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 J&eflectfons on $uman Utft : 
 
 A 
 
 SERMON 
 
 Preached in 
 
 St. T H M A S's 
 
 O N 
 
 NEW-YEAR's-DAY 
 
 Mdccxliii. 
 for the Benefit of the 
 
 CHARITY-SCHOOL 
 
 In Gravel- La?7e, Southwark. 
 
 By J O HN MILNE R, D. D. 
 
 II. COR. XIII. 5. 
 
 Know ye not your civil Selves? 
 
 Ulud TvZdt vzavJov, noli putare ad arrogantiam mi- 
 nuendam folum efle di&um j verum etiam ut 
 bona noftra norimus. 
 
 Cic. ad j^. Fra. 3. 6. 
 
 Publifhed at the Requeftof the Managers. 
 
 LONDON: 
 
 Printed for J. Noon at the White Hart in Cheap- 
 fide; and M. Fenner at the TurFs Head in 
 Gracechurch-Jireet. 
 
 Mdcc xliii. 
 
ERRORS. 
 
 PAGE 18. 1. 1. r. gives — P. 36. 1. 5. from the 
 bottom, f. periods r. portions — P. 39. 1. 11. f. 
 reject, r. regret. 
 
(iiij 
 
 TO THE 
 
 MANAGERS 
 
 OF THE 
 
 CHARITT-SCHOOL 
 
 I N 
 
 Gravel-Lane y Southwark. 
 
 Gentlemen, 
 
 THE following Sermon was 
 flrft preached, and is now 
 publifhed at your Requejl. I hope 
 it will ferve fome Good purpofe 
 of Religion, and particularly fur- 
 nifh Toung Perfons with an hour's 
 Meditation for their Birth Day ; 
 or the Beginning of a New Tear. 
 
 I am 
 
iv DEDICATION. 
 
 I am engaged in the Education 
 of Young Gentlemen^ and was fo 
 for fome Years -fore I came to 
 this Place. I have frequently, and 
 I hope with fome good Effect, dif- 
 courfed with Them on thofe ^uef- 
 t ions y which you have under the 
 Second General Head of the Ser- 
 mon. My Defign was to lead 
 them into fome Acquaintance with 
 themfelves. and thofe Religious 
 Principles , v/hich conefpond to 
 inward Serf and Experience. 
 
 Religion is fo plainly founded 
 in the Original Frame and Conjli- 
 tutiofi of Human Nature, that, 
 though it be much defaced and 
 obfcured, cannot be wholly extin- 
 guiihcd. The moftrefolved and de- 
 termined Sinner, who hasfhakenofF 
 all the Reitraints of outward De- 
 cency and Law, cannot annihilate 
 his Conscience, or exitrpate his 
 •Secret Hopes and Fears. Thofe will 
 
 remain 
 
DEDICATION, v 
 
 remain within his Breaft, the ir- 
 refijlible Proofs of a Supreme Be- 
 ing and a Future State : Thofe will 
 render it impoffible, that there 
 fhould be ever any fuch Thing as 
 real Atheifm in the World. The 
 mod effectual Application there- 
 fore, which, I conceive, can be made 
 to Young Minds, is to inculcate 
 thofe Principles, which anfwer to 
 the natural DiElates of Confidence; 
 to our natural Hopes and Fears \ 
 and thole other Affeclions y which 
 influence Moral ConduEl. Our 
 Inftructions in this Cafe will not 
 be merely founded on Authority^ 
 but inward Senfe and Feeling. Eve- 
 ry Conviction of Duty will appear 
 ftill more ratio?ial and obliging^ 
 as we perceive it owned and ap- 
 proved by the Reflexions of our 
 own Minds. When we thus learn 
 the Origin of Things y what we our 
 /elves are, and for what Life we 
 
 are 
 
vi D ED IC ATIO N. 
 
 are Born: * Then the Principles 
 of Revealed Religion will appear 
 in their juft Beauty and Propriety. 
 We fhall admire their Excellency 
 and Suitablenefs ; and rejoice to 
 fee how happily they confpire to 
 relieve the Wants and Miferies of 
 fallen Creatures. 
 
 I pray God to profper the School 
 under your Direction, and reward 
 all your Labours of Love. I am 
 with Efteem, 
 
 Gentlemen^ 
 
 Your Obliged 
 
 Humble Servant, 
 
 Pcckham — Surry 
 Jan. 29. 1742-3. 
 
 J. M. 
 
 * Difcite, O Miferi, & caufas cognofcite rerum, 
 Quid fumus, & quidnam vifturi gignimur : 
 Quis datus. [Ordo 
 
 Per/. Sat, 3. 66. 
 
( I ) 
 
 Eccles. iii. 2. 
 A Time to be born. — 
 
 MAN, an inquifiti'^e Creature, not 
 contented with ufcful and plain 
 things, often attempts unlawful 
 heights, and pries into forbidden Secrets. 
 He is bold in inquiry, and curious to un- 
 derftand the condition and circumfrances 
 of all other Beings, but Himself 
 
 Himself, a Secret, and yet the 
 
 greatefi Wonder in all the vifible creation. 
 Give me leave to turn your thoughts in- 
 ward upon yourfelves, and prelent you 
 with a SubjeB too little ftudied, and 
 known ; namely, Human Nature. I 
 would make fome Reflections upon its 
 prejent State ; its Exiftence and Opportu- 
 nities, fuitable to the beginning of a 
 NEW YEAR j and thofe Objects cf 
 
 CHARITY, you have before you 
 
 A Time to be born. 
 
 B We 
 
2 Refle&ions on 
 
 We have in this Book of Eccle/iaftes 
 the refill t of Solomons inquiry after Hap- 
 pinefs. He had confidered the various 
 Scenes of human Life-, examined every 
 Object, and ftated its value j and affures 
 us, upon his own Experience, that worldly 
 Riches, Honour, and Pleafure, can never 
 render us completely Happy. There was 
 a Vanity in them, that would deceive our 
 Hopes, and a Vexation attending them, 
 that would deffroy our Peace. As he goes 
 on with this Subject, He declares thofe 
 Priitciples on which we might fecurely 
 build, and derive from them as much Satis- 
 faction as this imperfect world can afford. 
 One of thofe Principles is a DIVINE 
 PROVIDENCE, and the fpecial in- 
 fluence, it has on all Events ; to every 
 thing there is a Sea/on, and a Time to every 
 purpofe under Heaven, chap. iii. I. q. d. 
 <£ As Plants and Trees have their proper 
 ' { Sea fon for growth and maturity : fo Events 
 ' c ha ve thei r refpec7ive Opportunities afligned 
 " them, by an infinitely wife and all per- 
 " feci Mind; and This amongft others the 
 
 " Time of our Exijlence A Time to be 
 
 * c born. 
 
 The Subject well deferves our Confide- 
 ration j efpecially as it will lead us to an 
 ufeful piece of Knowledge, which ufes to 
 be either postponed, or gained by many 
 
 dan- 
 
Human Life. 3 
 
 dangerous Experiments, I mean the Know- 
 ledge of our Selves In fpeaking to it, 
 
 1 .... 7 would obferve, that the Time of 
 our Exiftence is under the fpecial care 
 and direction of Providence. 
 
 2 .... 1 would make fame ufefu I Refe- 
 ctions on Human Nature ; its Conftitu- 
 tion and Opportunities. 
 
 3 .... I would endeavour fome improve- 
 merit fuitable to the Occafon of our 
 meeting. 
 
 I. i* obferve that the Time of our "Exift- 
 ence is under the fpecial care y and di- 
 rection of Providence. 
 
 It is not conceivable how any creature 
 fhould fubfift or act independent of the Su- 
 preme Caufe ; any more than give it felf Be- 
 ing at nrft. And fince direction feems 
 neceflary to preferve Harmony and Or- 
 der both in the natural and moral World, 
 it is reafonable to afcribe to Providence an 
 univerfal Superintendency -, either in per- 
 mitting Events, or direcli?ig and limiti?ig 
 their influence. This implies no more 
 than the interpofition of a Power, which 
 might prevent confufion and diforder in the 
 works of God, 
 
 B 2 As 
 
a. Reflections on 
 
 As to Man, we mufl allow that every 
 01 e born into the World is capable of 
 Ling the comfort and rights of others : 
 ; that more or lefs according to the 
 Power he obtains ; the Paflions he indul- 
 ges ; and the Inrerefls he purfues. The 
 good order, and quiet of Life require, 
 that the Exiftejtce of fuch an Agent fhould 
 be determined, Since he is likely to have 
 an influence bevond Hlmitlf, his time of 
 Action fhould be confidered amongft other 
 Reafons and Meg/ares of Government, i. e. 
 Every Mans 'Time to be born. 
 
 No one, 1 apprehend, can doubt of 
 this as to the Exifcence of fome Extraor- 
 dinary Perjons, raifed up to be in lini- 
 ments of Providence, and deftined to fome 
 fpecial fervice — : — No one can doubt of 
 this, as to Men's outward conditions. Here 
 Providence evidently interpofes > raifes 
 up and carts down ; directs to a low 
 ftation, or to fland in the foremoft rank. 
 By this diverjity of Characters the union 
 of Mankind is ftrenghtened, and they 
 are laid under an happy neceffity of ex- 
 changing good offices. No one can 
 
 doubt whether this one circumjtance of 
 our Birth be adjufted, or not, viz. the 
 Numbers of Males and Females to be born. 
 
 ■ When, finally, things lefs confidera- 
 
 ble, the Fowls of the air j the Flowers of 
 
 the 
 
Human Life, 5 
 
 the field j and the hairs of our head are 
 taken care of, we may be confident the 
 time of our Exiftence muit be equally the 
 the Object of Divine Care. 
 
 The Scriptures lead us into the very 
 fame acknowledgments of our dependence 
 upon God. Before we are Born, our 
 imperfecl Sub fiance is under his Eye, and 
 our unfinified members are written in his 
 Book. a After we are born, 'tis claimed 
 as his Prerogative to appoint the Bounds 
 of our Habitation ; h to difpofe, of our 
 Opportunities, my times are in thy hand j c 
 to concur to every moment of our Exift- 
 ence, for in Him we live move and have 
 our Being. d Neither doth this doct- 
 rine eftablifh any FATE upon us ; be- 
 caufe it is not the direction of an Arbi- 
 trary Being : but of ONE, who always 
 acts accorditig to the counfel of his own 
 JVM* .... Of One who acts fteadily 
 with a view to Moral Ends. Confequently, 
 if He had feen it Fit, He might have 
 given us our Time to be born, fooner or 
 Jater ; in a former or fucceeding Age. 
 
 <c I am convinced then, that the Time 
 <f of my Exiftence is not the object of my 
 <c own Knowledge or Choice-, nor the Ef- 
 
 " feet 
 
 * Pfa. exxxix. 15, 16. k A£h xvii. 26. « Pfa. 
 xxxi. 15. d A&sxvii. 18. * Eph. i. is. 
 
6 Reflections o?i 
 
 « fedl of any fuppofed CHANCE, 
 
 " which is only a Name for Nothing : 
 
 <£ but the Appointment of One infinitely 
 
 " WISE 1 proceed 
 
 II. To make fome nfejul Reflections on 
 Human Nature ; its Confiitution and 
 Opportunities. 
 
 Cfjat 31 am is one of the earliefl and 
 jlrongeft convictions of the Mind. How- 
 foever we may be tempted to doubt of 
 other Things, we cannot of our own Ex- 
 igence ; becaufe the very Power of doubt- 
 ing will confirm it the more. 'Tis a con- 
 viction that breaks in at every Senfe; we 
 feci it in every Pleafure and Pain. But to 
 what purpofe This, if at the fame time I 
 live a perfect flranger to my Heart. ■ 
 KNOW THY SELF is a piece of 
 Wifdom, which the Heathens thought wor- 
 thy to come from Heaven: neceflary not 
 only to difcover our abilities; but check 
 that Pride and Vanity, which ufes to be fo 
 hurtful to us. f The Apojlle fpeaks of it with 
 fome Surprize, that any Chriflians mould 
 be liable to be charged with Self-ignorance. 
 What know ye not your own Selves t ,g 
 
 " Enquire then, O my Soul, into thy 
 •* Self. Why fo inquifuive to know Men 
 
 « and 
 I Vid. Title-page. * 2 Cor. xiii. 5. 
 
Human Life. 7 
 
 t( and Bufinefs ; to fludy Arts and Scien- 
 " ffi; to become acquainted with the 
 " cujioms and manners of foreign Coun- 
 <f tries, whilil thy &^f, thy own Heart 
 " remains a Terra incognita to Thee? 
 " Shall this be the only Subject not wor- 
 <c thy of thy cultivation, and regard? 
 M Let me then for a while lofe every 
 <{ other Object, and look into my Jeff. 
 " Do Thou, O Father of Lights, and 
 <c fountain of all Truth, guide my in* 
 " quiries, and feal the impreffion of 
 
 " every Truth upon my Heart. The 
 
 following QJJ E S T I O N S will lead my 
 thoughts into fome method and order. 
 
 i. . . . mm am 31 ? 
 
 i. e. How made ? How naturally 
 
 endowed for Exi/lence? 1 find this 
 
 SELF, a compofition of Body and Soul: 
 Parts very different from one another, 
 and by which I am allied to creatures ve- 
 ry diftant in the Scale of Brings .... To 
 Angels of light ; or creeping Worms of 
 the Earth. * In this furprizing Frame I 
 meet with fomething to excite my admi- 
 ration 
 
 * Noftra omnis vis in animo et corpore fita eft. 
 Animi imperio, corporis fervitio magis utimur : al- 
 terum nobis cum Dis ; alterum cum Belluis com- 
 mune eft. Sail. b. Cat. I. 
 
8 Refle&ions on 
 
 ration and gratitude: Something to mor- 
 tify my Pride, and humble my Heart. 
 
 i) My BODY is taken from the com- 
 mon dufl : h but 'tis dujl refined ; curioufly 
 modified and framed to difcharge the 
 functions of Animal Life. In the great 
 variety of its Parts, I fee nothing Super- 
 fluous; and to ferve a greater variety of 
 ujes y nothing wanting. Here my Senfes, 
 and Appetites, have their Seat y depend- 
 ing upon a different Structure of Parts; 
 and my Pafiions communicate their force, 
 being attended with a different flow of the 
 Blood and Spirits. Thofe prompt me 
 either to repair the continual waft of A- 
 nimal Nature ', or guard it from external 
 
 injuries. But then this Body is a feeble 
 
 Frame, and fubjecT: to innumerable Frail- 
 ties and diforders. It has the Seeds of 
 Mifery and Death latent in it, which will 
 prevail in fome Shape or other, and dif- 
 folve this curious piece of Mechanifm. 
 
 2) My SOUL has a nobler origin 
 and make. It is from God himfelf, ' l cre- 
 ated in his NATURAL IMAGE, k 
 Spiritual, Rational, and RecJor of this 
 lower world ; and particularly diftinguifh- 
 ed by a power of Confcioufnefs and Re- 
 flection. By this the Soul is qualified to 
 
 reflect 
 
 * Gen. ii. 7. Gen ii. 7. Job xxxii. 8. 
 
 k Gen. i. 26. 
 
Human Life, 9 
 
 refleB upon it jelf and its own Opera- 
 tions -, to contemplate the nature and re- 
 lations of things j admire the wonders of 
 Creation, and range through all its vari- 
 ous fcenes, from World to World. With- 
 out this Power Exiftence would be no 
 Pleafure, and the mere perception of 
 Things of no ufe. From hence refults 
 that MORAL SENSE, or apprehen- 
 fion of the difference of things, of Good 
 and Evil, of Virtue and Vice, which has 
 the force of a LAW and Rule of ABion 
 in us: a Law, fays the Apoftle, written, 
 
 in the Heart. l My conformity to this 
 
 Law; to the pure and uncorrupted dic- f 
 tates of my Mind, is V I R T U E. And 
 when this becomes habitual and prevail- 
 ing it will difcover the MORAL 
 I M A G E of God in the Soul. Put on 
 the new Man, which after God, is creat- 
 ed in Right eoufnefs, and true Holinefs." 1 
 
 From this View of the conftituent parts 
 of my Nature, I muft conclude, that the 
 Powers and Pleafures of the Body are of 
 a kind inferior to thoje of the Soul ; without 
 any Moral difcernment in themfelves ; and 
 therefore that they ought to be in Sub- 
 jection to the Law of my Mind; that 
 their Objects might be chofen, and their 
 Force regulated. 
 
 C 3) Our 
 
 \ Rom. ii. 14, 15. m Eph. iv. 24. 
 
io RejleElions on 
 
 3) Our kind Creator , in the affair of 
 our duty and Happinefs, did not leave us 
 to the mere power of Rea/on ; but furnifhed 
 us with certain other AffeBions, defigned 
 originally to give us a natural Bias and ten- 
 dency towards them * : iuch as rile up 
 many times without our choice and direc- 
 tion ; namely A Love of Truth. We 
 
 fee this in Tcung Mitids, who are greatly 
 abafhed when they find themfelves either 
 miftaken, or deceived. And it muft be 
 as natural to an intelligent Being to Love 
 "Truth, as to De/ire Knowledge. Benevo- 
 lence, or a wifiing well to others. So much 
 Tender -nefs is wrought into a Human Heart, 
 that we are difpofed, before we are aware, 
 to Sympathize with others -, to {hare in 
 the Events which befall them, i. e. to re- 
 joice with thofe that rejoice ; and weep with 
 thofe that weep! 1 Hence Pity, Companion, 
 and thofe other indications of a kind Tem- 
 per, which enter into the notion of HU- 
 MAN I T Y. An Inclination to Society : 
 
 To affemble with our fellow creatures, 
 not only from Motives of felf Preferva- 
 
 tion j 
 
 * Nunc parvulos nobis dedit igniculos, quos cele- 
 riter malis moribus opiniobusque depravati lie reftin- 
 yuimus, ut nufquam naturae lumen appareat. Sunt 
 enim ingeniis noftris femina innata virtutum ; quse fi 
 adolefcere liceret, ipfa nos ad beatam vitam natura 
 pcrduceret. Cic. Tuj. 3. 1. 
 
 n Rom, xii. 15. 
 
Human Life. ii 
 
 tion ; but to enlarge our Pleafures and En- 
 joyments by a free communication of Sen- 
 timents. A Senfe of fkame, which fol- 
 lows an indecent action, or the doing what 
 we apprehend wiWJink us in the Efteem of 
 others. This is an Affection which prepares 
 us to pay an early Regard to the Judgment 
 and Experience of others, and becomes af- 
 terwards a Spring of great and laudible De- 
 
 figns. Finally; CONSCIENCE, or 
 
 that judgment which a Man paries upon his 
 own Actions: His Thoughts, fays the Apo- 
 flle, accufing, or excujing them. This inward 
 Judgment is ufually followed, with zfe- 
 cret joy or dejection j with the Hope or 
 Dread of a Superior Being. And from 
 hence it is evident, to the confufion and 
 terror of all wicked Men, that a LAW, a 
 LAWGIVER, and JUDGE Pare Prin- 
 ciples naturally connected. 
 
 Thofe Affections are not owing to Cuf- 
 tom y or Injlitution ; but are found in the 
 Barbarian, as well as Greek ; in the Poor 
 as well as Rich : Affections which may be 
 perverted, or overruled by contrary incli- 
 nations ; but not totally eradicated out of 
 the Heart. Confequently , there will be, 
 in all our fober intervals, an inward Tejli- 
 mony and Approbation given to Religion ; 
 C 2 and 
 
 ! Rom. ii. 15. p Ifa. xxxiii. 22. 
 
12 RefleEliom on 
 
 and many times againfl the force of our 
 lie ions Prejudices. 
 
 4) The Body and Soul are joined to- 
 gether by fecret and furprizing Ties : So 
 clciely united, that they mutually affect 
 one another, and fhare in each other's plea- 
 fures and complaints. 
 
 Where the Agent is One, we might ex- 
 pect to find an eafy Subordination of Pow- 
 ers. Where the Liter eft is common, we 
 might look for nothing lefs than Harmony 
 and Peace. But contrary to all this, we 
 find an Unnatural Strife * between the FleJJj 
 and the Spirit .... between the Animal and 
 Rational Powers, or in the language of the 
 ApofHe .... between the Law in the mem- 
 bers, and the Law of the mind* The Bal- 
 lance of the Soul does not fall lb readily 
 to the Rational Side, as fecins neceffary in 
 an intelligent Being, deiigned for a Cha- 
 racter of Virtue and Happinejs. Our Pro- 
 pen fie ns to fenjible Good are very ftrong j and 
 when This appears, we find it eafy to fol- 
 low our Jirji inclinations, without waiting 
 for the cool deliberations of Reafon ; and 
 as painful and difficult to refill: them. 
 
 Thole flrong impulfes of Carnal Appe- 
 tite muft give the Temptations to Sin, taken 
 
 from 
 
 ~Zuy.<>v%.- Aur. Carm. 59. 
 
 1 Rom. vii. 23. Gal. v. 17. 
 
Human Life. 13 
 
 from fenjible Good, a greater advantage over 
 us, and prepare us to embrace them ; nay 
 we find them fucceed many times againft ou r 
 better Judgment. This I conceive is what 
 is meant by our Pronenefs to Sin r : our 
 facility and readinefs to clofe with thofe 
 Temptations, which lead to Sin. And for 
 thisreafonitfhould be our continual Prayer, 
 Lead us not into Temptation. 
 
 A change in a man's outward circum- 
 Jlances may expofe his Virtue to greater 
 trials and dangers ; may put him in a Si- 
 tuation, wherein it would be mere diffi- 
 cult to keep himfelf from Sin. We have 
 an equal dif advantage within us, from the 
 Law of our members warring againfi the 
 Law of our Mind! 
 
 Every thing will increafe this difadvan- 
 tage which either ferves to divert our at- 
 tention, 
 
 * Ita ut ingenium eft omnium hominum a labore 
 proclive ad lubidinem. Ter. And. i. i. 50 . . . . 
 Homo, non ut a matre, fed ut a noverca, natura 
 editus eft in vitam corpore nudo, et fragili, et infir- 
 mo : animo autem anxio ad moleftias, humili ad ti- 
 mores, molli ad labores, prono ad libidines ; in quo 
 tamen ineft, tanquam obrutus, quidam divinus ig- 
 nis Ingenii, et Mentis. Cic. de Repub. 3. inter Fragm. 
 .... Ad deteriorafaciles fumus ; quia nee dux po- 
 teft, nee comes deefle : et res etiam ipfa line duce, 
 fine comite procedit. Non pronum eft tantum ad 
 yitia, fed presceps. Senec. Ep. 97 ... . 
 
 ■ — Quoniam dociles imitandis 
 
 Turpibus, acpravisomnes fumus. Juy.Sat. 14. 40. 
 f Rom. vii. 23. 
 
14 Refle&ions on 
 
 tention, or deftroy our caution in the con- 
 duct of our Selves; namely, the laborious 
 methods of Life ; the care of Families ; 
 the flavim fear of Death. . . . As aljb, the 
 maturity of Senfe, before Reafon ; the 
 corrupt Examples, and falfe notions of 
 Happinefs, which fometimes prejudice us 
 very early in Life. * Animal Nature, fo 
 potent and affifted by thofe things, muft 
 greatly difturb the Operations of Reafon, 
 and fupprefs its power. In fuch a Compo- 
 fition of mixed Powers, reluctant to one 
 another, we could expect nothing lefs, 
 than what has happened, Human Nature 
 linking into Indolence and Darknefs ; into 
 Circumjlances, wherein it could reach but 
 a very low degree of Virtue or Happinefs, 
 without divine Affiitance. 
 
 We could not, certainly, come out of 
 our Maker's hands fo impotent in every 
 thing, but our Paffions. Human Nature 
 could not have originally thofe jarring Prin- 
 ciples and be fuch a perfect Contraft to it 
 felf . ... to approve Virtue, and yet reach it 
 
 with 
 
 * Nunc autem, fimul atque editi in lucem, et fuf- 
 cepti fumus, in omni continuo pravitate, et in fum- 
 ma opinionum perverfitate verfamur: ut paene cum 
 ladle nutria's errorem fuxifle videamur. Cum vera 
 parentibus redditi, demum magiftris traditi fumus, 
 turn ita variis imbuimur erroribus, ut vanitati Veri- 
 tas, et opinioni confirmatae natura ipfa cedat. Cic, 
 
 Tuj: 3 . 1. 
 
Human Life. 15 
 
 with difficulty .... to defire Happinefs, 
 and yet mils it .... to fear Pain, and yet 
 feel it .... to love Life, and yet to be in 
 continual fear of Death. From all which 
 it feems reafonable to conclude that Some- 
 thing has been introduced to difturb the 
 Primitive Order of Things. 
 The Heathens had always fome notion 
 
 of This Matter. But the Beff Account 
 
 of it we have in the Hi/lory of the FALL. 
 Adam our natural Head by his SIN for- 
 feited the free Favours and Bounties of 
 his Creator j corrupted his Nature, encrea- 
 fing his Animal Propenfions ; and fubjecled 
 himfelf to Mifery and Death, neither of 
 them felt or feared before. Such as he 
 was himfelf fuch muft his Offspring 
 be whom he begat in his own image of 
 weaknefs and mifery/ For as is the Root, 
 fo are the Branches ; and none can bring a clean 
 thing out of an unclean? — It is befides my 
 purpofe to enter further into this Subject ; 
 only I would obferve that we ought to dif- 
 tinguifh between theE#^//m^ofourNature 
 and its Corruption, that we might not 
 think God the Author of the one, as well 
 as the other. God is not to be accufed, be- 
 caufe a Conjlitution of Wifdom and Good- 
 nefs has been violated ; nor is he obliged 
 to prevent the natural effect and confe- 
 quence of fuch a Confutation : Our Na- 
 tures 
 I Gen. v. 3. ■ Job xiw 4, 
 
16 RefleSIions on 
 
 tures, as corrupted, are no more from Him, 
 than thofe difiempered Natures are now, 
 which men's vices bring upon them, or 
 entail upon their Pofterity to many Gene- 
 rations. 
 
 " Oh! may I imprefs my Heart with 
 <e a Senfe of thofe Things, to check its 
 " Vanity , and keep it depending. . . . 
 ,c Thus let me humbly view the Ruins, 
 11 which Sin has Occafioned: That I 
 " might honour the Repairer of thofe 
 " Breaches,™ and Exalt the glories of my 
 " REDEEME R / proceed to En- 
 quire. 
 
 ii — CB&cnce am p 
 
 I could not go through the precedeing 
 Queftion, without giving fome hint of the 
 Author of my Being j yet it may have 
 its Ufe to enter particularly into this Me- 
 ditation. How came I fir ft to exifi ? 
 
 If I look back but a Few Tears I find 
 my Obfervations very few and imperfect : If 
 I go further back ftill, I am loll in Dark- 
 nefs. From whence I conclude, that there 
 was a time once, When I was not. How 
 came I then to be ? It will not fatisfy the 
 Quejlion to fay, that I came into the 
 World juft as others do j that I was born 
 a helplefs Infant &c. My Parents may 
 
 be 
 
 * IH*. Iviii. 12, 
 
Human Life, 17 
 
 be the Infiruments, but cannot be the 
 Caufes of my Being. 'Tis beyond the 
 reach of their Knowledge and Capacity 
 to create a human Frame. 
 
 Since I muft therefore look further than 
 thofe, where can I direct my thoughts, 
 but to Him, who raifed and beautified 
 this ftupendous World He that cre- 
 ated the Heavens and fir etched them out - y 
 He that fpread forth the Earth, and that 
 which cometh forth out of it ; It is He 
 that giveth Breath to the People upon it, 
 and Spirit to them that walk therein. x 
 
 This Supreme Principle and all Perfect 
 Mind I adore as the Author of my Being. 
 My Exiftence was his Gift as the Con- 
 tinuance cf it is his Care. 'Tis natural 
 to afpire to my Original j to think of 
 Him who gave me the Power of think- 
 ing ; 'Tis reafonable to own his Right in 
 me, who has endowed me with every 
 natural Advantage ; and to excite in my 
 Soul every affection that may give him 
 Praife. Particularly, 
 
 1) To admire his Wifdom. I will praife 
 'Thee for I am fearfully and wonderfully 
 made -, y the Body with fuch Defign in the 
 Structure and Difpofition of every little 
 Vein, Mufcle, and Bone as ftrikes me with 
 Aftonimment ; the Soul with fuch a vaffc 
 D Capacity 
 
 * Ifa, xlii, 5. y Pfa. exxxix. 14. 
 
1 8 Refle&ions on 
 
 Capacity of Reafon and Intelligence \ as give 
 me a preeminence above all the Creatures 
 in this lower World. This is God my Ma- 
 ker, who teocheth me more than the Beafts of 
 the Earth, and maketh me wifer than the 
 Fowls of Heaven. 2, Shall I admire a curi- 
 ous Piece of Art, an ingenious mechani- 
 cal Dejign, and yet feel no pleafing Sur- 
 prize at that Miracle of Wifdom, which 
 I carry about me? Thee I will extoll, 
 My Creator, unfearchable in thy Ways, 
 and inimitable in thy Works. 
 
 2) To acknowledge his Goodnefs and 
 Bounty. If he has done more for me than 
 other Creatures, I mould be more obfer- 
 vant of him, and find a Pleafure in the 
 exacteft Recollection of his Benefits. Blefs 
 the Lord, O my Soul, and forget not all his 
 Benefits ! a How am I Surrounded with 
 the prefent marks of his Favour ! All Na- 
 ture is defigned to contribute to my Service 
 and Comfort; the Light of Heaven to 
 chear me ; the Rain to make the Earth 
 fruitful for my Suftenance; Government 
 and Publick Order maintained that I might 
 have a quiet Habitation : Every Day my 
 
 Life is crowned with new Bleffings. 
 
 Shall I not magnify Him in whom I thus 
 live, move, and have my Being ? h I will 
 
 magnify 
 
 z Job xxxv» 11. I Pfa. ciii. 2, ± A<5ts 
 Nvii. 28. 
 
Human Life, 19 
 
 magnify him and his Goodnefs and teftify 
 it, by an abfolute Reliance and Truft. I 
 will caft myfelf upon his Allmighty Pro- 
 tection, and refign to his kind and wife 
 Difpoials. 
 
 3) To know him who is the mojl ami- 
 able Pattern of Life ; the Beft of all ex- 
 cellent Beings ; the wife ft of all intelligent 
 Natures ; all beautiful in Holinefs. Can 
 I love him and not endeavour to be like 
 him ? Yes, this will I endeavour, and thus 
 refine my Nature; becaufe to be like God 
 is true Liberty and Perfection. Whilft I 
 imitate his Purity I fhall gain fome Tafle 
 of his Happinefs-y and whilft I am confcious 
 of doing every thing that will pleafe God, 
 I fhall find a new Spring of Comfort rifing 
 up in my Soul. Thus let my Years roll 
 on whilft I grow more Holy, Spiritual, 
 and Divine ; and become in my Degree 
 and Meafure, Perfect as my heavenly Father 
 is Perfect. c 
 
 4) AndLaJlly, To enjoy Him as my Chief 
 Happinefs. The Gratifications of Senfe are 
 low ; the Pleafures of Sin defiling and dif- 
 couraging; the World a tranfitory Glory; 
 all thofe things cannot fill, or fatisfy an 
 Immortal Spirit. Our Defires will either 
 return or remain in their full Strength af- 
 ter we have ranfacked the whole World ; 
 D 2 they 
 
 i Matt. v. 48. 
 
20 Reflections on 
 
 they will urge us with new Importuni- 
 ties and convince us that Happinefs rifes 
 
 not from hence He that is the Author 
 
 of my Being mud be the Objecl of my 
 Happinefs, whofe Favour, as the Pfalmift 
 fays, is better than Life. d Without a 
 Sen/e of his Favour, and an Intereft m 
 his Per feci ions, Life is but a dark Line from 
 one End to the other; A meer Imperti- 
 nence. In God there is every thing to ren- 
 der me eafy and fafe ; in him all Excel- 
 lency and Good to make me happy. He 
 is able to do for me more than I can ajk 
 and fatisfy me beyond all that I can con- 
 ceive. This then, my Soul, is the Cen- 
 ter of thy Reft! 
 
 " my God, let nothing bound my De- 
 <f fires, or flay my Affections, but the 
 " fulleft Enjoyment of thy Prefence and 
 cc Love I If Earthly Parents challenge our 
 " Reverence, Efteem, and Gratitude, who 
 " are only Inftruments of Life in thy 
 <£ Hands, how much do I owe to Thee, 
 " the Great Author and Immediate Caufe 
 * of my Life and Happinefs ! Could I 
 <c know every thing befides thy Self, un- 
 <c derftand all the Myfteries of Nature 
 V and Art; command the Pleafures of 
 <£ Senfe; all would avail me nothing, 
 { c whilft I remained ignorant of thy Self, 
 
 4 Pfa, Ixiii. 3, 
 
Human Life. 2r 
 
 " my fovereign Lord, my fupreme Friend, 
 <l and Immortal Portion. 
 
 iii — foe fo&at am 3i ? 
 
 Did I never put this ^ueflion ferioufly 
 to my felf before ? Have I been defigning 
 this, and the other End to ?ny Jelf'm the va- 
 rious fcenes of life, and never once con- 
 sidered to what End my felf was defigned ? 
 Should I come into the World for I know 
 not what, and go out of it I know not whi- 
 ther ? No My Creator is wife, and this 
 
 Furniture of Powers and Faculties, he has 
 given me, mud: be for fome great Ends, 
 Worthy of himfelf, and their Excellency 
 and Ufe ; wherefore 
 
 i) I was made for VIRTUE; to 
 maintain a right Order in my affections 
 and behaviour; to deny ungodlinefs, and 
 worldly lufts; to live foberly, righteoujly, 
 and godly in the prefent World." This 
 notion of Virtue takes in the whole com- 
 pafs of my Duty, which I naturally owe 
 to God, my Self, and Fellow-Creatures; 
 and is fummarily comprehended in the 
 Ten Commandments. For this End I 
 muft be made, becaufe I have a Law and 
 Rule in my own breafl directing me to 
 it ; and my natural Confcience owns every 
 Obligation refulting from it— I am not 
 
 then 
 c Tit. ii.14, 
 
2 2 Reflections on 
 
 then made a mere Animal to eat y drink, 
 and Jleep, and run from one gay bcene 
 of Senfe to another. The objects of Senfe 
 mufr. be chofen and their force governed 
 by a fuperior Law, Let me aim then 
 at Satisfactions more rational and fublime, 
 even the pkafures of Truth and Goodncfs, 
 Thofe of Senfe are as tranfient as the fu- 
 perficial touches of a Nerve and foon die 
 away. Animal Nature cannot bear long 
 the fame application or enjoyment with- 
 out Dullnefs or T)i [appointment : But the 
 Plea/ures of Truth and Virtue improve 
 
 with Exercije, and grow in RefeBion. 
 
 Let me then abhor every degree of Intem- 
 perance , Luxury \ SLndSenfuality&sopprefiivc 
 to this one End for which I was made; 
 and whatever Character I affume, let me 
 be confiftent with it, by a propriety of 
 Behaviour ; then I mail enjoy the growing 
 pleafures of Religion, and my Life will 
 not languim away a Burthen to my felf, 
 or ufelefs and injurious to others. 
 
 2) I was made for HAPPINESS. 
 This properly follows the other, becaufe 
 Virtue has a direct tendency to fecure the 
 Peace and Comfort of Mankind ; and, its 
 oppofite, Vice is the Source of moil of 
 thofe Miferies we complain of. I cannot 
 queftion whether this be an End of my 
 Being, when I confider God, or my felf. 
 
 God 
 
Human Life, 23 
 
 * God is Allfufficient, and was fo before 
 
 any creature exifted, and therefore could 
 want no Contributions from them, to 
 make him more happy ; and if fo, what 
 other motive could He have, worthy of 
 himfelf, to give Being to a Creature, He 
 wanted nothing from, unlefs it were to 
 communicate feme portion of his own 
 
 Goodnefs and Happmefo 1 find my felf 
 
 fo framed that I am carried towards Hap- 
 pinejs with the whole weight of my Soul. 
 Every Faculty, every Pailion, and every 
 Senfe has a tafte for it. Is my Creator 
 cruel, or can he find a pleafure in the 
 DiJ'appointment and Torture of his Creature? 
 No. Happinefs mufl: be the original De- 
 fign of my Being But where is Happi- 
 nefs After all is this nothing but Fiction 
 
 and Dream ? Is Happinefs fomething I 
 muft/^, but never pojfefs-, defire, but ne- 
 ver enjoy ? Can I be happy, while fo ma- 
 ny real evils opprefs me? Can I tell which 
 is Happinefs, when fo many fafe lights 
 rife up to deceive me into vain Expecta- 
 tions? Whilft I find my felf fuch a frail, 
 variable, andfmful creature Happinefs flies 
 from me; and therefore I muft believe 
 Sin, which fhut up Paradife, has removed 
 my Happinefs at a diftance, and prevented 
 this World from producing fo fair a Flower. 
 
 This 
 
24> Reflections en 
 
 This is not my reft becaufe it is polluted! 
 
 Let me then have the Wifdom and Rc- 
 
 folution to defpife all the flattering Propo- 
 ials of Happinefs here. Let it be my utmofi 
 Ambition to live confeious of my own In- 
 tegrity ; fat isjied with my felf, and my prefenc 
 condition ; guarded by a firm confidence in 
 God, and content to wait for compleat Hap- 
 pinefs, till the other world fhall reveal it. 
 
 3) I was made for SOCIETY. The 
 Bias of Nature draws powerfully this 
 way, and Inclination anticipates Reafon. So 
 the Creator from a view of man pronounced 
 it not Good that he jhould be alone, , s I find 
 thofe kind and benevolent propenfions with- 
 in, which carry me to companionate the 
 Miferable ; to rejoice in the communica- 
 tions of Friendfhip j and find a delight in 
 
 giving others delight O may I ever che- 
 
 fifli this Temper, and fupport Truth, Ju/lice, 
 and Peace, the firm Ba/is of Society ! Since 
 this is the End of my Being, I will neither 
 repine at the Advantages, nor rejoice at the 
 Misfortunes of others ; but live fo, that 
 all may hope to find in me a Common Friend. 
 I will carefully guard my heart from being 
 the Theatre of Envy, Hatred, and fallen 
 Malice, left they mould envenom my 
 tongue with bitternefs, or direct my hand 
 with cruelty againft my Fellow-Creatures. 
 
 4)1 
 
 f Mich. ii. 10 « Gen. ii. iS. 
 
Human Life. 25 
 
 4) I was made for GOD. Every 
 ^d'w/hasfomeviewtohimfelf in his Works; 
 God has to his own Glory. His Glory is 
 the manijejiation of his Perfections ; and 
 when we anfwer the End for which we 
 were made, and return him that Venera- 
 tion t Gratitude ', and Praife which his Excel- 
 lencies deferve, we glorify him. No Crea- 
 ture but man is capable of paying him this 
 Homage, and therefore He claims a particular 
 Intereff. in the 'Rational World. All Souls 
 are mine} What is faid of J/rael, in a 
 particular view of Providence, is true of 
 every man in an important fenfe. . . . lhave 
 created him for my Glory '. . . . My Duty 
 then is to preferve a Senfe of God in the 
 world, as well as in my own bread. And 
 iince nothing does this, fo much as Pub- 
 lick WorJJnp, I will be always ready to 
 give him this open c Teftitno?2y of my Efteem 
 and Gratitude. I will not be ajhamed to 
 praife him for his Goodnefs, or pray to 
 him for the continuance of it. Thofe oc~ 
 cajicm (hall be always welcome to me, for 
 recollecting the Divine Prefence and Truth; 
 for warming thofe Affections, which are apt 
 to cool amidft the Amufements and Cares 
 of Life. I will welcome the Day when I mall 
 appear before God, and publickly acknow- 
 E ledge 
 
 Exek, xviii, 4. ! Ifai. xliii. 7. 
 
26 Reflexions on 
 
 ledge myfelf a Creature infinitely obliged ta 
 him. 
 
 Thofe are Ends worthy of my Being and 
 my Creator. I would ever keep them in my 
 JSy^and bind them clofe upon my Heart, that 
 I may never prcjiitnte my felt to mean, low, 
 and wicked purpofes. Let others purfue the 
 Shadows of Pomp and Greatnefs. Let others 
 iweat and toil for the conveniences of For- 
 tune ; this is my Great Concern and deferves 
 all my Attention. I mall be Great enough 
 if I am Virtuous -, and Wife enough if I can 
 fecure the Divine Prefence and Friendfiip. 
 
 iv — culljat 6elp$ 6a&e3I? 
 
 What Affifiance and Encouragements for 
 attaining thofe Ends of my Being? In our 
 prefenti<tf//t*/z State wecer:ainly wantthem. 
 "We are naturally Indolent, and had rather 
 go on in a beaten track, than apply our own 
 Faculties to the Search of Truth. Senfe and 
 appetite are ftrong ; there are many free Fa- 
 vours forfeited ; and many real Evils intro- 
 duced. We are confeious of Perfonal Sin, 
 and fearful of God's Difpleafure on that ac- 
 count. 
 
 \x\fuch Circumjlances we want help to 
 accompliiTi our minds aniwerable to their 
 capacities; or reach any good Degree di Vir- 
 tue and flappinefs. \Ve want Deliverance 
 
 from 
 
Human Life.- 2j 
 
 from our frailties and fears ; to be refcued 
 from the Prejudice of Error j to be recon- 
 ciled to God j and guided with Safety and 
 Comfort through the trials and hazards of 
 
 the prefent State. Bleffed be God fuch 
 
 Help as this is provided for us. Here 
 
 the Glories of the Gofpel rife up before me ; 
 and/wy Redeemer mines in all the Excellencies 
 of his Covenant and Grace. What the Son of 
 God has done for us is abundantly fuffkient to 
 anfwer every //^/^anddifpel every Fear. For 
 i) He has thrown anew Light upon all 
 the Ends of our Being ; difcovered them 
 more fully; and carried us towards them by 
 more effectual Motives and Confi 'derations, 
 
 — With refpect to Virtue He has given 
 
 us the mod lovely Reprefentation of it in 
 his Doctrine j commands it in fuch Inftances 
 ofHumility, Meeknefs, and Forgiving of Ene- 
 mies as enlarges its foundation ; and directed 
 it upon fuch principles as refine its nature. 
 In the affair of Happinefs he has cor- 
 rected our wrong Opinions about it, and 
 opened one to our view that is lovely, great , 
 
 and everlafting. In regard to Society he 
 
 has eftablifhed it on the folid pillars of Truth 
 and Jujlice-j recommended every friendly 
 Office ; difcountenanced all thofe paffions 
 
 which difturb the Quiet of the World. 
 
 He has revealed the Supreme Being under 
 
 the endearing titles of a Father, Friend, and 
 
 E 2 Com- 
 
28 Reflections on 
 
 Comforter ; the Fountain of Goodnefs, moft 
 worthy to be loved ; of Wijdom and Power, 
 fit to be tr ufled ; fo Holy that he cannot be 
 reconciled to Sinners without Repentance-, 
 nor enjoyed by them without an inward 
 Principle of Sanflification ; fuch a Lover of 
 'Truth that none can ferve him acceptably 
 without Purity and Integrity of heart. 
 
 Thofe things our Saviour has explained 
 with great Goodnefs and Condefcenfion, 
 and offered new motives to draw us to them. 
 Such, for Inftance, as his own Example 
 and Love ; the Promifes and Privileges of 
 his Kingdom; wo*, finally, fuch as are taken 
 from the difcoveries he has made into ano- 
 ther World, than which nothing can be 
 more deferable or more dreadful. They 
 only want to be confidered to have their 
 Weight, and to be brought in view, to be 
 a proper counter poife to the temptations of the 
 Devil, Flejh, and World. Thus would our 
 Blefed Saviour refcue us from Error, and 
 weaken the power of i? idwelling Corruption. 
 
 2) He has promifed his blejjed Spirit to 
 affile us in our Duty. How the Impref- 
 don can be made, or Strength conveyed 
 unto our Faculties is a piece of Knowledge 
 more curious, than ufeful. However we 
 may affure ourfelves it is done in fuch a 
 manner, as not to over power our Faculties, 
 or deflroy Moral Agency. For in that cafe 
 
 all 
 
Human Life, 2§ 
 
 all our anions would become neceffary 
 neither rewardable nor punifhable. God 
 aflifts us in the common methods of his 
 Providence, but (till congruous to the na- 
 ture he has given us, and though we do not 
 know How, yet we do not think that a 
 fufficient reafon for difbelieving it. It is 
 fufficient for us that Grace is promifed, and 
 we may well truft a Friend with theDif- 
 penfation of it. O mighty Relief to our 
 fallen Natures ! When fo many Difficul- 
 ties furround me, and I know not how to 
 proceed with any Steadinefs and Comfort, 
 then how encouraging to find myfelf Strong 
 in the Lord and in the potver of his Might ! k 
 — ■ — I am apt to forget thofe Confederations 
 which (hould quicken me and keep up the 
 Ardor of my Refolutions. How encou- 
 raging to hope that this Friendly Mo?iitor 
 will foggeft them to my mind, and fix 
 my Attention to them in the tenderefi 
 Seafon / 
 
 Almighty Grace, aflift my Duty and ren- 
 der the doing of it pleafing j eflablifo my 
 weak inconftant heart, and confine my 
 wandering Defires. Here I will depend 
 for aid and acknowledge my Sufficiency of 
 God} 
 
 3) He has offered Pardon to believing 
 Pe?iitents. Whatever hope true Penitency 
 
 may 
 
 \ Eph. vi. 10. \ 2 Cor. in. 5, 
 
30 Reflections on 
 
 may conceive from the Goodnefs of God, 
 yet under Guilt we do not always difcover 
 a Difpofition to Repentance. Guilt makes 
 us fhy and fearful of God, and we feem 
 rather willing to excufe than confefs our 
 
 faults. Befides, we cannot fay that God 
 
 is necefjarily obliged to forgive us being 
 Penitent. A future good ail ion cannot alter 
 the real nature of & former bad one. It was 
 a Crime, an act of Rebellion, and of ill 
 Example; and our Penitency cannot de- 
 ftroy one of thofe Circum fiances. God 
 might therefore have punifhed it, had he 
 feen it fitting. 
 
 It muft further increafe this doubt ^ if 
 the Sin in queftion has been often repeated^ 
 and has had a very ill effect upon ourfelves, 
 or others. So that weighing all Circum- 
 jlances, the hope which the Penitent de- 
 rive from the Goodnefs of God, cannot 
 be fo clear \ firm, and effectual a ground of 
 Hope as that which arifes from the full 
 and cxprefs Promifes of the Gofpel. 
 
 In Confideration of what Chrift has 
 done andjiffered Penitent Believers are allured 
 their great, their many Sins (hall be for- 
 given. No Sinner is excluded from Hope ; 
 the Pardon will be full and the Reconcilia- 
 tion entile. We have Redetnption through 
 his Blood even the forgivenejs of Sin. m Nay, 
 
 we 
 
 Col.j. 14. 
 
Human Life. 31 
 
 we are told that in this method of (hewing 
 mercy, God has abounded in all Wifdom and 
 Prudence". His Wifdom appears in this 
 affair as well as his Goodnefs, and wherein 
 can This more properly {h^w it felf than 
 in directing on what confederation, and in 
 what manner this Mercy fhould be offered 
 to us? We have no reafon to he (itate about 
 this method of conveying mercy in confe- 
 deration of another's Merits and Righte- 
 oufnefs, becaufe the Benefit 'of Chrijl's Righ- 
 teoufnejs, and Obedience unto death, does 
 not in the leaft excufe our own Perfonal 
 Right eoufiejs, or weaken the leaft obliga- 
 tion we are under to Vutue and Goodnefs. 
 I acknowledge then the Riches of Grace 
 offered through a Mediator. I adore the 
 Wifdom of it too, as a proper vindication 
 of the divine Holinefs and Goverment ; , and 
 a fuitable difcovery of the Evil and Danger 
 of Sin. By this Sacrifice for fin, there is 
 aflanding Condemnation of Sin to the world? 
 I will not prefume to fay that God could 
 have taken no other method ; but this is the 
 method which He has taken, and there- 
 fore I efteem it the fittefi and bejl. I 
 would be for ever thankful that I am put 
 upon fuch a folid ground of Hope, and 
 am under a Covenant of Repentance and 
 Life, which admits of Sincerity in (lead 
 
 of 
 1 Eph, i. 7, • Roji). viii. 3, 
 
32 RefleStions on 
 
 of Perfection, and gives every Sinner hope, 
 but the obftinate and incorrigible. 
 
 A Senfe of Sin is apt to dejecft the Mind, 
 to diftrefs and fill it with dark and gloomy 
 thoughts, but here is the reviving word, 
 Son, be of good cheer, thy fins jhall be for- 
 given. Let me then prize this Truth. It 
 is a faithful faying and worthy of all ac- 
 ceptation that Chrift Jefus came into the 
 world to fave Sinners. p 
 
 4) He has aboli/hed Death and brought 
 Life and Immortality to Light. q Not fo 
 abolijhed it, as to exempt us from dying, 
 but from continuing always under the Pow- 
 er of Death. He has made void ihePerpe- 
 tuity of the original fentence, fo that now as 
 in Adam all dye fo in Chrijl fliall all be made 
 alive. x All (hall rife, but with this diffe- 
 rence in the profpects of Things, the Vir- 
 tuous and Good (hall rife to Life, i. e. Hap- 
 pinefs j the wicked to Deftruction. f The 
 Friends of Jefus (hall receive the firjl 
 Honours of the rifing day. l Their Jrail, 
 corrupt, mortal Bodies mall rife with new 
 Qualities of Vigour, Beauty, and Immor- 
 tality. u 
 
 1 Surprizing Goodnefs ! That a Sentence of 
 Peath jujlly deferved mould be reverfedj 
 
 a for- 
 
 » 1 Tim. 1*. 15. * 2 Tim. i. 10. r r Cor. 
 xv. 22. 'John v. 29. \ 1 ThefT. iv. 16. ■ 1 Cor, 
 xr. 42. 
 
Human Life. 23 
 
 a forfeited Life reftored with fo much Ad- 
 vantage j and my very Body improved and 
 adorned. I fhall then ftruggle no more 
 with thofe contrary inclinations. My Soul 
 fhall be no more clouded, haraffed, and 
 endangered by this animal corrupt na- 
 ture. It wilt then be refined and better 
 fitted as an Inftrument to act by. 
 
 Tranfcending Goodnefs ! That the prof- 
 peel: of my Happinefs mould be extended 
 beyond the ruins of 'Time and the JVor Id ; 
 and the Greatnefs of it be beyond the 
 proportion of the exacteft Virtue. Eter- 
 nal Life ! O boundlefs profpecl, beyond 
 the power of imagination to reach ! That 
 Life indeed is only worth the name of Liv- 
 ing, where no Dullnefs or Pain (hall ever 
 ciiilurb its Activity ; no' Sorrow alloy its 
 Enjoyme?it ; no Death darken and end the 
 ProfpecT:. 
 
 Here Paradife is reftored, with its Tree 
 af Life bearing immortal fruits. This, 
 furely\ is the Crown and Perfection of 
 Happinefs. My Claim to it is Promi/e, 
 through the merits of Chrift j my Difpofnion 
 for' it Purity and Gratitude. Eternal Life 
 is the Gift of God through J ejus Chrijl our 
 Lord. w 
 
 Thofe, Blejfed be God, are my Helps 
 to become Virtuous and Happy according 
 F to 
 
 * Rom. vi. 23. 
 
34 Reflections on 
 
 to the original defign of my Creation. They 
 are Helps well fuited to the wants and 
 miferies of my Fallen State, and I rejoice 
 to fee that where Sin did abound, Grace did 
 much more abound. x I would be for ever 
 thankful that I have been bred up in a 
 Religion, from whence I have received 
 fo many advantages for knowing my felf, 
 and anfwering the true Ends of my Ex- 
 igence. O may I ever value this Con- 
 futation of mercy and its Author, and 
 teftify it by a life of Obedience and hove I 
 
 v — fpoft long fljal! % eriff ? 
 
 How long Alas, Duration and Sta- 
 bility are not the Qualities of Human Life! 
 And indeed fince our Happinefs is not here s 
 we ought not to repine that our Exiftence 
 is fo fliort. Since this flower grows not 
 below the Skies we mould not be very fond 
 of ftruggling with Frailty ; of being cheated 
 with vain Hopes and Defires; of projecting 
 long extended Deiigns. The Experiment 
 has been tried a thoufand times, and no- 
 thing after all is found folid in Life, but 
 Religion and Virtue j and yet we do not 
 teem aware of this. 
 
 We complain that Life is (hort, fays the 
 Philofopher, and yet we have more of it 
 
 than 
 
 * Rom. v. 20, 
 
Human Life, 35 
 
 than we can tell what to do with. We 
 are hurrying on from one Stage to another 
 as if we mould never fee the End of the 
 prefent. We find fo little Satisfaction in 
 what we have enjoyed, that we hope to be 
 made amends by what is to come. Thus 
 we haften the flow of Life by wifliing it 
 to flow [after j and bring us to thofe imagi- 
 nary points of Reft. * One while we ex- 
 tend Life by our Projects; and then fhorten 
 it by the eagemefs of our Purfuit ; and in 
 the Evening lie down without any other 
 Earnings, but the Wearinefs and Stripes 
 of the Day. 
 
 Life is Jhort compared with Eternity, 
 and that Eternal World will fhortly open 
 upon us, yet fo foolifh are we, that we 
 regard it as if it would never begin, and 
 mind this prefent Life as if it would never 
 end. Let us endeavour to be convinced 
 of fuch palpable miftakes, and defire to 
 affect our felves with the real Brevity of 
 Human Life, So Jhort is it, that you fee 
 in the Text it was not thought worth while 
 
 to mention it between its Extremes, a 
 
 time to be born — >—and a time to die. Here 
 
 is no notice of a time to live, either as being 
 
 jn it felf too inconfiderable; or to leave it to 
 
 F z every 
 
 * Praecipitat quifque fuam vitam et futuri Defi^ 
 tfgriQ laborat, praefentium taedio. Sen. de Brev. Fit, 
 
36 RefleSiions on 
 
 every one to ftamp his own Char abler 
 upon it. 
 
 As ibme manage Life it is not worth 
 recording. The Sum total of an indolent 
 Life is a Cyphfr; to live in Anxiefv, and 
 a perpetual Cure how to live, calls too 
 ftrong a Shade upon Life; to live in Riot 
 and Sin makes it all Darkncfs. The Vir- 
 tuous and Good only live, and even then 
 when we come to make the necefTary De- 
 ductions from thebeft Life, it vanifhes like 
 the morning dew, it is gone before we can 
 well fay we have lived. 
 
 Let us fuppofe that we were to reach 
 the common Period of Life, cur Threefcore 
 Years and Ten; DeduB from thence the 
 time of Infancy, the time before the Un- 
 demanding opens, or our Re. 
 Dtducl the time of Sleep fo to 
 
 repair the continual waftes of Nature ; De- 
 duel the time that is due to the Demands 
 of Appetite ; the time, finally, of Old Age, 
 when the Relifhes of Life begin to wear 
 away, and the Tears draw nigh in which 
 we fall fay w: have no pkifure > y Deduct 
 all thole Periods, and how narrow and 
 contracted will be the true Space of Life! 
 What little Room ihi\\ we have' to culti- 
 vate the Mind, or make^ Progrefs in the 
 Paths of Wif'dom and Virtue \ How .little 
 
 time 
 
 ' 'ccl. xii. J, 
 
Human Life, 37 
 
 time to difpatch the great the important 
 Concern for which we were born, to make 
 God our friend, and fecure the Bleffings 
 of the Chriftian Covenant as our Portion 
 and Inheritance! 
 
 But really Life is not fo certain as all 
 this comes to. Death arms againft it in 
 every Stage, fo that thofe Images of its 
 weaknefs, that we meet with, do not ex- 
 ceed the Truth, it is fading as a Flower, 
 flrciing as a Shadow, and paffing away like 
 a Dream cf the night. Fond and vain are 
 our hopes of Life, and yet we are con- 
 tinually furrounded with Monuments of its 
 fraiky. We lee per for s of all Ages and 
 all Characters difappearing ; Our Fathers 
 where are they ? And the Prophets do they 
 live for ever ? z This is a truth that wants 
 no Pomp oi~ Language to illuftrate, and the 
 Proofs of it we feel continually jn our 
 felves. 
 
 We are all born under a Sentence of 
 Condemnation, and Life is but a fhort Re- 
 prieve from -the Execution of it. This is 
 the fad EfecJ of the Firft Sin, and God 
 thought fit to leave this Mark of his Dif- 
 pleajure againft it upon all the Generations 
 of Men. By One man Sin entered into 
 the World, and Death by Sin \ even fo 
 Death pajfed upon all Men. a 
 
 Nor 
 
 J Zech. i. ^. 1 Rom. v. 12. 
 
38 RefleSlions on 
 
 Nor let it feem Jlrange that Sin mould 
 produce fuch fatal conjequences, when we 
 fee, even tiov\ how men's Vices fljorten 
 their lives, break the Order and Connec- 
 tion of Things, and convey a Poifon to 
 many Generations. And I wi(h it may 
 not appear in the Next Age y that Human 
 Nature is really weakened and funk by 
 the V"ices of %hi$. 
 
 My Exigence then cannot be very long 
 in the prefer. t World. Death will come 
 and clofe every gay and bufy Scene. This 
 Enemy is inexorable, and not to be pre- 
 vented by Flattery or Force. Not the Cries 
 
 of Infants, or Gaiety of Youth net the 
 
 Sufficiency of Riches, or Pomp of Titles — ■— 
 not Trophies of Honour, or Dignity of Cha- 
 racters not Ufefuhiefsy or Piety can dif- 
 
 courage the approach of this Enemy, b 
 
 Seeing then I cannot Extend my Ex- 
 ifle?ice as I pleafe, let me improve it as 
 I ought; not by indulging my Curiofity 
 and Tajle , not by fweating in a crowd for 
 the Conveniences of Fortune ; but by adorn- 
 ing it with every wife and ufejul Quality: 
 Let me faithfully difcharge the duties of 
 
 my 
 
 b Eheu, fugaces, Poftumc, Poftumc, 
 Labuntur anni : nee Pietas moram 
 Rugis et inftanti Senedbe, 
 Afforet lmlomitaeque Morti. 
 
 Hor. Od. 2. 14. I, 
 
Human Life. 3<j 
 
 my Character and Station, leaving events 
 to a Superior Wifdom, and guard againft 
 every thing that would tie me fafter to a 
 World I muft fhortly leave. The more 
 my Affections twine about Earthly Things, 
 the more difficult and painful muft it be 
 to diiingage them when Death comes. 
 I will then check thofe eager defires after 
 Riches, Honours, and Pleajures, that I may 
 not imbitter the enjoyment, or at Death 
 reject the lofs of them and my Innocence 
 together. Amidfl all our Pleafures there 
 are none comparable to Chearfulnefs, Con- 
 tentment, and Innocence. And mall I to 
 fecure a fmall fiare of this World, deftroy 
 that Soul which is of more worth than 
 the whole ? c 
 
 But though the prefent manner of my 
 Exijlence cannot be long, yet it will not 
 end and be quite extinguijhed at Death. 
 There is fomething difmal and difcourage- 
 ing in the Thought. Were we here to 
 have the lafl Perception of Truth j the laft 
 Tafte of Pleafure j or the lafl Endearment 
 of Friendinip ; was Death to be the wreck 
 of all our Hopes, how dreadful would 
 the apprehenfion be ! Exijl we {hall after 
 Death hath done his worft j and if we make 
 God our Friend and fecure the BleiTings of 
 His Covetianty it will be a Happy Exiflence. 
 
 I would 
 « Matt. xvi. 26. 
 
4-0 Reflections on 
 
 I would then look upon my prefent por- 
 tion of Exiflence as an Opportunity for pre- 
 paring for that other -, and would value the 
 prefent flate as it is conducive to the Happi- 
 nefi of the next. Let me not then injurioufly 
 accufe my pre/bit Lot, on account of the Itn- 
 perfeclions and Di /orders we are 1 iable to, fee- 
 ing I have at the fame time fo many fuperior 
 Advantages put into my hands; feeingl have 
 the hope of Grace, equal to my Inabilities^ 
 and of Glory far above my Expeditions, or 
 Deferts. Let my great care be to govern 
 my felf now by Eternal Objecls and Interefls-, 
 to walk in the Light of this Faith ; and 
 be ready to facrifke, if neceffary, the Plea- 
 iures of Time to thofe of Eternity. 
 
 Whatever I mifs befides let me fecure 
 this Hope, this Pleajing Hope of Immortality. 
 Thus let me jog on in Life, like a Traveller 
 on the Road, content in the clofe of the 
 Day to take zjhort repoje in the Grave, from 
 whence I might rife to Eternal Day^ and 
 feel immortal Vigour and Life. 1 pro- 
 ceed to the 
 
 III d and laft General Head, Which was 
 to clofe this Difcourfe with fomefnit able 
 improvement, more particularly with a 
 view to the New Tear, which we are 
 entered upon, and that Good Work we 
 are come to Encourage. 
 
 FIRST 5 
 
Human Life. 4.1 
 
 FIRST ; Iobferve, from what has been 
 difcourfed, that we Pi all never prize a Savi- 
 our, or be the better for the helps he has pro- 
 vided, unlefi we are fir ft thoroughly convinced of 
 our SinandMifery. A Perfect NAT U R AL 
 STATE is not only dark and diftreffed 
 within, but deftitute of outward Helps. 
 BlefTed be God the Chriflian Religion has 
 furnimed us with external means and 
 helps. By giving us the Gofpel God has 
 delivered us from the Power of Darknefs, 
 and tranflated us into the Kingdom of his 
 dear Son. d The Gofpel is a great Bleffing 
 wherever it conies', and has mightily im- 
 proved our Re a foning, how little Effect fo 
 ever it has had upon our Morals. 
 
 But flill we have the inward Characters 
 of a Natural State. And until we are 
 convinced of our Natural hnpotency ; of 
 the neceffity of retraining and fubduing 
 our animal Propenfions ; of reftoring the 
 
 reBtitude and order of our Faculties 
 
 until we fee the iad Effects of the Fall, 
 and the weight and burden of our own 
 Perfonal Sins; until fuch Convictions pof- 
 fefs us we are likely to remain proud, incau- 
 tious, and impenitent. Our Saviour, whofe 
 offices are all relative to fuch a State, will 
 be undefired ; his Grace unfought j his Sal- 
 G vation 
 
 Coloff. i. 13. 
 
42 Reflections on 
 
 vation received with coldncfs and indiffe- 
 rency. Yea, we {hall nurfe up our im- 
 perfections into Sins-, cherijh our Defires 
 and Paflions into Vices j and expofe our 
 felves to the tremendous Wrath of God. 
 For when Luft hath conceived, hath obtained 
 the confent of the Mind, it bringeth forth 
 Sin ; and Sin when it is fnijhed bringeth 
 forth Death." 
 
 Let us ftudy therefore to know what is 
 in Man-, hhJVeaknefs and Corruption ; his 
 Liability of himfelf to reach that Character 
 of Holinefs which the Gofpel requires} 
 his Ignorance of the Great Evil of Sin, 
 whole fruit is Shame, and wages Death. 
 Until we are convinced of thefe Things, 
 we (hall neither feek, nor prize the Re- 
 medies of Grace. 
 
 Do not we find in our felves the workings 
 of a carnal earthly Mind ; a ftrong pro- 
 pen fit y to a fenfible World; the Power of 
 Temptations when they alTault us? Lord, 
 what an impotent Creature is Man, in the 
 prefence of Temptations, without thy 
 
 Grace ! 
 
 e Jam. i. 15. The word Lvjl in Englifh carries 
 always, I think, an ill Senfe with it. But the 
 deck Word from which it is tranflated has not 
 that Malignity in it. 'E-T/^t/^iV fignifies Dcfire in 
 general i fuch as hath fome Strength and Force in it ; 
 as i-TrifSviAa. i7TiQu[JM<rct, with defire I have deftrcd to 
 eat this Pajfover with you. Luke. xxii. 15.- • rh 
 f7riSv[j.ia.v 'i/jz>Y, having a defire to depart, and to be 
 with Chrijt. Philip, i. 23. 
 
Human Life. 43 
 
 Grace! How foon are all his Lights Ex- 
 tinguished, his Experiences forgotten, his 
 Hopes defaced ! How voluntarily does he 
 plunge himielf into the bofom of a deceit- 
 ful Luft ; or yield to fome reigning Paffion ! 
 David and Peter are fad inftances of this. 
 We fee how foon their boafted Wijdom 
 and Refolution were overthrown, and could 
 not ftand before the Temptation. 
 
 Let us look a little into our felves and 
 examine our prefent moral Temper ; our 
 
 natural, or contracted WeaknefTes. * Is 
 
 there nothing to be corrected and amended 
 there? Do not we want a greater Elevation 
 of Heart above Senfe and the World? And 
 in our carelejs hours have we not forgotten 
 our Duty, and for that Reafon occafion to 
 apprehend the Difpleafure of God ? If we 
 have no Senfe of thefe Things, the Exhor- 
 tations of the Gofpel will be without Ef- 
 fect, If we imagine that we are good 
 enough already, we mall never feek to be- 
 come better. For they that be whole, or 
 think themfelves to be found and healthy, 
 need not 4loe Phyfaian, but they that are 
 Sick. f 
 
 G 2 I have 
 
 ■ Te ipfijm 
 
 Concute, num qua tibi vitiorum infeverit olim 
 
 Natura, aut etiam Confuetudo mala. 
 
 #;/% Sat. 1, 3. 34. 
 f Matt. ix.'j2. 
 
44 Refle&iom on 
 
 I have had my time to be Born, but I 
 ice I muft be Born again , i. e. live above 
 the Principles and views of corrupt Nature 
 and a fenfible World-, acquire another ten- 
 dency and bias, that may carry me to what 
 is rational, 'virtuous, and Divine, This is 
 what my Saviour and his Grace would 
 bring me to. And have I the proper Evi- 
 dences of this Rege nerate State? Or different 
 from all this, am 1 funk into an habitual 
 deadnefs and carnality ? Do I live infenfible 
 to all the views and ifjues of life ; live as 
 if I mould never die, and die as if I mould 
 never rife again r 
 
 " Almighty Grace, quicken me in my 
 V. duty, and convince mc more and more 
 " of mv dependence ; refine my temper 
 
 " and exalt my views Blejfed Saviour , 
 
 " communicate of thy rich fulnefs to my 
 <c Soul, that the new Creature may rife 
 " up, that old Things may be done 
 " away, and all Things become newj that 
 " I mav have new Pailions and new De- 
 
 J 7 
 
 " fires; a Soul continually breathing and 
 f c afpiring towards thy Self, andnhe Fruits 
 " of thy Love. 
 
 It may poffibly ieem ftratige to us that 
 any mould be found to deny, and infult 
 the Redemption of the World by J ejus Cbrijl. 
 It is mere fur prizing that fo many mould 
 believe it True, and live at the fame time 
 
Human Life, 43 
 
 as if it was all Falfe-, fhould believe a 
 Heaven and Hell, and be under no concern 
 
 to avoid the one, and fecure the other. 
 
 There is fomething more furprizing yet, 
 that is, when Vice borrows the features 
 and language of Virtue*; when God is 
 difhonoured under forms of Piety, and Re- 
 ligion is wounded in the houfe of her 
 Friends. 
 
 Whence doth this proceed, but from 
 the fecret Pride and Flattery of our Hearts j 
 from felf complacency and felf confidence. 
 We know nothing of our imperfection and 
 corruption, and therefore go forth in our 
 own Strength, live unguarded, and die fecure. 
 
 Awake thou that fleepejl, arife from the 
 
 dead, and Chriji jhall give 'Thee Light. s 
 
 He is a Friend both able and willing to 
 
 help Thee. Beg of Him to enlighten thy 
 
 dark Mind ; fubdue thy fiubborn Will ; 
 
 rouze thy Jleepy Confcience ; and give Thee 
 
 fuch an humble Senfe of thy felf, as may 
 
 lead Thee to depend upon Him, and his 
 
 guidance. And Bare with us when we 
 
 come in our Lord and Mafter's Name j 
 
 bare with our mod preffing Exhortations ; 
 
 we mean no more than your Happinefs 
 
 and 
 
 * Fallit enim Vitium fpecie Virtutis & umbra, 
 Cum fit trifte habitu, vultuque & vefte feverum. 
 
 Juv. Sat. 14. ipq. 
 f Eph. v. 14, 
 
4.6 RefleElions on 
 
 and perfection. Better endure our impor- 
 tunities wbilft. they maybe of ule ; Better 
 be convinced of the 'Truth and Importance 
 of theie things now, than wait to be con- 
 vinced by the flaming Arguments of the 
 Laft Day. Now is the accepted Time j 
 now is the Day of Salvation. 
 
 SECONDLY; We may confider 
 the Subject, as an ufeful Meditation for 
 a Birth Day, or the Beginning of a New 
 Tear. Here are proper Re/is for the Mind ; 
 Opportunities to make a Jhort Paufe in 
 Life. 
 
 There is Another Tear added to my Life. 
 How fhort does it feem, now it is gone* 
 and the fame Period to come, how it ex- 
 tends itfelf beyond it! This, I conceive, 
 proceeds from the ImperfecJion of my 
 Mind in recollecting the Tranfactions of 
 the one; and the Power of Imagination 
 painting out various and fanciful Scenes 
 in the other. After all the time to come 
 may be much Jhorter than that which 
 is paft. 
 
 But what Character muft I put upon 
 that part of Life which is already go?ie? 
 Have I been born to. live, and anfwer the 
 £nds of my Being ? If my Confcience bears 
 me this Teftimony, an habitual Comfort 
 will rife up in my Soul and my Gratitude 
 to him who was the Protector and Guide 
 
 of 
 
Human Life. 4.7 
 
 of my Life. Probably I fee things 
 
 vtherwife ; that here I declined in Virtue ; 
 here I fell into a Mi (take and failed in my 
 Duty to God and my fellow Creatures. If 
 fo t let me prefs my heart to Humility and 
 Repentance, to better Refolution and grea- 
 ter Watchfulnefs, and to grow wife by my 
 own Experience. 
 
 I am now entered upon a New Compu- 
 tation of time, the Beginning of a New 
 Tear ; I would devote my felf and that 
 to the Honour of God and Religion. What 
 Changes (hall happen in my felf, or others 
 before this Year ends I cannot forefee. 
 Whether I (hall be diftreiTed in my Perfon, 
 Friendihips, or Fortune. Whether Suc- 
 cefs (hall crown my enterprifes, and give 
 me new Abilities and Pleafures. Which 
 ever be the cafe I defire itill to prefer ve 
 my Chrifiian Temper. I would be more 
 Humble and Vfeful under all my Advan- 
 tages ; and when Affliction comes be de- 
 cently refigned and iubmiffive to the Will 
 of God. I would hull maintain an in- 
 violable regard to Truth and Juftice. I 
 fee Life fo (hort and vain that it is not 
 worth any man's while in this view to act 
 a different part. 
 
 1 have now begun another Year, but 
 cannot fay whether I (hall reach the end 
 of it. Many died the la ft Year, who were 
 
 as 
 
4 8 RefleSiions on 
 
 as Healthy, as Young, as 'Gay as I am 
 now, and who thought as little of a 
 change of Worlds: I will not therefore 
 depend much upon Life, or boaft my felf 
 of to Morrow. If it be my lajl I hope 
 it will be my beft. That it may be fo 
 I would keep the bed: of Examples in 
 my Eye, and do in my Sphere as my Sa- 
 viour did, glorify God o?i Earthy andjinijh 
 the Work he has given me to do. h Then 
 if I mould fee the Clofe of another Year, 
 I may end it with this pleafing Reflection, 
 Now is my Salvation one Tear nearer than 
 when I jirft believed. l 
 
 THIRDLY ; We learn from hence, 
 the Benefit of a good Education , as it ferves 
 to awaken our Faculties , and guide them in 
 their Exercife and Improvement. Human 
 Nature left to itfelf without any Rule or 
 Lijlitution would foon turn Wild and Sa- 
 vage. How many amongft our felves, who 
 have been neglected this way, and left to 
 follow the Courfe of Natural Inclinations, 
 are grofly Ignorant and almofl: Stupid. 
 
 Education prefents us with Objects to 
 imploy our Faculties; leads us into vari- 
 ous Scenes of Reflection ; and invites the 
 tender Mind to try her Wings and exert 
 her Power. The knowledge of many things 
 is requifite to finifo a Character of Good 
 
 Senfe, 
 
 h John xvii. 4. [ Rom, xiii. ir« 
 
Human Life. 49 
 
 Senfe, and prepare for Bufinefs. But all 
 this would avail nothing, if we lived Stran- 
 gers to God and our fives, and were un- 
 acquainted with Spiritual and Eternal Ob- 
 jects - f lived Strangers to the Obligations 
 we are under to the Son of God. Our ten- 
 der Minds fhould be impreffed with thefe 
 Things, that we may be Virtuous as well 
 as Prudent, and take as much Care to ap- 
 prove our felves to God, as to our Fellow- 
 Creatures. Young Minds tafte Pleafure, 
 before they fee Truth ; and are lead 
 by their Senfes before their Reafon can 
 direct them. The Reafon and Experi- 
 ence therefore of grown Perfons muft fup- 
 ply the Defect of theirs. The Difcourfe 
 we have been upon "will hint Two Things 
 
 in this Affair of Education Fir ft ; To 
 
 Children, You muft fubmit to thofe that have 
 the Care of you. They muff check your ir- 
 regular Defires and Paffions. They muft 
 guard your Speech from Indecency, and 
 bid you fly from thofe Things that would 
 pollute the Imagination, or corrupt the 
 Heart. * Do not therefore think thofe Re- 
 ftraints unreafonable, or unnecefLry which 
 
 are kindly intended for your good. 
 
 Secondly-, To Majlers. You fhould con- 
 
 fider, that there are fome friendly Indie a- 
 
 H . tions 
 
 * Nil di£tu fcedum, vifuque hsc limina tangat, 
 
 Irijtra quae puer eft — > 
 
 Juv. Sat. 14. 44. 
 
$'o RefleStions on 
 
 tions in Human Nature, fuch as the Lovi 
 of Truth, the Love of Praife, &c. which 
 if prudently managed would draw young 
 Minds to their Duty, where Force and Se- 
 verity would fail ; and prove no more than 
 the Weaknej's and Imperfettion of their Guide. 
 FOURTHLY, and to Conclude ; 
 Let us be as ufeful in our Stations as we can, 
 and contribute to the Comfort of our Fellow- 
 Creatures what we are able. You have now 
 fome necefjitous ObjecJs before you, who 
 have had their Time to be born, as well as 
 you, though not your Accommodations and 
 Advantages. They might have lived Stran- 
 gers to the Knowledge of God and them- 
 felves, had not you kindly provided for their 
 Injlruclion. Give me leave to beg the Con- 
 tinuance of your Regards, after 1 have read 
 
 €ije pnfent €>tatc of tfjc Sfcljoo!. 
 
 " The Foundation of this School was 
 li laid in the Tear 1687, in the Reign of 
 " James the Second, and upon this re- 
 
 <c markable Occafion. One Poulton, a 
 
 " Jefuit, had opened a School in tbefe Parts, 
 " and gave pub lick Notice that he would 
 
 cc teach the Children of the Poor gratis 
 
 <l To prevent this apparent Mijchief, and 
 " give the Poor an eafy Opportunity of 
 " having their Children brought up in 
 " the Pioteflant Way, Some Worthy 
 
 Gen- 
 
Human Life, 51 
 
 4 c Gen tlemen k then laid the jirjl Dejig?i of this 
 
 " School, and which has continued ever jince. 
 
 <c The Number of Scholars at jirjl was 
 
 " 40; afterwards it increajed to 50 ; and 
 
 li is now 140 They are here taught to 
 
 tc Ready Write, and are injt ruffed in the 
 <£ Affemblfs Catechifm, to qualify them for 
 <c the better Service of God and Man. 
 
 " It may be (aid to be the fi?'Jl School the 
 <c Proteftant Diftenters were concerned in. 
 " Here Objects are received without Di- 
 " Jlinftion of Party, the general Good be- 
 cc ing intended — — It is fituated in one of 
 " the pocrejt Parts about the City, and the 
 " Children of the poor eft Sort of Water- 
 " men and Fifhermen are taught and 
 " furnijhed with Bibles, Teftaments, Cate- 
 <£ chifms, Writing and Cyphering Books, 
 cl without any Expence to their Parents. 
 
 " The Charges have been defrayed by 
 tc the Gifts and Subfcriptions of private 
 
 u Perjons By one Annual Collection 
 
 u in this Places and another in the City 
 — And by the kind Remembrances of 
 tc fome Friends in their lajl Wills. 
 
 The Motive for fetting up this School 
 wzsjujl, to prevent the Spread of a Re- 
 ligion, abfurd in its felf, oppreffive to Li- 
 berty, and dangerous to the Souls of Men. 
 H 2 Better 
 
 k Mr. Arthur Shallet, Mr. Samuel Warburton, 
 Mr. Ferdinando Holland ; all Members of this 
 Church in the Reverend Mr. Nath. Vincent's time, 
 
 cc 
 
5 2 Reflections on 
 
 Better Men were left to the Force of Na- 
 tural Principles, than be fo abufed with 
 the Name of Religion. 
 
 Befides preventing this Mifchief it has 
 promoted a great deal of Good among the 
 poorer Sort; informing them in the Know- 
 ledge and Duties of Religion, without any 
 Study of Parties ; and rendering them 
 more ufeful to Society, without raifing 
 
 them too high above their Station. 
 
 This Defign cannot be carried on without 
 the Continuance of your Favour and Li- 
 berality. I prefume there is no need of 
 ufing many Words to encourage a Dejig?i 
 fo apparently ufeful j and a Truji fo ho- 
 nourably difcharged. I beg leave therefore 
 juft to obferve thefe Tivo or Three Things. 
 
 In the fir fl Place ; Thofe Objects before 
 you have the fame Nature with your felves; 
 though the fame Natiife a little in difguife. 
 They have the fame Compofition of Soul 
 and Bodv ; the fame Rational Powers, and 
 wonderful Structure of Animal Nature. 
 He fafhioneih their Hearts alike. x On this 
 Account they claim your Regards as a 
 Piece of Humanity'. They only differ from 
 you in the variable Accident soi Being, hav- 
 ing not your Eafe, and Accommodations. 
 
 Again ; I would obferve that there is a 
 great deal of Pleajwe in doing thefe kind 
 Offices to our Fellow- Creatures; Exalted 
 
 Pleafure, 
 
 1 Pf-i. xxxiii. I*;. 
 
Human Life. 53 
 
 Pie a fur e. We form a kind of little Pro- 
 vidence about our felves for the Refresh- 
 ment and Confolation of others; and in 
 difpenfing our comforting Influences, mew 
 
 a noble Elevation of Spirit. It is the 
 
 true Foundation of Efteem. A man may- 
 be admired for his Riches, and the Extent 
 of his Fortune ; he may be Envied for 
 his Pomp and Equipage ; but thefe Things 
 are never the Ground of Love and Efteem. 
 It is only Goodnefs and Beneficence can in- 
 finuate into the Affettions of another, and 
 command the Heart. He therefore that 
 would wear a large Fortune with Dignity 
 and Honour, mult do it with a large and 
 
 generous Soul. * The Reflection onfuch 
 
 acts of Kindnefs will give new Pleafures. 
 On the Review of any Day, to be able 
 only to fay, this Day 1 have pleafed my 
 Curiohty and Tafle ; this Day I have in- 
 dulged my Ea/'e and Pleafuret, will not 
 give half the Satisfaction and Joy, as to be 
 able to fay, this Day I have contributed to 
 the Spread of Knowledge and Virtue ; this 
 Day I have fed the Hungry, cloathed the 
 Naked, and made the Widows Heart tofmg 
 for Joy. m In the one Cafe a Man con- 
 tracts 
 
 * Nullus argento color eft, avaris 
 Abditas terris inimice lamnse, 
 Crifpe Sallufti, nifi temperato 
 Splendeat ufu. 
 
 Hor. Ofi, 2. 2. 1. 
 P Jobxxix. 13, 
 
54 RefleStions on^ &c. 
 
 tracts both his Influence and Pleafure; in 
 the other he gives them a noble Expanfion. 
 
 Finally , Confider the slcceptabknefs of 
 fitch Sacrifice*. The great Author of all 
 our Bleiiings will acknowledge cur Cha- 
 rity as a real Teftimony of our Gratitude. 
 The BieJJcd Redeemer will own it as an 
 Obligation upon himfelf, Inafmuch as 
 ye have done it to The fe , you have done it 
 to Me. n What could I fay lej's, on this 
 
 Occailon ; and what can I fay more-* 
 
 Jn being kind to others you are anfwer- 
 ing one End of your own Exijlence, and 
 providing for your felves fure Comforts. 
 You are approving your felves to Him, 
 who can requite your Labours of Love a 
 .Thoufand Ways—-— May this be always 
 One, to give you Joy and Comfort in your 
 Children and deareit Relatives. 
 
 But remember, / Bejeech you y that it 
 is not fufjicient to your own Perfonal Hap- 
 pihefe, that your Bublick Characters Shine 
 with Great Virtues} You muft be Holy, 
 as well as Charitable. And when Charity 
 proceeds from a pure Heart, a good Con- 
 fcience, and Faith unfeigned , it will 
 double the prefent Pleafure of Giving, and 
 encreafe the Weight and Splendour of 
 your Future Crown. 
 
 n Matt, xxv, 40. ° i Tim. i, 5. 
 
 .: 
 
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