who we are, and for what we were made, this would teach us in a right sense to reverence and stand in awe of ourselves; it would beget a modesty and shame-facedness, and make us very shy and reserved in the use of the most innocent and allowable pleasures. We should meditate often on the joys of heaven. It will be very effectual to the same purpose, that we frequently raise our minds towards heaven, and represent to our thoughts, the joys that are at God's right hand, those pleasures that endure for evermore ; for every man that hath this hope in him, purifieth himself even as he is pure*. If our heavenly country be much in our thoughts, it will make us, as strangers and pilgrims, to abstain from fleshy lusts, which war against the soul, and keep ourselves unspotted from this world, that we may be fit for the enjoyments and felicities of the other. But then we must see that our notions of heaven be not gross and carnal, that we dream not of a Mahometan Paradise, nor rest on those metaphors and similitudes by which these joys are sometimes represented, for this might, perhaps, have quite a contrary effect: it might entangle us farther in carnal affections, and we should be ready to indulge ourselves in a very liberal foretaste of those pleasures, wherein we had placed our everlasting felicity. But when we come once to conceive a right of those pure and spiritual pleasures, when the happiness we propose to ourselves is from the sight, and love, and enjoyment of God, and our minds are filled with the hopes and forethoughts of that blessed estate. O how mean and contemptible will all things here below appear in our eyes! with what disdain shall we reject the gross and muddy pleasures that would deprive us of those celestial enjoyments, or any way unfit and indispose us or them. * 1 Jolun, iii. 3. Humility arises from the consideration of our failings. : The last branch of religion is humility, and sure we can never want matter of consideration for begetting it all our wickednesses and imperfections, all our follies and our sins, may help to pull down that fond and over-weening conceit which we are apt to entertain of ourselves. That which makes any body esteem us, is their knowledge or apprehension of some little good, and their ignorance of a greatdeal of evil that may be in us; were they thoroughly acquainted with us, they would quickly change their opinion. The thoughts that pass in our heart, in the best and most serious day of our life, being exposed unto public view, would render us either hateful or ridiculous and now, however we conceal our failings from one another, yet sure we are conscious of them ourselves, and some serious reflections upon them would much qualify and allay the vanity of our spirits. Thus holy men have come really to think worse of themselves, than of any other person in the world: not but that they knew that gross and scandalous vices are, in their nature, more heinous than the surprisals of temptations and infirmity; but because they were much more intent on their own miscarriages, than on those of their neighbours, and did consider all the aggravations of the one, and every thing that might be supposed to diminish and alle viate the other. Thoughts of God give us the lowest thoughts of ourselves. But it is well observed by a pious writer, that the deepest and most pure humility doth not so much arise from the consideration of our own faults and defects, as from a calm and quiet contemplation of the divine purity and goodness. Our spots never appear so clearly, as when we place them before this infinite light; and we never seem less in our own eyes, than when we look down upon ourselves from on high. O how little, how nothing do all those shadows of perfection then appear, for which we are wont to value ourselves. That humility which cometh from a view of our own sinfulness and misery, is more turbulent and boisterous; but the other layeth us full as low, and wanteth nothing but that anguish and vexation wherewith our souls are apt to boil when they are the nearest objects of. our thoughts. Prayer, another instrument of religion, and the advantages of mental prayer. There remains yet another means for begetting a holy and religious disposition in the soul; and that is fervent and hearty prayer. Holiness is the gift of God; indeed the greatest gift he doth bestow, or we are capable to receive; and he hath promised his holy Spirit to those that ask it of him: in prayer we make the nearest approaches to God, and lie open to the influences of heaven: then it is that the sun of righteousness doth visit us with his directest rays, and dissipateth our darkness, and imprinteth his image on our souls. I cannot now insist on the advantage of this exercise, or the dispositions wherewith it ought to be performed, and there is no need I should, there being so many books that treat on this subject; I shall only tell you, that there is one sort of prayer wherein we make use of the voice, which is necessary in public, and may sometimes have its own advantages in private; and another wherein, though we utter no sound, yet we conceive the expressions and form the words, as it were in our minds; so there is a third and more sublime kind of prayer, wherein the soul takes a higher flight, and having collected all its forces by long and serious meditation, it darteth itself (if I may so speak) towards God in sighs and groans, and thoughts too big for expression. As when after a deep contemplation of the divine perfections, appear ing in all his works of wonder, it addresseth itself unto him in the profoundest adoration of his majesty and glory or when after sad reflections on its vileness and miscarriages, it prostrates itself before him with the greatest confusion and sorrow, not daring to lift up its eyes, or utter one word in his presence: or when, having well considered the beauty of holiness, and the unspeakable felicity of those that are truly good, it panteth after God, and sendeth up such vigorous and ardent desires, as no words can sufficiently express, continuing and repeating each of these acts as long as it finds itself upheld by the force and impulse of the previous meditation. This mental prayer is of all other the most effectual to purify the soul, and dispose it unto a holy and religious temper, and may be termed the great secret of devotion, and one of the most powerful instruments of the divine life; and it may be the apostle hath a peculiar respect unto it, when he saith, that the spirit helpeth our infirmities, making intercession for us with groanings that cannot be uttered; or, as the original may bear, that cannot be worded. Yet I do not so recommend this sort of prayer, as to supercede the use of the other; for we have so many several things to pray for, and every petition of this nature requireth so much time, and so great an intention of spirit, that it were not easy therein to overtake them all; to say nothing that the deep sighs and heavings of the heart, which are wont to accompany it, are something oppressive to nature, and make it hard to continue long in them. But certainly a few of these inward aspirations will do more than a great many fluent and melting expressions. Religion is to be advanced by the same means by which it is begun; and the use of the holy Sacrament towards it. Thus, my dear friend, I have briefly proposed the method, which I judge proper for moulding the soul into a holy frame; and the same means which serve to get this divine temper, must still be practised for strengthening and advancing it; and therefore I shall recommend but one more for that purpose, and it is the frequent and conscientious use of that holy Sacrament, which is peculiarly appointed to nourish and increase the spiritual life, when once it is begotten in the soul. All the instruments of religion do meet together in this ordinance; and while we address ourselves unto it, we are put to practise all the rules which are mentioned before. Then it is that we make the severest survey of our actions, and lay the strictest obligations on ourselves; then are our minds raised to the highest contempt of the world, and every grace doth exercise itself with the greatest advantage; and then, if ever, doth the soul make its most powerful sallies towards heaven, and assault it with a holy and acceptable force. And certainly the neglect or careless performance of this duty, is one of the chief causes that bedwarfs our religion, and makes us continue of so low a size. 6 But it is time I should put a close to this letter, which is grown to a far greater bulk than at first I intended: if these poor papers can do you the smallest service, I should think myself very happy in this undertaking; at least I am hopeful you will kindly accept the sincere endeavours of a person who would fain acquit himself of some part of that which he owes you. A PRAYER. 'And now, O most gracious God, father and ' fountain of mercy and goodness, who hast blessed 'us with the knowledge of our happiness, and the way that leadeth unto it, excite in our souls such 'ardent desires after the one, as may put us forth 'to the diligent prosecution of the other. Let us 'neither presume on our own strength, nor distrust thy divine assistance; but while we are doing our ' utmost endeavours, teach us still to depend on thee |