls: O let 
 the rays of thy mcicy ct.ligbtcn and invigorate 
 our hearts, that behold ijig thee as our fupreme 
 felici*y, we may fearch after the things which 
 belong to our peace, before they are hid from 
 our eyes for ever ! Be thou conftant to our 
 thoughts, and fo guard the avenues to our hearts, 
 that we may live inflexibly prepared for That 
 tremendous hour, whcji the breath of our noflrils 
 
 will ceaft, with all our thoojiits, and we fli^U 
 be numbered with the inhabitants of the grave. 
 Save us, O blefied Redeemer, and by thy power- 
 ful ijitercefiion bring us to eternal reji. 
 
 5. For a h/ippy RcJ'nrreSlion. 
 
 A Lmighty Father, who didfl fend thine o/i!y 
 fon Jefui Chriji into the world, to vifit and 
 redeem mankind ; give us grace, we befeech thee, 
 that in the laf! day, when he fnall come again in 
 his glorious majefty, to judge both the living and 
 the dead, we may rife to the life immortal, 
 through him, who liveth and reigneth, with 
 thee and the Holy Spirit, one Gwd, vvorld with- 
 out en.!. 
 
 Tucfday's Second Devctiou. 
 
 DECLARATION. 
 
 '"P H O U alone art from everlafting, without 
 beginning of days, or end of years ! Thou 
 lived: and reignefl for ever and ever ! 
 
 Righteous art thou O Lord, and upright are 
 thy judgments. 
 
 We magnify thee, the high and lofty one, 
 who inhabiteft eternity ! 
 
 Thou dwellefl in light inacceflible and full of 
 glory ; whom no mortal eye hath feen, or can 
 fee. 
 
 Infinite art thou, O God ! Thou dwelleft not 
 in temples made with hands ! 
 
 The univerfe is thy temple : thou art prefent 
 at all times, in every part of thy dominion ; and in 
 thee we live, and move, and have our being! 
 
 PSALMS. 
 
 On the Folly of Sin and the Vanity cf human Life. 
 
 TJ EAR my prayer, O Lord, and with thine 
 ears conlider my calling- with-hold not 
 thy peace at my tears. 
 
 O fpare me a little, that I may recover my 
 Jirength («), before 1 go hence, and be no more 
 feen. 
 
 My mouth fhall fpeak of uiifdom : and my 
 hvart fliali mule oi underjianding. 
 
 There be feme who pv.t their trufl: in their 
 goods ; and boait themfclves in the muhituie of 
 their riches : 
 
 But no man may deliver his brother, nor make 
 agreement unto God for him ; 
 
 For it Coil more to redeem his foul ; fo that 
 he muft let That alone for ever. 
 
 We fee that v/ife men alfo die and perifh to- 
 gether ; as well as the ignorant and foolifh, and 
 leave their riches for others. 
 
 Some think that their hrjufei fhall continue : 
 and their dwelling places endure from one ge- 
 neration to another, and that they fhall call the 
 lands for ever, after their own names : 
 
 But when thou with rebukes, doftchaflen man 
 foryz«, thou makefc his beauty to confume away, 
 like as jt were a tnoth fretting a garment: — 
 every man therefore is but vanity ! 
 
 Glory be to thee, Lord ! 
 
 SCRIPTURE. 
 
 Sharaifler of the Mejfiah in relation to his forerunner 
 
 John the Baptijl. 
 
 John i. I. 
 
 1 N the beginning was the Word, and the 
 
 Word was with God, and the Word was God. 
 
 The fdme was in the Ltginmng -with God. All 
 
 thirgs wercimade by him, and without him was 
 
 not 
 
 (fi) Strength in ihis I'lace viaj be underjlood integrity of heart, as luell as free Jom from fuhnefs.
 
 C 355 J 
 
 T!ot rrny thing made that iv^s made. In him 
 was /iff, and the life v/as the /ig/jt of men. And 
 the light fhineth in darlcnefs, and the daricncfs 
 compreheiideth it not. There was a man fent 
 Irom God, whofe name was yohn : the fame 
 came for a witnefs, to bear witnefs of the light, 
 that all men through him might believe. He 
 was not That light, but was fent to bear witnefs 
 of That light. That was the true light which 
 lighteth every man that cometh into the world. 
 He was in the world, and the world was made by 
 hitriy and the world knew hiin not. He came unto 
 his own, and his own received him not. But as 
 many as received him, to them gave he power to 
 become ihefans of God, even to them that believe 
 on his name ; which were born, not of blood, 
 nor of the will of xhcfe/h, nor of the will of ma>i, 
 hatoi God : and the Word was made flefh and 
 dwelt among- us, (and we beheld his glory, the 
 glory as of the only begotten of the Father) full 
 of grace and truth ! 
 
 Defcription of Duties and Zeal of a Chrijlian Life. 
 
 Romans xii. 6. 
 
 H 
 
 AVING then gifts, differing according 
 to xki<igraie that is given to us, whether 
 prophecy, let us prophecy, according to the 
 proportion of faith ; or miniftry, let us tvait on 
 our miniftring ; or he that teacheth, on teaching ; 
 or he that exhorteth, on exhortation : he that 
 giveth, let him do it ivith fimplicity ; he that rul- 
 eth, with diligence ; he that fneweth mercy, with 
 chearfulnefs . Let love be without diffunulation. 
 Abhor That which is evil; cleave to That 
 which is ^W. Be i/W/)' aiTeiStioned one to ano- 
 ther, in honour preferring one another . not 
 Jlothful in buiinefs ; fervent in fpirit, ferving the 
 Lord: rejoicing in hope; patient \n tribulation; 
 continuing infant in prayer ; diflributing to the 
 ncceffity of faints ; given to hofpitality. — Blefs 
 them that perfecute you; blefs and cwfe not. 
 Rejoice with them that do rejoice ; and ivcep with 
 them that weep. Be of the fame mind one to- 
 wards another. Mind not high things, but csnde- 
 fcend to men of low ejlate. 
 
 ^ RELIGIOUS POETRY, 
 
 Hymn for a particular Repentance {a). 
 
 K'\ Thou eternal God of truth. 
 
 Benignant Lord of love j 
 Blot out the madncfs of my jouth. 
 
 From thy dread books abovj. 
 
 Regard, all-powciful gracious God,, 
 
 Thine own Adcjfiah bleeds ! 
 Avert thy juil: avenging rod, 
 
 Moft due for my mifdecds. 
 
 And let thy clemency divine. 
 
 The fulncfs of thy grace, 
 Confpicuous in my perfon ftiine. 
 
 And all my crimes efface. 
 
 Thy aid, my Saviour, flili impart, 
 
 A'ly mind from fear I'eleafe ; 
 Still, ftill direft my contrite heart. 
 
 And foothe my foul to peace. 
 
 So {hall each mind by error fway'd. 
 
 From me thy precepts learn. 
 That long from thee, their God, has flray'd,. 
 With humble hope return ! 
 
 On the Shortnefs and Vanity of Life. 
 
 pjEAR, Lord, my pray'r, and let m.y cr-ies; 
 
 Accepted to thy throne arife ; 
 O turn not tliou thy face away. 
 Nor longer my relief delay ; 
 But mark my forrow from on hirh. 
 And pitying to my call replv. 
 Faft as the mountain fm.oke decays. 
 On Tnr.e''s light pinion Hit rny days : 
 As fades ihejhadow of the fun. 
 With quick decline mymcvicnts run, 
 Juft verging to their clofv: : my face. 
 Its vernal bloom, and youthful grace, 
 Extinguilh'd, withers on the eye. 
 As plants beritrath a hoflile flcy. 
 But Thou, blell guard of Ifniel's fold, 
 Shalt age^ fee, on ages roll'd,, 
 Andthron'd above, to endlefs days 
 Extend thy honour, name, and praife A 
 
 Pcniiciltiail 
 
 («) The compofition of the lady who wrote the hymm in this manna), and alfo die paftoral elegy, wl,.ii, 
 p.ijo..
 
 [ 35^ ] 
 
 FentUfitial Hymn from Pfahn li. 
 
 TT A V E mercy on me, Lord, 
 
 As thou wert ever kind : 
 Let ine opprefsM with loads of guilt 
 Thy wonted mercy find. 
 
 Wafti ofF my foul oftence, 
 
 And cleanfc me from my fm ; 
 For I confefs my crime, and fee 
 
 How great my guilt has been. 
 
 Againft thee. Lord, alone. 
 
 And only in thy fight. 
 Have I tranfgrefs'd ; and tho' condemn'd 
 
 Mull own thy judgments right. 
 
 Iih guilt esch part was form'd 
 
 Of all this finful frame ; 
 In guilt I was conceiv'd and born, 
 
 The heir of lin and (hame. 
 
 Blot out my crying fins. 
 
 Nor me in anger vievl' ; 
 Create in me a heart that's clean. 
 
 An upright mind renew ! 
 
 PRAYERS. 
 
 I . For the Evening, and Defence againji Evil, 
 
 ^^ Father, forgive t'^s fins and infirmities into 
 ^"^ which v.-e have fallen during the courfe of 
 the day which is clofed on us. O thou fure de- 
 fender of all who put their truft in thee, keep us 
 this night under the fliadow of thy protection ! 
 O God, let thy almighty power fliield us againft 
 all dangers, and preferve us in all aflaults of our 
 Jpiriiual or bodily enemies, that we may dwell 
 fafe in a peaceful habitation. Grant this,, we 
 befeech thee, for the fake of Jefui ChriJ}, our 
 bleffed Lord and Redeemer ! 
 
 2. For Forgiven.'fi of Sins and divine FroteSficn. 
 
 J\/TO ST merciful Gcd, who, according to the 
 multitude of thy mercies, doft fo put away 
 the fins of thofe v/ho truly repent, that thou re- 
 membereft them no more; open thine eyes of 
 mercy, and behold us who prollrate ourfelvc* be- 
 fore thee. Confider our contrition, and accept 
 our unfeigned tears ! Impute not unto us our for- 
 mer fins ; but ftrengthen us with thy holy fpirit. 
 Receive us, O (jod, under the fhadow of thy 
 mercy, and preferve us, for the fake of thy be- 
 loved fon fefus Cljrrj?, our Redeemer ! 
 
 3. Our Father, ice, 
 
 4. For Afftjiance wider the [nfrnrit'ies of Life. 
 
 /ILmighty God, the fountain of all v/ifdom, 
 wiio knoweit all our wants and necefTities, 
 have mercy and compaffion on our unnumbered 
 infirmities ; and thofe good things which for our 
 finfulnefs we do not, and for our blindnefs ws 
 cannot afk, vouchfafe to give us for the merits of 
 thy dear fon Jefus Chrijl our Redeemer. 
 
 5. For a happy Death, 
 
 /jLmighty Lord and Father of Spirits, we be- 
 fcech thee to give us fo juft a fenfe of our con- 
 dition, thatfurvivingfuclii/a;.{y fpedtacles of mor- 
 tality, we may confider the uncertain duration of 
 our own lives. Teach us to number our tranftent 
 days, and ferioufly apply our hearts to heavenly 
 wifdom. And when the trial of our lives fhall 
 end, O Lord receive us into life eternal, through 
 the merits of fefus Chriji, who died on the crofs 
 for us miferable finners ! 
 
 Tuefday's Third Devotion. 
 
 EXHORTATION. 
 
 WHatfo'.vcr ye would that men fhould do 
 unto you, fo do unto them, for this is 
 the law and the prophets. Matih. vii. 12. 
 
 To do good anddiftributc forget not; for with 
 fuch facriiices God is well pleafed, Heb, xiii. 16. 
 
 O put yourtruft in God, pour out your hearts 
 before him, for he is your hope. 
 
 Give notyourfelves unto vanity : if riches in- 
 creafc, fet not your hearts upon them. 
 
 P S -A L M S
 
 I 357 ] 
 
 PSALMS. 
 
 SCRIPTURE, 
 
 For confidence in God under Afllnlon, 
 
 J E T not them that truft in thee, O Lord 
 God of hofts, be aflianiijd : let not thofc 
 that feek thee, be confounded ! 
 
 Hear me, O God, in the multitude of thy 
 mercy, even in the truth of thy falvation. 
 
 Hear me, I befeech thee, for thy loving kind- 
 nefs is comfortable : turn thou unto me accord- 
 ing to the multitude of thy mercies. 
 
 I will remember thee on my bed, and think 
 upon thee when I am waking. 
 
 Hide not thy face from thy fervant, for I am 
 in trouble. 
 
 When I am poor and in heavinefs, thy help, 
 O God, (hall lift me up. 
 
 The humble (hall confider this, and be glad : 
 feek ye after God, and your foul (hall live ! 
 
 Glory he to thee, Lord! 
 
 Thankfgiving. 
 
 ^\ God, my heart is ready, my heart is ready j 
 I will fmg and give praife ! 
 
 Let heaven and earth praife thee, O God, the 
 fca and all that moveth therein. 
 
 For thy mercy is greater than the heavens, 
 and thy glory is above all the earth. 
 
 Thou preferveft xhcfwiple ; I was in mifery, 
 and thou didfl help me. 
 
 Turn again unto thy reft, O my foul, for the 
 Lord hath rewarded thee. 
 
 I will walk before thee, O Lord, in the land 
 of the living. 
 
 I will receive the cup of falvation, and call 
 upon the name of the Lord .' 
 
 I will offer to thee the facrifce of thankfgiving, 
 and I will call upon thy name, O Lord ! 
 
 I will give thanks unto thee, for thou art gra- 
 cious, and thy mercy endureth for ever ! 
 
 Thou art my God, and I will thank thee j thou 
 art my God, and I will praife thee ! 
 
 Ckry be to thee, Lord f 
 
 Prophetical of the Sufferings of Chrijl. 
 
 Ifaiah 1. 5. 
 
 T^'HE Lord God hath opened mine ear, and I 
 was not rebellious; neither turned away 
 back. I gave my back to the fmiters, and my 
 cheeks to them that plucked off the hair. I hid 
 not my face from (hime and fpitting. For the 
 Lord God will help me, therefore (hall I not be 
 confounded; therefore have I fet my face like a 
 flint, and I know that I (hall not be a(hamed. 
 Heis near that juftificth me ; who will contend 
 with me ? Let us ftand together : who is mine 
 adverfary ? Let him come near to me. Behold 
 the Lord God will help me ; who is he thatfliall 
 condemn me ? Lo, they all (hall wax old as a 
 garment; the moth (hall eat them up. Whojs 
 among you that feareth the Lord, that obeyeth 
 the voice of his fervant, that walketh in dark- 
 nefs, and hath no light? Let him truft in the 
 name of the Lord, and ftay upon his God. 
 
 Char alter and Defcription of the Meffiah, 
 
 Hebrews i. i. 
 
 (^OD, who at fundry times, and in divers 
 manners, fpake in time pafl unto the fathers 
 by the prophets, hath in thefe laft days fpoken 
 unto us by his fon, whom he hath appointed 
 heir of all things, by whom alfo he made the 
 worlds ; who being the brightnefs of his glory 
 and the exprefs image of hisperfon, and uphold- 
 ing all things by the word of his power, when 
 he had by himfelf purged our fins, fat down on 
 the right hand of the majcfty on high; being 
 made fo much better than the angels, as he hath 
 by inheritance obtained a more excellent name 
 than they : for unto which of the angels faid he 
 at any time, Thou art my fon, this day have I be- 
 gotten thee? And again, /wfV/ be to him a father y 
 and he fnall he to me a fon ? And again, wJien he 
 bringeth the lirft begotten into the world, he 
 faith, And let all the angels of God worjkip him. 
 And of his angels he faith, Who maketi his an-
 
 [ 358 ] 
 
 gels fpirits, and his minifters a flame of fire. 
 But unto the Son he faith, .77;^ throne, OGsd, is 
 for ever and ever ; a fceptrc of righteoufnefs is the 
 fceptre of thy kingdom : thou haft loved righte- 
 oufnefs, and hated iniquity; therefore God, even 
 thy God,, hath anointed thee with the oil of glad- 
 nefs above thy fellows. And thou, Lord, in the 
 beginning haft laid the foundation of the earth ; 
 and the heavens are the work of thine hands. 
 They fhall perifli, but thou remaineft ; and they 
 all fliall wax old as doth a garment ; and as a 
 vsfture fhilt thou fold them up, and tlley fliall 
 be changed : but thou art the fame, and thy 
 years (hall not fail. 
 
 RELIGIOUS POETRY. 
 
 Hymn for Triumph over the World [a). 
 
 A Wake, my foul ! lift up thine eyes. 
 
 See where thy foes againft thee rife. 
 In long array, a num'rous hoft ; 
 Awake, my foul, or thou art lolt 1 
 
 Here giant danger threat'ningftands,. 
 Muft'ring his pale terrific bands ; 
 There Pleafure's filkeii banners fpread, , 
 And willing fouls arecaptive led. 
 
 &ee where rebfellious paflions rage, 
 And fierce defires and luft engage ; 
 The meaneft foe of all the train 
 Has thoufands, and ten thoufands flain., 
 
 7'hou tread'ft upon enchanted ground. 
 Perils and fnares befet thee round j . 
 Beware of all, guard every part. 
 But moft, the traitor in thy heart. 
 
 Come then, my foul, now learn to wield 
 The weight of thine immortal fliield j 
 Put on the armour from above. 
 Of heavenly truth and heavenly, love. . 
 
 The terror and the charm repel, 
 And powers of earth, and powers of hell : 
 The man of Calvary triumph'd here ; 
 Why ftiould his faithful followers fear I 
 
 Thankfgiving from Pfalm viii [h) 
 
 T. O R D, how glorious is thy name, 
 
 Whofe pow'r the heav'ns and earth proclaim^ 
 Thy glory thou haft fet on high 
 Above the regions of the fky ; 
 Thou flialtthe infants voices raife. 
 In pow'rful notes to hymn thy praife. 
 Till even thine enemies confefs 
 Thy works, thy heav'nly pow'r expreft. 
 
 When we the glorious fabric fee. 
 Sun, moon and ftars difpos'd by thee ; 
 Oh ! what is man, or his frail race, 
 That thou ihould'ft fuch a fhadow grace ?- 
 The heavens the angelic hofts contain. 
 But man thou form'ft on earth to reign ; . 
 Whate'eron earth thy hand has made 
 Was under his dominion laid. 
 
 The herds that plough the fertile field,,. 
 
 The flocks that fleecy tribute yield ; 
 
 All that on dales, or mountains izzA, 
 
 That fhady woods or defarts breed ; 
 
 All that thro' ether wing their way. 
 
 Or in the rolling ocean play : 
 
 Lord how glorious is thy name, 
 
 Whofe pow'r the heav'ns and earth proclaim. . 
 
 PRAYER S. 
 
 I. For the Evening. 
 
 C\ God, who by the gracious difpenfation of 
 thy Providence, haft brought us to the con- 
 clufion of- this day, enlighten our darknefs, , 
 and difpel the clouds of ignorance and perverfe-- 
 nefs which hang over our fouls ! Grant that we 
 may rife again to the enjoyment of the light. 
 Condudt us by thy Almighty arm ; cheer us 
 by thy countenance : grant that we may tri- 
 umph in the hopes of thy mercies in fefus ■ 
 CJirlJl ; and bring us to everlafting reft, for his 
 fake, who in his great mercy hath taught us, , 
 when we pray to fay. 
 
 2. Our Father, &c» 
 
 3. For 
 
 {a) By Mlfs JiUn. 
 
 {L) Set to mufic by Mr. Cooke, and ufed at the Foundling Hofpltal; 
 
 i
 
 V 359 ] 
 
 3- Far Jttenticn to Prayer. 
 
 /^ Lord God Almighty ! we prefent ourfelves be- 
 fore the Majefty of thy facred Throne with 
 reverential ftar. While we draw near unto 
 thee with our lips, let not our hearts be far from 
 thee ! Let us not tlare to addrefs thy tremendous 
 glory, while we fufFer our thoughts to wander. 
 Keep our affection warm, that our devotion may 
 
 be fincere ! Looic down with compaffion on 
 
 ws, firtful creatures ; pardon our wanderings and 
 diftradlions, and let every confcioufnefs of evil 
 towards thee fo reproach us, that wc may ac- 
 qu re the habit of ftcady and fixed thoughts. 
 Pofiefs our fouls with a due fenfe of thy omni- 
 prefence, that our prayers may not be as the 
 breath of our ncflrils which pafieth away, nor 
 our fpirits yield up any part of the homage due 
 to thee, for any earthly pleafure or fecular con- 
 cern. Fill our hearts with gratitude and vene- 
 ration ; love, confidence and joy, in hopes of 
 thy mercies in Jcfus ChriJ}, the mighty Saviour 
 and Redeemer of the world ! 
 
 4. For Jjjifiance under the Infirmities of Life. 
 
 pAther Almighty, who haft promifcd to hear 
 the petitions of all who implore thy mercy 
 in the name of C/firj/?, webefeech thee mercifully 
 to incline thine ears unto us, who now make 
 our prayer and fupplication unto thee : and 
 grant that thofe things which we faithfully afk 
 according to thy will, we may effeftually obtain, 
 to the relief of our neceffitics, and the fetting 
 forth of thy glory, through J^^j Chri/l out Re- 
 deemer ! 
 
 5. For Zeal and the Forgivenefs of others. 
 
 O God, we befeech thee, grant that in all our 
 
 fufFerings here on earth, we may ftedfaftly 
 
 look up to heaven ; and by faith behold the glory 
 
 that (hall be revealed j and being aflifted by thy 
 
 Holy Spirit, learn to love and blefs our enemies 
 by the example of thofe martyrs, who prayed 
 even for their murderers, to thee, O blclTcd Jc- 
 fus, who ftandeft at the right hand of God, to 
 fuccour all thofe who fufter for thee, our onlr 
 advocate and mediator ! 
 
 6. For Gratitude. 
 
 A Lmighty Lord and heavenly Father, who ic 
 thy boundlefs mercy haft preferved us, ac- 
 cept our gratitude and praife, that we, whc 
 have deferved puniflimci^t at thy hands, are chc- 
 riflied by thy comforts, and relieved by thy grace. 
 Thou, O merciful God, haft watched over ?//, 
 when we have not thought of thee, or confcioufly 
 offended thee. Forgive our fins, O God ; and 
 let our thankfulnefs and praife, with wings of 
 devotion fly to thy throne ! Thou whodidft fend 
 thy Son from thy bofom, and the feat of thy 
 glory, to a life of pain, and a death ofanguifh, 
 here on earth, that we might be freed from the 
 puniftiment due to our tranfgrellions ! — In what 
 exalted words of adoration fhall we pour out our 
 hearts ! — O let them burn within us, while our 
 fpirits rejoice, in hopes of the continuance of 
 thy mercies, through the fame jfefus Chri/l our 
 blefled Saviour and Redeemer. 
 
 7. For a hi^ppy Death. 
 
 o 
 
 God, whofe blefled fon was manifefted, that 
 he might triumph over death, deftroy the 
 works of the devil, and make men heirs of a 
 blifsful immortality ; grant, we befeech thee, 
 that having this hope, we may be purified in 
 body and foul, and fo conform our lives to the 
 precepts of thy gofpel, that -finally we may refifn 
 our breath to thee, O father of fpirits, firmly 
 trufting in thy great mercy, through Jtfus Chrify 
 the Lord of life, and Redeemer of the world ! 
 
 A a a 2 
 
 WEDNESDAY
 
 I 360 1 
 
 EDNESDAY. 
 
 Firfl Devotion. 
 
 DECLARATION. 
 
 IF we fay that we have no fin, we deceive 
 ourfelves, and the truth is not in us : but if 
 we confcfs our fins, God is faithful and Juft to 
 forgive us our fins, and to cleanfc us from all 
 unrighteoufncfs. i John i. 8, g. 
 
 Not every one that faith unto me. Lord, 
 Lord, Ihall enter into the kingdom of heaven; 
 but he that doeth the will of my Father who is 
 in heaven ! Matth. vii. 21. 
 
 Them that are meek fliall he guide in judg- 
 ment ; and fuch. as are gentle, them fhall he 
 teach his way. 
 
 PSALMS.. 
 On the Vanity of Life. . 
 
 15 E not afraid, though thou feeft one made 
 rich; or if the glory, of his houfe be in- 
 creafed : 
 
 For he fhall carry nothing away with hirrr 
 when he dieth ;. neither fhall his pomp follow 
 him. 
 
 For, while hs lived, he counted himfelf an 
 happy man : and fo long as thou doeft well unto 
 thyftlf, men will, fpeakgood of thee. 
 
 Lord, thou hafl been our refuge- from one ge- 
 neration to another. 
 
 Before the mountains were brought forth,^ or 
 ever the earth. and the world were mads : thou 
 art God from cverlafting, and world without 
 end ! 
 
 Thou turneft man to deflruiftion : again thou 
 fayeft, Come again, ye children of men. 
 
 A thoufand years in thy fight are but ^s yejier- 
 
 day : for thefe pafs away as a watch in the night. 
 
 As foon as thou fcattercft them, men aie even 
 
 as ^Jlcep ; and fade away fuddcnly like ihe grajs. 
 
 In the morning it is green, and groweth up^ 
 but in the evening it is cut down,, dried up, ani-. 
 withered. 
 
 For w^ confuming away in thy difpleafure; 
 are afraid of z/^^" wrathful indignation. 
 
 When thou art angry, all our days are gone : 
 our years come to an end, as it wtrez. tale that is 
 told. 
 
 The days of our age are threefcore years and ten ; 
 and though men be fo ftrong, that fome reach to 
 fourfcore years, yet is their flrength then but /«-■- 
 hour znAforrow; fo foon doth life pafs away, and 
 we are gone. 
 
 O teach us to number our dayf, that we may 
 apply our hearts unto wifdom ! 
 
 Turn thee, O Lord, at ths /<?/? ; and"be^r<7- 
 ciotts unto thy fervants. 
 
 O fatisfy me with thy tncrcy, fo fhall I rejoice 
 and be glad all the days of my life. 
 
 Shew thy fervants thy work, and their children 
 thy glory ! 
 
 Glory be to thee, O Lord! ' 
 
 Prophetical of the Mejftah. 
 
 "SJ E R Y excelleat things are fpoken of theej 
 thou city of God. 
 
 Of Sion it fhall be reported, that He was born 
 in her : and the JMoft High fhall ftablifh her. . 
 
 The Loid fhall rehcarfe it, when He uiriteth 
 up the people, that He was born there. 
 
 The Lord fhall fc;nd the rod of thy power out; 
 of Sion : be thou ruler, even in the midfl: among, 
 thine enemies. 
 
 The right hand of the Lord hath the pre-emi- 
 nfnce : the right hand of the Lord bringctli. 
 7iiighty things to pafs. 
 
 The fame Stone, which the builders refufed, 
 is become the Head-Stone m the corner : 
 
 This
 
 [ 36i ] 
 
 This is the Lord's doing, and it is marvellous 
 in our eyes, 
 
 Bleffed is He that cometh in the name of the 
 Lord ! 
 
 And let all that fear the Lord confefs, that his 
 mercy endureth for ever ! 
 
 Glory be to thee, Lord ! 
 
 SCRIPTURE. 
 
 Chri/i's frji Appearance on his Mijpon. 
 
 Luke ii. 46. 
 
 A N D it came to pafs, that after three days 
 they found him in the temple (being 
 twelve years old) fitting in the midfl of the doc- 
 tors, both hearing them and afking them quefti- 
 ons. And all that heard him were aftonifhed at 
 his underftanding and anfwers. And when they 
 faw him they were a?nazed : and his mother faid, 
 " Son, why haft thou thus dealt with us ! Be- 
 hold, thy father and I have fought thee for- 
 rowing." And he faid unto them, "How is it 
 that ye fought me I Wift ye not that I muft be 
 about ?ny Father's bufinefs ?" And. they under- 
 ftood not the faying which he fpake unto them. 
 And he went down with them, and came to A'a- 
 zareth, and was fubjefl unto them. 
 
 "Jujiice and Candour ejjeniial to ChriJUanity: 
 
 Luke vi. 36. 
 
 "D E ye therefore merciful, as your Father 
 alfo is merciful. Judge not, and ye (hall 
 not be judged ; condemn not, and ye fhall not 
 be condemned. Forgive, and ye fhall be for- 
 given : Give, and it fhall be given unto vou ; 
 good meafure, preffed down, and fhaken- toge- 
 ther, and running over, fhall men give into 
 your bofom ; for with the fame meafure that you 
 mete witha], it fhall he meafured to you again. 
 And he fpake a parable unto them : Can the blind 
 lead the blind ? fhall they not both fall into the 
 ditch ? The difciple is not above his Rlafter ; 
 but every one that is perfeSi, fhall be as his Maf- 
 
 ter. And why hcholdeft thou the mote that is in 
 thy brother'^ eye, and perceivcft not the beam that 
 is in thine own eye ? Either how canft thou fay 
 to thy brother. Brother, let me pull out the 
 mote that is in thine eye, when thou thyfclf be- 
 holdeft not the beam that is in thine own eye ? 
 Thou hypocrite, caft out firft the beam out of 
 thine own eye, and then fhalt thou fee clearly to 
 pull out the mote that is in thy brother's eye. 
 
 RELIGIOUS POETRY. 
 The Morning Hymn o/'Adam and Eve (a). 
 
 T 
 
 (a) Milton s Paradife Loft. This is fet to mufic in a 
 {i) I'etius, fometimes called the evening liar. 
 (f) Jupiter, Man, Mercury, and Saturn; and it is 
 Venus, the Sun, and Moon, being already n»entioned. 
 
 HESE are thy gloriousworks,Parentof good ! 
 Almighty ! thine this univeifal frame ; 
 Thus wond'rous fair : Thyfelf how wond'rous 
 
 then ! 
 Unfpeakable : who fitt'ft above thefe heav'ns. 
 To us invifible, or dimly feen 
 In thefe thy loweft works ; yet thefe declare 
 Thy goodnefs beyond thought, and pow'r divine. 
 Speak ye who beft can tell, ye fons of light. 
 Angels ; for ye behold Him, and with fono-s 
 And choral fymphonies, day without night. 
 Circle his throne rejoicing. Ye in heav'n, 
 On earth, join all ye creatures to extol 
 Him firft, Himlaft, Him midft, and without end. 
 Faireft of ftars [b), laft in the train of ni'fht. 
 If better thou belong not to the dawn. 
 Sure pledge of day, that crown'it the fmilino- 
 
 morn 
 With thy bright circlet, praifc him in thy fphere. 
 While day arifcs, that fweethour of prime. 
 Thou fun, of this great world both eye and foul. 
 Acknowledge Him thy greater ; found his praife 
 In thy eternal courfe, both when thou climb'ft. 
 And when high noon haft gain'd, and when thou 
 
 fall'ft. 
 Moon, that now meet'ft the orient fun, now fl^y'ft 
 With the fix'd ftars, fix'd in their orb that fltcs j 
 And ye five other wand'ring fires [c), that move 
 In myftic dance, not without fong; refound 
 His praife, who out of darknefs call'd up lio-ht..- 
 Air, and ye element-, the cldeft birth • 
 Of nature's womb, that in cjuaternion run 
 
 Perpctu.al 
 very mallerly manner by Galhard, the chcrufes by Cuehe. 
 
 uppofed- the Auihor meant to comprehend the Zarih ;
 
 I 3^2 T 
 
 Pcrpi-tual circle, muUiform, and mix, (a) 
 And jiouri/h iil! thin:-s, i- 1 your ctalllcis change 
 \ ary to our great Maker fill! new praife. 
 Ye mills and exhalations, that iiov/ riic 
 From hill, or ftcaminj^ lake, ilufky or gray, 
 1 ill tiic Inn paint yovn' fleecy flcirts with gold. 
 In honour to the world's great Author, rife ; 
 VVhtthcrto deck with clouds th' uncolour'd flcy, 
 i)r wet the thirfly earth with falliii<; fhowers.; 
 Rifing or falling, ftiil advance his praile. 
 1 lis praife, ye winds that from fourqiiartcrs blow, 
 J-lrcathc foftorloud ; and v/ave vour tops, ye pines 
 \\'ith every plant, in fign of worlriip wave. 
 1 ountains, and ye that warble as ye flow 
 Melodious murmurs, warbling tune his praife. 
 Join voices, alive living fouls (/>) ; Birds, 
 That finging, up to hsavun-gate afcend, 
 Bear on your wings, and in vour notes, his praife. 
 Yt that ill waters glide, and ye that walk 
 The earth, and ftately tread, or lowly creep; 
 VVitnefs if I be filent morn or even. 
 To hill, or valley, fountain, or frefli fhade. 
 Made vocal by my fong, and taught his praife. 
 Hail, univerfal Lord ! Bo bounteous ftill. 
 To give us only good ; and if the night 
 Have gather'd aught of evil, or conceai'4, 
 i)ifperfc it, as now light difpels the dark. 
 
 PRAYERS. 
 I. J^ Alormng Prayer. 
 
 Q L O R Y be to thee, O God ! We praife 
 and blefs thy holy name for thy providen- 
 tial care of us through the night paft ! Unwor- 
 thy as we are to lift up our eyes unto Thee, con- 
 tinue thy mercies to us, and give us thy grace 
 to walk in thy ways. Let us not wander 
 into ftrange paths ! O merafid Father, aflifl: us 
 to perform all our duties towards Thee, and 
 our neighbour. PoiTefs our fouls with an 
 awful fenfe of thy prefence, and a remembrance 
 of the account we muft one day give, that we 
 may obtain eternal happinefs in thy kingdom, 
 through the merits and mediation of Jefus Chriil 
 our Saviour ! 
 
 2. Our Father. Sec. 
 
 3. For Rifoluticn in Dcngir and yfjlicltcn. 
 
 T RD Jbiiii^hty, look down from thy throne 
 on us who f nd up our prayer' unto They. 
 Save us, O Lord, from the dangers that furround 
 us. (live us flrength to exert our reafon ; and 
 condud: us by thy merciful arm, that our hopes 
 may not be brought to confufion. Thou know- 
 eft what is beft for us ; and whether in life or 
 death, prefervc us, wc befeech thee, O merciful 
 Father, for the fake>of thy dear Son Jefus Chrift, 
 our only Saviour and Redeemer ! 
 
 4. For Repentance. 
 
 (^ God eternal ! whofe mercies reach unto the 
 heaven of heavens, turn thee unto us, and 
 ihew us the light of thy countenance. The for- 
 rows of our hearts are enlarged : the confciouf- 
 nefs of our offences prefs down our fouls : Thine 
 arrows ftick faft in us ; and our wickednefs, 
 like a fore burtheji, is too heavy for us to bear. 
 But, O Lord, our hearts pant with the define of 
 thy pardon. Turn thy face from our mifdeeds, 
 and blot them from thy remembrance. Let thine 
 ears confider the voice of our complaint, that our 
 fouls fleeing unto Thee, may enjoy thy plenteous 
 redemption, by the blood of Chrift, our mighty 
 Advocate and Interceflbr at thy throne ! 
 
 5. In Acknowledgment of the Power of God, and for 
 a happy Death. 
 
 /^ Almighty fchovah, at the foot of whofe eter- 
 nal Throne, the greateft monarchs caft 
 down their crowns, teach us to humble our fouls 
 before thee ! Teach us with reverence to behold 
 the wondrous works of this material world. 
 Thy gofpel is fixed more immovably than the 
 rocks, againft which the waves rage in vain. 
 Let thy voice, which fpeaketh in thy gofpel, 
 imprefs our minds, as the awful thunder thou 
 fendeft abroad aJfFedts our fenfes. Let thy 
 JFord rend the hardeft heart, and thy Spirit 
 humble the loftieft pride of man, that when 
 the voice of thy beloved Son fhall call us tojudg- 
 ment, we may not invoke the mountains to cover 
 us, nor fly from thy fbarp and glittering fword 
 
 which 
 
 {a) Suppofing the four elements to mix and combine with each other. 
 {b) " Let every thing that hath breath praife the Lord !"
 
 [ 363 3 
 
 •which nothing can withftand. Save us from our 
 fins, OChriJl! O 5e« of Abraham, whodidft bend 
 thy fclf to take the human nature ! O thou who 
 ait the Rifurrcilion and the Life, raife us from 
 
 the duft ; and when our hour fliall come, to leave 
 this tranfient fcenc, O be mindful of thyfirvants, 
 and in mercy condu<5t us to the regions of evcr- 
 lafting glory ! 
 
 Wednefday's Second Devotion. 
 
 D E C L A R A T I O'N. 
 
 O Lord, when our hour fliall come, let thy 
 icrvants depart in peace, in the fiilnefs of 
 hope, to partake of the faivation which Thou 
 haft prepared, as a light to lighten the world, 
 aad the glory of the human race, 
 
 PSALMS. 
 
 Under the Confcioufnefe of a^ood Intention. 
 
 ^\ Let the wickednefs of the ungodly come to 
 an end : but guide thou the juft. 
 
 My help cometh of thee, O God, who pre- 
 ferveft them that are true of heart. 
 
 Thou art the righteous Judge, ftrong and pa- 
 tient, although thou art provoked every day. 
 
 He that travaileth with milchief will bring 
 forth ungodlinefs. 
 
 hold thou up 7ny goings in thy paths, that 
 my footfteps flip not. 
 
 1 have called upon Thee, O God, for thou 
 wilt hear me : incline thine ear unto me, and 
 hearken unto my words. 
 
 Shew thy marvellous loving kindnefs, thou 
 that art the Saviour of them that put their truft 
 in thee. 
 
 Keep me as the apple of an eye : hide mc un- 
 der the fhadow of thy wings. 
 
 I will wafli my hands in innocence, O Lord, 
 and fo will I go to thine altar. 
 
 Lord, let me love the habitation of thy houfe, 
 and the place v/here thine honour dwelleth. 
 
 Glory he to thee, O Lord ! 
 
 Thanhfgiv'tng. 
 
 "DTveflcd is the man that hath fet his hope in the 
 Lord : and turned not unto the proud, and 
 to fuch as go about with lies. 
 
 Unto thee, O God, do I give thanks; yea, 
 unto Thee do I give thanks. 
 
 Praife the Lord, O my foul ; and all thafis 
 within me praife his holy name. 
 
 Praife the Lord, O my foul, and forget not 
 his benefits. 
 
 Who forgiveth all thy fin and healeth all thine 
 infirmities. 
 
 Who faveth thy life from deft:ru£tion ; and 
 crowneth thee with mercy and loving-kindnefs ! 
 
 The Lord is full of compaflion and mercy j • 
 long fufFering, and of great goodnefs. 
 
 Glory he to thee, Lord ! 
 
 SCRIPTURE. 
 
 Chriji's triumphtint Entry into fcrufakin. 
 
 Matthew xxi. 
 
 w 
 
 HEN they drew nigh unto feritfalem,- 
 and were come to Bethphage, unto the 
 mount of Olives, then fent Jefus two difciplcs, 
 faying unto them, Go into the village over again ft 
 you, andjlraightway ye /hall find an afs lied, and a ' 
 colt with her : loofe them and bring them unto me. 
 And if any man fay aught mito you,ye JJjallfay, Tie 
 Lord haih need of them ; and Jlraightxvay he will 
 fend then}. All this was done that it might be 
 fulfilled which was fpoken by the prophet, fay- 
 ing, Tell ye the. daughter of Sion, Behold, thy 
 king cometh unto thee, meek and fitting upon an afe, ■ 
 and a colt the fole of an afs. And the difciplcs 
 went, and did as Jefus commanded them ; and 
 brought the afs, and the colt, and put on them 
 their clothes, and they fet him thereon. And a 
 very great multitude fpread their garments in the ■ 
 way : others cut down branches from the trees, 
 and ftrewed them in the way. And the multi- 
 tudes that went before, and that followed, cried, 
 faying, Hofannah to the fan of David, blefjed is he 
 that cometh in the name of the Lord : hofannah in 
 the highrfl ! And when he was come into Jerufa- 
 km, all the city was moved, faying, JH:o is this F 
 
 And.;
 
 [ 3^4 1 
 
 And the multitude faid, This it Jrfus the prophet 
 of Nazareth of Galilee. And Jefi:! went into the 
 temple of God, and caft out all them that fold 
 and bought in the temple, and overthrew the 
 tables of the money changers, and the feats of 
 them that fold doves, and faid unto them. It is 
 luritten. My houfe Jliall be called the houfe of prayer, 
 but ye have made it a den of thieves. 
 
 ChriJI's Predi£fion of his own Sufferings and Death. 
 
 Luke xviii. 31. 
 
 '"P HEN Jefus took unto him the twelve, and 
 fard unto thsm : Behold, we go up to Je- 
 rufaUm, and all things that are written by the 
 prophets concerning the Son of man fhall be ac- 
 complifhed : for he (hall be delivered unto the 
 Gentiles, and (hall be mocked, and fpitefuUy 
 entreated, and fpitted on : and they (liall fcourge 
 him and put him to death ; and the third day he 
 (hall rife again. And they underflood none of 
 thefe things : and this fayii>g was hid fromthem, 
 neither knew they the things which were fpoken. 
 And it came to pafs, as he was come nigh unto 
 yericho, a certain blind man fat by the way fide 
 begging ; and hearing the multitude pafs by, he 
 afked what it meant. And they told him, that 
 Jcfus of Nazareth pafTeth by. And he cried, Je- 
 fui, thou Son of David, have mercy on me! And 
 they which went before rebuked him, that he 
 fhould hold his peace : but he cried fo much the 
 more, Thou Son of David, have tnercy on me ! And 
 Jcfus ftood and commanded him to be brought 
 unto him : anJ when he was come near, he 
 afked him, faying, What wilt thou that I Jhould 
 do unto thee F And he faid. Lord, that I rnay re- 
 ceive my fight. And Jefus faid unto him. Receive 
 thy fight ; thy faith hath faved thee. And imme- 
 diately he received his fight, and followed him, 
 glorifying God ; and all the people, when they 
 Taw it, gave praife unto God. 
 
 The Teflimony of St. Peter concerning Chrijl, 
 Ads X. 34. 
 
 P E T E R opened his mouth, and (;xid : Of a 
 truth I perceive that God is no refpe£ler of 
 .perfons ; but in every nation he that feareth 
 him, and workcth righteoufnefs, is accepted 
 with him. The word which God fent unto the 
 
 children of Triicl, preaching peace by 7(/"J 
 Chiifl : he is Lord of all : that word, I fay, ye 
 know, which was publifhed throughout all Judea, 
 and began from Galilee, aft'r the baptifm which 
 John preached : how God anointed fefus of 
 Nazareth with the Holy Ghoft, and with pov/er; 
 who went about doing good, and healing all that 
 were oppreflTed of the devil : for God was with 
 him. And we are witnelTes of all things which 
 he did, both in the land of the fews and in Jerw 
 falm ; whom they (lew, and hanged on a tree : 
 Hi7n God raifed up the third day, and (hewed 
 him openly ; not to all the people, but unto 
 ivitneffes chofen before of God, even to us, who 
 did eat and drink with him after he rofe from the 
 dead : and he commanded us to preach unto the 
 people, and to teftify that it is He which was 
 ordained of God to be the Judge of quick and 
 dead. To Him give all the prophets witnefs, 
 that, through his name, whofoevcr bclicveih in 
 Him (hall receive remiffion of fins. 
 
 ■RELIGIOUS POETRY. 
 
 The Effect of our firfl Parents Tranfgreffton [a). 
 
 COON as the force of that fallacious fruit. 
 
 That with exhilarating vapour bland 
 About their fpirits had play'd, and inmoft pow'rs 
 Made err, was now exhal'd ; and groffer (leep. 
 Bred of unkindly fumes, with confcious dreams 
 Incumber'd, now had left them ; tip they rofe 
 As from unreft, and each the other viewing. 
 Soon found their eyes how opcnd, and their minds 
 How darken' d: innocence, that as a veil 
 Had (hadow'd them from knowing ill, was gone; 
 Juft confidence, and native righteoufnefs, 
 And honour from about them, naked left 
 To guilty (hame. 
 
 A Summer-Evening's Meditation [b). 
 
 "pis paft ! The fultry tyrant of the fouth 
 
 Has fpent his (hort-liv'd rage; more grate- 
 ful hours 
 Move filent on ; the fkies no more repel 
 The dazzl'd fight, but with mild maiden beams 
 Of temper'd light, invite th; cherifli'd eye 
 To wander o'er their fphere ; where, hung aloft, 
 Diafi's bright crefcent, like a filver bow 
 New (truHg in heav'n, lifts high its beamy horns. 
 
 Impatient 
 
 (a) Milton's Paradife Left. 
 
 (^) Partef Mifs ^j;(;VsPocm, the full thirty-five lin«s.
 
 [ 365 ] 
 
 Impatient for the night, and feems to pufli 
 Her brother down the fky. Fair Venus ftiines 
 E'en in the eye of day ; with fweeteft beam 
 Propitious fhines, and fhakes a trembling flood 
 Of foften'd radiance from her dewy locks. 
 The fhadows fpread apace ; while meeken'd Eve, 
 Her cheek yet warm with blufhes, flow retires 
 Through the Hefperian gardens of the wefl:, 
 And fhuts the gates of day. 'Tis now the hour 
 When Contemplatioit, from herfunlefs haunts. 
 The cool damp grotto, or the lonely depth 
 Of unpierc'd woods, where wrapt in folid fliadc 
 She mus'd away the gaudy hours of noon. 
 And fed on thoughts unripcn'd by the fun, 
 Moves forward ; and with radiant finger points 
 To yon blue concave fwell'd by breath divine. 
 Where, one by one, the living eyes of hcav'n 
 Awake, quick kindling o'er the face of ether, 
 One boundlefs blaze : ten thoufand tremblJns 
 
 fires 
 And dancing luflres, where th' unfteady eye, 
 Reftlefs and dazzled, wanders unconfin'd 
 O'er all this field of glories : fpacious field ; 
 And v.'orthy of the Mafter : He, whofe hand 
 With hieroglyphics elder than the Nile 
 Infcrib'd the myftic tablet ; hung on high 
 To public gaze, and faid. Adore, O man. 
 The finger of thy God ! 
 
 PRAYERS. 
 
 I. For Pardon of Sin 
 
 o 
 
 Eord Almightv, and God mofl merciful, 
 who by the continuance of thy gracious 
 compaffion to the children of nun, haft brought 
 us to this day; remember not our ofTences 
 committed againft thee, nor take thou ven- 
 geance of our fins paft. Spare us, O Chi ift ! 
 fpare us whom thou haft redeemed with thy 
 precious blood ; and renew us in ftrength, that 
 we may ferve thee in faithfulnefs. We bcfccch 
 thee, O Lord and Saviour, by thine agony and 
 bloody fwcat, by thy precious death and ir'o- 
 rious rcfurreftion, to deliver us from all our fins. 
 
 2. Our Fiither, kz. 
 
 3. For Grace to triumph over the JV(.rld. 
 
 ^ O Thee O God, we fend up our praife, an<i 
 pour forth our hearts in ftreams of gratitude, 
 that thou haft gracioufly afforded us time to col- 
 led our fcattered thoughts, and look back with 
 forrow on the unnumbered fins we have commit- 
 ted. Thy hand, O Father, has prefcrved us 
 from the jaws of deftrudtion : Thou haft given 
 us thii day, before we go hence to the grave, 
 where there is no repentance. Grant us thy 
 affiftance to triumph over the world ; that, when 
 our fpiritual warfare is accomplifhed, we may 
 receive the crown of life. Let the fulFerino-s of 
 a bleeding Saviour plead our caufe at thy throne, 
 and fave us from death eternal ! Grant this, O 
 merciful God, for his fake, who died that we 
 miLj-ht live forever ! 
 
 4. For Repentance. 
 
 Q Almighty Lord and tender Father, whofc com- 
 paffion to penitents diftinguifhes the glo- 
 rious hiftory of thy providence, through all the 
 ages of the world, look down from the fplendid 
 feat of thy Majefty, and behold thy creatures, 
 frail and finful as we are. Give us ftrength to 
 rcfift every impreffion which can alienate our 
 hearts from thee, that being cheered by the lir^ht 
 of thy countenance, we may triumph in thy pro- 
 teaion ; and in the joyfulnefs of hope look'for- 
 ward to thofe blifsful regions, where everlaftino- 
 pleafure is feated at thy right hand, even thofe 
 joys which are purchafed by Jefus Chriji, for all 
 his true and faithful fervants ! 
 
 5. For a happy Death. 
 
 ^ Lord God of Mercy ! whofe loving kir.dnefs 
 hath no bounds, fave us from the Prince of 
 Darknefs \ and let us not fall into his hands. Let 
 the rays of thy glory, which extend thro' all crea- 
 tion's fpace, outftretching the utmoft power of 
 human thought, cheer and enliven our fpirits, 
 and fit them for the blifs of Angelr. This we 
 beg for his fake, who paid the ranfom for re- 
 pentant finners, and vajiquifhcd death and the 
 grave. 
 
 B b b 
 
 WtdnefJav's
 
 [ 366 ] 
 
 Wednefday's Third Devotion. 
 
 DECLARATION. 
 
 THIS is a true faying, and worthy of all 
 men to be received. That Jefus Chrift 
 [ came into the world to fave finners. i Tim. i. 15. 
 If any man fin, we have an Advocate with the 
 Father, Jefus Chrift the righteous ; and he is 
 the propitiation for our fins, i John ii. i, 2. 
 
 PSALMS. 
 
 For Confidence in God. 
 
 T E T me delight to go into thine houfe, O' 
 Lord, all the days of my life, and to vifit 
 thy temple. 
 
 Hearken unto my voice when I cry unto thee j 
 have mercy upon me, and hear me. 
 
 My heart hath thought upon thee ; and thy 
 face, O Lord, will I feek. 
 
 O hide not thy face from me ; nor caft thy 
 fervant av/ay in difpleafure. 
 
 Thou haft- been my fuccour : leave me not, 
 neither forfake me, O God of my falvation. 
 
 Glory be to thee, Lord ! 
 
 On.the Happinefs of good, and the Mtfery of had 
 Men. 
 
 "T) E L I G H T thou in the Lord, and he lliall 
 give thee thy heart's defire. 
 
 Hold thee ftill in the Lord, and abide patient- 
 Iv upon him : but grieve not at him whofe way 
 doth profper, nor againft the man that doth after. 
 evil counfels. 
 
 Leave off from wrath, and let go difpleafure ; . 
 fret not thyfelf, elfe {halt thou be moved to do 
 
 roil. 
 
 Yet a little while and the ungodly fliall be clean 
 gone : thou fhah look after his place, and he 
 'fhall be away. 
 
 But the meek fpiritcd fhall pofiefs the earth ; 
 ind fhall be refrefhed in the multitude of peace. 
 
 The ungodly borroweth and payeih not again : 
 but the righteous is merciful and liberal. 
 
 The Lord ordereth a good man's going, and 
 maketh his way acceptable to himfelf.. 
 
 I have been young, and now am old, and yet: 
 faw I never the righteous forfaken, nor his feed 
 begging their bread. 
 
 Glory be to thee, O Lord I 
 
 In Praife and Admiration of the Almighty. 
 
 13 E H O L D the eye of the Lord is upon-, 
 them that fear him ; and upon them that 
 put their truft in his mercy. 
 
 Come let us fing unto the Lord, let us hearti- 
 ly rejoice in the ftrength of our falvation. 
 
 Let us come before his prefence with thankf- 
 giving, and Ifcew ourfelves glad in him with, 
 pfalms. 
 
 For the Lord is Almighty ; in his hands are 
 all the corners of the earth, and the ftrength of 
 the hills is his alfo. 
 
 The fea is his, and he made it, and his hands 
 prepared the dry land. 
 
 O come let us worfhip and fall down and kneel 
 before the Lord our maker. 
 
 For he is the Lord our God : glory and wor-- 
 fhip are before him : power and honour are in 
 his faniluary. 
 
 Let the heavens rejoice, and let the earth be- 
 glad : let the fea make a noife, and all that there- 
 in is. 
 
 For he cometh, for he cometh to judge the- 
 earth : and with righteoufnefs to judge the world,, 
 and the people with his truth. 
 
 Glory be to thee, O Lord! 
 
 SCRIPTURE. 
 Recommending Humility. Phil. ii. 5.. 
 
 T ET this mind be in you, which was alfo in 
 
 Chrijl Jefus: who being in the form of 
 God, thought it not robbery to be equal with 
 God ; but made himfelf of no reputation, and 
 took upon him the form of a fervant, and was 
 made in the likenefs of men ; and being found 
 in fafhion as a man, he humbled himfelf, and 
 became obedient unto death, even the death of 
 the crofs. Wherefore God alfo hath highly 
 exalted him, and given him a name which is 
 7 above
 
 [ 367 ] 
 
 above every name ; that at the name of "fefui 
 every kneefhould bow, of things in heaven, and 
 things in earth, and things under the earth ; 
 and that every tongue fliould confefs that 'Jefus 
 Chrljl is Lord, to the glory of God the Father, 
 
 RELIGIOUS POETRY. 
 
 jf Summer-Night's Meditation [a). 
 
 -O be it lawful now. 
 
 To tread the hallow'd circle of your courts [b]. 
 And with mute wonder and delighted awe. 
 Approach your burning confines ! Seiz'd in 
 
 thought. 
 On fancy's wild and roving wing I fail. 
 From the green borders of the peopled earth. 
 And the pale moon, her duteous fair attendant ; 
 From folitary Mars : from the valt orb 
 Of Jupiter, whofe huge gigantic bulk 
 Dances in ether, like the lighted: leaf ; 
 To the dim verge, the fuburbs of the fyftem. 
 Where cheerlcfs Saturtt 'midil his watry moons 
 Girt with alucid zone, in gloomy pomp. 
 Sits like an exil'd monarch : fearlefs thence 
 I launch into the tracklefs deeps offpace. 
 Where, burning round, ten thoufand funs appear 
 Of elder beam ; which afk no leave to fhine 
 Of our tcrreft'raljiar, nor borrov/ light 
 From the proud regent of our fcanty day ; 
 Sons of the morning, firfl-born of creation, 
 And only lefs than Him, who marks their track. 
 And guides their fiery wheels. Fleremuft I ftop. 
 Or is there ought beyond ? What hand unfecn 
 Impels me onward, thro' the glowing orbs 
 Of habitable nature ; far remote, 
 To the dread confines of eternal nia;ht. 
 To folitudes of vafl: unpeopled fpace, 
 Thedeferts of creation, wide and wild ; 
 Where embryo fyftem s and unkindled funs 
 Sleep in the tomh o{ chaos ? Fancy droops. 
 And thought aftoni/h'd flops her bold career. 
 But O thou mighty Mind ! whofe powerful v/ord 
 Said, thus let ail things be, and thus they were. 
 Where fhall I feekthy prcfence ? Howunblam'd 
 Invoke thy dread perfeftion ? 
 Have the broad eye-lids of the morn beheld thee ? 
 Or does the beamy fhoulder of Orion 
 Support thy throne ? O look with pity down 
 
 On erring guilty man, not in thy names 
 Of terror clad ; not with thofe thunders arm'd 
 That confcious Sinai it\t, when fearappall'd 
 The fcatter'd tribes ; thou haft a gentler voice. 
 That v/nifpers comfort to the fwelling heart 
 Abafli'd, yet longing to behold her maker. 
 But now my foul, unus'd to ftretch her powers 
 In flight fo daring, drops her weary wing. 
 And feeks again the known accuftom'd fpot, 
 Dreft up with fun, and fhade, and lawns, and 
 
 ftreams, 
 A manfi&n fair and fpacious for its gueft. 
 And full replete with wonders. Let me here. 
 Content and grateful, wait th' appointed time. 
 And ripen for the (kies : the hour will come 
 When all thefe fplcndors, burfting on my fight 
 Shall ftand unvcil'd, and to my ravifli'd fenfe 
 Unlock the glories of the world unknown ! 
 
 PRAYERS. 
 
 I. In Adoration of God-, and i?nploring his Mercy. 
 
 /^ Jlmighty Lord ! who maketh the winds thine 
 angels, and the flaming fire thy miniftcrs ! 
 Thou who haft laid the foundations of the earth, 
 and ftretched out the heavens as a pavillion ! — 
 Thou who art clothed with honour and majefty, 
 glory and beauty, incomprehcnfible to mortal 
 man — Thou who covereft thyfelf with light, as 
 with a garment ! O fend forth the light of thy 
 countenance upon us miferable finners, in this 
 our pilgrimage on earth ; and prepare our fouls, 
 that we may ftand in thy prefence with the joyful 
 hope of thy mercy. And when the great and 
 terrible day fhall come, O Father of mercy and 
 God of eternal life, let us be acceptable in thy 
 fight, through Jefus Chrift the mighty Lord and 
 Saviour of the world. 
 
 2. Againjl Pride and f.nf.d Hat/its. 
 
 TV/f O S T righteous and merciful God, whofe 
 power extends over heaven and earth ; 
 guard us, we befetch thee, from all external 
 danger : let not the prince oi darknefs inflame 
 our evil defires, nor have dominion over u-;, that 
 we may not, like him, excite thine anger to caft 
 B b b 2 us 
 
 («) The lall 55 lines of Mifs A:Khi\ Poem. See part of this fine pie;e, page ^Gi^ 
 {h) Alluding to the ilars.
 
 [ 368 ] 
 
 us into perdition. Humble us in thy fight, O 
 God ; that knowing our frailties, and our propen- 
 fitics to evil, wc may conflantly watch all the 
 ^cceflcs to our hearts. Let not pride and deceit- 
 fulncfs take pofltflion of them, but imitating the 
 glorious example of our blcd'ed Redeemer, thro' 
 his meritorious fufFerings and interceflion, be ac- 
 ceptable before thy throne, O God ! 
 
 3. For Defence againji Sin. 
 
 J' 
 
 'L?mghty God, to whom all hearts are open, 
 nd every defire known, we bcfeech thee to 
 guard us from all affaults and adverfities which 
 may hurt our bodies, and from all evils that may 
 wound our fouls. Keep us, O Lord, in fuch a 
 llateof watchfulnefs and humility, that we may 
 do nothing difpleafing in thy fight. Grant this, 
 O heavenly Father, for Jefus ChrijTi fake, in 
 whofe nami we pray ! 
 
 4. Our Father, Sec, 
 
 5. Fcr the Forg'tvenefs of the SIks of others. 
 
 y^Lmlghiy Lord, and Eternal Father, we befeech 
 thee to forgive the offences we have com- 
 mitted againft thee, and pardon all thofe who 
 have done evil in thy fight. Thy blood, moll 
 bleffed Jefus, was ihcd for thine enemies [ O turn 
 the hearts of the ungodly to thy righteous paths, 
 thit they may no longer rebel againft thy com- 
 m.mdmcnts. Turn their hearts, O Lord, that 
 they may behold the things which belong to 
 their peace, before they are hid from their eyes 
 for ever ! This we beg, O merciful Father, for 
 
 the fake of Jefus Chrift, who died to fave the 
 world ! 
 
 6. For Praife and Thankfgiving. 
 
 /^ Merciful and tender Father, by whom we live 
 and move and have our being : where (hall 
 our wonder, or our praifes ccafe! O give us the 
 comfort of thy help, and fo eftablifh us with thy 
 fpirit, that the exercife of our gratitude and love 
 towards thee, may become the joy and comfoit 
 of our lives. Thou, Lord, art a// in all: O let 
 our praifes afcend with a fweet Tavour to thy 
 throne ; that v/e may receive the blcffing which 
 thou haft promifed to thy faithful fervants. And 
 grant, O merciful Father, that wc may ever re- 
 joice in thy truth, and glory in the falvation 
 which thou haft fo gracioufly offered to the chil- 
 dren of men, thro' fefus Chri/l our Redeemer ! 
 
 7. Far Repentance and a happy Death. 
 
 o 
 
 Cjod, behold us from thy mercy's feat, and 
 let thy grace defccnd upon our hearts, which 
 figh with unutterable woe ! O let our prayers fly 
 up to heaven as incenfe, where thy glittering 
 altars fume ! Bend thine ears to our fupplications, 
 unknowing as we are, what words to utter. Let 
 not the doom of death difturb us, whilft hope in 
 thee fprings forward in our contrite hearts. Vile 
 and corrupted as we are, thou knoweft ourinmoft 
 thoughts r O God, grant us That peace the world 
 cannot give, that living on earth in thy fear, 
 when our approaching hour fliall come, we may 
 enjoy the happinefs of the bleft in heaven, thro' 
 Jefus Clirijl our Saviour. 
 
 THURSDAY
 
 [ 369 ] 
 
 H U 
 
 R 
 
 D 
 
 Y. 
 
 Firft Devotion. 
 
 DECLARATION. 
 
 MY foul doth magnify thee, O God, and 
 my fpirit rejoiceth in my Saviour ! 
 For he that is mighty hath fliewn himfclf to 
 the world, and holy is his name ! 
 
 And his mercy is on them that fear him, 
 throughout all generations ! 
 
 For he remembereth his mercy which he has 
 promifed teour forefathers, Abraham and his feed 
 for ever ! 
 
 PSALMS. 
 
 Prophetical of the Mejftah. 
 
 'Tp H O U art fairer than the children of men : 
 full of grace are thy lips, becaufe God hath 
 blefled thee for ever. 
 
 Thy feat, O God, endureth for ever : the 
 fceptreof thy kingdom is a right fceptre. 
 
 Thou haft loved righteoufnefs and hated ini- 
 quity : wherefore God, even thy God, hath 
 anointed thee with the oil of gladnefs. 
 
 They (hall fear thee as long as the fun and 
 moon endureth : from one generation to another. 
 
 The mountains fhall bring peace, and the 
 little hills righteoufnefs unto the people. 
 
 He fhall judge the people according to right > 
 and defend the poor. 
 
 He fhall keep the fimple folk by their right, 
 defend the children of the poor, and punifti the 
 wrong doer. 
 
 He fhall come down like the rain into a fleece 
 01 wool : even as the drops that water the earth. 
 
 In his time (hall the righteous flourifli : yea, 
 tad abundance of peace fhall there be, fo long as 
 Jhe moon eadureth. 
 
 7 
 
 They that dwell in the wildernefs fliall kneel 
 before him : his enemies fliall lick the duft. 
 
 All kings fliall fall down before him : all na- 
 tions fhall do him fervice. 
 
 He fliall be favourable to the fimple and needy : 
 and fhall preferve the fouls of the poor. 
 
 He (hall deliver their fouls from falfhood and 
 wrong, and dear (hall their blood be in his fight. 
 
 His name (hall endure for ever ; his name (hall 
 remain under the fun, among the pofterit'es : 
 which (hall be blefTed through him ; and all the 
 heathen (hall praife hinj. [ 
 
 Glory he to thee, Lord! 
 
 SCRIPTURE. 
 
 Defcriptlon of the Life of a true Chrijllan, 
 ColofRans iii. 11. 
 
 P U T on bowels cf mercy, hindnefs, humhlenefs of 
 mind, meeinefs, long-fufferitig, forbearing one 
 another, and forgiving one another, if any man 
 have a quarrel againft any ; even as Chrifl; for- 
 gave you, fo a!fo do ye. And above all thefe 
 things, put on charity, which is the bond of per- 
 fedincfs. And let the peace of God rule in your 
 hearts, to which alfo ye are called in one body ; 
 and be ye thankful. Let the word of Chriji dwell 
 in you richly, in all wifdom, teaching and ad- 
 moni(hing one another, in pfalmsy and hymns, 
 znA fpiritual fongs, finging with grace in your 
 hearts to the Lord. And whatfoever ye do, in 
 word or deed, do all in the name of the Lord 
 Jefus, giving thanks to God and the Father by 
 
 him. 
 
 Effeas
 
 [ Z7^ ] 
 
 A 
 
 Effe^s of the Rcfmrealon ofChr'if. 
 Rom vi. 9. I Cor. xv. 20. 
 
 r^ [ I R I S T being rifen from the dead, dieth no 
 more : death hath no moredominion over him. 
 — For in that he died, he died unto fin c?7f^ .■ but in 
 thatheliveth,he//w</;;/^;^i5 Gcd. — Likewife reckon 
 ye alio yourfelves to be dead indeed unto fin ; 
 but alive unto God, thro' Jefiis Chrift our Lord. 
 Chrift is rifen from the dead, and become the 
 firft fruits of them that flept. — For fince by man 
 came death, by man came alfo the refurrcction 
 of the dead.— For as in Adam all die, even fo 
 in Chrift fliall all be made alive. 
 
 RELIGIOUS POETRY. 
 the Repentance of our Jirji Parents [a). 
 
 N D what may elfe be remedy or cure 
 To evils which our own mifdeeds have 
 
 wrought, 
 He will inilrudl us praying, and of grace 
 Befeeching him, fo as we need not fear 
 To pafs commodioufly this life, fuftain'd 
 £y him with many comforts, till we end 
 In duflr, our final reft and native home. 
 What better can we do, than to the place 
 Repairing where hejui'g'd us, proftrate fall 
 Before him reverent, and ihcrt: confefs 
 Humbly our faults, and pardon beg, with tears 
 Watering the ground, and with our fighs the air 
 Frequenting, fcnt from hearts contrite, in fign 
 Of forrow un/cign'd, and humiliation meek? 
 Undoubtedly he will relent and turn 
 From his difpleafure ; in vvhofe look ferene. 
 When angry moft he feem'd and moft fevere, 
 What elfe but favour, grace, and mercy fhone ? 
 So fpake o\xr father penitent, nor Eve 
 Felt lefs remorfe : they forthwith to the place 
 Repairing where he judg'd them, proftrate feli 
 Before him reverent, and both confefs'd 
 Humbly their faults ; and pardon begg'd with tears 
 Watering the ground, and with their fighs the air 
 Frequenting, fent from hearts contrite, in fign 
 Of forrow unfeign'd, and humiliation meek. 
 
 PRAYERS. 
 
 I . For the Morning', and in Prafe of the Workt 
 of Creation. 
 
 j4Lmighty, glorious and eternal God, the light 
 of the day, and the breath of all living; 
 every way we caft our eyes, we find motives for 
 worfhipping thee ! In whom (hall wc rejoice 
 but in thee ? Thou, O God, art all in all! 
 From the dawning of the day unto the midnight 
 darknefs, we offer up our praifes at thy altars, 
 O thou univerfal omniprcfcnt Lord ! Send us 
 thy help from above ! Cheer us with the rays 
 of thy mercy, and guide us in thy ways ; fo fhall 
 we triumph iji our goings out, and comings in; and 
 finally end our lives in furc and certain hope of 
 thy favour, through fefus Chrifl, our bkfled 
 Lord and Saviour, in v/hofe comprehenfive 
 words, we further offer up our petition at thy 
 throne. 
 
 2. Our Father, &c. 
 
 3. For Pardon of Sins, and trufl in God. 
 
 TV/TErciful Lord of lieaven, deliver our fouls, 
 and let them not be brought to confufion ! 
 Set our hearts aright, O God, that our hoprs 
 may be daily ftrengthened. Thou knoweft all 
 our defires, and our forrows are not hid from 
 thee ! Forfakc us not, O Lord, and be not far 
 from us, O God of our falvation ! Caft: us not 
 away from thy prefence, but give us the com- 
 fort of thy help, and eftablifli us with thy holy 
 fpirit ! If thou wert extreme to mark all that v/e 
 have done amifs, what hopes could we chcrilTi, 
 or how abide thy difpleafure ! O let our prayers 
 afcend with a fweet favour to thy mercy's feat, 
 and obtain That forgivenefs, without which we 
 muft perifh everlaftingly ! This we beg, O Fa- 
 ther Almighty, for the fake of Jefus Chrift, 
 who died to redeem tlie world. 
 
 4. For Defence againji Sin. 
 
 /^ God, we befeech thee grant unto us, that as 
 
 we have been baptized into the death of thy 
 
 bleffed Son, we may be fo purified in our afi^ec- 
 
 tions. 
 
 {a) Milton" i Paradife Loft.
 
 [ 37^ ] 
 
 tion?, as to be buried with him ; and thro' the 
 grave and gate of death, pafs to a joyful rcfurrec- 
 tion, for his merits, who died and was buried, 
 and rofe again for us, the fame Jefus Chrilt our 
 Lord. 
 
 5. For Repentance and Thankfgivlng. 
 
 f\ Merciful God, let our caufe come before thy 
 throne, that our fouls may rejoice in thy fal- 
 vation. Thou who delivereft the poor from him 
 that is too ftrong for him, fufFcr us not to be 
 confounded, and put to fhame, through the per- 
 verfcnefs of our own hearts. Humble our hearts 
 before thee, that rejoicing in thy name our 
 prayers may return into our own bofoms. O 
 deliver our fouls, that they be no longer cloth- 
 ed with rebuke and diflionour. Thou, Lord, 
 who haft pleafure in the profperity of thy fer- 
 
 vants, let our tongues be daily talking of thy 
 rightcoufnefs ; and thy goodncfs be the conftant 
 fubjedl of our thoughts. Hear this our prayer, 
 O Lord, for his fake who died upon the crofs for 
 the fms of the v/orld ! 
 
 6. For a happy Death. 
 
 r\ Eternal God, from whom we derive the 
 breath which animates our frame, and by 
 whofe fupremc decree, we again return to duft ! 
 Teach us to adore thy mercies, and rejoice in 
 thy unerring wifdom, that when we (hall reft 
 from our labours here on earth, our fpirits may 
 be in peace : and when he fhall come who will 
 judge the world in rightcoufnefs, we may be 
 accepted by thee, O Father of mercy, through 
 his interceffion who died to fave the world ! 
 
 Thurfday's Second Devotion. 
 
 A 
 
 DECLARATION. 
 
 L L things in heaven and in earth are 
 thine, O God : and thou art to be wor- 
 Ihipped as Lord over all ! 
 
 Thine is the greatnefs and the power, the glo- 
 ry, the majefty, and the empire of the univerfe ! 
 Thou art perfetil in v/ifdom,, wonderful in 
 council, and holy in all thy works ! 
 
 PSALMS. 
 
 Prophetical of the Death of the MeJJiah. 
 
 "]\/T Y God, my God, look upon me ; why haft 
 thou forfaken me, and art fo far from my 
 health and from the words of my complaint ? 
 
 AH they that fee me laugh me to fcorn : they 
 fhoot out their lips, and fhake their heads, fay- 
 
 He trufled in God that he would deliver him, let 
 him deliver him if he will have him. 
 
 They pierced my hands and my feet. 
 
 They parted my garments among them : and 
 caft lots on my vefture. 
 
 But be not thou far from me, O Lord : thou 
 art my fuccour, hafte thee- to help nic. 
 
 praife the Lord, ye that fear him : for he 
 hath not defpifed nor abhorred the low eftate of 
 the poor : he hath not hid his face from him ; 
 but when he called unto him he heard him. 
 
 All the ends of the world fhall remember 
 thcmfelves, and be turned unto the Lord : and 
 all the kindreds of the nations Ihall worfhip be- 
 fore him. 
 
 Burnt offerings and facrifice for fin, haft thoui 
 not required : then faid I, Lo I come ! 
 
 In the volume of the book it is written of «e,, 
 that I Ihould fulfil thy will. O my God ! I am- 
 content to do it ; yea, thy law is within my- 
 heart. 
 
 1 have not hid thy rightcoufnefs within my 
 heart: my talk hath been 9f thy truth and of 
 thy falvation. 
 
 Ghry he to thee, O Lord I 
 
 On the Shortnefs of Life. 
 
 T I K E as a father pitieth his ov/n children, 
 even foart thou, Lord,, merciful unto them- 
 that ftarthee. 
 
 For thou knoweft whereof we are made, thou 
 jcmembertft that we are butduft. 
 
 Oar.
 
 [ 3/2 ] 
 
 Our days are but as grafs ; we flourifli but as 
 a flower of the ficlJ. 
 
 For as Coon as the wind bloweth over it, it is 
 gone ; and the place thereof fliall know it no 
 more. 
 
 But thy merciful goodnefs, O Lord, endureth 
 for ever and ever, upon them that fear thcc, and 
 thy righteoufnefs upon children's children. 
 
 Glory Li to thee, O Lord / 
 
 SCRIPTURE. 
 
 The Beatitudes dulnred by our Saviour in his Ser- 
 7110/: on the Alouitt. 
 
 IDLefled are the poor in fpirit : for theirs is the 
 kingdom of heaven. 
 
 Blefled are they that mourn : for they fliall be 
 comforted. 
 
 Blefled are the meek : for they fliall inherit the 
 earth. 
 
 Blefled are they which do hunger and thirfl: 
 after righteoufnefs : for they fliall be filled. 
 
 Blefi'ed are the merciful, for they fhall obtain 
 mercy. 
 
 Blefl^ed are the pure in heart, for they fhall fee 
 God. 
 
 Blefled arc the peace makers : for they fliall 
 be called th; children of God. 
 
 Blcffed are they which are pcrfecuted for righte- 
 oufnefs fake : for theirs is the kingdom of hea- 
 ven. 
 
 Blefled are ye when men flball revile you, and 
 perfecute you, and fhall fay all manner of evil 
 ajainft vou for my fake. 
 
 Rejoice and be exceeding glad, for great is 
 your reward in heaven : for fo perfecuted they 
 the prophets which were before you. 
 
 Give to him that aflceth of thee, and from him 
 that would borrow turn not thou away. 
 
 Ye have heard that it hath been faid, Thou 
 fhalt love thy neighbour and hate thine enemy. 
 
 But / fay unto you, love your enemies, blefs 
 them that curfe you ; do good to them that hate 
 you ; and pray for them which dcfpitefully ufe 
 you and perfecute you : 
 
 That you may be the children of your Father. 
 
 I 
 
 For Self- den in/. 
 Coloflians iii. i. 
 
 F ye then be rifcn with Chrift, feck thofe 
 things which are above, where Chrift fittctii 
 at the right hand of God. Set your aftcclions 
 on things above, not on things on the earth ; for 
 ye are dead, and your life is hid with Clirift iii 
 God. When Chrifl, who is our life, fhall ap- 
 pear, then fhall ye alio appear with him in glory. 
 Mortify therefore your members wl'.ich are upon 
 the earth ; fornication, unclcannefs, inordijiate 
 aflxftion, evil concupifcence, and covctoufncfs 
 which is idolatry : for which things fake the 
 wrath of God cometh on the children ofdifobe- 
 dicnce : in the which ye alfo walked fome time, 
 when ye lived in them. 
 
 RELIGIOUS POETRY. 
 
 The Sentence pronounced on our firjl Parents [^a). 
 
 IT ASTE thee, {b') and from the Paradifeof God 
 
 Without remorfe drive out the finful pair. 
 From hallow'd ground th' unholy, and denounce 
 To them and to their progeny from thence 
 Perpetual banifhment. Yet left they faint 
 At the fad fentence rigoroufly urg'd. 
 For I behold them fcftcn'd, and v/ith tears 
 Bewailing their excefs, all terror hide. 
 If chearfully thy bidding they obey, 
 Difmifs them not difconfolate ; reveal 
 To Adam wliat fhall come m future days. 
 As I ftiall thee enlighten ; intermix 
 My covenant in the woman's feed renew'd, 
 So fend them forth, tho'yjrr^iw';/^, yet in^eace, [c) 
 
 Adam's Speech to Eve. 
 . For fince I fowght 
 
 By pray'r th' offended deity to appeafe, 
 Kneel'd and before him humbled all my heart, 
 Methought I faw him placable and mild. 
 Bending his ear ; perfuafion in me grew 
 That I was heard with favour; peace return'd 
 Home to my breaft, and to my memory 
 His promife, that thy feed fliall bruife our foe ; 
 "Which then not minded in difmay, yet now 
 AflTures me that the bittcrncfs of death 
 Is pafl, and we fliall live ! Whence hail to thee, 
 
 £ve 
 
 («) Milton's Paradife Loft. 
 {&) An Angel to whom the meflage is given. 
 
 (<■) In what tender terms doth this great poet exprefs the loving- kindnefs and mercies of the Father of man- 
 kind ! — Adam's reflexion that follows is fimilar.
 
 [ 373 ] 
 
 Eve rightly call'd, mother of all mankind, 
 Mother of all things living, fince by thee 
 Man is to live, and all things live for man. 
 
 Pfalm xviii. In Contemplation of the Mircics 
 God [a). 
 
 1. 
 
 r\ God, fole objefl: of our love, 
 Our refuge from our foes, 
 Our hope, our fortrefs, our defence. 
 Our haven of repofe : 
 II. 
 When dangers, miferies and death 
 
 Encompafs'd us around. 
 In 'midft of terror and defpair 
 Thy mercies ftill we found; 
 III. 
 The Lord defcended from above. 
 
 And bows the heav'ns moft hi'fh, 
 And underneath his feet he cafts 
 The darknefs of the fky. 
 IV. 
 On Cherubs wings Jehovah comes 
 
 The helplefs to redrefs. 
 The finking hills and trcmblinn; earth, 
 The righteous Judge confcfs. 
 
 Hallelujah, 
 
 Hymn on the Bed of Si chiefs [b). 
 
 ^"^ God, with grateful lieart I'll raife 
 
 A daily altar to thy praife ; 
 Thy friendly hand my courfe diredls. 
 Thy watchful eye my bed protects. 
 When dangers, woes, or deatii are ni^'h, 
 Paft mercies teach me where to fly : 
 The fame almighty arm can aid, 
 'Now fuhitfs grieves, and pains invade. 
 To all the various helps of art. 
 Kindly thy healing power impart; 
 Bethefla's bath rcfus'd to fave 
 Unlefs an Jngel blefs'd the wave. 
 All medicines aft by thy decree, 
 Receive commiffion all from thee ; 
 And not a plant which fpreads the plains. 
 But teems with health, when heaven ordains. 
 Clay, and Siloam's pool we find. 
 At- heaven's command, rcftor'd the blind; 
 
 0/ 
 
 Hence Jordan's waters once were fcen 
 To wafh a Syrian Leper clean. 
 But grant me nobler favours ftill ; 
 Grant me to know and do thy zuili : 
 Purge my foul foul, from every (lain. 
 And fave me from eternal pain. 
 Can fuch a wretch for pardon fue ? 
 My crimes, my crimes arife to view ; 
 O help my trembling tongue in pray'r. 
 And fave my foul from dread defpair. 
 Look down, regard my contrite fighs, 
 My tortur'd breaft, my llreaming eyes. 
 To me thy boundlefs love extend, 
 Jl<fy God, my Father and fny Friend ! 
 Thefe lovely names I ne'er could plead. 
 Had not thy Son vouchfaf'd to bleed ; 
 His blood procures for Adam's race 
 Admittance to the throne of grace. 
 When vice doth flioot its poifon'd dart, 
 And confcious guilt corrodes the heart. 
 His blood is all-fufficicnt found. 
 To draw the fhaft and heal the wound. 
 What arrows pierce fo deep as fin ? 
 What venom gives fuch pains within ? 
 Thou great phyfician of the foul ; 
 Remove my pangs and make me whole. 
 Oh ! if I truft thy fov'reign fkill 
 With due fubmiffion to thy will, 
 Sicknef and death {hall both agree. 
 To bring me. Lord, at lajl to Thee! 
 
 PRAYERS. 
 I. For Attention to Prayer. 
 
 r\ God of mercy, who rcmembrefl- that we are but 
 dult, behold us with eyes of compaflion. 
 Surrounded with fcenesof pleafure which allure, 
 and objcds which folicit our fenfes, O make us 
 watchful, that we may not ftart afide ; nor our 
 prayers turn altant in their afcent to h.:ven. 
 Let our fervour be conftantly exerted in our ad- 
 drcfi'cs to thee; that the intenfenefs of our affec- 
 tions, may be regulated by our reafin ; and the 
 avvetul homage we owe to thy glory, exerci!e the 
 utmoll power of every faculty v/hich thou haft 
 given us. Let no vain delufions lead us into 
 C c c prcfumption. 
 
 {a) Foundling Hofpital coUeaion. Set to Mufck hj Dr. Het^f'tiigton. 
 {I) From Dr. Stonehm/e, with a little alteration.
 
 [ 374 ] 
 
 prefumption, nor any weaknefs arifing from our 
 natural tempers, induce us to forget that obedi- 
 ence is better than facrifice. Let fincerity of 
 heart accompany all our ftcps, that the fpirit of 
 true devotion may govern our hearts, and exalt 
 our fouls to thee ! This we beg for his fake, 
 vvhofc life was one continued prayer, even 'Jefus 
 ChriJ] our blefTedLord and Redeemer ! 
 
 2. Thanlifgivijig for Mercies received. 
 
 f^\ Lordof mercy, behold thy creatures, whom 
 thy goodnefs hath preferved to this hour. 
 To Thee we devote our lives! O (Jod accept 
 the humhic ojffh'ing ! Let our gratitude and praifc 
 afcend with a fweet favour to thy mercy's feat ! 
 Thou, who haft fo often delivered us from the 
 powers of darknefs,. enlighten our minds ; and, 
 hy the inilucnccof thy holy Spirit, teach us thy 
 ways, that we may ever rejoice in thy faivation, 
 and adore thy mercy in our redemption by thy 
 Son, our Lord, in whofe moft blefled name we 
 further offer up our prayer :. 
 
 3. Our Fatljcr, &:c.. 
 
 4. In Gratitude for divine Mercy, and for Acceptance 
 of Prayer. 
 
 /^ Benignant Lord, whofe fovereign mercy be- 
 holds the children of men with tenderr.efs 
 inefFablCj.gracioufly extend thy favour to us thy 
 fervants, that we may hereafter live according to 
 thy righteous laws. Let our relenting hearts 
 fnften thy vengeance, and turn it into pity and 
 companion ! O tender father, hear our petition, 
 and let our tears wafli away our mifdeeds ! Ac- 
 cept our daily prayers, as incenfe offered at thy 
 altar ! Accept them, O Father Almighty ,.for his 
 fake who died to redeem mankind. - 
 
 5. For tl.'e Same. 
 
 /^ Merciful and })eavenly Fatljer, we prof, rate our- 
 felves before thy throne, as univerfal Lord 
 of all ! We humbly ofFer up our prayers unto 
 th^e : accept them. Almighty God, and let them 
 not be vain in thy fight ! Thy mercies and loving- 
 kindnefs furpafs all language to defcribe, or hu- 
 man pov/ers to comprehend ! O blefs us with 
 the cft'ulgent light of thy countenance, that du- 
 ring our pilgrimage on earth, we may rejoice; in 
 
 the conftant hope of thy favour. Grant us thy 
 gracious proteftion from tAX fpiritual and bodily 
 enemies, that amidft the changes of this tranficnt 
 life, we may fhew forth thy praife, and with, 
 our expiring breath pour out our hearts in grati- 
 tude for thy mercies in fcfus Chrijl, our bklTed 
 Lord and Redeemer ! 
 
 6. For Recovery in Sichufs. 
 
 /~\ Lord imjl holy, mofl righteous and eternal God,. 
 in whofe hands are the appointments of 
 life and death, I humbly befeech thee to give me 
 grace to confider my ficknefs and pain as thy, 
 vifitation, to remind me of my fms, and en- 
 courage my repentance. O God, remove from, 
 me all impatient thoughts, and diftruft of thy 
 gracious promifcs, that I may not add to my 
 guilt if I die, or create remorfe and fliame if I 
 furvive this vifitation. Extend thy compaflion 
 to my weaknefs ; and comfort me under the for- 
 rows of my foul ! Pardon my rejilefs complainings, 
 and in thy good time put an end to my difeafe, 
 and rcftore me to my Jlrength, health, and eafe ; 
 or prepare me for a bleffed dc ;th ! This I beg 
 for the fake of fcfus Chrijl, who died on the 
 crofs, to purchafe my redemption from the 
 power of fin and death eternal. — O God of 
 my life, hear miy prayer ' 
 
 7. In Contemplation of the Glories of Omnipotence- 
 and Obedience to the ChrijVtan Law. 
 
 r\ God Almighty, who makefl the clouds thy 
 chariots, and walkeft on the wings of the 
 wind, let the earth tremble at the thunder of 
 thy power, and the lightenings which dart forth 
 a confuming heat, fill cur fouls with awe that 
 we offend not againft thy majefly. great Jeho- 
 vah, Almighty Lord, let thefe emblems of thy 
 omnipotence, and inftruments of thy d.fpleafure, 
 inftrudl rebellious man to own the Mefftah, 
 v.'hom thou haft fent, and to obey his laws, 
 contained in the facred records of them. Let 
 the fun of righteoufnefs, the image of thy glory, 
 fnine on the earth ; and with this return of day, 
 continue thy compaflion to our inflrmitief. Let 
 thy word, which fhall never pafs away, be the 
 rule and guide of our lives; that learning from 
 the vifible works of thy hands, the greatnefs of thy 
 power, thy wifdom and thy mercy; we may work 
 out our faivation with fear and trembling ! Great 
 7 and
 
 C 375 ] 
 
 nd marveilous are thy w^oiks, Lord God Al- 
 mighty ! Juft and true are thy ways ! O grant us 
 thy mercy and loving kindnefs, for the fake of 
 Jefus Chriji our blefled Saviour and Redeemer! 
 
 8. For the fear of God and Obedience to his Laws 
 arifing from a Senfe of the IVeakncfs of human 
 Nature. 
 
 j^Lmighty and tremendous God! at whofe frown 
 the mountains melt away, we b.fecch thee 
 to infpire our hearts with a juft fcnfe of our con- 
 dition. Believing that w^en we leave this world, 
 our fouls will exift in a ftate of happinefs or mi- 
 fery; we befeech thee to correiSt in us whatever 
 is amifs, that a juft awe and fear of thee increaf- 
 ing as our days ebb out, our lives may be made 
 conformable to thy holy laws. Pity our condi- 
 tion, and deliver us from the cruel bondage of fin. 
 Give us a heart to underftand, and a will to obey 
 thee, that we may thankfully ufc the means thou 
 haft ordained for our falvation. O defend us 
 
 from the power and malice of that evil fpirit, 
 the ivorld the fefl) and the devil, which war 
 againft our fouls, that finally we may receive 
 thy pardon for our paft tranfgreflions. This wc 
 beg for the fake of thy beloved Son Jefus Chnjl, 
 who died to redeem the world ! 
 
 g. For a happy Death. 
 
 yJLmighty and Eternal God, by whofe evcrlaft- 
 ing decree it is appointed to man once to 
 die, wc befeech thee in thy goodncfs to grant us 
 fo unjljakeji a confidence in thy mercy, that when- 
 ever it fliall pleafe thee to call us hence, we may 
 be found acceptable in thy fight. Grant that we 
 may glory in thy ftrength ; and, maintaining 
 thy caufe like faithful fo'diers, finilh our war- 
 fare with joy. Thou knoweft whereof we are 
 made : O look on us with eyes of compaffion ! 
 Be not extreme to mark our offences, but in thine 
 infinite mercy forgive them ! This we beg for the 
 fake of Jefus Chrijl, who died on the crofs for the 
 fins of the world ! 
 
 Tliurfday's Third Devotion. 
 
 DECLARATION. 
 
 H 
 
 OLY, holy, holy art thou, O God, and 
 we reverence thy name ! 
 As the heaven is iiigh above the earth, fo great 
 hath been thy mercy towards us. 
 
 Thy righteoufncfs is like the great mountains ; 
 thy truth reacheth to the heavens : jufticc and 
 judgment are the everlafting foundations of thy 
 throne ! 
 
 PSALMS. 
 
 For H:!miUty. 
 
 T ORD, let me not be high-minded; nor 
 have proud looks : 
 
 Let me not exercife myfclf in great matters, 
 which are too high for me : 
 
 But refrain my foul and keep it low, like a 
 child that is weaned from his mother ; yea, that 
 my foul may be even as a weaned child ! 
 
 Glory be ii thee, Lord ! 
 
 The Duty of Magljlratcs. 
 
 Vi/' H O S O privily .Handereth his neighbour, 
 let him be punifhed. 
 
 Whofo hath alfo a proud look and high fto- 
 mach, let him not be fuffered to trouble the 
 people. 
 
 Let their eyes look upon fuch as are faithful 
 in the land, that they may dwell with them. 
 
 Whofo leadeth a godly life, let them be their 
 fervants ; 
 
 That no deceitful perfon may dwell in their 
 houlc; nor any one that telleth lies, tarry in 
 their fight. 
 
 Ghry be to thee, O Lord ! 
 
 Advice to Magijirates. 
 
 T E T them defend the poor and fatherlefs^ 
 and fee thp.t fuch as are in need and necclli- 
 tv hjne right. 
 
 C C C 2 
 
 Arifc,
 
 [ 376 ] 
 
 Arifc, O God, and judge thou the earth ; and 
 let my fong be of mercy and judgment. 
 
 O give them underftanding in the way of god- 
 linefs ! 
 
 Let them take no wicked thing in hand, and 
 hate the fins of unfaithfulncfs ; that no fuch 
 may cleave unto them. 
 
 Let a froward heart depart from them, that 
 they may not fuffer the wicked ropievail. 
 
 Gbry he to thee, O Lord ! 
 
 Thankfgiv'iKg. 
 
 ^\ God, thoti wilt not forget the poor : the pa- 
 tient abiding of the meek will not periili for 
 ever. 
 
 Thy way is an undLfiled way ; thy word is 
 tried in the fire. Thou art the defender of all 
 them that put their truft in thee. 
 
 P"or who is God, but the Lord ; or wbi hath 
 any llrength except thee, O God ! 
 
 The Lord liveth ; blefTed be my ftrong helper • 
 and praifed be the God of my falvation. 
 
 For this caufe will I give thanks unto thee^ 
 O Lord : and fing praifes unto thy name. 
 
 Glory be to thee, Lord, 
 
 SCRIPTURE. 
 
 Part of our Saviour s Sermon on the Jllouuf, 
 
 W/ HEN jc fray, ufe not vain repetition as 
 the heathens do : for they think they ftiall 
 te heard for their much fpca!:ing. — Moreover, 
 when y^/fl/?, be not as the hypocrites, of z fad 
 countenance : for they disfigure their faces that 
 they may appear unto men to fafl. Verily I fay 
 unto you, they have their ri,'Zfar^. — Lay not up 
 for yourfelves treafures upon earth, where moth 
 and ruft do corrupt, and where thieves break 
 through and Jieal. — But lay up for yourfelves 
 treafures in heaven, where neither moth nor rnft 
 doth corrupt, and where thieves do not break 
 through and flea!. — Behold the fowls of the air ; 
 for theyy^w not, neither do they reap, nor ga- 
 ther into barns ; yet your heavenly Father feedeth 
 them. Are ye not much better than they F Which 
 of you by taking thought can add one cubit unto 
 
 his ftature ? — And why take ye thought for rai- 
 ment ? Confider the lilies of the field how they 
 grow ; they toil not, neither do thty fpin. — And 
 yet I fay unto you, that even Solomon in alt his 
 glory was not arrayed like one of thefe ! — Where- 
 fore if God fo clothe the grafs of the field, 
 which to-day is, and to-morrow is, cajl into the 
 oven, (liall he not much more c\ot\\eyou, O ye of 
 little faith ? — Therefore take no thought, faying. 
 What fhall we eat? or what fhall we drink? 
 or wherewithal fliall we be clothed? — (for after 
 all thcfe things do the Gentiles fcek) for your 
 heavenly Father knoweth that ye have need of all 
 thefe things. — But feek ye firjl, the kingdom of 
 CjoiI and his righteoufnefs, and all thefe thitigs 
 fliall be added unto you. 
 
 Tl'e Martyrdom of St. Stephen, Jliewing Charity 
 even to Murdcnrs, Adls vii. 55. 
 
 g T E P H E N, being full of the Holy Ghoft^ 
 looked up ftedfaflly into heaven, and fr.w the 
 glory of God, and Jefus Handing on the right 
 hand of God, and faid, Behold, I fee the heavens 
 opened, and the Son of man {landing on the 
 right hand of God. Then they cried out with 
 a loud voice, and flopped their ears, and ran 
 upon him with one accord, and caft him out of 
 the city, and ftoned him : and the witnefi"es laid 
 down their clothes at a young man's feet, whofe 
 name was Saul. And th y ftoned Stephen, cal- 
 ling upon God, and faying. Lord Jefus receive 
 my fpirit. And he kneeled down, and cried 
 with a loud voice. Lord, lay not this fin to their 
 charge. And when he had faid this, he fell 
 afleep, 
 
 RELIGIOUS POETRY. 
 
 Lamentation of Eve on being expelled f ::n Paro- 
 dfe {a). 
 
 A/TUST I then leave thee, Paractife? thus 
 
 leave 
 Thee, native foil, thefe happy walks and fhades. 
 Fit haunt of Gods ? "Where fliall 1 hope to find. 
 Quiet though fad, the refpit; of that day. 
 That muft be mortal to us both ? O flow'rs. 
 
 That 
 
 («) Mihon'i Paradife Loft.
 
 That never will in other climate grow, 
 My early vifitation, and my lall: 
 At ev'n, which I bre ! up with tender hand 
 From the firll op'ning bud, and gave you name'; ; 
 Who now fhall rear you to the fun, or I'anlc 
 Your tribes, and water from th' ambrofial fount? 
 Thee lalily, rinptinl I'du'r, by me adorn'd 
 With what to fight or fmel! was fwect, from rhee 
 How fhall I part, and whither wander down 
 Into a lower world, ..tn this obfcure 
 And wild ? How fhall we breathe in other air, 
 Lefs pure, acculioin'd to immortal fruits ? 
 
 Comfort in R(/?, and Confidence in Gcd (a). 
 
 { 277 ] 
 
 the world : and in whofe name and words we 
 further ofFcr up our petition at thy throne ! 
 
 2. Oi:r Fiiihcr, &c. 
 
 -The hour 
 
 Of night, and all things now retir'd to reil, 
 Mind us of like repofe ; iince God hath fet 
 Labour and reft, as day and night, to men 
 Succeflive ; and the timely dew of flecp, 
 Now falling, wiih foft flumb'rous weight inclines 
 Our eye-lids : other creatures all day long 
 Rove idle, uncmploy'd, and lefs need reft: 
 Man hath his daily work of body or mind 
 Appointed, which declares his dignity, 
 And the regard of Heav'n on all his waysj 
 While other animals unacStive range, 
 And of their doings God takes no account. 
 To-morrow, e'er frciTi morning ftreak the eaft 
 With firft approach of light, let us be rifen. 
 
 PRAYERS. 
 
 I . For the Ev:-ni>ig, and a happy RcfurrcSiion. 
 
 y!\ Lmighty Creator and Preferver, by whofe 
 mercy we are brought to the conplufion of 
 this day ! Pardon, we bcfcech thee, the numerous 
 fins we have conimiticd [h). Make us hereafter 
 more watchful of our ways, that we may adl 
 worthy the character of Chrijlians. We now re- 
 tire to reft, O merciful and tender Father, truft- 
 ing thy goodnefs will keep us in'fafety, that 
 we m.ay rife refrefhed in health and {tren2:th of 
 body and mind. And when our prefent life fhall 
 end, O Lord receive our fouls into that happy 
 ftate which thou haft prepared for thofe who obey 
 thy commandments. This v/c beg through Jefus 
 Chrift, who died upon the crofs for the fins of 
 
 3. For Obedience to Government, and the Excrcife 
 
 /jLniighly Lord, the fovereign of the world, wi 
 befeech thee to give us a true fenfc of ourtter- 
 nal obligations. Let no felf-love, nor any vici- 
 ous dcfire, teinpt us to violate the rights of other?, 
 to draw down thy dreadful judgm.ents on us ; but 
 confidcring the weaknefl'es and infirmities of our 
 nature, wc may a£t with the vigilance and can- 
 dour, the probity and humility, wc wifhto experi- 
 ence at the hand of our neighbour. Guard us, O 
 God, from all pride and impatience of controul,. 
 that v/e may not be deceived by a haughty or re- 
 bellious fpirit, nor fufFer the dreadful calamities 
 which thy vengeance hath fo often brought on- 
 the children of difobcdience. I^et the records 
 of the punifhmcnt of the unjuft, ferve as our ad- 
 monition ; and infpiire our breaft with fentiments 
 becoming the difciples of our blefltd Lord. In 
 this glorious calling, let us not ceafe to contri- 
 bute to the felicity of our king, the fecuritv of 
 the ftate, the happinefs of our niaftcrs and fupe- 
 riors, and the welfare of our equals and inferiors. 
 Above all, let our faithfulnefs in thy fervice, O 
 Lord, obtain the enjoyment of perfe£i liberty^ for 
 his fake who made reflitution to thy ofFended 
 righteoufnefs, and bled upon the crofs for tlie 
 tranfgreflions of mei. ! 
 
 4. F(/r Ahjtinence. 
 
 /^ Almighty and eternal God, v/ho knov/eft 
 ^-^ whereof wc are made, and how prone the 
 /.^.'7; is to rebjl again't the Jpii it; grant us fuch 
 fortitude and av/ful dread of ofFendinsj thee, that 
 we m.ay fi.un all temptation to exctfs ; and by 
 moderation in our aliment, by thy j^race fubdu- 
 ing every evil defire, reduce our appetites to- a 
 jult conformity to thy will, that each may pof- 
 fefs his foul in rts fall ftrcngth and harmony ; 
 and obeying thes in true holinefs of life, live to 
 thy honour, and nn.Jlv by thy mercy obtain 
 everlafting life, through Jefus Chrijl our Lord ! 
 
 5. ylgainji 
 
 (a) M///w's Parr.dife Lof{. 
 
 {b) Paufc and refled what they are.
 
 [ 378 ] 
 
 5- Againft Sifi, and for Preparation for "Judgment. 
 
 /~\ God of Mercy ! look down from ihy throne 
 and behold us mifcrable fuiRers ; give us 
 not up to a reprobate mind ! Let no wilful 
 timifTion divert our thoughts from the know- 
 ledge and remembrance of thy holy word, and 
 glorious promifes ; that our hopes in thee may 
 daily increafc ; and the approach of death 
 bring us comfort. Let thy favour be extended 
 to us in That tremendous day, in which thou 
 wilt judge the world ! Awaken in our hearts a 
 true rei)entance, th.it we may cfcapc the bitter 
 ^ains of eternal nilfcry ! Keep us l>y thy grace 
 from falling into fin, or committing iniquity 
 againft the light thou hall: given us. Grant, O 
 Lord, wc may fo dedicate our hearts -to thee, that 
 we may daily worfliip in humble acknowledg- 
 ment of our dependance on thee, and confeffing 
 our weaknefs, learn how to govern our livec by a 
 firm and conftant faith in thy promifes by Jefu! 
 Chrijl our Redeemer, and through his fufFerings 
 be reconciled unto rhce ! 
 
 6. For Praij'c and 'Thankfgiving in Honour of 
 Creation. 
 
 f~\ Almighty Author of this goodly frame, whom 
 
 all the ends of the earth obey, and to whom 
 
 all the luminaries of the heavens pay their con- 
 
 ftant homage, in their ftupciidous order ; we be- 
 
 feech thee to exalt our fouls with the contempla- 
 tion of thy glories, and all the tremendous opera- 
 tions of thy hands. We join the choirs of angels 
 and archangels in. praifing and adoring thee, 
 thou Firji, thou Lajl, thou felf-cxifling God ! 
 O holy, holy, holy. Lord God of Sabaoth ! to 
 Thee we pour forth our thanks ! Accept them, 
 O Lord, and \e.to\iv gratitude fupply our imper- 
 fcSt praife. This we beg. Almighty Father, for 
 the fake of thy dear Son, who in mercy redeemed 
 this finful world ! 
 
 7 . For Repentance and a happy Death. 
 
 T^ H O U almighty Lord, v/hofc judgments 
 are right and true, and who in faithfulnefs 
 caufeft us to be troubled ; in the multitude of 
 our forrows we fly to Thee ! O comfort our 
 hearts and refrefh our fouls with thy grace ! 
 Thou haft chaftened us, but not given us over 
 unto eternal death ! The days of the years of man 
 are but as a moment in thy fight : O grant that 
 we may fo apply our hearts to the gracious ends 
 of thy providence, in giving us life, that when 
 our hour fliall come, we may die the death of the 
 righteous, and our !aft end be like his ! Grant, 
 O aim ghty Father, that bv the fufFerings of thy 
 dear Son, we alfo may take out the fting of 
 death, and obtain a victory over the grave-! Let 
 this, O God, be the fupreme object of our hope 
 in fffus Chriji, ourbleffed Lord and Redeemer ! 
 
 FRIDAY.
 
 [ 379 ] 
 
 F R I D A 
 
 Y. 
 
 Firfl: Devotion. 
 
 DECLARATION. 
 
 COME unto Me, all yc thnt travel and are 
 heavy laden, and I will refrcfli you. Matt, 
 xi. 28. 
 
 God fo loved the world, that he gave his only 
 begotten Son, to the end that all who believe in 
 Him {hould not perifli, but have cverlafting life ! 
 John iii.. 16. 
 
 PSALMS. 
 
 Prophetical of the Death of the Mejftah. 
 
 ■\ X 7" H Y do the heathen fo furioufly rage to- 
 gether, and why do the people imagine a 
 vain thing .' 
 
 The Lings of the earth ftand up, and the rulers 
 take council top;ether, againft the Lord, and 
 againft his Anointed. 
 
 He that dwell'Jih in heaven fliall laugh them 
 to fcorn ; the Lord fiiall have them in derifion. 
 
 Then fhall Ke fpeak unto them in his wrath, 
 and vex them in his fore d fpleafure. 
 
 I will preach the lav.', whereof He hath faid 
 unto me. Thou art my So:-: ! 
 
 Thou wilt not leave his foul in hell, neither 
 fufFer thy Holy One to fee corruption. 
 
 He afked life of l"hee, and Thou gaveft him 
 a long life, even for ever and ever ! 
 ' Glory be to thee, Lard ! 
 
 For C'^vfJenee in. God under AfjIiSlioni. 
 
 ■\X7' HE N I am in heavinefs I will think 
 upon thee, O God : when my heart is 
 vexed, I w-ill complain. 
 
 O Lord Ciod of my falvation, I have cried day 
 and iiii^Iu before thee : O let my prayer enter in- 
 
 to thy prefence; incline thine ear unto my cal- 
 lino;. 
 
 Hear my prayer, O Lord, and conflder my 
 defirej hearken unto me, for thy truth and 
 righteoufnefs fake. 
 
 Hear me, O Lord, and that foon, for my fpi- 
 rit waxeth faint : hide not thy face from me, left 
 I be like unto them that go down into the pit. 
 
 Glory he to thee, O Lord ! 
 
 In Praife and Adoration of the Almighty for his 
 Goodnefs and A'lercy. 
 
 '~V H E Lord looketh down from heaven, and : 
 beholds all the children of men : from the 
 habitation of his dwelling He confidereth all that 
 dwell on the earth. 
 
 Thou didfl caufe thy judgment to be heard 
 from heaven : the earth trembled, and was flill. 
 
 Promife unto the Lord your God, and keep it,, 
 ail ye that are round about him : bring prefents 
 unto Him that ought to be feared. 
 
 Thou art the God that doeft wonders : and 
 hafl: declared thy power among the-pcople. 
 
 He divided the fea, and let them go through : 
 he made the waters toftand onanheap. 
 
 In the day-time alfo He led them with a cloud : 
 and all the night through, v/ith a light of fire. 
 
 He chive the hard rocks in the wildern.fs:. 
 and gave them drink thereof, as it had been out 
 of the great deep,. 
 
 He rained down manna alfo upon them for to 
 eat : and gave them food from heaven. 
 
 So man did eat angels food : for He gave them 
 meatenouo;h. 
 
 Many a time turned He his wrath away, and 
 
 would not fufterhis whole difpleafurc to arife. 
 
 Far
 
 [ 38o J 
 
 For He confiderctl that tht-y wcv: bjt flefli : 
 and that they were even a wind that pafluth away, 
 and Cometh not again. 
 
 O remember not our fins of old. 
 
 Help us, O God of our falvation, for the gloiy 
 of t!iy name : O deliver us, and be merciful unto 
 our fins, for thy name's fake. 
 
 Glmj be to thee, Lord! 
 
 SCRIPTURE. 
 
 The Love of God to AInn, and the Duty of Chrljllan 
 Charity. 
 
 I John iv. 7. 
 DEioved, let rs love one another , for love is of 
 God ; and every one that lovcth is born of 
 God, and knoweth God. He that loveth not, 
 knoweth not God ; for God is love. In this 
 was manileflcd the love of God towards us, be- 
 caufe that God fent his only begotten Son into 
 the world, that we might live through him. 
 Herein is love; not that we loved God, but that 
 He loved us, and fent his Son to be the propitia- 
 tion for our fins. Beloved, if God fo loved ui, 
 we ought alfo to love one another. No man 
 hath feen God at any time. If we love one ano- 
 ther, God dwelleth in us, and his love is per- 
 fefted in us. Hereby know we that we dwell in 
 Him, and He in us, becaufe He hath given us of 
 his Spirit. And we have feen and do teilify, 
 that the Father fent the Son to be the Saviour of 
 the world, Whofoever flial! confefs that Jefus 
 is the Son of God, God dwelleth in him, and 
 he in God : and weliave known and believed the 
 love that God hath to us. God is love ; and he 
 that dwelleth in love, dwelleth in God, and 
 God in him. Herein is our love made perfect, 
 that we may have boldnefs in the day of judg- 
 ment; becaufe as He is, fo are -uji, in this world. 
 There is no f ear in love j but perfeft love cafteth 
 out fear ; becaufe fear hath tor?r,ent : he thi^tfear- 
 eth, is not made perfect in love. We love Him, 
 becaufe Hefirjl loved us. If a man fay I love 
 God, and hateth his brother, he is a lyar: for he 
 that loveth not his brother, whom he hath feen, 
 how can he love God, whom he hath not feen ? 
 And this commandment have we from Him, 
 thit he whoJoveth God, love his brother alfo. 
 
 RELIGIOUS POETRY. 
 
 Effects of the fir Jl Trarifgreffion [a) 
 
 pOrth reach'ng to the fruit, flic [b) pluck'd, 
 
 fhe eat : 
 Earth felt the wound, and Nature from her feat. 
 Sighing through all her works, gave figns of v.'oe. 
 That all was lofl I 
 
 -Soon as he heard 
 
 'Fhe fatal trefpafs done by Eve, amaz'd, 
 Ailonied Hood, an J blank; while /;5rrar chill 
 Ran through his veins. He fcrupled not to eat 
 Againft his better k.nowlcdge, not deceiv'd ; 
 But fondly overcome with female charm. 
 Earth trembled from her entrails, as again 
 In pangs, and nature gave afeond rroan ; 
 Sky lour'd, and mutt'ring thunder, i'omcfaJ dropi 
 IVept, at completing of the mortal fm 
 Original. 
 
 Propitiation by the Death of C!)7 ijl, as related hy 
 the Angel to Adam. 
 
 -Nor can this be. 
 
 But by fulfilling That which thou didfl want. 
 
 Obedience to the law of God, impos'd 
 
 On penalty of death, and fuff'ring death. 
 
 The penalty to thy tranfgrefiion due. 
 
 And due to theirs which out of thine will grow : 
 
 So only can high juflice reft appaid. 
 
 The law of God, exa^. He fhall fultil 
 
 Both by obedience and by love, though love 
 
 Alone fulfil the law ; thy punifhment 
 
 He fhall endure by coming in the flefli 
 
 To a reproachful life, and curfeti death ; 
 
 Proclaiming life to all who fhall believe 
 
 In his redemption ; and that his obedience. 
 
 Imputed, becomes theirs by faith, bis merits 
 
 To fave ihem, not their own, though legal works. 
 
 For this He fhall live hated, be blafphcm'd, 
 
 Seiz'd on by force, judg'd, and to death con- 
 
 demn'd, 
 A Iham.eful and accurs'd, nail'd to the crofs 
 By his own nzxion, flain for bringing life; 
 But to the crofs He nails thy enernies. 
 The law that is againft thee, and the fins 
 Of all mankind, with Him there crucify 'd. 
 Never to hurt them more who rightly truft 
 
 In 
 
 (^) Milton's Paradife Loft. 
 ib) E-ve.
 
 [ 38i ] 
 
 In this his fatisfadlion ; — fo he dies. 
 Bat foon revives ; — death over Him no pow'r 
 Shall long ufurp ; ere the third dawning light 
 Return, the ftars of morn {hall fee Him rife 
 Out of his grave, frefh as the dawning light. 
 Thy ranfom paid, which man from death re- 
 deems. 
 This death for man, as many as offer'' d life 
 Negledl not, and the benefit embrace 
 By faith, not void of works : this Godlike a3. 
 Annuls thy doom, the death thou (houldft have 
 
 dy'd, 
 lo fin forever loft from life; thisaSt 
 Shall bruife the head of Satan, crufh his ftrength, 
 Defeat!ngyJ« and death, his two main arms. 
 And fix far deeper in his head their flings. 
 Than temp'ral death fliall bruife the Vigor's 
 
 heel. 
 Or theirs whom He redeems ; a death like fleep, 
 A gentle wafting to immortal life. 
 Nor after refurreftion fliall He (lay 
 Longer on earth than certain times t'appear 
 To his diiciples, men who in this life 
 Still follow'd Him ; to themfhall leave in charge 
 To teach all nations what of Him they learn'd. 
 And his falvation ; them who fhall believe 
 Baptizing in the proflucnt'flream, the fign 
 Of wafliing them from guilt of fin to life 
 Pure, and in mind pvepar'd, if fo befall. 
 For death, like that which the Redeemer dy'd. 
 All nations they fhall teach ; for from That day 
 Not only to thefons of Abraham's loins 
 Salvation fhall be preach'd, but to the fons 
 Of Abraham's/a/r^, wherever through the world ; 
 So in his Seed all nations fhall be bleft ! 
 
 PRAYERS. 
 I. Morning Prayr, 
 
 /^ Lord, ahnighty Ruhr of the earth, of whofe 
 ^^ greatnefs and power all the glories of this 
 world are but the fainteft fliadows ; thus pro- 
 ftrate we direfl: our prayers unto Thee, and look 
 with longing eyes towards the heaven of heavens 
 where Thou fhineft in majefty fublime, too 
 bright for mortal eyes ! Lead us, O Lord, in the 
 paths of thy righteoufnefs, and make us to attend 
 to thy ways, that we may not perilh through our 
 
 own imaginations, or the multitude of their un- 
 godlinefs, whofe hearts arc fet to do evil. Affift 
 us with thy grace, in all that we undertake, that 
 putting our truft in thee, we may give thanks, 
 and rejoice in the love of thy holy name, ihrou-rU 
 Jefus Chriji our blcfled Lord and Saviour I 
 
 2. For Repentance. 
 
 f^ Almighty God! Maker of all things. Judge 
 ^^ of all men ! fovereign Lord of heaven and 
 earth — who received: every creature that flies t» 
 thee for fuccour ! Let tears of repentance flow 
 from our eyes, and our hearts bleed with con- 
 trition, at the remembrance of our tranfgrcflions. 
 Thou, O bleffed Saviour, who didft fufFer a pain- 
 ful and ignominious death, that we m.ioht ob- 
 tain pardon of our fins : thou who madefl an all- 
 fufficient facrifice for the fins of the whole world, 
 let not thy blood be fpilt in vain for us ! 
 
 3. Far Stihmiffwn to the Difpenfations of Provi- 
 dence, and Attention to the Life to come. 
 
 /^ Eternal God of Tl-lfdom ! who in thine m.~ 
 ^-^ finite mercy to mankind didft fend thine 
 only Son upon the earth, to difpel the dark ni^^ht 
 of ignorance and perverfenefs which reio-ned in 
 the hearts of nien : Mortify in. us all pride and 
 vanity, hatred and malice, and every evil defire • 
 that we may faithfully perform all the duties of 
 our calling, and after the example of our hleffcel 
 Lord, patiently bear whatever thy providence fhajl 
 crdain. Suffer us not to fall into an idle and 
 uflefs life ; but knowing how fwift the nifrht of 
 death approaches, and that there is no repent. mce 
 in the grave, we may live as fully perfuaded that 
 noiv is the tiiiie to provide for eternity ! Grant, O 
 merciful Lord ! that no worldly plenfure or hn- 
 _/;h^ may divert our minds from the juft thoufjus. 
 of our difinlution ; but living attentively to the 
 great end of our being, we may acquit ourfclves. 
 acceptably in thy Sight. Hear us, O heavenly- 
 Father ! not s.ccord;ng to o\tr i}iipcrfeSi petitionsy, 
 but according to the full meaning of That prater 
 which, in compafnon to our infirmities, thoahaft 
 taught us, by Jefus Chrift our Redeemer. 
 
 4. Our Father, S-zc. 
 
 Ddd 
 
 FRI DAY
 
 [ 382 ] 
 
 Friday's Second Devotion. 
 
 DECLARATION. 
 
 JUST and true arc thy ways, O thou King 
 of faints ! 
 
 Thou art good, and doeft good continually; 
 the earth is full of thy goodnefs ; and all thy 
 works proclaim thy overflowing bounty. 
 
 Every good and perfeft gift cometh down 
 -from thee, who art the Almighty Father of all ! 
 
 O Lord, thy goodnefs is above all praife ; 
 univerfal as thy works, and endlefs as eter- 
 nity ! 
 
 PSALMS. 
 
 Gorrs Prstc£lion of good Men. 
 
 )r\ Give thanks unto the Lord, for he is gra- 
 cious : and his mercy endureth for ever. 
 
 For he brought them out of darknefs, and out 
 of the fnadow of death : and brake their bands in 
 f under. 
 
 Their foul abhorred all manner of meat; and 
 they were even heard at death's door. 
 
 But when they cried unto the Lord in their 
 trouble, he delivered them out of their diftrefs. 
 
 O that men would therefore praife the Lord for 
 his goodnefs : and declare the wonders that he 
 <ioeth for the children of men ! 
 
 Glory he to thee, O Lord ! 
 
 Under a Confcloufiufs of Guilt, for divine AJfif- 
 tance. 
 
 Q^ Confider my adverfity, and deliver me, for I 
 do not forget thy law. 
 
 Great is thy mercy, O Lord ; O quicken mc 
 as thou art wont. 
 
 It gricvcth me when I fee the tranfgreflbrs : 
 becaufe they keep not thy law, 
 
 Confider, O Lord, how I love thy command- 
 ments ! O quicken me according to thy lovin"-- 
 kindnefs. 
 
 Thy word is true from everlading : all the 
 judgments of thy rightcoufnefs endure for ever- 
 inore. 
 
 give mc underftanding according to thy 
 word. 
 
 My lips fliall fpcak of thy praife, and my 
 tongue fliall fing of thy rightcoufnefs ! 
 
 1 have gone aftray like a flieep that is loft ; O 
 f?ek thy fervant, fori do not forget thy command- 
 ments. 
 
 I have lon;^ed for thy faving-health, O Lord : 
 O let my fouj live, and it fhall praife thee ! 
 
 The rightcoufnefs of thy teflimonies is ever- 
 lafting ; O grant me underftanding, and I fhall 
 live ! 
 
 Glory he to thecy Lord ! 
 
 SCRIPTURE. 
 
 TJje fovereign EffeSfs of Chrijlian Charity, 
 
 I John iii. 13. — 24. 
 
 A/f A R V E L not, my brethren, if the world 
 hate you. We know that we have palled 
 from death unto life, becaufe we love the breth- 
 ren. He that loveth not his brother, abideth in 
 death. Whofoever hateth his brother, is a murde- 
 rer ; and ye know that no ?nurderer hath eternal 
 life abiding in him. Hereby perceive we the 
 love of God, becaufe he laid down his life for us : 
 and we ought to lay down our lives for the hre- 
 thren. But whofo hath this world's good, and 
 feeth his brother have need, and fhutteth up his 
 bowels of companion from him ; how dwelkth 
 the love of God in him i My little children, let 
 us not love in word, neither in tongue ; but in 
 deed and in truth. And hereby we know that we 
 are of the truth, and fhall affure our hearts before 
 him. For if our heart condemn us, God is 
 greater than our heart, and knoweth all thing?. 
 Beloved, if our heart condemn us not, then have 
 we confidence towards God. And whatfoever 
 weaflc, we receive of him, becaufe we keep his 
 commandvierAs, and do thofe things that are pleaf- 
 ing in ;5i/y fight. And this is his commundment, 
 that we fhould believe on the name of his Son 
 Jefus Chrijl, and love one another, as he gave us 
 commandment. And he that keepeth his com- 
 mandments
 
 II 3h ] 
 
 mandmcnts dwelleth in Him, and He in him : 
 aad hereby we know that he abidcth in us, by the 
 fpirlt which he hath given us. 
 
 Conpdcnce in Gad, and Refolution to obey. 
 
 I Peter v. 5. 
 
 A L L of you be fubjedl one to another, and 
 be clothed with humility :. for God refift- 
 eth the proud, and giveth grace to the humble. 
 Humble yourfclvcs therefore under the mighty 
 hand of God, that he may exalt you in due time ; 
 cafting all your care upon hin\, for he careth for 
 you. Be fober, be vigilant : becaufe your ad- 
 v«rfary the devil, as a roaring lion, walketh 
 about feeking whom he may devour ; whom re- 
 fill:, ftedfafl: in the faith ; knowing that the fame 
 affliiSlions are accompliflied in your brethren that 
 are in the world. But the God of all grace, who 
 hath called us unto his eternal glory by Chrift 
 Jefus, after that ye have fuftered a while, make 
 you perfe£i, ftablifh, ftrengthen, fettle you. To 
 him be glory and dominion for ever and ever ! 
 Amen.. 
 
 RELIGIOUS poetry: 
 
 Stanza's ivriUm on taking the Air after a long 
 Illnefs *.. 
 
 T "1 AIL genial fun ! I feel thy povi^erfu! ray 
 Strike vigorous health, into each languid 
 vein: 
 Lo ! at thy bright approach are fled away. 
 The pale ey'd fillers, grief,, difcafe and pain. 
 
 O hills, O forcfls, and thou painted mead. 
 Again admit me to your fccret feats ; 
 From the dark bed of pining fickncfs freed. 
 With double joyl feck your green retreats^ 
 
 Yet once more, O ye rivers, fhall Ilie, 
 Li fummcr eveninL^s, on your willow'd banks ; 
 And unobferv'd by painng fhepherds eye, 
 View fancy'd objects trip in wanton ranks. 
 
 Each rural beauty, charms fo long unfeeii. 
 The blooming orchards, the wlutc wand'ring 
 flocks, 
 
 The fields array'd in fight-refrcfhing green. 
 And with his loofened yoke the wearied ox. 
 
 Here let me ftop, beneath this fpreading bufli, 
 Th' Almighty's voice I hear, the boughs among. 
 And liften to the fweet thick-warblin"- thrufh j 
 Much have I wifh'd to hear her vernal fong. 
 
 This limpid ftream and hcalth-refloring grove 
 O where fhall I my grateful tribute pay ? 
 From morn to dewy evening will I rove; 
 But never, never from tliy worfhip ftray ! 
 
 PRAYERS. 
 
 I. For the Evening. 
 
 AT' 
 
 * S T merciful Father of mankind, by whofc" 
 tender Providence we are brought in 
 fafety to the concltfr,n of this day, accept our 
 humble thanks, for this and all thy mercies. In 
 thygoodnefs, O Lord, we hope ior prefent and 
 future bleflings : O give us thy grace, that as we 
 live by thee alone, our lives may be devoted to thee ! 
 Let gratitude and reverence for thy juft decrees 
 teach us to confider our abode on earth, as a 
 preparation for blifs in heaven, that finally by 
 thy mercy,, in Jefus C/jri/f our Lord,, we may be 
 received into the everlafting manfions appointed 
 for thy faithful fervants. And in his name, as he 
 hath commanded, we pray, 
 
 2. Our Father, kc. 
 
 Tempera 
 
 M' 
 
 \/fO S T gracious Father of }nen and angtls, 
 who nlleft all things living with thy boun- 
 ty, guard us, we bcfeech thee, from all excefs,. 
 that no temptations of appetite may involve our 
 bodies in iicknefs or pain, obflruet the a.'Jivity, 
 or wound the purity of cur fouls. Let no intem- 
 perance /f«yk;/izV our aficcfliojis, to keep our fouls 
 in hor.cLige to fin : but give us ftrcngth, fo to fub— 
 due our corruptioi:, that we may fer\o thee in 
 true fia-.plicity and purity of lie;:rt; and worthi'.V- 
 feaft at the table of our blefled Lord and Re- 
 deemer, in whole mo.'l holy mmt we ever offer up ■ 
 
 our prayers ! 
 
 D d d 2 
 
 (rt) Tlis, ivith the 'oet's good Uwve, I Lax e altered a iiltlc toft it for a devotional. 
 
 4. For-
 
 [ 3^4 ] 
 
 4- For Applica'tion to the tempori^l Concerns of Life, 
 and Refignation to Providence. 
 
 ALmlghty Lord:, who haft ordained by thy un- 
 changeable decree, that man fhall eat his 
 bread in fvveatand h>.bour ; give us, we befcech 
 thee, an aSlive and indiijhious difpofition: let 
 our diligence and innocency go hand in hand, 
 and adminifter to their mutual fupport ; that our 
 lives may pafs in fafcty, and our deaths be full of 
 hope ! Give us fo true a relifli of our prcfent con- 
 dition, that the example of humility, which 
 Chrijl hath fct before our eyes, may appear as far 
 beyond all earthly fplendour, as the glories of 
 heaven outfhiiie the tranfientglitter of this world. 
 'J'cach us, O Lord, an entire fubmillion to thy 
 will, that being refigned to thee, we may labour 
 with diligence both in our temporal, and in our 
 fpiritual (laths, maintaining a ftedfaft hope of 
 That ftate of happinefs, which thou haft pro- 
 mi fed through J'fus Chrijl; the Lord of life and 
 Redeemer of the world ! 
 
 5. For Conjlancy of Mind, and divine Affjlance. 
 
 JLTE A R us, merciful Father, we humbly 
 befeech thee, and let thy grace be ever pre- 
 fent with thy weak unworthy fervants ! Regu- 
 late our perverfe afFections, and vain deiires ; 
 and confine our hearts to fuch objefts as are 
 pleafing in thy fight. "\'v'e are not able of our- 
 fdves, to do or think any thing that is good ; O 
 let thy fplrit aflift our poor endeavours I Vanquifti 
 the temptations which befet us. Fix our Inconjlant 
 minds, and follow us through all our path?. 
 Thou, Lord, art our hope I Thou art ourrcjl ! \\\ 
 thee alone is pleafure and true fatisfadlion ; and 
 all, -without thee, is mifery and torment ! O grant 
 us the happy fccurity of thy peace, that we may 
 abandon all the falfe appearances of happinefs 
 here below, and find foft eafe and fwect repofe 
 in thy love and favour. Hear our prayer, O 
 Ciou ! O merciful Lord of.heaven, hear us, and 
 fhew us thy mercy, for the fake of Jefus Chrijl 
 our Redeeiiicr I 
 
 6. For due Rcfcclions on the Vanity of human Life, 
 and for the Mercies of God, 
 
 jr\ God of heaven ! look down on the work of 
 
 thy hands : look on us, who are fading as 
 
 the flower of the field ! Wc, who unfold our 
 
 beauty in youth, or flourifli in the vigour cf 
 manhood, if the breath of thy difplcafure pafieth 
 over us, wc bow our drooping heads and mingle 
 with our native duft : the place of our activity is 
 known no more ! Teach us, O God ! to caft 
 away all prefumptuous thoughts, and abide in 
 thy mercy, thro' the intercelllon of That Meffiah 
 whofe faithful fervants we anxioufly long to be ! 
 — Almighty Jehovah ! let the blight beams of 
 thy mercy ; and thy word, which abide for ever, 
 light us in our paths and deliver us from everlajl- 
 Ing darknefs. Behold our tears — look on thy 
 fupplicating creatures, who implore thy mercy. 
 Let not our hour of repentance pafs away, lilcfe a 
 fruitlefs dream ; but embracing the offer of thy 
 goodncfs, let us Py from our fins, into tlie arms of 
 thy mercy ! This we beg, almighty ProteHor, 
 our Friend, our Father, and our God ! This we 
 beg for the fake of him who fubdued the powers 
 of death and the grave, and triumphed over 
 the fen of perdition ! 
 
 7. For TharJfglvlng, 
 
 j4L!nighly Lord, who filleft Immenfity with thy 
 prefcnce, how Ihail our hearts fhew forth 
 thy praife I — Thy mercy reacheth unto the hea- 
 ven of heavens ! — Thy rightecufnefs is as the 
 ftrong mountains ; and thyjudgmcnts, O Lord, 
 are profound, beyond the deep abyfs. O God, 
 how excellent is thy mercy towards all the chil- 
 dren of men, who put their truft in Thee, and 
 reft under the fliadow of thy wings ! Give us to 
 drink of thy pleafures as the fpring of eternal 
 life, and in the contemplation of thy glory look 
 towards the brightnefs of eternal day ! O fhew 
 thy loving-kindnefs unto us, that our hearts may 
 fing of thy mercy and truth ! Grant this, O 
 righteous Father of mankind, for his fake, who 
 now fits at thy right hand in glory everlafting ! 
 
 8. For a happy Death. 
 
 jLmlghty Father of Spirits, in whofe hands are 
 theiflues of life and death, give us comfort 
 in the thought of our approaching dljfolutlon. Let 
 our paft mifdeeds ftand in judgment before us, 
 that being condemned at the tribunal of our own 
 minds, they m.ay not tr^ad our lives down to 
 the earth, nor condemn us at thy judgment feat. 
 Our offences againft thee are great ajid numer- 
 ous !
 
 r 385 1 
 
 ous ! O let our hearts afcend on the wings of 
 contrition, to fcek for pardon at thy hands. 
 Thou, moft merciful Father, who art the righte- 
 ous judge, (low to anger, tho' provoked every- 
 day ; let our forrows bring forth fuch repentance 
 
 asmayappcafe thy juft indignation ; that when- 
 ever it fhall pleafe thee to call us hence, wc may 
 hear the comfortable found of the gracious invi* 
 tation piomifcd to thy faithful fcrvants, in Jefuf 
 Chriji our Redeemer ! 
 
 Friday's Third Devotion. 
 
 DECLARATION. 
 
 CHRIST being raifed from the dead, 
 dieth no more ; death hath no more domi- 
 nion over him. For in that he died, he died un- 
 to fin once; but in that he liveth, heliveth unto 
 God. Likewife reckon ye alfo yourfelves to be 
 dead indeed untoyJ«, but alive uato God, thro*' 
 Jefus Chr'ift our Lord ! 
 
 PSALMS. 
 For Trujl in God, and Tijunkfgi-vlng, 
 
 (~\ God, thou art my helper, thou art with 
 them that uphold my foul. 
 
 Hear my prayer, O Lordj and hide not thy- 
 felf from my petition. 
 
 I have put my truft in thee, and will not fear 
 whatflcfti can do unto me. 
 
 In thee do I put my truft, O Lord, and will 
 not be afraid of any thing that man can do unto 
 me. 
 
 Unto thee will I pay my vows, unto thee will 
 I give thanks. 
 
 For thou haft delivered my foul from death, 
 and my feet from falling, that I may walk be- 
 fore thee in the light of the living. 
 
 Be merciful unto me, O God, be merciful un- 
 to me, for my foul trufteth in thee, and under 
 the fhadov/ cf thy wings fliall be my refuse. 
 
 I will call unto the moft high God, even unto 
 the God that {hall perform the caufe which I 
 have in hand. 
 
 Set up thyfelf, O God, above the heavens, 
 and thy glory above all the earth. 
 
 My heart is fixed, O God ! my heart is fixed : 
 I \\':\\ fing and give praife. 
 
 For the greatncft of thy mercy rcacheth unt« 
 the heavens, and thy truth unto the clouds. 
 
 Set up thyfelf, O God, abo\'e the heavens, 
 and thy glory above all the earth. 
 
 Gbry be to thee, O Lord ! 
 
 SCRIPTURE. 
 
 Chrlji's Lamentation on the Perverfe'nefs of the 
 Jews. Luke xix. 41. 
 
 AND when He was come near. He beheld 
 the city and ivept over it, faying. If thou 
 hadji known, even thou, at leaf in this thy day, the 
 things which belong unto thy peace ! hut now they are 
 hid from thine eyes. For the days Jhall come upon 
 thee, that thine enemies Jiiall cajl a trench about thee, 
 and compaf thee round, and keep thee in on every 
 fide, and Jhall lay thee even with the gromid, and thy 
 children within thee : and they fliall not leave in thee 
 onejlone upon another ; becatfe thou hieweji not the 
 
 time of thy vifitation. And He WL'nt into the 
 
 temple, and began to caft out them tliat fold 
 therein, and them that bought, favino- unto 
 them. It is written. My houfe is the houfe of pray- 
 er, but ye have made it a den of thieves. And He 
 taught daily in the temple. 
 
 RELIGIOUS POETRY. 
 
 A Thankfgiving, as from Foundlings and Or' 
 pluins [a). 
 
 Duet. 
 
 ATTUNE the fong to mournful ftrains ; 
 Of wrongs and woes, the fong complains j 
 An orphan's voice effays to fwell 
 The notes that tears by turns repel. 
 
 7 Recitative, 
 
 (rt) Compofed by Dr. Haivkefivorth ; fee lo mufic by Mr. Stanley, and ufed at the Foandling Hofpital.
 
 [ 386 ] 
 
 Recitative. 
 Lett on the world's bleak wafte forlorn, 
 In fin conceiv'd, to forrow born, 
 By guilt and (hame fore-dooin'd to fhare 
 No mother's love, no father's care : 
 No guide the devious maze to tread, 
 Above^ no friendly fbelter fpread. - 
 
 Duet. 
 Alone amidft furrounding ftrife. 
 And naked to the ftorms of life, 
 Defpair looks round with aching eyes. 
 And finking nature groans and dies. 
 
 Solo. 
 But who is He who deigns to claim 
 From all the wrong'd, a father's name ? 
 To rapture turn the changing ftrains, 
 'Tis God whole hand the world fuftains. 
 He fmiliug bends from inercy's throne. 
 And calls the fatherlefs his own. 
 To flrangers hands he gives the truft. 
 We feel that ftrangers hands are juft. 
 They to the poor his gifts difpenfe. 
 And guard the weak with his defence. 
 
 Chorus. 
 O Father, let us ftill be thincj 
 And claim thine heritage divine ; 
 Still bleft, while gratitude repays 
 Thy endlefs love with endlefs praife !' 
 
 P s AL.M ciii. 
 
 A RISE my heart, my foul arife,. 
 
 And fmg his praife, until the ikies- 
 Re-echo his afcending fame : 
 My foul, O, celebrate his name ! 
 
 Like as a father to his child. 
 So foft fo quickly reconcil'd ; 
 He knows the fabrick of us all. 
 That duft is our original. 
 
 Man flourifheth like grafs, a flower 
 That blows and withers in an hour ; 
 By fcorching heat, by blafting wind 
 Dellroy'd, and leaves no print behind. 
 
 Ye ordered hoft of radiant ftars, 
 O ye his flaming minifters ! 
 All whom his wifdom did create. 
 Through his wide empire, celebrate 
 His glorious name j with fweet accord 
 Join tixou my foul to praife the Lord ! 
 
 PRAYERS, 
 
 I. In Contemplation of the Glories of the Gofpel, and 
 againji Infidelity. 
 
 /^ Almighty Lord! who in thine infinite wifdom 
 and goodnefs hath revealed to us the great 
 and wonderful things of thy law, we bcfeechthce 
 to prepare our hearts to receive the truths of thy 
 gofpel, as the means of delivering us from ths bon- 
 dage of corruption, and giving us the glorious li- 
 berty of thy children, that we may triumph in the 
 Chriflian name, and being full of the knowledge 
 of thy word, iiiftrudl and perfuade thofe who 
 have eftranged themfelves from thee, and from 
 fefus Chrijl thy Son. Let thine holy Spirit in- 
 fluence their hearts, that feeling their own mi- 
 fcry, they may feek for aid from thee ; and thank- 
 fully accepting what thou haft fo liberally offer- 
 ed, be converted, and live for ever in thy prcfence. 
 Let zeal for thy glory, and the interefl: of thy- 
 kingdom, reign fo powerfully in our heartr. that 
 we may embrace all convenient opiportunities of 
 reminding others of their negligence, their errors 
 
 and tranfjjreflions. This webes;, O merciful Fa- 
 ts D' 
 
 tiler, for the fake of thy dear Son, who died to re- 
 deem the world ! 
 
 2. For the Evening,. 
 
 N 
 
 Lmighty Creator and Preferver, by whofe 
 mercy we are brought to the conclufion of- 
 this day ! Forgive, webefeech thee, all the fins we 
 have committed, and make us hereafter to tremble 
 for fear of offending thee. We now retire to 
 reft, O God, trufting in thy goodnefs to keep us 
 in fafety, that we may rife refrefhed in health and 
 ftrength of body and mind. And when our pre- 
 fent life (hall end, O Lord receive our fouls into 
 that happy ftate which thou haft prepared for 
 thofe who obey thy commandments. This we 
 beg through Jefus Chrift, who died upon the. 
 crofs for the fins of the world ! 
 
 3. Our Father, &c., 
 
 4. For Purity of Spirit, and Self-Command. 
 
 O Father of Spirits, almighty Lord, who be- 
 holdeft .ill thy creatures with eyes of mercy 
 and com palTion ; give us thy grace, that jeftrain- 
 7 ing
 
 [ 33; 1 
 
 ing our appetites within their lawful bounds, our 
 imaginations may not wound the purity, of our 
 fouls. Let the light of thy countenance fhine 
 upon us, that we may not fall into the fnares of 
 fin, or prefumptuoufly rebel againft thy com- 
 mandments : but obeying the didlates of our i-ea- 
 
 Jon, and ot'^x fa'tthy a6l as worthy of our own na- 
 ture, and of thee, O God, the author of our Be- 
 ing ! Strengthen us, we befeech thee, that guard- 
 ing the avenues to our hearts, we may refifl: all 
 the powers of darknefs, and give proof of the 
 
 fincerity of our obedience to the gofpel of Chrift. 
 Grant us, O God, freedom from all wicked de- 
 fires, and vain thoughts, that we may poffefs our 
 fouls in perfeci liberty; and condui^ling our lives 
 with awe before thee, be at length admitted 
 into thy glorious kingdom, through Jefus 
 Chnft our Lord ! 
 
 5. For Thankfglvlng. 
 
 /jLmlghty Lord and Sovereign of the unlverfe, we 
 
 offer up our humble and hearty thanks for 
 
 all thy goodnefs and loving-kindnefs to us, and 
 
 __ all mankind. We bicfs thee for our creation, 
 
 and all the wonders of redemption. Accept our 
 
 gratitude, O Lord, for the unnumbered adls of 
 
 mercy which thou haft fhewn to us, in the pre- 
 
 fervation of our bodies, and the comforts of our 
 
 fouls. Let us rejoice in thy falvation, that we 
 
 may ever feek thy face in gladnefs of heart, thro' 
 
 the interceffion of our great Lord and Saviour 
 
 Jcfus Chriji. 
 
 6. In Contrition of Spirit, and Pralfe to the Majejly 
 of the Almighty. 
 
 C\ Lord God Almighty, whofe prcfence is 
 bounded by no fpace ! who art always nigh 
 unto them who are of a contrite heart, and re- 
 lieved the humble fpirit ! Do thou bring our ini- 
 tjuities to our remembrance, that aiHicting our 
 fouls in thy fight, they may be cleanfed from 
 their (lains. Let us not juflify ourfelves, that 
 our own mouths may not condemn us ! Nor let 
 our eyes ceafe from tears 'till thou haft pity on 
 us ! — Out of the abundance of our complaints 
 do we fpeak ; and in the bitternefs of our fouls, 
 do wc mourn before thee. O Lord, hear us from 
 
 thy holy feat, and from t'i»c throne of thy pre- 
 fence have mercy on us ! — O look down froni 
 heaven, from the habitation of thy glory, and be- 
 hold us miferab'e finncrs proftrate before thcc ! 
 Thou that favcft in time of afflidtion, now hear 
 our fupplications ! Thou that inhabitcft eternity, 
 and dwelleft with him who is of a contrite fpirit, 
 give us thy comfort from above, that we may delight 
 in obedience to thee, and lift up our faces to- 
 wards thy holy temple with joy. This wc beg, 
 O Almighty Father of life, in the name ajid 
 through the mediation of fef^s Chrijl our blef- 
 fcd Lord and Saviour ! 
 
 7. For an Humble and Pious Life. 
 
 /^ Alerciful Father, he gracious to us, and fuc- 
 cour us in our wants and miferies ! With 
 the decpcft humility of foul we proftrate ourfelves 
 before thee, in the full purpofe and intention of 
 living hereafter in fuch a manner as fhall pleafe 
 thee. Grant, O Lord, that by thy mercy we 
 may be thought worthy to receive thy bleffing. 
 Guide and direft us in charity znd difcretion. Let 
 jujlice and piety reign in our hearts, that we may 
 know the way we fliould walk in. Give us grace 
 to follov/ the conduct of thy good fpirit, and 
 fhunning the converfation of the v/icked, the re- 
 verence we owe to thy divine majefty, may never 
 be fullied by impure thoughts, vicious or pro- 
 phane difcourfe. Fill our minds with fuch fen- 
 timents as will keep alive the thoughts and fears 
 of what will cojne hereafter, if we wear off the im- 
 preiTions which thou haft ftampcd on our fouls. 
 May thy grace, O God, infpire us v/ith delight 
 in the converfation of the pious, and fuch as fear 
 thy name ! that doing nothing deftruftive to our 
 own fouls, we may ever feek thy glory and the 
 everlafting benefit of mankind. This we beo-, 
 O gracious Father ! for his fake who died to re- 
 deem the world i 
 
 8. For a happy Death. 
 
 r\ Merciful God, who in thy boundlcfs com- 
 paffion to finful man, haft from the becin- 
 ning ordained an interceftbr : ^rant tiia: his me- 
 rits may fupply our im.perfc£l obedience ; and 
 his blood wafti out our finful ftains ! Gra'ioufly 
 receive our offerings of bcncvoknce to ail our 
 
 fellow-
 
 fellow-creatures, that when our hour of diflb- through ChriJ}^ may be a grateful facrifice at thy 
 
 lution fhall come, we may refign our breath altar. This we beg, O Almighty Father, in the 
 
 in peace. To thee we devote our fleeting hours : name of our powerful interceflor, who nov/ fits 
 
 accept them, O Lord of mercy, how fhort fo- at thy right hand, in all the triumphs of everlalt- 
 
 ever they fliall be, that our confidence in thy love, i"g s'ory ? 
 
 SATURDAY.
 
 [ 389 J 
 
 SATURDAY. 
 
 Firft Devotion, 
 
 INVO C ATION. 
 
 UPHOLD us, O Lord, with thy righteouf- 
 nefs ; that our hearts may be eftablifhcd 
 unblameable in holinefs before thee, at the com- 
 ing of our Lord "Jefus Chrtjl ! 
 
 PSALMS. 
 Supplication and Thanhfgiv'ing. 
 
 IJ E A R my voice, O God, in my prayer, and 
 preferve my life from wicked doers. 
 
 Let me rejoice, O Lord, and put my truft in 
 thee, that my heart may be glad. 
 
 Hafte thee, O God, to deliver me ; make hafte 
 to help me, O Lord ! 
 
 Let all thofethat feelc thee be joyful and glad 
 in thee, and let all fuch as delight in thy falva- 
 tion, fiy alway. The Lord be praifed ! 
 
 I am poor and in mifery, buttiiou art my help- 
 er and reJ : r-mcr. 
 
 Glory be tothei, Lord! 
 
 For AJfi/lance in Dijlrefs. 
 
 C E T my mind 10 do good, O Lord, and a/Tifl; 
 the poor and helplefs man, that he may not 
 beflain, nor vexed at heair. 
 
 Deal with me, O Lord, according to thy 
 name, for thy mercy is fweet. 
 
 O deliver me, for I am helplefs and poor, and 
 my heart is wounded within me. 
 
 Deliver my foul, O God, from lying lips, and 
 from a deceitful tciigue, that it may dwell amono- 
 them that are friends unto peace ; 
 
 Who imagine no mifchief in their hearts, 
 neither ftir up flrife, nor fharpcn their tongues 
 like afcrpent. 
 
 Thou art my God, O hear the voice of my 
 prayer ! 
 
 Thou art the ftrength of my help, and haft 
 covered my head when danger has compalTed me 
 about. 
 
 O let my prayers be fet forth in thy fight as 
 incenfe, and let the lifting up of my hands be an 
 evening facrifice. 
 
 Set a watch, O Lord, before my mouth, and 
 keep the door of my lips. 
 
 Let me pour out my complaints before thee, 
 and fliew thee my trouble ; 
 
 For thou art my hope and my portion in the 
 land of the living. 
 
 O enter not into judgment with thy fcrvant, 
 for in thy fight can no man living be juftified ! 
 
 Glory be to theey O Lord! 
 
 SCRIPTURE. 
 
 ChriJVs Appearance after Ini Crucifixion. 
 
 Luke xxiv. 36. 
 
 ■JESUS himfelf ftood in the midft of them, 
 J and faith unto them. Peace be unto you. But 
 they were terrified and affrighted, and fuppofed 
 that they had feen z.fpiyit. And he faid unto 
 them, IFhy are ye troubled, and why do thoughts 
 arife in your hearts ? Behold my hands and my 
 feet, that it is 1 myfelf ; handle me and fee, for a 
 fpirit hath not flefh and bones, as ye fee me have. 
 And when he had thus fpoken, he fhcwcd them 
 his hands and his feet. And while they yet be- 
 lieved not for joy, and wondered, he faid unto 
 them, Have ye here any meat ? And they gave 
 him a piece of a broiled fifh, and of an honey- 
 comb. And he took it, and did eat before them : 
 E c e and
 
 [ 390 ] 
 
 and he iaiJ unto them, Thefc are the v/ords 
 which I fpalce unto you, while I was yet with 
 you, that all things niuft be fulfilled which were 
 written in the law of ykffl/^j-, and in the ProphetSy 
 and in the Pfalms, concerning me. Then opened 
 he their underftanding, that they might undcr- 
 ftand the fcriptures ; and he faid unto them. 
 Thus it is written, and thus it behoved Chrljl 
 to fufter, and to rift from the dead the third day ; 
 and that repentance and remiiTion of fins fhould 
 be preached in his name among all nations, be- 
 ginning at Jerufalem. And ye are witnefles of 
 thefe things. 
 
 The Care of Chrijl for his Fcllovucrs. 
 
 John X. ii. 
 
 JESUS faid, I am the good fhepherd : the 
 good fhepherd giveth his life for the Iheep : 
 but he that is an hireling and not the fhepherd, 
 whofe own the fliecp are not, fceth the wolf 
 coming, and leaveth the fhccp and flceth j and 
 the wolf catcheth them, and fcattereth the fheep. 
 The hireling fieeth, becaufe he is an hireling, 
 and careth not for the fheep. I am the good 
 fhepherd, and know my fheep, and am known of 
 mine. As the Fader knoweth me, even fo knov/ 
 I the Fath:r : and I lay down my life for the 
 fli'eep. And other fhecp I have, which are not 
 of this fold: them alfo I muft bring, and they 
 fhall hear my voice, and there Jh all be one fold and 
 one Jhepherd. 
 
 RELIGIOUS POETRY. 
 
 Hymn in Gratitude to God (^a). 
 
 "VKr H E N all thy mercies, O my God, 
 
 My rihng foul furveys, 
 Tranfported with the view, I'm loft 
 In wonder, love, and praife, 
 
 O how fhall words with equal wannth 
 
 The gratitude declare. 
 That glows within my ravifh'd heart ? 
 
 But thou cauft read it there. 
 
 Thy Providence my life fuftain'd, 
 
 Aiid all my wants redreft, 
 When in the filent womb I lay. 
 
 And hung upon the breaft. 
 
 (fl) Addifott, 
 
 To all my weak complaints and cries. 
 
 Thy mercy lent an ear. 
 Ere yet my feeble thoughts had learnt 
 
 To form themfelves in pray'r. 
 
 Unnumber'd comforts on my foul. 
 Thy tender care bcllow'd. 
 
 Before my infant heart conceiv'd 
 
 From whence thofe comforts flow'd. 
 
 Through every period of my life. 
 Thy goodnefs I'll purfue ; 
 
 And after death in diftant worlds 
 The glorious theme renew. 
 
 When nature fails, and da^ and night 
 Divide thy works no more ; 
 
 My ever grateful heart, O Lord, 
 Thy mercy fhall adore. 
 
 PRAYERS. 
 
 I. For the Morning. 
 
 o 
 
 Heavenly Father^ almighty and cverlajling Godf 
 who haft fafely brought us to the beginning 
 of this day; we moft earncftly recommend our- ■ 
 felves to thy merciful guidance and prote<3;ion ! 
 Let thy good providence be always over us,, and 
 the grace of thy holy fpirit diredt us to do v/hat 
 is right and juft in thy fight, through Jefus 
 Chrift our blefTed Lord and Redeemer, in whofe 
 name and the comprehenfive meaning of his words 
 we offer up our prayer. 
 
 2. Our Father, &c. 
 
 3. For the Morning, and again/} the Danger of 
 Sin. 
 
 jDLefed he tfiy name, Lord God of rr.erey, for 
 our prefervation and refrefhment in the 
 fieep, from which we are rifen again to behold 
 the fun, and thy glories which are difplayed over 
 the earth! Pofllfsour fouls with fuch a fenfe of 
 thy goodnefs, that we may rather die than com- 
 mit any wilful or deliberate fin, or grieve thy 
 holy fpirit to provoke thy wrath and indignation. 
 Let thy reftraining grace preferve us from the 
 temptations of the world, the flefh, and the devil, 
 that we may not fall into any fin, nor expofe 
 
 ourfelvcs
 
 [ 391 ] 
 
 ourfelvcs to any kind of danger : but doing all 
 things which arc righteous in thy fight, live as 
 thofe who have fure and certain hopes of thy fal- 
 vation, in Jefus Chrijl^ the mighty Lord and 
 Redeemer of the world. 
 
 4. For Forgivenefs of Sins, and the Aid of Grace, 
 
 ^Tn H E day teing arrived, let us rejoice, O 
 God ! and offer up the facrifice of our 
 hearts for all thy mercies paft. Accept our gra- 
 titude, that thou haft added another day to tlie 
 years of our lives ; and that none of the dread- 
 ful judgments our fins have dfferved have 
 fallen upon us. O make us daily mindful 
 oi o\xr failings and iifrmiiia, and increafe our 
 watchfuJnefs over ourfelves ; and more efpecially 
 ■that our prayers for the help of thy grace may 
 be more earned. Accept our unfi-igned thanks 
 for the many undeferved bleffings beflowed upon 
 us ; for delivering us from all the dangers of an 
 evil world ; and that neither our fins nor ingrati- 
 tude have prevented thee from bringing us fafe 
 to this hour. Prote(fl us, O Lord, whilft we 
 Jiiep, and let us azaake in the joyful hope of thy 
 favour ! O God, who art infinite in mercy and 
 compaflicn, pardon the fins we have com- 
 mitted, whether thro' the fraud and malice of 
 the devil, or our own weaknefs and frailty, that 
 no thought, xuord, or deed, may rife up in judg- 
 ment againft us. This we beg for the fdke of 
 
 Jcfus Chri/l, the mighty friend and Saviour of 
 the world ! 
 
 5. For Thankfgiving. 
 
 B^ 
 
 ^Lefied ! thrice blefTed be thy name, O God, 
 who in thine abundant mercy haft beheld uS 
 with eyes of tendernefs and compafKon. Thou 
 hjft delivered our fouls ! O grant us a lively and 
 joyful hope in the refurreftion of J-yJ/j Chrijf, 
 that we alfo may rife again to the enjoyment of 
 an inheritance in glory, which faJeth not away. 
 With faints and angels we praife thee, O God, 
 and fing Hallelujahs in triumphant joy ! Bleffing 
 and honour, might, majtfty, dominion and 
 power, be unto thee, O Father^ and unto the 
 Lamb that was flain for the fins of the world ! 
 To Whom, with Thee and the Holy Spirit, all 
 poUibls adoration be given, now and for ever ! 
 
 5. For a happy Death. 
 
 Q R A N T, we befeech thee. Almighty God, 
 that as thy fon Jefus Chriji halh overcome 
 death, and opened unto us the gate of everlafting 
 life, we may purify our hearts from all fenfual 
 affedions, and worldly defires; that calmly re- 
 figning our breath to thee, O Father, we may be 
 acceptable in thy fight, and partakers of his 
 glorious refurretStion ! 
 
 Saturday's Second Devotion, 
 
 DECLARATION. 
 
 7\/fO S T glorious majcfiy of heaven, the God of 
 the fpirits of all flefti ; who vouchfafeft 
 to behold the things that are in heaven and 
 eaith ; 
 
 Proteii and defend thy church ! O be favourable 
 and gracious unto us. 
 
 Accept ow prayer and interceffion for all men ; 
 for the king, and for all that are in authority, 
 that we may lead a quiet and peaceable life, in all 
 godlincfs and honefty. 
 
 PSALMS. 
 Difphying the Power, Majejiy, and Glory ofGoJ> 
 
 '~^^ H O U, O God, who art praifed in heaven 
 and earth ; thou that heareft prayer, unto 
 thee fhall all flefli come ! 
 
 Blefied is the man whom Thou chufeft, and 
 receiveft unto Thee : he fliall dwell in thy 
 court, and he fiiall be fatisficd with the pleafures 
 of thy houfe, even of thy holy temple. 
 
 E e e 2 Thou
 
 [ 392 ] 
 
 Thou flialt fhew us. wonderful things in thy 
 righteoufncfs, O God of our falvation : thou 
 that art the hope of all the ends of the earth, and 
 of them that remain in the broad fea. 
 
 Who in his ftrength fettcth faft the moun- 
 tains ; and is girded about with power ! 
 
 Who ftilleth the raging of the fea, and the 
 noife of the waves, and the madnefs of the 
 people ! 
 
 They alfothat dwell in the uttcrmoft parts of 
 the earth, fliall be afraid at thy tokens : thou 
 that makeft the outgoings of the morning and 
 evening to praifc Thee. 
 
 Glory be to thee, Lord! 
 
 Th( Mercies of God in providing for the Support of 
 Mankind. 
 
 npHOU vifitcft the earth, and blcffeft it: 
 thou niakcft it very plenteous. 
 The river of God is full of water : thou pre- 
 pareft their corn ; for fo Thou providcft for the 
 
 earth. 
 
 Thou watered the furrows : thou fcndeft rain 
 into the little valleys thereof: thou makeft it foft 
 with the drops of rain, and blefleft the increafe of 
 it. 
 
 Thou crowneft the year with thy goodnefs : 
 and thy clouds drop fatnefs. 
 
 They fhall drop upon the dwellings of the 
 wildernefs : and the little hills fhall rejoice on 
 every fide. 
 
 The folds fhall be full of ihecp : the valleys 
 alfo fhall ftand fo thick with corn, that they 
 fhall laugh and f:ng. 
 
 GIvry he to thee, Lord! 
 
 SCRIPTURE. 
 
 TJje Efficacy of ti^e Death af Chri/l.. 
 
 TZ N O W ye not that fo many of us as were 
 baptized unto fffus Cijriji, were baptized 
 into his death? Therefore we are buried with 
 him by baptifm, into death ; that like as Cliriji 
 was raifed up from the dead by the glory of the 
 Father, even fowc alfo fliould walk in newnefs of 
 life. For if we have been planted together in the 
 
 («) Milton's Paradife Loll. 
 
 likcnefs of his death, we fliall be alfo in the Ukenefs 
 of his refurreSlion : knowing this, that our old 
 7>ian is crucified with him, that the body of fin 
 might be defrayed, that henceforth we fhould not 
 ferve fin : for he that is dead, is freed from fin. 
 Now if we be dead ivith Chri/l, we believe that we 
 fnalj alfo live with him ; knowing that Chrift, 
 being raifed from the dead, dieth no more; 
 death hath no more dominion over him : for in 
 that he died, he died iir.to fin once ; but in that he 
 liveih, he Uvcth unto God. Likewife reckon ye 
 alfo yourfelves to be i/ua^ indeed unio Jhi^^vit 
 alive unto God, through Jefus Chrift our Lord.. 
 
 RELIGIOUS POETRY. 
 Adam^s Acknowledgments and Lamentations (a).. 
 
 T"* HI S moft afHicls me, that, departing hence 
 
 As from his face, I fhall be hid, dcpriv'd 
 His blcfled count'nance. Here I could frequent,. 
 With worfhip, place by place whereHe vouchfaPd 
 Prefcnce divine, and to my fons relate. 
 On this mount He appear'd, under this tree 
 Stood vifible ; among thefe pines, his voice 
 I heard ; herewith Him at this fountain talk'd. 
 So many grateful altars I would rear 
 Of grafly turf, and pile up every flone 
 Of luftre from the brook, in memory 
 Or monument to ages, and thereon 
 Offer fvvcet-fmelling gums, and fruits, and flow'rs. 
 In yonder nether world where fhall I feek 
 His bright appearances, or footfteps trace ? 
 For though I Hed him angry, yet, rccall'd 
 To life prolong'd and promis'd race, I no.v 
 Gladly behold though but his utmoft fkirts 
 Of glory, and far oft' his fleps adore ! 
 
 j4 Hymn on the Death of Chriji, and the Charity ■ 
 which he taught, 
 
 T) E H O L D where, breathing love divine, 
 ■*-' Our dying mafter flands ; 
 His weeping followers gathering round 
 Receive his lafl commands. 
 
 From that mild teacher's parting lips 
 
 What tender accents fell ! 
 The gentle precept which he gave 
 
 Became its author well. 
 
 7 Blefs'd
 
 [ 393 ] 
 
 Blefs'd is tlie man whofe foft'ning heart 
 
 Feels all another's pain ; 
 To whom the fupplicating eye 
 
 Was never rais'd in vain. 
 
 Whofe brcaO: expands with gen'rous warmth, 
 
 A ftranger's woes to feel ; 
 And bleeds in pity o'er the wound^ 
 
 He wants the power to heal. 
 
 He fpreads his kind fupporting arms 
 
 To every child of grief : 
 His fecret bounty largely flov/s,^ 
 
 And brings unafk'd relief. 
 
 To gentle offices of love 
 
 His feet are never flow : 
 He views thro' mercy's melting eye 
 
 A brother in a foe. 
 
 Peace from the bofom of his God, 
 
 My peace to him I give ; 
 And when he kneels before the throne 
 
 His trembling foul fhall live. 
 
 To him. proteftion fhall be fhownj 
 
 And mercy from above, 
 Dcfccnd on thofe who thus fulfil 
 
 The perfect law of love. 
 
 Psalm i. (a) 
 
 T) L E S T is the man v/hofe conftant feet 
 Straight in the paths o'^goodnefs tread ; 
 Who with the proud ae'er takes his feat; 
 Nor is by ftrife nor malice led. 
 The lav.' of God is his fupreme delight. 
 By day his pattern, and his guide by night. 
 
 Like as a tree in happy foil, 
 
 With faireft leaves and flow'rs array 'd. 
 Nature repays the planter's toil 
 
 With pleafant fruit and grateful fhade. 
 So fliall the juft, in virtue perfeft grov/n, 
 See joy and peace his faithful labours crown. 
 
 But ne'er {hall peace with chearing rays 
 
 Smile on the dark and guilty head, 
 Entangled more, the more he firays, 
 By folly and by vice mificd. 
 Illufive viev/s ftiU difappoint his aim : 
 H,is airy projects vanifli like a dream. 
 
 When therefore from the realms of light 
 The righteous Judge on earth appears. 
 How fhall the wicked ftand his fisht, 
 
 Opprcft with fhame, with guilt and fears ? 
 In humble confidence the juft fhall meet 
 The happy fentence of a blifs complete. 
 
 P R A Y E R SL. 
 
 I. In Confidence of the Promfes of God. 
 
 ALmighty and Eternal God, whofe feat is the 
 liabitation of righteoufnefs and equity, and 
 before whofe face mercy and truth fliine forth 
 in heavenly glory ; we befeech Thee to give us 
 fuch confidence in thy gracious promifes, that we 
 may always rejoice in thy name ; and walking \n 
 the light of thy countenance, make our boaft of 
 thy righteoufnefs ! Thou, Lord, art the glory 
 of our ftrength ! O fliield us from the fon of 
 perdition ! Thy mercy is a ftrong rock, and thy 
 ftatutes ftand fail for ever. O remember how 
 fhort our time is upon earth, and grant us thy 
 favour ! Let us diligently obey thy command- 
 ments, that our days may not pais away in fhame, 
 nor our years with difhonour ! Grant this, O 
 merciful Lord, for his fake, who vlfitcd the eartlt 
 in confirmation of thine everlafting covenant, to- 
 fubdue fin and the trrave ! 
 
 M' 
 
 1. For Humility.. 
 
 TO ST gracious and merciful God, who in thy- 
 great goodnefs didft i^cnd thine only Son 
 upon the earth, grant that the example ef his 
 meeknefs and humility, his incomparable fweet- 
 ncfs and condefcenfion, may make the deepeft 
 imprefTions on our hearts ! Mortify in us all: 
 proud, vain and deceitful tlioughts, and falfe opi-- 
 Jiions of ourfelves, that we may repent of ouc 
 evil deeds ; and neither boaft of any thing which. 
 Thou haft permitted us to pofTefs, nor be unmind- 
 ful of the Hand from whence it came. Make us 
 to know our infirmities, that we may never feek- 
 our own praife, nor delight in That which may 
 he offered to us by others. Grant, O Lord, that 
 we may glory only in difcharging our duty to^ 
 Thee ; and by fhewing due honour and refpe£l 
 to our fcUow-creaturcs, at length receive the 
 crown which Thou haft prepared for thy faithful 
 fervants, in thy kingdom of eternal rrlory,.. 
 
 throu^i 
 
 (a) Set to r.iufic by Mr. Green, and ufed at the Foundling Hofpital.
 
 [ 394 ] 
 
 throu2;li Jcfus Chi ift, our Advocate and Media- 
 tor ; in whofe prevailing words we further fend 
 up our petition to thy tliione. 
 
 3. Our Father, $ic. 
 
 4. For Repentance, and Amendment of Life. 
 
 /^ Mmighty Lord of nature^ we lift up our fuppli- 
 cations unto thee, that the purity of our re- 
 pentance may heal the woundsour fins have creat- 
 ed in our fouls. As thy mercy fupplicsour pre- 
 fL'nt wants, and reftorcs us to health, and 
 ftrength, faving us from the ruins of the grave, 
 fo let our repentance remove ouiforrows ; that 
 through the miferies of thne we may reach the 
 glories of eternity ; and the night of death be 
 changed into the meridian brighfiiefs of a glo- 
 rious refurreftion ! And thou, O LleJJsd Jcfus^vrho 
 art the refurreilion and the life, lift u;; up from the 
 du/l : feed uf, O thou righteous fhcpherd, who 
 v.atchsft over the fouls of men : blefs us, O then 
 Son of Abraham, with the bkfling of righteouf- 
 nefs ; that fubmitting to thy glorious kingdom, 
 we may bow before thine altars, and honour 
 thine holy name, by which alone we can be 
 faved ! 
 
 5. For the Evening, in Conftderation of the Short - 
 ?ufs of Life. 
 
 71/70 S T gracious Father of mankind, whofe 
 mercy is extended from day to day, to all 
 the human race ; continue thy favour to us, and 
 give us the grace of a true repentance, and a tho- 
 rough amendment of life, that being fenfible of 
 the weakncfs and corruption of our nature, we 
 may make a right ufe of the time thou haft allot- 
 ted us, grafping the fleeting moments as they 
 fly, to perform c\'ery aft of piety, mercy and 
 compaflion towards our fellow-creatures. Suf- 
 fer not the work thou haft fent us to perform, to 
 be neglefted, left we be called to judgment un- 
 prepared. And in the hour of death, and in the 
 day of judgment, O God of mercy ! deliver 
 our fouls ! Take us under thy protection, 
 and preferve us from the powers of darknefs ; 
 that being brought thro' all the trials and temp- 
 tations of this world, by thy grace and provi- 
 dence we may at length die in peace, reft in hope. 
 
 and rife in glory / Hear us, we moft humbly be- 
 feech thee, not for ourfelves only, but for all the 
 chrijiian world, whilft thy mercy is extended to 
 all created beings ! Hear us, O Father ! for the 
 fake oijefus Chrijl our bleffcd Lord and Saviour. 
 
 6. For the Evening, and Grace to anfwer the great 
 Ends of Life. 
 
 t'\ Almighty Lord of Life, look down from thy 
 glory, and behold us with the eyes of thy 
 mercy ! CI rant us thy grace, that we may wor- 
 fliip thee with an aclive and willing mind, free 
 from the fhackles of the anxious cares and delu- 
 fivc pleafures of this world. Give us fortitude 
 to live as true difciples of thy Son, that delight- 
 ing in thy fervice, our lives may be a ple^fmg 
 oftcring to thee, and thy acceptance of them re- 
 turn withjoy into our bofoms. O eternal God, 
 the almighty preferver of all thy creatures, who 
 haft given us but a fliort time to live on earth, 
 let this be devoted to thee ! Day by day we wor- 
 fhip thee, O God ; and when the night returns, 
 let u-.oft'er up the jovful incenfe of our prayers I 
 O fatisfy our fpiritual and temporal wants, and 
 let our prayers bring fuch comforts to us, that 
 our fouls may rejoice in the hopes of that eternal 
 weight of glory, which thou haft prepared for 
 thy faithful fervants. Grant that by charity to 
 the fouls and bodies of our fellow-creatures, we 
 may imitate the example of the great Lawgiver 
 whom thou didft fend from heaven. Let his fuf- 
 ferings for us fo fulfil ths^/jiof his coming, that 
 zve may look forward to o\ix proper home, and with 
 him partake of thy glory. Gracioufly hear us, 
 O God, and by thy mercy keep us in thy paths • 
 Let all the children of men rejoice in thy favour, 
 through the fame Jefus Chrift, who defccndedto 
 the grave, that thofe who truly believe in him 
 might rife to life immortal 1 
 
 7. For a happy Death. 
 
 /~\ God eternal, we look up with longing eyes to 
 thy mercy's-fcat for comfort in diftrefs. Let 
 not our days pafs regardlcfs of the folemn hour 
 when we muft yield up our breath to Thee ! O 
 thou fupreme almighty Lord of life, to Thee we 
 fly for fuccour, in fteady truft that Thou haft 
 broken the chains of fin and death, fo that we 
 7 cannot
 
 [ 395 1 
 
 cannot be held as prifoners of the grave. O let rJtorious fufferings, to deliver us from uU our 
 the precious blood ofChriJi, and his refurre(Stion, 
 
 troubles, and to exalt us toeverlafting blifs ! 
 
 fill our fouls with humble confidence in his me- 
 
 Saturday's Third Devotion. 
 
 DECLARATION. 
 
 OLord, Father and God of my life, in whofe 
 hand is the foul of every living thing, and 
 the breath of all mankind ; 
 
 Teach us fo to number our days that we may 
 apply our hearts unto wifdom ; let them not con- 
 fume in vanity, nor our years in trouble. 
 
 Make us to remember, O Lord, how fhort our 
 time is : and to know, and do the thino-s which 
 belong to our peace, while as yet place of repen- 
 tance is open to us. 
 
 PSALMS. 
 
 Thankfgivifig. 
 
 /^ Lord, our governor, how excellent Is thy 
 name in all the world. Thou that haft fet 
 thy glory above the heavens ! 
 
 When I confider thy heavens, the work of thy 
 fingers ; the moon and (lars which Thou haft or- 
 dained : 
 
 What is OTffw, that Thou art mindful of him; 
 and the fon of man, ^hat Thou vifiteft: him? 
 
 Thou haft made him lower than the angels, 
 and haft crowned him with glory and honour : 
 
 Thou madeft him to have dominion over the 
 works of thy hands, and haft put all things in 
 fubjeiSion under his feet. 
 
 Glory be to thee, O Lord ! 
 
 The whole Creation called upon to yield Praife and 
 Thank Jgiving, 
 
 QPraiR the Lord of heaven; praifc Him in 
 the height : 
 
 Praifc Him ail ye angels of his; praife Flim 
 all his hofts : 
 
 Praifc Him fun and moon : praife Him all ye 
 flars, and light ; 
 
 Let them [)raife the name of the Lord; for He 
 fpake the word, and they were made; He com- 
 manded, and they were created. 
 
 He hath alfo eftablifhed them for ever and 
 ever ; He hath given them a law which fhall not 
 be broken. 
 
 Praife the Lord, fire and hail, fnow and va- 
 pours, wind and ftorm, fulfilling his w.ord : 
 
 Mountains, and all hills ; fruitful trees, and 
 all cedars : 
 
 Beafts, and all cattle ; creeping things, and 
 feathered fowls ; 
 
 Kings of the earth, and all people; princes, 
 and all judges of the world : 
 
 Young men and inaidens, old men and chil- 
 dren, praife the name of the Lord : 
 
 For his name alone is excellent, and his praife 
 above heaven and earth ! 
 
 Glory be to thee, O Lord! 
 
 SCRIPTURE. 
 
 Tl?e IVorks of the Flejh and the Spirit, as Prepa- 
 ratory for a Religious Life 
 
 Gal. V. i6. 
 T Say then, walk in the fpirit, and ye fliall not 
 fulfil the luft of the fiefii. For the flcfh luft- 
 eth againft the fpirit, and the fpirit againft the 
 flefh : and thefc are contrary the oric to the 
 other; fo that ye cannot do the things tiiat ye 
 would. But if ye be led by the fpirit, ye are 
 not under the law. Now the works of the fielh 
 are manifeft, which are thefe ; adultery, fornica- 
 tion, unclean7:efs, lafcivioufnef, idolatry, zuitchcraft, 
 hatred, variance, emtdatiohs, wrath, ftrife, fedi- 
 iicns, hercftes, envyings, murders, drunkennefs, re- 
 .velUngs, and fuch like : of the which I tell you 
 before, as I have alfo told ycu in time paft, that 
 they who do fuch things fhall not inherit the 
 kingdom of Gcd. But the fruit of the fpirit is 
 
 lave.
 
 [ 396 ] 
 
 Itrae^ joy, peace, long^fuffer'tng, gemhnefs, goodnefs, 
 faith, mecknefs, temperance : againft fuch, there is 
 no l:iv/. And they that are Chrijl's have crucifi- 
 ed the flefli, with the aficdions and lufts- 
 
 RELIGIOUS POETRY. 
 
 J Hymn. The Chrlfaaiii Hope, {a) 
 
 'Viy HEN rifmg from the bed of death, 
 
 O'erwhelm'd with guilt and fear, 
 I fee my Maker, face to face, 
 O how fnall I appear ! 
 
 If yet while pardon may he found, 
 
 And mercy may be fought. 
 My heart with inward horror fhriaks. 
 
 And trembles at the thought. 
 
 When Thou^ O Lord, fhait ftand difclos'd 
 
 In majefty fevere. 
 And fit in jud'^ment on my foul, 
 
 O liow flnll 1 appear ! 
 
 But thou haft told the troubled mind. 
 
 Who does her fins lament, 
 The timely tribute of her tears 
 
 Shall endlefs woe prevent. 
 
 Then fee the forrows of my heart. 
 
 E'er yet it be too late ; 
 And hear my Saviour's dying groans. 
 
 To give thefe forrows weight. 
 
 For never fhall my foul defpair 
 
 Her pardon to procure, 
 Who knows tby only Son has dy'd 
 
 To make her pardon fure. 
 
 PRAYERS. 
 
 I, For the Evening. 
 
 A Lmighty Lord and Keeper of Ifracl, {o^^- 
 reign and fupreme Defender of the children 
 of men, whofe eyes are always open for the pre- 
 fervation of thy creatures ; we humbly recom- 
 mend ourfelves this night to thy watchful care 
 and aracious proteftion. Vouchfafe, O God, 
 to prefcrve us from .all danger ; and finally, by 
 thine infinite goodncfs and mercy, bring us to 
 
 eternal rejl, for the fake of Jefus Chrlfl-, our Re- 
 deemer ! 
 
 2. For the Forg'tvenefs of the Sins of others. 
 
 /iLmighty Lord, we befeech Thee of thy good- 
 nefs and mercy to forgive the off&nccs we 
 have committe ! againft Thee, and pardon thofe 
 "who have given counfel to do evil ; that thy 
 blood, O bleffed Jefus, may not be fhed in vain 
 for them. Turn the hearts of the ungodly to thy 
 righteous paths, that they may no longer rebel 
 againft thy commandments. Turn their hearts, 
 O Lord, and let them behold the things which 
 belong to x\\€\x peace, before they are hid from 
 their eyes for ever ! This we beg, O merciful Fa- 
 ther, for the fake of fcfi'^ Chrijl, who died to 
 fave the v/orld ! and in whofe blelTcd name v/e 
 continually offer up our praife, according ta 
 the full meaning and comprehenfive fenfe of 
 the prayer he hath taught us. 
 
 3. Our Father, he. 
 
 4. For Friends, Benefactors, and Enemies. 
 
 ]\/J0 S T merciful Lord, thou fountain of alt 
 good; we befeech Thee to extend thy fa- 
 ■\'our and loving-kindncfs to our friends and be- 
 nefactors ; reward them for the good, which 
 through thy providence they have conveyed to 
 lis : and bring our enemies into thy paths. 
 Guard them from all fadnefs and affllffion, but 
 as it may be for thy glory, and their eternal 
 •welfare. Preferve their peribns from zU violence ^ 
 and let not the powers of darkntfs prevail 
 againft their fouls. Guide them in thy paths, 
 and make them the inftruments of thy mercies 
 to mankind ; that amidft all the taunts and 
 ingratitude of the world, they may ftand as 
 monuments of thy parental tendernefs and care ; 
 and finally be received into thine everlafting 
 kingdom, through Jefus Chrift, the mighty- 
 Friend and Saviour of the world ! 
 
 5. For Preparation for receiving the Sacrament. 
 
 /tLmighty God, who in thine infinite mercy 
 
 didft fend thine only Son upon the earth, to 
 
 die for the fins of the world ; we befeech Thee 
 
 fo to diredt our wills, that we may live in the 
 
 moft 
 
 {a) From AddJ/on ; fet to mufic by Mr. Smith, and fung at the Foundling Hofpital.
 
 [ 397 ] 
 
 TJioft grateful remembrance of the ineflimable be- 
 nefits obtained by his a!l-fufficient facrifice. The 
 day approaches wherein Thou haft gracloujly offered 
 an opportunity of commemorating his tnojl ?neritorioiis 
 death and pajjion : we befeech Thee to give us 
 grace, that we may not incur the guilt of negli- 
 gence, or contempt; but. prepare our fpirits to 
 obey his laj} injungiion and dying cornmand. Let 
 no vain excufe, or wicked fuggcftion, divert us 
 from the fettled purpofe of our fouls ; that, our 
 eyes beholding the falvation Thou haft prepared, 
 we may cherifli a fure and certain hope of the eter- 
 nal happinefs promifcd in thy gofpel, to thofe 
 who truly truft in Thee, through the meritorious 
 death and fuflcrings of the fame Jcfus Chrift 
 our Redeemer ! 
 
 6. For Fortitude, and magnannnotis Conduct under 
 Dijlrefs. 
 
 j^Lniighty Parent of the dijhrjjed, and fupreme 
 Defender of all who truft in Thee ; we be- 
 feech Thee to arm our fpirits with conftancy and 
 flrmncfs, that bearing bodily pain v/ith patience 
 and rcfoluiion, our fouls may rejoice in thy fal- 
 vation. Thy throne, O Father, is eftablifhed 
 in righteoufnjfs and equity, but thy mercy and 
 compaflion ftiine forth in ccleftial glory. O 
 comfort us witii thy grace, and fortify us with 
 refolution, that triumphing in thy ftrenp;th, we 
 may encounter all the powers of daikncfs which 
 may invade our minds ; and, wiih true confi- 
 dence in Thee, maintain the dignity with which 
 thou haft diftingulfhed our nature. Grant that 
 we may follow the example of thofe hofts of 
 martyrs, who glorying in thy caufe, finiflied 
 their courfe acceptably in thy fight, and receiv- 
 ed the crown which Thou hadft prepared, for 
 his fake, who died in ignominy and pain, even 
 Jefus Chrift, the blefled Lord and Redeemer of 
 the world ! 
 
 -J, In Contemplation of peculiar Adercies. 
 
 j^Lmighty and eternal Gsd 1 by whofe wifdom 
 we were formed in the womb ; by whofe pro- 
 vidence we have been fupported, and by whofe 
 mercy, thro' the merits of Chrijl, the gates of 
 heaven are fet open to us ; give us grace to em- 
 brace the terms of falvaiion recorded in the ciof- 
 
 pel. Suffer us, O graciaus Father ! t* approach 
 the throne of thy mercy ! In humble gratitude we 
 acknowledge our unworthincfs of the Icaft of thy 
 mercies. Thou haft been pleafed that we fhould 
 be born in a country where thy name is known ; 
 thy true worfliip eftablifhed, and the laws re . 
 ftrain from favage barbarity of manners. IJut 
 for ever blefled be thy name that wc were born 
 oi Chrijlian Parents, who taught us th; great 
 truths of thy gofpel, and inftilled into our 
 minds the principles of chriftianity. Thou haft 
 preferved our lives ! Thy mercies have been 
 greater than our ftns ! Thou aftbrdcft us fre- 
 quent occafions of commemorating the death of 
 our Redeemer. Thou haft in mercy brought 
 the bread of life, even to our door ! Thy pro- 
 vidence hath never forfaken us, nor have we 
 been cxpofed to temptation ; but ftill thy hand 
 unfeeji hath fuccoured us. O God, what return 
 fhall we make unto thee for all thefe inexpref- 
 fible mercies ! Loft in admiration and feif-abafe- 
 nient, we commemorate thv eoodnef^. Through 
 thy grace we implore thy mercy for our fel- 
 low-creatures, that they may be convinced, 
 to believe in Chrift, and ob;-y his law?, will 
 not be in vain ! O Lord, talce us under thy 
 gracious proteftion ! Subdue our lufts, over- 
 rule our paffions, and bring our whole mind 
 into fubjeclion to thy will ; that we mav krve 
 thee with faithfulncfs in this world, and hnally 
 by thy mercy, praife thee eternally in the regions 
 of the blefled ! This we beg, for the fake of 
 Jcfus Chrijl our Redeemer. 
 
 8. ylgainjl ilje Ignorance, Infidelity, and Carlefs- 
 nefs of others. 
 
 /^ God eternal ! whofe kingdom ruleth over all 
 things, have mercy on us thy creatures who 
 offer up our prayer. Give us, whom thou haft 
 redeemed, fuch a meafure of thy grace, that we 
 may not render ourfclves incapable of the hap- 
 pinefs thou haft purchafed for us, through CkriJ}, 
 our Saviour. Grant that the truths of his 
 gofpel may be received through the world, that 
 thy ways may be known thro' the earth, and thy 
 faving health unto all the nations of it. Ex- 
 tend thy compaflion, O Father, to thofe who 
 are held in the bondage of fin ; and bv their 
 ov/n n-gligcnce, and tvll difpofitions, fit in 
 F t f darknefs
 
 r 398 ] 
 
 darlcncfs, and under the fliadow of death, refift- 
 ing the" light, which fliineth around them. In- 
 fluence their hearts, O God, that they may fee 
 arid deplore their finfulnefs ; and turn to their 
 obedience. Let thy ^W^rmifif«<r^ extend to all 
 nations, that the earth may be filled with the 
 knowledge of thee, the only God, and of Jcfus 
 Chrift thy Son, in whofe blefl'ed nams we offer 
 up our prayers. 
 
 q. For Repentance and a happy Death, 
 /iLy/iighty God, and heavenly Father, who of th/ 
 great mercy haft promifed forgivencfs of fins 
 to all who with true repentance and faith turn 
 unto Thee; have mercy upon «; ; pardon 'and- 
 deliver K^from all ourfms ; confirm and ftrength- 
 en us in all goodnefs ; and, when the hour of 
 death ftall come, bring us to everlafting life^, 
 through Jefus Chriji our Lord ! 
 
 S U N D A y.
 
 [ 399 ] 
 
 U 
 
 N 
 
 D 
 
 A 
 
 Y. 
 
 INTRODUCTION. 
 
 I Have !n feveral parts of my work, entered in- 
 to a clofe examination of the caufes, why fuch 
 numbers of us, iliftinguiftiing xhe Chi-ijiian Sah- 
 bathy do not attend to the facrijice made for fin, 
 on which 7hat fabbath, and every thing relating 
 to chriftianity, is founded. I have faid that the 
 words receiving unworthily, as underfiood and ap- 
 plied to the Lord's Supper, are not grounded in 
 the tendernefs of the CAr////a7i difpenfation ; and 
 that neither the infirmities of hum.an nature, nor 
 any declaration in the New Teftament, v/arrant 
 the fuggeflion as now generally received : and 
 confequently that thefe words have done great 
 mifchief to the Chrijiian caufe, in this country, 
 where chriftianity is well underftood. To judge 
 from the event, they have operated malignantly ; 
 and minds, otherwife well difpofed, have been 
 perverted by the enchantment of them. 
 
 We adt in this inft.mce, as \i o\ir fciith flood on 
 a bafi?, fo fubject to totter, that to change a 
 word in the Liturgy, (in a part which is mere 
 human compofition) might poflibly change the 
 mode of worfiiipping God, in fpirit or in truth. 
 Should we not rather adore the Almighty in a 
 much more efFedtual manner than we do, if the 
 ChrijVian worfhip, in the due performance of 
 commemorating the d;ath of ourbleflld Saviour, 
 were univerfally obicrved ? Surely the ground 
 is not fo tender but we might venture on it, 
 and expunge the words univorthily receiving. It 
 were better to change it into abufe of receiving, 
 provided we at the fame time annexed an expla- 
 nation of what only can be properly meant by 
 abufe. Abfolute hypocrify, or grofs prefumption, 
 TT.uft: condemn the offender ; but unworthinefs 
 with rcfpeiEl to us finful creatures, is in one 
 fenfe common to the beft of men : but if 
 at the time of receiving, the party has a con- 
 fcioufnefs of part fins ; and who among the 
 leq/i fmful of the children of men, is without 
 
 fuch confcioufncfs, it is to ^e prefumed from, the 
 nature of this inftitution, and its operation on 
 the human mind, that thofe who comply with 
 the injundfion, cannot fail of finding the moft 
 happy effeds with regard both to their morals zai 
 faith. 
 
 Certain it is, that the evil, as it novr predomi- 
 nates, is greater than any that can be apprehend- 
 ed from fuch an explanation. For, excepting a 
 fmall number of the fcnfible common people cf 
 this land, it doth not appear to m,e, who have 
 taken fome pains in the enquiry, that there are 
 to be found among the lower ciaffes, one in tvj» 
 hundred, ftriclly fpeaking, entitled to the appella- 
 tion of Chrijlian. 
 
 ]ffo very few of the common people, turn- 
 ed of the age of fifteen, fhew obedience to 
 Chriji, refpedling this great article of the com- 
 memoration of his death, or the means he hath 
 commanded us to ufe in our remembrance of 
 h.m : doth it not prove they are grown {o ir- 
 religioufly prefumpt-uous, as to imagine they 
 can ufe better means than God hath appointed j 
 or that they have taken a refolution to ufe ;;j 
 ??uans whatfoever, which immediately relate to 
 this commemorat ve facrifice ? 
 
 Such negledl fecretly eflablifhes the empire of 
 infidelity. In all other chrijlian countries this 
 part of worfhip, is as well received and obfcrved 
 by the indigent as the affluent. With us, it is a 
 criterion whether a man may be trufted v.'ith a 
 public office, and a teft of his loyalty. So far it is 
 compulfive : the individual muft anfwer for his 
 fmcerity : but where the future Jlate of the multi- 
 tude is concerned, an^d we fee fo clearly whence a 
 great part of the evil arifes, to give tip this point, 
 and indulge the people in tneir prejudices, is 
 in eficd: to renounce an efTcntial part of chri~ 
 Jiianity. 
 
 Fff 2 
 
 If
 
 [ 400 ] 
 
 If we have the fiU to them who fo generally 
 entertain an erroneous opinion, in regard to this 
 fundamental of the Chriflinn faith, and its har- 
 mony with rcafon, what is to be the end ? — A 
 rational obedience to the divine precepts of the 
 chrijUan law ; or an irrational difobedier.ee to all 
 divine laws F Reafon fullied and debafed, by fuch 
 a violence committed, may lead them not only to 
 the heights of infidelity, but the grofs abfurdities 
 o( heathenifrn alfo. They may perfuade themfclves 
 they have only to follow their animal nature. 
 Heathens of old a£lcd more confiftently with re- 
 gard to their faiib, than cur common people, and 
 a great number of our gentry, adl with refpe£l to 
 this Chrijlian precept, and divine command of 
 our crucified Lord. 
 Let us hope for better days, when the people, 
 who are thus blind, will be rcftorcd to fight, and 
 behold the fun of righteoufnefs in all its fplca- 
 dor ! 
 
 The ufliering in the Sabbath-day with pray- 
 er in common with other days, it is pre- 
 fumed, is neceffary ; but I conlider the ordi- 
 nary private devotion of the Sunday morning 
 fubfervient to the public worfhip. There is a 
 more than common refpeSf due to the fabbath. 
 Being a day of reft, there is generally time for 
 private devotional entertainment in the evenings 
 allowing for reafonable and innocent recreations, 
 according to the weather and feafon of the year, 
 without indulging the comfortlefs fequeftration 
 which fome, who are fanatically inclined, think 
 fit toobferve. 1 grant that levity and mirth may 
 be more fatal : but whilfl: men are endowed with 
 rcafon, it is to be hoped they will make ufe of 
 it : and not, under a notion of being nominally 
 of the faithful, act as if they had renounced adt 
 pretenfions to faith and common fcnfe as Chrijliam^ 
 
 S U N D A T.
 
 [ 401 ] 
 
 U N D 
 
 Y. 
 
 Firft Devotion. 
 
 DECLARATION. 
 
 I Am the refurreftlon and the life, faith the 
 Lord : he that believeth in me, though he 
 were dead, yet fhall he live ; and whofoever 
 liveth, and believeth in me, (hall never die. 
 "^ohn xi. 25, 26. 
 
 PSALMS. 
 
 Thankfgivlng, 
 
 T Will fing praifes unto thee, O Lord, and 
 
 give thanks unto thee for a remembrance of 
 thy holincfs. 
 
 For thy wrath endureth but theiviinkling of an 
 eye, and in thy pleafure is life : heavinefs may en- 
 dure for a night, but joy cometh in the morning. 
 
 Thou haft turned my heavinefs into joy : thou 
 haft put off my fackcloth, and girded me with 
 gladnefs. 
 
 Therefore ftiall every good man fing of thy 
 praife without ceafing • O my God, I will give 
 thanks unto thee for ever ! 
 
 Glory be to thee, OGod! 
 
 SCRIPTURE. 
 
 Our Saviour's Refurre£fion. 
 
 T N the end of the Sabbath, as it began to dawn 
 towards the firft day of the week, came Mary 
 Jllagdakne and the other Mary to fee the fepul- 
 chre. And behold there was a great earthquake ; 
 for the angel of the Lord defcended from heaven 
 and came and rolled back the ftcne from the door 
 
 and fat upon it. His countenance was like light- 
 ening, and his raiment white as fnow; and for 
 fear of him the keepers did fhake, and became as 
 dead men. And the angel faid unto the women, 
 fear not ye, for I know that ye feek Jefus,, 
 which was crucified : he is not here, for he ia 
 rifen.. 
 
 Than^fgiving. 
 
 Phil. iv. 4. 
 
 Ti Ejoice in the Lord alway, and again I fayf- 
 rejoice. Let your moderation be known, 
 unto all men. The Lord is at hand. Be care- 
 ful for nothing : but in every thing by prayer and 
 fupplication,with thankfgiving, let yourrequefts 
 be made known unto God. And the peace of 
 Gffi'/ which paiTeth all underftanding, fball keep 
 your hearts and minds through Jefus-Chrift. 
 
 RELIGIOUS POETRY. 
 For Attendance on public IVorJhip, 
 
 " 'y HE fefia! morn, my God, is come. 
 
 That calls me to thy honour'd dome^ 
 Thy prefence to adore : 
 My feet the fummons fhall attend, 
 With willing fteps thy courts afcend. 
 And tread the hallow'd floor. 
 
 Seat of my friends and brethren, hail ! 
 How can my gladfome tongue, then fail 
 
 To blefs thy lov'd abode ? 
 How ceafc the zeal that in me glows 
 Thy praife to feek, whofe walls inclofe 
 The manfion of my God ?" 
 
 FRAYERS-
 
 [ 402 ] 
 
 PRAYERS. 
 
 I. Morning Prayir. 
 
 r~\ Lord, our Father and aur God, who in merey 
 haft brought us to behold the day, which 
 tliou haft fet apart for thy more immediate wor- 
 ftiip : we befeech thee to defend us by thy al- 
 mighty power, that we may offer up the in- 
 ccnfe of our prayers to thee in thy holy temple, 
 with pure and contrite hearts. Do thou, O God, 
 fo order our goings through this day, tiiat the 
 remainder of our lives may be acceptable to thee, 
 through the merits of the great .Redeemer,, by 
 whom thou didft perform the nnightv a£ts we 
 celebrate: and in whofe bleffed name and com- 
 prchenfive words we further calLupon tliee. 
 
 2. Our Father, &c. 
 
 3. For Grace to feek the divine Ajfijlance, 
 
 X\ Ternil mercy is thine 'Jehovah, almightf 
 and everlajiing God, who haft redeemed us 
 from the hands of or enemies,y?« and death, an4 
 by thy gofpel brought the glories of immortality 
 to light ! O J})cw us the way which icads us to 
 heaven, and give us Jlrength to walk in it, that 
 we may not pafs our time on earth, as in a wil- 
 dernefs ; or wandering from thy paths, expofc 
 o-urfelves to thy refentment. O God of our fal- 
 vation, give us a heart to fupplicate thy mercy, 
 and render our prayers fo fervent, and import 
 tunatc, that we may find favour in thy fight. 
 O God, grant us thy grace, that we may no 
 longer rebel againft thy word, nof coHtema 
 thy counfel ; but feeking the aid which cometk 
 from heaven, by thy grace happily complete the 
 journey of life, and finally reft in thy peace. 
 This we beg for the fake of Jefus Chrj/i our 
 Rsdeemer ! 
 
 Sunday's Second Devotion. 
 
 DECLARATION. 
 
 ■^ Know that my Redeemer livetTi, and that he 
 fhall ftand at the latter day upon the earth. 
 And though after my llcin, worms deftroy this 
 body ; yet in my flefli fhall I fee God : whom I 
 fliall fee for myfelf, and mine eyes fhall behold, 
 and not another. Job xix. 25, 26, 27. 
 
 PSALMS. 
 
 For Ccnfdc'nce In God under Jffii^lon. 
 
 T Should utterly have fainted : butthati believ- 
 ed verily to fee thy goodnefs, O Lord, in the 
 
 land of the living. 
 
 I wait thy pkafure, O Lord, I am ftrong : 
 
 comfort my heart, that I may put my truft in 
 
 thee. 
 
 In thee, O Lord, have I trufted, let me never 
 
 be put to confufion ; deliver me in thy righteouf- 
 
 -■aefs. 7 
 
 Bow down thine ear and hear me : O God, 
 deliver me. 
 
 To thy hands I commend my fpirit : for thou 
 haft redeemed me, O Lord, thou God of truth, 
 
 I will be glad and rejoice in thy mercy : for 
 thou haft confidered my trouble, and known 
 my foul in adverfity. 
 
 Shew thy fcrvant the light of thy countenance, 
 and fave me for thy mercy's fake. 
 
 O how plentiful is thy goodnefs which, thou 
 haft laid up for them that fear thee, and prepar- 
 ed for them that put their truft Ln thee, and not 
 in the fons of men. 
 
 Unto thee, O God, will I pay my vows, un- 
 to thee will I give thanks. 
 
 For thou haft delivered my foul f^om death, 
 and my feet from falling : that I may walk be- 
 fore thee in the light of the living. 
 
 Glory be to thee, Lord ! 
 
 SCRIP-
 
 C 403 ] 
 
 SCRIPTURE. 
 
 Humility and Obedience to Government, 
 Romans xiii. r, ^ 
 
 T E T every foul be fubjeft unto the higher 
 powers; for there is no power but ofCJod : 
 the powers that be, are ordained of God. Who- 
 foever therefore refifteth the power, refifteth the 
 ordinance of God : and they that refift fhall re- 
 ceive to themfelvcs damnation. For rulers are 
 riot a terror to good works, but to the evil. Wilt 
 thou then not be afraid of the power ? Do that 
 which is good, and thou flialt ha\e praife of the 
 fame :. for he is the minifter of God to thee, for 
 good. But if thou do that which is evil, he 
 afraid ; for he beareth not the fword in vain : for 
 he is the minifter of God, a revenger to execute 
 wrath upon him that doth evil. Wherefore ye 
 muft needs be fubje6>, not only for wrath, but 
 alfo for confcience fake. For, for thiscaufe pay 
 ye tribute alfo; for they are God's minifters, at- 
 tending continually upon this very thing. Ren- 
 der therefore to all their dues; tribute to whom 
 tribute is due, cuftom to whom cuftom ; fear to 
 wJiom fear ; honour to whom honour, 
 
 RELIGIOUS POETRY. 
 
 Prophetical of the CharaSier and Commijfion of the 
 Mejfiah : from Ifaiah. 
 
 •*■ A ^r^/« fhall conceive, a virgin bear a fon : — 
 From feJ]V% root behold a branch arife, 
 Whofe facred flow'rwith fiagrance fills the fkies. 
 Th' etherial fpirit o'er its leaves fhall move. 
 And on its top defcends the myftick dove. 
 Ye heav'ns ! from high the dewy neftar pour. 
 And in foft filcnce fhed the kindly fhow'r ! 
 Th' fick and weak the healing plant fhall aid. 
 From florms a fiielter, and from heat a fhade. 
 All crimes fhall ceafe, and ancient fraud fhall fail ; 
 Returning y«/?/« lift aloft her fcale ; 
 Peace o'er the world her olive wand extend. 
 And white-rob'd innocence from heav'n defcend. 
 Swift fly the years, and rife th' expe£led morn ! 
 O fpring to light, Jufpicious Babe be born ! 
 See nature haftes her earliefl wreaths to bring. 
 With all the incenfe of the breathing fpring : 
 See lofty Lebanon his head advance. 
 See nodding foreils on the mountains dance ; 
 
 See fpicy clouds from lowly Sharon rife. 
 And Carmel's flow'ry top perfumes the fkies f 
 [lark ! a glad voice the lonely dcfart chears ; 
 Prepare the way ! a God, a God, appears : 
 A God, a God ! the vocal hills reply. 
 The rods proclaim th' approaching deity. 
 Lo earth receives him from the bending fkies ! 
 Sink down, ye mountains, and ye valUes rife: 
 ■With heads declin'd, ye cedars, homage pay; 
 Be fmooth yc rocks, ye r&'pxA floods give way I 
 The Saviour comes, by antient bards foretold ; 
 Hear him, ye deaf, and all ye blind behold ! 
 He from thick films fhall purge the vifiial ray. 
 And on xho ftghtlefs eye-hall pour the day. 
 'Tis he th' obftru£ted paths of found fliail clear, 
 And bid new mufic charm th' unfolding ear. 
 The dumb fhall fing, x\izlame his crutch foreo-Oj 
 And leap exulting like the bounding roe ; 
 No figh, no murmur, the wide world fliall hear j - 
 From ev'ry face he wipes ofFev'ry tear. 
 In adamantine chains fliall death be bound. 
 And hell's grim tyrant feel th' eternal wound»-. 
 As the good fhcpherd tends his fleecy care, . 
 Seeks frcfliefl pafture, and the pureft air, 
 Explores the loft, the wand'ring fheep directs. 
 By day o'erfees them, and by night proteSs j 
 The tender lambs he raifes in his arms, 
 Feeds from his hand, and in his bofom v/arms ; . 
 Mankind fhall thus his ouardian care ensao-e. 
 The prcmis'd father of the future age. 
 No more fhall nation againft nation rife. 
 Nor ardent warriors meet with hateful eyes ; 
 Nor fields with gleaming ftec! be cover'd o'er. 
 The brazen trumpets kindle rage no more ; 
 But ufelefs lances into fcythes fhall bend, 
 And the broad falchion in a plough-fhare end. 
 Then palaces fhall rife; the joyful fon 
 Shall finifh what his fhort-liv'd fire begun ; 
 Their vines a.fhadow to their race fhall yield. 
 And the fame hand that fow'd, fhall reap the fields. 
 The fwain in barren defarts with furorife 
 See lilies fpring, and fuddcn verdure rife. 
 And ftarts amidft the thirfty wilds to hear 
 New falls of water murm'ring in his ear: 
 On rifted rocks, the dragon's late abodes. 
 The green reed trembles, and the bulrufh nods, 
 Wafte findy vallies, once perplex'd with thorn., 
 The fpiry fir and fhapely box adorn ; 
 To leaflefs fhrubs the flow'ry palms fucceed. 
 And cd'rous myrtle to thenoifome weed. 
 
 The
 
 [ 4C-1 ] 
 
 Tlic lambs witli wolves {hdll graze tlsc verdant 
 
 mead, 
 And boys in flow'ry band, the tyger lead ; 
 The fteer and lioii at one crib (hall meet, 
 And harmlefs ferpents lick the pilgrim's feet. 
 The fmiiing infant in his hand (hall take 
 The crefted bafilifk and fpeckled fnake ; 
 Pleas'd the green luflre of the fcales furvcy. 
 And v;ith their forky tonguefliall innocently p'ay. 
 Rife crov/n'd with light, imperial Sak/n rife ! 
 Exalt thy tow'ry head and lift thy eyes ! 
 See a long race thy fpacioun courts adorn ; 
 See future fons, and daughters yet unborn. 
 In crowding ranks on ev'ry fidearife. 
 Demanding life, impatient for the fki-s! 
 See harb'rous nations at thy gates attend. 
 Walk in thy liglit, and in thy temple bendj 
 See thybrightaltarsthiong'd vvithproftratekings. 
 And hcap'd with products o^ Sahican fprings ! 
 For thee Hume's fpicy foreftsblow. 
 And feeds of gold in Ophlr's mountains glow. 
 See heav'n its fparkling portals wide difplay. 
 And break upon thee in a flood of day ! 
 No more the rifing fun fliall gild the morn, 
 Nor evening Cynthia fill her filver horn ; 
 But loft, diflblv'd in thy fuperior rays. 
 One tide of glory, one unclouded blaze, 
 O'erflow thy courts : The Light HimfilffhzW {liine 
 Reveal'd, and God's eternal day be thine ! 
 The feas fhall wafle, the fkies in fmokc decay. 
 Rocks fall 10 dufl, and mountains melt away ; 
 But fix'd His word. His faving pow'r remains ; 
 Thy reabn for ever lafts, thy own M^jfiah reigns ! 
 
 PRAYERS. 
 
 I. A general Confejfton, (jfc, 
 
 A Lmighty and moft merciful Father, we have 
 all gone aftray from thy righteous ways. 
 We have followed the imaginations and defires 
 of our own hearts; and in unnumbered inftan- 
 ces tranfgreft thy holy laws. \"/e have left un- 
 done thofe things we on^ht to have done ! and 
 done thofe things we ought net to have done. 
 O God, there is no righteouf;iffs in iis ! But 
 thy mercy and ccmpajfton are as boundlefs as 
 ihy jujlice. Spare us, good Lord, fpare us mife- 
 rable offenders who confcfs our fms unto thee. 
 Aflift us in our repentance for them ; and pardon 
 
 our iniquities, according to thy gracious promife g 
 declared unto mankind by ChriJI "Jffus our Sa- 
 ^■iour : O grant for //; fake, moft merciful Lord 
 and Father, that hereafter we may live foberly 
 and right^;oufly, to the falvation of our fouls, 
 and the glory of thy holy name I 
 
 2. Our Fuller, he. 
 
 3. For Recovery from a fmful State 
 
 /~\ Almighty Lord, behold thy creatures who are 
 bound with the chains of /in and death 1 C) 
 heal our dif^afcd minds and reftore our fouls to 
 health. Overwhelmed with the confcioufnefs 
 of our depravity, and the mifcrjes of being held 
 captive by fin, we gricvouily lament our condi- 
 tion, and the languid ftate into which we are 
 fallen. But thou art a God cf mercy ! O almighty 
 "Jehovah, fend us thy aid. Let the great phyfician 
 of fpirits fjccour us, that we may not draw near 
 to the gates of death, nor the regions of eternal 
 forrow. Let thy word heal our dijiempered 'io\i.\h 
 and deliver us. Deliver us, O God of mercy, 
 from this body of fin and death, that we 
 may live, gratefully praifing thy holy name for 
 thy mercies in Chrift, who fhall lead captivity 
 captive, and dafli in pieces the gates and bars of 
 the prifon of iln. Reftore us, O Father, from the 
 bondage in which we have been held faft bound 
 in mifery, and bands ftronger than iron. Save 
 us, O Lord, in our dift;cfs ; and bring us out 
 of darknefs and the fhadow of death unto the 
 glorious light and liberty of thy fervice ; that we 
 may proclaim thy righteoufnefs, and rejoice in 
 ihe abundance of thy mercies, through Jefus 
 Chrijl, the mighty Lord and Redeemer of the ivorld ! 
 
 3. Imploring Mercy for remarkable Sinners. 
 
 /I L L - powerful God, who haft fet thy glory 
 above the heavens, look down in pity from 
 thy throne, and turn the hearts of the unrighte- 
 ous to the wifdom of the juft ! Rebuke them, O 
 Lord, with thy chaftifeinents, that they may not 
 be any longer entangled in the work of their own 
 hands. Put ihem in fear of thee, that knowing 
 themfelves to be but men, they may fall down in 
 deep humiliation before thee. Enlighten their 
 underftandings and regulate their wills, that they 
 may at length confidcr the glory of thy power, 
 7 and
 
 [ 405 ] 
 
 and adore thy juftice and mercy. This we beg, 
 O Father eternal, for his fake, who bled upon 
 the crofs for repentant finners ! 
 
 4. For a happy Death. 
 
 TJ^AR us, O merciful Father, extend thy 
 goodnefs to us thy fervants. Let all our 
 temporal afiliiflions be loft in the contemplation 
 of thy love to man, that the grave may not divide 
 US from thee ! Sandify all thy corrections to us. 
 
 that the fenfe of our weahtefs may fo add ftrength 
 to our faith, that we may confider death as a paf- 
 fage to heavenly joys ! O Eternal Father, the 
 guardian offpirits, the mighty defender of thy 
 faithful fervants, hear our fupplications ; that 
 whenever it (hall pieafe thee to remove us hence, 
 we may be received into thofe regions, where 
 ficknefs, pain and forrow fhall be no more ; even 
 to dwell with thee in blifs eternal ! This v/e beg 
 for his fake, who vifited the manfions of t!ie- 
 grave, that we might rile to evcrlaaing life 1 
 
 Sunday's Third Devotion, 
 
 DECLARATION. 
 
 WE brought nothing into this world, and 
 it is certain we can carry nothing out. 
 The Lord gave, and the Lord hath taken away ; 
 blefled be the name of the Lord ! i Tim^vi. 7. 
 Joi i. 21. 
 
 PSALMS. 
 
 Thankfgivlng. 
 
 TIT Y foul fliall make her boaft in the Lord : 
 the humble fhall hear thereof and be glad. 
 
 O pr-aife the Lord with me, and let us magni- 
 fy his name together ! 
 
 The poor cry, and thou Lord hearcft: them, 
 yea, and faveft them out of all their troubles. 
 
 O hear and fee how gracious the Lord is : 
 bleffed is the man that truftcth in him ! 
 
 What man is he that defireth to live : and 
 would fain ke good days ? 
 
 Let him keep his tongue from evil, and bis 
 iips that they fpeak no guile. 
 
 Efchew evil and do good ; feek peace and enfue 
 it. 
 
 Thine eyes, O Lord, are over the righteous; 
 and thy ears are open to their prayers. 
 
 Glory he to thee, , Lord I 
 
 Praife and Adoration. 
 
 TWILL magnify thee, O God my king : and 
 I will praife thy name for ever and ever ! 
 
 Every day will I give thanks unto thee, and. 
 praife thy name for ever and ever ! 
 
 Great art thou, O Lord, and marvellous : 
 worthy to be prai fed : there is no end of thy 
 greatnefs. 
 
 One generation fhall praife thy name unto 
 another, and declare thy power. 
 
 I will talk of thyworiliip, thy glory, thy praife, . 
 and wondrous works. 
 
 The memorial of thine abundant kindnefs is 
 fhewed, and men fhall fmg of thy righteoufnefs. 
 
 Thy kingdom is an everlafling kingdom, and 
 thy dominion endureth throughout ail ages. 
 
 The eyes of all wait upon tliec, O Lord, and ■ 
 thou giveft them meat in due fcafon. 
 
 Thouopeneft thine liand, and tilleft all things 
 living with plenteoufnefs. 
 
 I will not put my truft in pi inces, nor in any 
 child of man, for there is no help m them. 
 
 For when the breath of man "oeth forth, he 
 fhall turn again to his earth, and all his thoughts 
 fhall perifh. 
 
 Blefled is he that hath the Almighty for hlsjjelp^ , 
 and whofe hope is in the Lord his God ; 
 
 Glory be to thee, Lord, ■ 
 
 Ggg. 
 
 SCR liP-
 
 [ 4o6 ] 
 
 S C R I 1' r U R E. 
 
 Xjrotitnde ti Gid for hh Meicic!. 
 
 Ephcfians v. i. 
 
 B 
 
 F, ye therefore followers of God, as dear 
 children; and walk in love, as Ch rift hath 
 alfo loved us, and haih given hiinfelf for us, an 
 Oacriiig, and afacrifice to God for a fwect frr.el- 
 lii;g f.'.vou: : but fzrr.icaUin and all uncUaiinefs, 
 let it not be once named arnongft you, as be- 
 conieth fiiints. ; neither Jtlthinrfs, nor fo I i/h tz]k- 
 ing, nor jijllng, whicli are not cowv^nicnt, but 
 rather giving of thanlts. For this ye know, that 
 no whoremonger, nor unclean perfon, nor covet- 
 ous man who is an idolater, hath any inheri- 
 tance in the kingdom of Chrift, and of God. 
 Let no man deceive you with vain tvords : for be- 
 caufe of thefe things comcth the wrath of God 
 upon the chiLdreu of difubedience. Be ye iiot 
 therefore partakers with them : for ye were fome- 
 times in darknef'^, but now are ye light in the 
 Lord: walk as children of light ; (for the fruit 
 of thcfpirit is in all goodnefs and righteoufnefs 
 and truth) proving what is acceptable unto the 
 Lord. And have no fellowfhip with the un- 
 fruitful workers of darknefs, but rather reprove 
 them : for it is a fhame even to fpeak of thofe 
 things which are done of them in fecret. But all 
 things that are reproved, are made manifeft by 
 the light; for whatfover doth make manifeft, is 
 light ; wherefore he faith, awake thou that 
 fleepeft, and arife from the dead, and Chrift {hall 
 give thee light. 
 
 • RELIGIOUS POETRY. 
 
 Hymn en the La/I "Judgment. 
 
 "VT A T U R E and death fhall with furprife 
 
 Behold the pale offender rife 
 And view the judge with confcious eyes. 
 
 Then fhall with univerfal dread 
 The facrsd myftic book be read 
 To try the living and the dead. 
 
 The judge afcends his awful throne, 
 He makes each fecret fjn be known, 
 .And all with fliame confcfs their own. 
 
 Thou mighty formidable king, 
 Thcu mercy's uiiexhauflcd fpiing. 
 Some comfortable pity bring. 
 
 Forget not what my ranfom coil. 
 Nor let my dear bought foul be loft, 
 In ftorms of guilty terror toft. 
 
 Thou who For mc didft feel Rich pain, 
 Whofc precious "blood the crofs did ftaiii, 
 Let not thofe agonies ie vain. 
 
 Thou whom avenging powers obey. 
 Cancel my debt, too great to pay. 
 Before the £^1 accounting day. 
 
 S'frrounded with -amazing fears, 
 Whofc load my foul with anguifti bears, 
 I ftgh, I weep : accept my tears. 
 
 RejeiSl not my unworthy pray'r, 
 Preferve mc from the dangerous fnare 
 Which death and gaping hell prepare. 
 
 Proftrate my contrite heart I rend : 
 My God, my father, and my friend. 
 Do not iorfake me in my end ! 
 
 Well may they curfe their fecond birth. 
 Who rife to a revivino- death : 
 
 o 
 
 Thou great creator of mankind, 
 Let guilty man compaiTion find. 
 
 Thankfgiving Hymn for Succcfs againj} Enemies. 
 
 '"T* O celebrate thy praife, O Lord, 
 
 I will my heart prepare ; 
 To all the lift'ning world thy work?. 
 Thy wond'rous works declare. 
 
 The thought of them fliall to my foul 
 
 Exalted plcafure bring ; 
 Whilft to thy name, O thou m.oft high. 
 
 Triumphant praife I fuig. 
 
 Thou mad'ft our haughty foes to turn 
 Their backs, in fhameful flight : 
 
 Struck with thy prefence, down they fell ; 
 They perifh'd at thy ilght. 
 
 Againft infulting foes advanc'd. 
 Thou didft our caufe maintain ; 
 
 Our right afTcrting from thy throne. 
 Where truth and juftice reign. 
 
 Our
 
 [ 407 ] 
 
 Our hopes are fix'd, that now the Lord 
 
 Our fov'reign will defend ; 
 From heav'n, refiftlefs aid afford. 
 
 And to his pray'r attend. 
 
 Thy fure defence through nations round, 
 
 Hath fpread his v/orthy name, 
 And his fuccefsful adions crown 'd 
 
 With fafety and with fame. 
 
 To Father, Son, and Holy Ghofl, 
 
 One co-eternul Three, 
 The higheft praife and humblcfl: thanks 
 
 Now and for ever be ! 
 
 PRAYERS. 
 
 I. In Acknowledgment of divine ALrcy in the Sab- 
 baih-Day. 
 
 TJ/'E praife and ivorfiip thee, God, and glo- 
 rify thy facred name! O Lord Almighty, 
 heavenly king, eternal Father, accept our 
 humble facrifice and thanks for the wonder- 
 ful manifeftation of thy mercy and goodnefs 
 towards all the children of men; particularly in 
 fnding thine own Son to die forourfms, andto 
 give himf'lf i. ranfom and propitiation for us mife- 
 rable finners. We befeech thee to receive our 
 prayers on this day, peculiarly devoted to thy 
 ftrvice, in commemoration ot the mighty works 
 of creation, and our redemption, by the blood of 
 Chrift, and his propitiatory facrifice. And thou, 
 Holy Ghoft, our fpiritual guide and heavenly 
 comforter, poficfs our hearts with thy bleffed 
 gifts and graces, that we may henceforth lead 
 our lives according to the laws of ChriJ}, in 
 whom with thee, Almighty Father, all glory 
 and dominion center in. one God, for ever and 
 ever ! 
 
 3. In Charity for the Dijirejfed. 
 
 f^ Lord Almighty, thou fovereign ruler and guar- 
 dian of mankind, who extendeft thy good- 
 nefs over all the face of nature ; we befeech thee, 
 in thy mercy, to comfort and fuccour all thofe 
 who in this tranfitory life are in forrow, need, 
 ficknefs, or any other adverfity. Comfort and 
 relieve them, according to their feveral necelli- 
 
 ties ; giving them patience under their fufferings 
 and a happy iflue out of all their afflidions. This 
 we beg, O merciful Father, for his fake who 
 died to fave the world ! And in whofe bleffed 
 name and comprehenfive words we further offer 
 up our prayer. 
 
 4. Our Father, he. 
 
 5. For folloxving the Example of pirus Perfens. 
 
 /^ Almighty Father and God of Ifracl, who haft 
 remembered thy moft faithful fervants with 
 a peculiar mercy, leaving their example to all 
 fuccecding ages ; grant that we may meditate on 
 the condudlof fuch pious perfons, as were moft 
 diftinguifhei in their time, that devotino- our 
 hearts to thee, we may never depart from thy 
 truth and righteous ways. We praife thy holy 
 name for all thy fervants departed this life, in 
 thy faith and fear, befeeching thee to give us 
 grace to foWow ihe'xr good exa?nple, that with them- 
 we may be partakers of thy heavenly kingdom. - 
 Grant this, O Father, for Jefus Chriji his fake, 
 cur only Advocate and Mediator ! 
 
 6. For divine Ajjijlanee. 
 
 /fS S 1ST us, O Lord, with thy divine fa- 
 vour, and further us with tjiy continual 
 help, that in all our works begun, continued 
 and ended in thee, we may glorify thy holy 
 name, and finally by thy mercy obtain everlaft- 
 ing life, through Jefus Chrift our Saviour. 
 
 7. For a happy RefwreSIion. 
 
 o 
 
 Merciful G'J, the Father of our Lo-d Jefus 
 Ctjrij}, who is the rcfurrcction of the dead,, 
 raife us we befeech thee from the death of fin, 
 ujitothe life of righteoufnefs, thai: when weflialL 
 depart from hence we may fleep in Chriji, and at- 
 the refurrcclion in thclaft day, icceive the blef- 
 fing whici) h3 will then pronounce to all his 
 good d.nA faithful fervants, in thcfe glorious 
 words J Come ye hleffed children of my Father, rc~- 
 ceive the kingdom prepared for you from thefounda-- 
 tion of the world! Grant this, O merciful God,, 
 through the merits of the fame Jefus Ghrift the 
 great Redeemer of mankind. 
 
 Ggg 2 
 
 A P P E N -
 
 [ 4o3 3 
 
 APPENDIX TO PRAYERS. 
 
 I. Aga'inJ] dnfeyioufnefs, and for Suhinijjluit. 
 
 OTend:r Father of mankind, corre£t in me, I b .-- 
 fecch dice, whatever [■; cruel or malevo- 
 lent : refrain my tongue from evil, and my lips 
 that they fp.-ak no guile ; that imitating the ex- 
 ample of my blelTed Lord, by unfeigned love, 
 and tender commiferation, I may mourn over 
 the offences of others ; and by my bed endeavours 
 make them fenfible of the errors of their ways. 
 If it be thy plcafure, let me yi^^r injuries but 
 not be provoked to do any. Teach me, O God, 
 to enter into the recefles of my own heart, and 
 take an impartial view of it, that fhuddering at 
 the thoughts of feverity in my own judgment, I 
 may finally efcape condemnation at the judg- 
 ment feat, of Chrifl:, in whofe moll holy name I 
 implore thy mercy! 
 
 2. For a Wife and Family. 
 
 Ti/TO S T gracious and tender Fatlier, who haft 
 confecrated marriage for the happifzefs ef 
 mankind -y let not the inquietudes or infirmities 
 incident to this ftate ruffle or difcompofe my 
 Ipirit. Grant that under all the changes and 
 <hances of life, I may enjoy a chearful and 
 grateful mind, with a flrict attention to my 
 duty towards Thee; and fidelity and affec- 
 tion to my wife. Let thy grace abound in her 
 heart, that being a pious guide, and bright ex- 
 ample to my family, difcharging her duty in 
 contentment and humility, thy bleffings may 
 crown her days, and both of us abide in mutual 
 love, -to the end of a holy and happy life, that 
 finally we may be received into thy joys, for the 
 fake of ffus Chrijl our bleffed Lord and Re- 
 deemer ! 
 
 3. For a llifuand and Family. 
 
 /^ God and Father of my life, whofe goodnefs ex- 
 tends to all the children of men ; I bcfeech 
 Thee let thy heavenly benedidlion reft upon me. 
 
 that I may a(?l as (he inftrumirnt of thy provi- 
 dence in doing good to my huftiand and family. 
 Give mc fo jutl a fetife of my duty, that my 
 kindnefs and gentlcncfs of manners, my fobriety 
 and zeal, and the fear of Thee, O GoJ, may 
 fliev/ them the way to everlafling peace ! Thou 
 who art the tender parent of mankind, O- lead 
 them by thy merciful arm into the paths of 
 righteoufncfs, that brotherly love, and Chrijlian 
 mceknefsy may be the law of their lives, and they 
 the comfort and fupport of mine. In;line their 
 hearts to piety, and their hands to l.ibour, that 
 they may eat the bread of innocence. This I 
 beg, O Lord of mercy, fOr the fake of Jcfus 
 Chrift thy Son, who died upon the crofs to re- 
 deem the world ftomftn Zind folly I 
 
 4. A Parent or Relation in Behalf of Children. 
 
 J\/TO S T merciful Father and eternal God, who 
 through all ages haft given teftimony of 
 thy mercy to the children of men ; be Thou a 
 Father unto the children committed to my care ; 
 give them, I befeech Thee, healthy bodies, and 
 underftanding minds, that they may diligently 
 walk in thy paths, as thy faithful fervants. Pre- 
 ferve them from the evils of unbridled appetites, 
 and haughtincfs of fpirit, that thy providence 
 may lead them through the dangers and tempta- 
 tions of their voiiih. Enable me, O Lord, aad 
 all their fuperiors, to gi\e them fuch prudent 
 counfel, and fhew t'::m furh a holy example, 
 they may not fall a fac: ifice to the guilt and folly 
 of evil companions. Afuft- me to provide for 
 their welfare, and let ci-ir own induftry and ap- 
 plication, under thy prcvidcnce, furnifli the 
 means of their living in comfort. And finally I 
 implore thy mtrcy, to give them grace to obey 
 thy commandments, that tl'.cy may obtain the in- 
 heritance which Thou ii^ft promifed, in the 
 glories of thine eternal kingdom^ through "Jefus 
 Chrijl our blefled Lord and Redeemer ! 
 
 For
 
 [ 409 ] 
 
 5- Fvr Obedience to Parents and Majlcrs, 
 
 /JLm'ighiy Lord and heavenly Father, who lovcft 
 obedience better than facrifice, and delighteft 
 in the ofFcrings of all the children of men, who 
 perform thei I duty to Thee ; give me, I befeech 
 Thee, a meek and contrite fpirit. Infpire my 
 heart with an abhorrence of all undutifubiefs and 
 dlfobedience. Let no falfebood or evajion betray 
 my foul ; that I may dare to confefs the truth to 
 thofe who have' a right to require it. Make me 
 patient under reproof, and diligent in perform- 
 ing my duty ; that my gratitude and fubmiflion 
 to my parents and fuperiors may be accepted as 
 obedience to Thee. Grant this, I befeech Thee, 
 O Lord, my Father and my God ! for Jefus 
 Chrifl: his fake ! 
 
 6. For Succefs in a Calling or Profejfton. 
 
 f~\ Etcrrial God, the fovereign difpofer of all event!, 
 who by thy providence haft called me to 
 the bufmefs I profefs, grant that I may em- 
 ploy my time in promoting my own good, and the 
 welfare of others. Let ail my intentions be pure, 
 and my adions jufl: and faithful. Give me fuch 
 prudence and temperance, fuch Chnjiian love and 
 charity, that my calling may be fanitified by my 
 religion, and my labour by my care and vigilance ; 
 that when I fliall have ferved in the ftation where- 
 in Thou haft placed me, and ended my days, I 
 iriay receive the rev/ard which Thou hall pro- 
 mifed in Jefus Chrift, my only Advocate and 
 Redeemer, 
 
 7. Ovfr a Sic^, or dying Pnfon. 
 
 j/^ Father Omnipotent, hi:^- O'^: prayer! Be not 
 ^-^ extreme to maikthe offences of this our 
 afHiiSled brother. Purify him, O God, we be- 
 feech Thee, fiom all hi5 tranfgreifions ! Let the 
 blood of that im:naculate Lamb, which was {hed 
 for the fins of the world, wafli out all his flains. 
 Tfioii, O blejfed Saviour, v/ho didfl: fufFer an ig- 
 nominious death even for thine enemies, that 
 Thou mightefl bring them to a fenfe of their 
 guilt; behold this thy fervant, who fendeth up 
 his prayers to Thee, and let not thy blood be 
 fpilt in vain for hitn ! 
 
 8. Second, for tie Same. 
 
 
 
 Lord Almighty, who filleft immenfity with 
 thy prefence, and vouchfafeft to behold all 
 the children of men with the tendcrnefs of a fa- 
 ther and a friend ; look with an eye of pity and 
 compaflion on this oiir agisted brother, that 
 amidll all his AifFerings he may be defended by 
 thy moft gracious and ready help ; and finally 
 by thy mercy received into everlaftinghappinefs, 
 for tlie fake of Jefus Chrijl, who died upon the 
 crofs for the fins of the world ! 
 
 9. Third, for the Same- 
 
 /~\ God, the almighty Father and ProteEicr -of men \ 
 ^-^ look down, we befeech Thee, from the 
 throne of thy triumphant glory, and behold us 
 miferalh fmners proftrate before Thee. Teach 
 this our dear brother to kifs the rod of affliction, 
 that he may have a right fenfe of his fms and in- 
 firmities. Hear us, O Father, and fuccour him 
 in his ficknefs. Give him a fure confidence in 
 Thee, that he may look forward beyond the 
 grave ; and behold with an equal mind all th^ 
 fleetingjoys and tranfient miferies of the prefeat 
 life, in cxpecl:ation of That day when the eternal 
 Judge fiiall revifit the earth, in the glorious ma- 
 jefly of heaven, and pronounce, _to all true peni- 
 tents, the ys)y}(/ fentence, " Come ye blelied of 
 my Father, inherit the kingdom prepared for you 
 from the fcundation of the world." — O blefied 
 Redeemer of mankind, whofe blood was fhcd 
 for repentant finners, plead thou oir dear brother's 
 caufe at the throne of mercy, and bring hi/a 
 with joy into the prefence of our Fiither and our 
 God! 
 
 A Chrijlian Mcditatior, and dnclufon of this 
 Work. 
 
 \JL EAR me, O Lord, and God of my life, 
 
 when I call upon Thee ; ponder my medi- 
 
 t ations, and forgive the wanderings of my heart. 
 
 When I conlider thy wonders of old, and the 
 
 unnumbered mercies Thou haftfhewi; to me, and 
 
 all the fons of men, my heart is exalted with 
 
 joy, and my fpirit reileth in hope ! 
 
 Yet am 1 unworthy to ftand in thyfighjt; for 
 my tranfgrcffions and infirmities are nuniberlefs ! 
 
 Give 
 7
 
 [ 410 ] 
 
 Give me thy aid, O Lord, that I may humble 
 nay foul before Thee, and fue for thy pardon. 
 
 Let patience and humility, temperance and be- 
 nevolence, reign in my heart, that my thoughts 
 being fubdued unto Thee, my words and actions 
 may be rendered acceptable in thy fight ! 
 
 O forgive the diftradtions of my imrtginatitjn, 
 the pollutions of my heart, and all the anger and 
 foolifhnefs of my thoughts and words ! 
 
 thou infinite Firjl Caufe, omnifcient, omni- 
 potent God, who ralefl the hearts of men ! let 
 uo dclufion extina;uifti the lieht Thou haftwiven 
 me : that my reafon and faith, triumphing over 
 m^ pride and fenfuality and all my evil defire?, 
 Diy foul may bend to theduft in thy prcfence. 
 
 Grant that I ma-y delight in the forgivenefs of 
 injuries, as evidence of that true greatnefs which 
 can only flow from a fincere obedience to thy 
 laws ! 
 
 Let nothing, with which the iccrW can gratify 
 me, come in competition, even with temporal 
 fufferings, whicli help me to maintain my integ* 
 rity towards Thee: that the conditions of hea- 
 venly happinefs, taught by the great Lawgiver 
 of the Cbrijlian world, may be ever prcfent to my 
 mind ! 
 
 Grant me, O Lord, fuch refignation to Thee,, 
 that, if it fhould be thy will my pangs fhall end 
 in a tormenting death, it may excite my com- 
 paflion for the authors of it, in the benignant 
 words of my blefTed Lord, " Father, forgive 
 them, for they know not what they do." 
 
 1 am a finful man, O Lord ! iinf. 1 in habit, 
 finful in nature, unworthy to look up to heaven] 
 O be merciful unto me, and grant me fuch 
 
 Jirength and ref:lut'nn thai I. may. never, fall 
 again from Thee ! 
 
 Thy iudgments, O Lord,, are right, and in 
 faithfulnefs haft Thou caufed me- to be troubled. 
 O mightj God of Ifrael, the faul that h troubled 
 arid the fpirit that is vexed, cricth unto Thee ! 
 Hear «f, O Great Jehovah, from thy holy temple-; 
 — for thy mercies are infinite ! 
 
 Turn Thee imto me, according to the multir 
 tisdeofthy tender mercies; and blot out the re- 
 membrance of my mifdeeds. 
 
 Cleanfe me from my y^c;v?yi7z^/rf, and the JJ?:s 
 to which I am by temper and conftitution prone. 
 
 Father of life ! Parent of mercy ! Benignant 
 Lord ! Almighty Sovereign ! — Grant me fuch a 
 
 meafure of thy grace, that I may recollect my 
 offences, and learn how to repent of them. 
 
 Give me a contrite heart, that worthily la- 
 menting my fins, and making fuch confeflion of 
 them as Thou fhalt accept, the joy may return 
 into mybofom, and my footfteps Aide no more ! 
 
 Grant, O God, that thy Spirit may lead mc 
 forth, and direftmy paths in rightcoufnefs, that 
 with zeal and purity of mind, truth and fingle- 
 nefs of heart, I may difcharge thy will on earth 
 as it is done in heaven. 
 
 Let the life and death of my Redeemer be ever 
 prefent to my thoughts, that confecrating my 
 days to his example, the glories which beamed 
 around his facrcd head, amidft the forrows which 
 He fufFered, may conduct' me in tiiumph through 
 the world. — And let all earthly fplcndor, vvhicK 
 comes in competition with life and immortality,, 
 appeal*: as death and the grave ! ' 
 
 Grant me, O Lord, fuch a meafure of thyfo- 
 vereign aid, and influence of thy holy Spirit, th?t 
 feeling how my days are coming to an end, L 
 may grafp my fleeting hours, compafs every de- 
 fign my reafon warrants, and myy««/ afpires at, 
 and particularly that I n.ay aft as an inflrument 
 of thy mercies to mankind ! 
 
 Preferve the energy of my hopes, that, what- 
 ever thy providence hath ordained, I may pur-- 
 fue That which is right, and the happinefs of 
 others be my confliant joy ! 
 
 Whether 1 feek thy honour in the fields of 
 blood, if my country fhould demand my fervice; 
 or purfue the common bufinefs of the world. 
 Whether I fearch for fcience, or enjoy the in-? 
 nocent pleafures this glorious frame affords : flill 
 grant that I may enter into the rccejfes of my own 
 mind; and unbofom my heart before Thee, in 
 whofe friendfhjp there can be no difappoint- 
 ment. 
 
 Banifh from me all anxicus dejires, that I may- 
 pofTcfs my fpirit in meeknef?, refignation and 
 freedom ; and fufl^er not the noif; and buftle of 
 the world, or the deluding blandilhments of my 
 fenfes, to captivate my heart ; that whilit I be- 
 hold my body as duft and afhes, my foid may be 
 exalted with the contemplation of happinefs in 
 the regions of immortality ! 
 
 Give me the jufteft conception of love for my 
 
 king, my country, and mankind : but let no 
 
 vanity or excefs of zeal fully the purity of my 
 
 7 love
 
 t 4ir ] 
 
 love and gratitude towards Thee; or divert the 
 current of my thoughts from Thee the great foun- 
 tain of reafoKy and the source of all feli- 
 city ! 
 
 Thou, Thou art All!— To Thee, O God, I 
 offer up my prayer, from the rifing of the fun 
 until the midnight darknefs ! Let all my hcpa 
 and all my wi/ljes be direiled to thy glory ! 
 
 I befeech Thee fill my heart with fuch know- 
 ledge of thy ward, that I may dwell in fafety 
 under the fhadow of thy mercy ! Let thy memo- 
 rial be fwceter to me than the praifes of an ap- 
 plauding world: and the riches of thy wifdoni 
 than millions of gold and filver ! 
 
 Shed thy influence on my foul, O Lord al- 
 mighty ! that I may pofTefs fuch fortitude as will 
 always lead me in thy paths. Thou, O God, 
 art truth, and all my refearches, in which I re- 
 member Th:e not, arc full of error and delufmi ! 
 
 Thou, almighty Lord of heaven, who covereft 
 the earth as with a cloud, and extendeft the rays 
 of thy omnifcience to all intelligent Beings ; thy 
 wifdom is profoundcr than the deep, and brighter 
 than the meridian fun. Lcl all fcience, and the 
 glories of this fading world, appear as darknefs, 
 in comparifon of the heavenly wifdom which 
 ijpringeth from hope in Thee ! 
 
 Make thy will appear to mc as the H^^t, that 
 difccrning thy laws and abiding in thy (latutcs, 
 nature being rcflorcd by thy go/pel, and reafom-n- 
 lightened by thy gr^ice, I may approve whatever is 
 holy,juJl, and pure j ever loving and fearing Thcc, 
 and adoring thy unchangeable pcrfedions ! 
 
 Strengthen the powers of my mind, O Lord, 
 that I may daily learn, and conjlmtly praiflife 
 whatever fhall be acceptable to Thee, till That 
 period, when by thy mercy I fliall behold with 
 mine eyes, the brightnefs of thine incomprchen- 
 fiblc wifdom and glory ! Grant this, O tender 
 Father, through the blood of my crucified Savi- 
 our, and for the fake of his nevcr-failino- media- 
 
 O 
 
 tion at thy throne ! 
 
 Give me flrength to meet my di/Tolution with 
 an humble yet undaunted fpirit ; being always 
 ready at thy call ! 
 
 Fuially, r pray, that all the ends of the earth 
 may remember Thee, O Lord ; and all nations 
 worfhip before Thee ! Cherubim and feraphim 
 paying homage unutterable by mortal tongue 
 before the majefiy of thy throne ! O Father om- 
 nipotent, flicw thy mercy to thy unworthy fer- 
 vant, and accept thli tribute of my labour as aa 
 offering of my gratitude and humble prsife ! 
 
 THE END OF THE FIRST VOLUME.
 
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