Imatges de pÓgina
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CH A P. VI.
Containing the great obligations, and the great advan-

tages of making a wise and religious use of our eftates
and fortunes

Page 57
CH A P. VII.
How the imprudent use of an estate corrupts all the tem-

pers of the mind, and fills the heart with poor and ri-.
diculous pasions through the whole course of life; re-
presented in the character of Flavia.

66
CH A P. VIIF.
Ilow the wife and pious use of an estate, naturally car-

rieth us to great perfeétion in all the virtues of the
Christian life ; represented in the character of Mi.
randa.

74
CH A P. IX.
Containing fome refle&tions upon the life of Miranda; and

fbewing how it may, and ought to be imitated by all
her fex

85
CH A P. X.
Shewing how all orders and ranks of men and women of
all ages, are obliged to devote themselves unto God: 100

C H A P. XI.
Shewing how great devotion fills our lives with the

greateft peace and happiness that can be enjoy'd in
this world

117
CH A P. XII..
The happiness of a life wholly devoted unto God, farther

prou'd, from the vanity, the sensuality, and the ridi-
culous, poor enjoyments

, which they are forc'd to take
up with, who live according to thein own humours,
This represented in various characters

134

CHAP

187

CHAP. XIII.
That not only a life of vanity, or sensuality, but even

the most regular kind of life, that is not govern'd by
great devotion, fufficiently shews its miseries, its wants,
and emptiness, to the eyes of all the world. This re-
presented in various characters

Page 149
CHA P. XIV.
Concerning that part of Devotion which relates ta-times

and hours of Prayer. Of daily early prayer in the
morning. How we are to improve our forms of Pray-
er, and how to increase the spirit of Devotion 164

CH A P. XV. .
Of chanting, or finging of Psalms in our private devoti-

ons. Of the excellency and benefit of this kind of deve-
tion. Of the great effects it bath upon our hearts. Of
the means of performing it in the best manner

CH A P. XVI.
Recommending devotion at nine o'clock in the morning,

call'd in Scripture the third hour of the day. The
subject
. of these prayers is humility.

206
С НА Р. XVII:
Shewing how difficult the practice of humility is made,

by the general spirit and temper of the world. Hozu
Chriftianity requireth us to live contrary to the world

219
CHAP. XVIII.
Shewing bow the education which men generally receive

in their youth, makes the doctrines of humility difficult
to be practis'd. The spirit of a better education, re-
presented in the charakter of Paternus

232
CH A P. XIX.
Shewing how the method of educating daughters, makes
it difficult for them to enter into the spirit of Christian

humility.
humility. How miserably they are injur'd and abus’d
by such an education. The spirit of a better education
represented in the character of Eusebia

247
CH A P. XX.
Recommending Devotion at twelve o'clock, call'd in Scri-

pture the sixth hour of the day. This frequency of
Devotion equally desirable by all orders of people. Úni-
versal love is here recommended to be the subje&t of
prayer at this hour. Of interceffion, as an act of
universal love

269
CHAP. XXI.
Of the necesity and benefit of Intercession, confider'd as

an exercise of univerfal love. How all orders of men
are to pray and interceed with God for one enother.
How naturally such intercesion amends and reforms the
hearts of those that use it

293
CH A P. XXII.
Recommending Devotion at three o'clock, called in Scri-

pture the ninth hour of the day. The subject of prayer
at this hour, is resignation to the divine pleasure.
The nature and duty of conformity to the will of God
in all our actions and designs

312
CH A P. XXIII.
Of evening prayer. Of the nature and necesity of exa-

mination. How.we are to be particular in the con-
fesion of all our sins. How we are to fill our minds
zwith a just horror and dread of all fin

CH A P. XXIV.
The Conclusion. Of the excellency and greatness of a de-
vout Spirit

341

326

A SE-

A

SERIOUS CALL

TO A

Devout and Holy Life.

CHAP. I. Concerning the Nature and Extent of Chrif;

tian Devotion.

EVOTION is neither private nor publick Prayer ; but Prayers, whether private or publick, are particular parts or instances of Devotion. Devotion fignifies a life given, or devoted to God.

He therefore is the devout man,

who lives no longer to his own will, or the way and spirit of the world, but to the fole will of God, who considers God in every thing, wha ferves God in every thing, who makes all the parts of his common life, parts of giety,

by doing every

thing

thing in the name of God, and under such rules as are comformable to his Glory.

We readily acknowledge, that God alone is to be the rule and measure of our Prayers, that in them we are to look wholly unto him, and act wholly for him, that we are only to pray in such a manner, for fuch things, and such ends as are suitable to his Glory.

Now let any one but find out the reason why he is to be thus strictly pious in his prayers, and he will find the same as strong a reason to be as strictly pious in all the other parts of his life. For there is not the least shadow of a reason, why we should make God the rule and measure of our prayers, why we should then look wholly unto him, and pray according to his will ; but what equally proves it necessary for us to look wholly unto God, and make him the rule and measure of all the other actions of our life. For any ways of life, any employment of our talents, whether of our parts, our time or money, that is not strietly according to the will of God, that is not for sucli ends as are suitable to his Glory, are as great absurdities and failings, as prayers that are not according to the will of God. For there is no other reason, why our prayers should be according to the will of God, why they fould have nothing in them, but what is zvise, and holy and heavenly, there is no other reason for this, but that our lives may be of the same nature, full of the same wisdom, holiness and heavenly tempers, that we may live unto God in

he fume spirit that we pray unto him. Were it not our strict duty to live by reason, to devote all the actions of our lives to God, were it not absolutely necesiary to walk before him in wisdom and holiness and all heavenly conversation, doing every thing in his name, and for his glory, there would be no excellency or wisdom in the most heavenly prayers. Nay, such prayers would be absurdities, they would be like prayers for wings, when it was no part of our duty to fly.

AS

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