CHAP. III.Of the great danger and folly of notintendingto be as eminent as we can, in the practice of all Christian virtues.1.ALTHOUGH the goodness of God, and his rich mercy in Christ Jesus, are asufficient assurance to us, that he will be merciful to our unavoidable weaknesses, that is, to such failings as are the effects ofignoranceorsurprize; yet we have no reason to expect the same mercy towards those sins which we live in, through a want ofintentionto avoid them.For instance, acommon swearer, who dies in that guilt, seems to have no title to the divine mercy; because he can no more plead any weakness in his excuse, than the man that hid histalentin the earth, could plead his want of strength to keep it out of the earth.2. But, if this be right reasoning in the case of acommon swearer, that his sin is not to be reckoned apardonable frailty, because he has no weakness to plead in its excuse: why don’t we as much condemn every other error of life, that has no more weakness to plead in its excuse than common swearing?For if this be so bad, because it might be avoided, if we did but sincerely intend it, must not all other erroneous ways of life be very guilty, if we live in them, not through weakness and inability, but because we never sincerely intended to avoid them?For instance, you perhaps have made no progress in the most important Christian virtues, inhumilityandcharity. Now, if your failure is owing to your want ofintentionof performing them in any true degree, have you not as little to pleadfor yourself? And are you not as much without all excuse as thecommon swearer?3. Why therefore don’t you press these things home upon your conscience? Why do you not think it as dangerous for you to live in such defects as are in your power to amend, as ’tis dangerous for a common swearer to live in the breach of that duty, which it is in his power to observe? Is not the want of a sincere intention, as blameable in one case as another?You, it may be, are as far fromChristian perfectionas the common swearer is from keeping thethird commandment. Are you not therefore as much condemned by the doctrine of the gospel, as the swearer is by the third commandment?You perhaps will say, that all people fall short of the perfection of the gospel. But this is nothing to the purpose: for the question is not, whether gospel perfection can be fully attained; but whether you come as near it as a sincere intention, and careful diligence can carry you? Whether you are not in a much lower state than you might be, if you sincerely intended to advance yourself in all Christian virtues?If your defects inpiety,humility, andcharityare owing to your want ofsincere intentionto be as eminent as you can in these virtues, then you leave yourself as much without excuse, as he that lives in the sin of swearing, through the want of a sincere intention to depart from it.4. The salvation of our souls is set forth in scripture as a thing of difficulty, that requiresall our diligence, that is to beworked out with fear and trembling.We are told,straight is the gate, and narrow is the way that leadeth unto life, and few there be that find it: thatmany are called, but few are chosen: and that many will miss of their salvation who seem to have takensome painsto obtain it.Strive to enter in at the straight gate; for many, I say unto you, will seek to enter in, and shall not be able.*Here our blessed Lord commands us tostriveto enter in, because many will fail, who onlyseekto enter: by which we are plainly taught, that religion is a state oflabourandstriving, and that many will fail of their salvation; not because they took no pains or care about it, but because they did not take care and pains enough; they onlysought, but did notstriveto enter in.Every Christian therefore should as well examine his life by thesedoctrines, as by the commandments: for these doctrines are as plain marks of our condition as the commandments are.For if salvation is only given to those whostrivefor it, then it is as reasonable for me to consider, whether my course of life be a course of striving to obtain it, as to consider whether I am keeping any of the commandments.5. If my religion is only a formal compliance with those modes of worship that are in fashion where I live, if it costs me no pains or trouble, if it lays me under no rules and restraints, if I have no careful thoughts about it, is it not great weakness to think that I amstriving to enter in at the straight gate?If I am seeking every thing that can delight my senses, spending my time and fortune in pleasures, in diversions, and worldly enjoyments; a stranger to watchings, fastings, prayers, and mortifications, how can it be said, that I amworking out my salvation with fear and trembling?If I use the world and worldly enjoyments, as the generality of people do, and in all ages have done, why should I think that I am amongstthose few, who are walking in thenarrow wayto heaven?*And yet, if the way isnarrow, if none can walk in it but those thatstrive, is it not as necessary for me to consider, whether thewayI am in be narrowenough, or thelabourI take to be asufficientstriving, as to consider whether I sufficiently observe the second or third commandment?6. The measure of our love to God seems in justice to be the measure of our love of every virtue. We are to love and practise itwith all our heart, with all our soul, with all our mind, and with all our strength. And when we cease to live with thisregard to virtue, we live below our nature, and instead of being able to plead ourinfirmities, we stand chargeable with wilfulnegligence.It is for this reason that we are exhorted to work out our salvation withfearandtrembling; because unless ourheartandpassionsare eagerly bent upon the work of our salvation, unlessholy fearsanimate our endeavours, and keep our consciences tender about every part of our duty, constantly examining how we live, and how fit we are to die, we shall in all probability sit down in such a course of life, as will never carry us to the rewards of heaven.And he that considers, that a just God can only make such allowances as are suitable to his justice, that our works are all to be examined by fire, will findfearandtremblingare proper tempers for those that are drawing near to so great a trial.Now this is not intended to possess people’s minds with a scrupulous anxiety; but to fill them with a just fear of living in the neglect of such virtues as they will want at the day of judgment.It is only desiring them to be so apprehensive of their state, so earnest after higher degrees of piety, and so fearful of falling short of happiness, as the great apostleSt.Paulwas, when he thus wrote to thePhilippians.Not as though I had already attained, either were already perfect;—but this one thing I do,forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling ofGodin Christ Jesus.And then he adds,Let us therefore, as many as are perfect, be thus minded.But if the apostle thought it necessary for those who were in his state of perfection to bethus minded; thus labouring, pressing, and aspiring after some degrees of holiness, to which they were not then arrived; surely it is much more necessary for us,to be thus minded; thus earnest and striving after such degrees of a holy life, as we have not yet attained.7. The best way for any one to know how much he ought to aspire after holiness, is to ask himself, how much he thinks will make him easy at the hour of death.Now any man that dares put this question to himself, will be forced to answer, that at death, every one will wish, he had been as perfect as human nature can be.Is not this sufficient to put us, not only upon wishing, but labouring after all that perfection which we shall then lament the want of? Is it not excessive folly to be content with such a course of piety as we already know cannot content us, at a time when we shall so want it, as to have nothing else to comfort us? How can we carry a severer condemnation against ourselves, than to believe, that at the hour of death, we shallwant the virtues of thesaints, and wish that we had been among the first servants of God, and yet take no methods of arriving at their height of piety, whilst we are alive?8. Though this is anabsurditythat we can pass over, whilst the health of our bodies, the passions of our minds, the noise, and hurry, and pleasures, and business of the world, lead us on with eyes that see not; yet at death, it will appear before us in a dreadful magnitude: it will haunt us like a dismal ghost; and our conscience will never let us take our eyes from it.We see in worldly matters, what a torment self-condemnation is; and how hardly a man is able to forgive himself, when he has brought himself into any calamity or disgrace, purely by his own folly. The affliction is made doubly tormenting; if he is forced to charge it all upon himself, as his own act and deed, against the reason of things, and contrary to the advice of his friends.Now by this we may in some degree guess, how terrible that self-condemnation will be, when a man shall find himself in the misery of death, under the severity of a self-condemning conscience; charging all his distress upon his own folly and madness, against the sense and reason of his own mind, against all the doctrines and precepts of religion, and contrary to all the instructions, calls, and warnings both of God and man.9. *Penitenswas a busy, notable tradesman, and very prosperous in his dealings, but died in thethirty-fifthyear of his age.A little before his death, when the doctors had given him over, some of his neighbours came to see him; at which time he spoke thus to them.I see, my friends, the tender concern you have for me, by the grief that appears in your countenances; and I know the thoughts that you have about me. You think how melancholy a case it is, to see so young a man, and in such flourishing business, delivered up to death. And perhaps, had I visited any of you in my condition, I should have had the same thoughts of you.But now, my friends, my thoughts are no more like your thoughts, than my condition is like yours.It is no trouble to me now to think, that I am to die young, or before I have raised an estate.These things are now sunk into such merenothings, that I have no name little enough to call them by. For if in a few days, or hours, I am to leave this carcase to be buried in the earth, and to find myself either for ever happy in the favour of God, or eternally separated from all light and peace. Can any words sufficiently express the littleness of every thing else?Is there any dream like the dream of life, which amuses us with the disregard of these things? Is there any folly like the folly of our manly state, which is toowiseandbusyto be at leisure for these reflections?10. When we consider death as a misery, we only think of it as a miserable separation from the enjoyments of this life. We seldom mourn over an old man that dies rich; but we lament the young, that are taken away in the progress of their fortune. You yourselves look upon me with pity, not that I am going unprepared to meet the Judge of quick and dead, but that I am to leave a prosperous trade in the flower of my life.This is the wisdom of our manly thoughts: And yet what folly of the silliest children is so great as this?For what is there miserable in death, but the consequences of it? When a man is dead, what does any thing signify to him, but the state he is then in?Our poor friendLepidusdied, you know, as he was dressing himself for afeast. Do you think it is now part of his trouble, that he did not live till that entertainment was over?Feasts, andbusiness, and pleasures, andenjoyments, seem great things to us, whilst we think of nothing else; but as soon as we add death to them, they all sink into an equal littleness; and the soul, thatis separated from the body, no more laments the loss of business, than the losing of afeast.If I am now going into the joys of God, could there be any reason to grieve, that this happened to me before I was forty years of age? Could it be a sad thing to go to heaven, before I had made a few morebargains, or stood a little longer behind acounter?And if I am to go amongst lost spirits, could there be any reason to be content, that this did not happen to me till I was old, and full of riches? If good angels were ready to receive my soul, could it be any grief to me, that I was dying upon apoor bedin agarret?And if God has delivered me up to evil spirits, to be dragged by them to places of torment, could it be any comfort to me, that they found me upon abed of state?11. When you are as near death as I am, you will know, that all the different states of life, whether of youth or age, riches or poverty, greatness or meanness, signify no more to you, than whether you die in apoororstatelyapartment.The greatness of those things which follow death, makes all that go before it sink into nothing.Now that everlasting happiness or misery is come so near, all the enjoyments and prosperities of life seem as vain and insignificant, and tohave no more to do with my happiness than the cloaths I wore before I could speak.But, my friends, how am I surprized, that I have not always had these thoughts? For what is there in the terrors of death, in the vanities of life, or the necessities of piety, but what I might have as easily and fully seen in any part of my life?What a strange thing is it, that a littlehealth, or the poor business of ashop, should keep us so senseless of these great things that are coming so fast upon us!12. Just as you came into my chamber, I was thinking with myself, what numbers of souls there are now in the world, in my condition at this very time, surprized with a summons to the other world; some taken from theirshopsandfarms, others from theirsportsandpleasures, these atsuits at law, those atgaming-tables, some on theroad, others at their ownfire-sides, and all seized at an hour when they thought not of it; frighted at the approach of death, confounded at the vanity of all their labours, designs and projects, astonished at the folly of their past lives, and not knowing which way to turn their thoughts, to find any comfort; their consciences flying in their faces, bringing all their sins to remembrance, presenting them with the sight of the angry Judge, the worm that never dies, the fire that is never quenched, the gates of hell,the powers of darkness, and the bitter pains of eternal death.Oh my friends! bless God that you are not of this number, that you have time and strength so to employ yourselves, as may bring you peace at the last.13. You, perhaps when you consider that I have lived free from scandal and debauchery, and in the communion of the church, wonder to see me so full of remorse and self-condemnation at the approach of death.It is true, I have lived in the communion of the church, and frequented its service onSundays, when I was not tooidle, or otherwise disposed of by mybusinessandpleasures: but then, my conformity to the public worship has been rather a thing of course, than from any real intention of glorifying God; had it been so, I had been more devout when there, and more fearful of ever neglecting it.14. But the thing that now surprizes me above all wonders, is this, that I never had so much as ageneral intentionof living up to the piety of the gospel. This never so much as entered into my heart. I never once in my life considered, whether my way of life was such as would procure me the mercy of God at this hour.How easy a thing would salvation be, if it could fall into my careless hands, who have never had so much serious thought♦about it, as about any one common bargain that I have made?♦duplicate word removed ‘about’Do you think any thing can astonish and confound a dying man like this? What pain do you think a man must feel, when his conscience lays all this folly to his charge, when it shews him how regular, exact, and wise he has been in small matters, that are passed away like a dream, and how stupid and senseless he has lived without any reflection, in things of such eternal moment, as no heart can sufficiently conceive them?Oh my friends! a careless life, unconcerned and inattentive to the duties of religion, is so without all excuse, so unworthy of the mercy of God, such a shame to the sense and reason of our minds, that I can hardly conceive a greater punishment, than for a man to be thrown into the state that I am in, to reflect upon it.Penitenswas here going on, but had his mouth stopped by aconvulsion, which never suffered him to speak any more. He lay convulsed for about twelve hours, and then gave up the ghost.
Of the great danger and folly of notintendingto be as eminent as we can, in the practice of all Christian virtues.
1.ALTHOUGH the goodness of God, and his rich mercy in Christ Jesus, are asufficient assurance to us, that he will be merciful to our unavoidable weaknesses, that is, to such failings as are the effects ofignoranceorsurprize; yet we have no reason to expect the same mercy towards those sins which we live in, through a want ofintentionto avoid them.
For instance, acommon swearer, who dies in that guilt, seems to have no title to the divine mercy; because he can no more plead any weakness in his excuse, than the man that hid histalentin the earth, could plead his want of strength to keep it out of the earth.
2. But, if this be right reasoning in the case of acommon swearer, that his sin is not to be reckoned apardonable frailty, because he has no weakness to plead in its excuse: why don’t we as much condemn every other error of life, that has no more weakness to plead in its excuse than common swearing?
For if this be so bad, because it might be avoided, if we did but sincerely intend it, must not all other erroneous ways of life be very guilty, if we live in them, not through weakness and inability, but because we never sincerely intended to avoid them?
For instance, you perhaps have made no progress in the most important Christian virtues, inhumilityandcharity. Now, if your failure is owing to your want ofintentionof performing them in any true degree, have you not as little to pleadfor yourself? And are you not as much without all excuse as thecommon swearer?
3. Why therefore don’t you press these things home upon your conscience? Why do you not think it as dangerous for you to live in such defects as are in your power to amend, as ’tis dangerous for a common swearer to live in the breach of that duty, which it is in his power to observe? Is not the want of a sincere intention, as blameable in one case as another?
You, it may be, are as far fromChristian perfectionas the common swearer is from keeping thethird commandment. Are you not therefore as much condemned by the doctrine of the gospel, as the swearer is by the third commandment?
You perhaps will say, that all people fall short of the perfection of the gospel. But this is nothing to the purpose: for the question is not, whether gospel perfection can be fully attained; but whether you come as near it as a sincere intention, and careful diligence can carry you? Whether you are not in a much lower state than you might be, if you sincerely intended to advance yourself in all Christian virtues?
If your defects inpiety,humility, andcharityare owing to your want ofsincere intentionto be as eminent as you can in these virtues, then you leave yourself as much without excuse, as he that lives in the sin of swearing, through the want of a sincere intention to depart from it.
4. The salvation of our souls is set forth in scripture as a thing of difficulty, that requiresall our diligence, that is to beworked out with fear and trembling.
We are told,straight is the gate, and narrow is the way that leadeth unto life, and few there be that find it: thatmany are called, but few are chosen: and that many will miss of their salvation who seem to have takensome painsto obtain it.Strive to enter in at the straight gate; for many, I say unto you, will seek to enter in, and shall not be able.
*Here our blessed Lord commands us tostriveto enter in, because many will fail, who onlyseekto enter: by which we are plainly taught, that religion is a state oflabourandstriving, and that many will fail of their salvation; not because they took no pains or care about it, but because they did not take care and pains enough; they onlysought, but did notstriveto enter in.
Every Christian therefore should as well examine his life by thesedoctrines, as by the commandments: for these doctrines are as plain marks of our condition as the commandments are.
For if salvation is only given to those whostrivefor it, then it is as reasonable for me to consider, whether my course of life be a course of striving to obtain it, as to consider whether I am keeping any of the commandments.
5. If my religion is only a formal compliance with those modes of worship that are in fashion where I live, if it costs me no pains or trouble, if it lays me under no rules and restraints, if I have no careful thoughts about it, is it not great weakness to think that I amstriving to enter in at the straight gate?
If I am seeking every thing that can delight my senses, spending my time and fortune in pleasures, in diversions, and worldly enjoyments; a stranger to watchings, fastings, prayers, and mortifications, how can it be said, that I amworking out my salvation with fear and trembling?
If I use the world and worldly enjoyments, as the generality of people do, and in all ages have done, why should I think that I am amongstthose few, who are walking in thenarrow wayto heaven?
*And yet, if the way isnarrow, if none can walk in it but those thatstrive, is it not as necessary for me to consider, whether thewayI am in be narrowenough, or thelabourI take to be asufficientstriving, as to consider whether I sufficiently observe the second or third commandment?
6. The measure of our love to God seems in justice to be the measure of our love of every virtue. We are to love and practise itwith all our heart, with all our soul, with all our mind, and with all our strength. And when we cease to live with thisregard to virtue, we live below our nature, and instead of being able to plead ourinfirmities, we stand chargeable with wilfulnegligence.
It is for this reason that we are exhorted to work out our salvation withfearandtrembling; because unless ourheartandpassionsare eagerly bent upon the work of our salvation, unlessholy fearsanimate our endeavours, and keep our consciences tender about every part of our duty, constantly examining how we live, and how fit we are to die, we shall in all probability sit down in such a course of life, as will never carry us to the rewards of heaven.
And he that considers, that a just God can only make such allowances as are suitable to his justice, that our works are all to be examined by fire, will findfearandtremblingare proper tempers for those that are drawing near to so great a trial.
Now this is not intended to possess people’s minds with a scrupulous anxiety; but to fill them with a just fear of living in the neglect of such virtues as they will want at the day of judgment.
It is only desiring them to be so apprehensive of their state, so earnest after higher degrees of piety, and so fearful of falling short of happiness, as the great apostleSt.Paulwas, when he thus wrote to thePhilippians.
Not as though I had already attained, either were already perfect;—but this one thing I do,forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling ofGodin Christ Jesus.And then he adds,Let us therefore, as many as are perfect, be thus minded.
But if the apostle thought it necessary for those who were in his state of perfection to bethus minded; thus labouring, pressing, and aspiring after some degrees of holiness, to which they were not then arrived; surely it is much more necessary for us,to be thus minded; thus earnest and striving after such degrees of a holy life, as we have not yet attained.
7. The best way for any one to know how much he ought to aspire after holiness, is to ask himself, how much he thinks will make him easy at the hour of death.
Now any man that dares put this question to himself, will be forced to answer, that at death, every one will wish, he had been as perfect as human nature can be.
Is not this sufficient to put us, not only upon wishing, but labouring after all that perfection which we shall then lament the want of? Is it not excessive folly to be content with such a course of piety as we already know cannot content us, at a time when we shall so want it, as to have nothing else to comfort us? How can we carry a severer condemnation against ourselves, than to believe, that at the hour of death, we shallwant the virtues of thesaints, and wish that we had been among the first servants of God, and yet take no methods of arriving at their height of piety, whilst we are alive?
8. Though this is anabsurditythat we can pass over, whilst the health of our bodies, the passions of our minds, the noise, and hurry, and pleasures, and business of the world, lead us on with eyes that see not; yet at death, it will appear before us in a dreadful magnitude: it will haunt us like a dismal ghost; and our conscience will never let us take our eyes from it.
We see in worldly matters, what a torment self-condemnation is; and how hardly a man is able to forgive himself, when he has brought himself into any calamity or disgrace, purely by his own folly. The affliction is made doubly tormenting; if he is forced to charge it all upon himself, as his own act and deed, against the reason of things, and contrary to the advice of his friends.
Now by this we may in some degree guess, how terrible that self-condemnation will be, when a man shall find himself in the misery of death, under the severity of a self-condemning conscience; charging all his distress upon his own folly and madness, against the sense and reason of his own mind, against all the doctrines and precepts of religion, and contrary to all the instructions, calls, and warnings both of God and man.
9. *Penitenswas a busy, notable tradesman, and very prosperous in his dealings, but died in thethirty-fifthyear of his age.
A little before his death, when the doctors had given him over, some of his neighbours came to see him; at which time he spoke thus to them.
I see, my friends, the tender concern you have for me, by the grief that appears in your countenances; and I know the thoughts that you have about me. You think how melancholy a case it is, to see so young a man, and in such flourishing business, delivered up to death. And perhaps, had I visited any of you in my condition, I should have had the same thoughts of you.
But now, my friends, my thoughts are no more like your thoughts, than my condition is like yours.
It is no trouble to me now to think, that I am to die young, or before I have raised an estate.
These things are now sunk into such merenothings, that I have no name little enough to call them by. For if in a few days, or hours, I am to leave this carcase to be buried in the earth, and to find myself either for ever happy in the favour of God, or eternally separated from all light and peace. Can any words sufficiently express the littleness of every thing else?
Is there any dream like the dream of life, which amuses us with the disregard of these things? Is there any folly like the folly of our manly state, which is toowiseandbusyto be at leisure for these reflections?
10. When we consider death as a misery, we only think of it as a miserable separation from the enjoyments of this life. We seldom mourn over an old man that dies rich; but we lament the young, that are taken away in the progress of their fortune. You yourselves look upon me with pity, not that I am going unprepared to meet the Judge of quick and dead, but that I am to leave a prosperous trade in the flower of my life.
This is the wisdom of our manly thoughts: And yet what folly of the silliest children is so great as this?
For what is there miserable in death, but the consequences of it? When a man is dead, what does any thing signify to him, but the state he is then in?
Our poor friendLepidusdied, you know, as he was dressing himself for afeast. Do you think it is now part of his trouble, that he did not live till that entertainment was over?Feasts, andbusiness, and pleasures, andenjoyments, seem great things to us, whilst we think of nothing else; but as soon as we add death to them, they all sink into an equal littleness; and the soul, thatis separated from the body, no more laments the loss of business, than the losing of afeast.
If I am now going into the joys of God, could there be any reason to grieve, that this happened to me before I was forty years of age? Could it be a sad thing to go to heaven, before I had made a few morebargains, or stood a little longer behind acounter?
And if I am to go amongst lost spirits, could there be any reason to be content, that this did not happen to me till I was old, and full of riches? If good angels were ready to receive my soul, could it be any grief to me, that I was dying upon apoor bedin agarret?
And if God has delivered me up to evil spirits, to be dragged by them to places of torment, could it be any comfort to me, that they found me upon abed of state?
11. When you are as near death as I am, you will know, that all the different states of life, whether of youth or age, riches or poverty, greatness or meanness, signify no more to you, than whether you die in apoororstatelyapartment.
The greatness of those things which follow death, makes all that go before it sink into nothing.
Now that everlasting happiness or misery is come so near, all the enjoyments and prosperities of life seem as vain and insignificant, and tohave no more to do with my happiness than the cloaths I wore before I could speak.
But, my friends, how am I surprized, that I have not always had these thoughts? For what is there in the terrors of death, in the vanities of life, or the necessities of piety, but what I might have as easily and fully seen in any part of my life?
What a strange thing is it, that a littlehealth, or the poor business of ashop, should keep us so senseless of these great things that are coming so fast upon us!
12. Just as you came into my chamber, I was thinking with myself, what numbers of souls there are now in the world, in my condition at this very time, surprized with a summons to the other world; some taken from theirshopsandfarms, others from theirsportsandpleasures, these atsuits at law, those atgaming-tables, some on theroad, others at their ownfire-sides, and all seized at an hour when they thought not of it; frighted at the approach of death, confounded at the vanity of all their labours, designs and projects, astonished at the folly of their past lives, and not knowing which way to turn their thoughts, to find any comfort; their consciences flying in their faces, bringing all their sins to remembrance, presenting them with the sight of the angry Judge, the worm that never dies, the fire that is never quenched, the gates of hell,the powers of darkness, and the bitter pains of eternal death.
Oh my friends! bless God that you are not of this number, that you have time and strength so to employ yourselves, as may bring you peace at the last.
13. You, perhaps when you consider that I have lived free from scandal and debauchery, and in the communion of the church, wonder to see me so full of remorse and self-condemnation at the approach of death.
It is true, I have lived in the communion of the church, and frequented its service onSundays, when I was not tooidle, or otherwise disposed of by mybusinessandpleasures: but then, my conformity to the public worship has been rather a thing of course, than from any real intention of glorifying God; had it been so, I had been more devout when there, and more fearful of ever neglecting it.
14. But the thing that now surprizes me above all wonders, is this, that I never had so much as ageneral intentionof living up to the piety of the gospel. This never so much as entered into my heart. I never once in my life considered, whether my way of life was such as would procure me the mercy of God at this hour.
How easy a thing would salvation be, if it could fall into my careless hands, who have never had so much serious thought♦about it, as about any one common bargain that I have made?
♦duplicate word removed ‘about’
Do you think any thing can astonish and confound a dying man like this? What pain do you think a man must feel, when his conscience lays all this folly to his charge, when it shews him how regular, exact, and wise he has been in small matters, that are passed away like a dream, and how stupid and senseless he has lived without any reflection, in things of such eternal moment, as no heart can sufficiently conceive them?
Oh my friends! a careless life, unconcerned and inattentive to the duties of religion, is so without all excuse, so unworthy of the mercy of God, such a shame to the sense and reason of our minds, that I can hardly conceive a greater punishment, than for a man to be thrown into the state that I am in, to reflect upon it.
Penitenswas here going on, but had his mouth stopped by aconvulsion, which never suffered him to speak any more. He lay convulsed for about twelve hours, and then gave up the ghost.
CHAP. IV.We can pleaseGodin no state or employment, but byintendinganddevotingit all to his glory.1.HAVING already stated the general nature of devotion, and shewn, that it implies not anyform of prayer, but a certain formof life, that is offered to God, not at any particulartimesorplaces, but every where and in every thing; I shall now descend to some particulars, and shew how we are to devote ourlabourandemployment, ourtimeandfortunes, to God.As a Christian should consider every place as holy, because God is there; so he should look upon every part of his life as a matter of holiness, because it is to be offered to God.The profession of aclergymanis an holy profession, because it is a ministration inholy things. But worldly business is to be made holy, by being done as a service to God, and in conformity to his will.For as all men, and all things in the world, as truly belong unto God, as anyplaces,things, orpersons, that are devoted to divine service; so all things are to beused, and all persons are toactin their several states for the glory of God.Men of business therefore must not look upon themselves as at liberty to live to themselves, to sacrifice to their ownhumoursandtempers, because their employment is of a worldly nature: but they must consider, that as the world, and all worldly professions, as truly belong to God aspersonsandthingsthat are devoted to thealtar; so it is as much the duty of men in worldly business to live wholly unto God, as ’tis the duty of those who are devoted to divine service.2. As the whole world is God’s; so the whole world is to act for God. As all men have the samerelationto God, as all men have all theirpowersandfacultiesfrom God; so all men are obliged to act for God with all theirpowersandfaculties.*As all things are God’s; so all things are to be used and regarded as the things of God. Formento abuse things onearth, and live to themselves, is the same rebellion against God as forangelsto abuse things inheaven; because God is just the same Lord of all on earth, as he is of all in heaven.Thingsmay, and must differ in theiruse: but yet they are all to be used according to the will of God.Menmay, and must differ in theiremployments; but yet they must all act for the same ends, as dutiful servants of God, in the right and pious performance of their several callings.3.Clergymenmust live wholly to God in oneparticularway; that is, in the exercise ofholy offices, in the ministration ofprayersandsacraments, and a zealous distribution of spiritual goods.But men of other employments are, in theirparticularways, as much obliged to act as the servants of God, and live wholly unto him in their several callings.This is the only difference between clergymen and people of other callings.*When it can be shewn, that men may be vain, covetous, sensual, worldly-minded, or proud in the exercise of their worldly business, then it will be allowable forclergymento indulge the same tempers in their sacred professions. For, tho’ these tempers are most odious and most criminal inclergymen, who, besides their baptismal vow, have a second time devoted themselves to God, to be his servants, not in thecommon officesof life, but in the service of the mostholythings; and who are therefore to keep themselves as separate from thecommonlife of other men, as achurchor analtaris to be kept separate from houses and tables of common use: yet as all Christians are by their baptismdevotedto God, and made professors of holiness; so are they all in their several callings to live as holy and heavenly persons; doing everything in theircommonlife only in such a manner, as it may be received by God, as a service done to him. For things, spiritual and temporal, sacred and common, must, likemenandangels, likeheavenandearth, all conspire in the glory of God.4. *As there is but oneGodandFather of us all, whose glory gives light and life to every thing that lives, whose presence fills all places, whose power supports all beings, whose providence ruleth all events; so every thing that lives, whether inheavenorearth, whether they bethronesorprincipalities,menorangels, must all, with one Spirit, live wholly to the praiseand glory of this one God and Father of them all.Angelsasangels, in their heavenly ministrations, butmenas men,womenas women,bishopsas bishops,priestsas priests, anddeaconsas deacons; some with thingsspiritual, and some with thingstemporal, offering to God the daily sacrifice of a reasonable life, wise actions, purity of heart, and heavenly affections.This is thecommon businessof all persons in this world. It is not left to anywomenin the world to trifle away their time in the follies and impertinences of afashionable life, nor to anymento resign themselves up to worldlycaresandconcerns; it is not left to therich, to gratify their passions in theindulgencesandprideof life, nor to thepoor, to vex and torment their hearts with thepovertyof their state; butmenand women, rich and poor, must, withbishopsandpriests, walk before God in the same wise and holy Spirit, in the same denial of all vain tempers, and in the same discipline and care of their souls; not only because they have all the same rational nature, and are servants of the same God, but because they allwantthe same holiness to make them fit for the same happiness. It is therefore absolutely necessary for all Christians, whethermenorwomen, to consider themselves as persons that aredevotedto holiness, and to order theircommon ways of lifeby such rules of reason and piety as may turn it into acontinual serviceto Almighty God.5. As the glory of God isoneand thesamething; so whatever we do, suitable to it, must be done withoneand thesameSpirit. That same temper of mind which makes ouralmsanddevotionsacceptable, must also make ourlabour, oremployment, a proper offering to God. If a man pursues his business, that he may raise himself tofigureandgloryin the world, he is no longer serving God in his employment; he is acting under othermasters, and has no more title to a reward from God, than he that givesalmsthat he may beseenof men. For vain and earthly desires are no more allowable in ouremployments, than in ouralmsanddevotions. For these tempers of worldly pride, and vain glory, are not only evil, when they mix with our good works; but they have the same evil nature, when they enter into our common business. If it were allowable to indulgecovetousorvainpassions in our worldlyemployments, it would be allowable to be vain-glorious in ourdevotions. But as ouralmsanddevotionsare not an acceptable service, but when they proceed from a hearttruly devotedto God; so our common employment cannot be reckoned a service to him, but when it is performed with the same piety of heart.6. *Most of the employments of life are in their own nature lawful; and all those that are so, may be made a substantial part of our duty to God, if we engage in them onlyso far, andfor suchends, as are suitable tobeings, that are to liveabovethe world, all the time they live in the world. This is theonly measureof our application to any worldly business; let it be what it will, or where it will, it must have no more of ourhands, ourhearts, or ourtime, than is consistent with an hearty, daily, careful preparation of ourselves for another life. For as all Christians, as such, have renounced this world, to prepare themselves bydailydevotion, anduniversalholiness, for an eternal state of quite another nature, they must look upon worldly employments as uponworldly wants, andbodily infirmities; things not to be desired, but only to be endured till death and the resurrection have carried us to an eternal state of real happiness.7. Now he that does not look at the things of this life in thisdegreeof littleness, cannot be said either to feel or believe the greatest truths of Christianity. For, if he thinks any thing great or important in human business, can he be said to feel or believe those scriptures which represent this life, and the greatest things of life, asbubbles,vapours,dreamsandshadows?If he thinksfigure, andshew, and worldlyglory, to be anyproperhappiness of a Christian, how can he be said to feel or believe this doctrine,Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake?For surely,if there was any real happiness infigure, andshew, andworldly glory; if these things deserved our thoughts and care, it could not be matter of thehighest joy, when we are torn from them bypersecutionandsufferings. If therefore a man will so live, as to shew, that he believes the mostfundamentaldoctrines of Christianity, he must live above the world; he must do the business of life, and yet livewhollyunto God. And it is as necessary that people live in their employments with thistemper, as it is necessary, that their employment itself belawful.8. *Thehusbandmanthat tilleth the ground, is employed in an honest business, that is necessary in life, and very capable of being made anacceptable serviceunto God: but if he labours and toils, not to serve any reasonable ends of life, but in order to have hisploughmade ofsilver, and to have hishorsesharnessed ingold, the honesty of his employment is lost as to him, and his labour becomes hisfolly.Atradesmanmay justly think, that it is agreeable to the will of God for him to sell such things as areusefulinlife; such as help both himself and others to a reasonable support, and enable them to assist those that want to be assisted: but if instead of this, it be his chief end in it to growrich, that he may live infigureandindulgence, and be able to retire from business toidlenessandluxury, his trade, as to him, loses all itsinnocency, and is so far from being an acceptableservice to God, that it is only a more plausible course ofcovetousness,self-love, andambition. For such a one turns the necessities of his employment into pride and covetousness, just as thesotandepicureturn the necessities of eating and drinking intogluttonyanddrunkenness. Now he that is up early and late, that sweats and labours for those ends that he may be some time or other rich, and live inpleasureandindulgence, lives no more to the glory of God than he thatplaysandgamesfor the same ends. For though there is a great difference betweentradingandgaming; yet most of that difference is lost, when men trade with thesame desiresandtempers, and for the same ends that others game.Charityandfine dressingare things very different; but if men givealmsfor the same reasons that othersdress fine, only to beseenandadmired, charity is then but like the vanity offine cloaths. In like manner, if the same motives make some people industrious in theirtrades, which makes others constant atgaming, such pains are but like the pains of gaming.9. *Calidushas traded above thirty years in the greatest city of the kingdom; he has been so many years constantly increasing histradeand hisfortune. Every hour of the day is with him an hour of business; and though heeatsanddrinksvery heartily, yet every meal seems to be in a hurry, and he would saygraceif hehad time.Calidusends every day at thetavern;but has not leisure to be there till near nine o’clock. He is always forced to drink a goodhearty glass, to drive thoughts of business out of his head, and make his spiritsdrowsyenough for sleep. He does business all the time that he is rising, and has settled several matters, before he can get to hiscompting-house. His prayers are a shortejaculationor two, which he never misses instormyweather, because he has always something or other atsea.Caliduswill tell you with great pleasure, that he has been in thishurryfor so many years, and that it must have killed him long ago, but that it has been arulewith him, to get out of the town everySaturday, and make theSundaya day ofquietand goodrefreshmentin the country.*He is now so rich that he would leave off his business, and amuse hisold agewith building and furnishing a fine house in the country; but that he is afraid he should growmelancholy, if he was to quit his business. He will tell you with great gravity, that it is a dangerous thing for a man, that has been used to get money, ever to leave it off. If thoughts of religion happen at any time tostealinto his head,Caliduscontents himself with thinking, that he never was a friend tohereticsandinfidels; that he has always been civil to theministerof his parish, and very often given something to thecharity-schools.10. *Now this way of life is at such adistancefrom all the doctrines and discipline of Christianity,that no one can live in it through ignorance or frailty.Caliduscan no more imagine, thathe is born again of the Spirit¹; thathe is in Christ a new creature²; that he liveshere as a stranger and pilgrim, setting his affections upon things above, and laying up treasures in heaven³. He can no more imagine this, than he can think that he has been all his life anapostle, workingmiracles, and preaching thegospel.¹Johniii.²1 Pet.ii.11.³Coloss.iii.1.It must also be owned, that thegeneralityof trading people, especially ingreat towns, are too much likeCalidus. You see them all the week buried in business, unable to think of any thing else; and then spending theSundayinidlenessandrefreshment, in wandering into the country, in such visits and jovial meetings as make it often the worst day of the week.11. Now they do not live thus, because they cannot support themselves withless careand application to business; but they live thus because they want to growrichin their trades, and to maintain their families in some suchfigureand degree offinery, as areasonable Christianhas no occasion for. Take away but thistemper, and then people ofall tradeswill find themselves at leisure to live every day like Christians, to be careful of every duty of the gospel, to live in a visible course of religion, and be every day strict observers both of private and public prayer.Now the only way to do this, is, for people to consider their trade as something that they are todevoteto the glory of God, something that they are to do only in such a manner, as that they may make it a duty to him. Nothing can be right inbusiness, that is not under these rules. The apostle commands servants,to be obedient to their masters in singleness of heart as unto Christ: not with eye-service, as men-pleasers; but as the servants of Christ, doing the will ofGodfrom theheart¹. With good-will, doing service as unto the Lord, and not untomen².¹Ephes.vi.5.²Coloss.iii.22, 23.This passage sufficiently shews, that all Christians are to live wholly unto God in every state and condition; doing the work of theircommon callingin such a manner, and for such ends, as to make it a part of theirserviceto God. For ifpoor slavesare not to comply with their business asmen-pleasers, if they are to look wholly unto God in all their actions, and serve insinglenessofheart, as unto the Lord; surely men of other conditions must be as much obliged to go through their business with the samesinglenessofheart; not as pleasing the vanity of their own minds, not as gratifying their own selfish, worldly passions, but as the servants of God in all that they have to do.12. *It is therefore absolutely certain, that no Christian is to enterany fartherinto business, nor for anyother ends, than such as he can, insinglenessof heart, offer unto God as areasonableservice. For the Son of God having redeemed us for thisonly end, that we should, by a life ofreasonandpiety, live to the glory of God; this is the only rule and measure for every order and state of life. Without thisrule, the mostlawfulemployment becomes asinfulstate of life.*Take away this from the life of aclergyman, and his holy profession serves only to expose him to the greaterdamnation. Take away this fromtradesmen, and shops are but so many houses of greediness and filthy lucre. Take away this fromgentlemen, and the course of their life becomes a course of sensuality, pride, and wantonness. Take away this rule from ourtables, and all falls into gluttony and drunkenness. Take away this measure from ourdressandhabits, and all is turned into suchpaint, andglitter, and ridiculous ornaments, as are arealshame to the wearer. Take away this from the use of ourfortunes, and you will find people sparing in nothing but charity. Take away this from ourdiversions, and you will find no sports too silly, nor any entertainments too vain and corrupt to be the pleasures of Christians.13. If therefore we desire to live unto God, it is necessary to bring ourwhole lifeunder this law, to make his glory the soleruleandmeasureof our acting in every employment of life. For there is no othertrue devotion, but this of livingdevoted to God in the common business of our lives.*So that men must not content themselves with thelawfulnessof their employments; but must consider whether they use them, as they are to use every thing, as strangers and pilgrims, that are baptized into the resurrection of Jesus Christ, that are to follow him in awise and heavenlycourse of life, in the mortification of all worldly desires, and in purifying and preparing their souls for the blessed enjoyment of God.For to be vain, or proud, or covetous, or ambitious in thecommon courseof our business, is as contrary to these holy tempers, as cheating and dishonesty.If agluttonwas to say, in excuse of his gluttony, that he only eats such things as it islawfulto eat, he would make as good an excuse for himself as the greedy, covetous, ambitious tradesman, that should say, he only deals in lawful business. For as a Christian is not only required to be honest, but to be of a Christianspirit, and make his life an exercise ofhumility,repentance, andheavenlyaffection; so all tempers contrary to these, are as contrary to Christianity, ascheatingis contrary tohonesty.14. All this is only to shew us the absolute necessity of such uniform piety, as extends to all the actions of our common life.That we musteat, anddrink, anddress, anddiscourseaccording to the sobriety of the Christian spirit; engage in no employments but such as we can truly devote unto God; nor pursue them any farther, than conduces to the reasonable ends of a holy life.That we must behonest, not only on particular occasions, and insuchinstances as areapplaudedin the world, easy to be performed, and free fromdangerorloss, but from such aliving principleof justice, as makes us love truth and integrity inall its instances, follow it thro’ all dangers, and against all opposition; as knowing that the more we pay for any truth, the better is ourbargain, and that then our integrity becomes apearl, when we have parted withallto keep it.That we must behumble, not only in such instances as areexpectedin the world, orsuitableto our tempers, or confined to particular occasions, but in such a spirit, as renders us meek and holy in thewhole courseof our lives, as shews itself in ourdress, ourperson, ourconversation, ourenjoymentof the world,patienceunder injuries,submissionto superiors, and condescension to those that are below us, and in all the outward actions of our lives.That we must not only devotetimesandplacesto prayer, but be every where in thespiritof devotion, with hearts always set towards heaven, looking up to God in all our actions, and doing every thing as servants living in the world, as inan holy temple of God; always worshipping him, tho’ not with our lips, yet with thethankfulnessof our hearts, theholinessof our actions, and the pious and charitable use of his gifts. That we must not only send up petitions and thoughts now and then to heaven; but must go thro’ all our worldly business, with an heavenly spirit, as members of Christ’s mystical body, that, with newheartsand newminds, we are to turn an earthly life into a preparation for a life of greatness and glory in the kingdom of heaven.15. Enough, I hope, has been said, to shew you the necessity of thus introducing religion intoall the actionsof ourcommon life, and of living and acting with the same regard to God in all that you do, as in your prayers and alms.Eatingis one of the lowest actions of our lives; it is common to us with mereanimals: yet we see that the piety of all the ages of the world, has turned thisordinaryaction of the animal life, into apietyto God, by making every meal to begin and end with devotion.*We see yet someremainsof this custom in most Christian families; some suchlittle formalityas shews you, that people used to call upon God at the beginning and end of their meals. But indeed it is generally now so performed, as to look more like a mockery upon devotion, than any solemn application of the mind unto God. In one house you may perhaps see theheadof the family just pulling off his hat; inanother half getting up from hisseat; another shall, it may be, proceed so far, as to make as if he saidsomething: but however, theselittle attemptsare the remains of some devotion that was formerly used at such times, and are proofs that religion has formerly belonged to this part ofcommon life.But to such a pass are we now come, that tho’ the custom is still preserved, yet we can hardly bear with him, that seems to perform it with any degree ofseriousness, and look upon it as a sign of afanaticaltemper, if a man has not done it as soon as he begins.I would not be thought to plead for the necessity oflong prayersat these times; but thus much I think may be said, that if prayer is proper at these times, we ought to use suchwordsas should shew, that wesolemnlyappeal to God for such graces and blessings as are proper to the occasion; otherwise the mock-ceremony, instead of blessing our victuals, does but accustom us to trifle with devotion, and give us a habit of being unaffected with our prayers.♦17. If everyheadof a family would, at the return of every meal, make asolemn adorationof God, in such a decent manner as becomes a devout mind, it would be very likely to teach him, thatswearing,sensuality,gluttony, andloosediscourse, were very improper at those meals, which were to begin and end with devotion.♦Number 16 omitted in text.And if in these days of general corruption, this part of devotion is fallen into amock-ceremony, it must be imputed to this, thatsensualityandintemperancehave got too great power over us, to suffer us to add any devotion to our meals. But thus much must be said, that when we are as pious asJewsandHeathensof all ages have been, we shall think it proper to pray at the beginning and end of our meals.I have appealed to this pious custom of all ages as a proof of the reasonableness of the doctrine of this and the foregoing chapters; that is, as a proof that religion is to be theruleandmeasureof all the actions of ourordinarylife. For surely, if we are not toeat, but under such rules of devotion, it must appear, that whatever else we do, must, in its proper way, be done with the same regard to the glory of God.
We can pleaseGodin no state or employment, but byintendinganddevotingit all to his glory.
1.HAVING already stated the general nature of devotion, and shewn, that it implies not anyform of prayer, but a certain formof life, that is offered to God, not at any particulartimesorplaces, but every where and in every thing; I shall now descend to some particulars, and shew how we are to devote ourlabourandemployment, ourtimeandfortunes, to God.
As a Christian should consider every place as holy, because God is there; so he should look upon every part of his life as a matter of holiness, because it is to be offered to God.
The profession of aclergymanis an holy profession, because it is a ministration inholy things. But worldly business is to be made holy, by being done as a service to God, and in conformity to his will.
For as all men, and all things in the world, as truly belong unto God, as anyplaces,things, orpersons, that are devoted to divine service; so all things are to beused, and all persons are toactin their several states for the glory of God.
Men of business therefore must not look upon themselves as at liberty to live to themselves, to sacrifice to their ownhumoursandtempers, because their employment is of a worldly nature: but they must consider, that as the world, and all worldly professions, as truly belong to God aspersonsandthingsthat are devoted to thealtar; so it is as much the duty of men in worldly business to live wholly unto God, as ’tis the duty of those who are devoted to divine service.
2. As the whole world is God’s; so the whole world is to act for God. As all men have the samerelationto God, as all men have all theirpowersandfacultiesfrom God; so all men are obliged to act for God with all theirpowersandfaculties.
*As all things are God’s; so all things are to be used and regarded as the things of God. Formento abuse things onearth, and live to themselves, is the same rebellion against God as forangelsto abuse things inheaven; because God is just the same Lord of all on earth, as he is of all in heaven.
Thingsmay, and must differ in theiruse: but yet they are all to be used according to the will of God.
Menmay, and must differ in theiremployments; but yet they must all act for the same ends, as dutiful servants of God, in the right and pious performance of their several callings.
3.Clergymenmust live wholly to God in oneparticularway; that is, in the exercise ofholy offices, in the ministration ofprayersandsacraments, and a zealous distribution of spiritual goods.
But men of other employments are, in theirparticularways, as much obliged to act as the servants of God, and live wholly unto him in their several callings.
This is the only difference between clergymen and people of other callings.
*When it can be shewn, that men may be vain, covetous, sensual, worldly-minded, or proud in the exercise of their worldly business, then it will be allowable forclergymento indulge the same tempers in their sacred professions. For, tho’ these tempers are most odious and most criminal inclergymen, who, besides their baptismal vow, have a second time devoted themselves to God, to be his servants, not in thecommon officesof life, but in the service of the mostholythings; and who are therefore to keep themselves as separate from thecommonlife of other men, as achurchor analtaris to be kept separate from houses and tables of common use: yet as all Christians are by their baptismdevotedto God, and made professors of holiness; so are they all in their several callings to live as holy and heavenly persons; doing everything in theircommonlife only in such a manner, as it may be received by God, as a service done to him. For things, spiritual and temporal, sacred and common, must, likemenandangels, likeheavenandearth, all conspire in the glory of God.
4. *As there is but oneGodandFather of us all, whose glory gives light and life to every thing that lives, whose presence fills all places, whose power supports all beings, whose providence ruleth all events; so every thing that lives, whether inheavenorearth, whether they bethronesorprincipalities,menorangels, must all, with one Spirit, live wholly to the praiseand glory of this one God and Father of them all.Angelsasangels, in their heavenly ministrations, butmenas men,womenas women,bishopsas bishops,priestsas priests, anddeaconsas deacons; some with thingsspiritual, and some with thingstemporal, offering to God the daily sacrifice of a reasonable life, wise actions, purity of heart, and heavenly affections.
This is thecommon businessof all persons in this world. It is not left to anywomenin the world to trifle away their time in the follies and impertinences of afashionable life, nor to anymento resign themselves up to worldlycaresandconcerns; it is not left to therich, to gratify their passions in theindulgencesandprideof life, nor to thepoor, to vex and torment their hearts with thepovertyof their state; butmenand women, rich and poor, must, withbishopsandpriests, walk before God in the same wise and holy Spirit, in the same denial of all vain tempers, and in the same discipline and care of their souls; not only because they have all the same rational nature, and are servants of the same God, but because they allwantthe same holiness to make them fit for the same happiness. It is therefore absolutely necessary for all Christians, whethermenorwomen, to consider themselves as persons that aredevotedto holiness, and to order theircommon ways of lifeby such rules of reason and piety as may turn it into acontinual serviceto Almighty God.
5. As the glory of God isoneand thesamething; so whatever we do, suitable to it, must be done withoneand thesameSpirit. That same temper of mind which makes ouralmsanddevotionsacceptable, must also make ourlabour, oremployment, a proper offering to God. If a man pursues his business, that he may raise himself tofigureandgloryin the world, he is no longer serving God in his employment; he is acting under othermasters, and has no more title to a reward from God, than he that givesalmsthat he may beseenof men. For vain and earthly desires are no more allowable in ouremployments, than in ouralmsanddevotions. For these tempers of worldly pride, and vain glory, are not only evil, when they mix with our good works; but they have the same evil nature, when they enter into our common business. If it were allowable to indulgecovetousorvainpassions in our worldlyemployments, it would be allowable to be vain-glorious in ourdevotions. But as ouralmsanddevotionsare not an acceptable service, but when they proceed from a hearttruly devotedto God; so our common employment cannot be reckoned a service to him, but when it is performed with the same piety of heart.
6. *Most of the employments of life are in their own nature lawful; and all those that are so, may be made a substantial part of our duty to God, if we engage in them onlyso far, andfor suchends, as are suitable tobeings, that are to liveabovethe world, all the time they live in the world. This is theonly measureof our application to any worldly business; let it be what it will, or where it will, it must have no more of ourhands, ourhearts, or ourtime, than is consistent with an hearty, daily, careful preparation of ourselves for another life. For as all Christians, as such, have renounced this world, to prepare themselves bydailydevotion, anduniversalholiness, for an eternal state of quite another nature, they must look upon worldly employments as uponworldly wants, andbodily infirmities; things not to be desired, but only to be endured till death and the resurrection have carried us to an eternal state of real happiness.
7. Now he that does not look at the things of this life in thisdegreeof littleness, cannot be said either to feel or believe the greatest truths of Christianity. For, if he thinks any thing great or important in human business, can he be said to feel or believe those scriptures which represent this life, and the greatest things of life, asbubbles,vapours,dreamsandshadows?
If he thinksfigure, andshew, and worldlyglory, to be anyproperhappiness of a Christian, how can he be said to feel or believe this doctrine,Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake?For surely,if there was any real happiness infigure, andshew, andworldly glory; if these things deserved our thoughts and care, it could not be matter of thehighest joy, when we are torn from them bypersecutionandsufferings. If therefore a man will so live, as to shew, that he believes the mostfundamentaldoctrines of Christianity, he must live above the world; he must do the business of life, and yet livewhollyunto God. And it is as necessary that people live in their employments with thistemper, as it is necessary, that their employment itself belawful.
8. *Thehusbandmanthat tilleth the ground, is employed in an honest business, that is necessary in life, and very capable of being made anacceptable serviceunto God: but if he labours and toils, not to serve any reasonable ends of life, but in order to have hisploughmade ofsilver, and to have hishorsesharnessed ingold, the honesty of his employment is lost as to him, and his labour becomes hisfolly.
Atradesmanmay justly think, that it is agreeable to the will of God for him to sell such things as areusefulinlife; such as help both himself and others to a reasonable support, and enable them to assist those that want to be assisted: but if instead of this, it be his chief end in it to growrich, that he may live infigureandindulgence, and be able to retire from business toidlenessandluxury, his trade, as to him, loses all itsinnocency, and is so far from being an acceptableservice to God, that it is only a more plausible course ofcovetousness,self-love, andambition. For such a one turns the necessities of his employment into pride and covetousness, just as thesotandepicureturn the necessities of eating and drinking intogluttonyanddrunkenness. Now he that is up early and late, that sweats and labours for those ends that he may be some time or other rich, and live inpleasureandindulgence, lives no more to the glory of God than he thatplaysandgamesfor the same ends. For though there is a great difference betweentradingandgaming; yet most of that difference is lost, when men trade with thesame desiresandtempers, and for the same ends that others game.Charityandfine dressingare things very different; but if men givealmsfor the same reasons that othersdress fine, only to beseenandadmired, charity is then but like the vanity offine cloaths. In like manner, if the same motives make some people industrious in theirtrades, which makes others constant atgaming, such pains are but like the pains of gaming.
9. *Calidushas traded above thirty years in the greatest city of the kingdom; he has been so many years constantly increasing histradeand hisfortune. Every hour of the day is with him an hour of business; and though heeatsanddrinksvery heartily, yet every meal seems to be in a hurry, and he would saygraceif hehad time.Calidusends every day at thetavern;but has not leisure to be there till near nine o’clock. He is always forced to drink a goodhearty glass, to drive thoughts of business out of his head, and make his spiritsdrowsyenough for sleep. He does business all the time that he is rising, and has settled several matters, before he can get to hiscompting-house. His prayers are a shortejaculationor two, which he never misses instormyweather, because he has always something or other atsea.Caliduswill tell you with great pleasure, that he has been in thishurryfor so many years, and that it must have killed him long ago, but that it has been arulewith him, to get out of the town everySaturday, and make theSundaya day ofquietand goodrefreshmentin the country.
*He is now so rich that he would leave off his business, and amuse hisold agewith building and furnishing a fine house in the country; but that he is afraid he should growmelancholy, if he was to quit his business. He will tell you with great gravity, that it is a dangerous thing for a man, that has been used to get money, ever to leave it off. If thoughts of religion happen at any time tostealinto his head,Caliduscontents himself with thinking, that he never was a friend tohereticsandinfidels; that he has always been civil to theministerof his parish, and very often given something to thecharity-schools.
10. *Now this way of life is at such adistancefrom all the doctrines and discipline of Christianity,that no one can live in it through ignorance or frailty.Caliduscan no more imagine, thathe is born again of the Spirit¹; thathe is in Christ a new creature²; that he liveshere as a stranger and pilgrim, setting his affections upon things above, and laying up treasures in heaven³. He can no more imagine this, than he can think that he has been all his life anapostle, workingmiracles, and preaching thegospel.
¹Johniii.²1 Pet.ii.11.³Coloss.iii.1.
¹Johniii.
²1 Pet.ii.11.
³Coloss.iii.1.
It must also be owned, that thegeneralityof trading people, especially ingreat towns, are too much likeCalidus. You see them all the week buried in business, unable to think of any thing else; and then spending theSundayinidlenessandrefreshment, in wandering into the country, in such visits and jovial meetings as make it often the worst day of the week.
11. Now they do not live thus, because they cannot support themselves withless careand application to business; but they live thus because they want to growrichin their trades, and to maintain their families in some suchfigureand degree offinery, as areasonable Christianhas no occasion for. Take away but thistemper, and then people ofall tradeswill find themselves at leisure to live every day like Christians, to be careful of every duty of the gospel, to live in a visible course of religion, and be every day strict observers both of private and public prayer.
Now the only way to do this, is, for people to consider their trade as something that they are todevoteto the glory of God, something that they are to do only in such a manner, as that they may make it a duty to him. Nothing can be right inbusiness, that is not under these rules. The apostle commands servants,to be obedient to their masters in singleness of heart as unto Christ: not with eye-service, as men-pleasers; but as the servants of Christ, doing the will ofGodfrom theheart¹. With good-will, doing service as unto the Lord, and not untomen².
¹Ephes.vi.5.²Coloss.iii.22, 23.
¹Ephes.vi.5.
²Coloss.iii.22, 23.
This passage sufficiently shews, that all Christians are to live wholly unto God in every state and condition; doing the work of theircommon callingin such a manner, and for such ends, as to make it a part of theirserviceto God. For ifpoor slavesare not to comply with their business asmen-pleasers, if they are to look wholly unto God in all their actions, and serve insinglenessofheart, as unto the Lord; surely men of other conditions must be as much obliged to go through their business with the samesinglenessofheart; not as pleasing the vanity of their own minds, not as gratifying their own selfish, worldly passions, but as the servants of God in all that they have to do.
12. *It is therefore absolutely certain, that no Christian is to enterany fartherinto business, nor for anyother ends, than such as he can, insinglenessof heart, offer unto God as areasonableservice. For the Son of God having redeemed us for thisonly end, that we should, by a life ofreasonandpiety, live to the glory of God; this is the only rule and measure for every order and state of life. Without thisrule, the mostlawfulemployment becomes asinfulstate of life.
*Take away this from the life of aclergyman, and his holy profession serves only to expose him to the greaterdamnation. Take away this fromtradesmen, and shops are but so many houses of greediness and filthy lucre. Take away this fromgentlemen, and the course of their life becomes a course of sensuality, pride, and wantonness. Take away this rule from ourtables, and all falls into gluttony and drunkenness. Take away this measure from ourdressandhabits, and all is turned into suchpaint, andglitter, and ridiculous ornaments, as are arealshame to the wearer. Take away this from the use of ourfortunes, and you will find people sparing in nothing but charity. Take away this from ourdiversions, and you will find no sports too silly, nor any entertainments too vain and corrupt to be the pleasures of Christians.
13. If therefore we desire to live unto God, it is necessary to bring ourwhole lifeunder this law, to make his glory the soleruleandmeasureof our acting in every employment of life. For there is no othertrue devotion, but this of livingdevoted to God in the common business of our lives.
*So that men must not content themselves with thelawfulnessof their employments; but must consider whether they use them, as they are to use every thing, as strangers and pilgrims, that are baptized into the resurrection of Jesus Christ, that are to follow him in awise and heavenlycourse of life, in the mortification of all worldly desires, and in purifying and preparing their souls for the blessed enjoyment of God.
For to be vain, or proud, or covetous, or ambitious in thecommon courseof our business, is as contrary to these holy tempers, as cheating and dishonesty.
If agluttonwas to say, in excuse of his gluttony, that he only eats such things as it islawfulto eat, he would make as good an excuse for himself as the greedy, covetous, ambitious tradesman, that should say, he only deals in lawful business. For as a Christian is not only required to be honest, but to be of a Christianspirit, and make his life an exercise ofhumility,repentance, andheavenlyaffection; so all tempers contrary to these, are as contrary to Christianity, ascheatingis contrary tohonesty.
14. All this is only to shew us the absolute necessity of such uniform piety, as extends to all the actions of our common life.
That we musteat, anddrink, anddress, anddiscourseaccording to the sobriety of the Christian spirit; engage in no employments but such as we can truly devote unto God; nor pursue them any farther, than conduces to the reasonable ends of a holy life.
That we must behonest, not only on particular occasions, and insuchinstances as areapplaudedin the world, easy to be performed, and free fromdangerorloss, but from such aliving principleof justice, as makes us love truth and integrity inall its instances, follow it thro’ all dangers, and against all opposition; as knowing that the more we pay for any truth, the better is ourbargain, and that then our integrity becomes apearl, when we have parted withallto keep it.
That we must behumble, not only in such instances as areexpectedin the world, orsuitableto our tempers, or confined to particular occasions, but in such a spirit, as renders us meek and holy in thewhole courseof our lives, as shews itself in ourdress, ourperson, ourconversation, ourenjoymentof the world,patienceunder injuries,submissionto superiors, and condescension to those that are below us, and in all the outward actions of our lives.
That we must not only devotetimesandplacesto prayer, but be every where in thespiritof devotion, with hearts always set towards heaven, looking up to God in all our actions, and doing every thing as servants living in the world, as inan holy temple of God; always worshipping him, tho’ not with our lips, yet with thethankfulnessof our hearts, theholinessof our actions, and the pious and charitable use of his gifts. That we must not only send up petitions and thoughts now and then to heaven; but must go thro’ all our worldly business, with an heavenly spirit, as members of Christ’s mystical body, that, with newheartsand newminds, we are to turn an earthly life into a preparation for a life of greatness and glory in the kingdom of heaven.
15. Enough, I hope, has been said, to shew you the necessity of thus introducing religion intoall the actionsof ourcommon life, and of living and acting with the same regard to God in all that you do, as in your prayers and alms.
Eatingis one of the lowest actions of our lives; it is common to us with mereanimals: yet we see that the piety of all the ages of the world, has turned thisordinaryaction of the animal life, into apietyto God, by making every meal to begin and end with devotion.
*We see yet someremainsof this custom in most Christian families; some suchlittle formalityas shews you, that people used to call upon God at the beginning and end of their meals. But indeed it is generally now so performed, as to look more like a mockery upon devotion, than any solemn application of the mind unto God. In one house you may perhaps see theheadof the family just pulling off his hat; inanother half getting up from hisseat; another shall, it may be, proceed so far, as to make as if he saidsomething: but however, theselittle attemptsare the remains of some devotion that was formerly used at such times, and are proofs that religion has formerly belonged to this part ofcommon life.
But to such a pass are we now come, that tho’ the custom is still preserved, yet we can hardly bear with him, that seems to perform it with any degree ofseriousness, and look upon it as a sign of afanaticaltemper, if a man has not done it as soon as he begins.
I would not be thought to plead for the necessity oflong prayersat these times; but thus much I think may be said, that if prayer is proper at these times, we ought to use suchwordsas should shew, that wesolemnlyappeal to God for such graces and blessings as are proper to the occasion; otherwise the mock-ceremony, instead of blessing our victuals, does but accustom us to trifle with devotion, and give us a habit of being unaffected with our prayers.
♦17. If everyheadof a family would, at the return of every meal, make asolemn adorationof God, in such a decent manner as becomes a devout mind, it would be very likely to teach him, thatswearing,sensuality,gluttony, andloosediscourse, were very improper at those meals, which were to begin and end with devotion.
♦Number 16 omitted in text.
And if in these days of general corruption, this part of devotion is fallen into amock-ceremony, it must be imputed to this, thatsensualityandintemperancehave got too great power over us, to suffer us to add any devotion to our meals. But thus much must be said, that when we are as pious asJewsandHeathensof all ages have been, we shall think it proper to pray at the beginning and end of our meals.
I have appealed to this pious custom of all ages as a proof of the reasonableness of the doctrine of this and the foregoing chapters; that is, as a proof that religion is to be theruleandmeasureof all the actions of ourordinarylife. For surely, if we are not toeat, but under such rules of devotion, it must appear, that whatever else we do, must, in its proper way, be done with the same regard to the glory of God.