An Extract fromMr.Law’sSERIOUS CALLTO A HOLY LIFE.CHAP. I.Concerning the nature and extent of Christian devotion.1.DEVOTION is neitherprivatenorpublicprayer; but prayers, whether private or public, are particular parts or instances of devotion. Devotion signifies a lifedevotedto God.He therefore is thedevoutman, who lives no longer to his ownwill, or thewayandspiritof the world, but to the sole will of God; who considers God in every thing, who serves God in every thing, who makes all the parts of hiscommonlife, parts of piety, by doing every thing in the name of God, and under such rules as are conformable to his glory.2. *We readily acknowledge, that God alone is to be the rule and measure of ourprayers; that in them we are to lookwhollyunto him, and actwhollyfor him; that we are only to pray insuch a manner, forsuch things, andsuch ends, as are suitable to his glory.Now let any one but find out the reason why he is to be thus strictly pious in his prayers, and he will find the same as strong a reason to be strictly pious in all the other parts of his life. For there is not the least reason why we should make God theruleandmeasureof our prayers, why we should then lookwhollyunto him, and pray according to his will; but what equally proves it necessary for us to lookwhollyunto God, and make him the rule and measure of all the other actions of our life. Were it not our strict duty to live byreason, to devote all the actions of our lives to God; were it not absolutely necessary to walk before him in wisdom and holiness, and all heavenly conversation, doing every thing in his name and for his glory, there would be no excellency or wisdom in the mostheavenly prayers: nay, such prayers would be absurdities; they would be like prayers forwings, when it was no part of our duty tofly.3. As sure therefore as there is any wisdom in praying for the Spirit of God, so sure is it, that we are to make that Spirit the rule ofallour actions; as sure as it is our duty to lookwhollyunto God in our prayers, so sure is it, that it is our duty to livewhollyunto God in our lives. But we can no more be said to live unto God, unless we live unto him in all ourordinaryactions, unlesshe be the rule and measure of all our ways, than we can be said to pray unto God, unless our prayers lookwhollyunto him. So that unreasonable and absurd ways of life, whether inlabourordiversion, whether they consume ourtimeor ourmoney, are like unreasonable and absurd prayers, and are as truly an offence unto God.4. ’Tis for want of knowing, or at least considering this, that we see such amixtureof ridicule in the lives of many people. You see them strict as to sometimesandplacesof devotion; but when the service of thechurchis over, they are but like those that seldom or never come there. In their way of life, their manner of spending theirtimeandmoney, in theircaresandfears, in theirpleasuresandindulgencies, in their labour and diversions, they are like the rest of the world. This makes the world generally make a jest of those that aredevout, because they see their devotion goes no farther than theirprayers, and that they live no more unto God, till the time of prayer returns again; but live by the samehumourandfancy, and in as full an enjoyment of all the follies of life as other people. This is the reason why they are the jest of worldly people; not because they are really devoted to God, but because they appear to have no other devotion, but that ofoccasional prayers.5.Juliusis very fearful of missing prayers; all the parish supposesJuliusto be sick, if he is not atchurch. But if you was to ask him, why he spends the rest of his time byhumourorchance? Why he is a companion of the silliest people in their mostsilly pleasures? Why he is ready for every impertinent entertainment and diversion? If you was to ask him why there is no amusement too trifling to please him? Why he gives himself up to anidle,gossipingconversation? Why he lives in foolish friendships for particular persons, that neither want nor deserve any particular kindness? If you ask him why he never puts hisconversation, histime, andfortuneunder the rules of religion,Juliushas no more to say for himself than the most disorderly person. For the whole tenor of scripture lies as directly against such a life, as againstdebaucheryandintemperance. He that lives in such a course, lives no more according to the religion of Jesus Christ, than he that lives in gluttony and intemperance.If a man was to tellJulius, that there was no occasion for so much constancy at prayers, and that he might neglect the service of the church, as the generality of people do,Juliuswould think such a one to be no Christian, and that he ought to avoid his company: but if a person only tell him, that he may live as the generality of the world does, that he may enjoy himself as others do, that he may spend histimeandmoneyas people of fashion do, that he may conform to the follies of the generality, and gratify his temper and passions as most people do,Juliusnever suspects that man to want a Christian spirit, or that he is doing the devil’s work.6. The short of the matter is this. Either reason and religion prescriberulesandendsto all the ordinary actions of our lives, or they do not: if they do, then it is as necessary to govern all our actions by those rules as it is necessary to worship God. For if religion teaches us any thing concerningeatinganddrinking, or spending ourtimeandmoney; if it teaches us how we are tousethe world; if it tells us what tempers we are to have incommonlife, how we are to be disposed towards all people, how we are to behave towards thesick, thepoor, theoldanddestitute; if it tells us whom we are to treat with a particular love, whom we are to regard with a particular esteem; if it tells us how we are to treat our enemies, and how we are to deny ourselves, he must be very weak that can think these parts of religion are not to be observed with as muchexactnessas any doctrines that relate to prayers.7. Our blessed Saviour and his apostles are wholly taken up in doctrines that relate tocommon life. They call us to differ in everytemperandwayof life from the spirit and way of the world: to renounce all its goods, to fear none ofits evils, to reject its joys, and have no value for its happiness: to be asnew-born babes, that are born into a new state of things; to live as pilgrims, in spiritual watching, in holy fear, aspiring after another life; to take up our daily cross; to deny ourselves; to profess the blessedness of mourning; to seek the blessedness of poverty of spirit; to forsake the pride and vanity of riches; to take no thought for the morrow; to live in the profoundest humility; to rejoice in sufferings; to reject the lust of the flesh, the lust of the eyes, and the pride of life; to bear injuries; to forgive and bless our enemies, and to love mankind as God loveth them; to give up our whole hearts and affections to God; and strive to enter thro’ the strait gate into a life of eternal glory.8. Thus it is in all virtues and holy tempers; they are notours, unless they be the virtues and tempers of ourordinary life. So that Christianity is so far from leaving us to live in the common ways of life, conforming to the folly of customs, and gratifying the passions and tempers which the spirit of the world delights in: it is so far from indulging us in any of these things, that all its virtues, which it makes necessary to salvation, are only so many ways of living, contrary to the world in all the common actions of our life.If our common life is not a course ofhumility,self-denial,renunciationof the world,povertyofspirit, andheavenlyaffection, we don’t live the life of Christians.9. But yet, tho’ it is thus plain, that this, and this alone, is Christianity, an uniform, open and visible practice of all these virtues; yet it is as plain, that there is little or nothing of this to be found, even among the better sort of people. You see them often at church; but look into their lives, and you see them just the same sort of people as others are. The difference that you find betwixt them is only the difference of their natural tempers. They have the sametasteof the world, the same worldly cares, fears, and joys; they have the sameturnof mind, are equallyvainin their desires. You see the same vanity ofdress, the sameself-loveand indulgence, the same foolishfriendshipsand groundlesshatreds, the samelevityof mind andtriflingspirits, the same idle dispositions, and vain ways of spending their time in visiting and conversation, as in the rest of the world, that make no pretences to devotion.10. I don’t mean this comparison betwixt people seemingly good and professedrakesbut betwixt people of sober lives. Let us take an instance in two modest women: let it be supposed that one of them is careful of times of devotion, thro’ a sense of duty; and that the other is at church seldom or often, just as it happens. Now it is a very easy thing to see this difference betwixt these persons. But, can you find any farther difference betwixt them? Can you find that theircommon lifeis of a different kind? Are not thetempers, andcustoms, andmanners, of the one, of the same kind as of the other? Do they live as if they belonged to different worlds, had different views in their heads, and different rules and measures of all their actions? Have not they the samegoodsandevils? Are they not pleased and displeased in thesame manner, and for the same things? Do they not live in the same course of life? Does one seem to be of this world, looking at the things that are temporal, and the other to be of another world, looking wholly at the things that are eternal? Does the one live in pleasure, delighting herself inshewordress, and the other live inself-denial, renouncing every thing that looks like vanity, either ofperson,dress, orcarriage? Does the one trifle away her time? And does the other study all the arts of improving it, living in prayer and watching, and such good works as may make all her time turn to her advantage, and be placed to her account at the last day? Is the one careless of expence, and glad to adorn herself with every costly ornament of dress? And does the other consider her fortune as a talent given her by God, which is to be improved religiously, and no more to be spent in vain and needless ornaments than it is to be buried in the earth?Where must you look, to find one person of religion differing in this manner from another that has none? And yet if they do not differ inthese things, can it with any sense be said, the one is agoodChristian, and the other not?11. Take another instance among the men.Leohas a great deal of good nature, has kept what they callgoodcompany, hates every thing that isfalseandbase, is very generous to his friends; but has concerned himself so little with religion, that he hardly knows the difference betwixt aJewand aChristian.Eusebius, on the other hand, has had early impressions of religion, and buys books of devotion. He can talk of all thefeastsandfastsof the church, and knows thenamesof most men that have been eminent for piety. You never hear him swear, and when he talks of religion, he talks of it as a matter of great concern.Here you see, that one person has religion enough, to be reckoned apious Christian; and the other is so far from all appearance of religion, that he may fairly be reckoned aHeathen. And yet, if you look into theircommon life, if you examine theirrulingtempers in the greatestarticlesof life, you will find the least difference imaginable. Consider them with regard to the use of the world, because that is what every body can see. Now, to have rightnotionsandtempers, with regard to the world, is as essential to religion, as to have right notions of God. And it is as possible for a man to worship aCrocodile, and yet be apious man, as to have his affectionsset upon this world, and yet be agood Christian.But now, if you considerLeoandEusebiusin this respect, you will find them exactly alike; seeking, using, and enjoying all that can be got in this world, in the same manner. You will find,riches,prosperity,pleasures, andhonour, are just as much the happiness ofEusebiusas they are ofLeo. And yet, if Christianity has not changed a man’s temper, with relation to these things, what has it done for him?12. Every one capable of reflection, must have observed, that this is generally the state, even of devout people, whethermenorwomen. You may see them different from other people, as totimesandplacesof prayer, but like the rest of the world in all the other parts of their lives; that is, addingChristiandevotion to anHeathenlife. I have the authority of our blessed Saviour for this remark, where he says,Take no thought, saying, what shall we eat, or what shall we drink, or wherewithal shall we be cloathed? For after all these things do the Gentiles seek.But if to be thus affected even with the necessary things of this life, shews that we are not of aChristian spirit, but anHeathen; surely, to enjoy the vanity of the world as they did, to be like them in the main tempers of our lives, in sensual pleasures and diversions, in the vanity of dress, the love of shew and greatness, or any other gaudy distinctions of fortune, is a much greater sign of anHeathen temper; and consequently, they who add devotion to such a life, must be said toprayasChristians, but live asHeathens.
An Extract fromMr.Law’sSERIOUS CALLTO A HOLY LIFE.
Concerning the nature and extent of Christian devotion.
1.DEVOTION is neitherprivatenorpublicprayer; but prayers, whether private or public, are particular parts or instances of devotion. Devotion signifies a lifedevotedto God.
He therefore is thedevoutman, who lives no longer to his ownwill, or thewayandspiritof the world, but to the sole will of God; who considers God in every thing, who serves God in every thing, who makes all the parts of hiscommonlife, parts of piety, by doing every thing in the name of God, and under such rules as are conformable to his glory.
2. *We readily acknowledge, that God alone is to be the rule and measure of ourprayers; that in them we are to lookwhollyunto him, and actwhollyfor him; that we are only to pray insuch a manner, forsuch things, andsuch ends, as are suitable to his glory.
Now let any one but find out the reason why he is to be thus strictly pious in his prayers, and he will find the same as strong a reason to be strictly pious in all the other parts of his life. For there is not the least reason why we should make God theruleandmeasureof our prayers, why we should then lookwhollyunto him, and pray according to his will; but what equally proves it necessary for us to lookwhollyunto God, and make him the rule and measure of all the other actions of our life. Were it not our strict duty to live byreason, to devote all the actions of our lives to God; were it not absolutely necessary to walk before him in wisdom and holiness, and all heavenly conversation, doing every thing in his name and for his glory, there would be no excellency or wisdom in the mostheavenly prayers: nay, such prayers would be absurdities; they would be like prayers forwings, when it was no part of our duty tofly.
3. As sure therefore as there is any wisdom in praying for the Spirit of God, so sure is it, that we are to make that Spirit the rule ofallour actions; as sure as it is our duty to lookwhollyunto God in our prayers, so sure is it, that it is our duty to livewhollyunto God in our lives. But we can no more be said to live unto God, unless we live unto him in all ourordinaryactions, unlesshe be the rule and measure of all our ways, than we can be said to pray unto God, unless our prayers lookwhollyunto him. So that unreasonable and absurd ways of life, whether inlabourordiversion, whether they consume ourtimeor ourmoney, are like unreasonable and absurd prayers, and are as truly an offence unto God.
4. ’Tis for want of knowing, or at least considering this, that we see such amixtureof ridicule in the lives of many people. You see them strict as to sometimesandplacesof devotion; but when the service of thechurchis over, they are but like those that seldom or never come there. In their way of life, their manner of spending theirtimeandmoney, in theircaresandfears, in theirpleasuresandindulgencies, in their labour and diversions, they are like the rest of the world. This makes the world generally make a jest of those that aredevout, because they see their devotion goes no farther than theirprayers, and that they live no more unto God, till the time of prayer returns again; but live by the samehumourandfancy, and in as full an enjoyment of all the follies of life as other people. This is the reason why they are the jest of worldly people; not because they are really devoted to God, but because they appear to have no other devotion, but that ofoccasional prayers.
5.Juliusis very fearful of missing prayers; all the parish supposesJuliusto be sick, if he is not atchurch. But if you was to ask him, why he spends the rest of his time byhumourorchance? Why he is a companion of the silliest people in their mostsilly pleasures? Why he is ready for every impertinent entertainment and diversion? If you was to ask him why there is no amusement too trifling to please him? Why he gives himself up to anidle,gossipingconversation? Why he lives in foolish friendships for particular persons, that neither want nor deserve any particular kindness? If you ask him why he never puts hisconversation, histime, andfortuneunder the rules of religion,Juliushas no more to say for himself than the most disorderly person. For the whole tenor of scripture lies as directly against such a life, as againstdebaucheryandintemperance. He that lives in such a course, lives no more according to the religion of Jesus Christ, than he that lives in gluttony and intemperance.
If a man was to tellJulius, that there was no occasion for so much constancy at prayers, and that he might neglect the service of the church, as the generality of people do,Juliuswould think such a one to be no Christian, and that he ought to avoid his company: but if a person only tell him, that he may live as the generality of the world does, that he may enjoy himself as others do, that he may spend histimeandmoneyas people of fashion do, that he may conform to the follies of the generality, and gratify his temper and passions as most people do,Juliusnever suspects that man to want a Christian spirit, or that he is doing the devil’s work.
6. The short of the matter is this. Either reason and religion prescriberulesandendsto all the ordinary actions of our lives, or they do not: if they do, then it is as necessary to govern all our actions by those rules as it is necessary to worship God. For if religion teaches us any thing concerningeatinganddrinking, or spending ourtimeandmoney; if it teaches us how we are tousethe world; if it tells us what tempers we are to have incommonlife, how we are to be disposed towards all people, how we are to behave towards thesick, thepoor, theoldanddestitute; if it tells us whom we are to treat with a particular love, whom we are to regard with a particular esteem; if it tells us how we are to treat our enemies, and how we are to deny ourselves, he must be very weak that can think these parts of religion are not to be observed with as muchexactnessas any doctrines that relate to prayers.
7. Our blessed Saviour and his apostles are wholly taken up in doctrines that relate tocommon life. They call us to differ in everytemperandwayof life from the spirit and way of the world: to renounce all its goods, to fear none ofits evils, to reject its joys, and have no value for its happiness: to be asnew-born babes, that are born into a new state of things; to live as pilgrims, in spiritual watching, in holy fear, aspiring after another life; to take up our daily cross; to deny ourselves; to profess the blessedness of mourning; to seek the blessedness of poverty of spirit; to forsake the pride and vanity of riches; to take no thought for the morrow; to live in the profoundest humility; to rejoice in sufferings; to reject the lust of the flesh, the lust of the eyes, and the pride of life; to bear injuries; to forgive and bless our enemies, and to love mankind as God loveth them; to give up our whole hearts and affections to God; and strive to enter thro’ the strait gate into a life of eternal glory.
8. Thus it is in all virtues and holy tempers; they are notours, unless they be the virtues and tempers of ourordinary life. So that Christianity is so far from leaving us to live in the common ways of life, conforming to the folly of customs, and gratifying the passions and tempers which the spirit of the world delights in: it is so far from indulging us in any of these things, that all its virtues, which it makes necessary to salvation, are only so many ways of living, contrary to the world in all the common actions of our life.
If our common life is not a course ofhumility,self-denial,renunciationof the world,povertyofspirit, andheavenlyaffection, we don’t live the life of Christians.
9. But yet, tho’ it is thus plain, that this, and this alone, is Christianity, an uniform, open and visible practice of all these virtues; yet it is as plain, that there is little or nothing of this to be found, even among the better sort of people. You see them often at church; but look into their lives, and you see them just the same sort of people as others are. The difference that you find betwixt them is only the difference of their natural tempers. They have the sametasteof the world, the same worldly cares, fears, and joys; they have the sameturnof mind, are equallyvainin their desires. You see the same vanity ofdress, the sameself-loveand indulgence, the same foolishfriendshipsand groundlesshatreds, the samelevityof mind andtriflingspirits, the same idle dispositions, and vain ways of spending their time in visiting and conversation, as in the rest of the world, that make no pretences to devotion.
10. I don’t mean this comparison betwixt people seemingly good and professedrakesbut betwixt people of sober lives. Let us take an instance in two modest women: let it be supposed that one of them is careful of times of devotion, thro’ a sense of duty; and that the other is at church seldom or often, just as it happens. Now it is a very easy thing to see this difference betwixt these persons. But, can you find any farther difference betwixt them? Can you find that theircommon lifeis of a different kind? Are not thetempers, andcustoms, andmanners, of the one, of the same kind as of the other? Do they live as if they belonged to different worlds, had different views in their heads, and different rules and measures of all their actions? Have not they the samegoodsandevils? Are they not pleased and displeased in thesame manner, and for the same things? Do they not live in the same course of life? Does one seem to be of this world, looking at the things that are temporal, and the other to be of another world, looking wholly at the things that are eternal? Does the one live in pleasure, delighting herself inshewordress, and the other live inself-denial, renouncing every thing that looks like vanity, either ofperson,dress, orcarriage? Does the one trifle away her time? And does the other study all the arts of improving it, living in prayer and watching, and such good works as may make all her time turn to her advantage, and be placed to her account at the last day? Is the one careless of expence, and glad to adorn herself with every costly ornament of dress? And does the other consider her fortune as a talent given her by God, which is to be improved religiously, and no more to be spent in vain and needless ornaments than it is to be buried in the earth?
Where must you look, to find one person of religion differing in this manner from another that has none? And yet if they do not differ inthese things, can it with any sense be said, the one is agoodChristian, and the other not?
11. Take another instance among the men.Leohas a great deal of good nature, has kept what they callgoodcompany, hates every thing that isfalseandbase, is very generous to his friends; but has concerned himself so little with religion, that he hardly knows the difference betwixt aJewand aChristian.
Eusebius, on the other hand, has had early impressions of religion, and buys books of devotion. He can talk of all thefeastsandfastsof the church, and knows thenamesof most men that have been eminent for piety. You never hear him swear, and when he talks of religion, he talks of it as a matter of great concern.
Here you see, that one person has religion enough, to be reckoned apious Christian; and the other is so far from all appearance of religion, that he may fairly be reckoned aHeathen. And yet, if you look into theircommon life, if you examine theirrulingtempers in the greatestarticlesof life, you will find the least difference imaginable. Consider them with regard to the use of the world, because that is what every body can see. Now, to have rightnotionsandtempers, with regard to the world, is as essential to religion, as to have right notions of God. And it is as possible for a man to worship aCrocodile, and yet be apious man, as to have his affectionsset upon this world, and yet be agood Christian.
But now, if you considerLeoandEusebiusin this respect, you will find them exactly alike; seeking, using, and enjoying all that can be got in this world, in the same manner. You will find,riches,prosperity,pleasures, andhonour, are just as much the happiness ofEusebiusas they are ofLeo. And yet, if Christianity has not changed a man’s temper, with relation to these things, what has it done for him?
12. Every one capable of reflection, must have observed, that this is generally the state, even of devout people, whethermenorwomen. You may see them different from other people, as totimesandplacesof prayer, but like the rest of the world in all the other parts of their lives; that is, addingChristiandevotion to anHeathenlife. I have the authority of our blessed Saviour for this remark, where he says,Take no thought, saying, what shall we eat, or what shall we drink, or wherewithal shall we be cloathed? For after all these things do the Gentiles seek.But if to be thus affected even with the necessary things of this life, shews that we are not of aChristian spirit, but anHeathen; surely, to enjoy the vanity of the world as they did, to be like them in the main tempers of our lives, in sensual pleasures and diversions, in the vanity of dress, the love of shew and greatness, or any other gaudy distinctions of fortune, is a much greater sign of anHeathen temper; and consequently, they who add devotion to such a life, must be said toprayasChristians, but live asHeathens.
CHAP. II.An enquiry into the reason why the generality ofChristiansfall so short of the holiness of Christianity.1.IT may now be reasonably enquired, how it is, that the lives, even of the better sort of people, are thus strangely contrary to the principles of Christianity?Before I give a direct answer, I desire it may be enquired, how it is, thatswearingis so common amongst Christians? It is indeed yet not so common amongstwomen, as amongstmen; but among men this sin is so common, that perhaps there are more than two in three that are guilty of it through the whole course of their lives; swearingmoreorless, just as it happens; some constantly, others only now and then. Now I ask how comes it, that two in three of men are guilty of so gross a sin as this is? There is neither ignorance nor human infirmity to plead for it: it is against an express commandment, and the most plain doctrine of our blessed Saviour.Do but find the reason why the generality of men live in this notorious vice, and you willhave found the reason, why the generality even of the better sort of people, live so contrary to Christianity.2. *Now the reason of common swearing is this; it is because men have not so much as theintention to please God in all their actions. For, let a man but have so much piety as tointend to please God in all the actions of his life, as the happiest and best thing in the world, and then he will never swear more. It will be as impossible for him to swear, whilst he feelsthis intentionwithin himself, as it is impossible for a man that intends to please his prince, to go up and abuse him to his face.3. It is but a small part of piety to have such anintentionas this; and he has no reason to look upon himself as a disciple of Christ, who is not this far advanced. And yet it is purely for want of this degree of piety, that you see such a mixture of sin and folly in the lives even of the better sort of people. It is for want of thisintention, that you see men that profess religion, yet live inswearingandsensuality; that you seeclergymengiven to pride and covetousness, and worldly enjoyments. It is for want of thisintention, that you seewomenthat profess devotion yet living in all the vanity and folly ofdress, and wasting their time inidlenessandpleasures, in all such instances as their estates will reach. For, let but a woman feel her heart full ofthis intention, and she will find it as impossible topatchorpaint, as to curse or swear; she will no more desire to shine atballsandassemblies, or make a figure amongst those that are most finely dressed, than she will desire to dance upon aropeto please spectators: she will know, that the one is as far from thewisdomandexcellencyof the Christian spirit as the other.4. It was thisgeneral intentionthat made theprimitive Christianssuch eminent instances of piety. And if you will here stop, and ask yourself, why you are not as pious as the primitive Christians were, your own heart will tell you, it is neither throughignoranceorinability, but purely because you neverthoroughly intendedit. You observe the sameSunday-worshipthat they did; and you arestrictin it, because it is your full intention to be so. And when you as fully intend to be like them in theircommonlife; when you intend to please God inall your actions, you will find it as possible, as to be strictly exact in the service of the church. And when you have thisintention to please God in all your actions, as the happiest and best thing in the world, you will find in you as great an aversion to any thing that isvainandimpertinentin common life, whether of business or pleasure, as you now have to any thing that isprophane. You will be as fearful of living in any foolish way, either of spending your time, or yourfortune, as you are now fearful of neglecting the public worship.5. Now, who that wants this generalintention, can be reckoned a Christian? And yet if it was among Christians, it would change the whole face of the world; exemplary holiness, would be as common and visible, asbuyingandselling, or any trade in life.*Let aclergymanbut be thuspious, and he willconverseas if he had been brought up by anapostle. He will no more think and talk ofnoble preferment, than ofnoble eating, or a gloriouschariot. He will no more complain of thefrownsof theworld, or asmall cure, or the want of apatron, than he will complain of alaced coator arunning horse. Let him butintend to please God in all his actions, as the happiest and best thing in the world, and then he will know, that there is nothingnoblein a clergyman, but burning zeal for the salvation of souls; nor any thing poor in his profession, butidlenessand aworldly spirit. Again, let atradesmanbut have thisintention, and it will make him a saint in hisshop; his every day business will be a course of wise and reasonable actions, made holy to God, by being done in obedience to his will and pleasure. He willbuyandsell, andlabourand travel, because by so doing he can do some good to himself and others; but then, as nothing can please God but what is wise, and reasonable, and holy; so he will neither buy nor sell, nor labour in anymanner, but such as iswise, andreasonable, andholy. He will therefore consider, not whatarts, or methods, will make him richer and greater than his brethren, or remove him from ashopto a life ofstateandpleasure; but he will consider what arts, what methods, can make worldly business most acceptable to God, and make a life of trade a life of holiness, devotion, and piety. This will be the temper and spirit of every tradesman; he cannot stop short of these degrees of piety, whenever it is hisintention to please God in all his actions, as the best and happiest thing in the world.6. Again, let thegentlemanof fortune but have thisintention, and it will carry him from every appearance of evil, to every instance of piety and goodness.He cannot live bychance, or ashumouror fancy carries him, because he knows that nothing can please God but a wise and regular course of life. He cannot live inidlenessandindulgence, insportsandgaming, in vain expences and high living, because these things cannot be turned into means of holiness, or made so many parts of a wise and religious life.*As he thus removes from all appearance of evil, so he aspires after every instance of goodness. He does not ask what isallowableandpardonable, but what iscommendableandpraise-worthy. He does not ask whether God will forgive thefollyof our lives, themadnessof our pleasures, thevanityof our expences, and the careless consumption of ourtime; but he askswhether God is pleased with these things; or whether these are the appointed ways of gaining his favour. He does not enquire, whether it be pardonable to hoard up money, to adorn ourselves with diamonds, and gild our chariots, whilst thewidowand theorphan, thesickand theprisonerwant to be relieved; but he asks whether God has required these things at our hands; whether we shall be called to account at the last day for the neglect of them? Because it is not his intent to live in such ways as God mayperhapspardon, but in such as we know God willinfalliblyreward.He will not therefore look at the lives of Christians, to learn how he ought to spend his estate, but he will look into the scripture, and make everydoctrine,parable, orinstructionthat relates to rich men, alawto himself in the use of it.He will have butone rulefor charity, and that will be, to spend all that he can that way; because the Judge of quick and dead hath said, all that is so given, is given to him.7. Let not any one look upon this as an imaginary description, that looks fine in the notion, but cannot be put in practice. For it is so far from being impracticable, that it has been practised by great numbers of Christians in former ages, who were glad to turn their whole estates into a constant course of charity. And it is so far from being impossible now, that if we canfind any Christians that sincerelyintend to please God in all their actions, as the best and happiest thing in the world, whether they be young or old, single or married, men or women, it will be impossible for them to do otherwise. This one principle will infallibly carry them to this, and they will find themselves unable to stop short of it.For how is it possible for a man thatintendsto please God in the use of hismoney, because he judges it to be hisgreatest happiness; to bury his money inneedless,impertinentfinery, in covering himself or his horses with gold, whilst there are any works of piety or charity to be done with it, or any ways of spending it well?8. I have chose to explain this matter, by appealing to thisintention, because it makes the case so plain, and because every one may see it in the clearest light, and feel it in the strongest manner, only by looking into his own heart. For it is as easy for every person to know, whether heintendsto please God in all his actions, as for anyservantto know, whether this be his intention towards hismaster. Every one also can easily tell how he lays out his money, and whether he considers how to please God in it, as he can tell where his estate is, and whether it be inmoneyor inland. So that here is no plea left forignoranceorfrailty, as to this matter; every body is in thelight, and every body haspower. And no one can fail, but he that is notso much a Christian, as tointendto please God in the use of his estate.9. You see two persons, one is regular inpublicandprivateprayer, the other is not. Now the reason of this difference is not this, that one hasstrengthto observe prayer, and the other has not; but the reason is this, that one intends to please God in the duties of devotion, and the other has no intention about it. The case is the same in the right or wrong use of ourtimeandmoney. You see one person throwing away his time insleepandidleness, invisitinganddiversions, and his money in the most vain and unreasonable expences. You see another careful of every day, dividing his hours by rules of reason and religion, and spending all his money in works of charity. Now the difference is not owing to this, that one has strength to do thus, and the other has not; but to this, that oneintends to pleaseGod in the right use of all histimeand all hismoney, and the other has no intention about it.10. Here therefore let us judge ourselves sincerely; let us not vainly content ourselves with the common disorders of our lives, thevanityof our expences, thefollyof our diversions, theidlenessof our lives, and thewastingof our time, fancying that these aresuch imperfectionsas we fall into thro’ the unavoidableweaknessof our natures; but let us be assured that these disorders of ourcommonlife are owing to this, that we have not so much Christianity as to intend to please Godin all our actions, as the best and happiest thing in the world. So that we must not look upon ourselves in a state of common imperfection, but in such a state as wants thefirstandmost fundamentalprinciple of Christianity,viz.an intention to please God in all our actions.11. And if any one was to ask himself how it comes to pass, that there are anydegreesof sobriety which he neglects, anymethodof charity which he does not follow, anyrulesof redeeming time which he does not observe, his own heart will tell him, that it is because he neverintendedto be so exact in those duties. For whenever we fully intend it, it is as possible to conform to all thisregularityof life, as it is possible for a man to observetimesof prayer.So that the fault does not lie here, that we desire to be good and perfect, but thro’ the weakness of our nature fall short of it; but we have not piety enough tointendto be as good as we can, or to please God inall our actions. This we see is plainly the case of him that spends his time insports, when he should be atchurch; it is not his want of power, but his want ofintention, or desire to be there.12. And the case is plainly the same in every other folly of human life. She that spends her time andmoneyin the unreasonable ways and fashions of the world, does not do so, because she wants power to be wise and religious in the management of her time and money, but becauseshe has nointentionor desire of being so. When she feels this intention, she will find it as possible to act up to it, as to be strictlysoberandchastebecause it is her care and desire to be so.13. This doctrine does not suppose, that we have no need of divine grace, or that it is in our own power to make ourselves perfect. It only supposes, that through the want of asincereintention of pleasing God inall our actions, we fall into such irregularities of life, as by theordinarymeans of grace, we should have power to avoid.And that we have not that perfection, which our present state of grace makes us capable of, because we don’t so much as intend to have it.It only teaches us, that the reason why you see norealself-denial, noeminentcharity, noprofoundhumility, noheavenlyaffection, notruecontempt of the world, noChristianmeekness, nosincerezeal, noeminentpiety in thecommon livesof Christians, is this, because they don’t so much asintend to be exact and exemplaryin these virtues.
An enquiry into the reason why the generality ofChristiansfall so short of the holiness of Christianity.
1.IT may now be reasonably enquired, how it is, that the lives, even of the better sort of people, are thus strangely contrary to the principles of Christianity?
Before I give a direct answer, I desire it may be enquired, how it is, thatswearingis so common amongst Christians? It is indeed yet not so common amongstwomen, as amongstmen; but among men this sin is so common, that perhaps there are more than two in three that are guilty of it through the whole course of their lives; swearingmoreorless, just as it happens; some constantly, others only now and then. Now I ask how comes it, that two in three of men are guilty of so gross a sin as this is? There is neither ignorance nor human infirmity to plead for it: it is against an express commandment, and the most plain doctrine of our blessed Saviour.
Do but find the reason why the generality of men live in this notorious vice, and you willhave found the reason, why the generality even of the better sort of people, live so contrary to Christianity.
2. *Now the reason of common swearing is this; it is because men have not so much as theintention to please God in all their actions. For, let a man but have so much piety as tointend to please God in all the actions of his life, as the happiest and best thing in the world, and then he will never swear more. It will be as impossible for him to swear, whilst he feelsthis intentionwithin himself, as it is impossible for a man that intends to please his prince, to go up and abuse him to his face.
3. It is but a small part of piety to have such anintentionas this; and he has no reason to look upon himself as a disciple of Christ, who is not this far advanced. And yet it is purely for want of this degree of piety, that you see such a mixture of sin and folly in the lives even of the better sort of people. It is for want of thisintention, that you see men that profess religion, yet live inswearingandsensuality; that you seeclergymengiven to pride and covetousness, and worldly enjoyments. It is for want of thisintention, that you seewomenthat profess devotion yet living in all the vanity and folly ofdress, and wasting their time inidlenessandpleasures, in all such instances as their estates will reach. For, let but a woman feel her heart full ofthis intention, and she will find it as impossible topatchorpaint, as to curse or swear; she will no more desire to shine atballsandassemblies, or make a figure amongst those that are most finely dressed, than she will desire to dance upon aropeto please spectators: she will know, that the one is as far from thewisdomandexcellencyof the Christian spirit as the other.
4. It was thisgeneral intentionthat made theprimitive Christianssuch eminent instances of piety. And if you will here stop, and ask yourself, why you are not as pious as the primitive Christians were, your own heart will tell you, it is neither throughignoranceorinability, but purely because you neverthoroughly intendedit. You observe the sameSunday-worshipthat they did; and you arestrictin it, because it is your full intention to be so. And when you as fully intend to be like them in theircommonlife; when you intend to please God inall your actions, you will find it as possible, as to be strictly exact in the service of the church. And when you have thisintention to please God in all your actions, as the happiest and best thing in the world, you will find in you as great an aversion to any thing that isvainandimpertinentin common life, whether of business or pleasure, as you now have to any thing that isprophane. You will be as fearful of living in any foolish way, either of spending your time, or yourfortune, as you are now fearful of neglecting the public worship.
5. Now, who that wants this generalintention, can be reckoned a Christian? And yet if it was among Christians, it would change the whole face of the world; exemplary holiness, would be as common and visible, asbuyingandselling, or any trade in life.
*Let aclergymanbut be thuspious, and he willconverseas if he had been brought up by anapostle. He will no more think and talk ofnoble preferment, than ofnoble eating, or a gloriouschariot. He will no more complain of thefrownsof theworld, or asmall cure, or the want of apatron, than he will complain of alaced coator arunning horse. Let him butintend to please God in all his actions, as the happiest and best thing in the world, and then he will know, that there is nothingnoblein a clergyman, but burning zeal for the salvation of souls; nor any thing poor in his profession, butidlenessand aworldly spirit. Again, let atradesmanbut have thisintention, and it will make him a saint in hisshop; his every day business will be a course of wise and reasonable actions, made holy to God, by being done in obedience to his will and pleasure. He willbuyandsell, andlabourand travel, because by so doing he can do some good to himself and others; but then, as nothing can please God but what is wise, and reasonable, and holy; so he will neither buy nor sell, nor labour in anymanner, but such as iswise, andreasonable, andholy. He will therefore consider, not whatarts, or methods, will make him richer and greater than his brethren, or remove him from ashopto a life ofstateandpleasure; but he will consider what arts, what methods, can make worldly business most acceptable to God, and make a life of trade a life of holiness, devotion, and piety. This will be the temper and spirit of every tradesman; he cannot stop short of these degrees of piety, whenever it is hisintention to please God in all his actions, as the best and happiest thing in the world.
6. Again, let thegentlemanof fortune but have thisintention, and it will carry him from every appearance of evil, to every instance of piety and goodness.
He cannot live bychance, or ashumouror fancy carries him, because he knows that nothing can please God but a wise and regular course of life. He cannot live inidlenessandindulgence, insportsandgaming, in vain expences and high living, because these things cannot be turned into means of holiness, or made so many parts of a wise and religious life.
*As he thus removes from all appearance of evil, so he aspires after every instance of goodness. He does not ask what isallowableandpardonable, but what iscommendableandpraise-worthy. He does not ask whether God will forgive thefollyof our lives, themadnessof our pleasures, thevanityof our expences, and the careless consumption of ourtime; but he askswhether God is pleased with these things; or whether these are the appointed ways of gaining his favour. He does not enquire, whether it be pardonable to hoard up money, to adorn ourselves with diamonds, and gild our chariots, whilst thewidowand theorphan, thesickand theprisonerwant to be relieved; but he asks whether God has required these things at our hands; whether we shall be called to account at the last day for the neglect of them? Because it is not his intent to live in such ways as God mayperhapspardon, but in such as we know God willinfalliblyreward.
He will not therefore look at the lives of Christians, to learn how he ought to spend his estate, but he will look into the scripture, and make everydoctrine,parable, orinstructionthat relates to rich men, alawto himself in the use of it.
He will have butone rulefor charity, and that will be, to spend all that he can that way; because the Judge of quick and dead hath said, all that is so given, is given to him.
7. Let not any one look upon this as an imaginary description, that looks fine in the notion, but cannot be put in practice. For it is so far from being impracticable, that it has been practised by great numbers of Christians in former ages, who were glad to turn their whole estates into a constant course of charity. And it is so far from being impossible now, that if we canfind any Christians that sincerelyintend to please God in all their actions, as the best and happiest thing in the world, whether they be young or old, single or married, men or women, it will be impossible for them to do otherwise. This one principle will infallibly carry them to this, and they will find themselves unable to stop short of it.
For how is it possible for a man thatintendsto please God in the use of hismoney, because he judges it to be hisgreatest happiness; to bury his money inneedless,impertinentfinery, in covering himself or his horses with gold, whilst there are any works of piety or charity to be done with it, or any ways of spending it well?
8. I have chose to explain this matter, by appealing to thisintention, because it makes the case so plain, and because every one may see it in the clearest light, and feel it in the strongest manner, only by looking into his own heart. For it is as easy for every person to know, whether heintendsto please God in all his actions, as for anyservantto know, whether this be his intention towards hismaster. Every one also can easily tell how he lays out his money, and whether he considers how to please God in it, as he can tell where his estate is, and whether it be inmoneyor inland. So that here is no plea left forignoranceorfrailty, as to this matter; every body is in thelight, and every body haspower. And no one can fail, but he that is notso much a Christian, as tointendto please God in the use of his estate.
9. You see two persons, one is regular inpublicandprivateprayer, the other is not. Now the reason of this difference is not this, that one hasstrengthto observe prayer, and the other has not; but the reason is this, that one intends to please God in the duties of devotion, and the other has no intention about it. The case is the same in the right or wrong use of ourtimeandmoney. You see one person throwing away his time insleepandidleness, invisitinganddiversions, and his money in the most vain and unreasonable expences. You see another careful of every day, dividing his hours by rules of reason and religion, and spending all his money in works of charity. Now the difference is not owing to this, that one has strength to do thus, and the other has not; but to this, that oneintends to pleaseGod in the right use of all histimeand all hismoney, and the other has no intention about it.
10. Here therefore let us judge ourselves sincerely; let us not vainly content ourselves with the common disorders of our lives, thevanityof our expences, thefollyof our diversions, theidlenessof our lives, and thewastingof our time, fancying that these aresuch imperfectionsas we fall into thro’ the unavoidableweaknessof our natures; but let us be assured that these disorders of ourcommonlife are owing to this, that we have not so much Christianity as to intend to please Godin all our actions, as the best and happiest thing in the world. So that we must not look upon ourselves in a state of common imperfection, but in such a state as wants thefirstandmost fundamentalprinciple of Christianity,viz.an intention to please God in all our actions.
11. And if any one was to ask himself how it comes to pass, that there are anydegreesof sobriety which he neglects, anymethodof charity which he does not follow, anyrulesof redeeming time which he does not observe, his own heart will tell him, that it is because he neverintendedto be so exact in those duties. For whenever we fully intend it, it is as possible to conform to all thisregularityof life, as it is possible for a man to observetimesof prayer.
So that the fault does not lie here, that we desire to be good and perfect, but thro’ the weakness of our nature fall short of it; but we have not piety enough tointendto be as good as we can, or to please God inall our actions. This we see is plainly the case of him that spends his time insports, when he should be atchurch; it is not his want of power, but his want ofintention, or desire to be there.
12. And the case is plainly the same in every other folly of human life. She that spends her time andmoneyin the unreasonable ways and fashions of the world, does not do so, because she wants power to be wise and religious in the management of her time and money, but becauseshe has nointentionor desire of being so. When she feels this intention, she will find it as possible to act up to it, as to be strictlysoberandchastebecause it is her care and desire to be so.
13. This doctrine does not suppose, that we have no need of divine grace, or that it is in our own power to make ourselves perfect. It only supposes, that through the want of asincereintention of pleasing God inall our actions, we fall into such irregularities of life, as by theordinarymeans of grace, we should have power to avoid.
And that we have not that perfection, which our present state of grace makes us capable of, because we don’t so much as intend to have it.
It only teaches us, that the reason why you see norealself-denial, noeminentcharity, noprofoundhumility, noheavenlyaffection, notruecontempt of the world, noChristianmeekness, nosincerezeal, noeminentpiety in thecommon livesof Christians, is this, because they don’t so much asintend to be exact and exemplaryin these virtues.