for the holy Scripture, when he tells you that he has no other book of piety besides them.

It is very well, Classicus, that you prefer the Bible to all other books of piety; he has no jugdment, that is not thus far of your opinion.

But if you will have no other book of piety besides the Bible, because it is the best, how comes it, Classicus, that you do not content yourself with one of the best books amongst the Greeks and Romans? How comes it that you are so greedy and eager after all of them? How comes it that you think the knowledge of one is a necessary help to the knowledge of the other? How comes it that you are so earnest, so laborious, so expensive of time and your money to restore broken periods and scraps of the ancients?

How comes it that you read so many commentators upon Cicero, Horace, and Homer, and not one upon the Gospel? How comes it that your love of Cicero, and Ovid, makes you love to read an author that writes like them; and yet your esteem for the Gospel gives you no desire, nay prevents your reading such books as breathe the very spirit of the Gospel?

How comes it that you tell your young scholar, he must not content himself with barely understanding his authors, but must be continually reading them all, as the only means of entering into their spirit, and forming his own judgment according to them?

Why then must the Bible lie alone in your study? Is not the spirit of the saints, the piety of the holy followers of Jesus Christ, as good and necessary a means of -entering into the spirit and taste of the Gospel, as the reading of the ancients is of entering into the spirit of antiquity?

Is the spirit of poetry only to be got by much reading of poets and orators? And is not the spirit of devotion to be got in the same way, by frequent reading the holy thoughts, and pious strains of devout men?

Is your young poet to search after every line that may give new wings to his fancy, or direct his imagination? And is it not as reasonable for him, who desires to improve in the divine life, that is, in the love of heayenly things, to search after every strain of devotion,

that may move, kindle, and inflame the holy ardour of his soul.

Do you advise your orator to translate the best orations, to commit much of them to memory, to be frequently exercising his talent in this manner, that habits of thinking and speaking justly may be formed in his mind? And is there not the same benefit and advantage to be made by books of devotion? Should not a man use them in the same way, that habits of devotion, and aspiring to God in holy thoughts, may be well formed in his soul?

Now the reason why Classicus does not think and judge thus reasonably of devotion, is owing to his never thinking of it in any other manner, than as the repeating a form of words. It never in his life entered into his head, to think of devotion as a state of the heart, as an improvable talent of the mind, as a temper that is to grow and increase like our reason and judgment, and to be formed in us by such a regular diligent use of proper means, as are necessary to form any other wise habit of mind.

And it is for want of this, that he has been content all his life with the bare letter of prayer, and eagerly bent upon entering into the spirit of heathen poets and

orators.

And it is much to be lamented, that numbers of scholars are more or less chargeable with this excessive folly; so negligent of improving their devotion, and so desirous of other poor accomplishments, as if they thought it a nobler talent, to be able to write an epigram in the turn of Martial, than to live, and think, and pray to God, in the spirit of St. Austin.

And yet to correct this temper, and fill a man with a quite contrary spirit, there seems to be no more required, than the bare belief of the truth of Christianity.

And if you was to ask Mundanus and Classicus, or any man of business or learning, whether piety is not the highest perfection of man, or devotion the greatest attainment in the world, they must both be forced to answer in the affirmative, or else give up the truth of the gospel.

For to set any accomplishment against devotion, or to

think any thing, or all things in the world, bears any proportion to its excellency, is the same absurdity in a Christian, as it would be in a philosopher to prefer a meal's meat, to the greatest improvement in knowledge.

For as philosophy professes purely the search and inquiry after knowledge, so Christianity supposes, intends, desires and aims at nothing else, but the raising fallen man to a divine life, to such habits of holiness, such degrees of devotion, as may fit him to enter amongst the holy inhabitants of the kingdom of heaven.

He that does not believe this of Christianity, may be reckoned an infidel; and he that believes thus much, has faith enough to give him a right judgment of the value of things, to support him in a sound mind, and enable him to conquer all the temptations which the world shall lay in his way.

To conclude this chapter. Devotion is nothing else but right apprehensions, and right affections towards God.

All practices therefore that heighten and improve our true apprehensions of God, all ways of life that tend to nourish, raise, and fix our affections upon him, are to be reckoned so many helps and means to fill us with devotion.

As prayer is the proper fuel of this holy flame, so we must use all our care and contrivance to give prayer its full power; as by alms, self-denial, frequent retirements, and holy readings, composing forms for ourselves, or using the best we can get, adding length of time, and observing hours of prayer; changing, improving, and suiting our devotions to the condition of our lives, and the state of our hearts.

Those who have most leisure, seem more especially called to a more eminent observance of these holy rules of a devout life. And they, who by the necessity of their state, and not through their own choice, have but little time to employ thus, must make the best use of that little they have.

For this is the certain way of making devotion produce a devout life.

CHAP. XV.

Of chanting or singing of psalms in our private devotions. Of the excellency and benefit of this kind of devotion. Of the great effects it hath upon our hearts. Of the means of performing it in the best manner.

YOU have seen in the foregoing chapter what means and methods you are to use, to raise and improve your devotion. How early you are to begin your prayers, and what is to be the subject of your first devotions in the morning.

There is one thing still remaining, that you must be required to observe, not only as fit and proper to be done, but as such as cannot be neglected, without great prejudice to your devotions. And that is, to begin all your prayers with a psalm.

This is so right, is so beneficial to devotion, has so much effect upon our hearts, that it may be insisted upon as a common rule for all persons.

I do not mean that you should read over a psalm, but that you should chant or sing one of those psalms, which we commonly call the reading psalms. For singing is as much the proper use of a psalm, as devout supplication is the proper use of a form of prayer. And a psalm only read, is very much like a prayer that is only looked

over.

Now the method of chanting a psalm, such as is used in the colleges, in the universities, and in some churches, is such as all persons are capable of. The change of the voice in thus chanting of a psalm is so small and natural, that every body is able to do it, and yet sufficient to raise and keep up the gladness of our hearts.

You are, therefore, to consider this chanting of a psalm, as a necessary beginning of your devotions, as something that is to awaken all that is good and holy within you, that is to call your spirits to their proper duty, to set you in your best posture towards heaven, and tune all the powers of your soul to worship and adoration.

For there is nothing that so clears a way for your prayers, nothing that so disperses dulness of heart, nothing that so purifies the soul from poor and little passions, nothing that so opens heaven, or carries your heart so near it, as these songs of praise.

They create a sense and delight in God, they awaken holy desires, they teach you how to ask, and they prevail with God to give. They kindle an holy flame, they turn your heart into an altar, your prayers into incense, and carry them as a sweet smelling savour to the throne of Grace.

The difference between singing and reading a psalm, will easily be understood, if you consider the difference between reading and singing a common song that you like. Whilst you only read it, you only like it, and that is all; but as soon as you sing it, then you enjoy it, you feel the delight of it, it has got hold of you, your passions keep pace with it, and you feel the same spirit within you, that there seems to be in the words.

If you were to tell a person who has such a song, that he need not sing it, that it was sufficient to peruse it, he would wonder what you mean; and would think you as absurd, as if you were to tell him, that he should only look at his food, to see whether it was good, but need not eat it; for a song of praise not sung, is very like any other good thing not made use of.

You will perhaps say, that singing is a particular talent, that belongs only to particular people, and that you have neither voice nor ear to make any music.

If you had said that singing is a general talent, and that people differ in that as they do in all other things, you had said something much truer.

For how vastly do people differ in the talent of thinking, which is not only common to all men, but seems to be the very essence of human nature! How readily do some people reason upon every thing: and how hardly do others reason upon any thing! How clearly do some people discourse upon the most abstruse matters, and how confusedly do others talk upon the plainest subjects!

Yet no one desires to be excused from thought, or reason, or discourse, because he has not these talents as