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the wicked, and endeavour to obey that monitor within, which is a secret reprover of every evil work, we shall witness that Power to be near, which can sustain in all difficulties, and experience those reviving sensations from the growth of a spiritual life, which the mere speculatist can neither comprehend nor feel.

16th, 10th Mo.-When I have considered the very great fondness for retirement and solitude which has prevailed with some of the most religious people, and the little relish they had for any company, I have been tempted to think, that if it were embraced on right principles, they must enjoy a state advanced to a near communion with God. For, in the common course of things, we not only stand in need of the assistance of each other, but likewise feel a want of unbending our minds, occasionally, in the social conversation of our friends.

For myself, I much love a portion of retirement; and can with pleasure spend three or four hours in each day, in reading, writing, or meditating alone. But a kind of stupefaction often succeeds a long solitude, when the mind not only becomes unfitted for meditation, but every employment is irk

some. In such a state, I believe a little conversation is exceedingly profitable; it gives fresh vigour to the mind, and again fits it for action. Besides, this friendly inter

course and exchange of ideas is a principal means of improving our understandings; and though, in general, practised more as an innocent recreation and amusement, than for any other purpose, yet is often not without its use, even in the most important interests.

The truly religious man who wishes little converse but with himself and his Maker, may be drawn to solitude, partly from his natural disposition, or, it may be, from such a state of inward purity, as can raise his mind, almost wholly, to delight itself in God. Though we justly call this the highest state of happiness, yet the chusing, contrary to our inclinations, a very solitary life, might be far from a means of bringing us to the enjoyment of it; and, on the contrary, only fill us with a gloomy discontent, and enfeeble our powers, which were probably designed for a station of more active virtue, and a greater portion of the necessary business of life. This station, a social disposition will contribute to make us fill up with greater cheerfulness; and we should endeavour always to think our allotted place the best for

us, unless particular motives induce us to a change.

It is not adopting one or the other mode of life that constitutes a religious man; and though it is necessary that our natural inclinations should be governed, yet acting in direct opposition to them, often subjects us to more temptation; since the heart and affections must be subdued under a right spirit, as well as our outward conduct regulated.

By laying too great a restraint upon ourselves in innocent indulgences, we may contract a sourness of temper before we are aware, and a severity of disposition which might lead to want of charity, and censoriousness. I would by no means plead for a liberty not founded in truth, or for the least indulgence in those things which we feel in our own minds a secret witness against; but, because we see this or that particular path trodden by those who are far advanced in piety, let us not immediately conclude, that to arrive at the same holy state, we must follow them in every external step; since inward holiness, or devotion of the heart to God, consists not in this or that outward circumstance of life, but in having a will wholly given up to him, and being resigned to fol

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low wherever his secret manifestation may lead, even though it should be in a path wholly untrodden before. I believe Infinite Wisdom sometimes sees meet to draw to great particularity, in the mode and conduct of life, individuals who are devoted to his service; sometimes to prove their obedience, or at others, more strongly to testify against the excessive luxuries and corruptions that are in the world, and which reason must acknowledge to be contrary to the spirit of God, and the general good of mankind.

To attend closely to these secret instructions is the duty of each individual; and, without seeking after particularities, carefully to endeavour to avoid that which is evil, and pursue that which is good.

21st, 10th Mo.-The reproofs of affectionate friends are seldom levelled against trifles; they wish to save us from all unne- cessary pain, and will hardly prevail with themselves to run the risk of giving us the least disgust about those things which seem not essentially important to our real happiness. If we search closely into ourselves, we shall, many of us, find that we have a greater repugnance to being told of those defects that hardly amount to faults, than of

failings of more consequence: self-love seems to rise more powerfully, and we are apt to attribute it to something else than good-will, when such things are mentioned. We know other actions to be of much more moment, and from making them the principal object of our attention, are ready to conclude that a degree of jealousy operates on the minds. of those who make lesser matters the object of censure. But this is far from using the means necessary to be pursued for our benefit. Very trifling circumstances not only prepossess people in our favour, but frequently give them a better or a worse opinion of the cause in which we are engaged. This being the case, we should endeavour to think nothing beneath our notice, and to arrive at such an habitual circumspection, as may enable us to perform every action well, carefully guarding not only against essential errors, but against every thing that may occasion prejudice or unnecessary disgust. The observation of these lesser failings is likewise a means of preserving us in more humility, and keeping down that proud spirit, which is so apt to exalt itself, and draw from the watch-tower.

Though we have sufficient reason to be humble, from the consideration of our in

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