free from the entanglements of vows and other mixtures, were not preserved; so that the protestant churches had neither places of education, nor retreat for men of mortified tempers*." The same author elsewhere informs us, that good Bishop Latimer earnestly pressed Cromwell, upon the suppression of the convents by Henry VIII. that two or three might be reserved in every county, for the purpose of preaching, study, and prayer. Thus might the holds of superstition, indolence, and vice, have been made sanctuaries of true piety, and refuges of afflicted virtue; and a kind of ports and harbours where those who had

* See Burnett's History of his own Times, under the year 1661.

+ See Burnett's Abridgment of his History of the Reformation, p. 194, where he adds, " But an universal suppression was resolved upon; and therefore neither could the intercessions of the gentry of Oxfordshire, nor of the visitors, preserve the nunnery at Godstow, though they found great strictness of life in it, and it was the common place of the education of young women of quality in that county."

been battered by the storms of life might

put in and refit.

And what harm this

But

would have been, even to a protestant country, it is not easy to discover. especially might they have been converted to the advantage of the tender sex, who, for want of such retreats, are many of them turned adrift into the wide world, without a guide, and without asylum; and it is to be lamented, that, while the papists are industriously planting nunneries, and other societies of religious, in this country, some good protestants are not so far excited to imitate their example, as to form establishments for the education and protection of young women of serious disposition, or who are otherwise unprovided, where they might enjoy at least a temporary refuge, be instructed in the principles of true religion, and in all such useful and domestic arts, as might prepare and qualify those who were inclined to return into the world, for a pious and laudable discharge of the duties of common life. Thus might the comfort and welfare of many

helpless individuals be promoted, to the great benefit of society at large; and the interests of popery, by improving upon its own methods, be considerably counteracted*.

Indeed a few establishments of this nature are not wanting in the protestant church. In one branch of it there are appropriate houses, where the the widows, the single sisters, and single brethren, are admitted under certain regulations, but without being tied by any irrevocable Vows or engagements. And such is the face of content which appears in these little societies, whose time is divided between useful employment and the offices of religion, as might well recommend to other protestant denominations the adoption of similar institutions.

* A plan similar to that which is here proposed appears to have strongly impressed the mind of Bishop Burnett: "Something," says he, "like monasteries without vows would be a glorious design, and might be so set on foot, as to be the honour of a queen on the throne." See the Conclusion to the History of his own Times.

CONCLUSION.

In which it is considered, how far the Principles of the foregoing Discourse may be of Use to guide us in THE CHOICE OF LIFE.

Or the different situations at any time presented to our choice, we ought to fix upon that, which, after the maturest deliberation, shall appear to be most favourable to our moral and religious improvement; as by such an option we are most likely to be made happy ourselves, and useful to others.

The proper destiny of man is to be happy; and as true virtue and happiness, in the divine decree, are ultimately inseparable, our benign Creator has commanded us to secure the former in order to our attainment of the latter; he hath said, Obey my will, both as it is partly revealed to you in nature, and more fully

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