The ladies calling in two parts / by the author of The whole duty of man, The causes of the decay of Christian piety, and The gentlemans calling.

THE LADIES CALLING (Book 1)

Part I. (Book 1)

Sect. I. Of Modesty.

1. IT is now many years since an Address was made to the Gentry of this Nati∣on, to perswade them to that Vertue, which would be both their Plea∣sure and Reward. I cannot, I confess, boast any such Effect of that, as should much inspirit the hopes of a new Attemt; yet since we see in our proper secular Concerns, Defeats do may times animate no less then Success, I know not why in this more charitable Design I should sit down discouraged. Men usually raise not a siege

upon the first repulse, but reinforce their Bat∣teries, observe more curiously which are the most assailable accessible parts, and accordingly dispose their assault: It will then be no unreasonable imi∣tation in the present case, if, after a succesless At∣temt upon the more impregnable Masculine part of the Gentry, I now essay the Feminine, whose native Softness and Gentleness may render them less apt for that resistance of good Counsel, where∣in too many Men place their Gallantry.

2. I presume those to whom that little Tract was at first design'd, will be so willing to relin∣quish their Title, that I might without imputati∣on of robbery, exchange my Patrons, and by a new Dedication supersede the labor of a new Book. And indeed, since what was there said was founded more on the distinction of Qualities than of Sex, there would not need many razures to render it as proper for the one as the other; and I shall take so much advantage of it, as to assure the female Gentry, that they may there find much of the Duty incumbent on them, in respect of that Rank and Condition they hold in the World: and therefore, tho I shall somtimes make some re∣flexions on it; yet, as to the main, I shall think it the easiest course, as well for them as my self, to direct them thither.

3. But it may seem to have too much of the Pe∣dant, to entertain new Scholars only with the cast or nauseated learning of the old; and when I re∣member I write to Ladies, who use to think the

newness of any thing a considerable Addition to its valu; I conceiv my self oblig'd aswell in civili∣ty to their humor, as charity to their needs, to give them somthing which they may own as their pe∣culiar. And to render it the more unalienable, I shall affix it to their Sex; and make it the Subject of my present inquisition, what in respect of that, are the proper and distinct Obligations, under which, by the assignment of God and Nature, they are placed.

4. That the Obligation to Moral & Christian Vertues is in it self universal, and not confin'd to any Sex or Person, is not to be denied: yet, as in human Constitutions there are often Precepts, which (tho not exclusive of any, do yet) more peculiarly and eminently level at som particular rank or order of Men; so in the laws of God and Nature, there appears the like distinction. That all-wise Creator, who hath put peculiar pro∣prieties and inclinations into his Creatures, hath accordingly design'd their actuating and impro∣ving them: and altho in mankind, which differs nor in species but in gender, the variety may seem less; yet there is still enough to found som di∣versity, either in the kind or degree of duty. This sure is shadowed to us in that particular caution given to the Jews, not to confound the habit of the several Sexes, Deut. 22. 5. and yet more clear∣ly evinced in the Precept which the Apostles ad∣dress to women, 1 Tim. 2. and 1. Pet. 3. Nay, this is so granted a truth, that all Ages and Nations

have made som distinction between masculine & feminine Vertues, Nature having not only given a distinction as to the beauties of their outward form, but also in their very mold and constitu∣tion implanted peculiar aptnesses and proprie∣ties of mind, which accordingly vary the mesure of decency; that being comely for the one Sex, which often is not (at least in the same degree) for the other. It will therefore be no absurd at∣temt to decipher those excellencies, which are the genuine and proper ornaments of Women: which tho in som instances they may perhaps prove co∣incident with those of Men; yet even those which are equally inclusive of both, by the divine com∣mand may have som additional weight on the fe∣male side, in respect of decency, fame, or som other (not despisable) consideration.

5. For the better directing our present inqui∣sition, it will be most regular, first to inquire what those Vertues are which are universally necessary to Women in all Ages and circumstances of their lives: such which, like the first matter, are pre∣requir'd for all forms; which, like a firm and so∣lid Basis, must support all various events, all changes of their condition or relations. And se∣condly, we shall consider them in those changes, track them through the several stages and periods of life, through those several states which create the most considerable mutations to them; and in each of those consider, what are the new and pro∣portionate accessions of duty.

6. As in the outward accommodations of life▪ the things of most daily and indispensible use de∣serve the greatest valu; so in moral or divine En∣dowments, the benefit of possessing is best me∣sured by the misery of wanting them. This first rank therefore of female Vertues which we are to treat of, will have that to recommend them; they being so strictly necessary, that their absence is not only a privative ill, but also exposes to a deluge of all positive mischiefs consequent to that priva∣tion.

7. This will be found true in all the severals we are to pass through, but in none more eminent∣ly then in that we shall chuse to begin with, the Vertue of Modesty; which may be considered in a double notion, the one as it is opposed to bold∣ness and indecency, the other to leightness and wantonness. In the first acception, Zeno has not ill defin'd it, to be the Science of decent motion, it being that which guides and regulates the whole behavior, checks and controles all rude exorbi∣tancies, and is the great civilizer of conversations, It is indeed a vertu of a general influence; does not only ballast the mind with sober and humble thoughts of ones self, but also steers every part of the outward frame. It appears in the face in calm and meek looks, where it so impresses it self, that it seems thence to have acquir'd the name of shamefacedness. Certainly, (whatever the modern opinion is) there is nothing gives a greater luster to a feminine beauty: so that St. Paul seems, not ill

to have consulted their concerns in that point, when he substitutes that as a suppletory ornament to the deckings of Gold & Pearl and costly Array, 1 Tim. 2. But I fear this now will be thought too antiquated a dress, and an Apostle be esteemed no competent Judg in this Science; which is now become so solemn a thing, that certainly no Aca∣demy in the World can vie numbers with the Students of this Mystery. Yet when they have strein'd their art to the highest pitch; an innocent modesty, and native simplicity of Look, shall eclipse their glaring splendor, and triumph over their artificial handsomness: on the other side, let a Woman be decked with all the embellish∣ments of Art, nay and care of Nature too, yet if boldness be to be read in her face, it blots all the lines of beauty, is like a cloud over the Sun, in∣tercepts the view of all that was otherwise ami∣able, and renders its blackness the more obser∣vable, by being plac'd neer somwhat that was apt to attract the eyes.

8. But Modesty confines not its self to the face, she is there only in shadow and effigie; but is in life and motion in the words, whence she bani∣shes all indecency and rudeness, all insolent vauntings and supercilious disdains, and what ever else may render a person troublesom, or ridiculous to the company. Nor does she only refine the language, but she tunes it too, modu∣lates the tone and accent, admits no unhand∣some earnestness or loudness of Discourse,

the latter whereof was thought so undecent in Carneades (tho in his public Lectures) that the Gymnasiarch reproved him for it: and sure, if 'twere not allowable in a Philosopher in his School, 'twill less become a woman in ordinary converse; and if we consult Prov. 7. 11. and 9. we shall find loudness and clamor in women cou∣pled with such other epithets, as will surely not much recommend it. A womans tongue should indeed be like the imaginary Music of the sphers, sweet and charming, but not to be heard at di∣stance.

9. And as Modesty prescribes the manner, so it does also the mesure of speaking; restrains all excessive talkativeness, a fault incident to none but the bold; the monopolizing of discourse be∣ing one of the greatest assumings imaginable, and so rude an imposing upon the company, that there can scarce be a greater indecency in conversation. This is ingeniously exprest by our divine Poet Herbert,

A civil guest, Will no more talk all, then eat all the Feast.

He that engrosses the talk, enforces silence upon the rest, & so is presumed to look on them only as his auditors & Pupils, whilst he magisteriously di∣ctates to them: which gave occasion to Socrates to say, It is arrogance to speak all, and to be willing to hear nothing. It is indeed universally an insolent unbecoming thing, but most peculiarly so in a woman.

10. The ancient Romans thought it so, much so▪ that they allowed not that sex to speak publicly, tho it were in their own necessary defence; insomuch that when Amesia stood forth to plead her own cause in the Senate, they lookt on it as so prodigious a thing; that they sent to consult the Oracle what it portended to the State: and tho these first severities were soon lost in the successes of that Empire, Valerius Maximus could find but two more, whose either necessity or impudence, perswaded them to repete this unhandsom attemt▪

11. And this great indecency of Loquacity in Women, I am willing to hope is the reason why that Sex is so generally charged with it; not that they are all guilty, but that when they are, it appears so unhandsom, as makes it the more emi∣nent and remarkable. Whether it were from that ungracefulness of the thing, or from the propen∣sion Women have to it, I shall not determin; but we find the Apostle very earnest in his cautions a∣gainst it; 1 Cor. 14. 35. he expresly enjoins Wo∣men to keep silence in the Church, where he affirms it a shame for them to speak: and tho this seems only restrain'd to the Ecclesiastical Assemblies, yet even so it reaches home to the gifted Women of our age, who take upon them to be Teachers; whereas he allowed them not to speak in the Church, no not in order to learning, tho a more modest design then that of teaching. But besides this, he has a more indefinit prescription of silence to Women, 1 Tim. 2. 11. Let Women learn in si∣lence;

and again, v. 12. to be in silence. The Apo∣stle seems to ground the Phrase, not only on the •…•…feriority of the woman in regard of the crea∣•…•…ion and first sin, v. 13, 14. but also on the pre∣sumtion that they needed instruction; towards which, silence has alwaies bin reckoned an indis∣pensible qualification, the introductory precept in all Schools, as that wherein all attention is founded. If som women of our age think they have outgon that novice state the Apostle suppo∣ses, and want no teaching; I must crave leave to believe, they want that very first Principle which should set them to learn, viz. the knowledg of their own ignorance: a science which so grows with study and consideration, that Socrates after a long life spent in pursuit of Wisdom, gave this as the sum of his learning, This only I know, that I know nothing. This proficiency seems much want∣ing to our female Talker, who, in this, seem to confute the common maxim, and give what they have not, by making their ignorance visible to o∣thers, tho it be undiscernable to themselves: and to such we may not unfitly apply the Sarcasin of Zeno to a talkative Youth; their ears are faln in∣to their tongue.

12. But besides this assuming sort of talka∣tiveness, there is another usually charged upon the Sex, a meer chatting, pratling humor, which maintains it self at the cost of their neighbors, and can never want supplies as long as there is any body within the reach of their observation.

This I would fain hope is most the vice of th•…•… vulgar sort of Women; the education of the No∣bler setting them above those mean entertain∣ments. Yet when 'tis remembred that St. Paul▪ 1 Tim. 5. 13. makes Tatling the effect of Idle∣ness, it may not unreasonably be feared, that where there is most of the Cause, there will be som of the Effect. And indeed, it would puzzle one to conjecture, how that round of formal Vi∣sits among Persons of Quality should be kept up without this: That their Visits should be only a dumb Shew, none will suspect among women; and when the unfashionable themes of Houswifery, Piety, &c. are excluded, there will not remain many Topics of Discourse, unless this be called into supply. And this indeed is a most inexhau∣stible reserve, it having so many springs to feed it, that tis scarce possible it should fail. And when 'tis farther considered, how apt a minister it is to Envy, Spleen, Revenge, and other feminine Pas∣sions, we cannot suppose it can be unacceptable where any of those bear sway. But I believe it is not more frequently introduc'd by any thing then the vanity of Wit, which has no where a more free and exorbitant range than in censuring and de∣riding; nay, finds not only Exercise but Triumph too, vain Persons seldom considering the Infir∣mities or Follies of others, without som Com∣placencies, and assuming reflections on themselves; which how unagreeable it renders this liberty of talking to that Modesty we recommend, is ob∣vious

enough, and would God 'twere only oppo∣•…•…t to that; but it is no less so to all the obligations of Justice and Charity also, which are scarce so frequently violated by any thing, as by this licen∣•…•…iousness of the tongue.

13. There yet another vice of it, for which •…•…he female Sex has bin generally accus'd, and that •…•…s reveling of secrets; an infirmity presum'd so •…•…cident to them, that Aristotle issaid tohave made •…•…t one of the three things he solemnly repented of, that he had ever trusted a Secret with a Wo∣man. But by how much the greater prejudice •…•…hey lie under in this respect, the greater ought to be their caution to vindicate not only their Per∣sons, but their Sex, from the imputation, which is indeed extreamly reprochful: this blasting hu∣mor being a symptom of a loose, impotent soul, a kind of incontinence of the mind, that can re∣tain nothing committed to it; but as if that also had its Diabetic passion, perpetually and almost insensibly evacuating all. And indeed however we are willing to appropriate this to the Sex, yet the fault is owing only to this ill constitution of the mind, which is oft-times no less visible in men; as on the contrary, those women who by reason and vertu have acquir'd a Solidity and Firmness of mind, are as sure repositories of a Secret, as the most masculine confident: and such I have no intent to involve in this charge, but rather, by pro∣posing their example to the rest, shew that nature has put them under no fatal necessity of being

thus impotent. A secret is no such unruly thing, but it may be kept in: they may take the Wise mans word for it, Ecclus. 19. 10. If thou hast heard a wordlet it die with thee, and be bold, it will not burst thee.

14. This is a piece of daring manliness, which they may affect without breach of Modesty; would God they would take it in exchange for that vi∣rile Boldness, which is now too common among many even of the best Rank. Such a degenerous age do we now live in, that every thing seems in∣verted, even Sexes; whilst men fall to the Effe∣minacy and Niceness of women, and women take up the Confidence, the Boldness of men, and this too under the notion of good Breeding. A blush (tho formerly reputed the color of Vertu) is ac∣counted worse manners then those things which ought to occasion it, and such as nothing but the simplicity of a Country Girl can excuse. But the infirmity for the most part proves very cor∣rigible; a few weeks of the Town Discipine wears off that piece of Rusticity, and advances them to a modish Assurance. Nor is that design'd to terminate in it self, but it is to carry them on, till they arise to a perfect Metamorphosis, their Gesture, their Language, nay somtimes their Habit too being affectedly masculine; so that what Ta∣citus speaks of Vitellius in relation to his being a Prince, we may apply to them and say, that If o∣thers did not remember them to be women, themselves could easily forget it.

15. Yet, were this affectation confin'd only to the more innocent indifferent things, 'twere more to∣lerable; but alas it extends farther, and there are women who think they have not made a sufficient escape from their sex, 'till they have assumed the Vices of men too. A sober modest dialect is too effeminate for them: a blustring ranting stile is taken up, and (to shew them proficients in it) adorn'd with all the Oaths and Imprecations their memory or invention can supply; as if they meant to vindicate their sex from the imputation of Timerousness by daring God Almighty. 'Tis true indeed, an Oath sounds gratingly out of what∣ever mouth, but out of a womans it hath such an uncouth harshness, that there is no noise on this side Hell can be more amazingly odious; yet this is a music this discordant age hath introduc'd, no former having I think ever heard it in places at all civiliz'd: so that the female swearers want that poor shadow of excuse the men pretend to, it having bin so far from customary, that the un∣wontedness could not but force them to some in∣dustry and pains, ere they could acquire the ha∣bit, and set up for female Hectors; an essay, where∣in they have been very kind to the masculine, by shewing the world there can be somthing worse.

16. 'Tis said there want not some who com∣pleat the demonstration by the other parallel qua∣lity of Drinking also; a vice detestable in all, but prodigious in women, who put a double vio∣lence upon their nature, the one in the intempe∣rance,

the other in the immodesty; and tho they may take their immediate copy from men, yet (to the praise of their proficiency) they outdo their Exemplar and draw near the original: nothing human being so much beast as a drunken woman. This is evident enough if we look only on the meer surface of the crime; but if we dive far∣ther into its inferences and adherencies, the assir∣mation is yet more irrefragable. She who is first a prostitute to Wine, will soon be to Lust also; she has dismist her Guards, discarded all the sugge∣stions of reason, as well as Grace, and is at the mercy of any, of every assailant. And when we consider how much fuller the world is of Amnons then Josephs, it will not be hard to guess the fate of that womans Chastity, which has no other bot∣tom then that of mens. So that unless her vice secure her virtue, and the loathsomness of the one prevent attemts on the other; 'tis scarce imaginable a woman that loses her Sobriety should keep her honesty: so that indeed I might more properly have made this reflection when I come to speak of Modesty in the second notion of it, as it is oppos'd to Lightness and Wantonness, but it falls not much amiss now, to be the intro∣duction to it.

17. And if we consider Modesty in this sense, we shall find it the most indispensible requisite of a woman; a thing so essential and natural to the sex, that every the least declination from it, is a proportionable receding from Womanhood, bu•…•…

the total abandoning it ranks them among Brutes, nay sets them as far beneath those, as an acquir'd vileness is below a native. I need make no col∣lection of the verdicts either of the Philosophers or Divines in the case, it being so much an instinct of nature, that tho too many make a shift to sup∣press it in themselves, yet they cannot so darken the notion in others, but that an Impudent woma•…•… is lookt on as a kind of Monster; a thing diverted and distorted from its proper form. That there is indeed a strange repugnancy to nature, needs no other evidence then the strugling, and difficul∣ty in the first violations of Modesty, which always begin with regrets and blushes, and require a great deal of Self-denial, much of vicious Forti∣tude, to encounter with the recoilings and up∣braidings of their own minds.

18. I make no doubt but this age has arriv'd to as compendious arts of this kind, as industrious vice can suggest, and we have but too many in∣stances of early proficients in this learning; yet I dare appeal even to the forwardest of them, whe∣ther at first they could not with more ease have kept their vertu then lost it. Certainly such are the Horrors and Shames that precede those first Guilts, that they must commit a rape upon them∣selves (force their own reluctancies and aver∣sions) before they can become willing prostitutes to others. This their Seducers seem well to un∣derstand, and upon that score are at the pains of so many preparatory courtings, such expence of

presents too; as if this were so uncouth a crime, that there were no hope to introduce it but by a confederacy of some more familiar vices, their Pride or Covetousness.

19. The best way therefore to countermine those Stratagems of men, is for women to be sus∣piciously vigilant even of the first approches. He that means to defend a Fort, must not aban∣don the Outworks, and she that will secure her Chastity, must never let it come to too close a siege, but repass the very first and most remote in∣sinuations of a temter. Therefore when we speak of modesty in our present notion of it, we are not to oppose it only to the grosser act of Incontinent∣cy, but to all those misbehaviors, which either discover or may create an inclination to it; of which sort is all lightness of carriage, wanton glances, obscene discourse; things that shew a woman so weary of her honor, that the next comer may reasonably expect a surrender, and conse∣quently be invited to the Assault. Indeed they are such, that one would rather think them the result of many acts, then meerly the Prologue to one, and yet nothing but a custom of private sin, could supply impudence enough to do what is so publicly scandalous; and where this is found in those of any considerable age, charity it self can scarce pass a milder censure. Yet possibly in those of the youngest sort, they may at first be taken up (as their dress is) meerly in imitation of others, embrac'd implicitly upon the autority

of those, whose examples govern the modes. When a poor girle, who has still so much of the child as to admire every thing that glitters, sees these things used by the gay people of the world, 'tis no wonder if she take these as part of their accomplishments, and, upon peril of that formida∣ble calamity of being unfashionable, conform to them: Which yet does not so much extenuate the guilt of those few seduced persons, as it aggravats that of the Seducers, and attests the strange cor∣ruption of the age, that those things which the less hardned sort of prostitutes were formerly asha∣med of, should now pass into the frequency and a∣vowedness of a fashion, become a part of Discipline and Institution of youth; as if vice now disdain'd to have any punies in its school, and therefore by a preposterous anticipation, makes its pupils begin where they were wont to end, initiates them at first into that shamelesness, which was wont to be the product only of a long habit: what the end will be of these Piqueerers in impudence, who thus put their vertu on the forlorn hope, is easie to divine. Yet is not this the only state of danger: they who keep their ranks, and tho they do not provoke assaults, yet stay to receive them, may be far enough from safety. She that lends a patient ear to the praises of her Wit or Beauty, intends at first perhaps only to gratify her vani∣ty; but when she is once charm'd with that Si∣rens song, bewitcht with that Flattery, she insen∣sibly declines to a kindnefs for that person that

values her so much▪ and when that spark shall be blow'd up by perpetual remonstrances of Pas∣sion, and perhaps little Romantique artifices of pretending to dye for her, with a thousand other tricks, which lust can suggest, 'twill like the Naptha Naturalists speak of, in a moment grow to an unquenchable flame, to the ruine both of her vertu and honor.

20. Let no woman therefore presume upon the innocence of her first intentions; she may as well upon confidence of a sound constitution, en∣ter a pest-house and converse with the plague, whose contagion does not more subtily insinuate it self, then this sort of temtation. And as in that case she would not stay to define what were the critical distance, at which she might approch with safty, but would run as far from it as she could; so in this, it no less concerns her, to remove her self from the possibility of danger, and (how un∣fashionable soever it be) to put on such a severe Modesty, that her very looks should guard her, and discourage the most impudent assailant. 'Tis said of Philopemen, that the Lacedemonians find∣ing it their interest to corrupt him with mony, they were yet so possest with the reverence of his vertues, that none durst undertake to attaque him; and sure 'twere not impossible for women to arrive at the same security: such an autority there is in Vertu, that where 'tis eminent, 'tis apt to controle all loose desires, and he must not be only lustful but sacrilegious, that attemts to vio∣late such a Sanctuary.

21. But perhaps that sex may fear, that by putting on such a Strictness, they shall lose the glory of their Beauty, which is now chiefly esti∣mated by the number of those who court and a∣dore them. To this in the first place I must say, that they are miserable Trophies to Beauty that must be built on the ruins of vertu and honor; and she that to boast the length of her hair should hang her self in it, would but act the same folly in a lower instance.

22. But then secondly, 'tis a great mistake to think their Beauty shall be the less prized, since 'tis incident to mans nature to esteem those things most that are at distance, whereas an easie and cheap descent begets contemt. So long as they govern themselves by the exact rules of Prudence and Modesty, their lustre is like the Meridian Sun in its clearness, which tho less approchable, is counted more glorious; but when they decline fromthose, they are like thatSun in a cloud, which tho safelier gazed on, is not half so bright. But besides these collateral advantages, 'tis certain that Modesty gives an immediat and direct im∣provement to Beauty; for tho men for their own vicious ends wish them sever'd, yet they cannot but think they are the most amiable when united, and you shall hear them often commend the aspect of that Modesty, which they would fain circum∣vent.

23. But in the 3d. place, there is nothing but such a Reservedness that can indeed make their Beau∣ty

triumphant. Parly and conquest are the most distant things; and she that descends to treat with an assailant, whatever he may tell her of his being her captive, 'tis but in order to the making her his; which when she once is, there is no state of servitude half so wretched, nothing in the world being so slavishly abject as a prostitute woman. For besides all the interest of another life which she basely resigns, the sacrifices all that is valuable in this: her reputation she puts wholy in his power that has debauched her, and which is worse her reformation too. If she should have a mind to return to vertu, she dares not for fear he should divulge her former strayings from it: so that, like Catiline, she is engag'd to future evils to secure the past. Yea she subjects her self not only to his lust, but to all his humors and fancies, nay even to all those who have bin instrumental to their priva∣cies, none of them all being to be displeas'd for fear of blabbing: and when 'tis remembred, what a sort of cattel they are, which are the engines in such affairs, There can fearce be any thing more deplorable then to be within their lash. 'Tis true indeed, some have found a way to cure this uneasi∣ness by being their own delators, not only con∣fessing but boasting their crime, and by an impu∣dent owning prevent all accusations: yet even this serves but to attest the intolerableness of the for∣mer condition, when this worst of mischiefs is chose as a rescue. Their impatience of being al∣waies in awe, makes them take up that resolution

for infamy, which Cesar did for death, who said 'twas better to dye once then to be alwaies in fear. And tho this desperate remedy may cure the fear, yet it ascertains the reproch; for whereas in the impeachment of others there is place for doubt, and charity may promt some to disbelieve it, yet when the fact is justified by the offender, the evidence is uncontrolable, and withall doubles the infamy. For, besides that which adheres to the crime there is a distinct portion due to the impu∣dence; yet like the Scorpion it must cure its own sting, and tho it increases the obloquy, yet it dead∣ens the sence of it.

24. But when they have thus steel'd their forheads against all impressions of Shame, they are still liable to many other painful effects of their sin. What fears of being abandoned, what jealousies of rivals, do often torture them? And indeed not without ground: for they cannot but know, that the same humor of variety which en∣gaged their Paramors in their love, may do the same for another, and another, and so on; it being as possible to grasp the air, as to confine a wan∣dring lust. Besides, what anxious apprehensions have they of the approch of age, which they are sure will render them loathed and despicable, as also of all intermedial decaies of Beauty? How critically do they examine their glass? and every wrinkle that it represents in their face, be∣comes a deep gash in the heart. But if they have at any time the lesure (or indeed the courage) to

look inward the view is yet more dreadful, a de∣form'd foul, spoild of its innocence, and rendred almost as brutish as the sin it hath consented to. But tho it be in some respects like the beast that pe∣risheth, it is not, it cannot be, in that which would most avail it; an endless being it cannot lose, nor can it expect any thing from that preeminence of its nature, but an infinity of misery. This is such an amazing contemplation, as, methinks, were it insisted on, should allay the hottest blood; no impure flames being so fierce as to contest with those of unquenchable fire. It is therefore tho a very impious, yet no unskilful artifice of those, who would vitiate women in their manners, to corrupt them in their Principles, and by extin∣guishing all hopes or fears of another World, perswade them to immerse boldly into all the abo∣minations of this. 'Tis said, this is now an art of wooing, the modern preludium to the basest proposals: it seems this age dares not trust only to the former waies of seducement, fears there will not be women enough that will forget the in∣terests of another World; and therefore is fain to set up a new party of others to disbelieve it. And I fear that design has bin too prosperous; many women are so much more concerned for their bodies then their souls, that they are contented the one should be elevated upon the depression and debasement of the other; and whilst with a vain transport, they can hear their outward form applauded as Angelical, or Divine,

they can very tamely endure to have their better part vilified and despised, defin'd to be only a puff of air in their nostrils, which will scatter with their expiring breath, or, in the Atheist's phrase, Wisd-6. 6. vanish as the soft air. Whereas they should consider, that they who preach this doctrin to them, design it only to infer a pernicious use. 'Tis a maxim in Politics, that those counsels are suspiciously to be scan'd, which carry in their front the advisers interest; which certainly is never more visible then in this case, he that once gains this point, never needing to contest for all the rest. For he that can perswade a woman out of her soul, will soon command her body, and then what was at first his interest, becomes hers at last; and her wishes of the mortality of her soul, are much stronger then 'tis possible her belief of it could be: which confirms abundantly my affir∣mation of the servile, wretched condition of such a person. For if we judg that a very severe slavery, which makes people desirous to resign a temporal being, what shall we think of that which provokes them to renounce an eternal?

25. And now by this gradation of mischiefs we may judg of the deplorable state of those who have abandoned their Vertu; wherein I doubt not the consciences of many cannot only attest, but much improve the description; and all I shall say to such, is, only to consult that bosom monitor, which till they do all Homilies will be insignifi∣cant. My design was not therefore to tell them

what they too well feel, but only to point out their wracks as warnings others.

26. Let those therefore who are yet un∣tainted, and by being so, have their judgments clear and unbiast, consider soberly the misery of the other condition, and that not only to ap∣plaud, but secure their own; and when ever the outward pomps and gaudy splendors of a vitiated woman seem, like that of Cresus, to boast their happiness, let them look through that Fallacy, and answer with Solon, that those only are happy who are so at their end. Their most exquisit deckings are but like the garlands on a beast design'd for Sa∣crifice; their richest gems are but the chains, not of their ornament but slavery; and their gor∣geous apparel, like that of Herod, covers perhaps a putrid body, (for even that doth not seldom prove their fate) or however, a more putrid soul. They who can thus consider them, will avoid one great snare; for 'tis not alwaies so much the lust of the flesh, as that of the eyes which betrays a woman. 'Tis the known infir∣mity of the Sex, to love gaiety, and a splendid appearance, which renders all temtations of that sort so connatural to them, that those who are not arrived to a more sober estimate of things, will scarce be secure. It will therefore be necessary for them to regulate their opinions, and reduce all such things to their just valu, and then they will appear so trifling, that they can never main∣tain any competition with the more solid interests

of Vertu and Honor. For tho those terms seem in this loose age to be exploded; yet where the things are visible they extort a secret veneration, even from those who think it their concern pub∣licly to deride them: whereas on the other side a defection from them exposes to all the contemt imaginable, renders them despis'd even by those who betraid them to it, leaves a perpetual blot upon their Names, and their Family. For in the character of a woman, let Wit and Beauty, and all female accomplishments stand in the front; yet if wantonness bring up the rear, the Satyr soon de∣vours the Panegyric, and (as in an Echo) the last words only will reverberate, and her vice will be remembred when all the rest will be forgot. But I need not declame upon this theme; the Son of Syraeh has don ittomy hand, in many passages, but especially Ecclus. 23. to which I refer the reader.

32, What hath bin already said, is I suppose, sufficient to convince every woman how much it is her concern to keep her self strictly within the bounds of Modesty and Vertu. In order to which, there is nothing more important then a judicious choice of their Company; I mean not only for men, but women also: vice is contagious, and this especially has that worst quality of the Plague, that 'tis malicious, and would infect others. A woman that knows her self scandalous, thinks she is reprocht by the vertu of another, looks on her as one that is made to reprove her waies, as it is, Wisd. 2. 14. and therefore in her own defence

strives to level the inequality, not by reforming her felf, (that she thinks too hard a task) but by corrupting the other. To this end, such are wil∣ling to screw themselves into an acquaintance, will be officiously kind, and by all arts of condescen∣tion and obliging, endeavor to ensnare a woman of reputation into their intimacy. And if they succeed, if they can but once entangle her into that cobweb-friendship; they then, spider-like, infuse their venom, never leave their vile insinua∣tions till they have poisoned and ruined her. But and if on the other side they meet with one of too much sagacity to be so entrapped; if they can∣not taint her Innocence, they will endeavor to blast her Fame; represent her to the World to be what they would have made her; that is in the Psalmists phrase; such a one as themselves, Psal. 50. 24. so that there is no conversing with them, but with a manifest peril either of Vertu or Honor, which should methinks be a sufficient disswasive. 'Tis true, 'tis not alwaies in ones power to shun the meeting with such persons, they are too nu∣merous, and too intruding to be totally avoided; unless, as St. Paul says, 1 Cor. 5. 10. one should go out of the World. But all voluntary converse sup∣poses a choice, and therefore every body that will may refrain that, may keep on the utmost frontiers of civility, without ever suffering any approach towards intimacy and familiarity.

33. And sure were this distance duly observed, it might be of excellentuse, a kind of lay Excom∣munication,

which might come very seasonably to supply the want of the Ecclesiastic now out-dated. And this seems very wel to agree with the sense of Solon, the wise Athenian Law-giver, who, besides that he shut the Temple-doors against them, inter∣dicted them the sacred Assemblies; made it one of his laws, that an Adulteress should not be permit∣ted to wear any ornaments, that so they might in their dress carry the note of their infamy. Should we have the like distinction observed, I sear many of our gaiest birds would be unplumed, and tho the same be not now an expedient practicable; yet the former is, and might be of very good use. For beside that already mentioned of secu∣ring the innocent, it might perhaps have a good effect on the guilty, who could not but reflect with som shame on themselves, if they were thus singled out and discriminated; whereas whilst they are suffered to mix with the best Societies, (like hurt Deer in a herd) they flatter themselves they are undiscernable.

34. But indeed the advantage of this course is yet more extensive, and would reach the whole Sex, which now seems to lie under a general scan∣dal, for the fault of particular persons. We know any considerable number of smutty ears casts a blackness on the whole field, which yet were they apart, would perhaps not fill a small corner of it; and in this uncharitable age, things are apt to be denominated not from the greater but worser part: whereas, were the precious se∣vered

from the vile, by som note of distinction, there might then a more certain estimate be made: and I cannot be so severe to womankind, as not to believe the scandulous part would then make but a small shew which now makes so great a noise.

35. Besides this I can suggest but one way more for women of honor to vindicate their Sex, & that is by making their own vertu as illustrious as they can; and by the bright shine of that draw off mens eyes from the worser prospect. And to this there is required not only innocence, but prudence; to abstain, as from all real evil, so from the appearance of it too, 1 Thess. 5. 22. not, by any doubtful or suspicious action, to give any umbrage for censure but as the Apostle saies in another case, 2 Cor. II. 11. to cut off occasion from them that desire occasion; to deny themselves the most innocent liberties, when any scandalous in∣ference is like to be deduc'd from them. And tho perhaps no caution is enough to secure against the malicious, and the jealous; tho 'tis possible some black mouth may asperse them, yet they have still Plato's reserve, who being told of some who had defam'd him, 'tis no matter said he, I will live so that none shall believè them. If their lives be but such, that they may acquit themselves to the sober and unprejudiced, they have all the security can be aspir'd to in this world; the more evincing attestation they must attend from the unerring Tribunal hereafter; where there lyes a certain appeal for all injur'd persons who can calmly wait for it.

SECT. II. Of Meekness.

1. IN the next place we may rank Meekness as a necessary feminine Vertu; this even nature seems to teach, which abhors mon∣strosities and disproportions, and therefore ha∣ving allotted to women a more smooth and soft composition of body, infers thereby her intention, that the mind should correspond with it. For tho the adulterations of art, can represent in the same Face beauty inone position, and deformity in ano∣ther, yet nature is more sincere, and never meant a serene and clear forhead, should be the frontis∣piece to a cloudy tempestuous heart. 'Tis there∣fore to be wisht they would take the admonition, and whilst they consult their glasses, whether to applaud or improve their outward form, they would cast one look inwards, and examine what symmetry is there held with a fair outside; whether any storm of passion darken and overcast their interior beauty, and use atleast an equal dilligence to rescu that; as they would to clear their face from any stain or blemish.

2. But it is not nature only which suggests this, but the God of nature too, Meekness being not only recommended to all as a Christian vertu, but particularly enjoin'd to women as a peculiar ac∣complishment

of their Sex, 1 Pet. 3. 4. where af∣ter the mention of all the exquisit and costly deckings of art, this one ornament of a meeek and quiet spirit, is confronted to them, with this eminent attestation, that it is in the sight of God of great price, and therefore to all who will not en∣ter dispute with God, and contest his judgment, it must be so too. Now tho Meekness be in it self a single entire vertu, yet it is diversifi'd, according to the several faculties of the soul, over which it has influence; so that there is a Meekness of Un∣derstanding, a Meekness of the Will, and a Meek∣ness of the Affections; all which must concur to make up the Meek and quiet spirit.

3. And first for the Meekness of the Under∣standing, it consists in a pliableness to conviction, and is directly opposite to that sullen adherence observable in too many; who judg of tenets not by their conformity to truth and reason, but to their prepossessions and tenaciously retain'd opi∣nions, only because they (or some in whom they confide) have once own'd them; and certainly such a temper is of all others the most obstructive to Wisdom. This puts them upon the chance of a Lottery, and what they first happen to draw, de∣termines them meerly upon the priviledg of its precedency, so that had Mahomet first seiz'd them, his tenure would have bin as indeses•…•…ble, as Christs now. How great the force of such prejudices are, we may see by the oppositions it raisd against Christian doctrine in gross at its first promulga∣tion;

the Jews blind Zeal for the Traditions of their Fathers, engaging them in the murder even of that very Messias whom those Traditions had taught them to expect, and after in the persecu∣tion of that doctrine which his Resurrection had so irrefragably attested. And to justifie the propriety of this observation, to those I now write to, 'tis expresly affirm'd, Acts. 1. 3. 50. That they made use of the zeal of the female Proselites for that purpose. The Jews stirred up the devout and honorable women, and rais'd a persecution a∣gainst Paul and Barnabas. So that 'tis no unseason∣able advice to such, to be sure they see well their way before they run too fierce a carriere in it; o∣therwise the greatest heat without light, does but resemble that of the bottomless pit, where flames and darkness do at once cohabit.

4. But whilst I decry this prejudicate stif∣ness, I intend not to plead for its contrary ex∣treme, and •…•…ecommend a too easie flexibility; which is a temper of equal, if not more ill conse∣quence then the former. The adhering to one opi∣nion can expose but to one error, but a mind that lies open to the effluxes of all new tenets, may successively entertain a whole ocean of delusions; and to be thus yielding, is not a Meekness but Ser∣vileness of Understanding. Indeed 'tis so great a weakness of mind, that the Apostle sinks it som∣what below the impotence of women, and resem∣bles it to that of children, Eph. 4. 14. yet it seems the folly of some women had levell•…•…d them with

children in this matter, for the same Apostle takes notice of such, to whom as he gives the Epithet of silly, so the latter part of the Character speaks them incorrigibly so, ever learning, and never able to come to the knowledg of the truth, 1 Tim. 3. 6. a description which if we compare with our times, we must think prophetic. For how many instances hath this age given us of women so led captive; who being either affected with the novelty, or se∣duced by the pretended zeal of a new teacher, have given up their understanding to him: and for a while this strong man has kept possession, but when a stronger then he hath come it has fared as with him in the Gospel, a louder zeal or a new∣er doctrine soon divides his spoils; and that by force of the very same principle, on which he set up, which within a while undermines the latter also, and so successively; till the poor Proselite has bin huried through all the mazes of wild er∣ror, and at last perhaps (like a palate distracted by too much variety) she fixes upon that which at first she most decried. This has bin eventually true in some, who setting out in the fiercest dete∣station of Popery, have wandred so long like the blinded Syrians, 2 King. 6. 20. that they have at last found themselves in the midst of Samaria; by an insensible circular motion bin brought about to that Religion, from which alone they designed to fly. So little do itching ears know whether they may be carried: and indeed the ear when infected with that prurienthumor▪ may▪ vie Mis∣chiefs

with the tongue, which St. James tells us, Chap. 3. 15. is (tho a little member) a world of iniquity.

5. 'Tis therefore the most important concern of all, to fortifie that so assailable part; but 'tis especially so of women, not only in respect of that natural imbecillity, which renders them liable to seducement, but also because the opinion of their being so, makes them particularly aim'd at by se∣ducers. For as he who is to put off adulterated wares, will chuse the most unwary chapmen, so these Sophisticators of Divinity, desire the most un∣discerning Auditors. And truly that so many of that Sex are so, I do not so much impute to any natural defect, as to the loose notions they have of Religi∣on, of which they have perhaps some general con∣fused apprehensions, but have so little penetrated the depth of it, that they know not why they are Christians, rather then Turks, why of the Church of England, rather then of that of Rome, or Gene∣va. And while they are thus unfixt, and have no bet∣ter principle then custom and compliance; they have nothing to answer to any the grossest de∣ceit that can be obtruded upon them, which for ought they know or have consider'd, may be as true as any thing they formerly profest. Now when any one in this condition shall be assaulted, not only by the repeated importunities of false teachers, but also by ingeminated threatnings of hell and damnation, she is like one awaked by the out•…•…ry of fire, and in that amaze will be apt to

run where-ever the first discoverer of her danger shall lead her.

6. I shall therefore most earnestly recommend it as the best Antidote against the poison of novel doctrins, to examin well the grounds of the old; for want of this it is that our Church has bin ex∣posed to so many frivolous cavils, it being too in∣cident to the perverse Pride ofhumane nature, to speak evil of things we understand not. And had our she-zealots first consulted som sober guides, and from them understood upon what grounds the Practice as well as Doctrin of our Church was founded, they could not so easily have bin carried away by every wind of doctrine, as the Apostle phrases it, Eph. 4. 14.

7. Indeed this is no more then common ju∣stice exacts, which forbids the condemning even the vilest malefactor unheard, (& unheard and not understood, are in this case terms equivalent) yet sure they owe somthing more to that Church from whose ministry themselves must confess to have derived their Christianity, in whose bosom they have bin cherisht, and consequently may plead a mothers right in them; so that unless possession, which fortifies Civil rights, destroy the Ecclesi∣astic; she may challenge besides that natural ju∣stice, (which is the common due of humanity) a parental respect and reverence, a debt which is sure very ill answered by those, who cast off her obedience before they have at all considered what it is she commands. And if the abdicating a child

be a thing so unnatural, as needs som very impor∣tant cause to justifie it; the renouncing of a Pa∣rent must require a reason as far transcending that, as the guilt does, if it be causless; and such it must inevitably be in all, who for want of due ex∣amination, suffer themselves to be led intoground∣less prejudices and disgusts.

8. To prevent that guilt, and a multitude of others which spring from it; I must again repeat my Proposal, that women of Quality (who are presumed to want neither Parts nor lesure for it) would a little look into the inside of the Religion they profess; if it be a true one, 'twill bear the inspection, truth never shunning the light; if it be not, the discovery cannot be too early. And indeed among the many remarkable impresses of truth our Church bears, this is one, that she does not blindfold her Proselites, leaves them the use of their discerning Faculty, and does not by ob∣truding upon them an implicit belief, force them to lay down their Reason when they take up their Faith. And now why should not Ladies spend a few of their many idle hours in this inquisition, I mean not to embark them in a maze of contro∣versies, but only to discern those plain grounds of Truth on which our Church builds; which if well digested, will prove a better amulet against delu∣sion then the reading whole Tomes of Disputations, more apt to distract then fortify their understand∣ings. And had they thus don, had their minds bin ballasted by sober principles, so many of them

had never made up the triumphs of so many and so various seducers. And tho to such this adver∣tisement may come too late (like assistance after a defeat) yet it may be a seasonable caution to o∣thers; and to those I offer it, as that very temper wherein consists that rational Meekness of the un∣derstanding I would recommend to them, which is equally violated by a blind obstinacy, or as blind a flexibility.

9. A second sort of Meekness is that of the Will, which lies in its just subordination, and sub∣mission to a more supream Autority, which in Di∣vine things is the Will of God; in Natural or Moral right Reason; and in human Constitutions the command of Superiors: and so long as the Will governs it self by these in their respective Orders, it transgresses not the Meekness requir'd of it. But experience attests, that the Will is now in its depravation an imperions Faculty, apt to cast off that subjection to which it was de∣sign'd; and act independently from those motives which should influence it. This God knows is too common in all Ages, all Conditions, and Sexes: but the Feminine lies more especially under an ill name for it. Whether that have grown from the low opinion conceived of their Reason, less able to maintain its Empire, or from the multipli•…•…d habi∣tual instances themselves have given of unruly Wills, I shall not undertake to determin; but either way 'tis, I am sure, so great a reproch, as they should be very industrious to wipe off. And

truly I know nothing more incentive to that en∣deavor, then the having a right estimate of the Happiness as well as Vertu of a governable Will. How calmly do those glide through all (even the roughest) events, that can but master that stub∣born Faculty? A will resign'd to God's, how does it enervate and enfeeble any calamity? Nay in∣deed it triumphs over it, and by that conjunction with him that ordains it, may be said to command even what it suffers. 'Twas a Philosophical Maxim, that a Wise moral man could not be in∣jured, could not be miserable. But sure 'tis much more true of him who has that divine Wisdom of Christian resignation, that twists and inwraps all his choices with God's, and is neither at the pains nor hazard of his own elections; but is secure, that unless Omniscience can be deceived, or Om∣nipotence defeated, he shall have what is really best for him.

10. Proportionable (tho not equal) to this, is the happiness of a Will regulated by Rea∣son in things within its Sphere: 'tis the dignity of humane Nature, and that which distinguishes it from that of Beasts. Yea, even those grow more contemtible in their kinds, the farther they are removed from it. The stupid sturdiness of an Asse has render'd it Proverbial for folly, when the tractableness of other Animals has temted som to list them among rationals. Besides, reason af∣fords somthing of a Basis and Foundation for the Will to bottom on. He that governs himself by

reason (that being still the same) will act equally and consonant to himself; but he that does a thing this moment, only because he will, may the next have as weighty an argument to do somthing quite contrary; and so may spend his whole time in unravelling his Spiders webs, as the Prophet rightly calls the vain designs of such brutish men, Isa. 59. 5. Not to speak of those recoilings and upbraidings of the rational faculties, which are the uneasie attendants of those who resist its more directadmonitions; there is nothing exposes to more secular ruins. An ungovernableWill is the most precipitous thing imaginable, and like the Devil in the Swine, hurries headlong to destructi∣on, and yet deprives one of that poor reserve, that faint comfort of the miserable, Pitty; which will not be so much invited by the misery, as aver∣ted by that wilfulness which caused it. Nay in∣deed, so little can such persons expect the com∣passion of others, that 'twill be hard for them to afford themselves their own: the consciousness that their calamities are but the issues of their own perverseness, being apt to dispose them more to hate then pitty. And this is no small accumu∣lation of wretchedness, when a man suffers not only directly, but at the rebound too; reinflicts his miseries upon himselfby a grating reflection on his own madness. Yea, so great an aggrava∣tion is it, that even Hell it self is enhaunced and compleated by it; all the torments there being edged and sharpned by the woful remembrance, that they might once have bin avoided.

11. In the last place a Will duly submissive to lawfull Superiors, is not only an amiable thing in the eies of others, but exceedingly happy to ones self; 'tis the parent of peace, and order both public and private. A blessing so considerable, as is very cheaply bought with a little receding from ones own will or humor, whereas the con∣trary temper is the spring and original of in∣finit confusions, the grand incendiary which sets Kingdoms, Churches, Families, in combustion; a flat contradiction not only to the word, but even the works of God; a kind of Anticreative power, which reduces things to that Chaos from whenceGod drew them. Our age has given us too many and too pregnant instances of its mischie∣vous effects, which may serve to enhaunce the va∣lue of that governable malleable temper I now recommend. And as a Will thus resign'd to Rea∣son and just Autority, is a felicity all rational na∣tures should aspire to; so especially the feminine Sex, whose passions being naturally the more im∣petuous, ought to be the more strictly guarded and kept under the severe discipline of Reason; for where 'tis otherwise, where a woman has no guid but her Will, and her Will is nothing but her Hu∣mor, the event is sure to be fatal to her self, and of∣ten to others also.

12. And the hazard of this renders that other restraint of the will, I mean that of obedience to Superiors, a very happy imposition, tho per∣haps 'tis not alwaies thought so, for those who re∣sist

the government of Reason, are not very apt to submit to that of Autority. Yet sure God and na∣ture do attest the particular expediency of this to women, by having placed that Sex in a degree of inferiority to the other. Nay farther 'tis obser∣vable, that as there are but three states of life, through which they can regularly pass, viz. Vir∣ginity, Marriage, and Widowhood, two of them are states of Subjection, the first to the parent, the second to the husband; and the third, as it is casual, whether ever they arrive to it or no, so if they do, we find it by God himself reckon'd as a condition the most desolate and deplorable. If I should say this happens upon that very score that they are left to their own guidance, the sad wracks of many would too much justifie the gloss; but however it evinces, that God sets not the same valu upon their being masterless, which some of them do, whilst he reckons them most miserable, when they are most at liberty.

13. And since Gods assignation has thus deter∣mined subjection to be the womens lot, there needs no other argument of its fitness, or for their acqui∣escence. Therefore when ever they oppose it, the contumacy flies higher then the immediat Superi∣or, and reaches God himself. And I am apt to think there would not many of that timorous Sex dare so far, were it not for some false punctilioes of honor, which (like those among our Duellists) have imposed themselvs. These represent Meeknes and Submission as a silly sheepish quality unfit for wo∣men

of breeding and spirit: whilst an imperious obstinacy passes for nobleness and greatness of mind. But alas they are wofully mistaken in their notion of a great spirit, which consists in scorning to do unworthy and vile things, and cou∣ragiously encountering the adverse events of life, not in spurning at duty, or seeking to pull them∣selves from that Sphere where the divine Wisdom hath placed them. No sure, stubbornness is the mark only of a great stomac, not of a great mind; and the cruelty of a coward may as well denomi∣nate him valiant, as the ungovernableness of a wo∣man can speak her generous.

14. In this I presume I speak the common sense of all, for what value soever they put upon themselves, nothing renders them less acceptable to others; an imperious woman being a plague to her relatives, and a derision to strangers, yea and a torment to her self. Every the least contradiction (which a meek person would pass over insensibly) inflaming such an unruly tem∣per, and transporting her to such extravagan∣ces, as often produce very mischievous effects. On the other side if she be humor'd and complied with, that serves only to make her more insolent and intolerable; makes her humors grow to such a height, that she knows not her self what would please her, and yet expects that others should•…•…: so that to such a one, we may apply what Hanni∣bal said of Marcellus, that if he were vanquished; he never gave rest to himself, nor if he were victo∣rious,

to others. Certainly the uneasiness of a perverse spirit is so great, that could such come but to compare it with the calm and happy sereni∣ty of Meekness and Obedience, there would need no other Lecture to commend them to their esteem or practice.

15. The last branch of Meekness is that of Affections, and consists in reducing the passions to a temper and calmness, not suffering them to make uproars within to disturb ones self, nor without to the disquieting of others, and to this regulation Meekness is generally subservient. Yet because the correcting of som particular passions are more immediatly assignable to other vertues, I shall insist only upon that, on which this has a more direct and peculiar influence, I mean Anger, a two edged passion, which whilst it deals it blows without, wounds yet more fattally within. The commotion and vexation which an angry man feels, is far more painful then any thing he can ordinarily inflict upon another: herein justify∣ing the Epithet usually given to Anger, that it is a short madness, for who that were in his right wits, would incur a greater mischief to do a less. It is indeed so great a distemper of the mind, that he that is possest with it, is incompetent for any sober undertaking, and should as much be suspen∣ded from acting, as one in a Phrensy or Lunacy. This was the judgment and practice too of Plato, who going to chastise a servant, and finding him∣self grow angry, stopt his correction, a friend

coming in and asking what he was doing, punish∣ing replies he, an angry man, as thinking himself unfit to discipline another, till he had subdued his own passion. Another time his slave having offen∣ded him, I would beat thee, saies he, but that I am angry. It were endless indeed to recite the black Epithets given by all Moralists to this vice. It shall suffice to take the suffrage of the wisest of men, one that had acquainted himself to know mad∣ness and folly, Ecl. 1. 17. and we find it his sen∣tence, that anger rests in the bosom of fools, Ecl. 7. 11.

16. And what is thus universally unbecom∣ing to human nature, cannot sure be less indecent for the gentler Sex: 'tis rather more so, eve∣ry thing contracting so much more of deformity, by how much it recedes from its proper kind. Now nature hath befriended women with a more cool and temperat constitution, put less of fire and consequently of choler, in their compositions; so that their heats of that kind are adventitious and preternatural, rais'd often by fancy or pride, and so both look more unhandsomly, and have less of pretence to veil and cover them. Besides women have a native feebleness, unable to back and assert their angers with any effective force, which may admonish them 'tis never intended they should let loose to that passion, which nature seems by that very unability to have interdicted them. But when they do it, they render them∣selves at once despised and abhor'd; nothing

being more ridiculously hateful, then an impotent rage.

17. But as the most feeble insect may som∣times disturb, tho not much hurt us, so there is one feminine weapon which as 'tis alwaies rea∣dy, so proves often troublesom, I mean the tongue, which, tho in its loudest clamors can naturally in∣vade nothing but the ear, yet even that is a mo∣lestation. The barking of a dog, tho we are secure he cannot bite, is a grating unpleasant sound; and while women seek that way to vent their rage, they are but a sort of speaking brutes, and should consider whether that do not reflect more contemt upon themselves, then their most viru∣lent reproches can fix upon others.

18. But some things have had the luck to ac∣quire a formidableness no body knows how, and sure there is no greater instance of it, then in this case. A clamorous woman is lookt on, tho not with reverence, yet with much dread, and we of∣ten find things don to prevent or appease her storms, which would be denied to the calm and ra∣tional desires of a meeker person. And perhaps such successes have not bin a little accessory to the fomenting the humor; yet sure it gives them lit∣tle cause of triumph, when they consider how odious it makes them, how unfit (yea intolerable) for human society; let them take the verdict of Solomon who declares it better to dwell Pro. 25. 24. in a corner of a house top, then with a brawling wo∣man in a wide house. Nor does the son of Sirach

speak less sharply tho more ironically, Ecl. 18. 16. A loud crying woman and a scold, shall be sought out to drive away the enemy. And tho he taxes the femi∣nine vices impartially enough, yet there is scarce any of them which he more often and more se∣verely brands then this of unquietness. It seems 'twas a thing generally lookt on, as very insuffera∣ble; as appears by Socrates, who when he design'd to discipline himself to perfect patience and tole∣rance, knew no better way of exercise, then to get a shrew to his wife, an excellence that may perhaps again recommend a woman, when we fall to an age of Philosophers; but at present 'twill be hard for any of our Xantippes to find a Socrates; and therefore that quality is as destructive to their in∣terests in getting husbands, 〈◊〉〈◊〉 it is to the hus∣bands quiet when he is got. 〈◊〉〈◊〉 I presume I need not declame farther against this fault, which I sup∣pose cannot be frequent among that rank of wo∣men to whom this tract is intended: for if neither moral nor divine Considerations have prevented it, yet probably civility and a gentile education hath: a scold being a creature to be lookt for on∣ly in Stalls and Markets, not among persons o•…•… quality. Yet if there be any that have descended to so sordid a practice, they have so far degraded themselves, that they are not to wonder if others substract that respect, which upon other accounts they might demand.

19. And to such I should recommend the u∣sual method of Physic, which is to cure by revul∣sion,

let that sharp humor which so habitually flows to the tongue, be taught a little to recoile, and work inward; and instead of reviling others, discipline and correct themselves: let them up∣braid their own madness, that to gratifie an im∣potent, nay a most painful passion, have degene∣rated from what their nature, their qualities, their education, design'd them. And if they can thus reverse their displesures, 'twill not only secure others from all their indecent assaults, but it will at last extinguish them: for anger is corrosive, and if it be kept only to feed upon its self, must be its own devourer; if it be permitted to fetch no forrage from without, nor to nourish it self with suspicions and surmises of others, nor to make any sallies at the tongue, it cannot long hold out.

20. And how much they will herein consult their interest and their reputation too, they may be taught by Solomon, who makes it the distinctive sign of a foolish woman to be clamorous, Prov. 9. 13. whereas when he gives the character of his Ex∣cellent woman, he links Wisdom and Gentle∣ness together, she openeth her mouth with wisdom, and in her tongue is the law of kindness, Prov. 31. 26. If this verdict may be admitted (as sure it ought, whether we consider his wisdom, or dear bought experience in women) it will confute the com∣mon plea of querulous spirits, who think to seem insensible of any the least provocation, is to ap∣pear silly and stupid; tho truly if it were so,

'twould be full as eligible as to appear mad and raving, as they commonly do in the transport of their fury.

21. To conclude, Meekness is so amiable, so indearing a quality, and so peculiarly embellish∣ing to women, that did they but all consider it with half the attention they do their more trivial exterior ornaments, 'twould certainly be taken up as the universal mode, in all the several varia∣tions of it this Section has presented.

SECT. III. Of Compassion.

1. OF near Affinity to the Vertu of Meek∣ness, is that of Mercy and Compassion, which indeed can scarce thrive in any place where the former hath not prepared the soil: Anger and Obstinacy being like that rough East-wind which brought the Egyptian Locusts, Exod. 10. 13. to eat up every green thing in the Land. A mind harrassed with its own impatiency, is not at lesure to observe, much less to condole the calamities of others. But as a calm and clear day befriends us with a more distinct Prospect of distant Objects; so when all is quiet and serene within us, we can then look about us, and discern what exigencies of others invite our pitty.

2. I need not say much to raise an estimate of this Vertu, since 'tis so essential to our Nature, so interwoven in the composition of Humanity, that we find in Scripture phrase, compassion is ge∣nerally seated in the most inward sensible part of our frame, the bowels, so Col. 3. 12. Put on there∣fore bowels of mercy; and Phil. 2. 1. Bowels and mercies. So that a cruel ruthless person unmans himself, and is by the common vote of mankind to be listed among brutes; nay, not among the better, but only the more hateful, noxious sort of them.

3. But this is yet more unnatural in the female Sex, which being of softer mold, is more pliant and yielding to the impressions of pitty, and by the strength of fancy redoubles the horror of any sad object; yea so remarkable is this tenderness, that God, when he would most magnify his own compassion, illustrates it by that of women, as the highest human instance. Indeed such a pro∣pension have women to commiseration, that they are usually taxed with an excess in it; so that any imprudent lenity is Proverbially called, A wo∣manish Pitty, and therefore it may be thought an impertinence to exhort them to that which they can scarce avoid. But to this I answer; first, that in this degenerous age, 'tis no news to see people violate their instincts, as well as their duties, and be worfe then their nature inclines them; many sins being committed even against the grain, and with violence to constitution.

4. Yet secondly, 'tis not a meer melting of the eyes, or yerning of the bowels I design to recommend: Alas, their tears will not be drink to a thirsty soul, nor will shivering at his naked∣ness cloth him, this is such an insignificant mer∣cy as St. James describes, saying to a brother or sister, be ye warmed, be ye filled, but not giving them •…•…hings needful to the body, c. 2. 16. Indeed, she that weeps over those distresses she will not relieve, might have bin fit to be enter'd in the list of the mourning women among the Jews and Heathens, who were hired to make up the Tragic pomp of

Funerals with their mercenary sorrow, but had no real concern in that loss they seemed to bewail. 'Tis therefore a more active sort of Compassion to which I would invite them; and yet for method sake, I shall consider it under two distinct Heads, Giving, and Forgiving.

5. By Giving, in this place, I mean not a ge∣neral liberality, (tho that prudently bounded, is an Excellence well becoming Persons of Fortune) but only such a Giving as terminates upon the needy, and is applied to succor their indigencies. To give to those from whom they may expect re∣turns, may be a design, but at the best can be but generosity and frankness of humor. 'Tis only then mercy (as Christ Himself has defined it) when it is to those from whom they can hope for nothing again.

6. And in this Vertu women have in forme•…•… Ages eminently excelled, yea so essential was it, that we find Solomon thought not their characte•…•… compleat without it, but numbers it among the properties of his Vertuous Woman, Prov. 31. 20. She stretcheth forth her hand to the poor, & reach∣eth her hand to the needy. And it is a little obser∣vable, that after he has describ'd her Industry and Diligence for the acquiring of Wealth, this is se•…•… in the front of her disbursments, as the principa•…•… use she made of it; and precedes her providing Scarlet for her Houshold, or fine Linnen and Pur∣ple for her self, v. 21, 22. The application is very obvions, and admonishes all that own the same

Title of Vertuous Women, to prefer the necessi∣ties of others before their own superfluities and delicacies. Nay, if they look farther; and con∣sider who it is that is personated in the poor, that begs in every needy distrest suppliant, and that will finally own every act of mercy as don to him∣self: methinks they should somtimes think fit to sacrifice even their most moderate enjoiments to their charity; be ashamed to serve themselves be∣fore their Savior, or let him stand naked and hun∣gry, whilst they are solacing with that which would relieve him.

7. But how then shall they answer it, who suf∣fer him to be supplanted, not by their needs, but excesses; who have so devoted their hearts and purses to vanity and luxury, that they have nei∣ther will nor power to succor the wants of others? How unequal and disproportionate is it, that those who study to fling away mony upon them∣selves, cannot be temted by any opportunity and distress, to drop an alms to the poor? What a preposterous sight is it to see a Lady, whose gay Attire gives her the glittering of the Sun, yet have nothing of its other properties, never to cheer any drooping, languishing creature by her influence? 'Tis the counsel of the son of Sirach, not to give the poor any occasion to curse thee. Ecclus. 4. 5. But sure such persons do it, if the poor hap∣pen not to have more Charity then they exem∣plify to them. For when they shall find such ha•…•…d hearts under such soft raiment, see them bestow

so much upon the decking their own bodies, and do nothing towards the necessary support of theirs; 'tis a shrewd trial of their Meekness. Poverty is apt of it self to imbitter the spirit, and needs not such an additional temtation.

8. Nay farther, when a poor starving wretch shall look upon one of these gay creatures, and see that any one of the baubles, the loosest appen∣dage of her dress; a fan, a busk, perhaps a black patch, bears a price that would warm his emty bowels; will he not have sharp incitations not on∣ly to execrate her pride, and his own poverty, but consequently to repine at the unequal distribution of Providence, and add sin to his misery? The de∣nial therefore of an alms may be a double cru∣elty, to the soul as well as to the body. 'Tis said of Xenocrates, that a chased Bird flying to his bosom, he rescued it with much satisfaction, saying he had not betraid a suppliant; but this is in that case reverst, and in an higher instance; for what can be more the betraying of a suppliant, then instead of supplying his wants, to rob him of his innocence, and be his snare in lieu of his re∣fuge? This is a consideration I wish more deeply imprest upon the women of this Age; and truly 'tis their concern it should be so; for since at the last day the inquest shall be so particular upon this very thing, 'tis but necessary they should ex∣amin how they are fitted to pass that test.

9. Let them therefore keep a preparatory audit within their own brest, reflect upon the ex∣pences

of their vanity, what the delicacy of their food, what the richness and variety of their cloths, nay what the meer hypocrisies of their dress, in false hair, and complexion has cost them; to which they may also add the charge of their recreations and divertisements, those costly arts of chasing a∣way that time, which they will one day wish to recal: let them I say compute all this, and then confront to it the account of their charity, and I much fear the latter will with many of them be comparatively as undiscernible, as Socrates found Alcibiades's lands in the Map of the whole world, be so perfectly overwhelm'd, that it will appear little in their own sight and nothing in Gods.

10. For if the poor Widows mite acquired a valu meerly from her poverty, that she had no more; by the rule of contraries we may conclude, how despicable the scanty oblations of the rich are in Gods account. If even their liberality who gave much, was outvied by a farthing, Mar. 12. 41- to what point of diminution must their nig∣gardly offerings, who give little, be reduced? especially when they shall be compared with the numerous and costly sacrifices they make to pride and luxury; nay I wish some were not guilty of more then the disproportion, even the total omis∣sion of charity, that in a multitude of Taylors bills cannot produce the account of one Garment for the poor, that amidst the delicacies of their own diet (nay perhaps of their dogs too) never or∣der•…•…d so much as the crumbs of their Table to any

hungry Lazarus. But let all such remember, that there will come a time, when one of Tabitha's coats Acts 9. 39. will be of more valu then all their richest Wardrobes, tho they could num∣ber Gowns with Lucullus's Cloaks, which the Roman Story reports to be 5000, and that when their luxurious fare shall only feast the worms, and render them passive in that Epicurism they acted before, they will wish they had made the bellies of the poor their refectory, and by feeding them nurished themselves to immortality.

11. Let this I say be seriously remember'd now, l•…•…st hereafter they fall under the same ex∣probrating remembrance with the rich man in the Gospel, Luke 16. 25. Remember that thou in thy life time receivedst thy good things, and Lazarus that which was evil, but now he is comforted and thou a•…•…t tormented. A Text which St. Gregory professes was ever sounding in his ears, and made him look with suspicion and dread upon that grandeur to which he was advanced, as fearing it might be de∣sign'd as his final reward. With what terror then may those look upon their present good things, who by ingrossingthem wholly to themselves, own them as their entire portion, and implicitly dis∣claim their share of the future? For to that none must pretend, who receive their transitory goods under any other notion, then that of a Steward or Factor: as we may see in the parable of the Ta∣lents, where those that had the reward of the five and ten Cities were not such as had consumed

their Talents upon their own riot and excesses, but suchas had industriouslyemploied them accor∣ding to the design of their Lord: and if it there fa∣red so ill with the meer unprofitable servant, who had horded up his Talent, what shall become of those, who squander away theirs, and can give no account either of use or principal?

12. Were these considerations duly laid to heart, we might hope to see some of the primi∣tive charity revive, when women of the highest rank converted their ornaments and costly deck∣ings into clothing for the poor, and thought no retinue so desirable, so honorable as a train of Alms-folks: but I speak improperly, when I make the poor their attendants, for indeed they rather attended the poor, did not only order the supply of their wants, but were themselves their mini∣sters, waited about their sick beds, drest their most loathsom ulcers, and descended to all the most servile offices about them.

13. But these were such heights, such trans∣cendendies of mercy, as required a deeper foun∣dation of humility then will now be often met with: yet let me take the occasion to say, that it may be a good managery of a charity to act (as far as they can) personally in it. For besides that it prevents some abuses and frauds, which depu∣ted agents may somtimes be temted to; they pay God a double tribute in it, of their persons as well as their fortunes; next they▪ bring themselves into acquaintance with the poor, and by that means

correct those contemts and nice disdains, which their own prosperity is too apt to create farther yet, they excite their own compassion, which be∣ing a motion of the sensitive part of the mind, cannot be stirr'd so effectually by any thing, as by the presence of the object, the most pathetic tragical description of a distress, being not able to affect us half so much as one ocular demonstra∣tion. Lastly 'tis an apt means to increase their thankfulness to Almighty God, whose bounty to themselves must needs make a deeper impression, when 'tis compared with the necessito us condi∣tion of others: for things are best illustrated by their contraries, and 'tis too observable in our depraved nature, that we valu not things by their real positive worth, but comparatively as they excell others, nor ever make a right estimate of what we enjoy, till our own or others wants instruct us.

14. Upon all these considerations it may be a very becoming useful circumstance in any cha∣ritable ministery to be themselves the actors; and to that end 'twill be a very commendable industry to qualifie themselves to be helpful to the poor in as many instances as they can; not only opening their purses, but dispensatories too, providing medecines for such as either by disease, or casual∣ty want that sort of relief. A charity which I doubt not is practised by many, and I wish it were by more, that our nicer Dames who study only Cos∣metics for themselves, would change the Scene, &

instead of repairing or disguising their own com∣plexions, study the restauration of their decrepit patients limbs. And sure tho it be a less fashiona∣ble, 'tis a much better sight, to see a Lady binding up a sore, then painting her face; and she will cast a much sweeter savor in Gods nostrils, with the smell of unguents and balsoms, then with the most exquisit odors and perfumes. For since God professes Esay 1. that that very incense which was design'd as a part of his worship, was an abomina∣tion to him, because not accompanied with the acts of Mercy, we cannot think he will better like of those, which have no higher aim then delicacy and sensuality.

15. But besides this part of mercy in giving, there is another, that of forgiving; which may happen to be of a larger extent then the former: for whereas that was confin'd to the poor, this has no such limits, but as it is possible to be injured by persons of all ranks, so this pardoning mercy is to reach equally with that possibility. This is that part of Charity which we peculiarly call Clemency, a Vertu which not only Christianity but Morality recommends. The Ancient Romans had it in such veneration, that they number'd it not only among Vertues but Deities, and built it a Temple: and they were somwhat towards the right in it, for it was, tho not God, yet so eminent an attribute of his, that nothing can more assimi∣late man unto him.

16. There are many Heroic acts of this kind to be met with among the vertuous Hethens. Ly∣curgus not only forgave Alcander who had struck out his eye, but entertain'd him in his house, and by his gentle admonitions reclaim'd him from his former vicious life. Aristides being after signal ser∣vices and without crime, unjustly banished by his Citizens, was so far from acting or imprecating a∣gainst them, that at his departure from Athens he solemnly praied the Gods, that they might never by any trouble or distress be forced to recal him. So Phocion being unjustly condemned, left it as a solemn charge to his son Phocas, that he should never revenge his death. A multitude of the like examples might be produced, but we need not borrow light from their faint Tapers, when we have the Sun beams, I mean the Sun of righteous∣ness our blessed Savior, who as he has recommen∣ded this grace by his precept, so he has signally exemplified it to us in his practice; the whole de∣sign of his descent to earth being only to rescu his enemies from destruction, and as every part of his life, so the last Scene of it was particularly adapted to this end, and his expiring breath ex∣pended in mediating for his crucifiers; father for∣give them, Luk. 23. 34. And this copy of his was transcribed by his first followers, the Primitive Christians in their severest Martyrdoms praying for their persecutors.

17. Thus are we in the Apostles phrase com∣passed about with a cloud of witnesses, Heb. 12. 1.

of eminent examples, which ought to have a for∣cible influence upon all, but methinks should not fail to have it on that Sex, whose native tender∣ness predisposes them to the Vertu, and who need but swim with the stream of their own inclina∣tions. How can we think that their melting eyes should ever sparkle fire, or delight in spectacles of cruelty, that their flexible tender hearts should turn into Steel or Adamant, be uncapable of all impressions of pitty? Yet God knows such changes have too often bin seen: women have not only put off that softness peculiar to them, but the common instincts of humanity, and have ex∣ceeded not only savage men, but beasts in cruelty. There have bin too frequent instances of the im∣placable malice, and insatiable cruelties of wo∣men: I need not call in the aid of Poetique fiction and tell them of Clytemnestra, Medea, or the Be∣lides, with hundreds of others, celebrated as in∣stances of Heroic wickedness. There are examples enough in more authenticStories, The Roman Tul∣lia, the Persian Parysatis; and that we may not pass by the sacred Annals, Jezebel, and Athalia. I forbear to multiplyexamples of this kind, of which all ages have produced some so eminent, as have render'd it a common observation, that no cruelty exceeds that of an exasperated woman: & it is not much to be wonder'd at, since nothing can be so ill in its pristine state as that which degenerates from a better. No enmity we know so bitter, as that of alienated friends; no such persecution as

that of Apostats, and proportionably no such fe∣rity as that of a perverted mildness. So that the Poets were not much out, who as they represented the Graces under the figures of women, so the Furies too: and since 'tis in their election which part they will act, they ought to be very jealous over themselves. The declinations to any vice are gradual, somtimes at first scarce discernable; and probably the greatest monsters of cruelty, would at the beginning have detested those inhumanities which afterwards they acted with greediness.

18. It concerns them therefore to ward those beginnings whose end may be so fatal. She that is quick in apprehending an affront perhaps will not be so quick in dismissing that apprehension; & if it be permitted to stay, 'twill quickly improve, twenty little circumstances shall besuborn'd to fo∣ment it with new suspicions, till at last it grow to a quarrel; from thence to hatred, from that to malice, and from that to revenge: and when that black passion has overspread the mind, like an E∣gyptian darkness it admits no gleam of reason or Religion, but hurries them blindfold to their own ruine often as well as others.

19. Let none think this only a fancy or scheme of Discourse: there have bin too many tra∣gical experiments of its truth: how many men have bin mortally engaged upon no weightier origi∣nal, then the spleen of a woman? the frantic notion of honor among our Duellists fitly corresponding with the as frantic impulses of feminine revenge,

and any imaginary injury (or perhaps but just im∣putation) to the Lady, obliging her Gallant to rush upon the most real sin and danger. A mad∣ness somthing beyond that which the Romances describe of Knight Errantry; for that generally is for the relief of distressed Damsels, but this is only to humor the too prosperous ones, the inso∣lent and the proud. Those therefore that have ob∣served the common occasions of Duels, have not unfitly divided them between Wine and Women; it being hard to say which is the most intoxicating and besotting. The Son of Sirach couples them together, Ecclus. 19. 2. Wine and Women will make men of understanding fall away. The many mo∣dern examples of this mischief, as it should strike an extreme terror into those Women who have bin any way accessary to the death, or but danger of any man; so it is just matter of caution to all, so to regulate their Passions, that they never come within distance of implacability; for if once they arrive there, themselves can give no stop.

20. In order to this, 'twill be well to consi∣der at the first incitation, what the real ground is; perhaps somtimes they are angry (as the Galati∣ans were at St. Paul, Gal. 4. 16.) at those that tell them the Truth; som scandalous, or at least suspi∣cious behavior, may have engaged a freind to ad∣monish them; (an office that has somtimes proved very fatal; those commonly that have most guilt having less patience to hear of it.) And if this be the cause, 'tis the greatest injustice in the world

to make that a quarrel which is really an obliga∣tion: and therefore instead of maligning thei•…•… Monitor, they ought to thank and reverence him. Nay, tho the accusation be not with that candi•…•… design, but be meant as a reproch; yet if it b•…•… true, it should not excite anger at their accusers▪ but remorse, and reformation in themselves.

21. It was the saying of a Wiseman, that h•…•… profited more by his enemies then his friends because they would tell him more roundly of hi•…•… faults: and this is excellently improved by Plu∣tarch, in his Tract, Of the benefits to be reap'•…•… from Enemies: so that even a malicious accusa∣tion may be a kindness, and consequently oug•…•… not to be repaid with an injury. But suppo•…•… in the last place, that the aspersion be not onl•…•… unkind, but untru, it will not even then be safe t•…•… let loose to their indignation: first, in respect•…•… Prudence, an angry vindication serving the d•…•… sign of the enemy, and helping to spread the c•…•… lumny; whereas a wise neglect and dissembli•…•… does often stifle and suppress it. Secondly, respect of duty, for all that own themselves Ch•…•… stians, must confess they are under an obligati•…•… to forgive, and not to revenge. Now if they i•…•… tend to pay a real obedience to this Precept, 'tw•…•… be the more easie, the sooner they set to it. He th•…•… sees his house on fire, will not dally with the flam•…•… much less blow, or extend it, resolving to quen•…•… it at last. And anger is as little to be truste•…•… which if once throughly kindled, will scarce ex∣pire

but with the destruction of the subject it works on.

22. Let therefore the disoblig'd not look back upon the injury, but forward to those mis∣chiefs which too sharp a resentment may betray them to: let them consider, that the boiling of their blood may finally cause the effusion of ano∣thers, and wrath may swell into murder. If they would do thus, and instead of those magnifying optics wherein they view the wrong, make use of the other end of the perspective, to discern the dismal event at distance; it would sure fright them from any nearer approch, would keep them within those bounds which their duty prescribes them; and thereby acquaint them with a much greater, and more ingenious plesure then their highest revenge can giv•…•… them; I mean that of forgiving injuries, and obliging the injurious. This is a plesure so pure and refined, so noble and heroic, that none but rational natures are capa∣ble of it; whereas that of spight and revenge (if it can be called a plesure) is a meer bestial one; every the most contemtible animal can be angry when 'tis molested, and endevor to return the mischief.

23. It should therefore, methinks, be an easie determination, whether to embrace that clemency and compassion which we see exemplified in the wisest and best of men, nay in the Omniscient, Immortal God, or that savage fierceness of the ignoblest creatures. This is certain, that no wo∣man

would be content toassume the outward form of any of those; why then should they subject their nobler part, the mind, to such a transfor∣mation? For, as there are no monsters so de∣formed, as those which are compounded of man and beast: so among them all, nothing can be more unnatural, more odious, then a woman-Ti∣ger. I conclude all with the advice of Solomon, Prov. 17. 14. The beginning of strife is as when one letteth out water: therefore leave off contention before it be medled with. When once a breach is made upon the spirit by immoderate anger, all the consequent mischiefs will flow in, like a rapid stream when the banks are broken down; nor is there any way to prevent it, but by keeping the bounds entire, preserving that tenderness and compassion which God and Nature do equally in∣force and recommend.

SECT. IV. Of Affability.

1. IN the next place we may reckon Affability and Courtesie, which as it is amiable in all, so it is singularly so in women of Quality, and more universally necessary in them then in the o∣ther Sex; for men have often charges and em∣ploiments which do justifie, nay perhaps require somwhat of sternness and austerity; but women ordinarily have few or no occasions of it, and those who havewell digested the former Lectures of Meekness and Compassion; will not be apt to put it on unnecessarily. Now Affability may b•…•… considered either as a meer human Accomplish∣ment, or as a divine Vertu; in either notion 'tis commendable; but 'tis the latter that gives it the highest Excellence and Perfection.

2. To begin with the first notion of it, we may take an estimate of its worth by its Cause, and by its Effects. For its Cause, it derives it∣self either from a native candor, and generosity of mind; or from a noble and ingenious Educa∣tion, or somthing jointly from both; and these are as good originals as any thing meerly moral can flow from. And that these are indeed its sour∣ces; common▪ experience will attest: those of the greatest Minds, & best Extractions, being usually

most condescending and obliging; whereas those of most abject Spirits and Birth, are the most in∣sulting and imperious. Alexander the Great, tho terrible in the field, yet was of a gentle, com∣pla•…•…sant conversation, familiarly treating those a∣bout him: yet Crispinus, Narcissus, Nymphidius, and other enfranchised bondmen, we find inso∣lently trampling upon the Roman Senators and Consuls. 'Tis therefore a great error for Persons of Honor, to think they acquire a reverence by putting on a supercilious gravity, looking coily and disdainfully upon all about them; 'tis so far from that, that it gives a suspicion that 'tis but a pageantry of greatness, som mushrome newly sprung up, that stands so stiff, and swells so much. But instead of teaching others to keep their di∣stance, this fastidious d•…•…in invites them to a closer inspection, that if there be any flaw either in their life or birth, 'twill be sure to be discover∣ed, there being no such prying inquisitor as cu∣riosity, when 'tis eggd on by a sense of con∣temt.

3. On the other side, if we consider the ef∣fects of Courtesie, they are quite contrary; it en∣dears to all, and often keeps up a Reputation in spight of many blemishes: a kind look or word from a Superior, is strangely charming, and in∣sensibly steals away mens hearts from them. This the Wise man refers to Ecclus. 18. 16. when he pre∣fers a Word before a Gift. And 'tis Plutarch's observation of Cleomenes King of Sparta, that

when the Grecians compared his Affability and easiness of Access with the sullen state and pride of other Princes, they were so enamored with it, that they judged him only worthy to be a King. And as their is no certainer, so also no cheaper way of gaining love: a friendly salutation is as easie as a frown or reproch; and that kindness may be pre∣served by them, which if once forfeited, will not at a far greater price be recovered.

4. Besides, when human vicissitudes are con∣sidered, it may be a point of Providence too; the greatest Persons may somtimes want assi∣stance from the meanest; nay somtimes the face of affairs is quite changed, and the wheel of For∣tune turns them lowest that were uppermost, and proportionably elevates the meanest. 'Tis wis∣dom therefore so to treat all, as to leave no im∣pressions of unkindness, since none is so despica∣ble, but may possibly at one time or other have an opportunity to retaliate. Twas therefore a prudent as well as an equitable resolution of the Emperor, who said he would so entertain the ad∣dresses of his Subjects; as, if he were a Subject, he would wish the Prince should entertain him. A rule very worthy to sway all Persons of Ho∣nor in their entercourse with others. And since even among Persons in Command there are de∣grees, and she which is superior to one, is inferior to another; they have a ready way to compare the civility they pay, with that they expect. Let therefore one who meets with a cold, neglectful

Treatment from any above her, examin her own resentments, and then reflect, that if she give the like to those below her, they will doubtless have the same sense; and therefore let her resolve ne∣ver to offer what she so much dislikes to bear: and she that does thus, that makes such inferences, will convert an injury into a benefit; civilize her self by the rudeness of others, and make that ill nurture her own discipline.

5. But hitherto we consider Affability only in its ethnic dress, as it is a human ornament; 'twill appear yet more enamoring upon a second view, when we look on it as bearing the impress of the Sanctuary, as a divine Vertu. And that it is capable of being so, we have the autority of St. Paul, who inserts it in the number of those Chri∣stian Graces which he recommends to his Roman Proselites; condescend to them of low estate, Rom. 12. 16. and that we may the better discern its va∣lu, 'tis observable that he links it with the most eminent Vertu of Humility; for it immediatly follows his Precept of be not high minded. Indeed 'tis not only joined with it as a Friend or Allie, but derived from it as its stock and Principle: and certainly a more divine extraction it cannot have, Humility being the Alpha and Omega of Vertues, that which laies the foundation, (without which the most towring Structure will but crush it self with its own weight) and that which perfects and con∣summates the building also, secures and crowns all other Graces; which when they are most verdant•…•…

and flourishing, are like Jonas his gourd, that may afford some shadow and refreshment for a while, but are apt to breed that worm which will destroy them. When once they are smitten with Pride, they instantly fade and wither; so necessary is hu∣mility both for the acquiring and conserving, all that is good in us.

6. We may therefore conclude; that courtesie and obligingness of behavior which proceeds thence, is in respect of its spring and original, infinitly to be preferr'd before that which descends from no higher stock then natural or prudential motives; and since 'tis natural for every produ∣ction to have some similitude to that which pro∣duces it, we shall find it no less excellent in re∣spect of its properties then its descent, I shall in∣stance only in two, Sincerity and Constancy.

7. For the first as far as Affability partakes of Humility it must of Sincerity also, that being a vertu whose very elements are plainness and sim∣plicity: for as it has no designs which want a co∣ver, so it needs none of those subtilties and simu∣lations, those pretences and artifices requisite to those that do. Tis the precept of the Apostle, Phil. 2. 3. In lowliness of mind let each esteem others better then himself, where we see 'tis the nature of a lowly mind to transfer that esteem to others which he substracts from himself: how where such an esteem is planted into the heart, it verifies all the expressions and outward significations of re∣spect, and renders the greatest condescentions

(which to an insolent humor may seem extrava∣gant and affected) real and unfeigned.

8. On the contrary that courtesie which de∣rives no higher then from meer human principles, is not much to be confided in. 'Tis the Psalmists affirmation that all men are liars. And therefore there is more then a possibility of deceit in their fairest shews. Somtimes we know smooth & plau∣sible addresses have bin designed as the stale to vile and trecherous practices. The extraordinary blandishments and endearing behavior of Absolom to the people, was only to steal their hearts, and advance his intended rebellion, 2 Sam. 15. and David tells us of some, whose words were softer then butter, having war in the heart, whose words were smoother then oil, and yet were very swords, Psal. 55. 21. and God knows this age has not so much improved in sincerity, that we should think the same Scenes are not daily acted over among us.

9. But besides all the blacker projects of this kind, which nothingbut the event can detect, there is a lower sort of this treachery, which is visible, nay so avowed, that it is one of the most common subjects of mirth and entertainment, I mean that of scoffing and derision, a thing too frequent a∣mong all, but I fear I may say very peculiarly so among Ladies, those at least of the modish sort, their very civilities and caresses, being often de∣sign'd to gain matter of scorn and laughter. Mu∣tual visits we know are an expression of respect,

and should flow from a real kindness, but if those now in use br sifted, how few will be found of that make? They are at the best formal, a tribute ra∣ther paid to custom then friendship, and many go to see those, for whom they are perfectly indiffe∣rent whether they find them alive or dead, well or sick. Nay very often they are worse then thus, design'd only to make observations, to bolt out somthing ridiculous wherewith to sport them∣selves as soon as they are gone; and least the in∣quest should return with a non inventus, they will accept of the slightest discoveries, the least mis∣placing of a word, nay of a hair shall be theme enough for a Comedy.

10. But if a poor Country Gentlewoman fall within their circuit, what a stock of mirth does she afford them, how curiously do they anatomise every part of her dress, her meen, her dialect, nay perhaps to improve the Scene, will recommend yet greater absurdities to her, under the notion of the mode, that so she may be the more ample sub∣ject of their scorn. Such visits as these are but in∣sidious intrusions, the insinuations of a spy rather then the good office of a neighbor; and when 'tis remembred how great a portion of some womens time is spent in this kind of diversion, we must conclude there have a multitude of acts gon to make up the habit. I wish they would seriously re∣flect on it, and unravel that injurious mirth by a penitential sadness, and either spend their time better then in visiting, or else direct their visits to

better purposes: and this they would certainly do if they would exchange their meer popular civi∣lities (that kind of paint and varnishing man∣ners) for that tr•…•… Christian condescension; which admits of no dece•…•…, but is as transparent as Dru∣sus wisht his house •…•…ld be, that has no secret scrues and spring, to move the eyes or tongue a contrary way from the heart, but is in reality all that it pretends to be.

11. A second property of it is Constancy, for as it is true to others, so it is to its self; 'tis foun∣did on the solidest of vertues, and is not subject to those light and giddy uncertainties, that the vulgar civilities are. For he that out of a disesteem of his proper worth, has placed himself in a state of inferiority, will think it not an arbitrary mat∣ter, but a just debt to pay a respect to those he thinks his betters; and an humble mind will in every body find somthing or other to prefer to himself. So that he acts upon a fixt principle, and is not in danger of those contradictions in his manners, which shall render him one day sweet and affable, and another sowre and morose. But such mutations are frequently incident to those who are swaied by other motives, somtimes an interest changes, and then the most fauning Syco∣phant can transplant his flatteries, and court a new Patron; yea many times to the despight and vilifying of the old.

12. Somtimes again, fortune may change; a man may fall from a prosperous to an ad∣verse

state, and then those who were prodigal of their civilities whilst he needed nothing else, will withdraw even those from him, least they should incourage him to demand somthing more; an ex∣periment of this Job made in his friends (or ra∣ther flatterers) whom he fitly compares to win∣ter brooks, running over when not needed, but quite dry when they are.

13. But the most frequent change is that of fancy and humor, which has a much more general sway then reason and judgment. This is so obser∣vable in the vulgar rabble, that often in an instant they will shift passions, and hate this hour what they doted on the last. Of this all popular states, have afforded many costly experiments, but we need not go farther then the sacred Story, where we find the Acclamations and Hosannahs of the multitude, quickly converted into crucifie him, crucifie him. This levity of mind has bin observed so incident to women, that 'tis become almost pro∣verbial; for by how much their passions are more violent, they are commonly the less lasting, and as they are reckon'd among those colder bodies that are particularly influenced by the Moon, so they seem to bear a great resemblance to her in her vicissitudes and changes; yet still with a greater degree of uncertainty, for she in all her revolutions observes some constant periods, and we can tell in her wain when she will be at full, so that she has a kind of certainty even in her planetary errors; but what Ephemerides can be

framed for some womens humors? who can tell how long the present will last? and what will be the next that will succeed?

14. I need not bring instances of their incon∣stancy from that common place of passionate widows, whohave let a newlove sail even through those flouds of tears wherewith they bewailed the old: for (besides that that is a case wherein possibly they may find matter enough for retor∣tion) it is here a little wide from my purpose, which designs no farther inquisition then into their ordinary conversation, wherein that love o•…•… variety which is so remarkable in their habit, their diet, their diversions, extends it self often to their company, their friendships also and converse. Those intimacies which they cherisht lately, quickly grow despicable, and at last nauseous, and consequently their behavior falls from kind and civil, to cold and disdainful. I doubt not this has often bin proved by many of those hum∣ble companions, which officiously attend them, who cannot alwaiesfix themselves, no notby those flatteries that first introduced them; some new comer perhaps has better refined the Art, and do's the same thing more acutely and inge∣niously, and then the old one is to be turned off as too gross a Sycophant; or if they have bin so happy as to light upon some of a more generous temper, who instead of a servile compliance with their humor, and high characters of their worth, entertain them with the true images of themselvs,

and endeavor to make what others only speak them, this is that unpardonable crime which for∣feits all degrees of favor, and does not only a∣vert, but incense. A faithful Monitor is as unac∣ceptable as a true Looking-glass to a deformed person, which at the best will be set aside, and escapes well if not broken; and while great per∣sons dispence their favors or their frowns by such perverse mesures as these, they will be sure to do it unjustly, as well as unconstantly.

15. I am far from making this an universal charge, I know there are women of the highest quality, that guide themselves by other rules, that are deaf to all the songs of Sirens, and have the prudence to valu a seasonable reproof before the most extravagant Panegyric; but this is owing to that humility which I am now recommending, without which 'tis as impossible for greatness to be proof against flattery, as it is for a Pinnace with spreading sails, and a violent gust of wind, to sail steddily without ballast. And the frequent want of this is it which makes it no less frequent •…•…o see those unevennesses and inequalities in be∣•…•…avior; those partialities in dispensing even the •…•…ommonest civilities, which I have now repre∣•…•…ented.

16. And sure 'tis none of the meanest attri∣•…•…utes due to that excellent vertu of humility that •…•…t can thus fix and poise the mind, cure those ver∣•…•…igoes and giddy humors, incident to those who •…•…re mounted aloft: and above all that it is a sure

Antidote against the most insinuating poison of flattery, a holy spel or amulet against the venom of a Parasite, which the Philosopher justly calls the worst of tame beasts, as a Detractor is of wild: He being indeed a kind of vulture, in the way of sei∣zure, noless than ravine, who firstpicksout the eies of that which he designs to prey upon; suffering not the person concern'd, to see any thing of that destruction which he is to feel. And certainly none of the ominous Birds, no night-Raven or screech-Owle can abode half so dismally as these do∣mestic Birds of prey, which are not only presages, but instruments of ruine wheresoever they haunt.

17. 'Tis therefore the universal concern o•…•… those that are great and prosperous, to chase them away, as Abraham did the Fowles from his Sacri∣〈◊〉〈◊〉, Gen. 15. 11. but yet more peculiarly so o•…•… those to whom fortune hasgiven a sudden rise, and unexpected grandeur, they being of all others th•…•… most obnoxious to this sort of Harpies. The sur∣prizes of prosperity do no less disturb the judg∣ment then those of adversity: and as one who i•…•… in an instant snatcht up to some high Tower, is s•…•… amazed to see himself there, that he has no ju•…•… mesure of the altitude, but thinks every thin•…•… farther below him then it is: so they that ascen•…•… to greatness by swift and rapid motions, hav•…•… their heads so turned that they are apt to over▪ valu it; and to look with contempt on those wh•…•… before perhaps they thought worth their envie•…•… And on a mind thus prepared, flattery may mak•…•…

any impressions, it suborning even Providence as a witness on its side, and inferring from the Dignities obtained, the transcending merit of the obtainer. A piece of Sophistry which the slightest observer may easily confute, all Ages giving in∣stances of those whose Vices have preferred them, and by a strange Chimistry have extracted Honor out of infamous acts. Yet to a mind possest with its own admiration, this shall pass for a de∣monstration: so trecherous a thing is Pride, that it combines with all who design to cheat us: and indeed 'tis not only an accessary, but the princi∣pal; none being in danger by others flatteries, who are not first seduced by their own,

18. It will therefore be a point of Wisdom for all Persons of Honor to encrease their cauti∣on with their fortune, and as they multiply their Retinues without, so especially to inforce their Guard within, that they become not slaves to their own Greatness, fix not themselves in such a po∣sture of State, as to become immovable to all the offices of Humanity and Civility; nor think that their admission to Greatness is upon the same terms on which the Jews were wont to receive their Proselites, that they must renounce all their former relations; but to remember that they differ no more from others then as a counter set in the place of thousands or hundreds, does from one set in the place of tens or units. A little transposition may quite alter the case; or how∣ever, when they are all taken off the score, they

are then indiscriminatly tumbled together, and one has no precedence of another, either in place or valu. So undiscernible will be the difference between the greatest Queen, and the meanest Ser∣vant, when Death, that great Leveller, shall have mixt them; there will be no inquisition in the Grave who came embalmed, or perfumed thither. And, as a Learned man says, the Ulcers of La∣zarus will make as good dust as the Paint of Je∣zebel.

19. But I shall be thought to have out-run my Subject, or instead of that amiable Image of Affability, and universal Obligingness, the great Ornament of Life, introduce the grim figure of Death, that sullen Executioner, whom no Gifts, no Praiers can mollifie. Yet I cannot yield it wholly impertinent; for, as its final stroke cures all the infirmities of the body, so the fore∣sight and contemplation of it is, as much a Ca∣tholicon for all the maladies of the mind; espe∣cially that of insolence and disdain. For sure they cannot much pride themselves in any exaltation, that remember they must finally fall into the dust: nor arrogantly despise others, who consider that themselves shall one day be insulted over by worms and insects. Such mental descents into the vault or charnel-house, are the best disciplines for the demeanor in other places, according to the admonition of the Wise man, Remember thy end, and thou shalt never do amiss.

SECT. V. Of Piety.

1. LASTLY, To compleat and crown all o∣ther Excellencies, nothing is so proper, so necessary as Piety and Devotion. This is the salt which seasons all Sacrifices; yea, the Altar which sanctifies the Gift, no good (how splendid soever in the sight of men) being acceptable to God, till it be thus consecrated, and have the seal of the Sanctuary upon it. This is a Vertu truly Divine, as well in its original as its end; for as it comes from Heaven, (is an afflation of the blessed Spirit) so it tends thither also, and thi∣ther raises its Votaries. This is it which subli∣mates and spiritualizes Humanity, defecates and refines it from all the dregs of morality; and so wings our earthly lumpish nature, that we can soar aloft to the region of Spirits, and by its rap∣tures make som essay of that state of separation, even while we are linked to the body. This is it which combines us so with God, that we have the same interests, the same choices; nay it does in a sort communicate and enterchange properties with him; the all-Powerful God seems impotent and unable to resist its influence, whilst it invests us feeble wretches in a kind of Omnipotence, by engaging him for us who can do all things.

2. Now this Piety may be considered either in a larger, or more limited sense: in the former 'tis as wide as the whole scheme of Duty, not con∣fined to any one act, but extended to all the com∣mands of God. For as the animal Spirit diffuses its self into all the most distant members of the body; so this more vital Principle has as uni∣versal an influence on the mind, stamps that with such an admiration and reverence of God, such a love and complacency in him, that every act is (at least habitually) design'd to obey and glorifie him.

3. In the more limited sense, Piety is taken for our more immediate entercourse with God, in things purely divine, as Adorations, Praiers, Aspirations, and all pantings and breathings of the soul after him; and in this notion 'tis more particularly called Devotion. And this is com∣prehended it: the other, as a part in the whole; nay indeed, as an effect in its cause; for where Piety has not first formed and modelled the soul, there can be no true Devotion. External forms of it there may be, but that is but ceremony and pageantry, the most submissive prostrations are there but like that of Dagon before the Ark, the fall of a liveless trunk; the most elevated eyes but a kind of convulsive motion; and the most rigid mortifications, but like the cuttings and launcings of Baal's Priests. Of this the very Heathen had som notion, and therefore in their worships had many preparatory ceremonies of

lustration, and purifying, as being conscious of the incongruity, that unholy Persons should be admitted to Sacred things. And accordingly So∣crates has excellently (I had almost said Evange∣lically) defined, the best way of worshipping God, to be the doing what he commands. Indeed without this, our Devotion is meer stratagem and design: we invoke God as we use to cajole men, only to serve a present turn; and of such disingenious addresses, 'tis easie to read the event; or, if we can∣not, Solomon will instruct us, Prov. 15. 8. The Praiers of the wicked are an abomination to the Lord.

4. To treat of the several branches of Pie∣ty in the first notion, is not agreeable to the in∣tended brevity of this Treatise; nor necessary, because there are so many distinct Tracts extant on that Subject; yet I shall the more closely to adapt it to my female Readers, observe the propriety of it to women, not only as it is their greatest ornament and advantage, but especially as they have somwhat more of predisposition to∣wards it in their native temper. God's Laws, which are the rule of Piety, have this common with mens, that they are inforced upon us by the proposalt both of punishments and rewards, by that means engaging two of our most sensible passions, Fear and Love; and the female Sex be∣ing eminent for the pungency of both these, they are consequently the better prepared for the im∣pressions of Religion.

5. This is so much acknowledged, that our masculine Atheists make an ill use of it, and are willing to think that Religion owes its force on∣ly to the impotence of the subject on which it works, that 'tis only an imposition upon the easie credulity of women, and are content to allow them the inclosure of it; wherein, tho they suf∣ficiently shew their contemt of Piety, yet they unawares give a greater honor to that Sex then they intend, whilst they confess it more capable of an assimilation to the supreme Goodness, and of the renewal of God's Image (for to that all Piety is design'd) then their own. And therefore women have so little reason to be ashamed, that they ought to glory in the concession, and grate∣fully to celebrate the goodness of God to them, who, as he brings light out of darkness, so con∣verts their natural infirmities into a means of spi∣ritual strength, makes the impotencies and de∣fects of their nature subservient to the operation of Grace; and by consecrating their very Pas∣sions, makes even those Gibeonites serviceable to the Tabernacle. But then 'tis to be remem∣bred, that the greater is their obligation to com∣ply with this design of Gods, to let their passi∣ons run in the channel he has cut for them; so to confine their Fear and Love to spiritual Objects, that they make no inordinate eruptions to any thing else, but in all their estimations of things dreadful or desirable, to give still the just defe∣rence to that which is eternal.

6. And, as Women in General have this ad∣vantage towards Piety, and obligation to it; so particularly those of Quality, who we may sub∣pose to have generally a more early institution and instruction in it then those of a meaner rank: and besides, have afterwards more opportunities of being built up in the knowledg of their duty, and (by the help of an ingenious education) clearer apprehensions to discern it; and when they do so, have greater obligations to perform it, both in respect of God, of others, and them∣selves.

7. In respect of God they have the greatest tie of gratitude, not only for the common mer∣cies which they partake with the rest of man∣kind, but for those peculiar, by which they are differenced from others; of which, if they want a just valu, let them ask themselves how willing they would be to part with them, how she that has fed delicatly, would like to be desolate in the street, or she that has bin brought up in Scarlet, to embrace the Dunghil, Lam. 4. 5. and according to the aversion they find to such a change, let them estimate their present enjoiment, and the thankfulness it exacts.

8. Secondly, in regard of others, their Piety backt with their secular advantages, may be of a more extensive benefit; they have many oppor∣tunities of doing good by their influence on o∣thers; or if no way else, yet the splendor of their example, will by the eminency of their conditions

shine (as a light on som high Tower) more per∣spicuously, and guide many into the same path of Vertu. And certainly 'tis no small obligation that lies on them in this respect; for God, who does nothing without an end worthy of his wis∣dom, can never be thought to have selected som persons as the objects of his bounty, meerly that they may swill and glut themselves with sensual plesures. No doubtless, he who is the great Ma∣ster of the universe, disposes all things for com∣mon benefit; and therefore, if He have placed som in an higher Orb then others, it is that they may have an auspicous influence on those below them; and if they fail in this, they are no longer Stars but Comets, things of ominous and unlucky abode to all about them. I might enlarge on this Subject, but having don it already in the Gentle∣mans Calling, I suppose it unnecessary, since that part is equally adapted to both Sexes.

9. In the last place, they have all obligation to Piety, in respect of themselves, and that in two considerations; the first, of their present dan∣ger; the second, of their final account. For their danger, 'tis evident they do not more out∣number their inferiors in any thing then in the opportunities, nay sollicitations to sin. Weal•…•… and Honor have many snares, and which is worse, do often dispose the mind to such an heedless se∣curity, that it takes no care to avoid them: and as in the body, the diseases of repletion are fa•…•… more numerous then those of emtiness, so th•…•…

mind is oftner vitiated by affluence and prosperi∣ty, then by indigence and adversity. It becomes therefore those who are so surrounded with ene∣mies to fortifie themselves: and that they can no way do, but by a sincere Piety, that whole Armor of God which the Apostle describes, Eph. 6. 13. by which alone they may repel all the darts of tem∣tations; nay not only ward the blow, but wrest the weapon out of Satans hand, so that when he urges to them the opportunities, the impunity which their wealth and greatness gives them to be bad, they may retort his Argument, & by a wholsomer inference collect thence their great obligation to be good, and that not only upon the score of gra∣titude (tho that were enough to an ingenious soul) but in the second place of interest also, in respect of that account they must finally give. For tho God be not an unjust exactor to reap where he has not sowed, yet he is not so negli∣gently profuse, as to do that which no prudent man will do, scatter his goods promiscuously, without taking notice where they fall; but as he dispences all things by particular providence, so he does it to a particular end, and will exact as particular an account how that end has bin com∣plied with.

10. It is a smart exprobration of Gods to Israel, Ezek, 16, 17, 18, 19. that she had sacrile∣giously emploied his silver and gold, his oil, his flower and hony which he had given her in the ser∣vice of her Idols, by which as we may see he takes

notice how we dispose of our temporal posses∣sions, so it shews us how the enditement will pro∣ceedagainst all thosewho so pervert their use: with what confusion must they appear at the great Au∣dit who can give no other account of their re∣ceits, but that they consumed them upon their lusts, wagedwar against God with his own tresure, and bin as well thieves as rebels? What a Lucife∣rian fall will they have from their honors, who have endevored to undermine Gods? thought themselves too great to pay him homage, and by their prophane and vicious example, induced a∣contemt of him? In short what a retaliation of inversions will there then be? those that have turn∣ed Gods grace into wantonness, converted his bounty into the fuel of their pride and luxury, shall then have their glory turn•…•…d into sham, their riots and excesses into the want of a drop of wa∣ter, and shall retain nothing of their greatness, but the guilt, the grating remembrance of having abu∣sed those temporal blessings, which if well mana∣ged might have received them into everlasting habitations. How necessary then is it for all who have receiv'd so much upon account, to be often reflecting on it, examining what charges, the great owner has imposed upon so ample an income? what God requires of them for whom he hath don so much? And this is particularly the business of Piety, which in all the forementioned respects, is as the usefullest, so the noblest accomplishment of greatness

11. And such it hath bin accounted till this pro∣phane Age of ours, which has removed all the boundaries of the former, reverst even the in∣stincts of nature, and will not leave us so much of Religion as had the very worst of Heathens. For how erroneous soever their were in the choice of their Deities, they alwaies honored and reve∣renc'd those they chose, committed most of their enormities in obedience not in affront to them: did not assign the votaries as Jeroboam did his Priests of the meanest of the people, but thought themselves dignified by their service, but esteem∣ed it an infamy not to be pious. But alas now we adaies make other estimates, Religion is so abject so contemtible a thing, as is thought fit to in∣fluence none that are great either in parts or qua∣lity: and therefore tho too many are willing to appropriate it to women, upon the first account, as the Gospel is the foolishness of preaching, 1 Cor. 1. 21. yet they make exceptions upon the latter, and are not willing to afford it any of the nobler Proselits even of that Sex.

12. I doubt not there are many Lectures read to such, to fortifie them against all impressions of piety, to raise out the common notion of a God, & in order to that to depose his Vicegerent within them, discard their conscience, that unman∣nerly inmate, which is still speaking what they have no mind to hear, and will be apt somtimes to question their grand principle, and tell them they

have souls. And truly 'tis no wonder if the abet∣ters of Athism take this course; for since they have no solid foundation of truth or reason, 'tis but necessary they support their Party by Auto∣rity; the countenance and applause of Great Per∣sons, & God knows they have too much succeed∣ed in the design. But, in the mean time, what se∣curity do they give for the truth of their pre∣tensions? We know 'tis still required of those that will practise upon other peoples concerns, that they put in caution to secure the owner from damage, But alas, what gage can they give for a soul? Who can contrive a form of Indemnity where that is the thing hazarded?

13. 'Tis easy indeed for one of these Apostles of Sathan, to tell a Lady that she has nothing to do but to indulge to her plesure; that 'tis the extremest folly to be frighted from a present en∣joiment, by a fear of I know not what future smart; that God, and Sin, and Hell, are but names, certain Mormos and Bug-bears conjur'd up by Divines, to work upon her fear, and abuse her crudelity. This, and much more of this kind may be said, and I doubt often is; but all this while the question is begg'd, and a strong affirmation must pass for proof: for I defie all the Doctors of Atheism to make any de∣monstration of their Tenet; and yet, though they pretend to no Demonstration them∣selves, Religion must be condemned meerly for

the want of it: that is for not making spiritual things liable to sense, for distinguishing between belief and science; which is indeed for doing the most reasonable thing in the world, viz. the re∣mitting every object to the trial of its proper fa∣culty: and they who suspect it upon that account, may by the same kind of Logic wrangle us out of all our senses, may perswade us we hear nothing because the eye discerns not sounds, that we tast not, because the ear understands not gusts and •…•…a∣pors, and so on to the rest.

14. And yet this is the bottom of those Ar∣guments which the great pretenders to reason make against Religion, and in the mean time have so little ingenuity as to exclaim on the light cre∣dulity of fools and women, that embrace the di∣ctates of faith, whilst the same instant they exact a more implicit assent to their negative Articles, their no Religion. A strange magisterial confi∣dence so to impose on this Age, what is so univer∣sally contradictory to all former, and to the com∣mon verdict▪ of mankind. For 'tis observable through all the successions of men, that there were never any society, any collective body of Atheists; a s•…•…gle one perhaps might here and there be found (as we sometimes see monsters or mishapen births) but for the generality they had alwaies such instincts of a D•…•…ety, that they never thought they ran far enough from Atheism; but rather choose to multiply their Gods, to have too many

then none at all: nay were apt to descend to the adoration of things below themselves, rather then to renounce the power above them. By which we may see that the notion of a God is the most in∣delible character of natural reason, and therefore whatever pretence our Atheists make to ratioci•…•…a∣tion and deep discourse, it is none of that primi∣tive fundamental reason coetaneous with our hu∣manity; but is indeed a reason fit only for those who own themselves like the beasts that perish.

15. But admit we could be more bountiful to them, and allow their opinion an equal pro∣bability with our Faith, yet even this could never justifie any body in point of prudence, that should adhere to them. Common discretion teaches us that where two propositionshave an equal appea∣rance of truth, there is no rational inducement to prefer one before the other, till we have exa∣mined the consequences, and find somthing in the one which may over-poise and outweigh the con∣trary. Now in all things that concern practice, there are no motives so considerable, either to in∣vite or avert, as advantage or danger.

16. Let us apply this to the present case, and examine the pretensions of the Atheist and the Christian in both respects. But first we are to re∣member, that both advantage and danger are to be viewed under a double notion, either as present or as future. The former is the Atheists most pro∣per subject, and indeed all he can pertinently

speak to, who professes himself only a man of this world. Here he wil tell us that the disbelief of God and another life, is the great enfranchiser of man∣kind, sets us at liberty from that thraldom, those Bonds wherewith our superstitious fears had fet∣ter'd us, that it supersedes all those nice and per∣plexing inquiries of lawful and unlawful, and reduces all our inquisitions only to this one, how we shall most please our selves. The glutton need not put a knife to his throat, but is only to put an edge upon his Palate. The drunkard need not re∣frain his cups, but only take care that the be fil∣led with the most delicious liquor. The wa•…•…on need not pull out his eye, but only cont•…•…ve to possess what that temts him to desire•…•… and in a word none of our appetites need •…•…e restrain'd, but satisfied. And this uncontrol•…•… licentiousness, this brutish liberty, is that su•…•…mum bonum, that supreme happiness which they propose to them∣selves, and to which they invite others.

17. On the other side the Christian is not without his claim to a present advantage, tho of a far differing n•…•…ture: he is not so preposterous as to think it a preferment to sink below his kind; to aspire to an assimilation with meer animals, which is the utmost the former amounts to, but he proposes to himself the satisfaction of a man•…•…; those delights which may entertain his reason not his sense; which consist in the rectitude of a well inform'd mind. His Religion is the perfectest Scheme of Morality, and makes him a Philoso∣pher

without the help of the Schools, it teaches him the art of subduing his appetites, calming his passions, and in a word makes him Lord of him∣self; and by that gives him all the plesures which result from such a soveraignty, Nor is he totally void even of the plesures of sense, which in ma∣ny instances are greater to him then to those that most court them. Temperance cooks his coursest diet to a greater gust, then all their studied mix∣tures; chastity makes one lawful embrace more grateful to him, then all the nauseating variety of their unbounded lusts; and contentment swells 〈◊〉〈◊〉 mite into a talent, makes him richer then the Ind•…•… would do if he desired beyond them. Nor is it a •…•…ntemtible benefit that his moderation gives him 〈◊〉〈◊〉 immunity from those sensitive pains which oft bring up the rear of inordinate sensual plesures. So that his condition even set in the worst light in that very particular wherein the Atheist most triumphs over him, is not so deplorable as 'tis represented.

18. But if it were, he has plesures that would infinitly overwhelm that smart, and that not only in his reason (as hath bin said before) but in his more sublime diviner part, such irradiations from above, such antepasts of his future bliss, such ac∣quiescence in a calm & serene conscience, as isvery cheaply bought with all he can suffer here. I know the profane laugh at these things as Chimera's and the illusions of a prepossessed fancy (& truly if they were so, they mightyetcome in balance with many

of their plesures which are as much owing to opi∣nion and imagination:) but if we consider what supports they have given under the heaviest pres∣sures, how they enabled the primitive Martyrs, not only to suffer, but even to court all that is for∣midable to humane nature, we cannot think that a meer phantastic imaginary joy could deceive the sense of such real, such acute torments. And tho in this great declination of zeal, there be perhaps few that can pretend to those higher de∣grees of spiritual raptures, yet certainly were the votes of all devout persons collected, they would all concur in this testimony, that even in the com∣mon offices of Piety, the ordinary discharge of a good conscience, there is an infinitly greater com∣placence, a higher gust and relish then in all the plesures of sense. But of this the most irrefra∣gable witnesses are those who from great volup∣tuaries have turned devotes, and I dare appeal to their experience, whether of the two states is the most plesant. I wish those who will not believe this on others words, would themselves make the trial, and till they do so they are notoriously un∣just to pronounce that a fiction, of whose reality they refuse to make proof.

19. By what hath bin said, some estimate may be made which bids fairest) the Atheist or Chri∣stian) as to present temporal felicity: but alas what an allay, what a damp is it to felicity to say 'tis themporal, yet we may give it a term below that, and say 'tis momentary. For since our life is

so, nothing that depends on that can be other∣wise, and yet in this shallow bottom the irreligi∣ous embark their all. For, as to all future ad∣vantage, 'tis their Principle to disclaim it, they discer•…•… no reward for blameless souls, Wisd. 2. 22. So that in this particular the Christian does not compare with, but triumph over them. He knows that if his earthly house of this Tabernacle be dis∣solved, he hath a building of God; an House not made with hands, eternal in the Heavens, 2 Cor. 5. 1. That when he parts with his life, he does not re∣sign his happiness, but shall receive it infinitly im∣proved both in degree and duration. And now certainly 'tis visible enough which opinion pro∣poses the fairer hopes, and consequently which (supposing but an equal probability of truth) is the most inviting.

20. But som spirits there are so ignoble, that the most glorious Prize cannot animate them; that like a swine, the muscles of whose eies, they say, permit him not to look upwards, is not concerned in all the felicities above, but would at a venture resign his share in those, so he may securely enjoy his husk and draff. But yet even these who are uncapable of the more gene∣rous resentments, may be apt enough to the more servile; and danger may fright, tho glory cannot allure them. It concerns such therefore to com∣pare the mischiefs which each Opinion threatens to their opposits, and from thence make an esti∣mate which is safest to be chosen. And here let

the Atheist himself cast up the account of the dan∣gers consequent to Christianity, and it can all a∣mount but to this, the deprivation (or rather mo∣deration) of som present sensual plesures, or the incurring of som present sensitive pains; the former in the daily exercise of Temperance, and mortification; the latter, (more rarely and ost∣ner in purpose then act) the suffering for Righte∣ousness sake. And both these the Christian bal∣lances, nay out-weighs by two more important present hazards on the other side. To the for∣mer, he opposes the danger of being enslaved to the brutish part of a mans self, a thing so de∣plorable even in the judgment of humanity, that all Writers of Ethics have uniformly declared no servility to be so sordid and intolerable as that of the vicious man to his Passions and Lusts. To the latter, he confronts the mischief of being a slave to every man else; for such he certainly is, whom the fear of suffering can baff•…•…e outof any thing he thinks just and honest. For if all the men in the World could successively have the pow∣er to afflict him, they wouldalso have to command and rule him; and what can be more abject, more below the dignity of human nature, then to have a spirit alwaies prepared for such a servitude? Besides, even the utmost sufferings which Chri∣stianity can at any time require, is outvied daily by the effects of luxury and rage; and for one that has opportunity to be a Martyr for his God thousands become so to their Vices.

21. If from the present we look forward to futuredangers, the Atheist must here be perfect∣ly silent; he cannot say that the Christian after this life shall be in any worse estate then himself, since he concludes they shall both be the same nothing. But the Christian threatens him with a more dis∣mal state, he allows him indeed a being, yea an eternal one; but it is only such as qualifies him for a misery as eternal; the worm that never dies, the fire unquenchable, where all the excesses of his short plesures shall be revenged with more ex∣cessive, endless torments: his senses which were here the only organs of his felicity, shall then be (tho not the only) the very sensible mediums of his wretchedness; and that conscience which he here suspended from its office, shall then take our its arrears, and return all its stifled admonitions in perpetual horrors, and desperate upbraidings. I need not now sure ask on which side the greater danger lies.

22. To conclude, the result of all is, that the transitory plesures of the Atheist are over-poised even by the present satisfactions of the Pious And the eternity of unbounded, unconceivable joies he expects hereafter, comes in ex abundanti, having nothing on the other side that offers at a competition with it. And at the very same rate of Proportion we have seen the dangers also are so, that we can easily compute the utmost mischief our Christianity can do us, if it should be false; but the damage of the other is inestimable, both

for the penalty of loss, and sense. I may now appeal to common prudence to judg of the vast inequality, and to pronounce, that sure there had need be som great evidence of truth on the A∣theists side, to preponderate all these disadvan∣tages. Indeed, nothing much below a demon∣stration can justify the choice of so dangerous Principles; I am sure an equal probability can never do it, where the danger is so unequal; and were the veriest Atheist consulted in a secular case of the like circumstances, he would certainly pronounce him a mad man that should make such an election. How desperate a phrensy then is it to do it, without so much as that equal proba∣bility: nay indeed, without any probability at all? And yet this madness sets up for the mono∣poly not of Wit only, but Reason too; and by confidence and clamor, seeks to run down those Arguments it can never confute.

23. I may be thought here to have made too long a d•…•…gression from my proper Subject, but I cannot confess it so; for since my present busi∣ness is to recommend Piety, I can no way do that so effectually as by shewing its consonancy to right reason, especially considering the busie in∣dustry is now used to represent it under ano∣ther form, and to alienate from it those persons whose Greatness may give it any luster or repute in the World; of which sort I suppose there are few more frequently attaqued then Women of Quality, that converse among those who call

themselves the wits of the Age; who living in so infectious an air, had need of som antidotes a∣bout them; and if what I have now offered, ap∣pear not forcible enough, (for it pretends not to the tith of what may be said on the Subject) yet it may at least do them this service, to put them in mind of what they need, and send them to the fuller dispensatories of others.

24. And that is the thing. I should earnestly beg of them, that they would be so just to their own interest, as not to combine with seducers a∣gainst themselves; but if they have bin so un∣happy as to lend one ear to them, yet at least not to give up both to be forced in a slavish submission to their dictates, but hear what may be said on the other side. And sure 'tis but a low compo∣sition for God thus to divide with Sathan, yet 'tis that of which his Emissaries are so jealous that 'tis one of their grand Maxims, that none who professes Divinity is to be advised with; and therefore by all Arts they are to be rendred either ridiculous, or suspected; to which methinks may by applied that Fable (which Demosthenes once recited to the Athenians, when Alexander de∣manded of them to deliver up their Orators) of the Wolves and the Sheep, who coming to a Treaty, the first Article of the Wolves was, that the sheep should give up their mastives which guarded them: the resemblance is too obvious to need a minute application.

25. But this is manifestly to reverse all for∣mer Rules, and to trust a man rather in any Facul∣ty then his own, and would never have prevailed in any thing but where the soul is concern'd, that poor despicable thing whereon alone we think fit to make experiments. 'Tis sure, that if any should dispute their title to an earthly Possession, they would not so tamely resign it, nor would trust their own selves in its defence, but would consult their ablest Lawyers, and, by them, sift out every circumstance that might establish their claim. Why should they then suffer themselves to be talk'd out of an Heavenly Inheritance, without so much as once proposing their doubts to those whose study and profession it is to resolve them? But as in all other ills, so in this, preven∣tion is better than cure; and therefore to those that are yet untainted, the securest course will be to stop both ears against all profane insinuations. and to use those who temt them to be disloial to their God, that spiritual adultery, as they should do those who solicit them to the carnal, not so much as to enter parly, but with the greatest in∣dignation detest and reject them. 'Tis the saying of the Wise man, Prov. 25. 23. that an angry countenance driveth away a back-biting tongue. And certainly, would great Persons look severely on such defamers of Religion, they would give som check to that impudence of profaneness which has given it such a vogue in the World.

26. And sure this is much their Duty to do, if they own any relation to that God who is so dishonored. They would think it a very disinge∣nious thing to sit by to hear a Friend or Benefa∣ctor reviled, and express no displesure; and is God so friendless among them, that only his tra∣ducers and blasphemers can be patiently heard? Among the Jews, at the hearing of any Blasphe∣my, they rent their clothes; but I fear we have som of our nice Dames that would be much more concern'd at a rip in their garment, then at the rending and violating Gods sacred Name; and could more patiently behold the total subversion of Religion, then the disorder or misplacing of a lock or riband. But 'tis to be hoped there are not many so impious, and those that are not, will surely think themselves obliged with all their power, to discountenance all the Fautors of irre∣ligion, whether they be the solemn sedater sort that would argue, or the jollier that would rallery them out of their Faith.

27. But when they have thus provided a∣gainst the assaults of others, and secured the spe∣culative part of Religion, they have only esta∣blished a Judicatory against themselves, stored up matter of Conviction and Accusation, if they answer it not in the practic. I must therefore after this long excursion, return to my first Point, and beseech them seriously to weigh the obliga∣tions they have to Piety in the general notion of it, as it comprehends all the duties of a Christian

life, of which as I intend not to speak particular∣ly; so I know not where to find a better summa∣ry, then that which S. James has drawn up, Chap. 1. vers. 27. Pure Religion and undefiled before God even the Father is this, to visit the fatherless and widows in their affliction, and to keep himself un∣spotted from the world.

28. But besides this general, there is (as I said before) another more restrained notion of Piety, as it relates to our more immediat enter∣course with God in divine Ordinances and Wor∣ship, in which respect it commonly passes under the name of Devotion, and thus consider'd it has a great propriety to the female Sex. For Devo∣tion is a tender Plant, that will scarce root in stiff or rocky ground, but requires a supple gentle soil, and therefore the feminine softness and pliable∣ness is very apt and proper for it. And according∣ly there have bin very eminent growths of it in that Sex. I need not he•…•…p up examples of former Ages, but rather perswade this to leave som at least to the following; and the more considerable the persons are the more conspicuous will be the example, which seems themore toadapt it to those I now speak to. Devotion in a Cloister is as recluse as the Votary, a light rather under a 〈◊〉〈◊〉 then on a candlestick: and in an obscure Cottage 'tis either not observed, or else thought to be but the effect of destitution and secular wants a reserve rather then a choice: but when those who are in the ei•…•… of the world, the most eminent Actors on

the Theater of human life, shall chuse the part of a Saint, when those who want none of the diver∣tisments or blandishments of earth, shall have their conversation in Heaven, this recommends it to the Spectators, as the true and greatest object of human choice; since 'tis chosen by those who know the utmost pretence of all its competi∣tors.

29. Nor is devotion only more excellent in them in regard of its effects, but 'tis also more necessary in respect of their obligation. Devo∣tion is an abstraction from the world, and there∣fore cannot in any eminent degrees, be practised by those whose necessities or business do much en∣tangle them in it. So that from such, a far less proportion will be accepted, then from those whose plenty and ease give them no other want but that of emploiment. And certainly if there be any of whom that can truly be said; women of quality are the persons: for they in this respect exceed even men of the like rank, for the men are often engaged in public emploiments, and must l•…•…nd most of their time to the use of others; or however all have the care of their own privat affairs, the managery of their fortunes to employ them. But of women the utmost that is ordinarily required, is but a little easie inspection within their own walls, the oversight of a few children, and servants, and even from this how many are by their condition of life exemted? and how many more do by their niceness and delicacy exemt

themselves? And surely so perfect a vacancy is neither happy nor safe. And therefore God who projects we should be both, never design'd it for any of mankind: but where he gives so much li∣berty from secular, he expects a greater diligence in spiritual emploiments.

30. And indeed 'tis an amazing thing to see, that any into whom he has breathed the breath of life, on whom he has stamped the image of his own eternity, can think those immortal souls were gi∣ven them only to serve the mean and abject uses of their corruptible bodies, (for which the soul of the dullest Animal would have don as well;) that eating and drinking, sleep and recreations, which are only useful to the supporting us in this world, are the only things for which we were sent hither. And yet if we may mesure their opinions by their practice, this seems to be the perswasion of many of our female Gentry, who look upon it as a degrading, a kind of attainder of their blood, to do any thing but please their senses. An error sure of the most pernicious consequence imaginable. We know a Lady of plesure is in one sense a very scandalous Epithet, and truly 'tis no very laudable one in the other, nay which is worse, they are of∣ten coincident, and fall in with each other. She whose sole universal aim is plesure, will not think her self much out of her road, in the pursuit of any particular. And she that thinks she lives for no other purpose, will so often be at a loss for in∣nocent plesure, that she is almost under a necessi∣ty

to call in the nocent, to serve the very end (as she supposes) of her being. Aut indeed were they sure to confine themselves to such as are harmless in their kind, yet the excess of them ren∣ders them sinful, and the doting pursuit denomi∣nates them lovers of Plesures more then lovers of God, a character so black that the Apostle com∣pleats his Catalogue of the worst vice; of the worst times with it, 1 Tim. 3. 4.

31. It is therefore the great goodness of God to design a rescu for those whose condition ex∣poses them to that danger, and by exacting a libe∣ral expence of time in their devotion, divert them from lavishing both it and their souls together. Neither does he by this defeat their aim of a ple∣sant life, but rather assist it: for whereas sensual delights are vagrant, and must be chased through a hundred turnings and wild Mazes, the spiritual are fixt, and one may alwaies know where to find them. How often are the voluptuous in pain to know which plesure to choose? like a surfeited stomac the greater variety is set before it, the more it nauseats all. What difficulties hath a Lady many times to resolve whether an afternoon shall be spen at the Court, or at the Theater; whether in dancing or at cards, in giving or receiving visi•…•…s, as not knowing which will best please her? But she that knows the delights of devotion, knows withall that there is no other fit to come in com∣petition with it; and so is not distracted in her choice, nor need go farther then her Closet for

the most agreable entertainment. I know this will sound a little incredible to those that know no o∣ther use of Closets then as a conservatory of gauds and baubles; that aspire to no plesure there a∣bove that of children, the playing with the Pi∣ctures and Popets that adorn it. Nor indeed do I pretend that such shall find those satisfactions I speak of. Those whose errand is to Beelzebub the God of flyes, must not expect to be treated by the God of Israel. An ingenious man will scorn to obtrude himself on those who desire not his com∣pany, and sure God will not make himself more cheap. Those that will meet him in their Closets, must come with that design, resort thither as to an Oratory; nay more then so, they must come frequently. Spiritual joies know not the way to a place where they are not often invited: and as men seek for each other not in places where they sel∣dom or never come, but where they daily fre∣quent; so God contrives, not to meet us in that place where we appear rarely and accidentally, but where we usually resort.

32. I shall not need to branch out devotion in∣to the several parts, that being don already in a multitude of other Treatises, of which if they please to consult any one, they cannot want a Di∣rectory for their worship, whether privat or pub∣lic. Only let me observe the order and connexion of those two, that they are neither to be sever'd, nor yet to be ranged preposterously. The privat must not justle out the public, for God expects his

solemn homage: and their hudling it up in privat, as it may give men Ground to suspect they pay none at all; so neither God nor man can collect any thing better from it, then that they are asha∣med of the Deity they pretend to serve. On the other side the public must as little swallow up the privat, and where it does, there may be ajust doubt of its sincerity, Many attractives there may be to Church besides that of Piety, and indeed where that is really the motive, it teaches so much reve∣rence to that awful presence they are to approch, as not to come without some preparation. What solicitude, what critical niceness will a Lady have for her dress, when she is to appear at a solemn meeting at Court, and shall she take no care how sordidly, how undecently she appear when the King of Kings gives audience? Shall many hours, days, nay perhaps weeks, be taken up in contri∣ving for the one, and shall there never be a minute allotted for the other? This were sure very une∣qual, and yet this is the case where the devotion of the Closet does not prepare for that of the Church. If the mind be not tuned first there, it will be very ill qualified for that harmony of souls, which is the only thing God regards in our public offices. So that were there no other use of privat devotion, but as it relates to the public, that were enough to speak the necessity of it.

33, But indeed 'tis not only a needful prepa∣rative to that sacred commerce, but to our civil.

The World is but a larger sort of Pesthouse, in every corner of it we meet with infectious airs, and those that converse in it had need of this An∣tidote. How many temtations does every place, every hour, every interview, present to the shock∣ing even of that moral integrity which a sober Heathen would judg fit to preserve; much more of that strict Piety our Christianity exacts.

34. 'Twas the observation that Origen made of himself, that the day in which he so shamefully fell by sacrificing to Idols, he had ventured out in the morning before he had compleated his usual praiers; the Devil finding him so unarmed took advantage to assault him, as knowing he had then but a single impotent man to wrastle with, who had forfeited, by not invoking, the protection of God. And indeed since praier is the most power∣full exorcism to eject him, we may well conclude the omission of it is a likely means to invite him: for if God have not the prepossession, if we do not by hearty praier surrender our souls to him in the morning, they are then all the day after like that emty house mention'd in the Gospel, a fit recep∣tacle for as many evil spirits as please to inhabit there. Nor are these spiritual the only dangers that attend us, we are liable to a multitude of se∣cular ones also: our persons, our fortunes, our reputations, every thing wherein we can receive a benefit, renders us equally capable of a preju∣dice. What multitudes of accidents are there to which we lie open, and nothing to guard us

from them but the divine Providence? which if we neglect to solicit we are sure very unworthy of its defence. And this is a consideration that me∣thinks should bring even the most sensual persons upon their knees: for tho too many may be found that despise the former danger, and can conten∣tedly enough expose their souls, yet such are usu∣ally the most tender of their temporal concerns it being commonly the excessive love of those which makes them neglect the other. She that fears not the fall into sin, will yet fear the tumbling into a precipice, and tho she care not for the spotting of her innocence, would be very loth any accident should blemish her face, disparage her fame, or impoverish her fortune, and yet from any or all of these she is utterly unable to guard her self. So that if Piety will not, yet interest me thinks should render her an homager to that omnipotent power, from whence alone she can derive her safety.

35. And now methinks a Duty that is thus bound on with the cords of a man, with human as well as divine perswasives, should not easily be shaken off. I wish I could say it never is, but I fear there are some of those I now speak to, who neglect it in spight of all these inducements; who tho they can pretend nothing serious enough to own the name of business, do yet suffer a succes∣sion of I know not what impertinencies to divert them. And indeed were the expence of some La∣dies daies calculated, we should find every hour so full of emtiness, so overladen with vanities that

'tis scarce imaginable where an office of devotion should croud in.

36. The morning is divided between sleep and dressing, nor would the morning suffice, but that they are fain to make a new computation to mesure it not by the Sun, but by their time of di∣ning, which is often as late as the stationary hours of the Primitive Fasts, tho upon a far differing motive. The afternoons being by this means re∣duced, are too short for those many divertise∣ments that await them, and must therefore bor∣row as much of the night as they lent to the mor∣ning. And when the meer fatigues of plesure send a Lady to her rest, 'tis not imaginable that she will permit Devotion to induce a yet greater, and more disagreeable lassitude; so that the whole round of her time seems to be a kind of magic circle, wherein nothing that is holy must appear. And indeed 'tis none of the highest stratagems of Sathan thus to forestal their time; and by a perpetual supply of diversions, insensibly steal from them the opportunities of divine offices; an artifice by which I presume he prevails on som, who would startle at his grosser and more apparent temtations.

37. Nor needs he more then the success of this project; for if this habitual neglect of Piety should not finally end in great and criminal com∣missions, (as 'tis naturally very apt to do) yet his interest is sufficiently secured by such a customa∣ry omission, which amounts to no less then the

living without God in the World: a state so hope∣less, that when the Apostle recollects to the Ephe∣sians the wretchedness of their Gentile State, he does it in those very words, Eph. 2. 12. And sure, those that live so under Christianity, are not in a better, but worse condition, by how much con∣temt of God is more unpardonable then igno∣rance.

38. It therefore infinitly concerns those who are in danger of so fatal a snare, to look about them, and endevor to countermine Sathan, and be as industrious to secure their duty, as he is to supplant it; and to this purpose, one of the use∣fullest expedients I know, is to be aforehand with him; I mean, to make their Devotions the first business of the day; by which I intend not only those Ejaculations wherewith we all should open our eyes, but their more set and solemn Praiers; a Practice so highly expedient to the persons fore∣mentioned, that it falls little short of necessary; and that upon several reasons.

39. First, in relation to one of the great ends of Morning Praier, which is to supplicate the guidance and protection of God for the whole day. Now if this be not don till som Ladies Dressings be finished, 'twill be half a mockery, a most preposterous request, as to the greatest part of the day, which will be past before; and be∣sides absurdity, there is danger in it; for all the preceding time is as it were outlawed by it, put from under the Divine Protection. Alas, are

God's safeguards to be only meridional, to shine out only with the noon-day Sun; Do they sup∣pose Satan keeps their hours, and stirs •…•…ot a∣broad till the afternoon, that there is no danger either of corporal or spiritual mischiefs before that time of the day? Certainly, if the noise of the harp and the viol which Isa. mentions, Chap. 5. 12. do not drown it, they may often hear a morn∣ing as well as evening Passing-bell; with how ma∣ny others does the glass of life run out, whilst they are at their looking-glasses? How many bodies are maimed and wounded in the time they are trimming and decking theirs? And who made them differ from others, 1 Cor. 4. 7? Or what te∣nure have they in the safety of one moment, save what they owe to God's Providence? And what rational expectation can they have of that, when they do not invoke it?

40. Nor are the spiritual dangers less, but rather much more; & they must be very slight ob∣servers of themselves, if they do not discern that snares may be laid for them in their recesses in their chambers, as well as in places of the most public resort. Indeed, were there no other than what relates to their dress, and curiosity there∣of, it were enough to evidence their danger; scarce any part of that but carrying a temtation in it: to Pride, ifit hit right, and please their fancy, to▪ Anger and Vexation, if it do not. They had need therefore to put on their armor before their ornaments, by a prepossession of Praier and Me∣ditation

to secure their vitals, lest by an internal death of Grace, their bodies (in their utmost luster) prove but the painted Sepulchers of their Souls.

41. In the second place, this appears requi∣sit in opposition to the indecency and incongruity of the contrary. How inverted an estimate do they make of things that postpone the interests of their souls, to themeanest member of their bodies, pay•…•… supererrogating attendance to the one, before the other comes at all into their care. But what is yet worse, how vile a contumely is offered to the Majesty of God, who is used as they do their dun∣ning Creditors, posted off with an excuse of no lesure yet to speak with him; whilst in the mean time all the factors for their vanitycan have ready access, and full audience. God must attend till their Tailor, their Shoomaker please to dismiss them, and at the best, can be allowed only to bring up the rear of a whole shole of Arti∣ficers.

42. But thirdly, 'tis very doubtful whether he shall obtain so much from them; for it may often happen that he shall be quite precluded: so numerous are the parts of a modish equipage, and so exact a symmetry is required in the whole, that 'tis the business of many hours to compleat it; when as 'twas said of the Roman Ladies, a counsel must be called about the placing of an hair that sits irregularly, when one thing after an∣other shall be tried, and again rejected, as not ex∣act,

or not becoming; time all the while insensi∣bly steals away, and tho that will not stay for them, yet dinner doth, and then their bellies be∣gin to murmur to pay any longer attendance on their backs, and claim the next turn; and between these two competitors, 'tis odds devotion will be quite excluded, or reduced only to a grace be∣fore meat: (and well if that, considering how un∣fashionable even that is grown) in the mean time what a wretched improvidence is it, to reduce the one necessary business of the day to such uncer∣tainties, nay almost to a certain disappoint∣ment.

43. Yet suppose this hazard were only ima∣ginary, and a Lady were infallibly sure not to lose the time for her Praiers; yet in the fourth place, she will be likely by such preceding diver∣sions to lose much of her zeal in them, so that if they be said at all, they will scarce be said in a due manner. There •…•…s alas such a repugnancy in our nature to any thing spiritual, that we can∣not close in an instant; but as a benummed, frozen body will need som rubbing and chafing before it can be fit for motion; so our more frozen souls require som previons incitations before they can with any vigor exert themselves in Devotion. Now sure the dressing time (I mean such a dressing as we now suppose) is not very proper for such preparations. 'Tis; on the contrary, extreme apt to indispose and unfit them; for when the fancy is possest with so many little images of va∣nity,

they will not easily be ejected. That ran∣ging faculty is, God knows, too apt to bring in even the remotest diversions; but when it has such a stock ready at hand, how will it pour them in upon the mind, to the great allaying, if not utter extinguishing of Devotion.

44. When all these considerations are put to∣gether, 'twill sure appear wholsom counsel, that such persons should not trust so important a duty to so many casualties, but in the first place se∣cure a time for that, repair to their Oratory be∣fore their dressing room, and by an early conse∣cration of themselmes to God, defeat Sathan's claim, and discourage his attemts for the rest of the day. We know there is a natural efficacy in a good beginning, towards the producing a good ending: but in spiritual things the influence is yet greater, because it draws in Auxiliaries from above, and engages the yet farther assistances of Grace. Upon which account I am apt to believe, that where this Duty is sincerely and fervently performed in the morning, it will not totolly be neglected in the succeeding parts of the day. 'Twill be easy to discern the same obligation, the same advantage of closing the day with God, that there was to begin it; and when those two boun∣daries are secured, when those are lookt upon as strict duty, and constantly observed, 'tis not un∣likely but their Piety may grow generous, and with David, Ps. 55. 17. add to the evening and morning a noon-day office; for where Devotion is

real, 'tis apt to be progressive; and the more we converse with God, the more we shall desire to do so. Thus we see how this little cloud like that of Elijah, 1 King. 18. 44. may over-spread the Heavens, and this handful of first-fruits may hallow the whole day.

45. Nay indeed, when it has advanced thus far, 'twill probably go farther, 'twill not keep it self only on the defensive part, but invade its opposits, get daily ground of those vanities by which it was before opprest. For when a Lady has in her Closet washt her cheeks▪ with peniten∣tial tears, she cannot sure when she comes out think them prepared for the varnish of the paint and fucus. When she has attentively examined her Conscience, that impartial mirror, and there discern'd all the blemishes of her nobler part, she will sure with somwhat a more cold concern con∣sult her looking-glass. And when she has bin pi∣ous vows and resolutions put on the Lord Jesus Christ, Rom. 13. 14. 'twill be impossible for her to be very anxiously careful about her garments. This devout temper of her mind will by a holy leger-demain shu•…•…fle the Romances out of her hand and substitute the Oracles of Truth; will not let her dream away her time in phantastic scenes, and elaborate nothing, but promt her to give all dili∣gence to make her Calling and Election sure. In a word, when she once understands what it is to spend one hour devoutly, she will endeavor to re∣scue all the rest from trifles, and impertinent en∣tertainments;

and employ them to purposes more worthy the great end of her being. Thus may she almost insensibly wind her self out of the snare, disintangle her self from those temtations wherewith she was enwrapt; and by having her heart so set at liberty, may run the waies of God's Commandments, Ps. 119.

46. But Privat Devotion, tho of excellent effect, cannot commute for the omission of pub∣lic, nor indeed can it long maintain its vigor, un∣less somtimes cherished by the warmth of Chri∣stian Assemblies; and if God please to visit them in their Closets, they are (even by their own Laws of Civility) obliged to return his Visits, and attend him in his house, I fear too many adapt the instance in the formality too, and come as unconcernedly to him as they do to one ano∣ther. 'Tis true, those that pay him a cordial re∣verence at Home, will certainly do it at the Church; and therefore by the little we see per∣formed by som there, we may doubt God sees as little in their Retirements. But what speak I of an hearty Reverence, when 'tis visible that there are those who pay none at all? How rare a sight is it for som Ladies to appear at Church? How many times (I had almost said hundreds) do we see their Coaches stand at the Play-house, for once at God's? They seem to own no distinction of daies, unless it be, that Sunday is their most vacant season to take Physic, or to lie a-bed; and if such do ever come to Church; Devotion is like

to be the least part of their errand; some new garment perhaps or dress is to be shew'd, and that thought the place where the most critical Judges of those things will be most at lesure to observe them; or if they come not to teach new fashions, it may be they come to learn; and such docu∣ments will be surer to be put in practice then any in the Sermon. Possibly they expect to see some friend or acquaintance there, and as if Christ were to be served (as he was born) in an Inn, make his house the common rendezvous in which to meet their Associates. If they have any more in∣genious attractives, 'tis commonly that of curio∣sity, to hear some new celebrated Preacher, and that rather for his Rhetoric then his Divinity; and this Motive (tho the best of the set) is but like that which prevail'd with those Jews St. John mentions, who came to Jesus that they might see Lazarus, Jo. 12.

47. I shall not rank among these Motives, that of Hipocrisie and seeming Holiness; for from that all the rest do acquit them. Indeed 'tis the only sin which this Age has seemed to reform, and that too only by way of Antiperistasis, not by the Ver∣tu but the Iniquity of the Times. Religion is grown so unfashionable, so contemtible; that none can now be temted to put on so ridiculous a disguise. And altho as to single persons I confess Hypocrisie one of the deepest Guilts, such as has a peculiar portion assign'd it by Christ in the place of torment, Mat. 24. 51. yet as to Communities,

I cannot but think it better to have a face of Reli∣gion then profaneness. The example of the former may work beyond it self, and the form of Godli∣ness in some may produce the power of it in o∣thers; but a pattern of Profaneness, the farther it operates the worse, and all the progress it can make, is from one wickedness to another, so that I fear as St. Bernard wisht for his Feaver again, so the Church may ere long for her Hypocrites.

48. But to recal my self from this digres∣sion, let us a little enquire how those whom the foremention'd Motives bring to Church behave themselves there, and that is indeed with great conformity to the ends of their coming, their er∣rand is not to be Suppliants, neither do they put themselves in the posture, kneeling is impertinent for them who mean not to pray, but as the Apo∣stle describes the Idolatrous service of the Isra∣elites, They sate down to eat and drink and rose up to play; so these sit down to talk and laugh with their Pew-fellows, and rise up to gape and look about them. When they should be confessing their sins to Almighty God, they are apologizing (per∣haps) to one another for the omission of a cere∣monious visit, or some other breach of civility; when they should be observing the goings of God in the Sanctuary, Psa. 68. they are inquiring when this Lady came to Town, or when that goes out; nay perhaps the Theater is brought into the Tem∣ple, the last Play they saw is recollected, and Quo∣tations enough brought thence to vie with the

Preacher. 'Tis impossible to reckon up all their Topics of discourse, nay it were indeed scan∣dalous for one that reproves them to pretend to know, by how many impertinencies (to say no worse) they profane that holy Place and Time.

49. But that all seeing eye in whose presence they are, keeps an exact account, and will charge them not only with the principal but the product; not only with their own irreverences, but with those which by their example or incouragement they have occasion'd in others, nay farther even with that scandal which redounds to Christiani∣ty by it. For when one that is to chuse a Religion, shall read the Precepts of Pythagoras enjoining that the Gods must not be worshipt in passing by, as it were accidentally, but with the greatest so∣lemnity and intention, when they shall consider the care of Numa in instituting Officers, who at Sacrifices, and all divine Services, should call upon the people to keep silence and advert to Devo∣tion, or but the practice of the present Mahome∣tans, who permit none to sit in their Moschos, nor to pray without prostration. When I say this is considered, and compar'd with the scanda∣lous indecency observable in our churches, he will certainly exclude Christianity from all competi∣tion in his choice; not allow that the name of a Re∣ligion, whose very Worship appears so profane, and whose Votaries mock the God they pretend to serve.

50. Yet how severe soever the charge may lie a∣gainst some, I am far from including all under it. I know there are many Ladies whose examples are reproches to the other Sex, that help to fill our congregations when Gentlemen desert them, & to who somtimes we alone own that our Churches are not furnished like the Feast in the Parable, Luke 14. 21. meerly out of the high waies and hedges, with the poor and the maimed, the halt and the blind; yet som even of these may be liable to some irregularity, which may be the effects of in∣advertence or misperswasion, tho not of contemt or profaneness.

51. And first 'tis observable in some who com constantly, that yet they come not early, so that a considerable part of Praiers is past ere they enter the Church. This first causes some distur∣bance to others, the successive entry of new comers keeping the Congregation in a continual motion and agitation, which how unagreable it is to Devotion, Numa a Heathen Prince may teach us, who Plutarch tells us took a particular care, that in the time of divine Worship, no knocking, clapping, or other noise should be heard; as well knowing how much the operations of the intel∣lect are obstructed by any thing that importunes the Senses. What would he have said, should he come into one of our City Congregations, where often during the whole time of Praier, the clap∣ping of Pew-doors does out-noise the Reader.

52. But besides the indecency of the thing,

and the interruption it gives to others, 'tis very injurious to themselves; a kind of partial excom∣munication of their own inflicting; which ex∣cludes them from part of the divine Offices, and from that part too, which is of the most uni∣versal concern, I mean the confession of sins, which the wisdom of our Church has fitly placed in the beginning of her Service, as the necessary introduction to all the rest. For considering how obnoxious we all are to the wrath and vengeance of God, our first business is to deprecate that by an humble confession of our guilt. Would any Malefactor that had forfeited his life to Justice, come boldly to his Prince, and without taking notice of his crimes, importune him to bestow the greatest favors & dignities upon him? Yet 'tis the very same abrupt impudence in us, to suppli∣cate the divine Majesty before we attemt to atone him, to ask good things from him before we have acknowledged the ill we have doe against him. And to such God may justly make such a return as Augustus did to one that entertained him much below his greatness, I knew not before that we were such familiars.

53. It will much better become them to anti∣cipate the time, to wait at the posts of his doors, Pro. 8. and contrive to be there before the Ser∣vice begins, that so by previous recollection they may put their minds in a fit posture of address at the public Audience: which (by the way) speaks it to be no very laudable custom which al∣most

universally prevails, that those few who do come early, spend the interval before service, in talking with one another, by which they do not only lose the advantage of that time for prepara∣tion, but convert it into the direct contrary, do thereby actually unfit and indispose themselves. Godknows our hearts even in their most compo∣sed temper, are too apt to create diversions; we need not start game for them to chase, and by pre∣facing our Praier with secular discourse, make a gap for the same thoughts to return upon us in them. Besides in relation to the place, it has a spice of profaneness, 'tis the bringing the Moabite and Ammonite into the Temple, Deut. 23. 3. a kind of invasion on Gods propriety, by introducing our worldly concerns or divertisments into the house which is called by his name, solemnly de∣dicated to him, and therefore dedicated that it might be his peculiar. So that with a little vari∣ation, we may to such apply the expostulatory re∣proof of the Apostle to the Corinthians, 1 Cor. 11. 22. what, have ye not houses to talk and converse•…•… in, or despise ye the Church of God? But this is 〈◊〉〈◊〉 confess a reproof that will not reach to many, there being so few of the better sort that come early enough to talk before Service, and as for those who talk at it, we have already rankt them under another Classis. Yet give me leave to add that those fall not much short of that degree of profaneness, who come late only because they are loth to rise, or to abate any thing of the curiosi∣ty

of their dress. For she that prefers her sloth or her vanity before Gods Service, is like (how decently soever she behave her self) to give but an unsignificant attendance at it.

54. But I guess this may in many proceed from another cause, which tho less ill in their in∣tention, is not so in respect either of its unreason∣ableness or its effects, and that is an unequal esti∣mate they make of the parts of Gods Service. This last Age has brought in such a partiality for Preaching, that Praier seems comparatively (like Sarah to Hagar) despicable in their eyes: so that if they can but come time enough to the Sermon, they think they have discharged the weightier part of the Law, and of their own duty. This mis∣perswasion, tho it have too generally diffused it self through both Sexes, yet seems to have bin very especially imbibed by the female. And besides the evidence that Sunday gives; the week-daies afford no less. Let there be a Lecture tho at the remotest part of the Town, what hurrying is there to it, but let the Bell tole never so loud for the Canonical hours of Common Praier, 'twill not call the nearest of the Neighbor-hood. I speak not of those who are at defiance with our Service, •…•…nd have listed themselves in separate Congrega∣tions (for I intend not to trace them through their wild mazes) but of those who yet own our Church, and object not to its Offices, but only have suffered their valu for them to be insensibly undermined by their greater zeal for Preaching.

God sure intends a Harmony in all sacred Ordi∣nances, and would not have set up a party against another, but mutually assist each others opera∣tion upon us: thus Praier disposes us to receive benefit by preaching, and preaching teaches us how to pray aright, and God grant we may long enjoy the public opportunities of both. Yet since this Age has brought themto a competition, I must take leave to say, that if we come impartially to weigh Praier and Preaching, the Ballance will incline another way then it seems with many to do, and we shall find Praier the more essential part of Religion.

55. The end of Preaching is twofold, either to teach us what we know not, or to excite us to practise what we already know: now in relation to the first of these ends, I suppose there is a wide difference between Preaching at the first promulgation of the Gospel, and now: 'twas then the only way of revealing to the World the whole mystery of our Salvation, so that the Apostles in∣ference was then irrefragable, How shall they be∣lieve on him of whom they have not heard, and how shall they hear without a Preacher? Ro. 10. 14. But where Christianity is planted, and the New Testa∣ment received, we have therein the whole do∣ctrine of Christ; nay we have not only the matter but the very form of many of those Sermons which Christ and his Apostles preached; so that unless we think them not sufficiently gifted, we cannot but acknowledg, we have in them ampl•…•…

instruction both for Faith and Manners; enough, as the Apostle speaks, to make us wise unto Sal∣vation, 2 Tim. 3. 15. And the reading of those be∣ing a considerable part of our Churches Service, we have the most genuine Preaching even before the Minister ascends the Pulpit. Besides, for the help of those whose youth or incapacity dis∣ables them from making collections thence for themselves, our Church has epitomiz'd the most necessary Points of Belief and Practice in the Ca∣techism, not (as the Roman) to preclude their far∣ther search, but to supply them in the interim till they are qualified for it; and by that early infu∣sion of Christian Principles, to secure them of that knowledg which is simply necessary to their Salvation.

56. Now sure, to people in this state, Preach∣ing is not of so absolute necessity in respect of in∣struction, as it was to those who from Heathenism and Idolatry were to be brought first to the Knowledg, and then to the Faith of Christ. We seem therefore now more generally concern'd in the other end of Preaching, the exciting us to Practice; for alas, there are few of us who stum∣ble on sin for▪ want of light, but either through heedlesness, and want of looking before us, or else by a wilful prostration of our selves to it; so that we often need to be roused out of our negli∣gence, to be frighted out of our stubbornness, and by a close application of those truths we either forget or suppress, be animated to our Duty. And

for this purpose Preaching is doubtless of excel∣lent use, and the nauseating of it shews a very sick constitution of mind; yet sure the over-greedy desire may be a Disease also. He that eats more than he can concoct, does not so much assist as op∣press nature, & those that run from sermon to ser∣mon, that allow themselves no time to chew, much less to digest what they hear, will sooner confound their brains then better their lives. Nay, it oft betraies them to a very pernicious delusion, it di∣verts them from many of the practical parts of Piety, and yet gives them a confidence that they are extraordinarily Pious; and by their belief that Religion consists principally in hearing, makes them forget to try themselvs by that more infallible test of doing God's will. So that where∣as God never design'd Preaching for more then a guide in their way, they make it their way, and their end too; and Hearing must, like a circle, begin and terminate in it self.

57. I am sure in secular concerns, we should think him a very unprofitable servant, that after his Lord had given him directions what to do, should be so transported with hearing his instru∣ctions, that he should desire to have it infinitly repeated, and so spend the time wherein he should do the work. And we have reason to think God will make the same judgment of those who do the like in his service.

58. One would now think that this ravenous appetite of hearing should supersede all niceness

in it, yet we find it does not, but that som make▪ a shift to be at once voracious and squemish. If this spiritual food be not artificially drest, 'tis too gross for their palats; the Phrase must be ele∣gant, the words well accented, and the inticing words of mans wisdom which St. Paul disclaims in his Preaching, 1 Cor. 2. 4. is that which they prin∣cipally regard. Nay the memory of the Preacher becomes the most material Point of his Sermon, and the first glance on his Book prejudges him. I need not add the extravagances of an uncouth tone, a furious vehemence, or phantastic gesture, wherein the soul and vital efficacy of Preaching has bin solemnly placed. Now 'tis evident all these are but trivial Accomplishments; so that thosewho insist so much on them, do make Preach∣ing much less Sacred and Divine then indeed it is; and therefore cannot without absurdity lay the main stress of Religion upon it, or make that the highest of God's Ordinances, which owes all its gratefulness with them to the Endowments of men. Som may think I pursu this subject too far, but I am sure I do it not with design to dero∣gate from the juct respect due to Preaching; on∣ly I would not have it monopolize our esteem, or justle out another Duty, which is of more con∣stant use, and indispensible necessity.

59. And such certainly is Praier, that respira∣tion of the soul, which is so necessary, that it ad∣mits not of long intermission, and therefore seems to carry the same proportion to hearing, which

breathing does to eating: we may make long in∣tervals of feeding, and yet subsist; but if we should do so in breathing, we cannot recover it. Praier is the morning and evening Sacrifice under the Law, which God ordained should be perpetual; whereas Preaching is but like the Readings in the Synagogues on Sabbaths and Fe∣stivals. Indeed, however we have confounded the terms, 'tis Praier only that can properly be called the worship of God; 'tis that by which we pay him his solemnhomage, acknowledg his so∣veraignty, and our own dependence. When we hear, we do no more then what every Disciple does to his Master; but when we pray, we own him as the spring and source of all the good we expect, as the Author of our Being, and the Ob∣ject of our Adoration, in a word, we do by it profess him our God; it being an impress of meer natural Religion to supplicate the Deity we acknowledg.

60. And as by Praier we render the greatest Honor to God, so likewise do we procure the greatest advantages to our selves. Praier is the powerful Engin, by which we draw down Bles∣sings; 'tis the key which lets us into the immense Storehouse of the Almighty; nay 'tis that upon which the Efficacy of Preaching depends. The Word is but a dead letter without the Spirit; and God has promised the Spirit to none but those that ask it, Luk. 11. 13, So that Praier is that which enlivens and inspirits our most sacred acti∣ons;

and accordingly in Scripture she find it still a concomitant in all Ecclesiastical concerns. When an Apostle was to be substituted in the room of Judas, we find, they referred it not to the decision of lots, till God, who had the sole disposing of them, Prov. 16. 33. had bin invoked by solemn Praier, Act. 1. 24. So when Barnabas and Saul were to be separated to the Ministry, tho the appointment were by the Holy Ghost, yet that superseded not the necessity of Praier; the Apostles praied, (yea, and fasted too) before they laid their hand on them, Act. 13. 3. Nay, our Bles∣sed Savior Himself, tho He knew what was in man, and needed no guidance but his own Omniscience in this choice: yet we find that before his Election of the twelve Apostles, he continued a whole night in Praier to God, Luk. 6. 22. doubtless, to teach us how requisit Praier is in all our impor∣tant interests, which like the Pillar of Cloud and Fire to the Israelites, is our best Convoy through the Wilderness, through all the snares and tem∣tations, through all the calamities and distresses of this World, and our most infallible Guide to the Land of Promise.

61. And sure when all these are the proper∣ties of Praier, tho privat, they will not less be∣long to the public; such a conspiration and union of importunate Devotion, must have a propor∣tionable increase in its effect; and if Heaven can suffer violence by the fervor of one single Votary,

with what storm, what batteries will it be scaled by a numerous Congregation? We find the Church is, by Christ, compared to an Army with banners, Cant. 6. 3. but sure never is this Army in so good array, in so invincible a posture as upon its knees. The Ecclesiastical story tells us of a Legion of Christians in Aurelius's Camp, who in that posture discomfited two assailants at once, the enemy and the drought; that breath which they sent up in Praiers, like a kindly exhalation return'd in rain, and relieved the perishing Ar∣my: and had we but the same fervor, and the same innocency, could we lift up but as pure hands as they did, there would be no Blessing beyond our reach. But the less any of us find our selves so qualified, the more need we have to put our selves among those that are.

62. There is an happy contagion in good∣ness; like green wood, we may perhaps be kind∣led by the neighboring flame; the example of anothers zeal may awake mine. However, there is som advantage in being in the company: those showers of benediction which their Praiers bring down, are so plentiful, that som drops at least may scatter upon those about them. We find Elisha for Jehoshophat's sake, endured the presence of Jehoram, whom otherwise he professes he would not have lookt towards, 2 King. 3. 14. and God may perhaps do the like in this case; and as he prospered Potiphar for Joseph's sake, Gen. 39. 23.

so the Piety of fome few may redound to the be∣nefit of all. From all these considerations I sup∣pose may sufficiently be evinced the necessity and benefit, of public Praier, and consequently the unreasonableness of those, who upon any pretence neglect it. I shall now only beseech those to whom I speak to make the application to them∣selves, and to shew they do so by their more early and more assiduous attendance on it.

63. There is also another Duty to which many of these to whom I write seem to need some incitation, and that is Communicating, a part of Devotion which the looser sort scarce ever think in season till their death beds, as if that Sacra∣ment like the Romanists Extreme Unction, were only fit for exspiring souls, but to such we may apply the words of the Angel to the woman, Lu. 24. 5. Why siekye the living among the dead? Why think ye that the Sun of Righteousness is only to shine in the shades of death, or that Christ is never to give us his flesh, till we are putting off our own; 'Tis one principal end of that Sacra∣ment to engage and enable us to a new life; how preposterous then is it, how utterly inconsistent with that end to defer it to the hour of death 'Tis true 'tis a good Viaticum for such as are in their way towards bliss, but it is too bold a hope, to fancy that it shall in an instant bring them into that way, who have their whole life posted on in the contrary: the roads to Heaven and Hell lie

sure too far asunder to be within distance of one step, nor can it with any safety be presumed that once receiving at their death, shall expiate so ma∣ny wilful neglects of it in their life.

64. But I shall suppose these total Omissions are not a common guilt: yet with many others the fault differs only in degree, they do not wholly omit, but yet come so infrequently as if they thought it a very arbitrary matter whether they come or no. And this truly is observable in ma∣ny who seem to give good attendance on other parts of divine Worship, for indeed 'tis a sad spectacle to see, that let a Church be never so much crouded at Sermon, 'tis emtied in an instant when the Communion begins, people run as it were frighted from it, as if they thought with those in Malachy, that the table of our Lord is pol∣luted, Mal. 1. 12. that some pest or infection would thence break forth upon them. A strange indignity to the Majesty, and ingratitude to the love of our Redeemer. Let a King, or but some great man make a public entertainment, how hard is it to keep back the pressing multitude: many Officers are necessary to repel the uninvi∣ted guests, and yet here there needs more to drive us to it, tho the Invitation be moregeneral, and the Treat infinitly more magnificent.

65. I know this fault (like many other) shrouds it self under a fair disguise, and this bar∣barous neglect pretends to the humblest venera∣tion.

People say 'tis their great reverence they have for the Sacrament that keeps them at so great a distance; but sure that is but a ficti∣tious reverence which discards obedience; and when Christ commands ou•…•… coming, our drawing back looks more like stubborness and rebellion, then awe and respect. I suppose we pretend not to exceed the Primitive Christians in humility and godly fear, and yet they communicated daily, and therefore sure our reverence is of a much differing make from theirs, if it produce such contrary effects. Indeed 'tis to be feared that many put a great cheat upon themselves in this matter. The Eucharist is justly accounted the highest of divine Ordinances, and those who think of no preparation in other, yet have some general impressions of the necessity of it in this; but the uneasiness of the task discourages them, they dare not come without a wedding garment, and yet are loth to be at the pains to put it on, so that all this goodly pretext of reverence, is but the Devil in Samuels Mantle, is but sloth clad in the habit of humility.

66. And to this temtation of sloth, there is another thing very subservient, and that is the easie and slight opinion which is commonly taken of sins of Omission, many are startled at great Commissions think them to carry a face of defor∣mity and horror, who in the mean time look on Omissionsonly as privations and meer nothings, as

if all the affirmative Precepts were only things of form, put in by Godrather to try our inclinations, then to oblige our performance; and so were rather overtures and proposals which we may as∣sent to or not, then injunctions which at our peril we must obey. A fancy no less absurd then impious. That God should be content so to compound with his creatures (and like a Prince overpower'd by his vassals) consent to remit all their homage, absolve them from all positive Duty, so they would be but so civil as not to flie in his face, or to commit outrage on his Person. But this wild imagination needs no other confutation, then that form of inditement our Savior gives us as the Model of that which shall be used at the last day, Mat. 25. where the whole Process lies against sins of Omis∣sion, and yet the sentence is as dismal and irre∣versible, as if all the Commissions in the World had bin put into the Bill.

67. And certainly of all Omissions none is like to be more severely charged then this of communicating, which is not only a disobedience, but an unkindness, which strikes not only at the Autority but the Love of our Lord, when he so affects a union with us that he creates Mysteries only to effect it, when he descends even to our sensuality, and because we want spiritual appe∣tites, puts himself within reach of our natural; and as he once veil'd his Divinity in flesh, so now veils even that flesh under the form of our cor∣poral

nourishment, only that he may the more in∣dissolvably unite, yea incorporat himself with us. When I say he does all this, we are not only im∣pious but inhuman if it will not attract us. Nay farther, when he does all this upon the most en∣dearing memory of what he has before don for us, when he presents himself to our imbraces in the same form wherein he presented himself to God for our expiation, whenhe shews us those wounds which our iniquities made, those stripes by which we were healed, that death by which we are revi∣ved, shall we to compleat the Scene of his Passion, force him also to that pathetic complaint, Lam. 1. 12. Have ye no regard all ye that pass by? Shall we instead of smiting our breasts (as did other witnesses of his sufferings) turn our backs? If we can habitually do this, 'tis to be feared the next degree will be to wag our heads too, and we shall have the profaneness toderide, what we have not the Piety to commemorate.

68. And this seems to be no improbable fear, for in Religion there are gradual declinations as well as advances, coldness and tepidity will (if not stopt in its progress) quickly grow to lothing and contemt. And indeed to what can we more reasonably impute the great overflowings of pro∣faneness among us, then to our ill-husbanding the means of Grace? Now certainly of all those means there is none of greater energy and power then the blessed Sacrament,

69. Were there no other benefit derived from it save that which the preparation implies, 'twere very consider able. It brings us to a recol∣lection, fixes our indefinit purposes of searching and trying our waies, which else perhaps we should infinitly defer, stops our carreer in sin, and by acquainting us with our selves, shews us where our danger lies, and how we are to avert it, what breaches are made in upon our souls, and how we must repair them, all which are with many sel∣dom thought of, but when the time of commu∣nicating approches. We live so far off from our selves, know so little what is don in us that we answer the description the Prophet makes of the surprize of Babylon, of which the King knew nothing till post after post run to inform him that his City was taken at one end, Jer. 51. 31. we often lie secure while the enemy is within our walls, and therefore they are friendly alarms which the Sacrament gives us to look to our de∣fence. But if when the Trumpet sounds none will prepare himself to the Battel, if when the Minister give▪ warning of a Sacrament, and the preparation it requires, we go our waies, and with Gallio care for none of th•…•…se things, or with Felix, Acts 24. 26. put it off to a convenient time, we wilfully expose our selves, and 'tis but just Christs dreadful menace should be executed upon us, that we die in our sins, who will frustrate such an opportunity of a rescu from them.

70. But 'tis not only this remoter and acci∣dental advantage (this preventing Grace) which the Holy Eucharist affords, it contains yet greater and more intrinsic benefits, is a Spring of as∣sisting Grace also, 'tis a Magazine of Spiritual Artillery to fortifie us against all assaults of the Devil, the great Catholicon for all the Maladies of our Souls, that which if duly received, will qualifie us to make St. Pauls boast, Phil. 4. 13. I can do all things through Christ which strengthens me. In a word 'tis to us whatever we need, Wis∣dom, Righteousness, Sanctification, and Redem∣tion, because it possesses us of him who is so, 1 Cor. 1. 31. so that whenever we neglect it, we mani∣festly betray our own interest, and do implicitly chose death whilst we thus run from life.

71. Thus we see there is a concurrence of all forts of Arguments for this Duty, oh that some (at least) of them may prevail! If we are not tractable enough to do it in obedience▪ yet let us be so ingenious as to do it for Love, for Grati∣tude, or if for neither of those, let us be at least so wise as to do it for interest, and advantage. I know people are apt to pretend business, the Farm and the Oxen must excuse their coming to the Feast, but alas what business can there be of equal necessity or advantage with this? Yet even that Apology is superseded to those I now speak to, who as I observed before have lesure more then enough, so that it would be one part of the

benefit, its taking up some of their time: let me therefore earnestly beseech them, not to grudg a few of their vacant hours to this so happy an emploiment.

72. Did any of their near Friends and Rela∣tions invite them to an interview, they would not think him too importune, tho he repeated the summonsweekly, nay, daily, but would punctual∣ly observe the meeting: And when their Savior much seldomer entreats their company, shall he not obtain it? must he never see them but at two or three solemn times of the year? and shall they wonder at any intervening invitation (as the Shu∣namites husband did at her going to the Prophet when it was neither new Moon nor Sabbath, 2 Ki. 4. 23.) and tell him 'tis not yet Easter or Christ∣mas, this were not only to be irreligious but rude; and methinks those who stand so much upon the particulars of Civlity to one another, should not then only lay aside their good manners when they are to treat with their Redeemer. Certain∣ly he is not so unpleasant company that they need shun his converse: if he do appear so to any, 'tis that shunning that is the cause of it. He does not open his tresures to strangers: they that come now and then for form sake, no wonder if their entertainment, be as cold as their address. They that would indeed tast how sweet the Lord is, Psa. 34. 8. must by the frequency of their com∣ing shew the heartiness of it, and then they would

indeed find it a feast of fat things, as the Prophet speaks.

73. In a word, let them but make experiment, resolve for a certain time (be it a year or there∣abouts) to omit no opportunity, (and withall no due preparation) of co•…•…nicating, I am a lit∣tle confident they will afterwards need no other importunity but that of their own longings: the expiration of that definit time will prove the beginning of an indefinit, and their resolutions will have no other limit but their lives. For cer∣tainly there is not in all the whole mystery of Godliness, in all the Oeconony of the Gospel, so expedite, so infallible a means of growth in Grace, as a frequent and worthy participation of this blessed Sacrament; I cannot therefore more perti∣nently close this Section, then with this exhorta∣tion to it, by which they will not only compleat all their Devotions, crown and hallow the rest of their Oblations to God, but they will be advanced also in all parts of practical Piety▪ for tho this and other sacred Offices be perform'd in the Church, the efficacy of them is not circumscribed within those walls, but follows the devout soul through all the occurrences of human life.

74. She that has intently consider'd the pre∣fence of God in the Sanctuary, has learn'd so much of his ubiquity, that she will not easily for∣get it in other places, and she that remembers that will need no other guard to secure her innocence,

no other incentive to animate her endeavors, since she is view'd by him who is equally powerful to punish or reward, who regards not the persons of the mighty, nor can be awed into the conni∣vance of a crime. Indeed a serious advertence to the divine Presence, is the most certain curb to all disorderly appetites, as on the contrary the not having God before their eies, is in Scripture the comprehensive description of the most wretch∣less profligated state of sin. It concerns there∣fore all those who aspire to true Piety to nurish that awful sense in their hearts, as that which will best enable them to practice the Apostles advice, 2 Cor. 7▪ 1. To cleanse themselves from all filthiness of the flesh and spirit, and to perfect holiness in the fear of God.

75. I am sensible that this Section is spun out to a length very unproportionable to the former; but as the principal wheel in an artificial move∣ment may be allowed a bulk somwhat answerable to its use, so upon the same account, the size of this is not unjustifiable; the Piety which this de∣signs to recommend being the one necessary thing, which must influence all other endowments. We know the course resemblance Solomon makes of a fair woman without discretion, that she is like a jewel of gold in a swin•…•…s sn•…•…ut, Prov. 11. 12. but even that discretion (if any such could be) without Piety were but the adding one jewel more, ex∣posing another valuable thing to the same despi∣cable

ridiculous use. But to speak truly there is no real discretion, where there is no Religion: & therefore Solomon seems in this place to under∣stand by it that practical Wisdom, which in the sacred Dialect (his writings especially) is equiva∣lent to the fear of the Lord. 'Tis true, there may be a rallying wit to scoff and abuse, a serpentine Wiliness to undermine and deceive, but that sort of Wisdom (like that of Achitophel) finally converts into foolishness, does very often appear to do so in this life, but most certainly in the next, because it builds upon a falsebottom, prefers tem∣poral things before eternal. And as neither beau∣ty or wit (the two celebrated accomplishments of women) so will neither Greatness and Honor give any advantage without Piety, 'twill only (as hath bin already observed) make them more exemplary sinners, inflame the account, and so ex∣pose them to a greater degree of condemnation, for sure 'tis not their Sex that will rescu them from the dismal denunciation of the Wise man. Wisd. 6. 6. Mighty men shall be mightily tormented, I conclude all with another irrefragable maxim of the same Author, Whether one be Rich, Noble, or Poor, their Glory is the Fear of the Lord.