placed in a state in some degree like that of good angels, who are sent into the world as ministering spirits, for the general good of mankind, to assist, protect, and minister for them who shall be heirs of salvation.

For the more you are free from the common necessities of men, the more you are to imitate the higher perfections of angels.

Had you, Serena, been obliged by the necessities of life, to wash clothes for your maintenance, or to wait upon some mistress, that demanded all your labour, it would then be your duty to serve and glorify God, by such humility, obedience, and faithfulness, as might adorn that state of life.

It would then be recommended to your care, to improve that one talent to its greatest height. That when the time came that mankind were to be rewarded for their labours by the great Judge of quick and dead, you might be received with a well done good and faithful servant, enter thou into the joy of the Lord. St. Matt.

XXV.

But as God has given you five talents, as he has placed you above the necessities of life, as he has left you in the hands of yourself in the happy liberty of choosing the most exalted ways of virtue, as he has enriched you with many gifts of fortune, and left you nothing to do, but to make the best use of variety of blessings, to make the most of a short life, to study your own perfection, the honour of God and the good of your neighbour; so it is now your duty to imitate the greatest servants of God, to inquire how the most eminent saints have lived, to study all the arts and methods of perfection, and to set no bounds to your love and gratitude to the bountiful Author of so many blessings.

It is now your duty to turn your five talents into five more, and to consider how your time, and leisure, and health, and fortune, may be made so many happy means of purifying your own soul, improving your fellow-creatures in the ways of virtue, and of carrying you at last to the greatest heights of eternal glory.

As you have no mistress to serve, so let your own soul be the object of your daily care and attendance. Be

sorry for its impurities, its spots and imperfections, and study all the holy arts of restoring it to its natural and primitive purity.

Delight in its service, and beg of God to adorn it with every grace and perfection.

Nourish it with good works, give it peace in solitude, get it strength in prayer, make it wise with reading, enlighten it by meditation, make it tender with love, sweeten it with humility, humble it with patience, enliven it with psalms and hymns, and comfort it with frequent reflections upon future glory. Keep it in the presence of God, and teach it to imitate those guardian angels, who, though they attend to human affairs, and the. lowest of mankind, yet always behold the face of our Father which is in heaven. St. Matt. xviii. 10.

This, Serena, is your profession. For as sure as God is one God, so sure it is, that he has but one command to all mankind, whether they be bond or free, rich or poor; and that is, to act up to the excellency of that nature which he has given to them, to live by reason, to walk in the light of religion, to use every thing as wisdom directs, to glorify God in all his gifts, and dedicate every y.condition

of life to his service.

This is the one common command of God to all mankind. If you have an employment, you are to be thus reasonable, and pious, and holy in the exercise of it; if you have time, and a fortune in your own pow er, you are obliged to be thus reasonable, and holy, and pious, in the use of all your time, and all your for

tune.

The right religious use of every thing, and every talent, is the indispensible duty of every being that is capable of knowing right and wrong.

For the reason why we are to do any thing as unto God, and with regard to our duty, and relation to him, is the same reason, why we are to do every thing as unto God, and with regard to our duty, and relation to him.

That, which is a reason for our being wise and holy. in the discharge of all our business, is the same reason for our being wise and holy in the use of all our money.

As we have always the same natures, and are every where the servants of the same God, as every place is equally full of his presence, and every thing is equally his gift, so we must always act according to the reason of our nature; we must do every thing as the servants of God; we must live in every place, as in his presence; we must use every thing, as that ought to be used, which belongs to God.

Either this piety and wisdom, and devotion is to go through every way of life, and to extend to the use of every thing, or it is to go through no part of life.

If we might forget ourselves, or forget God, if we might disregard our reason, and live by humour and fancy in any thing, or at any time, or in any place, it would be as lawful to do the same in every thing, at every time, and every place.

If therefore, some people fancy that they must be grave and solenm at church, but may be silly and frantic at home; that they must live by some rule on the Sunday, but may spend other days by chance; that they must have some times of prayer, but may waste the rest of their time as they please; that they must give some money in charity, but may squander away the rest as they have a mind; such people have not enough considered the nature of religion, or the true reasons of piety. For he that upon principles of reason, can tell why it is good to be wise and heavenly minded at church, can tell that it's always desirable, to have the same tempers in all other places. He that truly knows, why he should spend any time well, knows that it is never allowable to throw any time away. He that rightly understands the reasonableness and excellency of charity, will know that it can never be excusable to waste any of our money in pride and folly, or in any neadless expenses.

For every argument that shews the wisdom and excellency of charity, proves the wisdom of spending all our fortune well. Every argument that proves the wisdom and reasonableness of having times of prayer, shews the wisdom and reasonableness of losing none of our time.

If any one could shew, that we need not always act as in the divine presence, that we need not consider and use

every thing, as the gift of God, that we need not always live by reason, and make religion the rule of all our actions, the same arguments would shew, that we need never act as in the presence of God, nor make religion and reason the measure of any of our actions. If therefore we are to live unto God at any time, or in any place, we are to live unto him at all times, and all places. If we are to use any thing as the gift of God, we are to use every thing as his gift. If we are to do any thing by strict rules of reason and piety, we ought to do every thing in the same manner. Because reason, and wisdom, and piety are as much the best things at all times, and in all places, as they are the best things at any time, or in any place.

If it is our glory and happiness to have a rational nature, that is endued with wisdom and reason, that is capable of imitating the divine nature; then it must be our glory and happiness, to improve our reason and wisdom, to act up to the excellency of our rational nature, and to imitate God in all our actions, to the utmost of our power. They therefore, who confine religion to times and places, and some little rules of retirement, who think that it is being too strict and rigid to introduce religion into common life, and make it give laws to all their actions and ways of living, they who think thus, not only mistake, but they mistake the whole nature of religion, For surely they mistake the whole nature of religion, who can think any part of their life is made more easy, for being free from it. They may well be said to mistake the whole nature of wisdom, who don't think it desirable to be always wise. He has not learnt the nature of piety, who thinks it too much to be pious in all his actions. He does not sufficiently understand what reason is, who does not earnestly desire to live in every thing according to it.

If we had a religion that consisted in absurd superstitions, that had no regard to the perfection of our nature, people might well be glad to have some part of their life excused from it. But as the religion of the Gospel is only the refinement and exaltation of our best faculties, as it only requires a life of the highest reason, as it only requires us to use this world as in reason it

ought to be used, to live in such tempers as are the glory of intelligent beings, to walk in such wisdom as exalts 1 our nature, and to practise such piety, as will raise us to God; who can think it grievous, to live always in the spirit of such a religion, to have every part of his life full of it, but he that would think it much more grievous, to be as the angels of God in heaven?

Farther, as God is one and the same Being, always acting like himself and suitably to his own nature, so it is the duty of every being that he has created, to live according to the nature that he has given it, and always to act like itself.

It is therefore an immutable law of God, that all rational beings should act reasonably in all their actions; not at this time, or in that place, or upon this occasion, or in the use of some particular thing, but at all times, in all places, at all occasions, and in the use of all things. This is a law that is as unchangeable as God, and can no more cease to be, than God can cease to be a God of wisdom and order.

When therefore any being that is endued with reason does an unreasonable thing at any time, or in any place, or in the use of any thing, it sins against the great law of its nature, abuses itself, and sins against God the author of that nature.

They therefore, who plead for indulgencies and vanities, for any foolish fashions, customs and humours of the world, for the misuse of our time or money, plead for a rebellion against our nature, for a rebellion against God, who has given us reason for no other end, than to make it the rule and measure of all our ways of life.

When therefore you are guilty of any folly or extravagance, or indulge any vain temper, don't consider it as a small matter, because it may seem so, if compared to some other sins; but consider it as it is, acting contrary to your nature, and then you will see that there is nothing" small that is unreasonable. Because all unreasonable ways are contrary to the nature of all rational beings, whether men or angels. Neither of which can be any longer agreeable to God, than so far as they act according to the reason and excellence of their nature.

The infirmities of human life make such food and