the spirit and temper of the world, but turning all worldly enjoyments into means of piety and devotion to God.

But now, if this devout state of heart, if these habits of inward holiness, be true religion, then true religion is equally the duty and happiness of all orders of men; for there is nothing to recommend it to one, that is not the same recommendation of it to all states of people.

If it be the happiness and glory of a bishop to live in this devout spirit, full of these holy tempers, doing everything as unto God, it is as much the glory and happiness of all men and women, whether young or old, to live in the same spirit. And whoever can find any reasons why an ancient bishop should be intent upon Divine things, turning all his life into the highest exercises of piety, wisdom, and devotion, will find them so many reasons why he should, to the utmost of his power, do the same himself.

If you say that a bishop must be an eminent example of Christian holiness, because of his high and sacred calling, you say right. But if you say that it is more to his advantage to be exemplary, than it is yours, you greatly mistake: for there is nothing to make the highest degrees of holiness desirable to a bishop, but what makes them equally desirable to every young person of every family.

For an exalted piety, high devotion, and the religious use of every thing, is as much the glory and happiness. of one state of life, as it is of another.

Do but fancy in your mind what a spirit of piety you would have in the best bishop in the world, how you would have him love God, how you would have him imitate the life of our Saviour and His Apostles, how you would have him live above the world, shining in all the instances of a heavenly life, and then you have found out that spirit which you ought to make the spirit of your own life.

I desire every reader to dwell awhile upon this reflection, and perhaps he will find more conviction from

I

it than he imagines. Every one can tell how good and pious he would have some people to be; every one knows how wise and reasonable a thing it is in a bishop to be entirely above the world, and be an eminent example of Christian perfection; as soon as you think of a wise and ancient bishop, you fancy some exalted degree of piety, a living example of all those holy tempers which you find described in the Gospel.

Now, if you ask yourself, What is the happiest thing for a young clergyman to do? you must be forced to answer, that nothing can be so happy and glorious for him, as to be like that excellent holy bishop.

If you go on and ask, What is the happiest thing for any young gentleman or his sisters to do? the answer must be the same; that nothing can be so happy or glorious for them as to live in such habits of piety, in such exercises of a Divine life, as this good old bishop does. For every thing that is great and glorious in religion, is as much the true glory of every man or woman, as it is the glory of any bishop. If high degrees of Divine love, if fervent charity, if spotless purity, if heavenly affection, if constant mortification, if frequent devotion, be the best and happiest way of life for any Christian, it is so for every Christian.

Consider again if you were to see a bishop in the whole course of his life living below his character, conforming to all the foolish tempers of the world, and governed by the same cares and fears which govern vain and worldly men, what would you think of him? Would you think that he was only guilty of a small mistake? No, you would condemn him as erring in that which is not only the most, but the only important matter that relates to him. Stay awhile in this consideration, till your mind is fully convinced how miserable a mistake it is in a bishop to live a careless worldly life.

Whilst you are thinking in this manner, turn your thoughts towards some of your acquaintance, your

brother or sister, or any young person. Now, if you

reasons.

see the common course of their lives to be not according to the doctrines of the Gospel, if you see that their way of life cannot be said to be a sincere endeavour to enter in at the strait gate, you see something that you are to condemn, in the same degree, and for the same They do not commit a small mistake, but are wrong in that which is their all, and mistake their true happiness, as much as that bishop does, who neglects the high duties of his calling. Apply this reasoning to yourself; if you find yourself living an idle, indulgent, vain life, choosing rather to gratify your passions than to live up to the doctrines of Christianity, and practise the plain precepts of our blessed Lord, you have all that blindness and unreasonableness to charge upon yourself, that you can charge upon any irregular bishop.

For all the virtues of the Christian life, its perfect purity, its heavenly tempers, are as much the sole rule of your life, as the sole rule of the life of a bishop. If you neglect these holy tempers, if you do not eagerly aspire after them, if you do not show yourself a visible example of them, you are as much fallen from your true happiness, you are as great an enemy to yourself and have made as bad a choice, as that bishop, that chooses rather to enrich his family than to be like an Apostle. For there is no reason why you should think the highest holiness, the most heavenly tempers, to be the duty and happiness of a bishop, but what is as good a reason why you should think the same tempers to be the duty and happiness of all Christians. And as the wisest bishop in the world is he who lives in the greatest heights of holiness, who is most exemplary in all the exercises of a Divine life, the wisest youth, the wisest woman, whether married or unmarried, is she that lives in the highest degrees of Christian holiness, and all the exercises of a Divine and heavenly life.

SO

CHAPTER XI

Showing how great devotion fills our lives with the greatest peace and happiness that can be enjoyed in this world.

SOME people will perhaps object, that all these rules of holy living unto God in all that we do, are too great a restraint upon human life; that it will be made too anxious a state, by thus introducing a regard to God in all our actions; and that by depriving ourselves of so many seemingly innocent pleasures, we shall render our lives dull, uneasy, and melancholy.

To which it may be answered,

First, That these rules are prescribed for, and will certainly procure a quite contrary end. That instead of making our lives dull and melancholy, they will render them full of content and strong satisfactions. That by these rules, we only change the childish satisfactions of our vain and sickly passions, for the solid enjoyments and real happiness of a sound mind.

Secondly, That as there is no foundation for comfort in the enjoyments of this life, but in the assurance that a wise and good God governeth the world, so the more we find out God in every thing, the more we apply to Him in every place, the more we look up to Him in all our actions, the more we conform to His will, the more we act according to His wisdom, and imitate His goodness, by so much the more do we enjoy God, partake of the Divine nature, and heighten and increase all that is happy and comfortable in human life.

Thirdly, He that is endeavouring to subdue, and root out of his mind, all those passions of pride, envy, and ambition, which religion opposes, is doing more to make himself happy, even in this life, than he that is contriving means to indulge them. For these passions are the causes of all the disquiets and vexations of

human life: they are the dropsies and fevers of our minds, vexing them with false appetites, and restless cravings after such things as we do not want, and spoiling our taste for those things which are our proper good.

Do but imagine that you somewhere or other saw a man that proposed reason as the rule of all his actions; that had no desires but after such things as nature wants, and religion approves; that was as pure from all the motions of pride, envy, and covetousness, as from thoughts of murder; that, in this freedom from worldly passions, he had a soul full of Divine love, wishing and praying that all men may have what they want of worldly things, and be partakers of eternal glory in the life to come. Do but fancy a man living in this manner, and your own conscience will immediately tell you, that he is the happiest man in the world, and that it is not in the power of the richest fancy to invent any higher happiness in the present state of life.

And, on the other hand, if you suppose him to be in any degree less perfect; if you suppose him but subject to one foolish fondness or vain passion, your own conscience will again tell you that he so far lessens his own happiness, and robs himself of the true enjoyment of his other virtues. So true is it, that the more we live by the rules of religion, the more peaceful and happy do we render our lives.

Again; as it thus appears that real happiness is only to be had from the greatest degrees of piety, the greatest denials of our passions, and the strictest rules of religion; so the same truth will appear from a consideration of human misery. If we look into the world, and view the disquiets and troubles of human life, we shall find that they are all owing to our violent and irreligious passions.

Now all trouble and uneasiness is founded in the want of something or other: would we, therefore, know the true cause of our troubles and disquiets, we must find out the cause of our wants; because that which creates