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CH A P. VI.
tages of making a wise and religious use of our estates
pers of the mind, and fills the heart with poor and ri-.
rieth us to great perfeétion in all the virtues of the
fbewing how it may, and ought to be imitated by all
c H A P. XI.
greateft peace and happiness that can be enjoy'd in
prov'd, from the vanity, the sensuality, and the ridi-
the most regular kind of life, that is not govern'd by
and hours of Prayer. Of daily early prayer in the
CH A P. XV. .
ons. Of the excellency and benefit of this kind of deve-
CH A P. XVI.
call'd in Scripture the third hour of the day. The
by the general spirit and temper of the world. Hozu
in their youth, makes the doctrines of humility difficult
humility. How miserably they are injur'd and abus’d
pture the sixth hour of the day. This frequency of
an exercise of univerfal love. How all orders of men
pture the ninth hour of the day. The subject of prayer
mination. How.we are to be particular in the con-
CH A P. XXIV.
Devout and Holy Life.
CHAP. I. Concerning the Nature and Extent of Chrif;
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 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.