the grim Figure of Death, that fullen Executioner, whom no Gift, no Prayers can mollify. Yet I cannot yield it wholly impertinent; for as it's final ftroke cures all the infirmities of the Body, fo the forefight and contemplation of it, is as much a Catholicon for all the maladies of the Mind; especially that of infolence and difdain. For fure they cannot much pride themfelves in any Exaltation, that remember they muft finally fall into the duft: nor arrogantly defpife others, who confider that themselves shall one day be infulted over by Worms and Infects. Such mental defcents into the Vault or Charnel-house, are the best disciplines for the demeanour in other places, according to the Admonition of the Wife Man, Remember thy end, and thou shalt never do amiss. I. SECT. V. ASTLY, To Compleat tar which fanctifies the Gift; no good (how fplendid foever in the fight of Man) being acceptable to God, 'till it be thus confecrated, and has this feal of the Sanctuary upon it. This is a Vertue truly Divine, as well in it's original as it's end; for as it comes from Heaven, (is an afflation of the bleffed Spirit) fo it tends thither alfo, and thither raises it's Votaries. This is it which fublimates and fpiritualizes Humanity, defecates and refines it from all the dregs of Mortality, and fo wings our earthly lumpish lumpish Nature, that we can foar aloft to the Region of Spirits, and by it's Raptures, make fome Effay of that state of Separation, even while we are link'd to the Body. This is it which combines us fo with God, that we have the fame intereft, the fame choices; nay, it do's in a fort Communicate and Enterchange proprieties with Him; the All-powerful God feems impotent and unable to refift it's influence, whilft it invefts us feeble Wretches in a kind of Omnipotency, by engaging Him for us who can do all things. 2. Now this Piety may be confider'd either in a larger, or more limited fenfe: in the former 'tis as wide as the whole fcheme of Duty, not confin'd to any one Act, but extended to all the Commands of God. For, as the ani mal Spirit diffufes it's felf into all the moft diftant members of the Body: fo this more vital Principle has as univerfal an influence on the Mind; ftamps that with fuch an admiration and reverence of God, fuch a love and complacency in him, that every act is (at leaft habi tually) defign'd to obey and glorifie him. 3. In the more limited fenfe, Piety is taken for our more immediate entercourse with God, in things purely Divine, as Adorations, Prayers, Afpirations, and all pantings and breathings of the Soul after Him; and in this notion 'tis more particularly call'd Devotion. And this is comprehended in the other, as a part in the whole; nay indeed, as an effect in it's cause; caufe; for where Piety has not firft form'd and modell'd the Soul, there can be no true Devotion. External forms of it there may be, but these are but Ceremony and Pageantry; the most fubmiffive Proftrations are there but like that of Dagon before the Ark, the fall of a lifeless Trunk, the most elevated Eyes but a kind of convulfive motion; and the most rigid Mortifications but like the Cuttings and Launcings of Baal's Priefts. Of this the very Heathen had fome notion, and therefore in their Worships, had many preparatory Ceremonies of Luftration and Purifying, as being confcious of the incongruity, that unholy Perfons fhould be admitted to Sacred things. And accordingly Socrates has Excellently (I had almoft faid Evangelically) defin'd, the best way of worshipping God, to be the doing what he commands. Indeed, without this, our Devotion is meer ftratagem and defign; we invoke God as we use to cajole Men, only to ferve a prefent turn; and of fuch difingenous Addreffes, 'tis eafy to read the event, or if we cannot, Solomon will inftruct us, Prov. 15. 8. The prayers of the wicked are an abomination to the Lord. 4. To treat of the feveral branches of Piety in the first notion, is not agreeable to the intended brevity of this Treatife; nor neceffary, because there are fo many diftinct Tracts extant on that Subject; yet I fhall, the more clofely to adapt it to my Female Readers, obferve the propriety of it to Women, not only as as it is their greatest Ornament and Advantage; but especially as they have fomewhat more of pre-difpofition towards it in their native Temper. God's Laws which are the rule of Piety have this common with Mens, that they are inforc'd upon us by the proposals both of punishments and rewards, by that means engageing two of our moft fenfible paffions, Fear and Love; and the female Sex being eminent for the pungency of both these, they are confequently the better prepar'd for the impreffions of Religion. 5. THIS is fo much acknowledg'd, that our Masculine Atheists make an ill use of it, and are willing to think that Religion ows it's force only to the impotence of the fubject, on which it works; that 'tis only an impofition upon the eafy credulity of Women, and are content to allow them the inclosure of it; wherein, tho' they fufficiently fhew their contempt of Piety, yet they unawares give a greater honour to that Sex than they intend, whilft they confefs it more capable of an affimilation to the fupreme Goodnefs, and of the renewal of God's Image (for to that all Piety is defign'd) than their own. And therefore Women have fo little reafon to be afham'd, that they ought to glory in the conceffion, and gratefully to celebrate the goodness of God to them, who, as he brings light out of darkness, fo converts their natural infirmities into a means of Spiritual strength; makes the impotencies and de fects |