rather than not fecure our Salvation, because they are of much lefs Importance; and that the Devout, who, for this Reafon, little value what the World moft efteems, read a Leffon, of Prudence even to the Politicians themfelves, which has more intrinfic Worth in it, than all their boafted Maxims.

Befides, they who are the great Masters in Politics, do not only give great Affairs the Preference to thofe of lefs Moment, but there is nothing they do fo inconfiderable, that does not tend to advance their End: So that it may be really faid, they have but one Bufinefs. Their moft indifferent Difcourfe, their moft common Actions, even their Diverfions and their Leifure, are concerted and done with Defign; for which Reason, all their Steps are narrowly obferved, and as induftriously ftudied by others. Now furely this abundantly juftifies the Prudence and Zeal of fuch, who are not fatisfied only to labour for the chief End, and to have a Sort of Contempt for all other Things; but to think it necessary always to keep this End in view; to govern all their Thoughts and Actions fo that they may have fome Tendency that Way; that every Thing may have a Reference to God. and Eternity, and may in fome Manner prove ferviceable to promote their eternal Salvation.

And the Devout are not more diftinguithed by their Wisdom, in propofing the beft End, than they are by thofe Means they

make

make Ufe of in order to attain it. Now in this Choice, Prudence always prefers fuch as lead to it with the greatest Security and Expedition! and looks upon that Way to be the best, that is the shortest and the fureft. There. fore if they contemn the World, and its falfe Maxims; if they crucify the Flesh with the Affections and Lufts thereof, they follow the Dictates of infinite Wisdom, who, when incarnate, not only recommended Self-denial and Mortification by his divine Precepts, but fet us the Pattern of it by his own perfect Example: And who can guide us in the Paths of Bliss fo furely, as He who is the Wisdom of the Father?

Yet if, after all, the World reproaches you for giving up yourfelf to a Life of Devotion: If it ridicules you for interrupting your Commerce with the Vain and Foolish, that is, the finful Part of Mankind, confider from whence thefe Reflections come. Is it not from fuch as think themfelves mighty prudent in doing that for the World, which you do for Heaven; who are fo involved in Bufinefs or Pleasure, that they have no Leifure for the Concerns of their Souls; who, from the Maxims of falfe Wisdom, fubject Religion to their worldly Intereft, and even perfuade themselves that Religion itself is but a Piece of Policy, which ought to be adjusted to Times, and to the Neceffities of Temporal Affairs? Good God! fhall it be Folly, Indifcretion, and Madness, to do that for Thee,

that

that the World does against Thee! and shall Zeal be never reasonable, but when it fupports Impiety?

But nothing does fo fenfibly justify the Wisdom of Devotion, as that Peace, and Comfort, and Joy, that attends it upon a Death-Bed. There are then two Profpects, which entirely employ the Mind of a Man, viz. what he has been, and what he is about to be: For standing as it were upon the Brink of Time and Eternity, his Thoughts are, divided between that Time which is about to conclude, and that Eternity which is about to begin; and according to what presents itself upon these Views, the Man is either oppreffed with Horror and Amazement, or comforted with Joy and Satisfaction.

Now, to a devout Man, who has made it the Business of his Life to ferve God with all the Strength and Vigour of his Soul, the Reflection upon what is past, does in no wife make Death terrible to him; because in going out of Life, he leaves nothing but what he has always contemned and defpifed, and carries with him what he judged worthy of his. Love and efteem. His Body he parts with, without Regret, becaufe he has maintained a perpetual War againft it, and now fees it conclude by the entire Defeat of his Enemy; befides, he lays it down in the Duft, with a full Affurance that he fhall receive it again glorious, fpiritual and incorruptible. His

great

great Study has been to fit loose to the World; and he never valued his Riches, but as inftruments of doing Good. So that now they are about to vanish, he rather rejoices in the true Judgment he made concerning them, and triumphs, that by the Grace of God he was enabled to make fo right a Choice in a Matter of fuch Confequence.

The remembrance of his penitential and retired Life, then fills his Soul with unspeakable Comfort; and his Time, which has always been well employed, and rendered precious by fo many fervent Exercifes of Picty, by fo many good Works, by fo many excellent Virtues, prefents itself to his Memory as a great Treafure, as a Heap of immenfe Riches, which will infallibly accompany him into the other World. Bleffed be God! he defcends not into the Chambers of Death naked and stript, neither does he leave behind him the Fruit of his Labour and his Pains; for these are Goods that he can carry with him, and are not to be fhared among thofe that furvive him.

The precious Promifes of God, made to his faithful Servants, then raise him, under the Senfe of his own Weaknefs; becaufe he has been enabled, by the Power of his Grace, to attain, in fome Measure, thofe Virtues, which, for Chrift's Sake, God has promised to reward that Humility, which fhall be exalted; that Mourning, which fhall be com

forted;

forted; thofe Tears which fhall be changed into eternal Confolation; that Contempt of the World, to which belongs the Kingdom of God; that Purity, which difpofes for the beatific Vifion; that Self-denial, to which is promifed a Hundred-fold! and all thofe Works of Mercy, for which Heaven was prepared before the Beginning of the World.

And as what is paft gives him rather Joy than Sorrow; fo what is to come, renders his Joy full and complete. For what is there in that terrible Judgment that follows Death, that should frighten or amaze a truly devout Soul? What is there in that Judgment, that does not adminifter to him Comfort and Support? It is true, an Inquiry will then be made into all our Thoughts, Words, and Actions into thofe Talents we have been entrusted with, and into the Ufe we have made of all those temporal good Things which have been committed to our Stewardship; and this is juft Matter of Horror and Amazement to those who have contemned and defpifed the Council of God, who have caft his Laws behind their Backs, who have shewn no Regard for the Ways of Piety and Devotion. But to a Regular Chriftian, who has been fervent and zealous in his Mafter's Service, what more defirable than an Account of this Nature?

A General, who in fix Months Time. has gained Battles, taken Towns, reduced Pro

vinces ;