A Minister's Counsel TO THE YOUTH OF HIS PARISH, When Arrived to Years of Discretion.  
Recommended to the Societies in, and about London.  
BY FRANCIS BRAGGE, B.D. Vicar of Hitchin in Hertfordshire.  Wherewith shall a young man cleanse his way, Psal. 119.9. 
LONDON, Printed for R. Wellington at the Lute in St. Paul's Churchyard, 1699.   

THE PREFACE.  
WE have of late had several Useful Discourses published, concerning the Education of Children, in order to the laying the First Foundation well: I pray God they may have the intended good Effect!  
But, tho' a Religious and Prudent Management of Youth Betimes, is of Infinite Consequence, and gives 'em many happy Prepossessions, and no Care in the Conduct of it can be too great; yet, 'tis but too too often found, that All is soon defeated, when young Persons become their Own Governors, and are left to their Own Disposal.  
I therefore thought it might do some Service, to carry on the same Pious Design a little further, and give some few Advices, whereby Manhood likewise might receive an early Bias to what is truly Religious and Good; and Innocence and Happiness run through all the Stages of this Life, and end at last in the Blisses of Eternity.  
What is here published was prepared at first for the use of those under my own Care, and delivered to them in several Discourses: But hoping it might be serviceable to others too, I determined to send it abroad.  
I'm very sensible, That to the following Advices I might have added more; and some, it may be, will wonder that I have not; but I was loath to swell the Book to a discouraging Bulk, considering that 'twas designed for the Perusal of Young Gentlemen.  
As for my Choice of these, I hope 'twill justify itself; and I have endeavoured so to manage them, as might best engage their Attention to whom they are addressed, and give a right Seasoning to the Minds of those, who are the Hopes of the Present Age, and upon whose Virtue and good Principles very much depends the Religion and the Happiness of that which may Succeed it.  
Happy shall I be, if in any measure instrumental to so great a Good as this! But 'tis God alone that gives the Increase, tho' an Apostle be the Planter.  
His Blessing, therefore, I most humbly beg, upon what is sincerely intended for his Service, and the Public Benefit!   

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ADVICE TO Young Gentlemen Arrived to Years of Discretion.  
THE Beginnings of Manhood are so beset with Temptations to what is Ill, from unexperienced Liberty, full Possession of Estate, Vigour of Nature, Warmth of Passion, and the like; that more than ordinary Care is needful to manage all this well, in the midst of a World full of Wickedness, Deceit and Flattery, and as yet untried: And all the Aids of Reason and Religion will not be too much, especially when 'tis considered how great an Influence the two or three first Years of a Man's Own Government have, upon the Happiness of his whole Life to come.  
Religion, no doubt, is the Rule in General, by which we All, both Young and Old, must steer our Course, in order to our Happiness; and which we shall find to be the best Reason too; but because the Age and Circumstances of such as are newly freed from the Inspection and Restraints of Governors and Tutors, and beginning the World upon the Stock of their own Prudence and Discretion, require a suiting and adapting some Particular Advices to them, I recommend these few that follow to their attentive Consideration; in hopes, that by God's Blessing, the employing their First Thoughts and Blooming Reason upon such Serious Subjects, may give their Minds a right Taste and Relish, and make such lasting good Impressions, as will be of unspeakable Advantage in their future Life.  

The First Advice.  
AND first of all, 'tis very advisable for them sometimes to call to mind that they are Creatures; That an Infinitely Wise, Powerful, and Good Being made them what they are; That the Powers they have of Thinking, Acting and Enjoying, are all his Gift; and as the Life they have already Lived, and all the Blessings of it, are owing to His Goodness and Support, so every Minute of their Life to come, and all their Hopes and Expectations, depend entirely upon His Care and Providence, who Governs and Disposes all things which He at first Created.  
Such Reflections as these, if at all dwelled upon, and pursued any thing home, will Imprint so Awful, and with all so Lovely an Idea of God upon the Mind, and give a Man so true a Notion of Himself; as will be a Great Security against those many Miscarriages incident to Youth, and be the Groundwork of an Excellent Religion.  
So long as they remember, that upon God is their whole Dependence; that every thing they Love and Delight in is derived to them from Him: The Quicker Apprehension young Persons have of the Excellency of their Nature, and the Plenty and Happiness of their Circumstances; the fonder they are of their New-springing Life; the more they are sensible of the Blessings that surround and smile upon them, and pleased with the Prospect of many Happy Years to come; the more Reason will they find to Admire, and Love, and Praise the Divine Author of all this, and endeavour still to continue in His Favour, and by no Means to forfeit His Blessing, by any Instances of Disobedience.  
No Argument can be more engaging to Exact Duty, than such a one as this: My All's at stake, I must be Governed, or I'm undone; All I enjoy I have from His Bounty who commands me this; and if I lose his Favour, he withdraws his Blessings, and I shall no more enjoy any thing. Besides, the Gild of basest Ingratitude will  ever lie heavy upon me, should I deny Obedience to my greatest Benefactor; to whom I own whatever I delight in, and even my very Life.  
If Infinite Beauty and Infinite Goodness will not command my utmost Services and sincerest Love, what will? And where can there be more perfect Beauty and Excellency, and greater Goodness, than in Mine and the World's Creator! who hath communicated Being and Happiness to all the Universe, and by whose Bounteous Hand we are all supplied, with abundant Plenty of our proper Good!  
For the same Reasons therefore that we love any thing, we shall find ourselves strongly engaged to Love our Creator infinitely more; and Imitation and Obedience will naturally follow True Gratitude and Love. So that  
Would Young Persons be but persuaded, 
Eccles. 12.1.  as the Wise King Advises, Thus to Remember their Creator in the Days of their Youth; That His Hands have made them and fashioned them; and trace their Life and their Happiness up to its Eternal Spring: And would they do this seriously, and not too seldom, what Religious Affections would it not excite?  
What Self-Annihilation, and Humblest Thankfulness; content in every Change of their Condition, and Modesty and Moderation in their greatest Prosperity! What Admiration at the Divine Wisdom, and Power, and Goodness, and entire Resignation of themselves to all his Disposals, and resolved Conformity to all his Pleasure! And what a happy Influence upon their future Life, such a Temper of Mind as this would have, is not to be expressed.   

The Second Advice.  
BUT Secondly, 
Advice 2  Let them Remember too that they are Christians; the Disciples of Jesus, that Eternal Son of God, the King of Glory, who is the Saviour of the World. Who, from a most deplorable Condition into which Mankind had plunged themselves by Sin, by his Bitter Sufferings in their stead, and cruel Death upon a Cross, Redeemed and Raised them up to Infinitely Happy Circumstances, and most Glorious Hopes. And that upon this Reasonable Condition only, that they Believe what He has done and suffered for them to be sufficient to their Salvation, and trust in it as the only Meritorious Cause of it; and give full Assent to the Great Truths He hath made known to them, and carefully observe what He hath commanded, in the Gospel Revelation. All which was engaged for them in their Baptism, or Admission into this Happy Society, and which they have since Agreed to and Ratified in their own Persons, at their Confirmation.  
There is no Title in the World, that carries with it so much Honour, employs so much Happiness, and reminds of so much Duty, as that of Christian.  
It bespeaks a Man a Friend and a Favourite, 
Rom. 8.14. etc.  nay a Brother of the Son of God, received by Adoption into the same near Relation to the most High; an Heir of God, and Coheir with Christ of Eternal Glory in the Highest Heavens. 
1 Joh. 3.2.  Where he shall be made Like to his Heavenly Father in all his Communicable Excellencies; and in the Bosom of Jesus for ever enjoy the most consummate Felicity. And all this from a state of Enmity with God, and open Rebellion; which had deservedly brought His Curse upon him, made him the Object of the Divine Hatred and Vengeance; which would have made him extremely Miserable to Eternal Ages, had not the most Compassionate Jesus made an Atonement with His Blood, and Introduced this wondrous Happy Change.  
But then, what Vast Obligations lie upon all Christians for such Amazing Favours as these!  
As first, so far to know themselves, as to Live suitable to the High Honour conferred on them by God; which the Apostle styles Walking worthy of the Vocation wherewith we are called, 
Eph. 4.1.  and not to Degrade themselves by vile and finful Courses. If God has raised 'em from so Low and Miserable, to so Glorious and Happy a Condition, 'twill be Inexcusable Meanness of Spirit, and contrary to all the Principles of Honour, to become Slaves and Drudges for such pitiful base things in comparison as the Objects of Sense, and the Enjoyments of Brutes; and forgetting their Treasure in Heaven, the Crown that awaits 'em there, employ all their Thoughts and their Diligence, upon the Trifles of this Earth.  
Again; If they are the Purchase of the Son of God, Redeemed by the Inestimable Price of His most Precious Blood, from the Extremest Misery; there's all the Reason in the World, that they should entirely Dedicate themselves to His Service, as no longer their own, 
1 Cor. 6.20.  and Glorify that Blessed Saviour of theirs with their Bodies and their Spirits which are his.  
Would a Slave, ransomed from the Mines or Galleys, think much for ever to serve and obey his Redeemer!  
Would a Wretch, condemned to the Rack or Wheel, there to be Tortured to Death, think any thing too much to do, for that dear kind Man, who procured for him his Pardon! Can his Life and his Liberty be employed better, than in doing him Honour, to whom he owes both! And how would our Blood rise against that ungrateful Wretch, who would take no Notice of all this; or at most, return a few cool dry Thanks, and refuse some easy reasonable piece of Service that was requested of him, or put it off, till he had nothing else to do!  
What Love and Duty then can be enough, to the Great Saviour of the World, from Misery infinitely greater than the most witty Malice upon Earth could e'er invent, and which too Never, Never should have End; and who, besides, has raised us to a State as Glorious and Happy, as that we are redeemed from, would have been Wretched and Miserable!  
And can we think the most Compassionate Jesus, who underwent such barbarous cruel Usage, and lost his Life in Torment for our Sakes, would e'er require of us unreasonable Things? No, no; All His Commands are Holy, Just and Good, contrived on purpose to carry on the Gracious Design of making us both now and ever completely Happy; and that at length, we may have full Possession of what he has purchased for us.  
That he may see the Blessed Effects of the Agonies and Travel of his Soul, and conduct his little Flock (which men's own Obstinacy does make so little) into the blissful Kingdom of his Father; That where he is there they may be also, 
Joh. 17.24.  and behold and partake of his Glory.  
How can we better spend the Prime and Flower of our Age, than in the Service of so Good a Master, and who himself did lead the way; performed what he requires of us; and made his excellent Precepts look still more lovely, by the Lustre of his own Example!  
Nothing can more commend the True Nobleness and Generosity of our Spirits, than in the midst of those Temptations which surround us at our First Entrance into the World, to Remember our Obligations to Jesus our Best Friend; and freely lay our Fortunes, our Strength, our Reason, our Affections, our very Life, down at his Feet, to be entirely Governed and Directed by him; who once, as great a Person as he was, submitted to Poverty, suffered the greatest Hardships, and e'er he arrived to half the Age of Man, became a Sacrifiee for us.  
Certainly we can't but think this highly reasonable; especially since we are so firmly engaged to it by the most Solemn Promises and Vows; which every Christian, we know, as such, lies under.  
And therefore, unless we think that Youth will excuse us from every thing of this Serious Nature, and that the Promises we make to our Creator and our Saviour, are of less Regard than those we make to Men; we must, upon all accounts of Honour and Justice, as well as the Reason of the Thing, apply ourselves, and that with the soon, to be as good as our Word, and conform our Faith and Practice to the Gospel Revelation; as being the Condition, necessary to be performed on our Part, in order to our being finally the better for what Christ has done on His. And that such is the Condition, no grown Christian, that has been duly instructed in his Religion, (as we all along suppose those to be, to whom these Advices are given) can be to learn.   

The Third Advice.  
OUR next Advice therefore to Young Persons shall be, relating to their Christian Faith; or in what manner they are to give their Assents to the Great Truths revealed to us in the Gospel.  
And but too much need there is of Advice in this Case, in an Age when 'tis accounted a great piece of Folly and Meanness of Spirit, strange Credulity, unbecoming Rational Creatures, to Believe any thing that they cannot fully understand and Comprehend; whereby the Awful Mysteries of our Holy Religion, which make it to be what it is, and distinguish it from all others; by the ill Arts of Sophistry, far-fetched Glosses and Interpretations of Men over-confident of the reach of their own Understandings, are brought down even to nothing, and made Contemptible.  
But if this be not the very Height of Profane Arrogance, what is! 'Tis the Destruction of all Divine Faith, and the greatest Ridiculing of Religion, when the most exalted Truths of it shall be twisted about and distorted according to men's extravagant Fancies, and made to submit to the Imperfect Reasonings of every Bold Intruder, that is Wise in his own Conceit.  
The Advice of St. Paul therefore is Highly needful to be recommended to all young Persons (whose forwardness and warmth of temper makes 'em generally too apt to grasp at every thing, and confide too much in their own Wit and Parts) St. Paul's Advice, I say, is very necessary for all young Persons in this Age of Religious Scepticism and Infidelity, which we have in 1 Cor. 3.18. Let no man deceive himself; if any man among you seemeth to be wise in this world, let him become a fool that he may be wise. That is, they should so far distrust their own Reason, in things of so Sublime a Nature as those we are now speaking of, as to move with the greatest Caution and Modesty in their Inquiries about such Truths as these. And tho, as 'tis fit they should, they make the best use they can of the Understanding God has given them, and endeavour by all due Means to Brighten and Improve it; yet still, Revelation should be valued as the surest Guide, and all their own Notions humbly submitted to it.  
For, consider a little; Does not common Experience assure any Man that will attend to it, how very Imperfect Humane Reason is at best? Don't we daily find that every Man's Understanding is of a very narrow Capacity in this World, and that in things much more within our Reach than the Depths of our Religion are?  
Now let any sensible Man say, which is the most rational Course for a Man, contrary to his own manifold Experience, and that of all the World, to centre in Himself in his Enquiry after Truths of the most exalted Nature; or in a due Sense of the Defects of his own Reason, to be very Diligent in seeking out, and making use of better Helps, and readily Assent to them upon the Testimony of the Divine Revealer, tho' he cannot Comprehend the Immense Truth, no r say, How such things can be?  
The things we now speak of, are such, as are utterly beyond the Reach, not only of Humane, but perhaps of any Created Understanding; and which, as they could never have been known by us at all, had not God been pleased to Reveal 'em; so, now they are Revealed, cannot be known perfectly and throughly, by any but the Divine Revealer. But now, every Man must needs confess, that things of so High a Nature, may be nevertheless True, for being Inconsistent with a poor ignorant Mortal's former Notions and Conceptions. That is in short, an Infinite Understanding may Reveal, what a Finite Understanding cannot Comprehend; which yet ought by no means to be an Argument against the Truth of the Revelation.  
And who that is a sincere Lover of Truth, but would most willingly embrace it, in what manner soever it might come to his Notice! How glad of greater Light in this Dark World, tho' for the present it may Dazzle his Understanding by its unusual Brightness, and make him the more sensible of the Darkness he was in before! Especially, when assured, that it proceeds from the Father of Lights, in whom is no Darkness at all, who is the Eternal Source of Truth, Infinitely Wise and Good, that can neither Deceive nor be Deceived, 
Psal. 36.9.  and in whose Light above it is, that we can really see Light.  
'Tis worth our while to take Notice here of the Behaviour of our Lord and his Apostles, towads the too curious Inquirers into the Secrets of the Kingdom; who we shall find have met with a Reprimand from them, instead of any more Particular Satisfaction.  
Thus when Nicodemus heard our Saviour Discoursing of the New Birth of a Christian, 
John 3.  and Interposed this Question, How can these things be? He could have no direct Solution of his Doubt; our Lord only upbraids his Ignorance of what his own Religion might have furnished him with some Notion of, and again affirms the Truth of what he had before asserted, and then Diverts to something else  
And at another time, when talking with the Jews about his being the True Bread, that came down from Heaven, 
John 6.  and of the necessity of Eating his Flesh and Drinking his Blood, if they would have the true Life and Spirit of Religion in them; He returns no other Answer to their Question, How can this Man give us his Flesh to eat? than by Affirming, that His Flesh and Blood were Meat and Drink indeed; and how exceeding happy the Effect would be, of eating the one, and drinking the other; and even to his own Disciples, all the Satisfaction he thought fit to give, so far as we can learn, was only this, The Words that I speak unto you, they are Spirit, and they are Life.  
When he discoursed of his being the Son of God, and One with the Father, and that from all Eternity, tho' in appearance but a mean afflicted Man; which exceedingly enraged the Jews against him, and urged them to Blaspheme: His way was only again and again to assert and affirm it, and demonstrate that it was so, by his Miracles; still leaving 'em in the Dark as to their Inquires how it could be so. And so for the Mystery of Trinity in Unity, which is plainly enough Asserted both by himself and his Apostles; neither he nor they, ever attempted the Explication of this Mystery, any more than they did of the rest.  
Indeed St. Paul gives the Corinthians some Description of the manner of the Resurrection of the Dead; 
1 Cor. 15.  which yet must be allowed to be One of the Great Mysteries of Christianity: But then we may take Notice, that to the curious Enquirer, How are they Dead raised up, and with what Body do they come? He ushers in his Answer, with this very plain Rebuke, Thou Fool.  
Now, since our Blessed Lord and his Apostles, thus waved the giving any Particular Explications of these, and the like Mysterious Truths, which yet they would have given, had it been needful, nay, so much as expedient, especially when so often urged to do it, methinks, it should be a sufficient Caution to every Man else, not to Intrude too far into those things which he has not seen. What they thought fit to leave as Mysteries, to be only Believed and Reverenced by Christians; methinks none that come after them should offer to unveil; but choose to exercise their Faith about 'em, rather than their weak benighted Reason; and even in the necessary Defence of them, follow the Scriptures as their surest Guide.  
And how happy would it have been for the Christian Church, had these Depths been always venerated at a Distance! And that Quickness of Parts, and Warmth of Temper, duly employed in Provoking to Love and Good Works, and in Confirming more and more the Foundation of our Faith, which was abused in Digging up and Destroying it; and Ruining that Charity, without which, tho' a Man speaks with the Tongues of Men and Angels, and understands all Mysteries, 
1 Cor. 13.2.  and all knowledge, St. Paul says, He is nothing.  
And if such way of Proceeding in these matters would have been the truest Wisdom in the Ages past, no doubt but it is so still in this. The sad Consequences of the want of which, and crying up the contrary Practcie, of laying open all Mysteries, are but too well known. It has indeed exposed Religion to Innumerable Wounds from all its Adversaries, and tends more than we can imagine, to Atheism, and all manner of Looseness and Debauchery.  
Highly needful therefore is it to give our young Reasoners Warning of so Dangerous a Rock as this, and persuade them to avoid it. And before I put an end to this Advice, which is of such mighty Consequence, let me appeal to their own Unbyass'd Reason, Whether a Man would not be better, much better employed, in humbly and thankfully embracing, what God has been pleased plainly to Reveal to his Church concerning the Incarnation of his Divine Son; for Instance, God Manifest in the Flesh to destroy the Works of the Devil; and in sincerely endeavouring to Imitate his most excellent Example, and pay Obedience to his Holy Precepts, than in making curious and nice Inquiries into the Nature of the Personal Union, which the more it is pried into, the more Humane Wit will be confounded, and nothing in the Conclusion but a Pernicious Brood of Heresies?  
Does it not more become us hearty to rejoice in the Satisfaction Christ has made for Sinners by his Bitter Death and Sufferings, and continually to pay our Humblest Acknowledgements, and Devoutest Praises, to God and Jesus for their wondrous Love, and make it our great Endeavour to perform those Conditions, upon which alone we can be Sharers in his Merits? Does not this become us better, than to raise subtle Questions, and be always Quarrelling about the Nature of that Satisfaction; and in the Scuffle commit such Wickedness, as will render it unavailable, if persisted in, to those that are so unchristianly engaged?  
The like may be said of the Mystery of the Adorable Trinity in Unity; concerning which, Thus much I may say, I hope, without Offence, That to be contented with what the Scriptures have plainly told us in this matter, and to give all Honour and Glory, Love and Obedience, to the Great Creator, Redeemer, and Sanctifier of the World, God Blessed for evermore, is more agreeable to the Piety and Humility of a Christian, than to tear the Church in pieces, and give the Enemies of our Faith too much occasion to Blaspheme and Ridicule it, by so fiercely opposing one another in our Explanations, of what will be an Inscrutable Mystery when we have done all.  
Finally, I may add, That he is much the wiser Man and better Christian, who with all due Awe and Reverence, and Preparation, frequently Addresses himself to the Holy Sacrament of the Body and Blood of Christ, and endeavours, in good earnest, to keep the Pious Resolutions he then makes; than he who perplexes himself, and disturbs and embroils the Church, about the manner of our Saviour's Presence there, and of our receiving him. And I can't but think Solomon's Counsel in this, as well as other Cases, to be very excellent, and worthy of our greatest Regard; Trust in the Lord with all thine heart, and lean not to thine own understanding. Prov. 3.5.   

The Fourth Advice.  
HAVING thus endeavoured to secure the Faith of young Persons; the next thing to be taken care of, is, their Obedience.  
Now the Main Spring of this, is a Devotional Temper of Mind, and a Quick Taste and Relish of good things; whereby we become fully persuaded, that 'tis not only our Duty, but our greatest Interest, upon all Accounts, to be Religious. This will make us employ our Thoughts, our Desires and Affections, upon Divine Objects in Good Earnest, and Quicken us on in the ways of Christian Virtue, with Satisfaction and Delight. Whereas, when Men are Cool and Indifferent to things of this Nature, Religion soon degenerates into bare Formality, and from thence decays into Nothing.  
The great Business then, is to engage the warm Affections of Youth upon Religion, before they are too far taken up with other things; to turn the stream of their Passions into the right Channel betimes, before they are Habituated to some other Course; nothing being more Difficult than when they are so, effectually to direct and keep 'em right.  
My next Advice therefore is, That they would cherish that Natural Disposition to Devotion, which is in most young People, before it is Destroyed and Quenched by Vice.  
Now by Devotion I mean, A settled Temper of Mind, arising from a Due and Lively Sense of the Supreme Excellency of God and Religion; whereby we entirely dedicate ourselves to his Service in the way he has directed; and in all things endeavour, and that with Warmth and Spirit, to behave ourselves towards him, as befits both him, and ourselves.  
I have given this Description of it, that we may know how to Distinguish it from Superstition and Enthusiasm, which are the two Mimics of Devotion, and often borrow its venerable Name: And 'twill not be amiss, if before we proceed any further, we consider a little the Several Parts of this Description, in order to our Forming right Apprehensions in a thing of so great Consequence.  
First then, True Devotion is a Settled Frame and Disposition of Mind; or such an Habitual quick Sense and Relish of Divine Things, as is ready to exert itself in Proper Acts upon Just Occasion, and Converse with God in Pious Thoughts and Desires; or Discourse of Pious Subjects, pro Re Nata, as Things offer themselves, and that with a kind of natural Freedom, Ease and Pleasure, as a Man talks with, or of a Friend, or any thing else; that he Admires, Reverences and Loves.  
Our seating it in the Mind is to show, that those who place it in any thing that is external, are mistaken in it; and the greatest Bodily Severities, the Life of a Hermit, Pilgrimages, and Prayers, and Presents, tho' made to the greatest Favourite of Heaven, Pomp and Splendour in Religious Worship to the highest Degree, and the like, all this is not Devotion, for that's seated within; and if the Mind may all the while remain Dead and Cold to Religion, as certainly it may, we must then call it by some other Name.  
For the same Reason Devotion does not consist in Rejecting all this, and conversing with Heaven only in hollow Sighs and Groans, without any outward Expressions of it at all; unless it be some odd convulsive Motions, which are to show, it seems, as some will have it, the mighty Force of the Impressions made within upon their Spirits. Men may be equally devoid of a truly Pious and Devout Temper and Disposition, that over-value, or utterly cry down such outward Religion as this: And 'tis always a sign of men's not knowing what True Devotion is, or else of their real want of it, when they are fierce and eager about what is so foreign to it; whether it be for or against it, is all one. Again,  
We say 'tis a settled Frame of Mind; that sudden Heats, and Flights of Fancy, and bold Pretences to great Familiarities and Intimaces with God, expressed in long and warm Discourses with him, accompanied with Melting Accents, an easy Flow of Words, and Gestures full of Ecstacy and Rapture, and it may be Tears too, that such Fits as these may not be taken for Devotion.  
If a Long Prayer would bespeak a Man Devout, than the Pharisees were so; who yet, as soon as Grace was said, Devoured the Houses of the Widow, and were, in our Lord's own Judgement, the very worst of Men. And as for the other Ornaments of Devotion, they are partly Nature and partly Art, for which Men are beholden to their Constitutions, and to frequent Use and Practice; and there are abundance of Instances of very bad Men, who have Prayed like Angels, when, at the same time, they were carrying on the most Hellish Practices.  
Warmth and Fervour relating to things Sacred, no doubt does highly become us, and will be in some measure where true Devotion is, and 'tis what we are now persuading to; and nothing in the World can be more apt to excite it, nor deserve it more, than the wondrous things of our most excellent Religion. But than it ought to be considered, that even this is not Devotion, but only an Attendant of it, a Bodily Passion that is stirred up by it; altho' it may, and does react upon the Mind, and heighten and increase that which is truly so.  
Thus the Fire that is brought to the Altar, first enkindles the matter to which it is applied; but then, that again adds Strength to the Flame, and makes it more vigorous and bright, till the Sacrifice becomes a whole Burnt-offering.  
All Tempers are not alike, nor are the best always equally in Tune; some are so Cool and Quiet, that nothing can Warm 'em to any sort of Passion; others, on the contrary, immediately set on fire by every thing. In some the prevailing Mixture is Heavy, Melancholy, and others are Lively, Brisk, and Forward, which must needs cause great Variety in men's outward Expressions of Religion; but to draw Conclusions from hence, as to the Inward Disposition of their Souls, is of very Dangerous Consequence.  
This indeed may be said, that those who are naturally Warm in every thing else, as young Persons generally are, 'tis an Ill sign, if they are not so in Religion too; and the Colder a Man's Temper and Constitution is, the more ought he to endeavour to Chafe, and Warm, and Inspirit it, that he may proceed more cheerfully and feelingly in his Religious Duties. But after all, Sensitive Passions, or the Ferment of our Blood and Spirits must not be called Devotion, which, as was said, is a Divine Godlike Temper of Mind, and entire Resignation of our whole selves to God, in the midst of our coolest Thoughts and calm Deliberation, nay of our greatest Aridites and Dejections of Spirit. In short, as an excellent Author neatly expresses it, 
Dr. Scot  It does not come and go like the Colours of a Blushing Face, but is the natural and true Comple●●ion of the Soul.  
The Last Part of the Description of True Devotion which I gave, tells us, That the Service it pays to God is in the Way that he has directed, and in a manner agreeable to the Divine Nature, and our own.  
By this is excluded, in the first Place, all Superstitious Expressions of Religion, such as the Roman Fopperies we mentioned before. For tho' outward Reverence be highly becoming in all Religious Exercises, especially in Public; yet it should be such as is Worthy of God, and may increase, as well as express, the Devotion of our Minds; that so we may glorify the Infinite Majesty of Heaven both with our Bodies and our Spirits, which are his.  
Now God is a Spirit; and Man, is Rational, and his Creature; and therefore his Devotion and his Worship should be Rational and Manly, in Spirit and in Truth; Sincere, and issuing from his very Soul, as touched with the most Awful Sense of the Infinite Excellency of God, and the vast Distance of even the noblest Creatures from Him; especially of a vile ungrateful Sinner, who is the Object of his Anger and Hate, and should therefore humble himself to the very Dust before him, and be filled with deep Impressions of Shame and Self-abhorrence in all his Addresses to him. Which yet, the Wondrous Expressions of his Love to Mankind, in our Redemption by the Blood of Jesus, should clear up into Praise, and Joy, and Love, and highest Admiration at that which passes Knowledge.  
But for a Christian so far to consult the Affecting of his Senses in Religious Worship, whether by a multitude of glittering Ceremonies, by Bodily Pain or Pleasure, or any thing of this Nature, as that he can attend to little else; I can't but think to be a very odd sort of a Devotion, and such as betrays unworthy Apprehensions of the Divine Nature, in thinking he will be pleased with such Performances; and no less of our own, when we place our Devotion in them.  
And no less unworthy of God, and unbecoming ourselves, is the other Extreme, of rejecting all Order and Decency in Religious Exercises.  
It deprives him of that Public Honour and Homage, which 'tis fit the Lord of Heaven and Earth should receive from his Creatures and his Vassals; and quite takes away all Face of Religion out of the World: Which yet, when in Conjunction with the Religion of the Mind, he has often declared himself well pleased with; and expressly commanded his Peculiar People to pay him, and was their Director in the manner how, and never has forbid to any since.  
And nothing certainly more unbecoming us, poor Sinful Dust and Ashes! and who had been extremely miserable, but that the Mercies of our God were Infinite; nothing more unbecoming us in our Addresses to him, especially in Public, than to confine within our Breasts the Sense we have either of his Majesty or of his Mercy.  
Rather with all humble Postures of our Bodies, and grateful Expressions of our Lips, should we declare to all the World, and glad of an Opportunity to do so, that there is an Infinitely Excellent, tho' to us Invisible, Being, to whom we own all that we are, and have, and hope for, and to whom all possible Adoration and Praise is due.  
And till of late, this was the Sense and Practice of all the World. But one Extreme generally produces another; and too much of outward Religion in some, has been the occasion of none at all in others: Both equally unreasonable, and far from true Devotion.  
As for Familiarities and Intimacies with God, they are likewise utterly condemned for the same Reasons as before, being only an Argument of men's unmeasurable Boldness and Confidence, and that they very little understand, or will not understand, either God, or themselves. True Devotion, is the most Humble, Modest, Decent thing in the World; and is always attended with Reverence and Godly Fear. And therefore such Men would do well to consider that Passage, Luke 13.25, 26. where we find the Door is shut upon those, who, with great Assurance, could knock and cry, Lord, Lord, open unto us; and plead great Intimacy too, We have eat and drunk in thy Presence, and thou has taught in our Streets; but still the Door continues shut, and this Killing Answer given 'em, Depart from me, I know, you, not whence ye are, ye workers of iniquity. And then it follows, There shall be weeping and gnashing of Teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets, Persons peculiarly remarkable for their Great Modesty and Humility, and profoundest Awe and Dread of the Divine Majesty, and that tho' the Highest Favours were shown to them by God; when ye shall see these in the Kingdom of Heaven, who were far short of you in their Pretences to it, and you yourselves thrust out, as Bold and Confident Intruders.  
There is one more Mistake in this matter, which it will not be amiss to take notice of; and that is, of those who are mightily for Blending Religion with common Conversation putting every thing into a Religious Dress, and make this a great Argument of a Devout and Heavenly Mind.  
Now tho' I readily grant, that where there is True Devotion, innumerable Hints and Opportunities will be taken to dart up Pious Thoughts to God, and Holy Aspirations, and nothing more acceptable to him, nor a more becoming, and grateful, and beneficial Employment of a Christian's Mind, and which I would therefore earnestly recommend to the Practice of all good People, as the Beginning of their Heaven upon Earth: Yet Devotion being a Rational thing, all the outward Expressions of it to Men must be guided by Discretion, and made use of only in proper Times, and upon just Occasion. But now, every Time certainly is not proper, nor every Occasion just for things of so Sacred a nature as is this we are speaking of: And at every turn, right or wrong, to wedge in a Religious or Scripture-Sentence, and affect to speak nothing but the Language of the Temple; is the ready way to cloy Men with Religion, and make them nauseate the most Holy Things. And what has such a Tendency as this, is a Strange kind of Devotion; very Indiscreet, if not much worse.  
Having thus Considered the Description we gave of true Devotion, in order to the preventing several great and dangerous Mistakes which are often made about it; before I proceed to Recommend the Practice of it to young Persons from the great Benefit and Pleasure that attends it, I can't but take notice, how true the Devotion of the Church of England is; and how infinitely to blame, and without Excuse, those of her Communion are, if not truly devout.  
Her Doctrine relating to it, is what we have now explained; and 'tis founded on the Nature of God and the Nature of Man, consisting in what is highly agreeable to each, and excluding men's Private Fancies and Humours, Superstition and Enthusiasm, and every thing that is unbefitting either God or ourselves. And as for the Manner of expressing it, in Private we are left to our Liberty, provided we keep within the Bounds of Decency and Reverence. And in Public, there is every thing that is needful to raise and increase true Devotion, and fix it upon its due Object, and make it look like itself; but nothing to divert the Mind from its Holy Employment, and divide and weaken its Attention, or make it degenerate either into Sordidness and cold Indifferency, or an unbounded Liberty of Expression and Behaviour.  
How few, and how comely are her Ceremonies! Such as an humble Devotion would choose, were they not enjoined; such as express with Decency, tho' without Pomp, the Inward Sentiments of a Pious Mind, and distinguish our Religious from Common Assemblies, and that's all. So careful is our Church not to give Offence, that altho' something more of this nature would not be too much, yet less than she prescribes would be indeed too little.  
Her Service I may truly call Divine; it being, for the main, collected from the Holy Writings; and the rest taken out of the best Liturgies of the Primitive Church. Compiled it is with excellent Judgement, expressed in plain, but very proper Language, divided into short, but comprehenfive Collects; with variety enough to entertain the Mind, and prevent its tiring; but not so much as to scatter its Thoughts, and tempt it to lose itself in unprofitable Wander. And where all we have to do is to bear our part in it with all the Warmth and Fervour that we can, and to which the Brevity of each particular Prayer does very much conduce.  
As for the Music of our Church, (in Declaiming against which, many are so strangely Religious, as to place a great part of their Devotion and Zeal, who really are Objects of our Pity as well as Indignation) no Man can express to what a Pitch it wings Devotion, what Holy Flames and Ardours it excites, how it withdraws the Soul from Earth, and mounts it up to Heaven. Indeed, it gives the Highest Relish to Religion, and prepares the Mind for a due Reception of every thing that's good. The Pleasure it creates is so Refined and Spiritual, that Flesh and Blood can't bear it long; but faints, and almost dies away, as overcharged with Heavenly Delight. In short where there is never so small a Spark, 
2 Tim. 1.6.  either of Natural or Religious Fire, this will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, awake and blow it up into a vigorous Flame.  
And now 'tis time to recommend to young People's greatest Care the cherishing, and more and more increasing that Natural Disposition, which they generally have to Devotion, from the Consideration of the great Benefit and Pleasure that attends it.  
To begin with the Latter. And indeed. True Devotion must needs be extremely Delightful, because the chief Ingredient of it is Love. 'tis a willing Dedication of ones self to God, and a Warmth and Fervour in his Service, as a Being above all others infinitely Lovely; and both to ourselves and all the Creation, infinitely kind and good.  
Now there is no Passion so pleasing and delightful to the Soul as Love. It carries Pleasure in the very Notion of it, and all Delight does necessarily suppose it. And therefore, Devotion and Pleasure are as Inseparable as Pleasure and Love.  
Indeed by Accident, Love may have some Mixture in it of uneasiness; as when 'tis placed upon and Object empty and undeserving, and which at length does therefore balk and disappoint the Soul; or when the Object loved as yet can't be enjoyed, which gives a Dash of Perplexity and Fear. But the Proper Act of Love is Complacency; and which, when God is the Object, must needs be Vnallayed and Pure.  
When, therefore, a Man has so Lovely an Idea of God, as entirely to Devote himself to him; and finds, that the closer he views him, and the more he knows of him, the more Beauties he still discovers, and has his Devotion and Love still more and more increased: How will his Delight Proportionably grow with 'em! How will he applaud his happy Choice, and say with the Seraphic Psalmist, One day in thy Court is better than a Thousand! Especially when he reflects, with what Tenderness and Endearment all his Addresses are received, and repaid with the most Affectionate Returns. No forbidding State and Pride, no unreasonable Reserves, nothing that will damp and chill the Votary's Affection; but all the Sweetness and winning Charms, that are apt to encourage and invite, and then to crown the highest Pitch of Love.  
So that Devotion is Love Triumphant; 'tis both Desire and Fruition: Desire that is sure of Success, and Fruition that fully satisfies, but never cloys. And were the Object is so infinitely lovely, the Love so entire, so pure, so reciprocal, and the Enjoyment so complete; How truly Heavenly must the Pleasure be! For what are the Felicities of that Glorious Place, but the Result of Devotion and Love! So true is that of Holy David, Delight thyself in the Lord, and he shall give thee the Desires of thine Heart. Ps. 37.4.  
But, Secondly, the Benefit of a Devout Temper of Mind is as great as the Pleasure of it; and that,  
First, Because 'tis so delightful. No doubt but whatever will fix and root Religion in the Soul, and make a Christian steadfast and unmoveable in it, always abounding in the Work of our Lord, aught to be esteemed as highly Beneficial; but now, nothing more certain to do that, than the Pleasure and Satisfaction we receive from it; when we find by our own happy Experience at present, that our Pious Labours are not in vain; and are assured, that the delight we now have in Religion, tho' it be very great, is but as the First Fruits of the full Plenteous Harvest of Happiness, which we shall reap from it to all Etenity in the Kingdom of God.  
Devotion therefore making Religion so delightful, will make it lasting too; and when its Pleasures have been so fully tasted by us, that the divine Relish of them is quick and lively upon our Spirits, all Attempts to remove us from it, will be as ineffectual, as the Dashes of a Wave against a Rock.  
But further: This devout Temper of Mind is highly Beneficial to us, because 'tis the Living Fountain under God, of every good Thought, and Word, and Work. It warms the Heart with Seraphic Affections, sends up Heavenly Breathe and Aspirations to God, and fills the Mouth with Halleluja's. It furnishes the Closet and the Church with Prayer and Praise, and joins us to the Angelic Choir above. 'Tis this supplies the Penitent with Groans that can't be uttered; with Holy Sighs and Tears, and lays him prostrate in the Dust; and then raises him up to New and Heavenly Life. This 'tis enkindles Zeal for the Glory of our Beloved, and engages our best Endeavours to promote the Interest of his Kingdom. In fine, this is the Life and Spirit of Religion, and derives itself from no less Principle than the Spirit of God. He is the great First Mover, and this his Powerful Instrument.  
So that the Devout Person is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rightly prepared and disposed to Eternal Life, and has the Seed of God abiding in him; that blessed Principle of Spiritual Growth and Improvement, which will in due time exert itself, till he comes to the measure of the Stature of the fullness of Christ, and is throughly furnished and instructed to every Good Work.  
Nothing therefore is of greater Consequence to all People, but more especially to those who are beginning their Christian Course, than by forming in their Minds true Apprehensions of God and Religion, and a frequent Retreat from the World, spent in Meditation and Prayer, and Conversation with Books of Piety and Practical Religion; to preserve and increase such a truly Devotional Temper of Mind, as will make 'em pursue with Life and Spirit the great Business of their Salvation.   

The Fifth Advice.  
BUT, lest Warmth of Temper alone should be taken for Piety and Devotion, (as it too often is) and Religion, by this means, degenerate into Hypocrisy, and outward Show, and become Worldly and Designing, or at best humoursome and uncertain; 'tis highly needful to advise Young Persons, carefully to take heed of Insincerity: That their Affection to Religion be True and Hearty, fixed and deep Rooted in their very Souls, and not made up of sudden Flashes of Passion, and a few Fits of natural Enthusiasm, which are often made use of to the worst of Purposes.  
And, first, in General, let them consider, That whoever is Religious indeed, his Aim and Design in the Practice of Religion, is sincerely the same with that of our Lord in Teaching it; which was no other, than to Advance God's Honour, in the present and eternal Happiness of Mankind: By making them Holier and Better, to render their Lives easy and comfortable while upon Earth; and capacitate 'em for the Happiness of Heaven, when this short Life shall end. Thus the Apostle, 2 Tit. 11. etc. The Grace of God that bringeth Salvation to all Men hath appeared, teaching us, that denying Ungodliness and Worldly Lusts, we should live Soberly, Righteously, and Godly, in this present World: Looking for that Blessed Hope, and the Glorious Appearing of the great God and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a Peculiar People, zealous of good Works.  
For this purpose then, our Holy Religion was taught us by the Son of God; and True Religion, no doubt, will effectually bring to pass that for which it was designed: And he that is Religious indeed, is therefore so, that the designed Effect may throughly be wrought upon him; in full persuasion, that unless it is so, his Pretences to Christianity, however warm and forward they may be, will signify nothing; and he must never expect to be really Happy here, or to give a good Account of himself at the day of Judgement.  
And consequently, his great Care is to be Master of the Power and Substance of Religion, without which, the Form of it, tho' managed with never so much Decency, and Constancy, and seeming Zeal and Earnestness, is really but a Piece of Mimickry, a Holy Stage-play, an excellent Part Acted by an Ill Man in Masquerade. Which tho' performed never so much to the Life, is still without Reality; and therefore indeed puts an Abuse upon Religion, and robs God of his Honour, defeats all his Gracious Intentions for our Happiness, and will be very Tragical in the Conclusion.  
This in General. But more particularly, in the first Place, Let young People have a care of putting on Religion, either as a thing of Custom only, an Ornamental Dress, to recommend them to the Good Esteem of the World, and get them Reputation; or to bring on Business and Preferment; or, which is still worse, as a Cover to vile Practices, which must be disguised before they can be put in execution.  
If only the first of these be a Man's End in his Religion, 
Math. 6.2.  our Saviour assure us, He has his reward; a few empty Commendations will be all his Recompense.  
But what a strange Religion is he of, who values the Praise of Men, more than the Applauses of his own Conscience, and the Praise of God Our Lord's Directions are quite otherwise. Thou, says he to every one of his Disciples, shalt not be as the Hypocrites are, (whose Character we have, Matthew 6.) Take heed, let Secrecy and Sincerity be mingled with all thy Religious Performances, (which is the Sum of what is there delivered in this matter) and then, Thy Father which seethe in secret shall reward thee openly.  
But if he further designs it as an Instrument of Worldly Gain and Advancement, or a Disguise for those Ill Methods which he intends to take in order to them, this is rank Hypocrisy indeed. And not only the Pharisees of Old, but very many since, have ruined Kingdoms, as well as private Persons, by Prayer and Fasting, and the Semblance of an extraordinary Devotion. In short, he whose Religion is not at least as great in secret, in his Closet and his Bed, when only God can see it, as 'tis in Public, when in the Eye of Men, aught to look upon himself as a Diessmbler in it; especially if Gain he his Godliness, and Religion only made use of as a Hook to draw it to him.  
Secondly, Let the employing our Zeal about the Circumstantials of Religion only, be carefully avoided, (whether in observing or not observing 'em is all one, as was touched before) when we neglect, and it may be violate, the Greatest Duties of it.  
For can any Man be so weak as to believe, that the observing or not observing such and such Modes of Worship, can cleanse the Soul; and make it like to God, and fit for Heaven? They serve indeed for Decency and Order, when used with Judgement and Moderation; and ought not to be slighted and neglected, when enjoined by Lawful Authority; but 'tis those Duties that will renew us in the Spirit of our Mind, and work our Souls into a Divine Frame and Temper, which should be a Christian's chief Care to practise in Sincerity of Heart.  
Was it not Gross Hypocrisy in the Pharisees, to be more careful and diligent in Titheing Mint and Cummin, and anise; in their Washings and Fast, and Attendance at the Public Offices in the Temple, and the like; than in performing the weightest matters of the Law, Justice, Mercy, and Fidelity; nay, indeed to Act quite contrary to them?  
Would not the cleansing themselves from Extortion and Excess have been a much more becoming Employment for them, than to be always taken up with washing their Hands and their Garments, and Scouring the Cup and the Platter? These things ought ye to have done, says our Lord, and not to have left the other undone.  
Let us beware therefore of Depending too much upon our being of this or that Party, for or against such and such Ceremonies, going so often to Prayers, hearing so many Sermons, and the like: For 'tis not this that will stand us in any stead, unless we follow the Example of the Holy Jesus, walk as he walk● and adorn our Souls with the Graces of his most excellent Religion. And if we still are Envious and Malicious, Furious and Revengeful, Intemperate and Unchaste, Unjust and Uncharitable, and the like; and find ourselves very little careful to mortify these vile Affections, spending our Zeal and Warmth upon things of infinitely less Consequence; it must be concluded, that we are not yet Christians in Sincerity. Our best Performances at this rate are but as a Sacrifice without a Heart, which was always esteemed as one of the worst of Omens, and an Argument of God's great Displeasure.  
Thirdly, 'Tis a very Ill sign when People pick and choose the Instances of their Obedience to the Christian Law; and make a great Show of, and Stir about, some Particular Duties which are agreeable to their Natural Temper, and which they have no Temptation, or it may be Ability, to Transgress; and all the while Indulge themselves in the Sins they Love and Delight in, tho' never so expressly forbidden in the Gospel.  
As if, for Instance; Because a Man's Constitution inclines him to be Temperate and Chaste, he should therefore place the greatest Part of his Religion in Chastity and Temperance, and in the mean time allow himself to be Censorious, Malicious, Covetous, Unjust, or the like; or, on the Contrary, because he is honest and good natured, tho' he Whores and Drinks, and lives like a Brute, yet shall imagine he may far well enough, because he has no Gall in him, wishes no body any Harm, and is no one's Enemy but his own. But this is a Religion of every Man's own making, not that which our Saviour taught the World; 'tis as various as men's Tempers, and at this rate, every Man will change his Religion, according to the Alterations of his Constitution. Or rather, He will change the Instances of his Impiety; for True Religion is always the same.  
Nay, not only such and such a Constitution, but a vigorous Health, and a full Fortune, are necessary to the Commission of some Vices; and he, who in a Consumption of his Body or Estate, may pass for a Man of a very good Life; may yet, when Health and Plenty mortify these vile Affections, spending our Zeal and Warmth upon things of infinitely less Consequence; it must be concluded, that we are not yet Christians in Sincerity. Our best Performances at this rate are but as a Sacrifice without a Heart, which was always esteemed as one of the worst of Omens, and an Argument of God's great Displeasure.  
Thirdly, 'Tis a very Ill sign when People pick and choose the Instances of their Obedience to the Christian Law; and make a great Show of, and Stir about, some Particular Duties which are agreeable to their Natural Temper, and which they have no Temptation, or it may be Ability, to Transgress; and all the while Indulge themselves in the Sins they Love and Delight in, tho' never so expressly forbidden in the Gospel.  
As if, for Instance; Because a Man's Constitution inclines him to be Temperate and Chaste, he should therefore place the greatest Part of his Religion in Chastity and Temperance, and in the mean time allow himself to be Censorious, Malicious, Covetous, Unjust, or the like; or, on the Contrary, because he is honest and good natured, tho' he Whores and Drinks, and lives like a Brute, yet shall imagine he may far well enough, because he has no Gall in him, wishes no body any Harm, and is no one's Enemy but his own. But this is a Religion of every Man's own making, not that which our Saviour taught the World; 'tis as various as men's Tempers, and at this rate, every Man will change his Religion, according to the Alterations of his Constitution. Or rather, He will change the Instances of his Impiety; for True Religion is always the same.  
Nay, not only such and such a Constitution, but a vigorous Health, and a full Fortune, are necessary to the Commission of some Vices; and he, who in a Consumption of his Body or Estate, may pass for a Man of a very good Life; may yet, when Health and Plenty comes, be quite another sort of a Creature.  
But now, True Religion, is an uniform State of complete Virtue; that is, is always the same in Kind, tho' not in Degree. The sincere Christian, whatever he may do by Surprise or Inadvertency, will not at any time, or in any Circumstances, allow himself in the Commission of any known Sinful Action, or the Neglect of any known Duty, let his Constitution or his Fortune be what it will. But is hearty grieved, not only for his Sins, but for his Infirmities too, and in good earnest endeavours, in every thing, to preserve a Conscience void of offence both towards God and Man. Tho' nevertheless, the Degrees of his Virtue may and will vary, that is, be sometimes more Intense, and sometimes more Remiss, than usual, as long as he continues in this state of Imperfection.  
Let every Man therefore have a care of a Partial, Humoursome Religion; which will prove, in the Conclusion, to be very little better than none at all.  
And now, having Cautioned Young People against a Feigned Hypocritical Religion, and shown 'em by what Marks it may be known; let me desire 'em to consider the Ill Consequences of it.  
And First, as to this World. Whatever Advantages a Pretended Religionist may Propose to himself, he, for the most, Fails of them, and is at length Detected, and found to be what he is. After all the Pains he takes to act his Part dextrously, and make his Disguise sit natural and easy; after all, his Fears of being out, and letting his Visor fall, and the continual Restraint he's fain to put upon his Natural Temper, denying himself many things, which otherwise he would and might enjoy: After all this, which is really more Trouble than he need be at to be a Christian indeed, some unlucky Accident or other usually lays open all. Unlucky, did I say, rather the contrary, Prosperous, Hypocrisy being the greatest Curse that God can Inflict, as confirming the Wretch in it, and so sealing him up to Destruction.  
Ill Practices can't long be so concealed, but thatsome body or other will find 'em out; and bad Practices, and sanctify'd Pretences agree so very Ill, that more Notice than ordinary will be taken of so great a Discord; and People have a strange Itch of telling to one, and then to another, the little Miscarrriages, much more the Crimes, of such as have the Repute of better Men than their Neighbours.  
To be cheated, and it may be ruined, by one whom we took for a Saint, is extremely surprising; and will raise men's Indignation to an extraordinary height, and make their Complaints loud and clamorous, and so the thing flies and spreads, and the Man is discovered to be a Wolf in Sheep's Clothing; and then there's an end of his Gaining by his Hypocrisy; for none but a Fool will have to do with a known Cheat, especially a Religious one. So that Men are often ruined, rather than advanced by such Mock-Religion; and the Praise, that for a little while attended their fair Shows, becomes changed into lasting Infamy and Contempt.  
But suppose the Cheat is carried on so artificially, that 'tis not discovered by Men, and as to this World the counterfeit Christian has his End: The poor Wretch's Condition, as was hinted but now, is then but so much the worse, and really next to desperate, with respect to the Eternal World which follows this. For indeed, Sincerity is all in all; 'tis that, when all's done, that must recommend us to the Divine Acceptance; for what is there else on our Part that can do it?  
How imperfect is the Religion of both Tables, and that even of the best and most truly good Christian upon Earth! How full of Ill Ingredients too, through the Curruption os sinful Nature, and the Temptations of the Devil! How guilty are we all of Sins innumerable, in all our Relations; and those not of Surprise only and Infirmity, but too often with the Consent of our Wills, and that against the dissuasives of our Reason and our Conscience! For this, in Virtue of Christ's Blood, Repentance is the only Remedy. But then, how imperfect even at the best is that! So that unless the Sincerity of our Religion might be accepted instead of the Perfection of it, what would become even of the best Man living!  
What have they to trust to then, that have no Sincerity; who in their Intercourse with God and Man are all over a Trick and a Lie? Do they think that God can't see through their Disguise, because, perhaps, Man could not; and that they shall pass undiscovered into Heaven, because they have the outward Appearance of a Christian? But 'tis the Heart that God regards, the Inmost Secrets of which lie always naked and open to his Allseeing Eye; and to whom the fairest Pretences imaginable will signify nothing, without Truth in the Inward Parts, 
Psal. 51.6.  as the Psalmist expresses it.  
For other Failures, merciful Allowances, no question, will be made, by him who knows and pities our Infirmities; but no Excuse for the want of Sincerity: That is Absolutely required of every one of us, as being perfectly in our own Power, and without which every other Act of Religion is turned into a Provocation.  
And if this be true, Lord, 
Job 27.8.  What is the Hope of the Hypocrite? as Job says. His Trust is as a Spider's web, and his Confidence, if he have any, shall but bring him to the King of Terrors. For whereon should he ground his Hopes? On the Merits of our Saviour? But he is no more a Saviour? But he is no more a Saviour to the Hypocrite, than the Hypocrite is a Disciple and Servant of his: He was a Christian in Name, and no more, and Jesus will be his Saviour in name, and no more. And this was his constant Language, while upon Earth, Woe unto you Hypocrites, and why call ye me, Lord, Lord, and do not the things that I say?  
And if he can't ground his Hopes upon the Merits of our Saviour, where can he ground 'em else?  
How necessary therefore is it for every Man, as he hopes to be saved, not to rest in the bare Show and Profession of Christianity, nor vilely make Religion an Instrument of vain Glory, or a Cloak for Wickedness; but resolve to be in his Heart, and in the Sight of God, what he appears to be to Men. That he who knoweth all things, may know that he sincerely Loves him; and truly endeavours, tho' with great Mixture of Imperfection, to obey and serve him.   

The Sixth Advice.  
HAving thus endeavoured to secure a warm and a sincere Sense of Religion in young Persons, which, where it is, must needs bring Happiness along with it, it will not be amiss to subjoin some Cautions against a few of those Failings and Miscarriages which they are most liable to, and which have a very unhappy Influence upon the whole Course of their Lives.  
And first, Let 'em have a care of Rashness, and overhasty choosing or acting in any Instance of Moment whatsoever. That there is very much of this in the World, especially among young People, is past a Question; and duly to Deliberate, tho' in things of Consequence, is looked upon, and that justly, in such whose youthful Heat is not yet cooled by Age, as an Argument of a Person of extraordinary Hopes: This Prudent Caution, and Sedateness of Temper, and wary Management of Affairs, being, for the most part, the peculiar Glory of the Hoary Headed. And even These must and do confess, That they too often observe some Remains of Juvenile Headiness in their Resolutions and Choices, and that more Coolness of Thought, and closer Consideration would have done much better.  
What a Malevolent Influence such Inconsiderate Rashness has upon a Man's Happiness, common Observation will inform us; and I believe I may say, there is no Man living, that has not himself smarted for it, as well as observed Multitudes of others to do so; and very probably does still, and always shall feel the Ill Consequences of being led by a Headstrong Impetus of Passion, Resolving and Acting on the sudden without Due Thought and Deliberation.  
And indeed, how can it be otherwise? How can Men expect things should succeed well that are done in a Heat, not examined half through, and so must needs have much more of the Venture in 'em, than any reasonable Security of the Event?  
'Tis true, there is something of the Venture in every thing relating to this World, and the most cautious wary Men may find themselves mistaken; but then, this makes it still less a Wonder, that those should succeed amiss, who scarce Deliberate at all: And what is done at random, 'tis by mere chance if it hits well.  
He that Considers well before he Acts, has time to look upon things from one end to the other, to turn and examine 'em on every side, and weigh and compare 'em together, and so in all probability, will make a much better Choice, than he that chaps upon what comes next, and gives it but a careless passing Glance, and knows not its Ill Qualities till he comes to use it; and smarts for his Folly in making so hasty a Bargain, when 'tis gone too far to be recalled.  
But should a wary Man, after all, take wrong Measures, and be overseen, still he has this Comfort, That he did his best to prevent his being so; and may, by that very Oversight well observed and improved, be the less liable to be Imposed on for the future. Whereas, when a Man reflects that his Ill Choice was wholly owing to his Rashness; that if he had deliberated a while, he might have done much better, and saved himself those Troubles, and Vexations, and Entanglements, which now he must even submit to, and rub through as well as he can: This is a Cutting Thought, that will Exasperate the Mind to great degrees of Anguish, beyond the Power of ordinary Applications to alleviate.  
Now when all this may be prevented, and a Man's Mind kept at Ease, and his Affairs managed happily, at the light expense and little trouble of a few cool Thoughts; who would not immediately begin the Experiment?  
When a Man first gins to be his Own Governor every one's Eye is upon him; some with Ill design, others with Good; some to make a Prey of him, others to expose and laugh at him; and some few others out of a kind and generous Intention to set him right when he proceeds amiss. So that every thing that is Dear to a Man, his Fortune and his Reputation, his Quiet and his Innocence, all's very much concerned in his prudent Management of his Affairs at first. More than ordinary Care therefore is needful to be taken, and more than ordinary Circumspection, when we walk amongst Precipices, and are in frequent danger of dropping into Ruin. 'Tis not our being arrived to the Years of Discretion, but making Due Use of that Discretion, which bespeaks us Men; and this can't be done without more than a little Thought and Proceeding leisurely, and making use of an experienced Faithful Guide too, in ways of Difficulty and Danger. And no Man's Circumstances can look more promising than his, who calmly makes use of his own Understanding as far as it will direct him, and then consults wiser Heads than his own, before he engages in any thing of Moment.   

The Seventh Advice.  
BUT Secondly, Let all young Persons beware of Pride and Ambition.  
As to the first, let 'em consider, That whatever makes Men Proud, is originally the Blessing of Heaven, bestowed upon them not for their own Advantage only, but for that of every one else within the Circle of their Conversation. Greatness of Quality suppose, to protect and encourage Virtue; Greatness of Estate to minister to others Wants; the Endowments of the Mind, to qualify for good Government, and the Instruction of the Ignorant in all useful Knowledge; and Beauty, to render us the more acceptable, and engage our Affections the more firmly to one another, by so Sensible an Argument.  
Now from this Observation, we may discover both the Vileness and Folly of this great Sin of Pride.  
For to begin with Beauty: What can be a greater Abuse of this good Gift of God, and silly likewise to the last degree, than to be so over-opinionated of it, as to carry ourselves high, and stately, and slightingly to others; and thereby turn so engaging a Motive of men's Love, into an Occasion of their Hatred and Aversion?  
And so, to be Imperious and Assuming, upon account of Birth, Quality, or Estate; to despise and trample upon Inferiors, and make use of Power and Wealth only to exalt ourselves, and depress every body else: This is not only to run quite counter to the gracious Design of our great Benefactor, but is the ready way to make ourselves the Calamity of Mankind, by the Ill use of that very Bounty of Heaven, which, if managed as it should be, would render us the Blessed Instruments of making all about us Happy.  
And so for Wit and Parts; to make the Advancement of ones own Reputation the chief Aim, and to pride one's self in that, and despise and expose others, instead of instructing and informing 'em; much more, to corrupt their Minds, by instilling false Principles and Notions into 'em, to carry on the Intrigues of a Party, and raise a Name to ourselves at the Price of others Ruin: This is Hellish indeed, the most impious Abuse of such noble Gifts, and very like the Destructive Pride of Lucifer himself. And 'tis the greatest Folly too, it being the most effectual way utterly to destroy that Reputation which we design to raise.  
Besides, great Disquiet and Discontent must needs fill the Breast of him, who is so exalted in his own Imagination, and yet finds, or at least thinks he finds so little proportionable regard from every body else. And very likely it may be so indeed; for the more a Man Idolizes himself, the less will he be respected by others, and really deserves to be so. And if he is so full of Resentment, as to discover it, and the Pride of his Heart together; this makes him still more despised, and that vexes and enrages him still more, till something very Fatal is too often in the Conclusion.  
If the Proud Man is great and powerful; then Oppression, and Tyranny, and Revenge, with all its dire Attendants: If in a meaner Condition, than Envy and Hate, undermining and blasting others, and all the sad effects of an exasperated Spirit. And if any smart Affliction befalls him; instead of Patience, Resignation and Repentance, nothing but Rage, and Fury, and wild Di●●raction, ready to Curse God and die.  
So highly needful is it for every Man to beware of Pride; especially those whose Age and Circumstances render 'em most in Danger of it, through a full Possession of what is most apt to excite it.  
Not but that a young Person may please himself in reflecting upon any of his Excellencies and Endowments; for who can choose but be delighted in the Possession of what is good and desirable? But then, God must have all the Glory, (for of ourselves we are, and have nothing) and our Brethren all due benefit and advantage. We must not be the less, but rather the more affable and condescending; and despise and undervalue no Body. And in short, no other Affections must be suffered to arise in our own Souls by any thing that makes us thus differ from other Men, than Love and Thankfulness to our Divine Benefactor, and great Desires, and frequent Resolutions and Contrivances, of doing more and more good in our Generation.  
Let a Man be thus disposed, and thus employed, and he need not fear the guilt of Pride; tho' at the same time he be very sensible, that he is not as other Men are.  
As for Ambition, or eager Aspiring after Greatness; we may consider, that nothing is more common, than for Men, either to sink in the Pursuit of it, or to be undone by its Attainment.  
And indeed, nothing has filled History with more Tragic Relations, than the Fate of Ambitious Men; whose very Methods too, of raising themselves, have proved at length their Ruin.  
Very often Men Grasp at that, which they can't tell what to do with when they have it: For every one that has Vanity enough to think fine things of himself, and bustles mightily for an Employment equal to his fancied Merit, is not therefore really cut out for such Employment. Some make a very Indifferent Figure in high Stations, who looked well enough when more within their Element; and then, their Awkward Management, and it may be Insufficiency, exposes 'em to so much Shame and Contempt, and the Uneasiness consequent upon it, as must needs destroy their Happiness.  
But make the best of the matter, and suppose Merit, and Ambition, and Success to go together; yet still there are those, whose Minds are as Aspiring to the full, and their Sense as great, and their Envy very quicksighted, prying and inquisitive, restless and contriveing, ready to catch at and improve every little trip and miscarriage: So that indeed, unless there be an equal degree of Cunning mixed with Ambition, the Man need only be left to himself, to do his own Business.  
And whenever he gins to decline, either in his Fortune or his Reputation, and comes within their reach, they'll not fail to lend him their hands to bring him still lower, till they have him quite down, and by trampling upon him, raise themselves into his Seat.  
In short, all Heights are unsafe and uneasy, and few men's Heads are strong enough to bear 'em long; and how miserable a Fall is from 'em, I need not say: And therefore to be so hot in scrambling up to 'em, as 'tis seldom innocent, so is never wise. And when All's done, that's the most Lasting and best Relished Promotion of any kind whatever, which is least of a Man's own seeking, and comes on by easy, quiet steps. For it has none of those Worms at the bottom, which are generally found under Advancements of too hasty Growth; and which never fail to eat out their Heart, and soon reduce 'em to nothing.  
If God's Providence designs a Man for an Eminent Station, he knows which way to raise him to it, and will capacitate him for it, and set him fast in it; and we may have observed, that those have been the greatest Blessings both to the Church and State, whose Preferments have stolen upon 'em with least Noise and Flutter.  
'Tis true, Men ought to have their Eyes open to see the Hand of Providence in such cases, and humbly and thankfully to be directed by it, in making due use of those Opportunities that are put into their Power to Improve. And 'tis as true, that what a Man may lawfully and honourable receive, he may innocently ask for; and to be Above making any Applications towards the bettering one's Circumstances, when there is just occasion for it, is a Spice of that Haughtiness of Temper we but now condemned. But to be eager and restless, and always upon the Hunt in things of this nature, no Man can justify. And those Alterations in a Man's Condition, tho' seemingly for the better, which look like the Effect of his own Bustling and Importunity, rather than the Designation of Providence (which carries sufficient Marks along with it whereby it may be known;) seldom prove well in the Conclusion, as being, too often, not right in the Principle; at least, they are not so thoroughly happy, as those in which Providence is more remarkable than any thing besides; and which are therefore quite throughout Innocent.  
A steady Belief of God's disposing all things with Infinite Wisdom and Goodness; and a full Persuasion, that what Additions of Worldly Good, in any Instance whatever, are fit for us to have, we shall in due time have 'em; together with an Innocent Diligence in the Station we are in at present: This is the true Temper of a Christian; and that alone which can render Worldly Greatness Safe and Easy.  
Thus may we be advanced without Ambition; and in the midst of growing Honours, preserve that Calmness and Indifferency of Soul, which will insure to us Happiness, let things go how they will: Whereas, on the contrary, a Mind High and Aspiring will make it impossible for us to Taste it even in the most Flourishing Condition, and render the Straits and Neglects of Low Circumstances utterly intolerable.  
Now who would not Infinitely value that Temper of Mind, and earnestly endeavour after it, especially in so sickle a World as this; which will make him happy in any Condition, teach him how to abound and how to suffer want, 
Phil. 4.11, 12.  and in every state therewith to be content?   

The Eighth Advice.  
IN the next Place, Young Persons would be advised to preserve their Minds free from unclean Thoughts, and a too quick Resentment of things as Injuries and Affronts.  
How very inclinable to both these, young People are, is too well known; and therefore, their Care and Watchfulness ought to be equal to the Danger. They both proceed from that Warmth and Spirit which is in vigorous Youth, and are consequently the harder to be avoided, having Nature so much of their side, which will make it necessary to use the more Diligence, and begin betimes, that better Affections may have the first Possession, and Nature become mended by Religion.  
As for the first of these, the keeping the Mind chaste and pure from the Defilement of unclean Thoughts; besides that, 'tis the greatest Security against Speaking Filthily, (the most unbecoming thing in Nature to a young Mouth, especially that of a Gentleman) and Acting so too; for out of the abundance of the heart the mouth speaketh, and from the heart proceed adulteries and fornications: Besides this, unclean Desires, should they proceed no further, must needs be an unspeakable Plague and Disquiet to the Soul.  
This Impure Passion is expressed in Scripture, and in our common way of speaking, by Burning; because of the uncontroulableness of it when suffered to get Head, and Impatience of Resistance. And therefore, whoever Indulges to Thoughts of Uncleaness, sets his Soul on a Flame; and must either suffer himself to be consumed in the Fire, and fall a shameful Victim to his Lusts; or else with great Disquietude resist 'em, and strive against an almost Remediless Evil, which often grows the stronger for being opposed, and rages the more for want of being satisfied. And so, besides the guilt of entertaining those Impure Desires at first, the wretched Creature has brought himself to this uncomfortable Streight, either to yield to 'em, and suffer himself to be carried on whither the Torrent drives, which he can't but know, will upon all Accounts, bring him to certain Ruin; or else must spend his time in the most uneasy Employment, of checking Impatiently strong Desires. But now, he that has begun to Purify his Soul betimes, and nipped unchaste Thoughts in their very first rise, and planted Pious Meditations in their Room, and is warmed with the Fires of an Affectionate Religion; besides the Quiet and Serenity that attends Innocence, and a Conversation with the most full and satisfying Objects, there is this over and above, that in this Case there is no need of curbing and restraining our Desires: Devotion and Heavenly Love can never burn too bright, nor flame too high; the more vigorous they grow, the Soul is still the Happier; and Happiest of all is she, when quite overcome with the Divine Flame, and made a whole Burnt-offering to God. And as for the too quick Resentment of things as Affronts and Injuries; he that is of this Temper, and indulges himself in it, must bid Adieu to all Repose and Quiet. It cannot reasonably be Expected, that every one we converse with should think as we think, and Act as we Act, and make our Interest theirs, and jump with us exactly in Disposition and Humour; and in all things observe the Rules of Decency and good Breeding towards us. Innumerable things, do what we can, will fall out cross and untowardly; and the most Inoffensive Persons, partly through Mistake, partly through Imprudence, and want of Consideration, may make such Trips, as if Men are resolved to catch at every thing, may be construed in an ill Sense, and made the Occasion of a Falling out.  
But then, the Question is, Whether 'tis not better, either by taking things by the best handle, and putting a favourable Interpretation upon 'em, or else quite overlooking and passing them by, to live in Peace and Quietness; than by every such Accident to be blown up into Passion and Fury, and great Indecencies, and it may be so far transported as to commit what we shall have Reason to repent of as long as we Live? For no Man can say before hand, how far his Passion shall proceed. 
Prov. 17.14  The beginnings of strife, as Solomon says, being like the letting out of Water, very difficult to be stopped again; and from a small Rill at first, growing into an Inundation that bears down all before it.  
It can't be denied indeed, but that sometimes there will be Just Occasion for Resentment; and when there is so, neither Reason nor Religion does forbid it. But even then, some bounds must be set to it; as Prudence would tell us, if there were no such thing as Christianity. For really, a Man can't give his Adversary a greater advantage over him, than to heat himself out of the use of his Reason; he thereby laying himself quite open to him, and perfectly betraying himself into his power. And I'd fain know whether 'tis not much better, even in base of a considerable Injury, to endeavour to right ones self calmly and quietly, in the Methods that Cool Reason and Good Laws direct; than by following blind Passion, and I can't tell what Mistaken Notions of Honour, to be far more Injurious to our selves than ever the greatest Enemy was, that we had yet to deal with?  
What is this but to Punish ourselves for other men's Faults? To make our Lives extremely troublesome and uneasy, because such a one is proud and haughty, another silly and impertinent, a third behaves himself rudely and like an Ill-bred Clown, and a fourth it may be has made too bold with our Reputation, and said things of us which he cannot Justify? And therefore, with great Reason, did Solomon say, 
Prov. 19.11  The discretion of a Man deferreth his Anger, and it is his Glory to pass over a Transgression. And in another place, 
Prov. 14.29  He that is slow to Anger is of great Understanding, but he that is hasty of Spirit exalteth Folly. Which wise Observations I shall leave to young Persons serious Consideration; and proceed to   

The Ninth Advice.  
ANother piece of Advice which I think very needful to be given and observed, and that is relating to the common way of Conversation now in use; that they would have a care of Conforming too much to that; which, for the most part, is made up of Vanity and Censure, and a treacherous collecting such Remarks and Observations in one Visit, as may be matter for Invidious Reflections the next. And this is now become an Art, and set Rules there are of Learning and Practising it; and a great Reflection it is upon a Man not nicely to observe 'em, especially if he transgresses on the good Natured side. And to encourage People's Proficiency, those that are most ready at it, and carry it most smoothly on, and with the least suspicion, and make most use of it upon Occasion, are esteemed as Persons of the best Breeding and best Sense, and their Company Courted, as the most agreeable and diverting.  
This is that which we call Glozing and Compliment, Expressions of Kindness and Esteem, without Sincerity at the bottom; when men's fair smooth Behaviour, set Flourishes, great Civilities, etc. is nothing but Dissimulation; and they are really upon the spy all the while, that they may discover something in each others Discourse or Behaviour, whereby they may Expose one another when there is opportunity. And this, as a choice Treasure, they lay up safely in their Memories, and bring it out to the next Company they are in, and show it with all the Advantages that may be, Comment and Enlarge upon it, and recommend it as the Subject of every ones nicest and most critical Remarks, and so 'tis handed round. Which seems to be most exactly described by the Psalmist, Psal. 41.6. And if he come to see me, he speaketh Vanity, his Heart gathereth Iniquity to itself, and when he goeth abroad he telleth it. So that after all, 'tis an Old Fashioned Vice, tho' probably the World has refined upon't, and improved it, by long Use and Practice; Wickedness, as well as other things, being perfected by time.  
Now that this is really the present Modish way of Conversation, every one that knows what Conversation is, must needs be sensible. What a World of seeming Endearment do we meet with every where? So many Fine Expressions of men's extraordinary Value, Kindness and Respect, such frequent Assurances of ready Service and Assistance, and the like; that did those deserve all this to whom it is given, and those that give it sincerely mean as they speak, we should have a Heaven upon Earth. Such great Desert and Excellency on the one hand, and so much Benignity and Rejoicing in each others Good, on the other, would make the World a Family of Love, and again give Occasion to the Wonder and Envy of the Enemies of our Faith, when they should see the Christians so entirely love one another. But what is at the Bottom of all this? Why truly, for the most part, either nothing, or what is very much worse. 'Tis either a set way of Conversation, made use of Indifferently to every body, to show the Man's Breeding, more than his Friendship; and tho' there is no Sincerity, there's yet as little Malice in it; or else 'tis designed as a Snare, to trepan People into such Discourses or Behaviour, as may give Occasion for the exposing and ridiculing of them afterwards. And 'tis no new thing, for a Man to have as Ill a Character in good earnest given of him, and by the same Person, behind his back; as he had a Fair one, in Compliment, before his Face. Nay, those very things which were then spoken well of, and it may be deserved it, shall have quite another Gloss set upon 'em, in the Company where it may be Acceptable.  
What more usual than for People to be upon the Pump in their Visits? Making use of little sly Arts and Fetches, to discover one another's Thoughts of this or that Person, such and such an Action or Occurrence, how they are inclined in such an Affair, and the like; and all this on purpose to make 'em the Subject of the next Discourse, to display their want of Wit, or Breeding, to call in question their Prudence, or their Principles, and not seldom to make a breach between Family and Family, Friend and Friend, whose good Correspondence, and right Understanding, they before envied, and would fain destroy.  
And how happy do some account themselves, in Plenty of such kind of Observations! which, to be sure, shall lose nothing in their Communicating 'em to others, nor fail of their End for want of any Additions that are necessary. Their Company, they think, can't but be very diverting, which will make Men so knowing in other Folks Matters, and furnish Ill Nature with so many choice Topics for Censure, and Occasion so much of a Laugh. And if a loud Whisper will recommend any thing of this Nature, and make it fly further in the Disguise of a Secret; than it shall be disclosed with seeming Caution as a great Trust, an Argument of the Confidence they have in you; when all the while they're upon the watch what your Sentiments will be of the matter, and as officiously carry them back to the Party concerned, as they brought their Treacherous Remarks of him to you. And thus is the Fire of Contention kindled, and that too often, beyond all possibility of Exstinction.  
That this is no Feigned Description of modern Conversation, I may Appeal to any Man's own Observation, and to very many's Practice. But now, one would wonder, what should Incline People to it. Whether Pride and Envy, which prompts Men to sink every Body's Reputation but their own; whether Malice and Revenge, which takes this secret undiscovered way to return an Injury; or that Hellish Temper of doing Mischief for Mischiefs sake, and making sport with setting People together by the Ears, and exposing and deriding one another: Whether all, or any thing of this Nature, or whatever else it is that puts Men upon it; this is certain, that nothing can be said in its Justification; and every one condemns it when himself is concerned in it; nay, Men can't but have very ill Thoughts of such as they know are of this vile Temper, altho' not touched by it themselves, and tho' the News they bring of others too, may be Acceptable enough.  
And indeed, there can be no worse Ingredients of Society, than outward shows of Friendship and Endearment, where there is no Sincerity; especially where the most Treacherous Observation of what may be to a Man's Prejudice is concealed under it, and that with an Intention of divulging it the next opportunity.  
The end of Society, is mutual Comfort and Assistance; in order to which 'tis necessary, that Men hearty desire each others Good, and endeavour to promote it to their Power; whether by Counsel and Advice, or by some Beneficial Actions, as occasion shall require.  
And to this, a Friendly imparting one another's Circumstances is needful, so far as Prudence will allow; and such Expressions of Kindness to each other, as may induce some reasonable Assurance, of all due and seasonable Help. And this, every Man (being in some degree sensible of his own Indigence and Imperfection) does naturally expect from the Society of others; and it can't but be mighty pleasing to him, to meet with such, as by the kindness of their Expressions, and endearing Behaviour, give him great Reason to believe, that what Assistance they can give him, when he needs it, he shall have: And nothing is more becoming a Man and a Christian, than such a Courteous way of Conversation.  
And that nothing might be wanting to complete the Happiness of the Social Life, God gave to Man the Faculty of Speech; whereby our Thoughts and Designs, what we want, and what we desire, might presently, and with ease, be made known to one another, and which must needs make our Intercourse highly pleasing, and of great Advantage. But then, there must be Truth and Sincerity in all this, or else All's spoiled. For an outward Show of Friendship and Civility, which is either nothing but show, or, which is Infinitely worse, a Cover for Treacherous and Base Designs, does indeed tend to the destruction of all Society, and makes Conversation either the most uneasy thing in nature, or else a Decoy into the worst of Misfortunes.  
For Men must be supposed, either to believe the Civilities they receive from one another to be Real and Hearty, or the contrary. If they take them to be Real when they are not so; 'twill prove a very dangerous Mistake, as we shall see in the Sequel: And if they look upon 'em as hollow and designing, I need not say how grating and  they will be, and what uneasiness every Man must undergo, that's forced to be continually upon his Guard, as in the midst of Spies, and treacherous Observers of  may tend to his Prejudice.  
What more odious to a Man, than that which he knows to be Flattery, and the Fawn and forced Smiles of a Perfidious Enemy! To be fain to weigh every word before one dares to speak it, by no means to venture to be free and open, for fear the Enemy should take Advantage by it, but always upon the Reserve, full of Care and Circumspection, as in the midst of Ambuscades, and walking amongst Boggs and Quagmires. This certainly must needs make Conversation the most troublesome thing in the World. A Life led in a Desert would be more eligible than such Society as this; and the Prophet Jeremy very feelingly expresses his Resentment of it, Ch. 9 Verse 2. etc. O that I had in the Wilderness, says he, a Lodging Place, that I might leave my People and go from them, for they are an Assembly of Treacherous Men; they bend their Tongue like their Bow for lies. Take ye heed every one of his Neighbour (or, as in the Original, his Friend) and trust not in any Brother; for every Brother will utterly supplant, and every Neighbour will walk with Slanders. They have, (as 'twere artificially) TAUGHT their Tongue to speak lies, thine Habitation is in the midst of Deceit. One speaketh peaceably to his Neighbour with his Mouth, but in his Heart he layeth his wait.  
And David thought, he need not wish worse ●o his most Inveterate Enemies, than that their Table, their Freeest Conversation, and most Intimate Society, 
Psal. 69.22.  might become to 'em a Snare and a Trap.  
As for the Baseness, and unhappy Consequences of such a Treacherous Manner of Behaviour; 'twill not be amiss to consider both a little.  
With Respect to the First, Friendship is so Sacred a thing, that to Dissemble it for vile Purposes, and under its Cover to play the Devil with one another, is a most unpardonable Crime, and like Judas' betraying our Saviour with a Kiss. From Caresses and Endearments, to proceed immediately to spiteful Reflections, Ill-natured Censures, and Poisonous Malignant Whispers, such as will blast my Reputation, and blacken my good Name, or at least make me Ridiculous, and the Subject of men's Sport and Laughter: For a Man to Dive to the bottom of my Soul, by sly Insinuating Arts, false Protests of Love, and desire of my Happiness, (which Methods are but too successful with those that have more of the Dove than Serpent in them) and then expose me, when ever 'twill ingratiate himself to do so: This is extremely base, beyond expression.  
To speak worse of any Man behind Iris Back than we would dare to do before his Face, is certainly a very pitiful unmanly thing; and to wound an Absent Person's Reputation, is even as bad as to give his body an unexpected Treacherous Stab. In so nice a Case as a Man's Credit, every one ought to have all the Fair Play imaginable; that he may be able to defend himself, and not be inevitably exposed to all the Dirt that every Malicious Pickthank shall rake together and throw upon him. And in case of Natural Failings and Defects, which are more a Man's Misfortune than his Fault, to Blazon 'em about is barbarous and inhuman. But all this is still much worse, if we all the while hold Fair with the Person when we see him, and are as obliging and complaisant to him as to any body else. The Consequences of this deceitful Fawning Way, are very pernicious upon all Accounts.  
Indeed, a too obsequious complimental way of Address, tho' there be no Ill Designs at the bottom, is yet too often of unhappy Consequence, especially to young People. First, because 'tis so apt to blind men's Eyes as to their Failings and Imperfections, and to create and that insensibly, such fond Fancies in their Heads, as end in intolerable Pride and Self-conceit. And therefore, 'tis accounted one of the greatest Misfortunes of Persons of great Quality, that they can seldom meet with those that will tell them the Truth; but whatever their real Deserts may be, they are always admired and extolled, humoured and complied with in every thing, their Vices guilded over with the Arts of Flattery, great things said of what deserves but little; and nothing, of what deserves Reproof, unless it be to hid and palliate it; and so they are drilled on in Ignorance of themselves, till Death draws aside the Curtain, and shows 'em what indeed they are, and too often opens a dreadful View of the then incorrigible Wickedness, which before they took but little notice of, or were taught to pride themselves in, as Excellencies and Accomplishments. This is, no doubt, a very Deplorable Condition, and many are so unhappy as to fall into it, through the Excessive Civilities (as they are called) of those whom they Converse with. But 'tis a strange sort of Civility that betrays into such Fatal Deceptions as these; and Plain-dealing, would Men consider it, will prove to be the most Obliging thing in the World.  
Again, this over-smoothness of Tongue and Carriage, is apt to make an undesigning Good-natured Person take those for his Friends who are not so; and who, though they mean him no harm, it may be when they caress him so, yet intent him as little good. That is, they have no further Aim or Design, than to show their Good Breeding; and when the Visit and the Compliment is over, the Friendship ends with it, and they are as they were before.  
But now, suppose I should be so Credulous, as to take all this for Real Friendship; and should therefore acquaint the Man with my Circumstances, which are such perhaps, as none but a Friend indeed should be Acquainted with, and desire his Advice and Assistance: What a Blank would it be to me to find him cool, and strange, and glad to shift me off, who before was so full of Endearment and Protests of his readiness to serve me, nay, as Importunate, it may be, for an Employment, as a poor Wretch that's ready to starve for want of one?  
How would it vex me to have unbosomed myself to a Fawning Hypocrite; and to lie at his Mercy for the Concealment of what would mightily prejudice me, if it should be known: And instead of receiving any Assistance from him, be forced to acknowledge it as a great Favour, that he does not expose and ruin me; nay, find myself obliged to Buy that Favour, perhaps at a very dear rate! In such a Case (and such Cases there have been) what should I think of that Glozing way of Behaviour which betrayed me into such unhappy Circumstances?  
But suppose this Man of Compliment should prove my Enemy at last, and make an Ill Use of my Credulity, and Lure me on to further Confidences and Intimacies, on purpose to get me more certainly into his Clutches; What a Fatal Mistake should I then be under! There is nothing certainly more mischivous, nor more unavoidably so, than a Counterfeit Friend, who is really an Enemy; nor any thing therefore of worse Consequence, than that way of Conversation which is so apt to deceive People in this Matter, and incline them to take such Serpents into their Bosoms.  
Nor is it less destructive of Neighbourhood and Society. In Conversation, especially when as we think amongst our Friends, we are apt to Indulge to an easy Openness and Freedom; the kindly Flow of Spirits, occasioned by agreeable Company, unlocks an undesigning Persons Breast, and shows his Mind in its Pure Naturals. And this indeed it is, that gives the true Gust and Relish to Society, which presently grows palled and Flat, when every one's upon the Stiff and the Reserve.  
But now, for a fly underhand Observer, to feign a Compliance with all this, and it may be speak much in Commendation of it, and in the mean time make it his Business to Remark upon every thing that's said and done, and then turn Informer where'er he goes, and endeavour either to redicule his Company, or set them and their Neighbours together by the Ears; this Turns Society into a Civil War, and makes Neighbourhood as uneasy as living upon the Confines of an Enemy.  
And after all, what Advantage has the Wretch himself, by this Double Treachery, of screwing himself First into this Man's Intimacy by his counterfeit Civilities, and then into that Man's Favour by his Ill-natured Censures and Reflections upon him? What does he get by all this, but the loss of his own Reputation, as one that delights to make Mischief, a Betrayer of Society, and that can afford no Man a good word, and sometimes 'tis more Fatal to him, and engages him in such a way of Justifying himself, as costs him his Life.  
Which brings to my Mind that Saying of David, Psal. 55. last verse, The Deceitful Man, or Treacherous Friend, whom he was before complaining of, shall not live out half his days.  
Wherefore, for a Close of this Advice; tho' I am far from Pleading for the morose and rude, yet I can't but think, that upon all Accounts 'twould be very happy for every one to be as sparing of his Compliments as he can, and with all as sparing of his Censures. To make Truth and Sincerity the Guide of his Civilities, and choose, in his Conversation, to talk of Things rather than of Persons; and when of Persons, to say no worse of any one behind his Back, than he would freely do before his Face; or rather, nothing that is Ill at all, since 'tis by no means fair to fix ill things upon a Man, who is not Present to make his own Defence.  
And since, what we have been discoursing of is but too much the Breeding and Accomplishment, as well as Practise of the World; 'twill be our Wisdom not to be too credulous when fine things are said to us, and to be as wary as is possible in our common Intercourse, that we give no Advantage to the Lurking Adversary; and Reserve those Freedoms, and that Innocent Openness of Conversation, (which is the Life of Society, as that's the Life of Life) for such as by long Experience we know to be Indeed our Friends.  
And if to this we add all the Discouragement we can to such whose trade it is to be Busy-Bodies, and to fetch and carry Stories and Reports, not at all to listen to, or show ourselves pleased with 'em, but rather Reprove and Check 'em, and shun their Company, and fairly acquaint the Parties concerned, how bold such and such have been with their Reputation, and caution 'em against them for the Future; this would soon break the neck of this vile Practice, which is kept up by that Countenance which is given to it, and the satisfaction too many show in hearing others censured and exposed, and the great Curiosity they have of prying into the Concerns of their Neighbours.  
Let us therefore take the Apostles excellent Advice, and study to be quiet, 
1 Thes. 4.11. Rom. 12. ●.  and to do our own Business; to Love one another without Dissimulation; to be candid in our Censures and Interpretations; and in all things resolve to do as we would be done by: And then, we shall find Society, not only more Safe, but really more Pleasant and Endearing, than all the Address, and Modish Courtships, possibly can make it.  
Nothing does sweeten a Disposition more, than True Religion, and which is All in all; it makes a Man Sincere in his Civilities; and from the Heart as obliging both in Words and Actions, as Truth and Innocence will Permit. This is true Christian Good Breeding; and whatever is more or less than this, cometh of Evil. More, is but Fawning and Flattery, and as we have seen, of very Dangerous Consequence; and Less, is Savage and Brutish, and unbecoming a Man and a Christian: He only that keeps the Middle Way, is a Man of Temper, and fit to be a Friend.   

The Tenth Advice.  
AND now, because the Happiest of us all, Young as well as Old, can't but think it very possible for the Scene to be changed, and it may be suddenly, and a sad Alteration made in our Circumstances; and the best of us all must Acknowledge (and the better we are, the more readily shall we do it) that such a Change would be no more than we Deserve: It will not be amiss sometimes to remind ourselves of it, and Arm ourselves beforehand with such Considerations, as may Enable us to bear what Trouble may come upon us, as becomes Men and Christians.  
When we are easy and happy, our Thoughts are our own, and we can without Disturbance weigh and compare things together; but when Affliction is either actually upon us, or very near approaching, the Surprise, and Confusion of Thought that is caused by it, is apt to make us very uncapable of through Reasoning and Consideration.  
The proper Time therefore to lay in Arguments against immoderate Trouble, and which, by our often revolving 'em in our Thoughts, may make so lasting an Impression as to become our own, and serviceable to us upon Occasion; the Time for this so Necessary a Provision is before the Evil Days come. And this is so far from being an unsuitable Employment for Young Persons, that nothing can be more needful upon all Accounts. 'Twill be a good Alloy sometimes to that Levity of Temper, which very often proceeds too far, and Transports 'em to great Irregularities, and hastens Misfortunes sooner than otherwise they would come; and 'twill quiet and settle their Spirits, and induce that Seriousness of Mind, which is necessary to their successful Management of any of their Affairs, and that Good Counsel in any Instance, may take place and be effectual. And besides, if we consider how very apt Trouble is to rise to excessive degrees, and get too great a Head to be mastered by us; no doubt but 'tis our Wisdom to make early Provision against it, such as both Reason and Religion will plentifully furnish us withal; that so those fatal Excesses of Trouble may be prevented, which have proved to very many the Ruin both of Body and Soul.  
And in order to this, let us first consider, how unreasonable a thing it is to indulge and give way to Trouble, and lay Afflictions so extremely to Heart, as we are apt to do, when from easy and prosperous Circumstances we fall into them.  
The proper business of Reason, is so to regulate the Passions, as to make them serviceable, but by no means suffer them to be prejudicial to us. Now all the Good that Trouble can do a Man, when he sees an Evil approaching, or feels the present Weight and Pressure of it; is, that 'twill rouse and excite his Endeavours to prevent and remove it; or, at least, to alleviate, and make it more supportable. But, when instead of this, we suffer it to grow so much upon us, as either in that degree to sink our Spirits, as to make us lie down under our Burden as utterly without Hope; or else to raise 'em to the pitch of Frenzy, and engage us in Courses that are desperate and wicked: This certainly is no likely way to bring our Troubles to an end, unless it be a very fatal one.  
Because a Man has lost one, or a few Blessings, therefore to take no notice of those many others that remain; because, in some respects, he is less happy than he was, therefore to resolve not to be happy at all, and give way to a Passion, which, he knows, will make him very miserable: Because his Troubles are great, therefore to refuse to be comforted, and muse continually upon the Dark side of his Condition, and make it doubly Afflicting by Impatience; because the Weight is heavy, therefore to add to it still more and more, by all the Aggravations he can think of: To indulge and cherish what we complain of and groan under, and to hug Misery so close, that neither Reason nor Religion, God nor Man, shall persuade us to part with it and let it go; to suffer neither Time nor Sleep to do their proper Offices, and calm the Boiling of our Spirits, but incessantly add Fuel to that Flame, under the Scorching of which we at the same time cry out, and which we can't but know will at length consume and burn us up. Let any Man in his Senses say, whether this (which is but too much the way of People in Affliction) is not against all the Reason in the World.  
Nor is it less contrary to Religion; which consists in nothing more than a firm Belief and Trust in Divine Providence, patiented Submission to God's Will, Contempt of the World, and careful Imitation of our Lord's Example; with each of which immoderate Trouble is utterly inconsistent.  
For, First, Who that has a lively strong Persuasion, that a Being infinitely Wise and Good does constantly take Care of him, and order all things relating to him; but will check rather than cherish the Uneasiness of his Mind under any of his Disposals: And however irksome it may be to him at first, make it his Business to reconcile himself to it, and fully acquiesce in it, as being the Result of Infinite Wisdom and Goodness, and therefore for the best, tho' he can't at all discern, perhaps, at present, how it should be so.  
And this he will find still greater Reason to do, when he considers, That as he believes God to be Infinitely Wise and Good, so by constant sad Experience he finds, that Himself is very  and ignorant, foolish and wicked; can see but a little way into the Consequences of Things, is very much mistaken and corrupted in his Choices, and would be very miserable, should God bestow upon him every thing that he desires. And therefore, tho' such a Loss, or such and such an Infliction may at first touch him to the very quick; yet he quiets all again by considering, that taking all things together, 'tis what ought to be, and will be for the best, and that Time will evidently demonstrate it to be so, and that it cannot but be so, since 'tis ordered by him who is infinitely Wise and Good, and withal so Powerful, that no Affliction can be too great for him to remove, when his Wisdom and his Goodness see it fit to do so.  
Infinite Wisdom knows best when; and Infinite Goodness will not suffer it to last a Moment longer; and Infinite Power can remove it with a Word.  
Again, (as is evident at the first Glance) excessive Trouble is very unbecoming a Christian, because 'tis utterly inconsistent with Patience; which is that Temper of Mind, whereby a Christian calmly and quietly bears all Pressures, however heavy and afflicting, with entire Submission to the Divine Will, as being assured, that God's great Design, tho' by various Methods, is to make us completely happy. He that thus evenly behaves himself under the Discipline of Providence, and will not be tempted to think ill of God, or Desert his Service, tho' he smarts under his Corrections, nor take Ill Courses to remove his Trouble; this is the Patient Christian: And the more he may be sensible of Affliction, in other respects, the greater is his Patience, if he thus calmly and quietly submits.  
Very remarkable are our Saviour's Words to his Apostles, when he foretold them what they should suffer for his sake, and such as bespeak this quiet submissive Temper to be the Great Security of all our other Duty; 
Luk. 21.19.  Possess ye your Souls in Patience. As if without it even a Man's Soul, all the Powers of it, not only his Will and Affections, but his very Understanding could not be his own; but perfectly at the Command of any other, who could lay more Troubles on him than he had Patience to bear. And therefore the Scripture frequently joins Faith and Patience together, 
Heb. 6.12.— 10.36.  as each others Mutual Support.  
And indeed, in a World so thick set with Troubles and Vexations, 
Eccl. 2.15.  Woe be to him, as the Wise Man says, that has lost Patience; and what will he do when the Lord shall visit him? That is, when God shall lay any great Calamity upon him, how will he do to bear it, who can bear nothing with any tolerable Temper, not so much as common Crosses and Disappointments!  
Another great Duty of our Holy Religion, is, Contempt of the World; or at least such an Indifference to it, as that we may hang lose from things below, and employ our chief Care and Endeavour, to make sure of our Glorious Reversion above. 
〈◊〉 19.26.  Lay not up for yourselves Treasures upon Earth, says our Lord, but in Heaven; for where your Treasure is, there will your Hearts be also. What shall we think then of their Religion, who are so inseparably fastened to the World in their Affections, as not to be able to bear any of its Frowns, without an excessive Concern, as if their whole Happiness was torn from them, and nothing worth their Notice left, to hope for or expect! What we lightly esteem, we can easily part with, and live contentedly without; especially if what we value most of all, be secure and safe. If therefore we had Religion enough to fix our Hearts there, where our Heavenly Treasure is, and set a due Estimate upon it, and believed it as certain to the Sincerely Good, as it is Glorious and Everlasting, and looked upon the World as empty in Comparison and of no Esteem; we should with much less Regrett part with the Enjoyments of it than we do, and bear its Troubles with more Sedateness and Evenness of Temper.  
I don't say with no Concern at all, for that's Impossible; and during our Abode in the state of Mortality, there are many things so necessary to our Support and Comfort in it, that as we may and aught to Pray for 'em, and be thankful when we receive 'em, so may we in Due Degree desire to keep them, and be Loath to part with 'em; and when they're gone, resent their Loss. But then, all this must be Tempered with so prevailing a Mixture of Heavenly-mindedness, as may soon make us lose our Resentment of any Worldly Crosses, in the cheering Thoughts of what a Glorious Reversion we have in the Kingdom of God.  
This is the True Noble Spirit of Christianity, which makes a Man so much Above these little things of Earth, as to permit no more than a Transient Uneasiness to affect him, at the ●●ss of any of them; reflecting presently upon there Immense Treasures of Eternal Happiness, which are Reserved in Heaven for Him, and which his Comparatively Light Afflictions Here, do only serve to raise his Value of, and increase his Desire of enjoying.  
Nothing more demonstrates the Strength and Power of Religion than this, nor does any thing more betray the Weakness and Infirmity of it than the contrary.  
In the Last Place, Immoderate Trouble removes a Man to a vast distance from the Temper and Example of Jesus our Blessed Saviour.  
For if we inquire how he behaved himself under those almost continual Troubles which he met with, we shall find no Turbulence of Passion, no Murmur and Repine, but a quiet Resignation of Soul, a Calm Sedateness of Demeanour, an entire Trust in God, and an Admirable Charity to the worst of his Enemies. This, the Story of his whole Life will Witness; and when his Days grew near their End, with what incomparable Patience and Submission to the Divine Will, did he receive the bitter Cup of his approaching Sufferings!  
Father, if it be possible, let this Cup pass from me; there are expressed the feeling Resentments of relucting Nature: Nevertheless, not as I will, but as thou wilt; there is his entire Acquiescence in God's Will concerning him.  
And when he Actually Suffered what was so Dreadful to him in the Expectation, with what Mee●●s, and Silence, and Wondrous De●ency, and Presence of Mind did he demean himself, and that under the sharpest Afflictions both of Body and Soul! And when, in the midst of his Agonies upon the Cross, he was Barbarously Insulted by the Merciless Spectators; all they could Provoke him to utter was this strangely Good Prayer, Father forgive them, they know not what they do.  
This is our Lord's Example in this matter, and which, in some measure at least, he expects that we should Imitate; and 'tis a great part of our Religion to do so.  
But now, if we're so far from this, as to Indulge that Passion to Excess, which our Lord's Practice, as well as Precept, engages us to keep under and Control; if we lose all Patience when we're afflicted, tho' our Lord when he was so, was a Perfect Lamb; if we can bear nothing, when our great Master with admirable Temper did bear so much, and that too, for our sakes, and in our stead: If Christ and Christians are so very much unlike in this Respect, what is their Religion!  
Such Considerations as these, if we go no further, will let us see both how unreasonable and unchristian a thing it is, to suffer Trouble to proceed without Restraint.  
But 'twill not be amiss to endeavour to prevent so great an Evil, by one Reflection more upon the Nature and Design of all Affliction; which is intended by God as a Means to Cure the Diseases of the Soul, and a Fatherly Correction for former Faults.  
But now, Excessive Trouble, utterly hinders the Operation and good Effect, and turns the Medicine into Poison, and gentle Chastisement into Ruin and Destruction. A strange Ill Disposition this! and which we can't begin too soon to rectify.  
When the Rod is in the Hand of Infinite Love, and Kindness infinitely greater than we bear unto ourselves, proportions the Weight and Number of the Strokes; in the Name of God, what Cause is there for such great Degrees of Trouble? I believe there are but very few so Entirely Heedless of the Methods of Divine Providence, as not to have Observed, and to Remember the Wondrous Mixture of God's Goodness with his Punishments; what an Ascendant his Mercy hath had over his Justice, and how Happily, and sometimes Unexpectedly, he hath put an End to his Public and Private Corrections!  
Which of our selves have not enjoyed much more of Happiness than we have felt of Trouble and Affliction? 
Psal. 94.19.  And even in the midst of Sorrows of our Hearts, how have God's Divine Comforts in an unaccountable manner Refreshed our Souls!  
What unthought of Happy Events have prevented, or put an ●nd to, former Misfortunes that have Threatened or been upon us; and many things brought about by a strange Series of good Providences, which have Surprised us into full Happiness before we were ware!  
Let any Reasonable Man therefore say, whether it is not the Wisest and most Christian Course, after Humbly Acknowledging God's Hand in every Affliction, and searching out Diligently for the Cause of it; to endeavour, by sincere Repentance and Amendment, to Close with the Gracious Design of it; and so, either keep it off when it only Threatens, or incline God to Remove it, if Actually upon us; and then Buoy up our Spirits in a full Persuasion that all will end in our Good?  
That Blessed Being, who formerly so Graciously, and surprisingly, Diverted, or put an End to my own, or others Afflictions, is as Good, and Wise, and Powerful as ever; why then should I Despair of the like Mercy again, (tho' I can't foresee it may be how it should be,) from him who changeth not, and can do what he pleaseth?  
The Spirit of a Man, 
Prov. 18.14  says Solomon, will sustain his Infirmity; and such Thoughts as these will sustain the Spirit of a Man, and enable him with a Christian Steadiness of Mind, to bear what God shall please to lay upon him. But a wounded Spirit who can bear! A mind pierced through with Impatience and Distrust of Providence, is itself a Burden more intolerable than any other Affliction in the World.  
But after all, that what has been already said may be throughly effectual, let us not forget to take St. 
Jam. 5.13.  James' Advice along with us, and if any man be afflicted, let him Pray. Excellent Advice indeed it is, and no greater Consolation can a wounded Spirit receive, than in Calling upon God in the Time of Her Trouble. For He is the Fountain of Comfort, and the Great Disposer of all Things; 'tis His Grace and Holy Spirit that must teach us Resignation and Submission to His Will; and if we make devout Addresses to Him, and with a calm and even mind await His Leisure; we may in his Good Time expect to see our Troubles have a Happy end: For God will not always be Punishing, neither keepeth He his Anger for ever. Wherefore to close this Advice; since there is no Man living that is secure against Affliction, and Comfort in it is what every one Desires; and very few when Trouble is actually upon 'em, are either able to give it to themselves, or capable of Receiving it from Others; I could not but think it, as I said, of great Advantage to Young Persons, to furnish 'em with such Considerations beforehand, as may be of use to prevent excess of Melancholy and Dejection, or any Desperate and unjustifiable Undertake; and Prepare 'em to Com●ort themselves, under the severest Dispensations of Providence, with that patience and evenness of Temper, which becomes the Reason of a Man, and the Faith of a Christian.   

The Eleventh Advice.  
HAving in the Foregoing Advices endeavoured to Prevent such Errors and Mistakes in Young gentlemen's Faith and Practice, as they are most Apt to fall into, and which are of unspeakable ill Consequence; give me leave now to suppose, that things have not been managed by them as they should be, and some of those many Temptations they are surrounded with, have been too Successful, and robbed 'em of their Innocence, and engaged them in some Courses that cannot be justified: So that to the former Preservatives, 'twill be needful to add some few. Advices more, in order to their Recovery.  
And First, let me earnestly Recommend to them a frequent serious self-Examination; a Particular enquiry into their Thoughts, Actions, and Discourses, what they are, and have been, and whether they are and have been as they should be, and to what end and Conclusion they tend.  
And this is not only a highly Beneficial Employment, as we shall see by and by, but 'tis a very Easie one too; for there is no Reasonable Man's Memory so extremely treacherous, but if duly Consulted, will inform Him of matters of Fact which are His Daily Practice, that is, in the Main; for some Particulars no doubt may escape the nicest Examination. And when the enquiry is made, there is something within that will Accuse or Excuse, Acquit or Condemn immediately; and let us see the Tendency of our Good or Bad Actions respectively, without any Tedious Process, or long series of Argumentation.  
For the plain Truth, and which we all of us know very well, is in short this. If we Guide our steps to the best of our Power and Knowledge by the Rule of Reason and Religion, and endeavour to follow where our Saviour has gone before; and are willing to listen to, and be Directed by the Guides that God has Provided us when we are at a Loss, or have mistaken our Path; then we need not Question but we're in the way that Leads to Life and Glory: And if we persist and go on in it, let it be Broad or Narrow, Rough or Smooth, upon the Mountains or in the Valleys, or the like; and tho' we sometimes, nay often make a false step, yet through the Merits of our Saviour, and the Guidance of his Blessed Spirit, we shall at length arrive at a Happy Journey's end.  
But if on the contrary, we find that our Dispositions are earthly, sensual, and devilish, that we live without God in the World, are Licentious and Unchristian, directly opposite to Christ's Precept and Example, in open Defiance to Religion, or if more Fair in outward show, yet without Sincerity: Such ways as these are the ways that lead to Misery and Ruin, not only in the World to come, but even in this too. And whoever goes on in 'em without control, and will not be recalled, will at length, and very likely before He is ware, after all the Misfortunes he has run through here, find himself a miserable Inhabitant of the Place prepared for the Devil and his Angels.  
Now by Frequent Self-Examination, I mean no less than Daily; that every Night when we're retired from the World, and the noise and hurry of that day's Stage is over, and we have taken up our Lodging to Refresh ourselves for the next; then, as David expresses it, 
Ps. 4.4.  to commune with our own Hearts in our Chamber and be still. That is, without Prejudice or Passion, to Consider quietly and seriously, as in the Presence of God Omniscient, 
Ps. 139.  who is about our Path, and about our Bed, and spyeth out all our ways, what our behaviour that Day actually hath been, and what it should have been, and Consequently to which State we have been Travelling, to the Kingdom of Life and Glory, or to the Regions of Eternal Death?  
And this Daily Scrutiny into our Lives and Conversations is so agreeable to Reason, that Heathen Philosophy did particularly Recommend it, and 'tis one of the Golden Precepts, as they are deservedly called, of the School of Pythagoras; Admit not sleep to close your eyes, till you have recollected thrice each single Action of the day, and asked yourselves such Questions as these. Wherein have I transgressed? What have I done? What Duty have I omitted? Run over these things, beginning at the First, and then, if you have done ill, be Troubled; if well, Rejoice.  
What can be more excellently said than this? What more useful Practice can there be in this our Pilgrimage, (as the Scripture calls our Life, and really it is no other) than at the close of every Stage thus to look back upon our Go, observe where we have erred and wandered, at what we stumbled and fell, upon what Motives and Temptations, that so we may Prevent the next Day the miscarriages of this, see our Error before it is too late, return before we have wandered too far, set a greater value upon our Guides, more heedfully observe their Directions, and be the more wary and circumspect in our future Journeys, for being so easily thrown down, deceived and led aside in those that are past. How much easier is it to Recollect and Amend the miscarriages of a Day, than of Months, or Years? And Consequently, how much safer is it for every Man thus to Consider his ways whilst his Memory can tell Him what they were, and whilst 'tis in his Power with so much ease to amend them if they are amiss; than to go carelessly on, till for want of Examining, he takes the Wrong way for the Right, gets a habit of going astray, and so becomes not sensible of his Error, till 'tis too late to Mend it; or at least has wandered so long, that the difficulty of Recovering the right way is almost Insuperable!  
No better Office certainly, than to direct a Stranger in the Road that He should take, to warn Him of Dangers that He may meet with in it, and to lead Him back and set Him Right, when He has lost his Way: Especially when He is in Haste, and Night is coming on, and the Business he goes about of greatest Consequence.  
Now nothing can be of greater Consquence than the Journey of a Christian through the World; He Travels upon Eternal Life and Death; His Journey is Great, and therefore He had need to lose no Time; and the Night with every Man is coming on apace, and no Man can tell how soon it may be Night with Him; and 'tis a long Night too, and may be Eternal, and will certainly put an end to His Journey whenever it overtakes Him, whether it be to Heaven or to Hell. And therefore those Considerations that will set us right in our way, and expedite our Great Business, and help to Conduct us safely to that Happy Place where we all would be, are no doubt well employed.  
But for all this, Young People I'm afraid will not be very easily Persuaded to put this Advice in Practice; and therefore the more need to press it earnestly upon them. They look upon it as a very uncomfortable Way of Travelling, to be still Doubting whether they are right or no, continually Enquiring, and listening to every melancholy or designing Person, that shall pretend to give them better Directions. If now and then a misgiving Thought arises, 'tis smothered presently by Business or Pleasure; and when a Guide of Souls is met with who Faithfully informs them of the way they ought to take, tells them they're in the wrong, and must turn back if they would see their wished for Journey's end, and that That Path will lead them to their Ruin: They look upon this as a Greeting of Course from Men of their Profession, and make it their endeavour to Persuade Him to go along with Them, rather than think of turning back with Him. However, let Him take his own Course, they are resolved still to follow theirs; 'tis the way they have been used to, and which offers itself readyest and fairest to them, and is smooth and pleasant, the Entertainment good, and most of their Friends and Acquaintance, it may be, do bear 'em Company in it; so that very loath they are to make too nice Inquiries, lest they should be made sensible of the necessity of Performing so ungrateful a Task, as with many a weary step to beat the Hoof back again, and turn their Feet into a Track they have no Mind to.  
But in short, would this be Prudence in our Journeying here in this World? And why should not our Judgement be the same with Respect to the Other?  
We need not be told, I suppose, that here we are Strangers, have no abiding City, but seek one to come; where when we once Arrive, we shall be for ever fixed as in our proper Place of Abode, our Home.  
That other World consists of Two, and but two States, the one Infinitely Happy, the other as Infinitely Miserable.  
To these two States there are two Highways that lead, which tho' they meet in a Point at the beginning, yet Widen Insensibly and Infinitely, and at length, become as far distant from each other, as Heaven is from Hell.  
And therefore in all Reason, as our First Care should be to set out Well, so our next, immediately to turn Back, if we perceive that we have gone amiss. For every step that we then take, carries us further and further wide from Heaven, and nearer to Destruction.  
Well then, if this Daily Self-Examination be of such vast Consequence, what ever will make us uncapable of it, should carefully be avoided, Particularly Unseasonable and Intemperate Drinking. How can He close his Day with such a serious Scrutiny as we have now been speaking of, who has stayed so long at the Wine, as to be able to think coherently of nothing, and who is fit for a Frolic, or for sleep than Meditation? A constant Practice of Night-Revels is upon all Accounts a most unhappy thing, but upon none more so than because it unfits a Man for this great Duty; whereby He becomes a Stranger to himself, and his own Proceed, and that in matters of the greatest Moment; and all this for a Bellyful of Liquor, and empty frothy Mirth.  
Moderate Wine, and seasonable well chosen Conversation, are Blessings which our Holy Religion does by no means Envy us. Certainly, I may enjoy my Friend without forgetting my self, and have the satisfaction of others Company, without making myself unfit for my own.  
And I Question not, but upon trial, any Man will find those Days spent most to his Satisfaction, which are closed with a serious Reflection upon his ways at Night: And all that I further desire of Young Persons upon this Particular, is, that they would immediately try the Experiment, and beg the Assistance of God in those excellent Words of the 139 Ps. ult. Try me O God, and see the ground of my Heart, Prove me and examine my Thoughts; look well if there be any way of wickedness in me, and lead me in the way Everlasting.   

The Twelfth Advice.  
WHEN upon such Enquiry, or by the kind Admonition of their Friends, or both, Young Persons begin to see their Errors; let 'em above all things have a care, upon any Account whatever, of shutting their Eyes against such Convictions of their own Minds, and of being Deaf to good Counsel and Advice. That is, let 'em beware of Stubborness and Obstinacy, and wilful Ignorance, or non-Attention to the great Obligations that Religion and their own true Interest do lay upon them.  
None are so Deaf, we say, as those that will not Hear; none so Provokingly Wicked and hard to be Reformed, as those who Industriously set themselves to keep out any Thought that may check them in their Career, and incline 'em to Return; whom no Calls will awaken, no Arguments Persuade so much as to think of Amendment; and who like the deaf Adder, stop their Ears to the voice of the Charmer, charm he never so wisely.  
This sort of Men, think they shall be undone, if they once give ear to Persuasives to Religion; that 'twill Deprive them of what they esteem as their Happiness, and draw 'em into the snare of a few designing Men, who will Lord it over their Liberty, hamper 'em with severe Impracticable Rules, turn 'em into Mopes, and instead of allowing them their former Pleasures, be continually reading Lectures to 'em of Self-denial, Mortification, and Repentance, and all in Hopes of an unseen Reward, no Body knows when nor where. And because they can't but own, however, that something very powerfully moving is in such Discourses, something that touches 'em in an unaccountable manner, even forces Approbation from them, and as 'twere Charms 'em into a Compliance; therefore they're Resolved they'll stop their Ears, and so defeat the Holy Magic of these Mercenary Charmers;  
This is that wilful Spiritual Deafness so often mentioned in Scripture; when, as our Lord expresses it, Hearing the Sermons of the Gospel, Men hear not, neither do they understand, (or Attend and Consider, as 'tis in the Original) in order to their suitable Practice; and therefore He so often useth this Expression, He that hath ears to hear, let him hear. There is likewise a wilful Blindness of the Soul, whereby the Scripture Represents to us Wicked men's Disregarding all Inward Conviction of their own Minds, and keeping themselves as Ignorant as they can of their Gild and of their Duty, and the necessity of a Reformation; and which is very emphatically expressed, Mat. 13.15. This People's heart is waxed gross, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grown Callous and Insensible, through an overcharge of the Pleasures of the World, and their Ears are dull of hearing, as before explained, and their eyes have they closed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have winked hard; as we shut our Eyes hastily and strongly, when we fear the approach of any thing offensive to them; lest at any time they should see with their Eyes, and hear with their Ears, and understand with their Heart, and be Converted, and I should heal them.  
Now the Understanding is the Eye of the Soul, or that Faculty whereby the Mind receives the Light of Truth and Knowledge; of which Light there is now, thanks be to God, abundant Plenty streamed down from Him who is the True Light that enlighteneth every Man that cometh into the World; 
1 John 9  and which whosoever will receive may enjoy, and that according to his full capacity.  
But as the Material Light may be intercepted by the interposition of Bodies too close for it to penetrate; or, as the Eye may be incapabable of receiving its Rays, or wilfully shut and close itself, and deny admittance to them, tho' shining in full lustre round about; and upon either of these Accounts the Body may remain in Darkness: So the Soul may not enjoy its proper Light, either through the Understanding's being not capable of receiving it, (which is unavoidable Ignorance, the case of Natural Fools) or else for want of a due medium, through which it may be transmitted, such as is Good and Competent Instruction; (which yet, if by our own neglect we want, we cannot plead as an Excuse) or else, our Minds are Ignorant and Dark, because we wilfully Refuse to let in any Light or Knowledge to them, will not admit, or attend to any thing that would Dispel those mists of Error and Delusion, which hang over them as a Dark pitchy Cloud: And this is a Blindness altogether owing to a Man's self, a Rebelling against the Light, as Job Expresses it, Job 24.13.  
But is it not strange, that Men should so delight in this Spiritual Blindness, as to force it upon themselves! That a Rational Creature should be better pleased with the Darkness and Confusion of his Understanding, as to the things of Religion (tho' of all the noblest Furniture of our Souls) than with a Bright, Clear, Godlike Mind! Nay, so much better pleased as studiously to keep out all new access of Light, to stop up every Avenue, every chink and cranny, through which it unawares might steal into his Soul! This is strange indeed! and the more we Consider it, the more we shall wonder at it, but yet it is no News.  
An Unthinking Life guided by the false Lights of Humour and Custom, every one may observe is the Life that too great numbers of Young People lead; and the great Truths of Religion, and the obligations they derive upon our Practice, if meddled with at all, 'tis but slightly and superficially, one Glance and away, and then all is well, if their Hearts are but Gross enough to give them no disturbance by secret misgivings, and inward gripes and twinges.  
And what's the Reason of all this, but Gild and the Impurities and Defilements of their Souls? To make too nice Inquiries into their Religious Obligations, would be troublesome they think to do, and much more so when done; and therefore better be quietly blind and ignorant in these matters, than to have their Eyes opened to behold their misery and shame.  
Light is the great Discoverer of Uncleanness, and shows it to be what it is; and who, that so beholds it, but will for shame, if nothing else, endeavour to remove it! When the Light of the glorious Gospel of Christ shines in upon the Soul of a Sinner, what shameful Discoveries will then be made! How foul will it appear even to the wretch Himself! How exceeding vile and sinful, that which before was cherished as his Darling!  
But such Discoveries as these the Sinner does by no means Desire should be made; and therefore indeed it is, that He excludes this Light. This is the Condemnation, saith our Lord, that Light is come into the World, and Men love Darkness rather than Light, because their Deeds are Evil; for every one that doth evil hateth the Light, 
3 Joh. 19.20.  neither cometh to it, lest his Deeds should be Discovered and Reproved.  
There is such Deformity and Ghastliness in the face of Sin, when seen without its Mask in a True Light, as must needs Create infinite Horror and Aversion in the Soul: Witness the Opinion a Dying Sinner has of it; for than it appears to him Naked and without Disguise. And therefore, the God of this World, that great Deceiver, first blinds the Minds of those that are Lost, darkens their foolish Hearts, 
2 Cor. 4.4. Rom. 1. ●1.  as the Apostle expresses it, and then drills 'em on from one Vice to another with false Appearances of Good, that so Wickedness and Ignorance may quietly go hand in hand together. And the poor bewitched Creatures are so Pleased with this infernal State, and so used to it; that they Conspire with their Deceiver to lengthen out this fatal Darkness till it becomes Eternal.  
This is a very dismal Condition, and into which People are very apt 〈◊〉 slide before they are ware, and which we are now endeavouring to secure Young Persons from, or Recover 'em out of, if betrayed into it; and they may know when they are so, by ask themselves seriously these few Questions.  
When I feel some good Motions springing up in my Mind, in order to my leaving some ill Courses that I am engaged in, don't I presently check 'em, and Divert my Thoughts to something else?  
When I have had a Glimpse of the foulness of Sin, and the Misery that will at last attend it, by a gleam of Light from above shot, unexpectedly into my Soul; how have I behaved myself under such beginnings of Conviction? Have I been glad of that Discovery, and endeavoured to let still more Light in, by opening the Eye of my Understanding, weighing and Considering things more thoroughly than formerly, searching the Scriptures, Advising with good Books, and good Men, and Praying God to make my Darkness to be Light; or have I not rather been in pain till I had chased the Light away, and screened my Soul from its unwelcome Rays, by clapping the World between, thrusting myself into business or Company, or any thing that might keep out such uneasy Thoughts, as the Discovery of my inward Pollutions would raise within me? And speak sincerely, is not a fondness for Sin, a secret Resolution to continue in it, and a fear of being too Powerfully inclined to mortify and destroy it; is not this at the bottom of all?  
The Answer that every Man's own Conscience will make to these few Questions, will inform him whether he is of the Number of the spiritually Blind or not, and who besides are always Deaf, as was said, to what Advices may be given for their Recovery. And their Condition is really so Deplorable (as we shall see presently) that nothing more nearly concerns every Man than to use his utmost endeavours to secure himself from it.  
By what has been hitherto said, concerning a stubborn Obstinacy in wicked Courses, we see the Scripture represents such Persons, as spiritually both Deaf and Blind; as is the Condition then of those that are Naturally so, such, tho' infinitely worse, is theirs that are so to Religion. And 'twill not be amiss to consider this Representation a little.  
To be Blind is certainly a very great Misfortune, and to be Deaf perhaps a greater; and how helpless and disconsolate the Condition of either is, we may a little imagine from what we have observed of the Circumstances of each, and from these men's own moanings and Complaints.  
Senses that are so Recreating, and so Instructive, that convey so much Pleasure and so much Knowledge to the Soul; Pleasure of a Refined and Spiritual Nature, and Knowledge the most necessary and Beneficial: the loss of either must needs make a strange alteration in a Man, and be an unspeakable Affliction.  
How Deplorable then is the Condition of those that have lost 'em both! Our imagination is quiet Confounded, when we would frame an Idea of it.  
Neither to hear, nor to see, is in effect to be out of the World; 'tis as if a Man should be shut up in a dark Cave, in the midst of an unfrequented Desert, without other Company than his own sad Thoughts and dismal Reflections. For continual Darkness, and Silence, and Solitude, is the sad Portion of the both Deaf and Blind, tho' in the midst of their nearest Relations and best Friends.  
The loss of but one of these noble Senses, may be very much made up by the free use and Enjoyment of the other, together with the charitable assistance of good Persons who enjoy them both. The Eye, by the help of Books and Writing, may let in those Discourses to the Mind, which used to be transmitted through the Ear; and signs may keep up that Friendly intercourse and Society, and communicate those Thoughts to one another which used to be conveyed in Sounds.  
And the Ear, so far as concerns the Improvement of the Mind, may by others Reading and Discourse mightily supply our want of Ability to Consult Books ourselves. Such shifts as these, may in some measure alleviate the Misfortune of being either Blind or Deaf, and make it tolerable; But what, unless a miracle can help him, that is Both He is quite excluded, not only fro● the Advantages, but the Comforts o● Society; uncapable of any thing tha● might Divert the sadness of hi● Thoughts, or mitigate his Trouble He lives at most but the lowest sort of Animal Life, but one degree above the Vegetative, save that He can think, and reflect upon his Misery, (and that with great Confusion too, and which will Aggravate it much) and Pray to God by Death to take Him from it; the Hopes of which Deliverance in Time, is all the Comfort that he hath. He is indeed Sealed up to the most dismal Condition that can be imagined in this World; exposed inevitably (as to any of his own help) to the Dangers of it, uncapable of its Comforts and Enjoyments, and had abundantly better be out of it, than thus buried alive as 'twere in it.  
Like this, tho' Infinitely worse, as we shall see presently, is the Condition of the Spiritually Blind and Deaf, as before described; and tho' I never knew, or upon enquiry could Hear of any Naturally so, (which as often as I think on, I can't but admire God's Wonderful good Providence and care of Mankind, in suffering so very few, if any, to be so extremely miserable; when yet, the one Sense is as soon lost as the other, and he that to Day lost his Sight, might the next Day lose his Hearing, as well as one Man this, and another that, and when one and the same Accident or Distemper might easily deprive of both at once;) tho' I never knew, as I said, or could hear of any Naturally both Deaf and Blind, yet Spiritually there are, God knows, abundance. But 'tis their own Act and Deed, God's care being equal to Preserve Men from being so in the one Sense, as well as the other.  
Now the extreme Misery of the Spiritually Deaf and Blind, (or in other words the Obstinate and Irreclaimable) consists in the following Particulars.  
First, As the Naturally so are in Effect out of the World, and Dead while they Live; so these are out of the Church, receive no Benefit by the Communion of Saints; have none of the Comforts and Advantages of that Holy Society; no Commerce with, nor influences from the Divine Head of it Christ Jesus; have the Name of Christians, and that's all, but live like Infidels in the Darkness of their Mind, and the Vileness of their Practice, as if there were no God, no Religion, no future State, or no Account then to be given of our Actions in this.  
And what sad circumstances must those needs be in, who thus deprive themselves of all the means of Grace and Salvation in this World, and of all Hopes of Happiness in the next!  
For, Secondly, those that are in this Condition are exposed to Ruin so far as we can see, unavoidably.  
A Charitable Friend may preserve a Man Naturally Blind and Deaf from approaching Dangers, and snatch him from imminent Perils, which He knows nothing of himself, nor can receive Information of from others, much less tell how to avoid; but who can do this for one that is Spiritually so? Man cannot; and to expect that God should, is groundless Presumption.  
He that has stopped his Ears, and shut fast his Eyes, and that for this very Reason, lest He should hear and see, be informed of his Duty, and made sensible of his Errors, and inclined to Reform 'em; how can this Man of all Men, expect that God should make him Hear and See, and Convert and Save him whether He will or no?  
As our Lord said to the wilfully Blind Pharisees, (and the case is the same with the Deaf) if ye were Blind indeed, ye should have no Sin, but now ye say, we see, and yet see not, (as 'tis elsewhere laid to their charge) therefore your sin remaineth, John 9.41.  
The Blindness of our Understandings which is not wilful, and the defects of our Obedience consequent upon it, God will pass by; and afford us, if not a perfect Light, yet such as shall be sufficient to guide us, if we will follow it, into the ways of Peace. But He that can see, and will not, or He that once could see, but has wilfully put out his Eyes, or keeps them fast shut and closed on purpose that He may not see his Duty, because He has no mind to do it; God has no where said that He will force open his Eyelids, or restore him his Sight by Miracle, and convince and reform Him irresistibly; but rather, and 'tis but just, that the Blackness of Darkness is reserved for him for ever. 
St. Judas.   
Thirdly, to be thus Spiritually Blind and Deaf, is a Condition extremely Deplorable, because it admits of no Comfort or Consolation; the Man has made himself not capable of receiving it from others, nor can his own Thoughts suggest any thing but what will make him still more Miserable.  
For Conscience, do what we can, will sometimes be awake, and when it is so, its clamours and upbraid are so important and loud, that they will be heard, and its Convictions are written upon the very Mind itself. Like so many flashes of Lightning, they at once Dispel the Darkness of the Soul, and show it its Condition, and by intolerable scorchings begin Hell upon Earth; as the Regions of the Damned have no other Light, than is caused by the flames that torment them. A Light that will convince indeed, but not Convert, and only serve to cause a quicker Sense of the Horror of that dismal State they're in.  
No Man can express, what Agonies obstinate irreclaimable Sinners sometimes feel; what dire forebodeings of the Wrath to come! Which tho' they endeavour never so industriously to stifle, will yet revive again, to their unspeakable, unallayed, Terror and Confusion.  
The Naturally Deaf and Blind, if their Conscience be quiet, may think upon God, and Pray to Him, and receive Comfort from Him, and hope that tho' heaviness may endure for this disconsolate dark Night, yet the Morning, the Dawning of Eternal Day will bring Light, and Joy, and Healing under its wings; and their sad lonely silence be exchanged for the ravishing Sounds of Heavenly Halleluja's, and the blessed Society of the Spirits of Just Men made Perfect; till the long wished for Time, when the Happy Euge, well done Good and faithful Servant, shall fix them for ever in the Joy of their Lord.  
But to the Spiritually so, to think upon God is to begin their Hell, for to such He is a consuming Fire; and to think upon Death, is to open to themselves a horrid Prospect of the Torments they shall for ever Suffer after it. Death indeed, will open their Eyes and their Ears, (and the Thoughts of it too, will do it in some measure) but to such Objects, as they had better never have been born, than e'er acquainted with.  
Thus does our Lord most feelingly Represent to us the miserable Condition of an obstinate Sinner, by the greatest Misfortune that can befall us upon Earth. And now, if this be so, how nearly does it Concern us every one, with the greatest Care and Diligence to prevent this growing Calamity, which is so apt to steal upon us without our Observation!  
The Pleasures and Prosperities of the World, especially in the days of Youth and vigour, seem to bid fair for Happiness; and we are apt to be so mightily delighted with 'em, as to Drink deep of 'em and often, till at length we grow insensible of Spiritual things, and then comes on that Blindness and Deafness to Religion which we have now discoursed of; and what is the sad Consequence we have just now seen.  
The greater therefore our Danger is in this matter, the greater in all Reason should be our Care to prevent it; and since all proceeds from too much love of the World, therefore in the first place to resolve to love that less; and begin in Time to work our Hearts into a Pliant, Ductile Temper, such as may keep our Ears open to fair Warnings, charitable Reproofs, and good Advice. And then, if we look upon the uneasiness we feel at such Discourses as an ill Symptom, and make it an Argument for our still greater attention to them; and so far embrace every Conviction of our Consciences, as to let it continue with us and bestow some Thoughts upon it; if we do this, and do it Sincerely, and in Time, we shall find the Cloud begin to remove from our Understandings, and Spiritual Light and Knowledge will flow in apace; we shall plainly discover the Cheats that were before put upon us, the fatal Mistakes we were under; and this will unstop our Ears, and make us still more and more Attentive to the Words of sound Wisdom, the faithful Counsels of those that wish our Happiness; and that will make our Hearts still more and more Tender and Impressible, sensible of our true Interest, our Duty, and our Danger, which will excite our utmost Diligence to secure the one, and avoid the other, crying unto God for help; who never Rejects that Prayer which begs his Assistance, that we may serve him better, and to which we add our own Sincere Endeavours.  
Now who that's Blind or Deaf, or but in Danger of being so, would refuse an easy certain Cure? And when He knows how much he may contribute to it himself, d'ye think He would delay to do his utmost towards it? And how overjoyed would the Blind be, to be sensible of the faintest Glimmerings, and open wide his be-nighted Eyes, to let in more and more of cheerful Light! How Ravishing would the least Sound be to the Deaf Ear, and excite its utmost Attention to receive still more! And how much greater would be the Joy, of the both Deaf and Blind, to recover either Sense so far, as to have tho' but the least Intimation, that there was some Hopes of their enjoying both again; that it lay very much in their own Power to effect it, and that the blame must be their own if they did not!  
How eagerly would they do every thing they could, to make a free entrance for Light and Sounds, and welcome every new Accession of either with Transports of Delight! How earnest their Prayers to God for his Blessing, and how unfeigned their Thanks and Praises for Success! What a quick Grateful Relish would they have of the almost forgotten Pleasures of the Eye and Ear, and how would they Improve the Advantages of both! How feellingly sensible would they be of their former Miserable State; and how would they dread and avoid every thing, tho' never so remote, that might lead to it again!  
If we may suppose all this of the Naturally Blind and Deaf, how much more should it be verified by the Spiritually so, whose case as we have seen is infinitely more deplorable, and whose Desires therefore of recovery in all Reason should be stronger far, their Prayers more Importunate, their Joy greater in the Hopes of it, and their endeavours more earnest to bring it to Perfection! And He that is so stubborn and obstinate, as wilfully to continue in this sad sttate, into which too he has brought Himself; where should the blame of his Ruin be placed but upon Himself?  
Let every Sinner therefore, instead of impiously and ungratefully accusing God of Tyranny and Injustice, Arbitrary Power, and merciless Decrees, and the like; as if He first hardened their Hearts and took away their Hearing and their Sight, and so sealed them up to Destruction, and then resolved to inflict Eternal Punishments upon them, because they did not do Impossibilities; hear and see, when He had made them Deaf and Blind, and have a tender Sense of Religion, when He had made their Hearts callous and past feeling: Instead of such horrid Blasphemy as this, let every Sinner give Glory to God, by humbly acknowledging that 'tis his own doing, and the Consequence of his listening to the Destroyer, rather than the Saviour of Mankind. Whoever perishes, I say it again, must blame himself for it; for 'tis his own wilful Blindness, Stubborness and Obstinacy, that has deprived him of the means and possibilities of Salvation. To save such a one, God must proceed quite contrary to the Nature of Virtue and Vice, and the established Rules of his Word, and force him to be Good and Happy, notwithstanding all his Resistances and Refusals. But a forced Virtue, and a forced Heaven, are strange new things that one shall seldom hear of.  
When a Sinner is arrived to that degree of Obstinacy, that nothing but extraordinary, nay miraculous Grace, can soften and Reform him, God's not giving him that extraordinary Grace, but leaving him to the usual constant Assistances of his Holy Spirit, and Methods of the Gospel, which his Obstinacy has made Ineffectual to him; (for what Instructions and Advices can take Place upon the Deaf and Blind?) this seems to be the most Intelligible Account of God's hardening any Man. 'Tis only Permitting him still more and more to harden Himself, by not using extraordinary Means to Prevent it; and which is but a Just Punishment for his former Stubborness.  
As in the Story of Pharaoh, He hardened his own Heart so far, as to receive no Impression either by God's Severity in inflicting, or his Goodness in Removing Seven of the Ten Plagues; and than God is said to harden his Heart, or to give him up to his own Fatal Obstinacy. So in Isaiah, chap. 6.9, 10. ver. where God commands the Prophet to Denounce to his Rebellious People, the Judgement of making their Hearts fat, and their Ears heavy, etc. which our Lord said was fulfilled in the Pharisees, Mat. 13.14, 15. The Reason of this Threatening is, because they had made themselves Deaf and Blind before: Ye Hear indeed, but Understand not, or do not attend and Consider; and ye See indeed, but do not Perceive, or take Notice; therefore, as by way of Punishment, make this People's Heart fat, and their 〈◊〉 heavy, and shut their Eyes, etc.  
Wherefore, to Conclude this Advice; the way for us not to Perish, is not to Destroy our selves by our incorrigible Obstinacy: and He that does not make himself Blind and Deaf, and insensible to Religion, need never fear that God will make him so; whose Solemn Protestation is, that He desires not the Death of a Sinner, and whose constant Call is, Turn ye, Turn ye from your evil ways, for why will ye die, O House of Israel!   

The Thirteenth Advice.  
AND now, having seen the Danger of Obstinate continuing in such ill Courses as Young Persons may have fallen into; the next Advice will be, that they endeavour to Recover themselves by a sincere and speedy Repentance.  
And here, to prevent Mistakes in this matter, which are very often made, and of very fatal Consequence; 'twill be needful briefly to show what true Repentance is. 'Tis such a Sense of Sin as fills the Soul with Shame and bitter Remorse for having Committed it, utterly condemning it, as the greatest Baseness, Ingratitude, and Folly; Resolving for the Future no more to be Guilty of it, and keeping that Resolution to the best of our Power. Or in other Words, 'tis a Man's willing Amendment of his former Faults, proceeding from a through Change of his Judgement concerning them; attended with great Sorrow and compunction of Spirit, for his acting so contrary to His own Reason and best Interest, and violating the Just Commands of God, whose innumerable Benefactions to Him, make his utmost Services but a Just Debt.  
Now from this Description of Repentance, we may take Notice that 'tis not every Religious fright, occasioned either by some awakening Discourses of the Dreadful Punishments that will overtake a Sinner in the other World, backed with the Terrors of his own guilty Conscience, or by a fit of Sickness, when the near Approaches of Death open His Eyes, and give him a Sight of those Torments, and never dying Flames, which He is like to suffer, and seem to be just ready to take hold of Him: Much less is it a few forced Sighs and Tears, a Lord have mercy upon us, and a heedless unaffectionate Repetition of some Penitential Forms, the Sense of which we do regard but little. Notwithstanding all this, a Man may retain the same Affection to Sin, and be as Bad again as ever; and such sort of Penitents, always are so, and very often Worse. This sort of Sorrow for Sin, is like that of a Traitor at the Gallows; He Reputes him, it may be, that He was engaged in such and such Practices, because they brought Him thither, and the Time of his Execution is come; but at the same time He is as much an Enemy to his Prince as ever, and would gladly Repeat his Treason, could He do it with Impunity.  
Let every one therefore have a Care of taking any thing of this Nature for Repentance. The greatest and most pungent remorse for Sin, unless 'tis followed by a thorough amendment of Life, is nothing but what we call trouble of Mind, and the lashes of Conscience; which tho' they are apt to put Men upon making serious Reflections upon their ill Courses, and by Degrees may bring them to a true sense of the Wickedness of their Sin, which is a good step towards Repentance, yet 'tis but a Step: And a great deal more must be done by him that will repent indeed. His Mind and Judgement must be entirely changed, his Temper and Disposition altered; ill habits must be rooted out, and the contrary good ones Established in their Room: And his sorrow for Sin, which at first was for his own sake, and for fear he should suffer what God had threatened to inflict; must be improved into a true godly sorrow, such as respects that infinitely good Being who he so ungratefully rebelled against; and melts him down into all the passions of Shame and Confusion, and self Abhorrence and Condemnation, which attend a deep sense of doing basely by one who is infinitely kind and good to us. 'Tis this alone that will work Repentance to Salvation, 
2 Cor. 7.10.  not to be repent of, (i. e.) a constant Better Life.  
Now from this short Account of the Nature of true Repentance, we may see plainly, that 'tis a Work which must be set about Immediately, if we would bring it to Perfection. 'Tis as Difficult as Necessary, and requires very great Resolution, Watchfulness and Diligence to carry it on successfully; and is indeed, the proper business of Youth. 
Mat. 5.25.  Agree therefore with thine Adversary quickly, as our Lord adviseth, and with all the speed imaginable set about that great Work, without which our Ruin will be inevitable.  
And that young Persons may be the more effectually Persuaded to so ungrateful a Task, so Melancholy an Employment; they may please to attend to the following Considerations.  
First, Every deferring this great Duty to some other time, is a resolved Continuance in a state which we know God infinitely hates, and a new step to final Impenitency.  
No Man's Conscience is seared and benumbed in an instant; there must be frequent Acts of Violence done to it to silence its Clamours, and make it stupid and insensible. Now every time we put off our Repentance, we renew that Violence; our Conscience has less and less of feeling; sin grows more and more habitual, and therefore seems to sit lighter and easier upon us; and that makes us still more Confident and Careless, and so we go smoothly on in the way of Ruin, till we become past feeling, 
Ephes. 4.19.  as the Apostle Phrases it, and then past Cure.  
Thus the Sinner, if let alone, will certainly in the end become his own Executioner. Every Permission of Sin to abide with us without Disturbance, has its Proportion of the Gild and Misery of that hardened State, which St. Austin thought was the sin against the Holy Ghost. And the longer 'tis Permitted, the greater is that Gild, 
Rom. 1.28.  and 'twill insensibly grow into a Reprobate Mind; and then, without Remedy, will follow the intolerable Punishment. And therefore, unless we can dwell with Everlasting Burn, it nearly concerns us, without further delays, to destroy Sin in its Embryo, and very first Beginning, lest before we think on't it arrive to this fatal Perfection, and bring forth this Death.  
But Secondly, tho' by God's special Care and Assistance, a Sinner may be awakened before he comes to this sad Period (which yet, because no Man can be sure of 'tis a very great Madness to trust to) yet the longer we delay our Repentance, the difficulty of it will Proportionably increase upon us.  
When length of time has made Sin habitual to a Man, and it becomes fixed and rooted in his Nature; it must needs be a very hard task to destroy those inveterate ingrained Habits, and pluck up those spreading Roots of Bitterness, which have so long overrun, and taken Possession of the Soul. The Prophet Jeremy says, 'tis as easy for an Ethiopion to change his skin, and a Leopard his spots, 
Jer. 13.23.  as for those to do good that are accustomed to do evil; which signifies at least that 'tis the greatest Difficulty, and requires an almost endless labour to perform.  
Now what strange folly is it, to suffer so fatal and spreading a Disease as Sin, to go on for many Years without control, when even now at first 'tis hardly to be cured, and will give us a full Employment to keep under even to the last of our Days, tho' we take it in time, and begin with it immediately!  
Besides, as much as Youth is apt to depend upon the future, and still defer till to Morrow; how uncertain is it whether to morrow will be Theirs! We can only be sure of the Present Moment, ten thousand Accidents may deprive us of the Next; Accidents as unforeseen and unprovided for, as are the Miseries of humane Life to an unborn Infant. Now what extreme Madness is it for Creatures in such precarious Circumstances, to slumber and drouse away their Opportunity; and defer a Business of such infinite Consequence, when none but God can tell what the next Hour may bring forth!  
But Thirdly, of all times the time of Sickness and approach of Death is the most Improper and Unseasonable for this great Work of Repentance.  
For First, 'Tis then more Difficult than at any time before; our evil Habits, are then more deeply Rooted Sin more Predominant than ever by reason of long Possession; and God more than ever displeased, and his Spirit more than ever grieved, and nearer being quenched by those often repeated Delays, which the Sinner has then spun to their utmost length. Now in other matters, we think it a very odd Contrivance, for a Man that has a great Work to do, to neglect all Favourable Opportunities, and pitch upon a time, which of all others will lay the most and greatest Hardships in his way; and why should it not be at least as unreasonable in this Case of Repentance?  
No Work I'm sure can be of greater Importance than this is, nor are any Difficulties more Pressing than those a true Penitent must overcome; and therefore, to defer it till a time when 'twill be more difficult than ever, and our Ability to strive against that Difficulty less than ever, (as we shall see presently) is certainly the greatest Madness in the World.  
Secondly, Besides, the Devil is then more than ever busy to secure a Sinner to himself; makes use of all his Wiles and Cunning, either wholly to prevent his Repentance, or make it ineffectual as knowing Men are then less than ever able to Discover and Resist 'em.  
If the Sinner be of a cheerful Temper, apt to believe the best of his Condition, (which is the Case of the generality of Men) he closes with him presently, and endeavours to work him up to Carelessness and Presumption. Represents to his mind a display of the great Goodness of God, his Tenderness over Mankind, that his Mercy is above all his Works, and Triumphs over his Justice, and is always ready to forget and to forgive; but carefully diverts all Thoughts of what we are to perform first, that we may be capable of this Mercy. If the Man's Conscience should sometimes be awake, and tell him the Truth in this Matter, that Repentance must go before Pardon, and that this is a very difficult Work, especially upon a Bed of Languishing; He presently lulls him asleep again, by insinuating, that were there not a Saviour, things would be bad indeed; but Christ has suffered for Sinners, and wholly satisfied God's Wrath, His Righteousness was Perfect and Redundant and shall be Imputed to 'em, if they'll entirely Roll themselves upon Him, and being Clothed with his Merits they need not fear acceptance. Misapplying the Words of St. Paul, that a Man is justified by Faith, without the deeds of the Law; 
Rom. 3.28.  and concealing those of St. James, what doth it profit a Man to say he has faith if he have not works, 
2 Jam. 14.17.  can faith save him? For faith without works is dead, being alone: And those of our Saviour too, Why call ye me Lord, Lord, and do not the things that I say? 
Luk. 6.46.13.3.  And, Unless ye repent, ye shall all perish. And as for the Terrors of God's Vengeance, 'tis true, He will indeed inflict them, but 'tis upon the Reprobate, whom He has from all Eternity Predestined to Destruction; but the Elect are not at all Concerned in them, and that He is one of that Happy Number, His groundless Confidence, and the Numbness of his Conscience, shall be made an Argument.  
Thus will this wicked Spirit, by cunningly blending things False and True together, drill a sick Man on in this pleasant Slumber, and lengthen out this unhappy Dream, till his Opportunity, is gone and his Oil spent, and in the midst of his Assurances He becomes a Prey to the Prince of Darkness, who will carry him in Triumph to the place of his Miserable Abode.  
And as to this sort of Men He thus appears like an Angel of Light, all Smiles, and Sweetness, and Comfort; so to those of a more Melancholy, diffident Temper, He shows himself as He is, with all his Horrors and his Flames about him. He continually fills their Minds with dreadful Ideas of the Inexorable Justice, and Severity of God, of the Impossibility of pleasing him, of their being Reprobated by him; and represents to them their Sins in their full numbers, and worst aspect, and heightened with all imaginable Aggravations. And it may be, terrifies them with Hellish Dreams, fills their Fancy with strange Scenes of Horror; and lets 'em know how ready he is to seize their guilty Souls, as soon as ever parted from their Bodies; till he finally makes 'em, what he would have them be, quite Desperate.  
If by these means he finds, that he can't wholly Prevent the Repentance of a sinner, (which yet a miserable Experience tells us he too often does) yet it shall go hard, but he will hinder its being throughly Effectual. And to this end, he one while [distracts the Sick Man's Mind with endless Scruples and Difficulties concerning it; not such as will at all Conduce to Promote and further it you may be sure, but such as are fruitless and unnecessary, and of endless Controversy, such as will Amuse and Confound him, and waste much Time, and keep him wavering and in Suspense, and negligent of what is indeed Repentance to Salvation.  
Sometimes he interrupts his Serious Thoughts by thrusting in Affairs of the World, unseasonably and impertinently; and often so Troubles and Perplexes those things which 'tis necessary for him to take some Thought about, that they become greater hindrances, to the one thing needful, than one would imagine.  
When the Sick Man Prays, He will cool the fervour, and break the Intenseness of his Devotion, by throwing into his Mind trifling and it may be Profane Fancies; when he should Communicate, he Tempts him to defer it under pretence of being unprepared, and unworthy to partake of those Holy Mysteries. Such Sins as he ought most of all to be afflicted for, he will help him to Palliate and Excuse; and if they cry too loud not to be heard, he'll endeavour to contract and lessen the Measures of Repentance: And some Devilish Device or other he has ready upon all occasions, to make a Dying Man's Penitence imperfect and unavailing.  
Now, tho' this great Deceiver is ready, through the whole Course of our Lives, thus to Circumvent and Cheat us of our Happiness; yet is he more than ordinary Industrious to secure a Sinner when leaving the World, and upon the Brink of Eternity; for then, if he has him not, he must for ever lose him. And the circumstance of a Dying Condition give him great Advantages over a Poor Languishing, Amazed, Dispirited, Affrighted Creature, and 'tis but too too often that he is Successful against those that madly while their Repentance off till then.  
For Thirdly, The inseparable Attendants upon a Death Bed are such, as if there were no such Adversary to deal with, would render it a very unapt season for so great a Work as this.  
Our Powers and Faculties both of Soul and Body, are then generally mightily Disordered and very little Serviceable; our Apprehension dulled, our Understanding and Judgement, and Memory, weakened and Impaired; our Minds Distracted by fears and uncertainties, and our Bodies Languishing, full of Pains and great Discomposures. Some Diseases make the Patiented stupid, and utterly Inapprehensive; others heat Him into Frenzy and Distraction; and some keep Him continually upon the Rack, and will not suffer him to attend to any thing but his present Misery: And even the most favourable have enough in 'em, mightily to hinder our Progress in this great Duty, for which a whole Life of Youth and Health, and perfect soundness of Mind and Body will not be too much. No wonder therefore, if the weaknesses and Infirmities of Sickness, and the Approach of Death, which make a Man scarce capable of settling his worldly Affairs, should be a very unfit Time for him to begin to make his Peace with God, and Prepare himself for Eternity.  
But in the last place, Let us suppose all that can be desired in such a Case as this; that the Distemper is not so Violent, but that it leaves a Man the free use of his Reason and all his Faculties, and the decays of his Body are gradual, and without excessive Pains; and Death comes on by easy gentle steps: 'Twould yet be a very great Folly to put off Repentance even to such a Death Bed as this, because 'tis so hard a Matter to have any tolerable Assurance that the utmost we can then do, is Hearty and Sincere, and will be to any purpose.  
'Tis the Fruits of Repentance that Prove the sincerity of it; and Sorrow and Regret for past sins, and wishes that we had never committed them, and the like, how pungent, and how earnest soever they may be, are not Repentance, but only a step in order to it. For Repentance, as was said, is a thorough Change of a sinner's Mind and Life; which, whether such Sorrow will really effect or not, nothing but Time can show. And therefore, the Man that Reputes not till his Time is just Expiring, that has no Temptation to his former Vices, nor Ability to Commit them if he had, must needs be very uncertain whether He indeed Reputes, or is only scared and frighted with the near Prospect of the endless Miseries that attend a sinner after Death. That it is too often, thus with dying Penitents, their returning to their Vices when God has Restored to them their Health, is Proof sufficient; and whether it is not so in any particular Man's Case, no one can say, unless he Lives to make the Trial.  
Now what a Comfortless disheartening thing is it, for a Man to Breath out his Soul in such great uncertainties! How miserably anxious must his Breast needs be, about the safety of his Condition and his Acceptance with God, which yet he can have no Assurance of, till his Condition is fixed and become unalterable!  
The only Remedy is to Repent Immediately; that we may have time to approve the Sincerity of our Repentance, and enjoy the unspeakable Comforts both in Life and Death, that will attend our being at Peace and Reconciled to God.  
Wherefore, as the Wise Ben Sirach excellently adviseth, make no tarrying to turn unto the Lord, 
Eccl. 5.7.  and put not off from day to day, for suddenly shall the wrath of God come forth, and in thy security thou shalt be destroyed, and perish in the day of vengeance.   

The Last Advice.  
AND now for a Conclusion of all; 
Last Advice.  Let me Advise Young Persons, when by God's Assistance they are become so Sensible of their Miscarriages, as sincerely to Repent of them, and resolve to Reform: Let me then Advise them to seal and ratify those Pious Resolutions, with a Devout Reception of the Holy Communion, and Confirm, and strengthen them still more and more, and bring 'em to Perfection, by a frequent attendance at the Table of our Lord.  
The Sacrament of our Lord's Supper, as 'tis one of the great Mysteries of our Holy Religion, and therefore requires of us the profoundest Awe and Reverence, and Religious Fear; so is it a Treasury of Blessings also, a Channel flowing with Divine Grace and Bounty, and therefore calls for the highest Degrees, and expressions of Desire and Love.  
'Tis like the Pillar of a Cloud and of Fire, that accompanied the People of God in the Wilderness; Dark and Mysterious indeed on one side, and apt to Imprint a Holy Dread upon our Spirits: But on the Reverse there is Light and Heat to inflame our Love, and enkindle our Devotion, to enlighten our Understandings and direct our Wills, to purify and refine us, and render us an Offering of a sweet smelling savour, acceptable to God by Jesus Christ.  
And thus was it esteemed by the Holy Men of the First Ages of Christianity; when the Fires of Devotion burned bright, and the Church was Acted by the Spirit of Love and Purity. Many excellent Things were then spoken of this Mystery, and great was the Reverence that was given to it; but then their Love to it likewise was very great, their desires of it ardent, and frequent and constant was their Reception of it. They called it a Mystery, and as such they revered it; they called it too, a Feast of Thankfulness and Love, and as such they rejoiced in it, and thirsted after it. And the Effect of this was Exemplary Piety and Holiness of Life, and steady Profession of the Faith of Jesus, even to the Death.  
Afterwards, when the Love of many did wax cold, this Sacred Duty grew more and more neglected, two or three times a Year was thought sufficient to Communicate, and sometimes once would serve the turn, and so 'tis still with most amongst ourselves; and the Wickedness, Ignorance, and Stupidity of the middle Ages, and the open Profaneness and scandalous Debauchery of these last Times, are the miserable Consequences of so great an Impiety.  
And indeed, no wonder if the Disease get head, when Men omit to apply the Remedy. The Holy Jesus, that great Physician of the Soul, who bests knows its Distempers, and the Methods of their Cure, left this as his Dying Secret, to be observed by all Ages of the World, for the Recovery and Confirmation of their Spiritual Health. Now if after all this Care and Kindness, and excellent Provision on His part, we slight his Directions, reject his Medicines, and refuse Life when 'tis so Charitably offered us, and upon such easy terms; we may thank ourselves if we are, as we deserve to be, Diseased and Miserable.  
I hope we are Sensible, that without God's Grace and Divine Assistance, we can do nothing that is Good; which Grace being His free Gift, 'tis necessary that we make use of those Means, and observe those Times and Seasons which he hath made choice of, in order to our Receiving that his Charity and Bounty. Now the Chief of these, is the Sacrament of the Lords Supper; by which, we are made one with Christ, and Christ with us, and he dwelleth in us, and we in him, as our Church expresses it in the Exhortation at the time of the Celebration.  
That is, 'tis the great Conveyance of every thing that is needful to the Strengthening and Refreshing the Soul of a Christian, and making him run with cheerfulness the Race that is set before him.  
This then being the great Dispensatory of the Riches of God's Goodness, hither must we come if we would be Partakers of it; and wilfully to Absent ourselves, is so great a 'Slight both of the Dying Institution of our Saviour, and the Blessings that will attend the due observance of it, as is utterly inexcusable, and will be of very Melancholy consequence.  
But I shall not Proceed further upon this Particular, either in giving an Account of the Nature of this great Duty, or the Manner of Performing it, and the Preparation requisite in order to it; there being so many excellent Books already written upon this Subject. Only give me leave to make one Observation or two, 
For the true meaning of which Words, See Archbishop Tillotson's Seventh Sermon, Volume the third, Printed before his Death.  in Answer to the usual Plea for men's neglect of this Holy Sacrament, viz. That they are unfit for, and unworthy of it; and fear therefore, that if they do Receive it, they shall Receive it unworthily, and eat and drink their own damnation.  
As for the latter part of this Plea, it proceeds from a great Mistake, namely, the confounding these two very different things, being unworthy to Receive, and Receiving unworthily: And which, when rectified, the thing will stand in a clear light.  
'Tis True, every Man as a Sinner, is unworthy, not only of so great a Favour as the Sacrament at the hands of God, but of every breath of Air he breathes, of every Crumb of Bread he eats, in short, of every the least Blessing he enjoys; and 'tis very fit he should be intimately sensible of this his unworthiness; but yet for all this, he that uses any of these Blessings soberly, and gives God thanks, may very Worthily partake of and enjoy them.  
So here, in this Case of the Sacrament, the best Man living can't say he is Worthy to Receive it, but yet may nevertheless Receive it Worthily, or in a manner becoming so sacred a Duty. Nay, the more deeply sensible he is, of his not being Worthy to Receive, the more Worthily, no doubt, he will Receive it. And 'tis he that Receives Unworthily, not he that is Unworthy to Receive, that incurs the Gild and the Punishment which the Apostle mentions, 1 Cor. 11.29.  
As for men's being unfit to Receive, or unprepared; (not to take Notice of the oddness of the Excuse, which is in effect the same, as to make carelessness and idleness a Plea for Disobedience;) I only desire, they would ask themselves upon what terms they hope to go to Heaven? If they know any thing of Christianity, they must answer thus; I hope to arrive at that happy place, through the Merits of Jesus my Saviour, upon Condition of my own true Faith and sincere Repentance.  
Now if this be thus absolutely necessary to our Salvation, we must either quit our Hopes of being saved, or else sincerely Believe and Repent; that is, have such a Faith as purifies the heart, and works by love, and resembles us to Jesus, and makes us partakers of a Divine Nature; and so Repent as thoroughly to amend, and reform our lives, and entirely to turn from Sin to God.  
This we see is indispensibly required of us in order to our future happiness; and was so before the Sacrament was Instituted, and would have been so, had it never been Instituted at all.  
Now, that which is so necessary, as on our part, to bring us to Heaven, is the very Preparation that is requisite, to fit us for the Sacrament; the Qualifications for both are exactly the same. And therefore, he that hopes to be Saved, must so Believe and Live, as to be fit to Receive the Sacrament; (unless we'll say, that more is required to our Receiving the Sacrament Worthily than to Eternal Salvation) and he that makes his unfitness the Excuse of his neglect of it, either knows not what he says, or else must know that he must cure that Fault, or be for ever miserable.  
A Good Life, as we all must own, if we believe the Scriptures, is absolutely necessary to the Happiness we hope for in the other World; for without Holiness no Man shall see the Lord; and a Good life is without doubt the best Preparation for the Sacrament. So that he that lives like a Christian is fit to Communicate, and he that does not is fit for nothing but ruin. How strange an Excuse than is this, which is so often made for People's neglect of the Sacrament! For with the very same Breath they conclude themselves to have no reasonable Hopes of being Saved! And so long as they continue unfit for the one, they are uncapable of the other! And dare they continue in such a state as this? Would not such thoughts as these therefore be more becoming every one that names the Name of Jesus? I am unfit for Heaven, therefore will I frequent the Sacrament: Tho' I am Young, and probably may live for many Years to come, yet since 'tis so uncertain whether I shall or no, and I can't begin too soon to fit and prepare myself for a happy future state, therefore will I address myself to the Reception of those conveyances of the Divine Grace and Assistance, without which I can do nothing, and with which I shall be able to do every thing that's needful to be done to my Salvation, through Christ that strengtheneth me. This will complete my Repentance, confirm and enliven my Faith, and in every respect make my Obedience more sincere and full; the more Defects therefore in each of these I am sensible of, the more need have I to approach that Holy Table, where all my Spiritual wants shall be supplied. To thee therefore, Blessed Saviour, I humbly come for help; that my sinful Body may be made clean by thy Body, wounded and torn for my Offences, and my Soul washed by thy most precious Blood, which thou didst shed for the remission of my Sins. I am not worthy that thou shouldst come under my polluted Roof; but prepare for thyself an Habitation, by the Influences of thy Blessed Spirit, and then, come Lord Jesus, come quickly.  
Having thus Conducted Young Persons to the Holy Altar, which, unless they are extremely wanting to themselves, is next to Conducting them to Heaven; I shall leave them there to the blessing of God and our Saviour, who is ready to embrace them with the Arms of his Mercy, and seal them with his life-giving Spirit to the Day of Eternal Redemption.  
Only to their own Pious Meditations and Prayers, they may, if they please, add the following Litany.    

A LITANY FOR Young Gentlemen.  
O God the Father of Heaven, of Angels and of Men; have Mercy upon us Miserable Sinners!  
O God the Son, who haste Redeemed the World with thy most Precious Blood; have Mercy upon us Miserable Sinners!  
O God the Holy Ghost, the Lord and giver of Spiritual Heavenly Life; have Mercy upon us Miserable Sinners!  
O Holy, Blessed, and Glorious Trinity, whose Wisdom and Power, and Goodness is Infinite; have Mercy upon us Miserable Sinners!  
Remember not, Lord, the Sins and Offences of our Youth, nor be extreme to mark what we have done amiss; Spare us, good Lord, spare us a little, that we may recover our strength, and according to thy Mercy think thou upon us for thy goodness.  
Spare us, good Lord.  
From forgetting our Creator in the Days of our Youth; from wasting the flower of our age in vanity and folly, and reserving our decrepit Years for the Service of God;  
Good Lord deliver us.  
From valuing the Blessings we enjoy more than the Giver of them; from trusting in any thing more than in Providence; and from loving Pleasure more than thee our God;  
Good Lord deliver us.  
From dishonouring our Bodies with Intemperance and Uncleanness; from polluting our Souls with impure Imaginations; from defiling our Mouths with profane and impious, or obscene Discourses;  
Good Lord deliver us.  
From abusing our Reason in opposing Religion; from debasing our Wit to the service of our Lusts; from living like Beasts, when thou hast made us Men and Christians;  
Good Lord deliver us.  
From excesses of Passion, and a turbulent Spirit; from tormenting ourselves because others misuse us; from the guilt and the misery of Malice and Revenge;  
Good Lord deliver us.  
From Conceit and Pride, Envy and Ambition; from foolish Rashness, and inconsiderate Heat; from despising our Guides, and following our own Counsel only;  
Good Lord deliver us.  
From stubborn Obstinacy, and deafness to Advice; from contempt of Reproof, and anger at the Reprover; from a blinded Mind, and a seared Conscience;  
Good Lord deliver us.  
From deadness in thy Service, and a formal Religion; from obedience that is fanciful, humoursome, and uncertain; from a superstitious use, or neglect, of the Ornaments of Worship;  
Good Lord deliver us.  
From forgetting Thee, or ourselves, in raptures of Enthusiasm; from pretending to Piety for the sake of the World; and from all the Paths that lead to the Portion of Hypocrites;  
Good Lord deliver us.  
From conforming to the World in the Arts of Deceit; from fawning and flattery; Censure and Detraction; from false Smiles and treacherous Friendship;  
Good Lord deliver us.  
From impatience in Trouble, and excessive Dejections; from distrust of thy Providence, and Desperate Courses; from fretting against God, for what we bring upon ourselves;  
Good Lord deliver us.  
In all time of Temptation, by Prosperity or Adversity; in all sudden Surprises and imminent Dangers; in the hour of Death, and in the Day of Judgement;  
O Blessed Jesus! by all that thou hast done and suffered for us, than succour and deliver us.  
And tho' unworthy, as we are, and miserable Sinners, yet encouraged by thy boundless Mercy and Goodness, we beseech thee farther to hear us; and as the Guardian and guide of our Youth, show us the way that we should walk in, for we lift up our Souls unto thee;  
Good Lord, we beseech thee to hear us.  
O that our ways might be directed by thy Commandments, and our footsteps never wander from them! that we might meditate upon thy Precepts, and delight ourselves in thy Service, and never forget thy Word;  
Good Lord, we beseech thee to hear us.  
Thy Hands have made us what we are, from thee comes all we have or hope for; O give us the Understanding that we may entirely Praise and Love thee, and not be stupid and insensible as the Beasts that perish!  
Good Lord, we beseech thee to hear us.  
That it may please thee to inspire us with Affections becoming Christians; that we may live worthy of that most Holy Profession, as Disciples of Jesus, and designed for Glory!  
We beseech thee to hear us, good Lord.  
That our Saviour's life may be the rule of ours, that we may tread in his steps, and become like him in temper, and spend our days as he did, in advancing thy Glory, and doing good in our Generation!  
We beseech thee to hear us, good Lord.  
That we may employ our Youth and our Strength, in the great work of our Salvation, and run the way of thy Commandments with vigour and spirit, and the warmth and fervour of a cheerful Mind!  
We beseech thee to hear us, good Lord.  
That Religion may be esteemed by us as our chief good; that all things else may be subservient to it, as the delight and the joy of our hearts!  
Good Lord, we beseech thee to hear us.  
That our Faith may be irreproveable, steady and modest; such as may work by Love and purify our Hearts, and bring down every thing that exalts itself against obedience to Christ!  
Good Lord, we beseech thee to hear us.  
That with our whole Heart we may devote ourselves to thy Service; and be sincerely what we do Profess; and value the Joys of a quiet Conscience, above thousands of Gold and Silver!  
We beseech thee to hear us, good Lord.  
That our Baptismal Vow may be kept Inviolate, the Promises we have since made to thee faithfully performed, and all our Pious Resolutions made good!  
We beseech thee to hear us, good Lord.  
O let us not go wrong, thou guide of our steps! O let us not fall, thou that art our Support! Discover to us the snares that are laid for our Souls, and grant that we may ever escape them!  
Good Lord, we beseech thee to hear us.  
And when we are down, Lord, do thou raise us up! When we go astray like Sheep that are lost, O seek thy Servants, pity our sad state, and bring us back unto thy fold again!  
Good Lord, we beseech thee to hear us.  
We will think on our ways, and turn our feet unto thy Testimonies; we will make haste without delay to keep thy righteous Judgements; with thy assistance, which we humbly beg, and  
Beseech thee to hear us, good Lord.  
But who can tell how often he offendeth! Cleanse thou us therefore from our secret faults, and keep us from presumptuous Sins, lest they get the Dominion over us!  
Good Lord, we beseech thee to hear us.  
May we never despise the Riches of thy long-suffering and forbearance; nor by our continued impenitence, treasure up Wrath against the day of Wrath; but be entirely softened by thy goodness, and speedily led to Repentance!  
We beseech thee to hear us, good Lord.  
And may it please thee to give us that which is Repentance to Salvation, a Godly sorrow working a thorough amendment of every evil Thought, and Word, and Work!  
Good Lord, we beseech thee to hear us.  
That it may please thee to assist us in our Addresses to thy Holy Altar, where we will again dedicate ourselves entirely to thee, and do thou verify our Offering!  
We beseech thee to hear us, good Lord.  
Pity our Infirmities, and prepare our Hearts for the reception of our dearest Saviour; harken to the good desires which thou thyself hast put into our Minds; and grant that by thy help, they may be brought to good effect, through Jesus Christ our Lord!  
Good Lord, we beseech thee to hear us.  
And thou, Eternal Son of God, we most humbly beseech thee to hear us!  
O spotless Lamb of God, that takest away the Sins of a wretched wicked World, have Mercy upon us, and now and ever grant us thy Peace; we are thine, O therefore save us for thy Mercies sake!  
Lord have mercy upon us.  
Christ have mercy upon us.  
Lord have mercy upon us  
Our Father which art in Heaven; hallowed be thy Name. Thy kingdom come, Thy will be done in earth, as it is in Heaven. Give us this Day our daily Bread. And forgive us our Trespasses, as we forgive them that Trespass against us. And lead us not into Temptation; but deliver us from evil: For thine is the Kingdom, the Power, and the Glory, for ever and ever. Amen.   

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