estate. He is not called a natural by men, but he must appear to God, and heavenly beings, as in a more excessive state of stupidity, and will sooner or later certainly appear so to himself.

But now if this be undeniably plain, that we cannot prove a man to be a fool, but by shewing that he has no knowledge of things that are good and evil to himself, then it is undeniably plain that we cannot prove a man to be wise, but by shewing that he has the fullest knowledge of things that are his greatest good, and his greatest evil. If, therefore, God be our greatest good; if there can be no good but in his favour, nor any evil but in departing from him, then it is plain, that he who judges it the best thing he can do to please God to the utmost of his power, who worships and adores him with all his heart and soul, who had rather have a pious mind than all the dignities and honours in the world, shews himself to be in the highest state of human wisdom.

To proceed; We know how our blessed Lord acted in a human body; it was his meat and drink to do the will of his Father who is in heaven. And if any number of heavenly spirits were to leave their habitations in the light of God, and be for awhile united to human bodies, they would certainly tend towards God in all their actions, and be as heavenly as they could, in a state of flesh and blood.

They would certainly act in this manner, because they would know that God was the only good of all spirits; and that whether they were in the body or out of the body, in heaven or on earth, they must have every degree of their greatness and happiness from God alone. All human spirits therefore, the more exalted they are, the more they know their divine original, the nearer they come to heavenly spirits, by so much the more will they live to God in all their actions, and make their whole life a state of devotion. Devotion therefore is the greatest sign of a great and noble genius, it supposes a soul in its highest state of knowledge; and none but little and blinded minds, that are sunk into ignorance and vanity, are destitute of it.

If a human spirit should imagine some mighty prince to be greater than God, we should take it for a poor, ig

norant creature; all people would acknowledge such an imagination to be the height of stupidity. But if this same human spirit should think it better to be devoted to some mighty prince, than to be devoted to God, would not this still be a greater proof of a poor, ignorant, and blinded nature? Yet this is what all people do, who think any thing better, greater, or wiser than a devout life. So that which way soever we consider this matter, it plainly appears, that devotion is an instance of great judgment, of an elevated nature; and the want of devotion is a certain proof of the want of understanding. The greatest spirits of the heathen world, such as Pythagoras, Socrates, Plato, Epictetus, Marcus, Antonius, &c. owed all their greatness to the spirit of devotion. They were full of God; their wisdom and deep contemplations, tended only to deliver men from the vanity of the world, the slavery of bodily passions, that they might act as spirits that came from God, and were soon to return to him.

Again; To see the dignity and greatness of a devout spirit, we need only compare it with other tempers, that are chosen in the room of it. St. John tells us, that all in the world, (that is, all the tempers of a worldly life,) is the lust of the flesh, the lust of the eye, and the pride of life. Let us therefore consider, what wisdom or excellency of mind there is required to qualify a man for these delights. Let us suppose a man given up to the pleasures of the body, surely this can be no sign of a fine mind, or an excellent spirit; for if he has but the temper of an animal, he is great enough for these enjoyments. Let us suppose him to be devoted to honours and splendours, to be fond of glitter and equipage; now if this temper required any great parts or fine understanding to make a man capable of it, it would prove the world to abound with great wits. Let us suppose him to be in love with riches, and to be so eager in the pursuit of them, as never to think he has enough; now this passion is so far from supposing any excellent sense, or great understanding, that blindness and folly are the best supports that it hath. Let us, lastly, suppose him in another light, not singly devoted to any of these passions, but as it mostly happens, governed by all of them in their turns;

does this shew a more exalted nature, than to spend his days in the service of any one of them? For to have a taste for these things, and to be devoted to them, is so far from arguing any tolerable parts or understanding, that they are suited to the dullest, weakest minds, and require only a great deal of pride and folly to be greatly admired. But now let libertines bring any such charge as this if they can, against devotion. They may as well endeavour to charge light with every thing that belongs to darkness. Let them but grant that there is a God, and Providence, and then they have granted enough to justify the wisdom, and support the honour of devotion. For if there is an infinitely wise and good Creator, in whom we live, move, and have our being, whose providence governs all things in all places, surely it must be the highest act of our understanding to conceive rightly of him; it must be the noblest instance of judgment, the most exalted temper of our nature, to worship and adore this universal Providence, to conform to its laws, to study its wisdom, and to live and act every where, as in the presence of this infinitely good and wise Creator. Now he that lives thus, lives in the spirit of devotion. And what can shew such great parts, and so fine an understanding, as to live in this temper? For if God is wisdom, surely he must be the wisest man in the world, who most conforms to the wisdom of God, who best obeys his providence, who enters farthest into his designs, and does all he can, that God's will may be done on earth, as it is done in heaven. A devout man makes a true use of his reason; he sees through the vanity of the world, discovers the corruption of his nature, and the blindness of his passions. He lives by a law which is not visible to vulgar eyes; he enters into the world of spirits; he compares the greatest things, sets eternity against time; and chooses rather to be forever great in the presence of God, when he dies, than to have the greatest share of worldly pleasures whilst he lives. He who is devout, is full of these great thoughts; he lives upon these noble reflections, and conducts himself by rules and principles, which can only be apprehended, admired and loved by reason. There is nothing therefore that shews so great a genius, nothing that so

raises us above vulgar spirits, nothing that so plainly declares an heroic greatness of mind, as great devotion. When you suppose a man to be a saint, or all devotion, you have raised him as much above all other conditions of life, as a philosopher is above an animal.

Lastly, courage and bravery are words of a great sound, and seem to signify a heroic spirit: but yet humility, which seems to be the lowest, meanest part of devotion, is a more certain argument of a noble and courageous mind. For humility contends with greater enemies, is more constantly engaged, more violently assaulted, bears more, suffers more, and requires greater courage to support itself, than any instances of worldly bravery. A man who dares be poor and contemptible in the eyes of the world, to approve himself to God; who resists and rejects all human glory, who opposes the clamour of his passions, who meekly puts up all injuries and wrongs, and dares stay for his rewards till the invisible hand of God gives to every one their proper places, endures a much greater trial, and exerts a nobler fortitude, than he who is bold and daring in the fire of battle. For the boldness of a soldier, if he is a stranger to the spirit of devotion, is rather weakness than fortitude; it is at best but mad passion, and heated spirits, and has no more true valour in it than the fury of a tiger. For as we cannot lift up a hand, or stir a foot, but by a power that is lent us from God, so bold actions that are not directed by the laws of God, or so many executions of his will, are no more true bravery, than sedate malice is Christian patience.

Reason is our universal law, that obliges us in all pla ces, and at all times; and no actions have any honour, but so far as they are instances of our obedience to reason. And it is as base and cowardly, to be bold and daring against the principle of reason and justice, as to be bold and daring in lying and perjury.

Would we therefore exercise a true fortitude, we must do all in the spirit of devotion, be valiant against the corruptions of the world, and the lusts of the flesh, and the temptations of the devil; for to be daring and courageous against these enemies, is the noblest bravery that human mind is capable of.

I have made this digression, for the sake of those, who think a great devotion to be bigotry and poorness of spirit; that by these considerations they may see, how poor and mean all other tempers are, if compared to it. That they may see, that all worldly attainments, whether of greatness, wisdom, or bravery, are but empty sounds; and there is nothing wise or great, or noble, in a human spirit, but rightly to know, and heartily to worship and adore the great God, who is the support and life of all spirits, whether in heaven or on earth.

APPENDIX.

EXTRACT OF A LETTER FROM THE REV. WILLIAM LAW, IN ANSWER TO ONE, REQUESTING A CONVERSATION ON THE SPIRITUAL LIFE.

AS to your intention of a visit here, I can say nothing to encourage it; and though my countenance would have no forbidding airs put on by myself, yet as old age has given me her own complexion, I might perhaps bear the blame of it. But my chief objection against a visit of this kind, is the reason you give for it, viz.: For my instructive conversation on the spiritual life. An appointment for religious conversation has a taking sound; and passeth for a sign of great progress in goodness. But with regard to myself, such a meeting would rather make me silent, than a speaker in it: first, because I hurt myself, and am only acting a part, if I speak to persons on spiritual matters, either sooner or further than the Spirit of God (which bloweth when and where it listeth) would be resisted in me, if I held my tongue : secondly, because it is deluding the persons I speak to, and helping them to be content with an imaginary falsehood, if, as a spiritual assistant, I speak to them of any thing, but that which is their own evil, or their own good; for true edification arises only from such knowledge, and not from