CHAP. V.THE necessity of divine grace, obligeth all Christians to a constant purity and holiness of conversation; wherein is shewn the great danger and impiety of reading vain and impertinent books.I.I have shewn that thenecessity of divine graceis a mighty argument for an universal exactnessof life and conversation. I come now to speak farther to that remarkable branch of it:Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers; and grieve not the Holy Spirit ofGod,whereby ye are sealed to the day of redemption. Now if we are to let no corrupt communication proceed out of our mouth, that we may not grievethe holy Spirit ofGod; it follows that we are to deny ourselves the entertainment ofcorrupt, impertinent, and unedifying books. For if vain and idle words are not to proceed out of our mouths, we must be under the same necessity of not letting them come into our hearts.II.If we would know what books are to be avoided as corrupt and grieving the Holy Spirit, we must look back to the rule of our communication; for as that communication is there said to becorruptthat does notedify and minister graceto the hearers; so must we look upon all those books as corrupt, which do notedifyandminister graceto the readers. Now this book-entertainment is as certainly forbidden by the apostle, as cheating is forbidden by theeighthcommandment: for if I am not to say foolish and impertinent things myself, because such a communicationgrievesthe Holy Spirit of God; I am as certainly forbid the reading the corrupt and impertinent sayings of other people.The books which mostly corrupt our hearts, and fill us with a spirit of folly, are such as almost all the world allow themselves to read; I mean books ofwitandhumour, romances, plays, and other productions of thepoets. Thus agrave orthodoxold gentleman, if he hears that hisnieceis very good, and delights in reading, will fill her closet with volumes ofplaysandpoemsonseveral occasions, on purpose to encourage her to spend her time well. There is not perhaps a more surprising infatuation in the conduct of Christians, than this.III.There is a proper time for every thing that is lawful to be done: now, can you tell when it is proper for a Christian to meditate upon these books?There is a time when our hearts are more than ordinarily raised towards God; when we feel the joys and comforts of religion, and enjoy a peace that passes all understanding. Now I suppose reason will not allot this time for the diversion of such books.There is a time, when either thro’ the neglect of duty, remorse of mind, worldly vexations, bodily tempers, or the absence of God’s Spirit, we sink into dejection and dulness, grow burthensome to ourselves, and can hardly think of any thing with satisfaction. Now if reason is to judge, this is of all times the most improper for such entertainment. For if there is any timemore proper than another to think upon God, ’tis when we arein heaviness.When we aresickit is time to fly to thephysician; when we areweary, it is a proper time torest: now there is the same fitness in having recourse to God and religion, when we are under any dejection of mind. For it is not more the sole property of light to dispel darkness, than it is the sole property of religion to relieve all uneasiness.Is any one afflicted, says the apostle,let him pray. Now this we are to look upon, not only as a wise advice of something that is very good to be done; but as a strict command that leaves no choice of doing any thing in the stead of it.It is as absolute a command as if he had said,Hath any one sinned, let him repent. For an application to God is as much the one thing to be done in the hour of trouble, as repentance is the one thing to be done in time of sin.IV.You seem to make times of dulness the occasion of reading those books, by saying that you only read them todivertyour spirits. But that which you take to be a reason for reading them, is a strong objection against it. For it is never so improper to read those books, as when you want to have your spirits raised, or your mind made easy to itself. For it is the highest abuse you can put upon yourself, to look for ease and quiet in any thing, but in right apprehensionsof God’s providence. And it is a sin against thewhole natureof religion, not to make it the whole measure and reason of all your peace and enjoyment in every occurrence of life.If you must amuse yourself with a volume ofplays, because you are laid up with abroken leg, or havelost a friend, you are as far from wisdom as a child that is to be made quiet witha rattle, and as far from religion as those who worshipidols; nay, to seek to such things for relief and refreshment, is like applying to the devilin distress. A man that drinksdramsevery time he is dull or uneasy, is awise, prudent, andsoberman, if compared to the Christian that in seasons of dejection has recourse towantonwit, andprophanerant: he destroys the purity of his mind much more effectually, than the other destroys the health of his body.Do you think that ingreat distresses, it is proper to seek comfort in God; but that inlittle troubles, any thing that can divert is as well? Nay, surely if God is our sufficient comfort in great distresses, he must be our best relief in those that are smaller. Unless it can be said, that the truths of religion are able to make us bear martyrdom with content, but not great enough to make us easy inlittletrials.V.Besides, to seek for relief in foolish books, is not only applying to a false remedy, but is also destroying the chief power of religion. For asreligion has no power over us but as it is our happiness; so far as we neglect, or refuse to make use of its comforts, so far we destroy its power over us. For it can no otherwise be the ordinary care of our lives, than by being our ordinary happiness and consolation in all the changes of life. A Christian therefore is to make his Christianity his comfort, not only in times ofgreat trialand sufferings, but in all thelesser vexationsof life, that by this means every little occasion of grief or disquiet may be an occasion of his being more affected with religion, and more sensible of its true comforts.VI.On the contrary, ifmenwill make themselves happy as children are made happy, not by considering the nature of things, but by achange of amusements, they must also expect to have the vexations of children, and be, like them, laughing and crying at they know not what, all the days of their life: for children are only easily vexed because they are easily pleased; and it is certain that they who can be pleased with things of no value must in the same degree be liable to be displeased at them. And as this is the true state of childhood: so whosoever is in this state, whatever hisagemay be, hisoffice, or hisdignityin life, is yet as truly in the state and folly of childhood, as he that is but four years old. Take an instance or two: a child whose heart is half broken at some misfortune, may perhaps be made easy with a picture of ahuntsmanand apack of hounds; but if you would comfort the father that grieves for his eldest son, thehoundsmust all bealive; they mustcry, andrun, and follow ahare; and this will make the father as easy as the picture did the child.A mother comforts her little girl with apack of cardsthat are finelypainted: by and by she wants to be comforted herself: some great calamity has happened to her. Now you must not think to comfort her withpainted cards, or building houses with them; her grief is too great, and she has been too long amotherto be pleased with such things. It is onlyserious ombrethat can dry her eyes, and remove sorrow from her heart.VII.I might easily multiply instances of this kind; but these are sufficient to shew us, that persons ofageandauthorityoften differ only from children, as one child may differ from another. This is the true reason why human life is so full of complaint; why it is such amixtureof ridiculous pleasures, and vain disquiets, namely, because we live in an entire ignorance of the nature of things, never considering why we are pleased with this, or displeased with that, nor any more appeal to religion to direct our judgments, than children appeal to reason to form their tempers. For if we will only play, or lull ourselves into repose, as children are rocked to sleep, it is not to be wondered at, if like them wecryas soon as we are awake: and the reasonwhy people,seeminglyreligious, are subject to the samedulnessandpeevishness, to the samevexationsand variety of griefs that other people are, is this, because they make no more use of their religion on those occasions, than other people: they don’t so much as intend to keep themselveseasy, thankfulandchearful, by making religion themeasureandstandardof all their thoughts and judgments, in all the common chances of life, any more than those do, who have no thoughts about religion.VIII.Suppose a person hadlamefeet, andbadeyes, and that he had anoil, that was an infallible cure for them both, when applied to both; if you saw him only using it for hiseyes, you would not wonder that it had not cured hisfeet; you would know that his anointing hiseyescould only cure hiseyes; and that there was no ground to expect that hisfeetshould be any better, till he anointed hisfeet: and all this for this plain reason, because things, however good in themselves, can have no farther effect than as they are applied. Now it is just thus in religion. If a man places it only inpublic worship, he attends public worship; it operates so far. But why must you wonder, that he is not of awise, virtuous, andreligioustemper, in all the actions of his ordinary life? Is not this wondering why theoilhas not cured a man’sfeet,when he has never applied it to them, but only to hiseyes?IX.*When the regular churchman as plainly makes religion themeasureof his ordinary life, as he makes it theruleof his going tochurch; when he as directly uses it to this purpose, as a man anoints his eyes, who would be cured by anointing them; then you will see him as different in hisordinary lifefrom other people, as different in his pleasures and griefs, in his cares and concerns, as he is different from them informsand regularity of worship. But till men do this; till they apply the principles of religion to all the actions ofordinary life; till they make it themeasureof all their daily tempers, their joys and fears; till they think there is as much piety in beingwiseandholyin their common tempers, as in beingdevoutat church; as much sin in being vainly pleased and foolishly vexed, as in neglecting the divine service; till they thus directly apply religion to common life, as a man applies a remedy to the part he would have cured; it is no more to be expected that it should make them religious in common life, than that anoilapplied to oureyesshould cure ourfeet.It is our ordinary life, which we think is thus left to ourselves, that makes religion so insignificant in the world: it lies by like aremedythat isunapplied; it has no effect because it is used onlyas aformal thingthat has its duties atset timesand occasions: whereas it should be used and considered as theruleandreasonof all our judgments and actions; as themeasureof all our cares and pleasures; as thelifeof our life, the spirit of our spirit, and the very form and essence of all our tempers. It is to be in us, like anew reasonand judgment of our minds; that is to reason and judge of every thing we do, and to preside over and govern all the motions of our hearts.Is any one merry, saith the apostle,let him sing psalms: Is any afflicted, let him pray. This is religion in the apostle’s account; it is not only an attendance at the public worship, but it is theruling habitof our minds; something that devotes us wholly to God, that allows of no mirth in our common life, but a mirth proper for the brethren of Christ, a mirth that can express itself in praise and thanksgiving, that allows of no other cure for grief or vexation than what is to be had from recourse to God. And indeed what can be more absurd, than for a Christian ever to act in any other consideration than as a Christian? He is senseless to a degree of madness when he indulges a thought, or a motion of his heart; when he either takes a pleasure, or relieves a grief; where he cannot say I do this as a Christian, as suitable to that state in which Christianity has placed me.X.*We reckon a man sufficientlymadthat fancies himself aking, and governing his subjects, at the same time that he is tied on a bed ofstraw: now aChristianrepeats every day,I believe the forgiveness of sin, the resurrection of the body, and the life everlasting; he thanks Godfor the redemption of Jesus Christ, for the means of grace, and for the hope of glory. Yet at the same time, in this state ofgreatness, he fancies himself in athousand wants and miseries: he cries and labours, and toils for a happiness, that has no existence but in hisown imagination; he fancies himself abeingthat is to be made happy with sauces and ragous, withpainted cloathsandshining diamonds, he is grieved and fretted like a child at the loss of afeather; and must be diverted, as they are, withshowsandplays, and imaginary scenes of rant and nonsense. Now is not such a onemad? Does he not know as little of hisstate, as the man in straw who fancies himself a king? But for a Christian, in times of dulness or vexation, to seek relief in foolish amusements, in the loose, wild discourses ofplays, when he shouldacquaint himself withGod,and be at peace, is a degree of madness that exceeds all others; it is acting as contrary to the nature of things, as if a man that had lost the use of hislimbs, should chuse to comfort his lameness withpainted shoes, when he might have the use of his feet restored. For the consolations of religion relieve uneasiness and trouble, as alameman is relieved when hislimbsare restored; they conquer grief, not by cheating and deluding the weakness of our minds, but as the resurrection conquers death, by restoring us to a new and glorious life.XI.From these reflections I hope it sufficiently appears, that the reading vain and impertinent books is no matter of indifferency; but that it is justly to be reckoned amongst ourgreatest corruptions; that it is as unlawful asmaliceandevil speaking; and is no more to be allowed in any part of our life.Reading, when it is an exercise of the mind, upon wise and pious subjects, is, next toprayer, the best improvement of our hearts; it enlightens our minds, collects our thoughts, calms and allays our passions, and begets in us wise and pious resolutions; it is a labour that does so much good to our minds, that it ought never to be employed amiss; it enters so far into our souls that it cannot have a little effect upon us. Reading and meditation is that to our souls, which food and nourishment is to our bodies; so that we cannot do ourselves either alittlegood, orlittleharm, by the books that we read.XII.But perhaps you think it is adull taskto read only religious and moral books: but when God is your happiness; when you are not afraid of the joys of eternity, you will think it a dulltask to read any other books. Don’t fancy therefore that your heart is right, tho’ you had rather read books upon other subjects; for it is there that you are to charge yourdullness: religion has no hold of you; the things of eternity are not the concerns of your mind; it isdullandtiresometo you to bewiseandpious; and that makes it a dull task to read only books that treat upon such subjects. When it is the care of your soul to be humble, holy, pious, and heavenly minded; when you know any thing of the guilt and misery of sin, or feel a real desire of salvation, you will find religious books to be the greatest feast and joy of your mind.XIII.You perhaps will say that you have so much spare time for reading, that you think you need not employ it at all in reading good books. It may be so; you may have also more time than you need devote to offices ofcharity; but will you thence conclude, that you may then do thingscontraryto charity, and indulge yourself inspightandmischief?*If you have every day more time than you can employ in reading, meditation and prayer; if this time hangs upon your hands, and cannot be turned to any advantage; let me desire you to go tosleeporpick straws; for it is much better to do this, than to have recourse to corrupt and impertinent books. Time lost insleep, or inpicking straws, is better lost than in such exercisesof the mind. Consider farther, thatidleandspare timecalls for the greatest care and watchfulness; so that to have recourse then to evil and impertinent books, is like inviting the devil because you are alone. If you could read ill books when you are in haste, or in a hurry of other matters, it would do you much less harm than to read them because your time hangs upon your hands. That very season which you take to be an excuse for suchreading, is the strongest argument against it, because evil thoughts and vain subjects have twice the effect, and make double impressions when they are admitted at times of leisure and idleness.XIV.Consider again to what a miserable state you are reduced, when you are forced to have recourse to foolish books to get rid of your time. Your fortune perhaps has removed you from the necessity of labouring for yourbread; you have been politely educated in softness; you have no trade or employment to take up your time; and so are left to be devoured by corrupt passions and pleasures. Whilst poor people are at hard labour; whilst your servants are drudging in the meanest offices of life; you, oppressed withidlenessandindulgence, are relieving yourself withfoolishandimpertinentbooks; feeding and delighting a disordered mind withromanticnonsense, and poetic follies. If this be the effect of riches and fortune, only to expose people to thepower of disordered passions, and give them time to corrupt their hearts with madness and folly, well might our Lord say,Woe unto you that are rich!*When you see apoor creaturedrudging in the meanest offices of life, and glad of the dirtiest work to get hisbread, you are apt to look upon him as amiserable wretch; it raises a mixture of pity and contempt in you; but remember, that every time you see such a person, you see a more reasonable creature than yourself, and one that is much morenobly employedthan you are. He is actingconformablyto the state of human life, and bearing a hard part with patience; he is doing a work which, mean as it is, will be looked upon as done unto the Lord; whilst you, idling insoftnessandpleasures, are unable to bear your time, unless it be stolen away from you by folly and impertinence. Fancy that you saw apatient Christian, old, broken and crooked, with carrying burthens all his life; fancy that you saw another Christian lolling instateandsoftness, and making every day a day ofvanityandfoolish reading; which of them do you think is most likely to die in the hands of goodangels, and be carried intoAbraham’s bosom?XV.*But, after all, what a vain imagination is it to think that you have any such thing asspare time? Is there any time for which you are not accountable to God? Is there any time whichGod has so left to your own disposal that you may sacrifice it to the indulgence of vain tempers, and the corruption of your heart? You can no more shew this than you can shew, that all your time is your own. To talk, therefore ofspare time, is to talk of something that never did nor ever will belong to any Christian. You may have aspare timefrom this or that labour, or necessity, you may abate or change anyparticular exercise, you may take this or that refreshment; you have all thesespare timesfrom particular actions, but you have nospare timethat releases you from the laws of Christianity, or that leaves you at liberty not to act by the principles of religion and piety.*You havespare timeto refresh yourself: but this is to be governed by the same wisdom, as the time that is spent in cares and labours. For your recreations and pleasures are only lawful as far as they are directed by the same wisdom with your cares and labours. If therefore the providence of God has placed you above the necessity of labouring for your livelihood, you must not think that you have so muchspare timeto spend, as you please, but that you are certainly called to someother labour. Great part of the world is doomed to toil and slavery; they have it not in their power to chuse any other way of life, and their labour is therefore an acceptable service to God, because it is such as their state requires. Happy are you therefore, if you knewyour happiness, who have it in your power to be always doing thebest things; who, free from labour and hardships, are at liberty to chuse thebest waysof life, to study all the arts ofself-improvement, to practise all the ways of doing good, and to spend your time in all the noblest instances of piety, humility, charity and devotion! Bless God then, not because you havespare time, for that you have none, but that you have time to employ in the best ways that you can find; that whilst others are oppressed with burdens, and worn out with slavery, you have time to think upon the greatest and best of things; to enlighten your mind, to correct the disorder of your heart, to study the laws of God, to contemplate the wonders of his providence, to convince yourself of the vanity of the world, and to delight your soul with the great and glorious things which God has prepared for those that love him. This is the happiness of being free from labour and want, not to havespare timeto squander away invanityandimpertinence, but to havespare timeto spend in the study of wisdom, in the exercise of devotion, in the practice of piety, in all the ways and means of doing good and exalting our souls to a state ofChristian perfection.XVI.*It is a doctrine of scripture, and highly agreeable to reason,That unto whomsoever much is given, of him shall much be required. Considertherefore that a life of leisure and freedom from want and hardships is as much as can well be given you in this world, as it is giving you an opportunity of living wholly to God, and making all the parts of your life useful to the best purposes. As sure therefore as it is a state, that has so many advantages that furnishes you with so many means of being eminent in piety, so sure it is, that it is a state from which God expects fruits that are worthy of it. Had it been your lot to labour in amine, or serve under some cruel master, you must have served as unto God; and in so doing you had finished the work which God had given you. But as you are free from all this, you must look upon yourself as God’sservant, as called to chuse that way of labouring and spending your time, which may most promote that which God desires to be promoted. God has given you liberty to chuse, but it is only that you may have the blessedness of chusing thebest waysof spending your time. Though therefore you are at liberty from servile and mean labour, yet you are under a necessity of labouring in all good works, and making all your time, and fortune, and abilities serviceable to the best ends of life. You have no more time that is your own, than he has that is to live by constant labour; the only difference betwixt you and him is this, that he is to be diligent in a poor, slavish labour, that oppresses the body, and dejects the mind; but you in aservice thatis perfect freedom, that renders your body afit templefor the Holy Ghost, and fills your soul with such light, and peace, and joy, as is not to be found in any other way of life.XVII.Do you think that apoor slavewould displease God by refusing to act in that painful drudgery that is fallen to his share? And do you think that God will not be more displeased with you, if you refuse to act yourfull partin the best of labours, or neglect that happy business of doing good, which your state of life has called you to?♦Is it expected thatpoor peopleshould make a right use of their condition, and turn all their labour into a service unto God? And do you think you are not obliged to make a proper improvement of your condition, and turn all yourrest, andease, andfreedomfrom labour, into service unto God? Tell me therefore no more that you indulge yourself in idle amusements, in vain, corrupt, and unedifying books, because you havespare time? For it is absolutely false to say that you have any such thing; it is saying, that because God has given youspare timefrom servile labour, time for all the instances of a holy and heavenly life; therefore you presume to throw it away in idleness and impertinence.♦‘It is’ replaced with ‘Is it’The End of the FourthVolume.
THE necessity of divine grace, obligeth all Christians to a constant purity and holiness of conversation; wherein is shewn the great danger and impiety of reading vain and impertinent books.
I.I have shewn that thenecessity of divine graceis a mighty argument for an universal exactnessof life and conversation. I come now to speak farther to that remarkable branch of it:Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers; and grieve not the Holy Spirit ofGod,whereby ye are sealed to the day of redemption. Now if we are to let no corrupt communication proceed out of our mouth, that we may not grievethe holy Spirit ofGod; it follows that we are to deny ourselves the entertainment ofcorrupt, impertinent, and unedifying books. For if vain and idle words are not to proceed out of our mouths, we must be under the same necessity of not letting them come into our hearts.
II.If we would know what books are to be avoided as corrupt and grieving the Holy Spirit, we must look back to the rule of our communication; for as that communication is there said to becorruptthat does notedify and minister graceto the hearers; so must we look upon all those books as corrupt, which do notedifyandminister graceto the readers. Now this book-entertainment is as certainly forbidden by the apostle, as cheating is forbidden by theeighthcommandment: for if I am not to say foolish and impertinent things myself, because such a communicationgrievesthe Holy Spirit of God; I am as certainly forbid the reading the corrupt and impertinent sayings of other people.
The books which mostly corrupt our hearts, and fill us with a spirit of folly, are such as almost all the world allow themselves to read; I mean books ofwitandhumour, romances, plays, and other productions of thepoets. Thus agrave orthodoxold gentleman, if he hears that hisnieceis very good, and delights in reading, will fill her closet with volumes ofplaysandpoemsonseveral occasions, on purpose to encourage her to spend her time well. There is not perhaps a more surprising infatuation in the conduct of Christians, than this.
III.There is a proper time for every thing that is lawful to be done: now, can you tell when it is proper for a Christian to meditate upon these books?
There is a time when our hearts are more than ordinarily raised towards God; when we feel the joys and comforts of religion, and enjoy a peace that passes all understanding. Now I suppose reason will not allot this time for the diversion of such books.
There is a time, when either thro’ the neglect of duty, remorse of mind, worldly vexations, bodily tempers, or the absence of God’s Spirit, we sink into dejection and dulness, grow burthensome to ourselves, and can hardly think of any thing with satisfaction. Now if reason is to judge, this is of all times the most improper for such entertainment. For if there is any timemore proper than another to think upon God, ’tis when we arein heaviness.
When we aresickit is time to fly to thephysician; when we areweary, it is a proper time torest: now there is the same fitness in having recourse to God and religion, when we are under any dejection of mind. For it is not more the sole property of light to dispel darkness, than it is the sole property of religion to relieve all uneasiness.Is any one afflicted, says the apostle,let him pray. Now this we are to look upon, not only as a wise advice of something that is very good to be done; but as a strict command that leaves no choice of doing any thing in the stead of it.
It is as absolute a command as if he had said,Hath any one sinned, let him repent. For an application to God is as much the one thing to be done in the hour of trouble, as repentance is the one thing to be done in time of sin.
IV.You seem to make times of dulness the occasion of reading those books, by saying that you only read them todivertyour spirits. But that which you take to be a reason for reading them, is a strong objection against it. For it is never so improper to read those books, as when you want to have your spirits raised, or your mind made easy to itself. For it is the highest abuse you can put upon yourself, to look for ease and quiet in any thing, but in right apprehensionsof God’s providence. And it is a sin against thewhole natureof religion, not to make it the whole measure and reason of all your peace and enjoyment in every occurrence of life.
If you must amuse yourself with a volume ofplays, because you are laid up with abroken leg, or havelost a friend, you are as far from wisdom as a child that is to be made quiet witha rattle, and as far from religion as those who worshipidols; nay, to seek to such things for relief and refreshment, is like applying to the devilin distress. A man that drinksdramsevery time he is dull or uneasy, is awise, prudent, andsoberman, if compared to the Christian that in seasons of dejection has recourse towantonwit, andprophanerant: he destroys the purity of his mind much more effectually, than the other destroys the health of his body.
Do you think that ingreat distresses, it is proper to seek comfort in God; but that inlittle troubles, any thing that can divert is as well? Nay, surely if God is our sufficient comfort in great distresses, he must be our best relief in those that are smaller. Unless it can be said, that the truths of religion are able to make us bear martyrdom with content, but not great enough to make us easy inlittletrials.
V.Besides, to seek for relief in foolish books, is not only applying to a false remedy, but is also destroying the chief power of religion. For asreligion has no power over us but as it is our happiness; so far as we neglect, or refuse to make use of its comforts, so far we destroy its power over us. For it can no otherwise be the ordinary care of our lives, than by being our ordinary happiness and consolation in all the changes of life. A Christian therefore is to make his Christianity his comfort, not only in times ofgreat trialand sufferings, but in all thelesser vexationsof life, that by this means every little occasion of grief or disquiet may be an occasion of his being more affected with religion, and more sensible of its true comforts.
VI.On the contrary, ifmenwill make themselves happy as children are made happy, not by considering the nature of things, but by achange of amusements, they must also expect to have the vexations of children, and be, like them, laughing and crying at they know not what, all the days of their life: for children are only easily vexed because they are easily pleased; and it is certain that they who can be pleased with things of no value must in the same degree be liable to be displeased at them. And as this is the true state of childhood: so whosoever is in this state, whatever hisagemay be, hisoffice, or hisdignityin life, is yet as truly in the state and folly of childhood, as he that is but four years old. Take an instance or two: a child whose heart is half broken at some misfortune, may perhaps be made easy with a picture of ahuntsmanand apack of hounds; but if you would comfort the father that grieves for his eldest son, thehoundsmust all bealive; they mustcry, andrun, and follow ahare; and this will make the father as easy as the picture did the child.
A mother comforts her little girl with apack of cardsthat are finelypainted: by and by she wants to be comforted herself: some great calamity has happened to her. Now you must not think to comfort her withpainted cards, or building houses with them; her grief is too great, and she has been too long amotherto be pleased with such things. It is onlyserious ombrethat can dry her eyes, and remove sorrow from her heart.
VII.I might easily multiply instances of this kind; but these are sufficient to shew us, that persons ofageandauthorityoften differ only from children, as one child may differ from another. This is the true reason why human life is so full of complaint; why it is such amixtureof ridiculous pleasures, and vain disquiets, namely, because we live in an entire ignorance of the nature of things, never considering why we are pleased with this, or displeased with that, nor any more appeal to religion to direct our judgments, than children appeal to reason to form their tempers. For if we will only play, or lull ourselves into repose, as children are rocked to sleep, it is not to be wondered at, if like them wecryas soon as we are awake: and the reasonwhy people,seeminglyreligious, are subject to the samedulnessandpeevishness, to the samevexationsand variety of griefs that other people are, is this, because they make no more use of their religion on those occasions, than other people: they don’t so much as intend to keep themselveseasy, thankfulandchearful, by making religion themeasureandstandardof all their thoughts and judgments, in all the common chances of life, any more than those do, who have no thoughts about religion.
VIII.Suppose a person hadlamefeet, andbadeyes, and that he had anoil, that was an infallible cure for them both, when applied to both; if you saw him only using it for hiseyes, you would not wonder that it had not cured hisfeet; you would know that his anointing hiseyescould only cure hiseyes; and that there was no ground to expect that hisfeetshould be any better, till he anointed hisfeet: and all this for this plain reason, because things, however good in themselves, can have no farther effect than as they are applied. Now it is just thus in religion. If a man places it only inpublic worship, he attends public worship; it operates so far. But why must you wonder, that he is not of awise, virtuous, andreligioustemper, in all the actions of his ordinary life? Is not this wondering why theoilhas not cured a man’sfeet,when he has never applied it to them, but only to hiseyes?
IX.*When the regular churchman as plainly makes religion themeasureof his ordinary life, as he makes it theruleof his going tochurch; when he as directly uses it to this purpose, as a man anoints his eyes, who would be cured by anointing them; then you will see him as different in hisordinary lifefrom other people, as different in his pleasures and griefs, in his cares and concerns, as he is different from them informsand regularity of worship. But till men do this; till they apply the principles of religion to all the actions ofordinary life; till they make it themeasureof all their daily tempers, their joys and fears; till they think there is as much piety in beingwiseandholyin their common tempers, as in beingdevoutat church; as much sin in being vainly pleased and foolishly vexed, as in neglecting the divine service; till they thus directly apply religion to common life, as a man applies a remedy to the part he would have cured; it is no more to be expected that it should make them religious in common life, than that anoilapplied to oureyesshould cure ourfeet.
It is our ordinary life, which we think is thus left to ourselves, that makes religion so insignificant in the world: it lies by like aremedythat isunapplied; it has no effect because it is used onlyas aformal thingthat has its duties atset timesand occasions: whereas it should be used and considered as theruleandreasonof all our judgments and actions; as themeasureof all our cares and pleasures; as thelifeof our life, the spirit of our spirit, and the very form and essence of all our tempers. It is to be in us, like anew reasonand judgment of our minds; that is to reason and judge of every thing we do, and to preside over and govern all the motions of our hearts.Is any one merry, saith the apostle,let him sing psalms: Is any afflicted, let him pray. This is religion in the apostle’s account; it is not only an attendance at the public worship, but it is theruling habitof our minds; something that devotes us wholly to God, that allows of no mirth in our common life, but a mirth proper for the brethren of Christ, a mirth that can express itself in praise and thanksgiving, that allows of no other cure for grief or vexation than what is to be had from recourse to God. And indeed what can be more absurd, than for a Christian ever to act in any other consideration than as a Christian? He is senseless to a degree of madness when he indulges a thought, or a motion of his heart; when he either takes a pleasure, or relieves a grief; where he cannot say I do this as a Christian, as suitable to that state in which Christianity has placed me.
X.*We reckon a man sufficientlymadthat fancies himself aking, and governing his subjects, at the same time that he is tied on a bed ofstraw: now aChristianrepeats every day,I believe the forgiveness of sin, the resurrection of the body, and the life everlasting; he thanks Godfor the redemption of Jesus Christ, for the means of grace, and for the hope of glory. Yet at the same time, in this state ofgreatness, he fancies himself in athousand wants and miseries: he cries and labours, and toils for a happiness, that has no existence but in hisown imagination; he fancies himself abeingthat is to be made happy with sauces and ragous, withpainted cloathsandshining diamonds, he is grieved and fretted like a child at the loss of afeather; and must be diverted, as they are, withshowsandplays, and imaginary scenes of rant and nonsense. Now is not such a onemad? Does he not know as little of hisstate, as the man in straw who fancies himself a king? But for a Christian, in times of dulness or vexation, to seek relief in foolish amusements, in the loose, wild discourses ofplays, when he shouldacquaint himself withGod,and be at peace, is a degree of madness that exceeds all others; it is acting as contrary to the nature of things, as if a man that had lost the use of hislimbs, should chuse to comfort his lameness withpainted shoes, when he might have the use of his feet restored. For the consolations of religion relieve uneasiness and trouble, as alameman is relieved when hislimbsare restored; they conquer grief, not by cheating and deluding the weakness of our minds, but as the resurrection conquers death, by restoring us to a new and glorious life.
XI.From these reflections I hope it sufficiently appears, that the reading vain and impertinent books is no matter of indifferency; but that it is justly to be reckoned amongst ourgreatest corruptions; that it is as unlawful asmaliceandevil speaking; and is no more to be allowed in any part of our life.
Reading, when it is an exercise of the mind, upon wise and pious subjects, is, next toprayer, the best improvement of our hearts; it enlightens our minds, collects our thoughts, calms and allays our passions, and begets in us wise and pious resolutions; it is a labour that does so much good to our minds, that it ought never to be employed amiss; it enters so far into our souls that it cannot have a little effect upon us. Reading and meditation is that to our souls, which food and nourishment is to our bodies; so that we cannot do ourselves either alittlegood, orlittleharm, by the books that we read.
XII.But perhaps you think it is adull taskto read only religious and moral books: but when God is your happiness; when you are not afraid of the joys of eternity, you will think it a dulltask to read any other books. Don’t fancy therefore that your heart is right, tho’ you had rather read books upon other subjects; for it is there that you are to charge yourdullness: religion has no hold of you; the things of eternity are not the concerns of your mind; it isdullandtiresometo you to bewiseandpious; and that makes it a dull task to read only books that treat upon such subjects. When it is the care of your soul to be humble, holy, pious, and heavenly minded; when you know any thing of the guilt and misery of sin, or feel a real desire of salvation, you will find religious books to be the greatest feast and joy of your mind.
XIII.You perhaps will say that you have so much spare time for reading, that you think you need not employ it at all in reading good books. It may be so; you may have also more time than you need devote to offices ofcharity; but will you thence conclude, that you may then do thingscontraryto charity, and indulge yourself inspightandmischief?
*If you have every day more time than you can employ in reading, meditation and prayer; if this time hangs upon your hands, and cannot be turned to any advantage; let me desire you to go tosleeporpick straws; for it is much better to do this, than to have recourse to corrupt and impertinent books. Time lost insleep, or inpicking straws, is better lost than in such exercisesof the mind. Consider farther, thatidleandspare timecalls for the greatest care and watchfulness; so that to have recourse then to evil and impertinent books, is like inviting the devil because you are alone. If you could read ill books when you are in haste, or in a hurry of other matters, it would do you much less harm than to read them because your time hangs upon your hands. That very season which you take to be an excuse for suchreading, is the strongest argument against it, because evil thoughts and vain subjects have twice the effect, and make double impressions when they are admitted at times of leisure and idleness.
XIV.Consider again to what a miserable state you are reduced, when you are forced to have recourse to foolish books to get rid of your time. Your fortune perhaps has removed you from the necessity of labouring for yourbread; you have been politely educated in softness; you have no trade or employment to take up your time; and so are left to be devoured by corrupt passions and pleasures. Whilst poor people are at hard labour; whilst your servants are drudging in the meanest offices of life; you, oppressed withidlenessandindulgence, are relieving yourself withfoolishandimpertinentbooks; feeding and delighting a disordered mind withromanticnonsense, and poetic follies. If this be the effect of riches and fortune, only to expose people to thepower of disordered passions, and give them time to corrupt their hearts with madness and folly, well might our Lord say,Woe unto you that are rich!
*When you see apoor creaturedrudging in the meanest offices of life, and glad of the dirtiest work to get hisbread, you are apt to look upon him as amiserable wretch; it raises a mixture of pity and contempt in you; but remember, that every time you see such a person, you see a more reasonable creature than yourself, and one that is much morenobly employedthan you are. He is actingconformablyto the state of human life, and bearing a hard part with patience; he is doing a work which, mean as it is, will be looked upon as done unto the Lord; whilst you, idling insoftnessandpleasures, are unable to bear your time, unless it be stolen away from you by folly and impertinence. Fancy that you saw apatient Christian, old, broken and crooked, with carrying burthens all his life; fancy that you saw another Christian lolling instateandsoftness, and making every day a day ofvanityandfoolish reading; which of them do you think is most likely to die in the hands of goodangels, and be carried intoAbraham’s bosom?
XV.*But, after all, what a vain imagination is it to think that you have any such thing asspare time? Is there any time for which you are not accountable to God? Is there any time whichGod has so left to your own disposal that you may sacrifice it to the indulgence of vain tempers, and the corruption of your heart? You can no more shew this than you can shew, that all your time is your own. To talk, therefore ofspare time, is to talk of something that never did nor ever will belong to any Christian. You may have aspare timefrom this or that labour, or necessity, you may abate or change anyparticular exercise, you may take this or that refreshment; you have all thesespare timesfrom particular actions, but you have nospare timethat releases you from the laws of Christianity, or that leaves you at liberty not to act by the principles of religion and piety.
*You havespare timeto refresh yourself: but this is to be governed by the same wisdom, as the time that is spent in cares and labours. For your recreations and pleasures are only lawful as far as they are directed by the same wisdom with your cares and labours. If therefore the providence of God has placed you above the necessity of labouring for your livelihood, you must not think that you have so muchspare timeto spend, as you please, but that you are certainly called to someother labour. Great part of the world is doomed to toil and slavery; they have it not in their power to chuse any other way of life, and their labour is therefore an acceptable service to God, because it is such as their state requires. Happy are you therefore, if you knewyour happiness, who have it in your power to be always doing thebest things; who, free from labour and hardships, are at liberty to chuse thebest waysof life, to study all the arts ofself-improvement, to practise all the ways of doing good, and to spend your time in all the noblest instances of piety, humility, charity and devotion! Bless God then, not because you havespare time, for that you have none, but that you have time to employ in the best ways that you can find; that whilst others are oppressed with burdens, and worn out with slavery, you have time to think upon the greatest and best of things; to enlighten your mind, to correct the disorder of your heart, to study the laws of God, to contemplate the wonders of his providence, to convince yourself of the vanity of the world, and to delight your soul with the great and glorious things which God has prepared for those that love him. This is the happiness of being free from labour and want, not to havespare timeto squander away invanityandimpertinence, but to havespare timeto spend in the study of wisdom, in the exercise of devotion, in the practice of piety, in all the ways and means of doing good and exalting our souls to a state ofChristian perfection.
XVI.*It is a doctrine of scripture, and highly agreeable to reason,That unto whomsoever much is given, of him shall much be required. Considertherefore that a life of leisure and freedom from want and hardships is as much as can well be given you in this world, as it is giving you an opportunity of living wholly to God, and making all the parts of your life useful to the best purposes. As sure therefore as it is a state, that has so many advantages that furnishes you with so many means of being eminent in piety, so sure it is, that it is a state from which God expects fruits that are worthy of it. Had it been your lot to labour in amine, or serve under some cruel master, you must have served as unto God; and in so doing you had finished the work which God had given you. But as you are free from all this, you must look upon yourself as God’sservant, as called to chuse that way of labouring and spending your time, which may most promote that which God desires to be promoted. God has given you liberty to chuse, but it is only that you may have the blessedness of chusing thebest waysof spending your time. Though therefore you are at liberty from servile and mean labour, yet you are under a necessity of labouring in all good works, and making all your time, and fortune, and abilities serviceable to the best ends of life. You have no more time that is your own, than he has that is to live by constant labour; the only difference betwixt you and him is this, that he is to be diligent in a poor, slavish labour, that oppresses the body, and dejects the mind; but you in aservice thatis perfect freedom, that renders your body afit templefor the Holy Ghost, and fills your soul with such light, and peace, and joy, as is not to be found in any other way of life.
XVII.Do you think that apoor slavewould displease God by refusing to act in that painful drudgery that is fallen to his share? And do you think that God will not be more displeased with you, if you refuse to act yourfull partin the best of labours, or neglect that happy business of doing good, which your state of life has called you to?♦Is it expected thatpoor peopleshould make a right use of their condition, and turn all their labour into a service unto God? And do you think you are not obliged to make a proper improvement of your condition, and turn all yourrest, andease, andfreedomfrom labour, into service unto God? Tell me therefore no more that you indulge yourself in idle amusements, in vain, corrupt, and unedifying books, because you havespare time? For it is absolutely false to say that you have any such thing; it is saying, that because God has given youspare timefrom servile labour, time for all the instances of a holy and heavenly life; therefore you presume to throw it away in idleness and impertinence.
♦‘It is’ replaced with ‘Is it’
The End of the FourthVolume.