such habits of life as naturally produce habits in the soul; as we can mortify our bodies, and remove ourselves from objects that inflame our passions; so we have a great power over the inward state of our souls. Again, as we are masters of our outward actions; as we can force ourselves to outward acts of reading, praying, singing, and the like, and as all these bodily actions have an effect upon the soul; as they naturally tend to form such and such tempers in our hearts; so by being masters of these outward, bodily actions, we have great power over the inward state of the heart: and thus it is owing to this union that we have so much power over ourselves.

Now from this you may also see the necessity and benefit of singing psalms, and of all the outward acts of religion; for if the body has so much power over the soul, it is certain that all such bodily actions as affect the soul are of great weight in religion. Not as if there was any true worship, or piety, in the actions themselves, but because they are proper to raise and support that spirit, which is the true worship of God.

Though therefore the seat of religion is in the heart, yet since our bodies have a power over our hearts; since outward actions both proceed from, and enter into the heart; it is plain that outward actions have a great power over that religion which is seated in the heart.

We are therefore as well to use outward helps, as inward meditation, in order to beget and fix habits of piety in our hearts.

This doctrine may easily be carried too far; for by calling in too many outward means of worship, it may degenerate into superstition; as, on the other hand, some have fallen into the contrary extreme. For, because religion is justly placed in the heart, some have pursued that notion so far as to renounce vocal prayer, and other outward acts of worship, and have resolved all religion into a quietism, or mystic intercourses with God in silence.

Now these are two extremes equally prejudicial to true religion; and ought not to be objected either against internal or external worship. As you ought not to say that I encourage that quietism by placing religion in the heart; so neither ought you to say, that I encourage superstition, by showing the benefit of outward acts of worship.

For since we are neither all soul, nor all body; seeing none of our actions are either separately of the soul, or separately of the body; seeing we have no habits but such as are produced by the actions both of our souls and bodies; it is certain that if we would arrive at habits of devotion, or delight in God, we must not only meditate and exercise our souls, but we must practise and exercise our bodies to all such outward actions as are conformable to these inward tempers.

If we would truly prostrate our souls before God, we must use our bodies to postures of lowliness; if we desire true fervours of devotion, we must make prayer the frequent labour of our lips. If we would banish all pride and passion from our hearts, we must force ourselves to all outward actions of patience and meekness. If we would feel inward motions of joy and delight in God, we must practise all the outward acts of it, and make our voices call upon our hearts.

Now, therefore, you may plainly see the reason and necessity of singing of psalms; it is because outward actions are necessary to support inward tempers; and therefore the outward act of joy is necessary to raise and support the inward joy of the mind.

If any people were to leave off prayer, because they seldom find the motions of their hearts answering the words which they speak, you would charge them with great absurdity. You would think it very reasonable that they should continue their prayers, and be strict in observing all times of prayer, as the most likely means of removing the dulness and indevotion of their hearts.

Now this is very much the case as to singing of psalms; people often sing, without finding any inward joy suitable to the words which they speak; therefore they are careless of it, or wholly neglect it; not considering that they act as absurdly as he that should neglect prayer, because his heart was not enough affected with it. For it is certain that this singing is as much the natural means of raising emotions of joy in the mind, as prayer is the natural means of raising devotion.

I have been the longer upon this head, because of its great importance to true religion. For there is no state of mind so holy, so excellent, and so truly perfect, as that of thankfulness to God; and consequently nothing is of more importance in religion than that which exercises and improves this habit of mind.

A dull, uneasy, complaining spirit, which is sometimes the spirit of those that seem careful of religion, is yet, of all tempers, the most contrary to religion; for it disowns that God whom it pretends to adore. For he sufficiently disowns God, who does not adore Him as a Being of infinite goodness.

If a man does not believe that all the world is as God's family, where nothing happens by chance, but all is guided and directed by the care and providence of a Being that is all love and goodness to all His creatures; if a man does not believe this from his heart, he cannot be said truly to believe in God. And yet he that has this faith, has faith enough to overcome the world, and always be thankful to God. For he that believes that everything happens to him for the best, cannot possibly complain for the want of something that is better.

If, therefore, you live in murmurings and complaints, accusing all the accidents of life, it is not because you are a weak, infirm creature, but it is because you want the first principle of religion,-a right belief in God. For as thankfulness is an express acknowledgment of the goodness of God towards you, so repinings and

complaints are as plain accusations of God's want of goodness towards you.

On the other hand, would you know who is the greatest saint in the world? It is not he who prays most or fasts most; it is not he who gives most alms, or is most eminent for temperance, chastity, or justice; but it is he who is always thankful to God, who wills everything that God willeth, who receives everything as an instance of God's goodness, and has a heart always ready to praise God for it.

All prayer and devotion, fastings and repentance, meditation and retirement, all Sacraments and ordinances, are but so many means to render the soul thus Divine, and conformable to the will of God, and to fill it with thankfulness and praise for everything that comes from God. This is the perfection of all virtues; and all virtues that do not tend to it, or proceed from it, are but so many false ornaments of a soul not converted unto God.

You need not, therefore, now wonder that I lay so much stress upon singing a psalm at all your devotions, since you see it is to form your spirit to such joy and thankfulness to God as is the highest perfection of a Divine and holy life.

If any one would tell you the shortest, surest way to all happiness, and all perfection, he must tell you to make a rule to yourself, to thank and praise God for everything that happens to you. For it is certain that whatever seeming calamity happens to you, if you thank and praise God for it, you turn it into a blessing. Could you therefore work miracles, you could not do more for yourself than by this thankful spirit; for it heals with a word speaking, and turns all that it touches into happiness.

If therefore you would be so true to your eternal interest, as to propose this thankfulness as the end of all your religion; if you would but settle it in your mind that this was the state that you were to aim at by all your devotions; you would then have something

plain and visible to walk by in all your actions; you would then easily see the effect of your virtues, and might safely judge of your improvement in piety. For so far as you renounce all selfish tempers, and motions of your own will, and seek for no other happiness but in the thankful reception of everything that happens to you, so far you may be safely reckoned to have advanced in piety.

And although this be the highest temper that you can aim at, though it be the noblest sacrifice that the greatest saint can offer unto God, yet is it not tied to any time, or place, or great occasion, but is always in your power, and may be the exercise of every day. For the common events of every day are sufficient to discover and exercise this temper, and may plainly show you how far you are governed in all your actions by this thankful spirit.

And for this reason I exhort you to this method in your devotion, that every day may be made a day of thanksgiving, and that the spirit of murmur and discontent may be unable to enter into the heart which is so often employed in singing the praises of God.

It may, perhaps, after all, be objected, that although the great benefit and excellent effects of this practice are very apparent, yet it seems not altogether so fit for private devotions; since it can hardly be performed without making our devotions public to other people, and seems also liable to the charge of sounding a trumpet at our prayers.

It is therefore answered: first, That great numbers of people have it in their power to be as private as they please; such persons therefore are excluded from this excuse, which, however it may be so to others, is none to them. Therefore let us take the benefit of this excellent devotion.

Secondly, Numbers of people are, by the necessity of their state, as servants, apprentices, prisoners, and families in small houses, forced to be continually in the presence or sight of somebody or other.