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those whom Jesus Christ died to save. Destroy not therefore by thy negligence, by thy impatience, by thy want of care, that relation for whom Christ died, nor think that thou hast done enough to save those that relate to thee, till there is no more that thou canst do for them. This is the state in which all Christians are to consider themselves, as appointed by God in their several stations, to carry on that great work, for which Christ came into the world. Clergymen are not the only men that have a cure of souls, but every Christian has some people about him, whose salvation he is obliged to be careful of, with whom he is to live in all godliness and purity, that they may have the benefit of his example and assistance in their duty to God. So that all Christians though ever so low, and mean, and private, must consider themselves as hired by Christ to work in his vineyard; for as no circumstances of life can hinder us from saving ourselves, so neither can they hinder us from promoting the salvation of others. Now though we have, according to our different stations, different parts to act; yet if we are careful of that part which is fallen to our share, we may make ourselves equally objects of God's favour.

Thou, it may be, art not a prophet. God has not honoured thee with this post in his service, yet needest thou not fall short of this happiness; for our Saviour hath said, That he that receiveth a prophet in the name of a prophet, shall receive a prophet's reward. Now this shows us, that though all men have not the same part to act in the common salvation, yet that none will be losers by that state they are in, if they be but true to the particular duties of it. If they do all the good they can in their particular state, they will be looked upon with such acceptance, as the poor widow that gave all that she had. Hence we may learn the greatness of their folly, who neglecting the exact performance

of such duties as fall within their power, are pleasing themselves with the great things they would do, were they but in another state.

Clemens has his head full of imaginary piety. He is often proposing to himself what he would do if he had a great estate; he would outdo all charitable men that are gone before him: he would retire from the world; he would have no equipage; he would allow himself only necessaries, that widows and orphans, the sick and distressed might find relief out of his estate. He tells you, that all other ways of spending an estate is folly and madness.

Now Clemens has at present a moderate estate, which he spends upon himself in the same vanities and indulgences, as other people do: he might live upon one third of his fortune, and make the rest the support of the poor; but he does nothing of all this that is in his power, but pleases himself with what he would do, if his power was greater. Come to thy senses, Clemens; do not talk what thou wouldst do if thou wast an angel, but consider what thou canst do as thou art a man. Make the best use of thy present state, do now as thou thinkest thou wouldst do with a great estate, be sparing, deny thyself, abstain from all vanities, that the poor may be better maintained, and then thou art as charitable as thou canst be in any estate. Remember the poor widow's mite.

Fervidus is a regular man, and exact in the duties of religion; but then the greatness of his zeal to be doing things that he cannot, makes him overlook those little ways of doing good, which are every day in his power. Fervidus is only sorry that he is not in holy orders, and that his life is not spent in a business the most desirable of all things in the world. He is often thinking what reformation he would make in the world, if he was a priest or a bishop; he would have devoted himself wholly to God and religion, and have had no other care, but how to

save souls. But do not believe yourself, Fervidus; for if you desired in earnest to be a clergyman, that you might devote yourself entirely to the salvation of others, why then are you not doing all that you can in the state that you are now in? Would you take extraordinary care of a parish or a diocese, why then are you not as extraordinary in the care of your family? If you think the care of other people's salvation to be the appiest business in the world, why do you neglect the care of those who are fallen into your hands? Why do you show no concern for the souls of your servants? If they do their bu siness for which you hired them, you never trouble your head about their Christianity. Nay, Fervidus, you are so far from labouring to make those that are about you truly devout and holy, that you almost put it out of their power to be so. You hire a coachman to carry you to church, and to sit in the street with your horses, whilst you are attending upon divine service. You never ask him how he supplies the loss of divine service, or what means he takes to preserve himself in a state of piety. You imagine, that if you was a clergyman, you would be ready to lay down your life for your flock; yet you cannot lay aside a little state to promote the salvation of your servants. It is not desired of you, Fervidus, to die a martyr for your brethren; you are only required to go to church on foot, to spare some state and attendance, to bear sometimes with a little rain and dirt, rather than keep those souls, which are as dear to God and Christ as yours is, from their full share in the common worship of Christians. Do but deny yourself such small matters as these, let us but see that you can take the least trouble to make all your servants and dependants true servants of God, and then you shall be allowed to imagine what good you would have done, had you been devoted to the altar.

Eugenia is a good young woman, full of pious

dispositions; she is intending, if ever she has a family, to be the best mistress of it that ever was; her house shall be a school of religion, and her children and servants shall be brought up in the strictest practice of piety; she will spend her time, and live in a very different manner from the rest of the world. It may be so, Eugenia; the piety of your mind makes me think that you intend all this with sincerity. But you are not yet at the head of a family, and perhaps never may be. But, Eugenia, you have now one naid, and you do not know what religion she is of; she dresses you for the church, you ask her for what you want, and then leave her to have as little Christianity as she pleases. You turn her away, you hire another, she comes, and goes no more instructed or edified in religion by living with you, than if she had lived with any body else. And all this comes to pass, because your mind is taken up with greater things, and you reserve yourself to make a whole family religious, if ever you come to be head of it. You need not stay, Eugenia, to be so extraordinary a person, the opportunity is now in your hands, you may now spend your time, and live in as different a manner from the rest of the world, as ever you can in any other state. Your maid is your family at present, she is under your care, be now that religious governess that you intend to be, teach her the catechism, hear her read, exhort her to pray, take her with you to church, persuade her to love the divine service as you love it, edify her with your conversation, fill her with your own notions of piety, and spare no pains to make her as holy and devout as yourself. When you do thus much good in your present state, then are you that extraordinary person that you intend to be; and till you thus live up to your present state, there is but little hopes that the altering of your state will alter your way of life.

I might easily produce more instances of this

kind, where people are vainly pleasing themselves with an imaginary perfection to be arrived at some time or other, when they are in different circumstances, and neglecting that real good which is proper to their state, and always in their power. But these are, I hope, sufficient to show my reader how to examine his own life, and find out himself, if I have not done it for him.

There is no falseness of our hearts, that leads us into greater errors, than imagining that we shall some time or other be better than we are, or need be now; for perfection has no dependance upon external circumstances, it wants no times or opportunities; but is then in its highest state, when we are making the best use of that condition in which we are placed. The poor widow did not stay till she was rich, before she contributed to the treasury; she readily brought her mite, and little as it was, it got her the reward and commendation of great charity. We must therefore all of us imitate the the wisdom of the poor widow, and exercise every virtue in the same manner that she exercised her charity. We must stay for no time or opportunities, wait for no change of life, or fancied abilities, but remember that every time is a time for piety and perfection. Every thing but piety has its hinderances; but piety, the more it is hindered, the higher it is raised. Let us therefore not vainly say that if we had lived in our Saviour's days, we would have followed him, or that if we could work miracles, we would devote ourselves to his glory. For to follow Christ as far as we can in our present state, and to do all that we are able for his glory, is as acceptable to him, as if we were working miracles in his name.

The greatness that we are to aim at, is not the greatness of our Saviour's particular actions; but it is the greatness of his Spirit and temper, that we are to act by in all parts of our life. Now every

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