Chapter I: AM now come to another hour of prayer, which in scripture is called (1)

the _third hour_ of the day; but according to our way of numbering the hours, it is called the ninth hour of the morning.

But if the practice of the saints in all ages, if the customs of the pious _Jews_ and primitive Christians be of any force with us, we have authority enough to persuade us, to make this hour a constant season of devotion.

I have in the last chapter laid before you the excellency of _praise_ and _thanksgiving_, and recommended that as the subject of your first devotions in the morning.

And because humility is the _life_ and _soul_ of piety, the _ground_ and _security_ of all holy affections, this may be the subject of your devotions at this _hour_.

This virtue is so essential to the _right state_ of our souls, that there is no pretending to a _reasonable_ or _pious_ life without it. We may as well think to see without _eyes_, or live without _breath_, as to live in the spirit of religion, without the spirit of _humility_.

But altho’ it is the _soul_ and _essence_ of all religious duties; yet is it, generally speaking, the least _understood_, the least _regarded_, the least _intended_, the least _desired_, and _sought_ after, of all other virtues.

*No people have more occasion to be afraid of the approaches of pride, than those who have made _some advances_ in a pious life. For pride can grow as well upon our _virtues_ as our _vices_, and steal upon us on all occasions.

Every good thought we have, every good action we do, lays us open to pride.

*It is not only the beauty of our persons, the gifts of fortune, our natural talents, and the distinctions of life; but even our _devotions_ and _alms_, our _fastings_ and _humiliations_, expose us to fresh temptations of this evil spirit.

And it is for this reason, I so earnestly advise every _devout_ person to the exercise of humility, that he may not fall a sacrifice to his own progress in those virtues, which are to save mankind from destruction.

As all virtue is founded in truth; so humility is a _true_ sense of our _weakness_, _misery_, and _sin_.

*The _weakness_ of our state appears from our inability to do any thing of ourselves. In our natural state we are entirely without _any power_; we are indeed active beings, but can only act by a power, that is every _moment_ lent us from God.

We have no more power of our own to move a _hand_, or stir a _foot_, than to move the _sun_, or stop the _clouds_.

*When we _speak_ a word, we feel no more power in ourselves to do it, than we feel ourselves able to raise the _dead_. For we act no more within our _own power_, or by our own strength, when we _speak_ a word, or make a _sound_, than the _apostles_ acted within their own power, or by their own strength, when a _word_ from their mouth cast out _devils_, and cured _diseases_.

As it was solely the power of God that enabled them to speak to _such purposes_, so it is solely the power of God that enables us to speak _at all_.

This is the dependent, helpless poverty of our state, which is a great reason for humility. For since we neither are, nor can do any thing of ourselves; to be proud of any thing that we are, or of any thing that we can do, and to ascribe glory to ourselves for these things, has the guilt both of _stealing_ and _lying_. It has the guilt of stealing, as it gives to ourselves those things which only belong to God. It has the guilt of lying, as it is denying the truth of our state, and pretending to be something that we are not.

♦3. The misery of our condition appears in this, that we use these _borrowed_ powers of our nature, to the _torment_ and _vexation_ of ourselves, and our fellow creatures.

♦ Numbers 1. and 2. omitted in text.

*God has entrusted us with reason, and we use it to the disorder and corruption of our nature. We reason ourselves into all kinds of folly and misery, and make our lives the sport of foolish and extravagant passions: seeking after imaginary happiness in all kinds, creating to ourselves a thousand wants, amusing our hearts with false hopes and fears, using the world worse than irrational animals, envying, vexing, and tormenting one another with restless passions, and unreasonable contentions.

Let any man but look back upon his own life, and see what use he has made of his reason. What foolish _passions_, what vain _thoughts_, what needless _labours_, what extravagant _projects_, have taken up the greatest part of his life: how foolish he has been in his _words_ and _conversation_; how seldom he has been able to _please_ himself, and how often he has _displeased_ others; how often he has changed his counsels, hated what he loved, and loved what he hated; how often he has been enraged and transported at _trifles_, pleased and displeased with the very _same things_, and constantly changing from one vanity to another. Let a man but take this view of his own life, and he will see cause enough to confess, _that pride was not made for man_.

*Let him but consider, that if the world knew all that of him, which he knows of himself; if they saw what _vanity_ and _passions_ govern his inside, and what secret _tempers_ sully and corrupt his best actions, he would have no more pretence to be honoured and admired for his _goodness_ and _wisdom_, than a _rotten_ and _distempered_ body to be loved and admired for its _health_ and _comeliness_.

4. This is so true, and so known to the hearts of almost all people, that nothing would appear more dreadful to them, than to have their hearts thus fully discovered to the eyes of all beholders.

And perhaps there are very few people in the world, who would not rather chuse to die, than to have all their _secret_ follies, the vanity of their minds, the frequency of their _vain_ and disorderly _passions_, their _uneasiness_, _hatreds_, _envies_, and _vexations_, made known unto the world.

And shall pride be entertained in a heart thus _conscious_ of its own _miserable behaviour_?

*Shall a creature in such a condition, that he could not support himself under the shame of being known to the world in his _real state_; shall such a creature, because his shame is only known to God, to holy angels, and his own conscience; shall he, in the sight of God and holy angels, dare to be _vain_ and _proud_ of himself?

5. If to this we add the _shame_ and _guilt_ of sin, we shall find still a greater reason for humility.

No creature that had lived in innocence, would have thereby got any pretence for pride; because, as a creature, all that it _is_, or _has_, or _does_, is from God, and therefore the honour of all that belongs to it is only due to God.

But if a creature that is a _sinner_, deserving nothing but pains and punishments for the _shameful_ abuse of his powers; if such a creature pretends to glory for any thing that he is, or does, he can only be said to glory in his shame.

Now, how _monstrous_ and _shameful_ the nature of sin is, is sufficiently apparent from that _great atonement_ that is necessary to cleanse us from the guilt of it.

Nothing less has been required to take away the guilt of our sins, than the sufferings and death of the Son of God. Had he not taken our nature upon him, our nature had been for ever separated from God, and incapable of ever appearing before him.

And is there any room for _pride_, whilst we are partakers of _such a nature_ as this?

*Have our sins rendered us so abominable ♦to him that made us, that he could not so much as _receive_ our prayers, or _admit_ our repentance, till the Son of God made himself man, and became a suffering advocate for our whole race; and can we, in _this state_, pretend to high thoughts of ourselves? Shall we presume to take delight in our _own worth_, who are not worthy so much as to _ask pardon_ for our sins, without the mediation and intercession of the Son of God?

♦ duplicate word removed ‘to’

Thus deep is the foundation of humility laid, in these deplorable circumstances of our condition; which shew, that it is as great an offence against truth for a man, to lay claim to any degrees of glory, as to pretend to the honour of creating himself. If man will boast of any thing as his own, he must boast of his _misery_ and _sin_; for there is nothing else but this, that is his own property.

6. Turn your eyes towards heaven, and fancy that you saw what is doing there; that you saw _cherubim_ and _seraphim_, and all the glorious _inhabitants_ of that place, all united in one work; not seeking _glory_ from one another, not labouring their own _advancement_, not contemplating their own _perfections_, not singing their own _praises_, not valuing _themselves_, and despising _others_, but all employed in one and the same work, all happy in one and the same joy; _casting down their crowns before the throne of God, giving glory, and honour, and power to him alone_. Rev. iv. 10, 11.

Then turn your eyes to the _fallen world_, and consider how unreasonable and odious it must be, for such poor _worms_, such miserable _sinners_, to take delight in their own _fancied glories_, whilst the highest and most glorious sons of heaven seek for no other greatness and honour, but that of ascribing all honour and greatness, and glory to God alone?

*Pride is only the disorder of the _fallen world_, it has no place amongst other beings; it can only subsist where _ignorance_ and _sensuality_, _lies_ and _falshood_, _lusts_ and _impurity_ reign.

Let a man, when he is most delighted with his own _figure_, contemplate our blessed Lord _stretched_ out, and _nailed_ upon a _cross_: and then let him consider how absurd it must be, for a heart full of _pride_ and _vanity_, to pray to God, through the sufferings of a _crucified_ Saviour?

These are the reflections you are often to meditate upon, that you may walk before God in such a spirit of humility, as becomes the _meak_, _miserable_, and _sinful_ state of all that are descended from fallen _Adam_.

7. But you must not content yourself with this, as if you was therefore humble, because you acknowledge the reasonableness of humility, and declare against pride.

You would not imagine yourself to be devout, because in your judgment you approved of prayers, and often declared your mind in favour of devotion. Yet how many people imagine themselves humble enough, for no other reason, but because they often commend humility, and make vehement declarations against pride?

_Cæcus_ is a rich man, of good birth, and very fine parts; is very full of every thing that he says or does, and never imagines it possible for such a judgment as his to be mistaken. He can bear no contradiction, and discovers the weakness of your understanding, as soon as ever you oppose him. _Cæcus_ would have been very religious, but that he always thought he was so.

There is nothing so odious to _Cæcus_ as a proud man; and the misfortune is, that in this he is so very quicksighted, that he discovers in almost everybody, some _strokes_ of vanity.

On the other hand, he is exceeding fond of humble and modest persons. Humility, says he, is so amiable a quality, that it forces our esteem wherever we meet with it. There is no possibility of despising the _meanest_ person that has it, or of esteeming the _greatest_ man that wants it.

_Cæcus_ no more suspects himself to be proud, than he suspects his want of sense. And the reason of it is, because he always finds himself so in love with humility, and so enraged at pride.

It is very true, _Cæcus_, you speak _sincerely_ when you say you love humility, and abhor pride. You are no _hypocrite_, you speak the _true_ sentiments of your mind; but then take this along with you, you only love humility, and hate pride, in _other people_. You never once in your life thought of any other humility, or of any other pride, than that which you have seen in _other people_.

8. The case of _Cæcus_ is a common case: many people live in all the instances of pride, and yet never suspect themselves, because they dislike proud people, and are pleased with humility and modesty, wherever they find them.

All their speeches in favour of humility, and all their railings against pride, are looked upon as effects of their own humble spirit.

Whereas in truth, these are so far from being proofs of humility, that they are great arguments of the want of it.

*For the fuller of pride any one is himself, the more impatient will he be at the smallest instances of it in other people. And the less humility any one has in his own mind, the more will he demand it in other people.

*You must therefore act by a quite contrary measure, and reckon yourself only so far humble, as you impose _every instance_ of humility upon yourself, and _never_ call for it in other people. So far an enemy to pride, as you never _spare_ it in yourself, nor ever _censure_ it in other persons.

The loving humility is of no benefit to you, but so far as all your own thoughts, words, and actions are governed by it. And the hating of pride does you no good, but so far as you hate to harbour any degree of it in your own heart.

Now in order to set out in the practice of humility, you must take it for granted, that you are _proud_, that you have been so all your life.

You should believe also, that it is your _greatest_ weakness, that your heart is most _subject_ to it; that it is so _constantly_ stealing upon you, you have reason to suspect its approaches in all your actions.

For there is no one vice that is more deeply rooted in our nature, or that receives such constant nourishment from almost every thing that we think or do; there being hardly any thing in the world that we _want_ or _use_, or any _action_ or _duty_ of life, but pride finds some means or other to take hold of it. So that at what time soever we begin to offer ourselves to God, we can hardly be surer of any thing, than that we have a great deal of pride to repent of.

If therefore you find it disagreeable to entertain this opinion of yourself, and that you cannot put yourself amongst those that want to be cured of pride, you may be as sure, as if an _angel_ from heaven had told you, that you have not only much, but all your humility to seek.

*For you can have no greater sign of a confirmed pride, than when you think that you are humble enough. He that thinks he loves God enough, shews himself to be an entire stranger to that holy passion; so he that thinks he has humility enough, shews that he is not so much as a beginner in the practice of true humility.

9. Every person, therefore, when he first applies himself to the exercise of humility, must consider himself as a _learner_, who is, to learn something that is contrary to all his former tempers and habits of mind.

He has not only much to learn; but he has also a great deal to _unlearn_: he is to forget, and lay aside his own spirit, which has been a long while fixing and forming itself; he must forget and depart from abundance of passions and opinions, which the _fashion_, and _vogue_, and spirit of the world, have made natural to him.

He must lay aside the opinions and passions which he has received from the world; because the vogue and fashion of the world, by which we have been carried away, as in a _torrent_, before we could pass right judgments of the value of things, is utterly contrary to _humility_.

The devil is called, in scripture, the prince of this world; because he has great power in it, because many of its rules and principles are invented by this evil spirit, to separate us from God, and prevent our return to happiness.

Now, according to the _spirit_ of this world, whose corrupt air we have all breathed, there are many things that pass for _great_, and _honourable_, and _desirable_, which yet are so far from being so, that the _true greatness_ and honour of our nature consists in the not desiring them.

To abound in wealth, to have fine houses and rich cloaths, to be attended with splendour and equipage, to be beautiful in our persons, to have titles of dignity, to be above our fellow creatures, to command the bows and obeisance of other people, to be looked on with admiration, to subdue all that oppose us, to set out ourselves in as much splendour as we can, to live highly and magnificently, to eat and drink, and delight ourselves in the most costly manner, these are the _great_, the _honourable_, the _desirable_ things, to which the _spirit_ of the world turns the eyes of all people. And many a man is afraid of not engaging in the pursuit of them, lest the world should take him for a _fool_.

10. The history of the gospel, is chiefly the history of Christ’s _conquest_ over this _spirit_ of the world. And the number of true Christians, is only the number of those who, following the _Spirit_ of Christ, have lived _contrary_ to the spirit of the world.

_If any man hath not the Spirit of Christ, he is none of his._ Again, _Whosoever is born of God, overcometh the world. Set your affections on things above, and not on things of the earth; for ye are dead, and your life is hid with Christ in God._ This is the language of the whole New Testament. This is the _mark_ of Christianity; you are to be _dead_, that is, dead to the _spirit_ and _temper_ of the world, and live a new life in the _Spirit_ of Jesus Christ.

But notwithstanding the plainness of these doctrines, most Christians live and die slaves to the _customs_ and _tempers_ of the world.

How many people swell with _pride_ and _vanity_, for such things as they would not value at all, but that they are admired in the world?

Would a man take _ten years_ more drudgery in business, to add _two horses_ more to his coach, but that he knows that the world admires a _coach_ and _six_? How fearful are many people of having their houses poorly furnished, or themselves meanly cloathed, for this only reason, lest the world should place them amongst _low_ and _mean_ people?

Many a man would drop a _resentment_, and forgive an _affront_, but that he is afraid, if he should, the world would not forgive him.

How many would practise Christian _temperance_ and sobriety, were it not for the censure which the world passes upon such a life?

Others have frequent intentions of living up to the _rules_ of Christian perfection; but they are frighted, by considering what the world would say of them?

11. Thus they dare not attempt to be _eminent_ in the sight of God, for fear of being little in the eyes of the world.

From this quarter arises the greatest difficulty of humility, because it cannot subsist in any mind, but so far as it is dead to the world.

You can make no _stand_ against the assaults of pride, humility can have no place in your soul, ’till you stop the power of the world over you, and resolve against a _blind obedience_ to its laws.

For indeed, as great as the power of the world is, it is all built upon a _blind obedience_.

Ask who you will, _learned_ or _unlearned_, every one seems to know and confess, that the general temper and spirit of the world, is nothing else but _humour_, _folly_, and _extravagance_.

Who will not own, that the wisdom of _philosophy_, the piety of _religion_, was always confined to a small number? And is not this expresly owning, that the _common spirit_ and _temper_ of the world, is neither according to the wisdom of _philosophy_, nor the piety of _religion_?

Therefore you should not think it a _hard saying_, that in order to be _humble_, you must withdraw your obedience from that _vulgar spirit_ which gives laws to _fops_ and _coquets_, and form your judgments according to the wisdom of _philosophy_, and the piety of _religion_.

12. *Again, to lessen your regard to the opinion of the world, think how soon the world will disregard you, and have no more thought or concern about you, than about the _poorest animal_ that died in a _ditch_.

*Your friends, if they can, may bury you with some distinction, and set up a monument to let posterity see that your _dust_ lies under such a _stone_; and when that is done, all is done. Your place is filled up by another; the world is just in the same state it was; you are blotted out of its sight, and as much forgotten by the world as if you had never belonged to it.

*Think upon the _rich_, the _great_, and the _learned_ persons, that have made great figures, and been high in the esteem of the world; many of them died in your time, and yet they are sunk, and lost, and gone, and as much disregarded by the world, as if they had been only so many _bubbles of water_.

Think again, how many poor souls see heaven lost, and lie now expecting a miserable eternity, for their homage to a world, that thinks itself every whit as well without them, and is just as merry as it was when they were in it.

Is it therefore worth your while to lose the _smallest degree_ of virtue, for the sake of pleasing so _bad a master_, and so _false a friend_ as the world is?

Is it worth your while to bow the knee to such an _idol_ as this, that so soon will have neither _eyes_, nor _ears_, nor a _heart_ to regard you, instead of serving that great, and holy, and mighty God, that will make all his servants partakers of his own eternity?

Will you let the fear of a false world, that has no love for you, keep you from the fear of that God, who has only created you, that he may love and bless you to all eternity?

13. Consider our blessed Lord’s words, _They are not of this world, as I am not of this world_. This is the state of Christianity, with regard to this world. If you are not thus out of, and contrary to the world, you want the distinguishing mark of Christianity; you don’t belong to Christ, but by being out of the world as he was out of it.

We may deceive ourselves, if we please, with softening comments upon these words; but they are and will be understood in their first simplicity and plainness, by every one that reads them in the same spirit that our blessed Lord spoke them. And to understand them in any lower meaning, is to let carnal wisdom explain away that doctrine, by which itself was to be destroyed.

Christianity has placed us out of, and above the world; and we fall from our calling, as soon as we fall into the tempers of the world.

Now as it was the spirit of the world that nailed our blessed Lord to the cross; so every man that has the Spirit of Christ, that opposes the world as he did, will certainly be crucified by the world some way or other.

For Christianity still lives in the same world that Christ did; and these two will be utter enemies, till the kingdom of darkness is entirely at an end.

Had you lived with our Saviour as his true disciple, you had then been hated as he was; and if you now live in his Spirit, the world will be the same enemy to you now, that it was to him then.

14. _If ye were of the world_, saith our blessed Lord, _the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you_. John xv. 19.

We are apt to lose the true meaning of these words, by considering them only as an _historical description_ of something that was the state of our Saviour and his disciples at that time. But this is reading the scripture as a _dead letter_: for they as exactly describe the state of true Christians at this, and all other times, to the end of the world.

For as _true Christianity_ is nothing else but the Spirit of Christ; so whether that Spirit appear in the person of Christ himself, or his apostles, or followers in any age, it is the same thing; whoever hath his Spirit, will be hated, despised, and condemned by the world, as he was.

For the world will always love its own, and none but its own: this is as certain and unchangeable, as the contrariety betwixt _light_ and _darkness_.

15. You will perhaps say, that the world is now become Christian, at least that part of it where we live; and therefore the world is not now to be considered in that state of opposition to Christianity, as when it was _Heathen_.

*It is granted, the world now professeth Christianity. But will any one say, that this Christian world is of the Spirit of Christ? Are its general tempers the tempers of Christ? Are the passions of sensuality, self-love, pride, covetousness, ambition, and vain-glory, less contrary to the spirit of the gospel, now they are among Christians, than when they were among Heathens? Or, will you say, that the tempers and passions of the Heathen world are lost and gone?

16. And indeed the world, by professing Christianity, is so far from being a less dangerous enemy than it was before, that it has by its favours destroyed more Christians, than ever it did by the most violent persecution.

We must therefore be so far from considering the world as in a state of less enmity and opposition to Christianity, than it was in the first times of the gospel, that we must guard against it as a more dangerous enemy now, than it was in those times.

It is a greater enemy, because it has greater power over Christians by its favours, riches, honours, rewards, and protections, than it had by the fire and fury of its persecutions.

It is a more dangerous enemy, by having lost its appearance of enmity. Its outward profession of Christianity makes it no longer considered as an enemy; and therefore the generality of people are easily persuaded to resign themselves up to be governed and directed by it.

How many consciences are kept at quiet, upon no other foundation, but because they sin under the authority of the Christian world?

How many directions of the gospel lye by unregarded? And how unconcernedly do particular persons read them, for no other reason, but because they seem unregarded by the Christian world?

How many compliances do people make to the Christian world, without any hesitation, or remorse; which, if they had been required of them only by Heathens, would have been refused, as contrary to the holiness of Christianity?

Who could be content with seeing how contrary his life is to the _gospel_, but because he sees that he lives as the Christian world doth?

17. There is nothing therefore, that a Christian ought more constantly to guard against, than the authority of the _Christian world_.

And all the passages of scripture, which represent the world as contrary to Christianity, which require our separation from it, as from a monster of iniquity, are to be taken in the _strict sense_, in relation to the present world.

For the change that the world has undergone, has only altered its methods, but not lessened its power of destroying religion.

Whilst _pride_, _sensuality_, _covetousness_, and _ambition_, had only the authority of the _Heathen world_, Christians were thereby made more intent upon the contrary virtues. But when pride, sensuality, covetousness and ambition, have the authority of the Christian world, then private Christians are in the utmost danger, not only of being shamed out of the practice, but of losing the very notion of the piety of the gospel.

There is therefore hardly any possibility of saving yourself from the present world, but by considering it as the same _enemy_ to all true holiness, as it is represented in the scriptures; and by assuring yourself, that it is as dangerous to conform to its _tempers_ and _passions_, now it is Christian, as when it was Heathen.

Need a man do more to make his soul unfit for the mercy of God, than by being _greedy_ and _ambitious_ of honour? Yet how can you renounce this temper, without renouncing the spirit and temper of the world, in which you now live?

How can a man be made more incapable of the Spirit of Christ, than by a _wrong value_ for money; and yet how can he be more wrong in his value of it, than by following the authority of the Christian world?

*Nay, in every _order_ and _station_ of life, whether of _learning_ or _business_, either in church or state, you cannot act up to the spirit of religion, without renouncing the most _general temper_ and _behaviour_ of those, who are of the same order and business as yourself.

*And though _human prudence_ seems to talk mighty wisely about the necessity of avoiding _particularities_, yet he that dares not be so _weak_ as to be particular, will be obliged to avoid the most substantial duties of Christian piety.

These reflections, will, I hope, help you to break through those difficulties, and resist those temptations, which the authority and fashion of the world hath raised against the practice of _Christian humility_.

CHAP. XIV.

_Shewing how the education which men generally receive, makes
the doctrines of humility difficult to be practised. The
spirit of a better education represented in the character
of |Paternus|._

1. ANOTHER difficulty in the practice of humility, arises from our education. We are corruptly educated, and then committed to take our course in a corrupt world; so that it is no wonder, if examples of great piety are so seldom seen.

Great part of the world are undone, by being born and bred in families that have no religion.

But this is not the thing I now mean; the education that I here intend, is such as children generally receive from virtuous _parents_, and learned _tutors_ and governors.

*Had we continued perfect, as God created the first man, perhaps the perfection of our nature had been a sufficient _self-instruction_ for every one. But as _sickness_ and _diseases_ have created the necessity of _medicines_ and _physicians_, so the disorder of our rational nature has introduced the necessity of _education_ and _tutors_.

*And as the only end of the physician is, to restore nature to its own state; so the only end of education is, to restore our rational nature to its proper state. Education therefore is to be considered as _reason_ borrowed at _second hand_, which is, as far as it can, to supply the loss of _original_ perfection. And as physic may justly be called the _art_ of restoring health, so education should be considered in no other light, than as the art of recovering to man the use of his reason.

2. Now as the instruction of every _art_ or _science_ is founded upon the _wisdom_, _experience_, and _maxims_ of the several great men that have laboured in it; so that _right use_ of our reason, which young people should be called to by their education, is nothing but the _best experience_, and _finest reasonings_ of men, that have devoted themselves to the improvement of human nature.

All therefore that _great saints_ and _dying_ men, when the fullest light and conviction, and after the highest improvement of their reason, have said of the necessity of _piety_, of the excellency of _virtue_, of the emptiness of _riches_, of the vanity of the _world_; all the _sentences_, _judgments_, _reasonings_ and _maxims_ of the wisest philosophers, when in their highest state of wisdom, should constitute the _common lessons_ of instruction for youthful minds.

This is the only way to make the _young_ and _ignorant_ part of the world the better for the _wisdom_ and _knowledge_ of the wise and ancient.

3. *The youths that attended upon _Pythagoras_, _Socrates_, _Plato_, and _Epictetus_, were thus educated. Their every day lessons and instructions were so many lectures upon the nature of man, his true _end_, and the right use of his faculties; upon the immortality of the soul, its relation to God, the beauty of virtue, and its agreeableness to the divine nature; upon the necessity of temperance, fortitude, and generosity, and the shame and folly of indulging our passions.

*Now as Christianity has, as it were, new-created the _moral_ and _religious_ world, and set every thing that is reasonable, wise, holy and desirable, in its true point of light: so one would expect, that the education of youth should be as much bettered and amended by Christianity, as the _doctrines_ of religion are amended by it.

*As it has introduced a _new_ state of things, and so fully informed us of the _nature_ of man, and the _end_ of his creation; as it has fixed all our _goods_ and _evils_, taught us the means of purifying our souls, pleasing God, and becoming eternally happy; one might naturally suppose, that every Christian country abounded with _schools_, not only for teaching a few questions and answers of a _catechism_, but for the forming, training and practising youths in such a course of life, as the _highest_ precepts, the _strictest_ rules, and the _sublimest_ doctrines of Christianity require.

4. *An education under _Pythagoras_, or _Socrates_, had no other end, but to teach youth to _think_, _judge_, and _act_ as _Pythagoras_ and _Socrates_ used.

And is it not as reasonable to suppose, that a Christian education should have no other end, but to teach youth how to think, and judge, and act according to the _strictest laws_ of Christianity?

At least one would suppose, that in all Christian schools, the teaching youth to begin their lives in the _spirit_ of Christianity, in such _severity_ of behaviour, such _abstinence_, _sobriety_, _humility_, and _devotion_, as Christianity requires, should not only be _more_, but an _hundred times_ more regarded, than any, or all things else.

For our educators should imitate our _guardian angels_, suggest nothing to our minds but what is _wise_ and _holy_; help us to discover and subdue every _vain passion_ of our hearts, and every _false judgment_ of our minds.

And it is as reasonable to expect and require all this benefit of a Christian education, as to require that physic should strengthen all that is right in our nature, and remove that which is _sickly_ and _diseased_.

5. But alas, our modern education is not of this kind.

*The _first temper_ that we try to awaken in children, is _pride_; as dangerous a passion as that of _lust_. We stir them up to vain thoughts of themselves, and do every thing we can, to puff up their minds with a sense of their own abilities.

*Whatever way of life we intend them for, we apply to the _fire_ and _vanity_ of their minds, and exhort them to every thing from corrupt motives: we stir them up to action from principles of _strife_ and _ambition_, from _glory_, _envy_, and a desire of distinction, that they may excel others, and shine in the eyes of the world.

And when we have taught them to scorn to be outdone by any, to bear no _rival_, to thirst after _every instance_ of applause, to be content with nothing but the highest distinctions; then we begin to take comfort in them, and promise the world some mighty things from youths of such a glorious spirit.

If children are intended for _holy orders_, we set before them some eminent _oratory_ whose _fine_ preaching has made him the _admiration_ of the age, and carried him through all the _dignities_ and _preferments_ of the church.

We encourage them to have these _honours_ in their eye, and to expect the reward of their studies from them.

If the youth is intended for a _trade_, we bid him look at the rich men in the _same trade_, and consider how many now are carried in their _stately coaches_, who began in the same low degree as he now does. We awaken his ambition, and endeavour to give his mind a _right turn_, by often telling him how rich such and such a tradesman died.

If he is to be a lawyer, then we set great _counsellors_, _lords_, _judges_, and _chancellors_, before his eyes. We tell him what great fees, and great _applause_ attend fine pleading. We exhort him to take fire at these things to raise a spirit of emulation in himself, and to be content with nothing less than the highest honours of the _long robe_.

6. That this is the nature of our _best education_, is too plain to need any proof; and I believe there are few parents, but would be glad to see these instructions daily given to their children.

And after all this, we complain of the effects of pride; we wonder to see _grown men_ acted and governed by _ambition_, _envy_, _scorn_, and a desire of glory; not considering that they were all the time of their youth called upon to form all their action and industry upon the same principles.

You teach a child to _scorn_ to be outdone, to thirst for _distinction_ and _applause_; and is it any wonder that he continues to act all his life in the same manner?

*Now if a youth is ever to be so far a Christian, as to govern his heart by the _doctrines_ of humility, I would fain know at _what time_ he is to begin it; or, if he is _ever_ to begin it at all, why we train him up in tempers quite contrary to it?

How _dry_ and _poor_ must the doctrine of humility sound to a youth, that has been spurred up to all his industry by _ambition_, _envy_, _emulation_, and a desire of _glory_ and _distinction_? And if he is not to act by these _principles_ when he is a _man_, why do we call him to act by them in his _youth_?

_Envy_ is acknowledged by all people to be the most _ungenerous_, _base_ and _wicked_ passion, that can enter into the heart of man.

And is this the temper to be instilled, nourished and established in the minds of young people?

7. I know it is said, that it is not _envy_, but _emulation_, that is intended to be awakened in the minds of young men.

*But this is vainly said. For when children are taught to bear no _rival_, and to _scorn_ to be outdone by any of their age, they are plainly and directly taught to be _envious_. For it is impossible for any one to have this _scorn_ to be outdone, this contention with _rivals_, without burning with _envy_ against all those that seem to excel him, or get any distinction from him. So that what children are taught, is _rank envy_, and only covered with a name of a less odious sound.

*_Secondly_, If _envy_ is thus confessedly bad, and it be only _emulation_ that is endeavoured to be awakened in children, surely there ought to be _great_ care taken, that children may know the one from the other; that they may abominate one as a great _crime_, whilst they give the other admission into their minds.

But if this were to be attempted, the _fineness_ of the distinction betwixt envy and emulation, would shew that it was easier to divide them in words, than to separate them in action.

For _emulation_, when it is defined in its best manner, is nothing else but a _refinement_ upon envy, or rather the most _plausible part_ of that black and venomous passion.

And though it is easy to separate them in the _notion_, yet the most _acute philosopher_, that understands the art of distinguishing ever so well, if he gives himself up to _emulation_, will certainly find himself _deep_ in _envy_.

8. It is said also, that ambition, and a desire of glory, are necessary to excite young people to industry; and that if we were to press upon them the doctrines of humility, we should deject the minds, and sink them into _dullness_ and _idleness_.

But these people who say this, don’t consider, that this reason, if it has any strength, is full as strong against pressing the doctrines of humility upon _grown men_, lest we should deject their minds, and sink them into dullness and idleness.

This reason therefore that is given, why children should not be trained up in the principles of true humility, is as good a reason why the same humility should never be required of grown men.

Again, let those people, who think that children would be spoiled, if they were not thus educated, consider this.

*Could they think, that if any children had been educated by our blessed Lord, or his holy apostles, their minds would have been sunk into dullness and idleness?

*Or could they think, that such children would not have been trained up in the profoundest principles of humility? Can they say that our blessed Lord, who was the humblest man that ever was on earth, was hindered by his humility from being the greatest example of worthy and glorious actions, that ever were done by man?

Can they say that his apostles, who lived in the humble spirit of their Master, did therefore cease to be laborious and active instruments of doing good to all the world?

A few such reflections as these, are sufficient to expose all the poor pretences for an education in pride and ambition.

9. *_Paternus_ lived about _two hundred_ years ago; he had but one son, whom he educated himself in his own house. As they were sitting together in the garden, when the child was _ten years_ old, _Paternus_ thus began to him.

The little time that you have been in the world, my child, you have spent wholly with me: and my love and tenderness to you, has made you look upon me as your only friend and benefactor, and the cause of all the comfort and pleasure you enjoy: your heart, I know, would be ready to break with grief, if you thought this was the last day that I should live with you.

But, my child, tho’ you now think yourself mighty happy, because you have hold of my hand, you are now in the hands, and under the tender care of a much greater father and friend than I am, whose love to you is far greater than mine, and from whom you receive such blessings as no mortal can give.

That God whom you have seen me daily worship; whom I daily call upon to bless both you and me, and all mankind; whose wondrous acts are recorded in those scriptures which you constantly read. That God who created the heavens and the earth; who brought a flood upon the old world; who saved _Noah_ in the ark; who was the God of _Abraham_, _Isaac_, and _Jacob_; whom _Job_ blessed and praised in the greatest afflictions; who delivered the _Israelites_ out of the hands of the _Egyptians_; who was the protector of righteous _Joseph_, _Moses_, _Joshua_, and holy _Daniel_; who sent so many prophets into the world; who sent his Son Jesus Christ to redeem mankind. This God, who has done all these great things; who has created so many millions of men; who lived and died before you was born, with whom the spirits of good men that are departed this life, now live; whom infinite numbers of angels now worship in heaven. This great God, who is the Creator of worlds, of angels, and men, is your loving Father and Friend, your good Creator and Nourisher, from whom, and not from me, you received your being ten years ago, at the time that I planted that little, tender _elm_ which you there see.

10. I myself am not half the age of this _shady oak_, under which we sit; many of our fathers have sat under its boughs; we have all of us called it ours in our turn, though it stands, and drops its _masters_, as it drops its _leaves_.

You see, my son, this wide and large _firmament_ over our heads, where the _sun_ and _moon_, and all the _stars_ appear in their turns. If you was to be carried up to any of these bodies at this vast distance from us, you would still discover others as much above you, as the _stars_ that you see here are above the _earth_. Were you to go up or down, _east_ or _west_, _north_ or _south_, you would find the same height without any _top_, and the same depth without any _bottom_.

And yet, my child, so great is God, that all these bodies added together, are but as a _grain_ of sand in his sight. And yet you are as much the care of this great God, and Father of all _worlds_, and all _spirits_, as if he had no son but you, or there were no creature for him to love and protect but you alone. He numbers the _hairs_ of your head, watches over you sleeping and waking, and has preserved you from a thousand dangers, which neither you nor I know ♦any thing of.

♦ duplicate word ‘any’ removed

11. How poor my power is, and how little I am able to do for you, you have often seen. Your late _sickness_ has shewn you how little I could do for you in that state; and the frequent pains of your head, are plain proofs, that I have no power to remove them.

I can bring you _food_ and _medicines_, but have no power to turn them into your relief and nourishment; it is God alone that can do this for you.

Therefore, my child, fear, and worship, and love God. Your eyes indeed cannot yet see him, but every thing you see, are so many marks of his power and presence, and he is nearer to you than any thing that you can see.

Take him for your _Lord_, and _Father_, and _Friend_; look up unto him as the fountain and cause of all the good that you have received through my hands; and reverence me only as the _bearer_ and _minister_ of God’s good things unto you; and he that blessed my Father before I was born, will bless you when I am dead.

Your youth and little mind is only yet acquainted with my family, and therefore you think there is no happiness out of it.

But, my child, you belong to a greater family than mine; you are a younger member of the family of this Almighty Father of all nations, who has created infinite orders of angels, and numberless generations of men, to be fellow-members of one and the same society in heaven.

12. You do well to reverence my authority, because God has given me power over you, to bring you up in his fear, and to do for you, as the holy fathers recorded in scripture did for their children, who are now in rest and peace with God.

I shall in a short time die, and leave you to God and yourself; and if God forgiveth my sins, I shall go to his Son Jesus Christ, and live amongst patriarchs and prophets, saints and martyrs, where I shall pray for you, and hope for your safe arrival at the same place.

Therefore, my child, meditate on these great things, and let your thoughts often leave these _gardens_, these _fields_ and _farms_, to contemplate God and heaven, to consider angels, and the spirits of good men living in light and glory.

As you have been used to look to me in all your actions, and have been afraid to do any thing, unless you first knew my will; so let it now be your rule to look up to God in all your actions, to do every thing in his fear, and to abstain from every thing that is not according to his will.

Bear him always in your mind; teach your thoughts to reverence him in every place; for there is no place where he is not.

13. God keepeth a _book_ of life, wherein all the actions of all men are written; your name is there, my child; and when you die, this book will be laid open before men and angels; and according as your actions are there found, you will either be received to the happiness of those holy men who have died before you, or be turned away among wicked spirits, that are never to see God any more.

Never forget this book, my son; for it is written, it must be opened, you must see it, and you must be tried by it. Strive therefore to fill it with your good deeds, that the hand-writing of God may not appear against you.

God, my child, is all _love_ and _wisdom_, and _goodness_; and every thing that he has made, and every action that he does, is the effect of them all. Therefore you cannot please God, but so far as you strive to walk in love, wisdom and goodness. As all wisdom, love, and goodness proceeds from God; so nothing but love, wisdom, and goodness can lead to God.

When you love that which God loves, you act with him, you join yourself to him; and when you love what he dislikes, then you oppose him, and separate yourself from him. This is the true and the right way; think what God loves, and do you love it with all your heart.

14. First of all, my child, worship and adore God, think of him magnificently, speak of him reverently, magnify his providence, adore his power, frequent his service, and pray unto him constantly.

Next to this, love your neighbour, which is all mankind, with such tenderness and affection as you love yourself. Think how God loves all mankind, how merciful he is to them, how tender he is of them, how carefully he preserves them, and then strive to love the world as God loves it.

God would have all men to be happy, therefore do you _will_ and desire the same. All men are great instances of divine love, therefore let all men be instances of your love.

But above all, my son, mark this: never do any thing through strife, or envy, or emulation, or vain-glory. Never do any thing in order to excel other people, but in order to please God, and because it is his will, that you should do every thing in the best manner that you can.

For if it is once a pleasure to you to excel other people, it will by degrees be a pleasure to you, to see other people not so good as yourself.

Banish therefore every thought of _pride_ and _distinction_, and accustom yourself to rejoice in all the excellencies of your fellow-creatures, and be as glad to see any of their good actions as your own.

For as God is well pleased with their well-doings, as with yours; so you ought to desire, that every thing that is wise, and holy, and good, may be performed in as high a manner by other people, as by yourself.

15. Let this therefore be your only motive to all good actions, to do every thing in as perfect a manner as you can; for this only reason, because it is pleasing to God, who writes all your actions in a book. When I am dead, my son, you will be master of all my estate, which will be a great deal more than the necessities of one family require. Therefore, as you are to be charitable to the souls of men, and wish them the same happiness with you in heaven; so be charitable to their bodies, and endeavour to make them as happy as you upon earth.

As God has created all things for the common good of all men; so let that part of them, which is fallen to your share, be employed, as God would have all employed, for the common good of all.