We should delight in God’s delight. Mere outward conformity to the law is not what God requires. The person who does what God says with a resentful heart and begrudging obedience does not bear the mark of the true child of light. The heart renewed by the Spirit desires to please God, is anxious to find out what He desires, and is motivated by the sense of bringing God pleasure.
Bryan Chapell

A Serious Call

A Serious Call

A SERIOUS CALL TO A DEVOUT AND HOLY LIFE

Adapted to the State and Condition of
All Orders of Christians

By */WILLIAM LAW/*, A.M.

*/He that hath ears to hear, let him hear./* St. LUKE viii. 8.

*/And behold, I come quickly, and my reward is with me./* REV. xxii. 12.

*/LONDON:/*
Printed for WILLIAM INNYS, at the */West/* End of St. */Paul’s/*. MDCCXXIX.

A SERIOUS CALL TO
A DEVOUT AND HOLY LIFE

CHAPTER I

Concerning the nature and extent of Christian devotion.

DEVOTION is neither private nor public prayer; but prayers, whether private or public, are particular parts or instances of devotion. Devotion signifies a life given, or devoted, to God.

He, therefore, is the devout man, who lives no longer to his own will, or the way and spirit of the world, but to the sole will of God, who considers God in everything, who serves God in everything, who makes all the parts of his common life parts of piety, by doing everything in the Name of God, and under such rules as are conformable to His glory.

We readily acknowledge, that God alone is to be the rule and measure of our prayers; that in them we are to look wholly unto Him, and act wholly for Him; that we are only to pray in such a manner, for such things, and such 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 as strictly pious in all the other parts of his life. For there is not the least shadow of a reason why we should make God the rule and measure of our prayers; why we should then look wholly unto Him, and pray according to His will; but what equally proves it necessary for us to look wholly unto God, and make Him the rule and measure of all the other actions of our life. For any ways of life, any employment of our talents, whether of our parts, our time, or money, that is not strictly according to the will of God, that is not for such ends as are suitable to His glory, are as great absurdities and failings, as prayers that are not according to the will of God. For there is no other reason why our prayers should be according to the will of God, why they should have nothing in them but what is wise, and holy, and heavenly; there is no other reason for this, but that our lives may be of the same nature, full of the same wisdom, holiness, and heavenly tempers, that we may live unto God in the same spirit that we pray unto Him. Were it not our strict duty to live by reason, 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 everything in His Name, and for His glory, there would be no excellency or wisdom in the most heavenly prayers. Nay, such prayers would be absurdities; they would be like prayers for wings, when it was no part of our duty to fly.

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 of all our actions; as sure as it is our duty to look wholly unto God in our prayers, so sure is it that it is our duty to live wholly unto God in our lives. But we can no more be said to live unto God, unless we live unto Him in all the ordinary actions of our life, unless He be the rule and measure of all our ways, than we can be said to pray unto God, unless our prayers look wholly unto Him. So that unreasonable and absurd ways of life, whether in labour or diversion, whether they consume our time, or our money, are like unreasonable and absurd prayers, and are as truly an offence unto God.

It is for want of knowing, or at least considering this, that we see such a mixture of ridicule in the lives of many people. You see them strict as to some times and places of devotion, but when the service of the Church is over, they are but like those that seldom or never come there. In their way of life, their manner of spending their time and money, in their cares and fears, in their pleasures and indulgences, in their labour and diversions, they are like the rest of the world. This makes the loose part of the world generally make a jest of those that are devout, because they see their devotion goes no farther than their prayers, and that when they are over, they live no more unto God, till the time of prayer returns again; but live by the same humour and fancy, and in as full an enjoyment of all the follies of life as other people. This is the reason why they are the jest and scorn of careless and worldly people; not because they are really devoted to God, but because they appear to have no other devotion but that of occasional prayers.

<$IJulius>Julius is very fearful of missing prayers; all the parish supposes Julius to be sick, if he is not at Church. But if you were to ask him why he spends the rest of his time by humour or chance? why he is a companion of the silliest people in their most silly pleasures? why he is ready for every impertinent entertainment and diversion? If you were to ask him why there is no amusement too trifling to please him? why he is busy at all balls and assemblies? why he gives himself up to an idle, gossiping conversation? why he lives in foolish friendships and fondness for particular persons, that neither want nor deserve any particular kindness? why he allows himself in foolish hatreds and resentments against particular persons without considering that he is to love everybody as himself? If you ask him why he never puts his conversation, his time, and fortune, under the rules of religion? Julius has 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 against debauchery and intemperance: he that lives such a course of idleness and folly, lives no more according to the religion of Jesus Christ, than he that lives in gluttony and intemperance.

If a man was to tell Julius that there was no occasion for so much constancy at prayers, and that he might, without any harm to himself, neglect the service of the Church, as the generality of people do, Julius would think such a one to be no Christian, and that he ought to avoid his company. But if a person only tells him, that he may live as the generality of the world does, that he may enjoy himself as others do, that he may spend his time and money as people of fashion do, that he may conform to the follies and frailties of the generality, and gratify his tempers and passions as most people do, Julius never suspects that man to want a Christian spirit, or that he is doing the devil’s work. And if Julius was to read all the New Testament from the beginning to the end, he would find his course of life condemned in every page of it.

And indeed there cannot anything be imagined more absurd in itself, than wise, and sublime, and heavenly prayers, added to a life of vanity and folly, where neither labour nor diversions, neither time nor money, are under the direction of the wisdom and heavenly tempers of our prayers. If we were to see a man pretending to act wholly with regard to God in everything that he did, that would neither spend time nor money, nor take any labour or diversion, but so far as he could act according to strict principles of reason and piety, and yet at the same time neglect all prayer, whether public or private, should we not be amazed at such a man, and wonder how he could have so much folly along with so much religion?

Yet this is as reasonable as for any person to pretend to strictness in devotion, to be careful of observing times and places of prayer, and yet letting the rest of his life, his time and labour, his talents and money, be disposed of without any regard to strict rules of piety and devotion. For it is as great an absurdity to suppose holy prayers, and Divine petitions, without a holiness of life suitable to them, as to suppose a holy and Divine life without prayers.

Let any one therefore think how easily he could confute a man that pretended to great strictness of life without prayer, and the same arguments will as plainly confute another, that pretends to strictness of prayer, without carrying the same strictness into every other part of life. For to be weak and foolish in spending our time and fortune, is no greater a mistake, than to be weak and foolish in relation to our prayers. And to allow ourselves in any ways of life that neither are, nor can be offered to God, is the same irreligion, as to neglect our prayers, or use them in such a manner as make them an offering unworthy of God.

The short of the matter is this; either reason and religion prescribe rules and ends to all the ordinary actions of our life, 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 anything concerning eating and drinking, or spending our time and money; if it teaches us how we are to use and contemn the world if it tells us what tempers we are to have in common life, how we are to be disposed towards all people; how we are to behave towards the sick, the poor, the old, the destitute; 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 mortify and deny ourselves; he must be very weak that can think these parts of religion are not to be observed with as much exactness, as any doctrines that relate to prayers.

It is very observable, that there is not one command in all the Gospel for public worship; and perhaps it is a duty that is least insisted upon in Scripture of any other. The frequent attendance at it is never so much as mentioned in all the New Testament. Whereas that religion or devotion which is to govern the ordinary actions of our life is to be found in almost every verse of Scripture. Our blessed Saviour and His Apostles are wholly taken up in doctrines that relate to common life. They call us to renounce the world, and differ in every temper and way of life, from the spirit and the way of the world: to renounce all its goods, to fear none of its evils, to reject its joys, and have no value for its happiness: to be as new-born babes, that are born into a new state of things: to live as pilgrims in spiritual watching, in holy fear, and heavenly 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 state of humility, to rejoice in worldly 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 through the strait gate into a life of eternal glory.

This is the common devotion which our blessed Saviour taught, in order to make it the common life of all Christians. Is it not therefore exceeding strange that people should place so much piety in the attendance upon public worship, concerning which there is not one precept of our Lord’s to be found, and yet neglect these common duties of our ordinary life, which are commanded in every page of the Gospel? I call these duties the devotion of our common life, because if they are to be practised, they must be made parts of our common life; they can have no place anywhere else.

If contempt of the world and heavenly affection is a necessary temper of Christians, it is necessary that this temper appear in the whole course of their lives, in their manner of using the world, because it can have no place anywhere else. If self-denial be a condition of salvation, all that would be saved must make it a part of their ordinary life. If humility be a Christian duty, then the common life of a Christian is to be a constant course of humility in all its kinds. If poverty of spirit be necessary, it must be the spirit and temper of every day of our lives. If we are to relieve the naked, the sick, and the prisoner, it must be the common charity of our lives, as far as we can render ourselves able to perform it. If we are to love our enemies, we must make our common life a visible exercise and demonstration of that love. If content and thankfulness, if the patient bearing of evil be duties to God, they are the duties of every day, and in every circumstance of our life. If we are to be wise and holy as the new-born sons of God, we can no otherwise be so, but by renouncing every thing that is foolish and vain in every part of our common life. If we are to be in Christ new creatures, we must show that we are so, by having new ways of living in the world. If we are to follow Christ, it must be in our common way of spending every day.

Thus it is in all the virtues and holy tempers of Christianity; they are not ours unless they be the virtues and tempers of our ordinary 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 above and contrary to the world, in all the common actions of our life. If our common life is not a common course of humility, self-denial, renunciation of the world, poverty of spirit, and heavenly affection, we do not live the lives of Christians.

But yet though it is thus plain that this, and this alone, is Christianity, a 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 amongst the better sort of people. You see them often at Church, and pleased with fine preachers: but look into their lives, and you see them just the same sort of people as others are, that make no pretences to devotion. The difference that you find betwixt them, is only the difference of their natural tempers. They have the same taste of the world, the same worldly cares, and fears, and joys; they have the same turn of mind, equally vain in their desires. You see the same fondness for state and equipage, the same pride and vanity of dress, the same self-love and indulgence, the same foolish friendships, and groundless hatreds, the same levity of mind, and trifling spirit, the same fondness for diversions, the same idle dispositions, and vain ways of spending their time in visiting and conversation, as the rest of the world, that make no pretences to devotion.

I do not mean this comparison, betwixt people seemingly good and professed rakes, but 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, and observes them through a sense of duty, and that the other has no hearty concern about it, but 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 when you have seen this, can you find any farther difference betwixt them? Can you find that their common life is of a different kind? Are not the tempers, and customs, and manners 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 they not the same goods and evils? Are they not pleased and displeased in the same 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 in show or dress, and the other live in self-denial and mortification, renouncing everything that looks like vanity, either of person, dress, or carriage? Does the one follow public diversions, and trifle away her time in idle visits, and corrupt conversation, and does the other study all the arts of improving her time, 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 expense, and glad to be able 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 on 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 than, has none? And yet if they do not differ in these things which are here related, can it with any sense be said, the one is a good Christian, and the other not?

Take another instance amongst the men? Leo has a great deal of good nature, has kept what they call good company, hates everything that is false and base, is very generous and brave to his friends; but has concerned himself so little with religion that he hardly knows the difference betwixt a Jew and a Christian.

Eusebius, on the other hand, has had early impressions of religion, and buys books of devotion. He can talk of all the feasts and fasts of the Church, and knows the names of most men that have been eminent for piety. You never hear him swear, or make a loose jest; and when he talks of religion, he talks of it as of a matter of the last concern.

Here you see, that one person has religion enough, according to the way of the world, to be reckoned a pious Christian, and the other is so far from all appearance of religion, that he may fairly be reckoned a Heathen; and yet if you look into their common life; if you examine their chief and ruling tempers in the greatest articles of life, or the greatest doctrines of Christianity, you will not find the least difference imaginable.

Consider them with regard to the use of the world, because that is what everybody can see.

Now to have right notions and tempers with relation to this world, is as essential to religion as it have right notions of God. And it is as possible for a man to worship a crocodile, and yet be a pious man, as to have his affections set upon this world, and yet be a good Christian.

But now if you consider Leo and Eusebius in this respect, you will find them exactly alike, seeking, using, and enjoying, all that can be got in this world in the same manner, and for the same ends. You will find that riches, prosperity, pleasures, indulgences, state equipages, and honour, are just as much the happiness of Eusebius as they are of Leo. And yet if Christianity has not changed a man’s mind and temper with relation to these things, what can we say that it has done for him? For if the doctrines of Christianity were practised, they would make a man as different from other people, as to all worldly tempers, sensual pleasures, and the pride of life, as a wise man is different from a natural; it would be as easy a thing to know a Christian by his outward course of life, as it is now difficult to find anybody that lives it. For it is notorious that Christians are now not only like other men in their frailties and infirmities, this might be in some degree excusable, but the complaint is, they are like Heathens in all the main and chief articles of their lives. They enjoy the world, and live every day in the same tempers, and the same designs, and the same indulgences, as they did who knew not God, nor of any happiness in another life. Everybody that is capable of any reflection, must have observed, that this is generally the state even of devout people, whether men or women. You may see them different from other people, so far as to times and places of prayer, but generally like the rest of the world in all the other parts of their lives: that is, adding Christian devotion to a Heathen life. 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 clothed? For after all these things do the Gentiles seek.” [Matt. vi. 31, 32] But if to be thus affected even with the necessary things of this life, shows that we are not yet of a Christian spirit, but are like the Heathens, surely to enjoy the vanity and folly of the world as they did, to be like them in the main chief tempers of our lives, in self-love and indulgence, in sensual pleasures and diversions, in the vanity of dress, the love of show and greatness, or any other gaudy distinctions of fortune, is a much greater sign of an Heathen temper. And, consequently, they who add devotion to such a life, must be said to pray as Christians, but live as Heathens.

CHAPTER II

An inquiry into the reason, why the generality of Christians fall so far short of the holiness and devotion of Christianity.

IT MAY now be reasonably inquired, how it comes to pass, that the lives even of the better sort of people are thus strangely contrary to the principles of Christianity?

But before I give a direct answer to this, I desire it may also be inquired, how it comes to pass that swearing is so common a vice among Christians? It is indeed not yet so common among women, as it is among men. 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, swearing more or less, just as it happens, some constantly, others only now and then as it were by chance.

Now I ask, how comes it, that two in three of the men are guilty of so gross and profane 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 doctrines of our blessed Saviour.

Do but now find the reason why the generality of men live in this notorious vice, and then you will have found the reason why the generality even of the better sort of people live so contrary to Christianity.

Now the reason of common swearing is this; it is because men have not so much as the intention to please God in all their actions. For let a man but have so much piety as to intend 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 feels this intention within himself, as it is impossible for a man that intends to please his prince, to go up and abuse him to his face.

It seems but a small and necessary part of piety to have such a sincere intention as this; and that he has no reason to look upon himself as a disciple of Christ who is not thus far advanced in piety. 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 this intention that you see men that profess religion, yet live in swearing and sensuality; that you see clergymen given to pride, and covetousness, and worldly enjoyments. It is for want of this intention, that you see women that profess devotion, yet living in all the folly and vanity of dress, wasting their time in idleness and pleasures, and in all such instances of state and equipage as their estates will reach. For let but a woman feel her heart full of this intention, and she will find it as impossible to patch or paint, as to curse or swear; she will no more desire to shine at balls or assemblies, or make a figure amongst those that are most finely dressed, than she will desire to dance upon a rope to please spectators: she will know, that the one is as far from the wisdom and excellency of the Christian spirit as the other.

It was this general intention that made the primitive Christians such eminent instances of piety, and made the goodly fellowship of the saints, and all the glorious army of martyrs and confessors. And if you will here stop, and ask yourselves, why you are not as pious as the primitive Christians were, your own heart will tell you, that it is neither through ignorance nor inability, but purely because you never thoroughly intended it. You observe the same Sunday worship that they did; and you are strict in it, because it is your full intention to be so. And when you as fully intend to be like them in their ordinary common life, when you intend to please God in all your actions, you will find it as possible, as to be strictly exact in the service of the Church. And when you have this intention 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 every thing that is vain and impertinent in common life, whether of business or pleasure, as you now have to any thing that is profane. You will be as fearful of living in any foolish way, either of spending your time, or your fortune, as you are now fearful of neglecting the public worship.

Now, who that wants this general sincere intention, can be reckoned a Christian? And yet if it was among Christians, it would change the whole face of the world: true piety, and exemplary holiness, would be as common and visible, as buying and selling, or any trade in life.

Let a clergyman be but thus pious, and he will converse as if he had been brought up by an Apostle; he will no more think and talk of noble preferment, than of noble eating, or a glorious chariot. He will no more complain of the frowns of the world, or a small cure, or the want of a patron, than he will complain of the want of a laced coat, or a running horse. Let him but intend to please God in all his actions, as the happiest and best thing in the world, and then he will know, that there is nothing noble in a clergyman, but a burning zeal for the salvation of souls; nor anything poor in his profession, but idleness and a worldly spirit.

Again, let a tradesman but have this intention, and it will make him a saint in his shop; 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 will buy and sell, and labour and 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 any other manner, nor to any other end, but such as may be shown to be wise, and reasonable, and holy. He will therefore consider, not what arts, or methods, or application, will soonest make him richer and greater than his brethren, or remove him from a shop to a life of state and pleasure; but he will consider what arts, what methods, what application 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 his intention to please God in all his actions, as the best and happiest thing in the world. And on the other hand, whoever is not of this spirit and temper in his trade and profession, and does not carry it on only so far as is best subservient to a wise, and holy, and heavenly life, it is certain that he has not this intention; and yet without it, who can be shown to be a follower of Jesus Christ?

Again, let the gentleman of birth and fortune but have this intention, and you will see how it will carry him from every appearance of evil, to every instance of piety and goodness. He cannot live by chance, or as humour and fancy carry him, because he knows that nothing can please God but a wise and regular course of life. He cannot live in idleness and indulgence, in sports and gaming, in pleasures and intemperance, in vain expenses and high living, because these things cannot be turned into means of piety and holiness, or made so many parts of a wise and religious life. As he thus removes from all appearance of evil, so he hastens and aspires after every instance of goodness. He does not ask what is allowable and pardonable, but what is commendable and praiseworthy. He does not ask whether God will forgive the folly of our lives, the madness of our pleasures, the vanity of our expenses, the richness of our equipage, and the careless consumption of our time; but he asks whether God is pleased with these things, or whether these are the appointed ways of gaining His favour? He does not inquire, whether it be pardonable to hoard up money, to adorn ourselves with diamonds, and gild our chariots, whilst the widow and the orphan, the sick and the prisoner, want 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, for aught we know, God may perhaps pardon; but to be diligent in such ways, as we know that God will infallibly reward.

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 Scriptures, and make every doctrine, parable, precept, or instruction, that relates to rich men, a law to himself in the use of his estate.

He will have nothing to do with costly apparel, because the rich man in the Gospel was clothed with purple and fine linen. He denies himself the pleasures and indulgences which his estate could procure, because our blessed Saviour saith, “Woe unto you that are rich! for ye have received your consolation.” [Luke vi. 24] He will have but one rule for charity, and that will be, to spend all that he can that way, because the Judge of quick and dead hath said, that all that is so given, is given to Him.

He will have no hospitable table for the rich and wealthy to come and feast with him, in good eating and drinking; because our blessed Lord saith, “When thou makest a dinner, call not thy friends, nor thy brethren, neither thy kinsman, nor thy rich neighbours, lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed: for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.” [Luke xiv. 12, 13, 14]

He will waste no money in gilded roofs, or costly furniture: he will not be carried from pleasure to pleasure in expensive state and equipage, because an inspired Apostle hath said, that “all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world.” [1 John ii. 16]

Let not any one look upon this as an imaginary description of charity, that looks fine in the notion, but cannot be put in practice. For it is so far from being an imaginary, impracticable form of life, 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 can find any Christians that sincerely intend 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, if they have but this intention, it will be impossible for them to do otherwise. This one principle will infallibly carry them to this height of charity, and they will find themselves unable to stop short of it.

For how is it possible for a man that intends to please God in the use of his money, and intends it because he judges it to be his greatest happiness; how is it possible for such a one, in such a state of mind, to bury his money in needless, impertinent finery, in covering himself or his horses with gold, whilst there are any works of piety and charity to be done with it, or any ways of spending it well?

This is as strictly impossible, as for a man that intends to please God in his words, to go into company on purpose to swear and lie. For as all waste and unreasonable expense is done designedly, and with deliberation, so no one can be guilty of it, whose constant intention is to please God in the use of his money.

I have chosen to explain this matter, by appealing to this intention, because it makes the case so plain, and because every one that has a mind 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 he intends to please God in all his actions, as for any servant to know whether this be his intention towards his master. Every one also can as 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 in money or land. So that here is no plea left for ignorance or frailty as to this matter; everybody is in the light, and everybody has power. And no one can fail, but he that is not so much a Christian, as to intend to please God in the use of his estate.

You see two persons: one is regular in public and private prayer, the other is not. Now the reason of this difference is not this, that one has strength and power to 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. Now the case is the same, in the right or wrong use of our time and money. You see one person throwing away his time in sleep and idleness, in visiting and diversions, and his money in the most vain and unreasonable expenses. 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 and power to do thus, and the other has not; but it is owing to this, that one intends to please God in the right use of all his time, and all his money, and the other has no intention about it.

Here, therefore, let us judge ourselves sincerely; let us not vainly content ourselves with the common disorders of our lives, the vanity of our expenses, the folly of our diversions, the pride of our habits, the idleness of our lives, and the wasting of our time, fancying that these are such imperfections as we fall into through the unavoidable weakness and frailty of our natures; but let us be assured, that these disorders of our common life are owing to this, that we have not so much Christianity as to intend to please God in all the actions of our life, as the best and happiest thing in the world. So that we must not look upon ourselves in a state of common and pardonable imperfection, but in such a state as wants the first and most fundamental principle of Christianity, viz., an intention to please God in all our actions.

And if any one was to ask himself, how it comes to pass, that there are any degrees of sobriety which he neglects, any practices of humility which he wants, any method of charity which he does not follow, any rules of redeeming time which he does not observe, his own heart will tell him, that it is because he never intended to be so exact in those duties. For whenever we fully intend it, it is as possible to conform to all this regularity of life, as it is possible for a man to observe times of prayer.

So that the fault does not lie here, that we desire to be good and perfect, but through the weakness of our nature fall short of it; but it is, because we have not piety enough to intend to be as good as we can, or to please God in all the actions of our life. This we see is plainly the case of him that spends his time in sports when he should be at Church; it is not his want of power, but his want of intention or desire to be there.

And the case is plainly the same in every other folly of human life. She that spends her time and money in 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 because she has no intention or desire of being so. When she feels this intention, she will find it as possible to act up to it, as to be strictly sober and chaste, because it is her care and desire to be so.

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 a sincere intention of pleasing God in all our actions we fall into such irregularities of life as by the ordinary means 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 do not so much as intend to have it. It only teaches us that the reason why you see no real mortification or self-denial, no eminent charity, no profound humility, no heavenly affection, no true contempt of the world, no Christian meekness, no sincere zeal, no eminent piety in the common lives of Christians, is this, because they do not so much as intend to be exact and exemplary in these virtues.

CHAPTER III

Of the great danger and folly, of not intending to be as eminent and exemplary as we can, in the practice of all Christian virtues.

ALTHOUGH the goodness of God, and His rich mercies in Christ Jesus, are a sufficient assurance to us, that He will be merciful to our unavoidable weakness and infirmities, that is, to such failings as are the effects of Ignorance or surprise; yet we have no reason to expect the same mercy towards those sins which we have lived in, through a want of intention to avoid them.

For instance; the case of a common swearer, who dies in that guilt, seems to have no title to the Divine mercy; for this reason, because he can no more plead any weakness or infirmity in his excuse, than the man that hid his talent in the earth could plead bis want of strength to keep it out of the earth.

But now, if this be right reasoning in the case of a common swearer, that his sin is not to be reckoned a pardonable frailty, because he has no weakness to plead in its excuse, why then do we not carry this way of reasoning to its true extent? why do not 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 a thing, because it might be avoided, if we did but sincerely intend it, must not then 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, you have scarce gone half way in humility and charity; now if your failure in these duties is purely owing to your want of intention of performing them in any true degree, have you not then as little to plead for yourself, and are you not as much without all excuse, as the common swearer?

Why, therefore, do you not 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 it is dangerous for a common swearer to live in the breach of that duty, which it is in his power to observe? Is not negligence, and a want of sincere intention, as blameable in one case as in another?

You, it may be, are as far from Christian perfection, as the common swearer is from keeping the third commandment; are you not therefore as much condemned by the doctrines 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, and therefore you are content with your failings. But this is saying 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, and carefully laboured, to advance yourself in all Christian virtues?

If you are as forward in the Christian life as your best endeavours can make you, then you may justly hope that your imperfections will not be laid to your charge: but if your defects in piety, humility, and charity, are owing to your negligence, and want of sincere intention to 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.

The salvation of our souls is set forth in Scripture as a thing of difficulty, that requires all our diligence, that is to be worked out with fear and trembling. [Phil. ii. 12]

We are told, that “strait is the gate, and narrow is the way, that leadeth unto life, and few there be that find it.” [Matt. vii. 14] That “many are called, but few are chosen.” [Matt. xxii. 14] And that many will miss of their salvation, who seem to have taken some pains to obtain it: as in these words, “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.” [Luke xiii. 24]

Here our blessed Lord commands us to strive to enter in, because many will fail, who only seek to enter. By which we are plainly taught, that religion is a state of labour and striving, and that many will fail of their salvation; not because they took no pains or care about it, but because they did not take pains and care enough; they only sought, but did not strive to enter in.

Every Christian, therefore, should as well examine his life by these doctrines as by the commandments. For these doctrines are as plain marks of our condition, as the commandments are plain marks of our duty.

For if salvation is only given to those who strive for 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.

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 and sober reflections about it, is it not great weakness to think that I am striving to enter in at the strait gate?

If I am seeking every thing that can delight my senses, and regale my appetites; spending my time and fortune in pleasures, in diversions, and worldly enjoyments; a stranger to watchings, fastings, prayers, and mortification; how can it be said that I am working out my salvation with fear and trembling?

If there is nothing in my life and conversation that shows me to be different from Jews and Heathens; if I use the world, and worldly enjoyments, as the generality of people now do, and in all ages have done; why should I think that I am amongst those few who are walking in the narrow way to Heaven?

And yet if the way is narrow, if none can walk in it but those that strive, is it not as necessary for me to consider, whether the way I am in be narrow enough, or the labour I take be a sufficient striving, as to consider whether I sufficiently observe the second or third commandment?

The sum of this matter is this: From the abovementioned, and many other passages of Scripture, it seems plain, that our salvation depends upon the sincerity and perfection of our endeavours to obtain it.

Weak and imperfect men shall, notwithstanding their frailties and defects, be received, as having pleased God, if they have done their utmost to please Him.

The rewards of charity, piety, and humility, will be given to those, whose lives have been a careful labour to exercise these virtues in as high a degree as they could.

We cannot offer to God the service of Angels; we cannot obey Him as man in a state of perfection could; but fallen men can do their best, and this is the perfection that is required of us; it is only the perfection of our best endeavours, a careful labour to be as perfect as we can.

But if we stop short of this, for aught we know, we stop short of the mercy of God, and leave ourselves nothing to plead from the terms of the Gospel. For God has there made no promises of mercy to the slothful and negligent. His mercy is only offered to our frail and imperfect, but best endeavours, to practise all manner of righteousness.

As the law to Angels is angelical righteousness, as the law to perfect beings is strict perfection, so the law to our imperfect natures is, the best obedience that our frail nature is able to perform.

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 it with all our heart, with all our soul, with all our mind, and with all our strength. And when we cease to live with this regard to virtue, we live below our nature, and, instead of being able to plead our infirmities, we stand chargeable with negligence.

It is for this reason that we are exhorted to work out our salvation with fear and trembling; because unless our heart and passions are eagerly bent upon the work of our salvation; unless holy fears animate our endeavours, and keep our consciences strict and tender about every part of our duty, constantly examining how we live, and how fit we are to die; we shall in all probability fall into a state of negligence, and 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 find that fear and trembling are proper tempers for those that are drawing near so great a trial.

And indeed there is no probability, that any one should do all the duty that is expected from him, or make that progress in piety, which the holiness and justice of God requires of him, but he that is constantly afraid of falling short of it.

Now this is not intended to possess people’s minds with a scrupulous anxiety, and discontent in the service of God, but to fill them with a just fear of living in sloth and idleness, and in the neglect of such virtues as they will want at the day of Judgment. It is to excite them to an earnest examination of their lives, to such zeal, and care, and concern after Christian perfection, as they use in any matter that has gained their heart and affections. It is only desiring them to be so apprehensive of their state, so humble in the opinion of themselves, so earnest after higher degrees of piety, and so fearful of falling short of happiness, as the great Apostle St. Paul was, when he thus wrote to the Philippians: “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 of God in Christ Jesus.” And then he adds, “Let us therefore, as many as are perfect, be thus minded.” [Phil. iii. 12-15]

But now, if the Apostle thought it necessary for those, who were in his state of perfection, to be “thus minded,” that is, thus labouring, pressing, and aspiring after some degree of holiness, to which they were not then arrived, surely it is much more necessary for us, who are born in the dregs of time, and labouring under great imperfections, to be “thus minded,” that is, thus earnest and striving after such degrees of a holy and Divine life, as we have not yet attained.

The best way for any one to know how much he ought to aspire after holiness, is to consider, not how much will make his present life easy, but to ask himself, how much he thinks will make him easy at the hour of death.

Now any man that dares be so serious, as to put this question to himself, will be forced to answer, that at death, every one will wish that he had been as perfect as human nature can be.

Is not this therefore 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 shall want the virtues of the Saints, and wish that we had been amongst the first servants of God, ann yet take no methods of arriving at their height of piety, whilst we are alive?

Though this is an absurdity that we can easily pass over at present, 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, and ears that hear not; yet, at death, it will set itself 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 selfcondemnation 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, because he is forced to charge it all upon himself, as his own act and deed, against the nature and reason of things, and contrary to the advice of all his friends.

Now by this we may in some degree guess how terrible the pain of that self-condemnation will be, when a man shall find himself in the miseries 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.

Penitens was a busy, notable tradesman, and very prosperous in his dealings, but died in the thirty-fifth year of his age.

A little before his death, when the doctors had given him over, some of his neighbours came one evening to see him, at which time he spake 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 now 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 mere nothings, that I have no name little enough to call them by. For if in a few days or hours, I am to leave this carcass 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 everything else?

Is there any dream like the dream of life, which amuses us with the neglect and disregard of these things? Is there any folly like the folly of our manly state, which is too wise and busy, to be at leisure for these reflections?

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, or dreadful 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 friend Lepidus died, you know, as he was dressing himself for a feast: do you think it is now part of his trouble, that he did not live till that entertainment was over? Feasts, and business, and pleasures, and enjoyments, 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 that is separated from the body no more laments the loss of business, than the losing of a feast.

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 more bargains, or stood a little longer behind a counter?

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 a poor bed in a garret?

And if God has delivered me up to evil spirits, to be dragged by them to places of torments, could it be any comfort to me, that they found me upon a bed of state?

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 a poor or stately apartment.

The greatness of those things which follow death makes all that goes before it sink into nothing.

Now that judgment is the next thing that I look for, and everlasting happiness or misery is come so near me, all the enjoyments and prosperities of life seem as vain and insignificant, and to have no more to do with my happiness, than the clothes that I wore before I could speak.

But, my friends, how am I surprised 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 little health, or the poor business of a shop, should keep us so senseless of these great things, that are coming so fast upon us!

Just as you came in my chamber, I was thinking with myself, what numbers of souls there are now in the world, in my condition at this very time, surprised with a summons to the other world; some taken from their shops and farms, others from their sports and pleasures, these at suits of law, those at gaming tables, some on the road, others at their own firesides, and all seized at an hour when they thought nothing of it; frightened 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 their remembrance, tormenting them with deepest convictions of their own folly, 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 to employ yourselves in such works of piety, as may bring you peace at the last.

And take this along with you, that there is nothing but a life of great piety, or a death of great stupidity, that can keep off these apprehensions.

Had I now a thousand worlds, I would give them all for one year more, that I might present unto God one year of such devotion and good works, as I never before so much as intended.

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.

But, alas! what a poor thing is it, to have lived only free from murder, theft, and adultery, which is all that I can say of myself.

You know, indeed, that I have never been reckoned a sot, but you are, at the same time, witnesses, and have been frequent companions of my intemperance, sensuality, and great indulgence. And if I am now going to a judgment, where nothing will be rewarded but good works, I may well be concerned, that though I am no sot, yet I have no Christian sobriety to plead for me.

It is true, I have lived in the communion of the Church, and generally frequented its worship and service on Sundays, when I was neither too idle, or not otherwise disposed of by my business and pleasures. But, then, my conformity to the public worship has been rather a thing of course, than any real intention of doing that which the service of the Church supposes: had it not been so, I had been oftener at Church, more devout when there, and more fearful of ever neglecting it.

But the thing that now surprises me above all wonders is this, that I never had so much as a general intention of living up to the piety of the Gospel. This never so much as entered into my head or my heart. I never once in my life considered whether I was living as the laws of religion direct, or whether my way of life was such, as would procure me the mercy of God at this hour.

And can it be thought that I have kept the Gospel terms of salvation, without ever so much as intending, in any serious and deliberate manner, either to know them, or keep them? Can it be thought that I have pleased God with such a life as He requires, though I have lived without ever considering what He requires, or how much I have performed? 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?

In the business of life I have used prudence and reflection. I have done everything by rules and methods. I have been glad to converse with men of experience and judgment, to find out the reasons why some fail and others succeed in any business. I have taken no step in trade but with great care and caution, considering every advantage or danger that attended it. I have always had my eye upon the main end of business, and have studied all the ways and means of being a gainer by all that I undertook.

But what is the reason that I have brought none of these tempers to religion? What is the reason that I, who have so often talked of the necessity of rules, and methods, and diligence, in worldly business, have all this while never once thought of any rules, or methods, or managements, to carry me on in a life of piety?

Do you think anything 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 shall show 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, without any rules, in things of such eternal moment, as no heart can sufficiently conceive them?

Had I only my frailties and imperfections to lament at this time, I should lie here humbly trusting in the mercies of God. But, alas! how can I call a general disregard, and a thorough neglect of all religious improvement, a frailty or imperfection, when it was as much in my power to have been exact, and careful, and diligent in a course of piety, as in the business of my trade?

I could have called in as many helps, have practised as many rules, and been taught as many certain methods of holy living, as of thriving in my shop, had I but so intended, and desired it.

Oh, my friends! a careless life, unconcerned and unattentive 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.

Penitens was here going on, but had his mouth stopped by a convulsion, which never suffered him to speak any more. He lay convulsed about twelve hours, and then gave up the ghost.

Now if every reader would imagine this Penitens to have been some particular acquaintance or relation of his, and fancy that he saw and heard all that is here described; that he stood by his bedside when his poor friend lay in such distress and agony, lamenting the folly of his past life, it would, in all probability, teach him such wisdom as never entered into his heart before. If to this he should consider how often he himself might have been surprised in the same state of negligence, and made an example to the rest of the world, this double reflection, both upon the distress of his friend, and the goodness of that God, who had preserved him from it, would in all likelihood soften his heart into holy tempers, and make him turn the remainder of his life into a regular course of piety.

This therefore being so useful a meditation, I shall here leave the reader, as I hope, seriously engaged in it.

CHAPTER IV

We can please God in no state or employment of life, but by intending and devoting it all to His honour and glory.

HAVING in the first chapter stated the general nature of devotion, and shown that it implies not any form of prayer, but a certain form of life, that is offered to God, not at any particular times or places, but everywhere and in every thing; I shall now descend to some particulars, and show how we are to devote our labour and employment, our time and fortunes, unto God.

As a good 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 unto God.

The profession of a clergyman is an holy profession, because it is a ministration in holy things, an attendance at the altar. But worldly business is to be made holy unto the Lord, by being done as a service to Him, and in conformity to His Divine will.

For as all men, and all things in the world, as truly belong unto God, as any places, things, or persons, that are devoted to Divine service, so all things are to be used, and all persons are to act in their several states and employments, for the glory of God.

Men of worldly business, therefore, must not look upon themselves as at liberty to live to themselves, to sacrifice to their own humours and tempers, 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, as persons and things that are devoted to the altar, so it is as much the duty of men in worldly business to live wholly unto God, as it is the duty of those who are devoted to Divine service.

As the whole world is God’s, so the whole world is to act for God. As all men have the same relation to God, as all men have all their powers and faculties from God, so all men are obliged to act for God, with all their powers and faculties.

As all things are God’s, so all things are to be used and regarded as the things of God. For men to abuse things on earth, and live to themselves, is the same rebellion against God, as for angels to abuse things in Heaven; because God is just the same Lord of all on earth, as He is the Lord of all in Heaven.

Things may, and must differ in their use, but yet they are all to be used according to the will of God.

Men may, and must differ in their employments, 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.

Clergymen must live wholly unto God in one particular way, that is, in the exercise of holy offices, in the ministration of prayers and Sacraments, and a zealous distribution of spiritual goods.

But men of other employments are, in their particular ways, 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 shown, that men might be vain, covetous, sensual, worldly-minded, or proud in the exercise of their worldly business, then it will be allowable for clergymen to indulge the same tempers in their sacred profession. For though these tempers are most odious and most criminal in clergymen, who besides their baptismal vow, have a second time devoted themselves to God, to be His servants, not in the common offices of human life, but in the spiritual service of the most holy sacred things, and who are therefore to keep themselves as separate and different from the common life of other men, as a church or an altar is to be kept separate from houses and tables of common use; yet as all Christians are by their Baptism devoted to God, and made professors of holiness, so are they all in their several callings to live as holy and heavenly persons; doing every thing in their common life 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, like men and angels, like Heaven and earth, all conspire in the glory of God.

As there is but one God and Father of us all, whose glory gives light and life to everything that lives, whose presence fills all places, whose power supports all beings, whose providence ruleth all events; so everything that lives, whether in Heaven or earth, whether they be thrones or principalities, men or angels, they must all, with one spirit, live wholly to the praise and glory of this one God and Father of them all. Angels as angels, in their heavenly ministrations; but men as men, women as women, bishops as bishops, priests as priests, and deacons as deacons; some with things spiritual, and some with things temporal, offering to God the daily sacrifice of a reasonable life, wise actions, purity of heart, and heavenly affections.

This is the common business of all persons in this world. It is not left to any women in the world to trifle away their time in the follies and impertinences of a fashionable life, nor to any men to resign themselves up to worldly cares and concerns; it is not left to the rich to gratify their passions in the indulgences and pride of life, nor to the poor, to vex and torment their hearts with the poverty of their state; but men and women, rich and poor, must, with bishops and priests, 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 all want the same holiness, to make them fit for the same happiness, to which they are all called. It is therefore absolutely necessary for all Christians, whether men or women, to consider themselves as persons that are devoted to holiness, and so order their common ways of life, by such rules of reason and piety, as may turn it into continual service unto Almighty God.

Now to make our labour, or employment, an acceptable service unto God, we must carry it on with the same spirit and temper, that is required in giving of alms, or any work of piety. For, if “whether we eat or drink, or whatsoever we do,” we must “do all to the glory of God”; [1 Cor. x. 31] if “we are to use this world as if we used it not”; if we are to “present our bodies a living sacrifice, holy, acceptable to God”; [Rom. xii. 1] if “we are to live by faith, and not by sight,” and to “have our conversation in heaven”; [2 Cor. v. 7; Phil. iii. 20] then it is necessary that the common way of our life, in every state, be made to glorify God by such tempers as make our prayers and adorations acceptable to Him. For if we are worldly or earthly-minded in our employments, if they are carried on with vain desires, and covetous tempers, only to satisfy ourselves, we can no more be said to live to the glory of God, than gluttons and drunkards can be said to eat and drink to the glory of God.

As the glory of God is one and the same thing, so whatever we do suitable to it must be done with one and the same spirit. That same state and temper of mind which makes our alms and devotions acceptable, must also make our labour, or employment, a proper offering unto God. If a man labours to be rich, and pursues his business, that he may raise himself to a state of figure and glory in the world, he is no longer serving God in his employment; he is acting under other masters, and has no more title to a reward from God, than he that gives alms, that he may be seen, or prays, that he may be heard of men. For vain and earthly desires are no more allowable in our employments, than in our alms and devotions. 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, and make us odious to God, when they enter into the common business of our employment. If it were allowable to indulge covetous or vain passions in our worldly employments, it would then be allowable to be vain-glorious in our devotions. But as our alms and devotions are not an acceptable service, but when they proceed from a heart truly devoted to God, so our common employment cannot be reckoned a service to Him, but when it is performed with the same temper and piety of heart.

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 only so far, and for such ends, as are suitable to beings that are to live above the world, all the time that they live in the world. This is the only measure of our application to any worldly business, let it be what it will, where it will; it must have no more of our hands, our hearts, or our time, than is consistent with a hearty, daily, careful preparation of ourselves for another life. For as all Christians, as such have renounced this world, to prepare themselves by daily devotion, and universal holiness, for an eternal state of quite another nature, they must look upon worldly employments, as upon worldly wants, and bodily infirmities; things not to be desired but only to be endured and suffered, till death and the resurrection have carried us to an eternal state of real happiness.

Now he that does not look at the things of this life in this degree of littleness, cannot be said either to feel or believe the greatest truths of Christianity. For if he thinks anything 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, as bubbles, vapours, dreams, and shadows?

If he thinks figure, and show, and worldly glory, to be any proper happiness 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”? [Luke vi. 22] For surely, if there was any real happiness in figure, and show, and worldly glory; if these things deserved our thoughts and care; it could not be matter of the highest joy, when we are torn from them by persecutions and sufferings. If, therefore, a man will so live, as to show that he feels and believes the most fundamental doctrines of Christianity, he must live above the world; this is the temper that must enable him to do the business of life, and yet live wholly unto God, and to go through some worldly employment with a heavenly mind. And it is as necessary that people live in their employments with this temper, as it is necessary that their employment itself be lawful.

The husbandman that tilleth the ground is employed in an honest business, that is necessary in life and very capable of being made an acceptable service unto God. But if he labours and toils, not to serve any reasonable ends of life, but in order to have his plough made of silver, and to have his horses harnessed in gold, the honesty of his employment is lost as to him, and his labour becomes his folly.

A tradesman may justly think that it is agreeable to the will of God, for him to sell such things as are innocent and useful in life, 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, he trades only with regard to himself, without any other rule than that of his own temper; if it be his chief end in it to grow rich, that he may live in figure and indulgence, and to be able to retire from business to idleness and luxury; his trade, as to him, loses all its innocency, and is so far from being an acceptable service to God that it is only a more plausible course of covetousness, self-love, and ambition. For such a one turns the necessities of employment into pride and covetousness, just as the sot and epicure turn the necessities of eating and drinking into gluttony and drunkenness. Now he that is up early and late, that sweats and labours for these ends, that he may be some time or other rich, and live in pleasure and indulgence, lives no more to the glory of God, than he that plays and games for the same ends. For though there is a great difference between trading and gaming, yet most of that difference is lost, when men once trade with the same desires and tempers, and for the same ends, that others game. Charity, and fine dressing, are things very different; but if men give alms for the same reasons that others dress fine, only to be seen and admired, charity is then but like the vanity of fine clothes. In like manner, if the same motives make some people painful and industrious in their trades, which make others constant at gaming, such pains are but like the pains of gaming.

Calidus has traded above thirty years in the greatest city of the kingdom; he has been so many years constantly increasing his trade and his fortune. Every hour of the day is with him an hour of business; and though he eats and drinks very heartily, yet every meal seems to be in a hurry, and he would say grace if he had time. Calidus ends every day at the tavern, but has not leisure to be there till near nine o’clock. He is always forced to drink a good hearty glass, to drive thoughts of business out of his head, and make his spirits drowsy enough for sleep. He does business all the time that he is rising, and has settled several matters before he can get to his counting-room. His prayers are a short ejaculation or two, which he never misses in stormy, tempestuous weather, because he has always something or other at sea. Calidus will tell you, with great pleasure, that he has been in this hurry for so many years, and that it must have killed him long ago, but that it has been a rule with him to get out of the town every Saturday, and make the Sunday a day of quiet, and good refreshment in the country.

He is now so rich, that he would leave off his business, and amuse his old age with building, and furnishing a fine house in the country, but that he is afraid he should grow melancholy 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 to steal into his head, Calidus contents himself with thinking, that he never was a friend to heretics, and infidels, that he has always been civil to the minister of his parish, and very often given something to the charity schools.

Now this way of life is at such a distance from all the doctrine and discipline of Christianity, that no one can live in it through ignorance or frailty. Calidus can no more imagine that he is “born again of the Spirit”; [St. John iii] that he is “in Christ a new creature”; that he lives here as a stranger and a pilgrim, [1 Pet. ii. 11] setting his affections on things above, and laying up treasures in heaven, [Col. iii. 1] – he can no more imagine this, than he can think that he has been all his life an Apostle working miracles, and preaching the Gospel.

It must also be owned, that the generality of trading people, especially in great towns, are too much like Calidus. You see them all the week buried in business, unable to think of any thing else; and then spending the Sunday in idleness and refreshment, in wandering into the country, in such visits and jovial meetings, as make it often the worst day of the week.

Now they do not live thus, because they cannot support themselves with less care and application to business; but they live thus because they want to grow rich in their trades, and to maintain their families in some such figure and degree of finery, as a reasonable Christian life has no occasion for. Take away but this temper, and then people of all trades will 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 obliged to devote to 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 in business, 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 of God from the heart; with good will doing service, as unto the Lord, and not to men.” [Eph. vi. 5; Col. iii. 22, 23]

This passage sufficiently shows, that all Christians are to live wholly unto God in every state and condition, doing the work of their common calling in such a manner, and for such ends, as to make it a part of their devotion or service to God. For certainly if poor slaves are not to comply with their business as men-pleasers, if they are to look wholly unto God in all their actions, and serve in singleness of heart, as unto the Lord, surely men of other employments and conditions must be as much obliged to go through their business with the same singleness of heart; 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. For surely no one will say, that a slave is to devote his state of life unto God, and make the will of God the sole rule and end of his service, but that a tradesman need not act with the same spirit of devotion in his business. For this is as absurd, as to make it necessary for one man to be more just or faithful than another.

It is therefore absolutely certain that no Christian is to enter any farther into business, nor for any other ends, than such as he can in singleness of heart offer unto God, as a reasonable service. For the Son of God has redeemed us for this only end, that we should, by a life of reason and piety, live to the glory of God; this is the only rule and measure for every order and state of life. Without this rule, the most lawful employment becomes a sinful state of life.

Take away this from the life of a clergyman, and his holy profession serves only to expose him to a greater damnation. Take away this from tradesmen, and shops are but so many houses of greediness and filthy lucre. Take away this from gentlemen, and the course of their life becomes a course of sensuality, pride, and wantonness. Take away this rule from our tables, and all falls into gluttony and drunkenness. Take away this measure from our dress and habits, and all is turned into such paint, and glitter, and ridiculous ornaments, as are a real shame to the wearer. Take away this from the use of our fortunes, and you will find people sparing in nothing but charity. Take away this from our diversions, and you will find no sports too silly, nor any entertainments too vain and corrupt, to be the pleasure of Christians. If, therefore, we desire to live unto God, it is necessary to bring our whole life under this law, to make His glory the sole rule and measure of our acting in every employment of life. For there is no other true devotion, but this of living devoted to God in the common business of our lives.

So that men must not content themselves with the lawfulness of 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 a wise and heavenly course of life, in the mortification of all worldly desires, and in purifying and preparing their souls for the blessed enjoyment of God. [Col. iii. 1; 1 Pet. i. 15, 16; Eph. v. 26, 27]

For to be vain, or proud, or covetous, or ambitious, in the common course of our business, is as contrary to these holy tempers of Christianity, as cheating and dishonesty.

If a glutton was to say, in excuse of his gluttony, that he only eats such things as it is lawful to 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 Christian spirit, and make his life an exercise of humility, repentance, and heavenly affection, so all tempers that are contrary to these are as contrary to Christianity, as cheating is contrary to honesty.

So that the matter plainly comes to this; all irregular tempers in trade and business are but like irregular tempers in eating and drinking.

Proud views, and vain desires, in our worldly employments, are as truly vices and corruptions, as hypocrisy in prayer, or vanity in alms. And there can be no reason given, why vanity in our alms should make us odious to God, but what will prove any other kind of pride to be equally odious. He that labours and toils in a calling, that he may make a figure in the world and draw the eyes of people upon the splendour of his condition, is as far from the pious humility of a Christian, as he that gives alms that he may be seen of men. For the reason why pride and vanity in our prayers and alms renders them an unacceptable service to God, is not because there is anything particular in prayers and alms, that cannot allow of pride, but because pride is in no respect, nor in anything, made for man; it destroys the piety of our prayers and alms, because it destroys the piety of every thing that it touches, and renders every action that it governs incapable of being offered unto God.

So that if we could so divide ourselves, as to be humble in some respects, and proud in others, such humility would be of no service to us, because God requires us as truly to be humble in all our actions and designs, as to be true and honest in all our actions and designs.

And as a man is not honest and true, because he is so to a great many people, or upon several occasions, but because truth and honesty is the measure of all his dealings with everybody; so the case is the same in humility, or any other temper; it must be the general ruling habit of our minds, and extend itself to all our actions and designs, before it can be imputed to us.

We indeed sometimes talk, as if a man might be humble in some things, and proud in others; humble in his dress, but proud of his learning; humble in his person, but proud in his views and designs. But though this may pass in common discourse, where few things are said according to strict truth, it cannot be allowed, when we examine into the nature of our actions.

It is very possible for a man that lives by cheating, to be very punctual in paying for what he buys; but then every one is assured, that he does not do so out of any principle of true honesty.

In like manner it is very possible for a man that is proud of his estate, ambitious in his views, or vain of his learning, to disregard his dress and person in such a manner as a truly humble man would do; but to suppose that he does so out of a true principle of religious humility, is full as absurd as to suppose that a cheat pays for what he buys out of a principle of religious honesty.

As, therefore, all kinds of dishonesty destroy our pretences to an honest principle of mind, so all kinds of pride destroy our pretences to an humble spirit.

No one wonders that those prayers and alms, which proceed from pride and ostentation, are odious to God; but yet it is as easy to show, that pride is as pardonable there as anywhere else.

If we could suppose that God rejects pride in our prayers and alms, but bears with pride in our dress, our persons, or estates, it would be the same thing as to suppose, that God condemns falsehood in some actions, but allows it in others. For pride, in one thing, differs from pride in another thing, as the robbing of one man differs from the robbing of another.

Again, if pride and ostentation is so odious that it destroys the merit and worth of the most reasonable actions, surely it must be equally odious in those actions which are only founded in the weakness and infirmity of our nature. As thus, alms are commanded by God, as excellent in themselves, as true instances of a divine temper, but clothes are only allowed to cover our shame; surely, therefore, it must at least be as odious a degree of pride, to be vain in our clothes, as to be vain in our alms.

Again, we are commanded to “pray without ceasing,” [1 Thess. v. 17] as a means of rendering our souls more exalted and divine, but we are forbidden to lay up treasures upon earth; [Matt. vi. 19] and can we think that it is not as bad to be vain of those treasures which we are forbidden to lay up, as to be vain of those prayers which we are commanded to make?

Women are required to have their heads covered, and to adorn themselves with shamefacedness: [1 Cor. xi. 13; 1 Tim. ii. 9] if, therefore, they are vain in those things which are expressly forbidden, if they patch and paint that part, which can only be adorned by shamefacedness, surely they have as much to repent of for such a pride, as they have, whose pride is the motive to their prayers and charity. This must be granted; unless we will say, that it is more pardonable to glory in our shame, than to glory in our virtue.

All these instances are only to show us the great necessity of such a regular and uniform piety, as extends itself to all the actions of our common life.

That we must eat and drink, and dress and discourse, according 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 so far as conduces to the reasonable ends of a holy, devout life. – That we must be honest, not only on particular occasions, and in such instances as are applauded in the world, easy to be performed, and free from danger, or loss, but from such a living principle of justice, as makes us love truth and integrity in all its instances, follow it through all dangers, and against all opposition; as knowing that the more we pay for any truth, the better is our bargain, and that then our integrity becomes a pearl, when we have parted with all to keep it.-That we must be humble, not only in such instances as are expected in the world, or suitable to our tempers, or confined to particular occasions; but in such a humility of spirit, as renders us meek and lowly in the whole course of our lives, as shows itself in our dress, our person, our conversation, our enjoyment of the world, the tranquillity of our minds, patience under injuries, submission to superiors, and condescensions to those that are below us, and in all the outward actions of our lives.-That we must devote, not only times and places to prayer, but be everywhere in the spirit of devotion; with hearts always set towards Heaven, looking up to God in all our actions, and doing every. thing as His servants; living in the world as in a holy temple of God, and always worshipping Him, though not with our lips, yet with the thankfulness of our hearts, the holiness of our actions, and the pious and charitable use of all His gifts.-That we must not only send up petitions and thoughts to Heaven, but must go through all our worldly business with a heavenly spirit, as members of Christ’s mystical body; that, with new hearts and new minds, we may turn an earthly life into a preparation for a life of greatness and glory in the kingdom of Heaven. Now the only way to arrive at this piety of spirit, is to bring all your actions to the same rule as your devotions and alms. You very well know what it is, that makes the piety of your alms or devotions; now the same rules, the same regard to God, must render everything else that you do, a fit and acceptable service unto God.

Enough, I hope, has been said, to show you the necessity of thus introducing religion into all the actions of your common life, and of living and acting with the same regard to God, in all that you do, as in your prayers and alms.

Eating is one of the lowest actions of our lives; it is common to us with mere animals; yet we see that the piety of all ages of the world has turned this ordinary action of an animal life into a piety to God, by making every meal to begin and end with devotion.

We see yet some remains of this custom in most Christian families, some such little formality as shows you, that people used to call upon God at the beginning and end of their meals. But, indeed, it is now generally 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 the head of the family just pulling off his hat; in another, half getting up from his seat; another shall, it may be, proceed so far as to make as if he said something; but, however, these little attempts are the remains of some devotion that was formerly used at such times, and are proofs that religion has formerly belonged to this part of common life.

But to such a pass are we now come, that though the custom is yet preserved, yet we can hardly bear with him that seems to perform it, with any degree of seriousness, and look upon it as a sign of a fanatical temper, if a man has not done as soon as he begins.

I would not be thought to plead for the necessity of long prayers at these times; but thus much I think may be said, that if prayer is proper at these times, we ought to oblige ourselves to use such a form of words, as should show that we solemnly appeal to God for such graces and blessings as are then 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.

If every head of a family was, at the return of every meal, to oblige himself to make a solemn adoration of God, in such a decent manner as becomes a devout mind, it would be very likely to teach him that swearing, sensuality, gluttony, and loose discourse, were very improper at those meals, which were to begin and end with devotion.

And if in these days of general corruption, this part of devotion is fallen into a mock ceremony, it must be imputed to this cause, that sensuality and intemperance have got too great a 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 as Jews and Heathens of 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 of the world, 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 the rule and measure of all the actions of ordinary life. For surely, if we are not to eat, but under such rules of devotion, it must plainly appear, that whatever else we do, must, in its proper way, be done with the same regard to the glory of God, and agreeably to the principles of a devout and pious mind.

CHAPTER V

Persons that are free from the necessity of labour and employments, are to consider themselves as devoted to God in a higher degree.

A GREAT part of the world are free from the necessities of labour and employments, and have their time and fortunes in their own disposal.

But as no one is to live in his employment according to his own humour, or for such ends as please his own fancy, but is to do all his business in such a manner as to make it a service unto God; so those who have no particular employment are so far from being left at greater liberty to live to themselves, to pursue their own humours, and spend their time and fortunes as they please, that they are under greater obligations of living wholly unto God in all their actions.

The freedom of their state lays them under a greater necessity of always choosing, and doing, the best things.

They are those, of whom much will be required, because much is given unto them.

A slave can only live unto God in one particular way, that is, by religious patience and submission in his state of slavery.

But all ways of holy living, all instances, and all kinds of virtue, lie open to those who are masters of themselves, their time, and their fortune.

It is as much the duty, therefore, of such persons. to make a wise use of their liberty, to devote themselves to all kinds of virtue, to aspire after every thing that is holy and pious, to endeavour to be eminent in all good works, and to please God in the highest and most perfect manner; it is as much their duty to be thus wise in the conduct of themselves, and thus extensive in their endeavours after holiness, as it is the duty of a slave to be resigned unto God in his state of slavery.

You are no labourer, or tradesman, you are neither merchant nor soldier; consider yourself, therefore, as placed in a state in some degree like that of good Angels who are sent into the world as ministering spirits, for the general good of mankind, to assist, protect, and minister for them who shall be heirs of salvation.

For the more you are free from the common necessities of men, the more you are to imitate the higher perfections of Angels.

Had you, Serena, been obliged, by the necessities of life, to wash clothes for your maintenance, or to wait upon some mistress that demanded all your labour, it would then be your duty to serve and glorify God, by such humility, obedience, and faithfulness, as might adorn that state of life. It would then be recommended to your care, to improve that one talent to its greatest height. That when the time came, that mankind were to be rewarded for their labours by the great Judge of quick and dead, you might be received with a “Well done, good and faithful servant: enter thou into the joy of thy Lord.” [Matt. xxv. 21]

But as God has given you five talents, as He has placed you above the necessities of life, as He has left you in the hands of yourself, in the happy liberty of choosing the most exalted ways of virtue; as He has enriched you with many gifts of fortune, and left you nothing to do, but to make the best use of a variety of blessings, to make the most of a short life, to study your own perfection, the honour of God, and the good of your neighbour; so it is now your duty to imitate the greatest servants of God, to inquire how the most eminent saints have lived, to study all the arts and methods of perfection, and to set no bounds to your love and gratitude to the bountiful Author of so many blessings.

It is now your duty to turn your five talents into five more, and to consider how your time, and leisure, and health, and fortune, may be made so many happy means of purifying your own soul, improving your fellow-creatures in the ways of virtue, and of carrying you at last to the greatest heights of eternal glory.

As you have no mistress to serve, so let your own soul be the object of your daily care and attendance. Be sorry for its impurities, its spots, and imperfections, and study all the holy arts of restoring it to its natural and primitive purity.

Delight in its service, and beg of God to adorn it with every grace and perfection.

Nourish it with good works, give it peace in solitude, get it strength in prayer, make it wise with reading, enlighten it by meditation, make it tender with love, sweeten it with humility, humble it with penance, enliven it with psalms and hymns, and comfort it with frequent reflections upon future glory. Keep it in the presence of God, and teach it to imitate those guardian Angels, which, though they attend on human affairs, and the lowest of mankind, yet “always behold the face of our Father which is in heaven.” [Matt. xviii. 10]

This, Serena, is your profession. For as sure as God is one God, so sure it is, that He has but one command to all mankind, whether they be bond or free, rich or poor; and that is, to act up to the excellency of that nature which He has given them, to live by reason, to walk in the light of religion, to use every thing as wisdom directs, to glorify God in all His gifts, and dedicate every condition of life to His service.

This is the one common command of God to all mankind. If you have an employment, you are to be thus reasonable, and pious, and holy, in the exercise of it; if you have time and a fortune in your own power, you are obliged to be thus reasonable, and holy, and pious, in the use of all your time, and all your fortune.

The right religious use of every thing and every talent, is the indispensable duty of every being that is capable of knowing right and wrong.

For the reason why we are to do any thing as unto God, and with regard to our duty, and relation to Him, is the same reason why we are to do every thing as unto God, and with regard to our duty, and relation to Him.

That which is a reason for our being wise and holy in the discharge of all our business, is the same reason for our being wise and holy in the use of all our money.

As we have always the same natures, and are everywhere the servants of the same God, as every place is equally full of His presence, and every thing is equally His gift, so we must always act according to the reason of our nature; we must do every thing as the servants of God; we must live in every place, as in His presence; we must use every thing, as that ought to be used which belongs to God.

Either this piety, and wisdom, and devotion is to go through every way of life, and to extend to the use of everything, or it is to go through no part of life.

If we might forget ourselves, or forget God, if we might disregard our reason, and live by humour and fancy, in any thing, or at any time, or in any place, it would be as lawful to do the same in every thing, at fancy, at every time, and every place.

If therefore some people fancy that they must be grave and solemn at Church, but may be silly and frantic at home; that they must live by some rule on the Sunday, but may spend other days by chance; that they must have some times of prayer, but may waste the rest of their time as they please; that they must give some money in charity, but may squander away the rest as they have a mind; such people have not enough considered the nature of religion, or the true reasons of piety. For he that upon principles of reason can tell why it is good to be wise and heavenly-minded at Church, can tell that it is always desirable to have the same tempers in all other places. He that truly knows why he should spend any time well, knows that it is never allowable to throw any time away. He that rightly understands the reasonableness and excellency of charity, will know that it can never be excusable to waste any of our money in pride and folly, or in any needless expenses.

For every argument that shows the wisdom and excellency of charity, proves the wisdom of spending all our fortune well. Every argument that proves the wisdom and reasonableness of having times of prayer, shows the wisdom and reasonableness of losing none of our time.

If any one could show that we need not always act as in the Divine presence, that we need not consider and use everything as the gift of God, that we need not always live by reason, and make religion the rule of all our actions; the same arguments would show that we need never act as in the presence of God, nor make religion and reason the measure of any of our actions. If, therefore, we are to live unto God at any time, or in any place, we are to live unto Him at all times, and in all places. If we are to use any thing as the gift of God, we are to use every thing as His gift. If we are to do any thing by strict rules of reason and piety, we are to do every thing in the same manner. Because reason, and wisdom, and piety, are as much the best things at all times, and in all places, as they are the best things at any time or in any place.

If it is our glory and happiness to have a rational nature, that is endued with wisdom and reason, that is capable of imitating the Divine nature, then it must be our glory and happiness to improve our reason and wisdom, to act up to the excellency of our rational nature, and to imitate God in all our actions, to the utmost of our power. They therefore who confine religion to times and places, and some little rules of retirement, who think that it is being too strict and rigid to introduce religion into common life, and make it give laws to all their actions and ways of living, they who think thus, not only mistake, but they mistake the whole nature of religion. For surely they mistake the whole nature of religion, who can think any part of their life is made more easy, for being free from it. They may well be said to mistake the whole nature of wisdom, who do not think it desirable to be always wise. He has not learnt the nature of piety, who thinks it too much to be pious in all his actions. He does not sufficiently understand what reason is, who does not earnestly desire to live in every thing according to it.

If we had a religion that consisted in absurd superstitions, that had no regard to the perfection of our nature, people might well be glad to have some part of their life excused from it. But as the religion of the Gospel is only the refinement and exaltation of our best faculties, as it only requires a life of the highest reason, as it only requires us to use this world as in reason it ought to be used, to live in such tempers as are the glory of intelligent beings, to walk in such wisdom as exalts our nature, and to practise such piety as will raise us to God; who can think it grievous to live always in the spirit of such a religion, to have every part of his life full of it, but he that would think it much more grievous to be as the Angels of God in Heaven?

Farther, as God is one and the same Being, always acting like Himself, and suitably to His own nature, so it is the duty of every being that He has created, to live according to the nature that He has given it, and always to act like itself.

It is therefore an immutable law of God, that all rational beings should act reasonably in all their actions; not at this time, or in that place, or upon this occasion, or in the use of some particular thing, but at all times, in all places, on all occasions, and in the use of all things. This is a law that is as unchangeable as God, and can no more cease to be, than God can cease to be a God of wisdom and order.

When, therefore, any being that is endued with reason does an unreasonable thing at any time, or in any place, or in the use of any thing, it sins against the great law of its nature, abuses itself, and sins against God, the Author of that nature.

They, therefore, who plead for indulgences and vanities, for any foolish fashions, customs, and humours of the world, for the misuse of our time or money, plead for a rebellion against our nature, for a rebellion against God, who has given us reason for no other end than to make it the rule and measure of all our ways of life.

When, therefore, you are guilty of any folly, or extravagance, or indulge any vain temper, do not consider it as a small matter, because it may seem so if compared to some other sins; but consider it, as it is acting contrary to your nature, and then you will see that there is nothing small that is unreasonable; because all unreasonable ways are contrary to the nature of all rational beings, whether men or Angels: neither of which can be any longer agreeable to God, than so far as they act according to the reason and excellence of their nature.

The infirmities of human life make such food and raiment necessary for us, as Angels do not want; but then it is no more allowable for us to turn these necessities into follies, and indulge ourselves in the luxury of food, or the vanities of dress, than it is allowable for Angels to act below the dignity of their proper state. For a reasonable life, and a wise use of our proper condition, is as much the duty of all men, as it is the duty of all Angels and intelligent beings. These are not speculative flights, or imaginary notions, but are plain and undeniable laws, that are founded in the nature of rational beings, who as such are obliged to live by reason, and glorify God by a continual right use of their several talents and faculties. So that though men are not Angels, yet they may know for what ends, and by what rules, men are to live and act, by considering the state and perfection of Angels. Our blessed Saviour has plainly turned our thoughts this way, by making this petition a constant part of all our prayers, “Thy will be done on earth, as it is in Heaven.” A plain proof, that the obedience of men is to imitate the obedience of Angels, and that rational beings on earth are to live unto God, as rational beings in Heaven live unto Him.

When, therefore, you would represent to your mind, how Christians ought to live unto God, and in what degrees of wisdom and holiness they ought to use the things of this life, you must not look at the world, but you must look up to God, and the society of Angels, and think what wisdom and holiness is fit to prepare you for such a state of glory. You must look to all the highest precepts of the Gospel, you must examine yourself by the spirit of Christ, you must think how the wisest men in the world have lived, you must think how departed souls would live if they were again to act the short part of human life; you must think what degrees of wisdom and holiness you will wish for, when you are leaving the world.

Now this is not over-straining the matter, or proposing to ourselves any needless perfection. It is but barely complying with the Apostle’s advice, where he says, “Finally, brethren, whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” [Phil. iv. 8] For no one can come near the doctrine of this passage, but he that proposes to himself to do every thing in this life as the servant of God, to live by reason in every thing that he does, and to make the wisdom and holiness of the Gospel the rule and measure of his desiring and using every gift of God.

CHAPTER VI

Containing the great obligations, and the great advantages of making a wise and religious use of our estates and fortunes.

AS THE HOLINESS of Christianity consecrates all states and employments of life unto God, as it requires us to aspire after an universal obedience, doing and using every thing as the servants of God, so are we more specially obliged to observe this religious exactness in the use of our estates and fortunes.

The reason of this would appear very plain, if we were only to consider, that our estate is as much the gift of God, as our eyes or our hands, and is no more to be buried or thrown away at pleasure, than we are to put out our eyes, or throw away our limbs as we please.

But, besides this consideration, there are several other great and important reasons why we should be religiously exact in the use of our estates.

First, Because the manner of using our money or spending our estate enters so far into the business of every day, and makes so great a part of our common life, that our common life must be much of the same nature as our common way of spending our estate. If reason and religion govern us in this, then reason and religion have got great hold of us; but if humour, pride, and fancy, are the measures of our spending our estate, then humour, pride, and fancy, will have the direction of the greatest part of our life.

Secondly, Another great reason for devoting all our estate to right uses, is this: because it is capable of being used to the most excellent purposes, and is so great a means of doing good. If we waste it we do not waste a trifle, that signifies little, but we waste that which might be made as eyes to the blind, as a husband to the widow, as a father to the orphan; we waste that which not only enables us to minister worldly comforts to those that are in distress, but that which might purchase for ourselves everlasting treasures in Heaven. So that if we part with our money in foolish ways, we part with a great power of comforting our fellow-creatures, and of making ourselves for ever blessed.

If there be nothing so glorious as doing good, if there is nothing that makes us so like to God, then nothing can be so glorious in the use of our money, as to use it all in works of love and goodness, making ourselves friends, and fathers, and benefactors, to all our fellow-creatures, imitating the Divine love, and turning all our power into acts of generosity, care, and kindness to such as are in need of it.

If a man had eyes, and hands, and feet, that he could give to those that wanted them; if he should either lock them up in a chest, or please himself with some needless or ridiculous use of them, instead of giving them to his brethren that were blind and lame, should we not justly reckon him an inhuman wretch? If he should rather choose to amuse himself with furnishing his house with those things, than to entitle himself to an eternal reward, by giving them to those that wanted eyes and hands, might we not justly reckon him mad?

Now money has very much the nature of eyes and feet; if we either lock it up in chests, or waste it in needless and ridiculous expenses upon ourselves, whilst the poor and the distressed want it for their necessary uses; if we consume it in the ridiculous ornaments of apparel, whilst others are starving in nakedness; we are not far from the cruelty of him, that chooses rather to adorn his house with the hands and eyes than to give them to those that want them. If we choose to indulge ourselves in such expensive enjoyments as have no real use in them, such as satisfy no real want, rather than to entitle ourselves to an eternal reward, by disposing of our money well, we are guilty of his madness, that rather chooses to lock up eyes and hands, than to make himself for ever blessed, by giving them to those that want them. For after we have satisfied our own sober and reasonable wants, all the rest of our money is but like spare eyes or hands; it is something that we cannot keep to ourselves without being foolish in the use of it, something that can only be used well, by giving it to those that want it.

Thirdly, If we waste our money, we are not only guilty of wasting a talent which God has given us, we are not only guilty of making that useless, which is so powerful a means of doing good, but we do ourselves this further harm, that we turn this useful talent into a powerful means of corrupting ourselves; because so far as it is spent wrong, so far it is spent in support of some wrong temper, in gratifying some vain and unreasonable desires, in conforming to those fashions, and pride of the world, which, as Christians and reasonable men, we are obliged to renounce.

As wit and fine parts cannot be trifled away, and only lost, but will expose those that have them into greater follies, if they are not strictly devoted to piety; so money, if it is not used strictly according to reason and religion, can not only be trifled away, but it will betray people into greater follies, and make them live a more silly and extravagant life, than they could have done without it. If, therefore, you do not spend your money in doing good to others, you must spend it to the hurt of yourself. You will act like a man, that should refuse to give that as a cordial to a sick friend, though he could not drink it himself without inflaming his blood. For this is the case of superfluous money; if you give it to those that want it, it is a cordial; if you spend it upon yourself in something that you do not want, it only inflames and disorders your mind, and makes you worse than you would be without it.

Consider again the forementioned comparison; if the man that would not make a right use of spare eyes and hands, should, by continually trying to use them himself, spoil his own eyes and hands, we might justly accuse him of still greater madness.

Now this is truly the case of riches spent upon ourselves in vain and needless expenses; in trying to use them where they have no real use, nor we any real want, we only use them to our great hurt, in creating unreasonable desires, in nourishing ill tempers, in indulging our passions, and supporting a worldly, vain turn of mind. For high eating and drinking, fine clothes, and fine houses, state and equipage, gay pleasures, and diversions, do all of them naturally hurt and disorder our hearts; they are the food and nourishment of all the folly and weakness of our nature, and are certain means to make us vain and worldly in our tempers. They are all of them the support of something, that ought not to be supported; they are contrary to that sobriety and piety of heart which relishes Divine things; they are like so many weights upon our minds, that make us less able, and less inclined, to raise up our thoughts and affections to the things that are above.

So that money thus spent is not merely wasted or lost, but it is spent to bad purposes, and miserable effects, to the corruption and disorder of our hearts, and to the making us less able to live up to the sublime doctrines of the Gospel. It is but like keeping money from the poor, to buy poison for ourselves.

For so much as is spent in the vanity of dress, may be reckoned so much laid out to fix vanity in our minds. So much as is laid out for idleness and indulgence, may be reckoned so much given to render our hearts dull and sensual. So much as is spent in state and equipage, may be reckoned so much spent to dazzle your own eyes, and render you the idol of your own imagination. And so in every thing, when you go from reasonable wants, you only support some unreasonable temper, some turn of mind, which every good Christian is called upon to renounce.

So that on all accounts, whether we consider our fortune as a talent, and trust from God, or the great good that it enables us to do, or the great harm that it does to ourselves, if idly spent; on all these great accounts it appears, that it is absolutely necessary to make reason and religion the strict rule of using all our fortune.

Every exhortation in Scripture to be wise and reasonable, satisfying only such wants as God would have satisfied; every exhortation to be spiritual and heavenly, pressing after a glorious change of our nature; every exhortation to love our neighbour as ourselves, to love all mankind as God has loved them, is a command to be strictly religious in the use of our money. For none of these tempers can be complied with, unless we be wise and reasonable, spiritual and heavenly, exercising a brotherly love, a godlike charity, in the use of all our fortune. These tempers, and this use of our worldly goods, is so much the doctrine of all the New Testament, that you cannot read a chapter without being taught something of it. I shall only produce one remarkable passage of Scripture, which is sufficient to justify all that I have said concerning this religious use of all our fortune.

“When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me … Then shall he say unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. These shall go away into everlasting punishment: but the righteous into life eternal.” [Matt. xxv. 31-64]

I have quoted this passage at length, because if one looks at the way of the world, one would hardly think that Christians had ever read this part of Scripture. For what is there in the lives of Christians, that looks as if their salvation depended upon these good works? And yet the necessity of them is here asserted in the highest manner, and pressed upon us by a lively description of the glory and terrors of the day of judgment.

Some people, even of those who may be reckoned virtuous Christians, look upon this text only as a general recommendation of occasional works of charity; whereas it shows the necessity not only of occasional charities now and then, but the necessity of such an entire charitable life, as is a continual exercise of all such works of charity, as we are able to perform.

You own, that you have no title to salvation, if you have neglected these good works; because such persons as have neglected them are, at the last day, to be placed on the left hand, and banished with a “Depart, ye cursed.” There is, therefore, no salvation but in the performance of these good works. Who is it, therefore, that may be said to have performed these good works? Is it he that has some time assisted a prisoner, or relieved the poor or sick? This would be as absurd as to say, that he had performed the duties of devotion, who had some time said his prayers. Is it, therefore, he that has several times done these works of charity? This can no more be said, than he can be said to be the truly just man, who had done acts of justice several times. What is the rule, therefore, or measure of performing these good works? How shall a man trust that he performs them as he ought?

Now the rule is very plain and easy, and such as is common to every other virtue, or good temper, as well as to charity. Who is the humble, or meek, or devout, or just, or faithful man? Is it he that has several times done acts of humility, meekness, devotion, justice, or fidelity? No; but it is he that lives in the habitual exercise of these virtues. In like manner, he only can be said to have performed these works of charity, who lives in the habitual exercise of them to the utmost of his power. He only has performed the duty of Divine love, who loves God with all his heart, and with all his mind, and with all his strength. And he only has performed the duty of these good works, who has done them with all his heart, and with all his mind, and with all his strength. For there is no other measure of our doing good, than our power of doing it.

The Apostle St. Peter puts this question to our blessed Saviour: “Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times, but, Until seventy times seven.” [Matt. xviii. 21, 22] Not as if after this number of offences a man might then cease to forgive; but the expression of seventy times seven, is to show us, that we are not to bound our forgiveness by any number of offences, but are to continue forgiving the most repeated offences against us. Thus our Saviour saith in another place, “If he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.” [Luke xvii. 4] If, therefore, a man ceases to forgive his brother, because he has forgiven him often already; if he excuses himself from forgiving this man, because he has forgiven several others; such a one breaks this law of Christ, concerning the forgiving one’s brother.

Now the rule of forgiving is also the rule of giving; you are not to give, or do good to seven, but to seventy times seven. You are not to cease from giving, because you have given often to the same person, or to other persons; but must look upon yourself as much obliged to continue relieving those that continue in want, as you were obliged to relieve them once or twice. Had it not been in your power, you had been excused from relieving any person once; but if it is in your power to relieve people often, it is as much your duty to do it often, as it is the duty of others to do it but seldom, because they are but seldom able. He that is not ready to forgive every brother, as often as he wants to be forgiven, does not forgive like a disciple of Christ. And he that is not ready to give to every brother that wants to have something given him, does not give like a disciple of Christ. For it is as necessary to give to seventy times seven, to live in the continual exercise of all good works to the utmost of our power, as it is necessary to forgive until seventy times seven, and live in the habitual exercise of this forgiving temper, towards all that want it.

And the reason of all this is very plain, because there is the same goodness, the same excellency, and the same necessity of being thus charitable at one time as at another. It is as much the best use of our money, to be always doing good with it, as it is the best use of it at any particular time; so that that which is a reason for a charitable action, is as good a reason for a charitable life. That which is a reason for forgiving one offence, is the same reason for forgiving all offences. For such charity has nothing to recommend it to-day, but what will be the same recommendation of it to-morrow; and you cannot neglect it at one time, without being guilty of the same sin, as if you neglected it at another time.

As sure, therefore, as these works of charity are necessary to salvation, so sure is it that we are to do them to the utmost of our power; not to-day, or to-morrow, but through the whole course of our life. If, therefore, it be our duty at any time to deny ourselves any needless expenses, to be moderate and frugal, that we may have to give to those that want, it is as much our duty to do so at all times, that we may be further able to do more good. For if it is at any time a sin to prefer needless vain expense to works of charity, it is so at all times; because charity as much excels all needless and vain expenses at one time as at another. So that if it is ever necessary to our salvation, to take care of these works of charity, and to see that we make ourselves in some degree capable of doing them, it is as necessary to our salvation, to take care to make ourselves as capable as we can be, of performing them in all the parts of our life.

Either, therefore, you must so far renounce your Christianity, as to say that you need never perform any of these good works; or you must own that you are to perform them all your life in as high a degree as you are able. There is no middle way to be taken, any more than there is a middle way betwixt pride and humility, or temperance and intemperance. If you do not strive to fulfil all charitable works, if you neglect any of them that are in your power, and deny assistance to those that want what you can give, let it be when it will, or where it will, you number yourself amongst those that want Christian charity. Because it is as much your duty to do good with all that you have, and to live in the continual exercise of good works, as it is your duty to be temperate in all that you eat and drink.

Hence also appears the necessity of renouncing all those foolish and unreasonable expenses, which the pride and folly of mankind have made so common and fashionable in the world. For if it is necessary to do good works, as far as you are able, it must be as necessary to renounce those needless ways of spending money which render you unable to do works of charity.

You must therefore no more conform to these ways of the world than you must conform to the vices of the world; you must no more spend with those that idly waste their money as their own humour leads them, than you must drink with the drunken, or indulge yourself with the epicure: because a course of such expenses is no more consistent with a life of charity than excess in drinking is consistent with a life of sobriety. When, therefore, any one tells you of the lawfulness of expensive apparel, or the innocence of pleasing yourself with costly satisfactions, only imagine that the same person was to tell you, that you need not do works of charity; that Christ does not require you to do good unto your poor brethren, as unto Him; and then you will see the wickedness of such advice. For to tell you that you may live in such expenses, as make it impossible for you to live in the exercise of good works, is the same thing as telling you that you need not have any care about such good works themselves.

CHAPTER VII

How the imprudent use of an estate corrupts all the tempers of the mind, and fills the heart with poor and ridiculous passions, through the whole course of life; represented in the character of Flavia.

IT HAS ALREADY been observed, that a prudent and religious care is to be used in the manner of spending our money or estate, because the manner of spending our estate makes so great a part of our common life, and is so much the business of every day, that according as we are wise, or imprudent, in this respect, the whole course of our lives will be rendered either very wise or very full of folly.

Persons that are well affected to religion, that receive instructions of piety with pleasure and satisfaction, often wonder how it comes to pass that they make no greater progress in that religion which they so much admire.

Now the reason of it is this: it is because religion lives only in their head, but something else has possession of their heart; and therefore they continue from year to year mere admirers and praisers of piety, without ever coming up to the reality and perfection of its precepts.

If it be asked why religion does not get possession of their hearts, the reason is this; it is not because they live in gross sins, or debaucheries, for their regard to religion preserves them from such disorders; but it is because their hearts are constantly employed, perverted, and kept in a wrong state by the indiscreet use of such things as are lawful to be used.

The use and enjoyment of their estate is lawful, and therefore it never comes into their heads to imagine any great danger from that quarter. They never reflect, that there is a vain and imprudent use of their estate, which, though it does not destroy like gross sins, yet so disorders the heart, and supports it in such sensuality and dulness, such pride and vanity, as makes it incapable of receiving the life and spirit of piety.

For our souls may receive an infinite hurt, and be rendered incapable of all virtue, merely by the use of innocent and lawful things.

What is more innocent than rest and retirement? And yet what more dangerous than sloth and idleness? What is more lawful than eating and drinking? And yet what more destructive of all virtue, what more fruitful of all vice, than sensuality and indulgence?

How lawful and praiseworthy is the care of a family! And yet how certainly are many people rendered incapable of all virtue, by a worldly and solicitous temper!

Now it is for want of religious exactness in the use of these innocent and lawful things, that religion cannot get possession of our hearts. And it is in the right and prudent management of ourselves, as to these things, that all the art of holy living chiefly consists.

Gross sins are plainly seen and easily avoided by persons that profess religion. But the indiscreet and dangerous use of innocent and lawful things, as it does not shock and offend our consciences, so it is difficult to make people at all sensible of the danger of it.

A gentleman that expends all his estate in sports, and a woman that lays out all her fortune upon herself, can hardly be persuaded that the spirit of religion cannot subsist in such a way of life.

These persons, as has been observed, may live free from debaucheries, they may be friends of religion, so far as to praise and speak well of it, and admire it in their imaginations; but it cannot govern their hearts, and be the spirit of their actions, till they change their way of life, and let religion give laws to the use and spending of their estate.

For a woman that loves dress, that thinks no expense too great to bestow upon the adorning of her person, cannot stop there. For that temper draws a thousand other follies along with it, and will render the whole course of her life, her business, her conversation, her hopes, her fears, her tastes, her pleasures, and diversions, all suitable to it.

Flavia and Miranda are two maiden sisters, that have each of them two hundred pounds a year. They buried their parents twenty years ago, and have since that time spent their estate as they pleased.

Flavia has been the wonder of all her friends, for her excellent management, in making so surprising a figure on so moderate a fortune. Several ladies that have twice her fortune are not able to be always so genteel, and so constant at all places of pleasure and expense. She has everything that is in the fashion, and is in every place where there is any diversion. Flavia is very orthodox, she talks warmly against heretics and schismatics, is generally at Church, and often at the Sacrament. She once commended a sermon that was against the pride and vanity of dress, and thought it was very just against Lucinda, whom she takes to be a great deal finer than she need to be. If any one asks Flavia to do something in charity, if she likes the person who makes the proposal, or happens to be in a right temper, she will toss him half-a-crown, or a crown, and tell him if he knew what a long milliner’s bill she had just received, he would think it a great deal for her to give. A quarter of a year after this, she hears a sermon upon the necessity of charity; she thinks the man preaches well, that it is a very proper subject, that people want much to be put in mind of it; but she applies nothing to herself, because she remembers that she gave a crown some time ago, when she could so ill spare it.

As for poor people themselves, she will admit of no complaints from them; she is very positive they are all cheats and liars, and will say anything to get relief; and therefore it must be a sin to encourage them in their evil ways.

You would think Flavia had the tenderest conscience in the world, if you were to see how scrupulous and apprehensive she is of the guilt and danger of giving amiss.

She buys all books of wit and humour, and has made an expensive collection of all our English poets. For she says, one cannot have a true taste of any of them without being very conversant with them all.

She will sometimes read a book of piety, if it is a short one, if it is much commended for style and language, and she can tell where to borrow it.

Flavia is very idle, and yet very fond of fine work; this makes her often sit working in bed until noon, and be told many a long story before she is up; so that I need not tell you, that her morning devotions are not always rightly performed.

Flavia would be a miracle of piety, if she was but half so careful of her soul as she is of her body. The rising of a pimple in her face, the sting of a gnat, will make her keep her room two or three days, and she thinks they are very rash people that do not take care of things in time. This makes her so over-careful of her health, that she never thinks she is well enough; and so over-indulgent, that she never can be really well. So that it costs her a great deal in sleeping draughts and waking draughts, in spirits for the head, in drops for the nerves, in cordials for the stomach, and in saffron for her tea.

If you visit Flavia on the Sunday, you will always meet good company, you will know what is doing in the world, you will hear the last lampoon, be told who wrote it, and who is meant by every name that is in it. You will hear what plays were acted that week, which is the finest song in the opera, who was intolerable at the last assembly, and what games are most in fashion. Flavia thinks they are atheists that play at cards on the Sunday, but she will tell you the nicety of all the games, what cards she held, how she played them, and the history of all that happened at play, as soon as she comes from Church. If you would know who is rude and ill-natured, who is vain and foppish, who lives too high, and who is in debt; if you would know what is the quarrel at a certain house, or who are in love; if you would know how late Belinda comes home at night, what clothes she has bought, how she loves compliments, and what a long story she told at such a place; if you would know how cross Lucius is to his wife, what ill-natured things he says to her when nobody hears him; if you would know how they hate one another in their hearts, though they appear so kind in public; you must visit Flavia on the Sunday. But still she has so great a regard for the holiness of the Sunday, that she has turned a poor old widow out of her house, as a profane wretch, for having been found once mending her clothes on the Sunday night.

Thus lives Flavia; and if she lives ten years longer, she will have spent about fifteen hundred and sixty Sundays after this manner. She will have worn about two hundred different suits of clothes. Out of these thirty years of her life, fifteen will have been disposed of in bed; and, of the remaining fifteen, about fourteen will have been consumed in eating, drinking, dressing, visiting, conversation, reading and hearing plays and romances, at operas, assemblies, balls and diversions. For you may reckon all the time that she is up, thus spent, except about an hour and a half, that is disposed of at Church, most Sundays in the year. With great management, and under mighty rules of economy, she will have spent sixty hundred pounds upon herself, bating only some shillings, crowns, or half-crowns, that have gone from her in accidental charities.

I shall not take upon me to say, that it is impossible for Flavia to be saved; but thus much must be said, that she has no grounds from Scripture to think she is in the way of salvation. For her whole life is in direct opposition to all those tempers and practices which the Gospel has made necessary to salvation.

If you were to hear her say, that she had lived all her life like Anna the prophetess, who “departed not from the temple, but served God with fastings and prayers night and day,” [Luke ii. 36, 37] you would look upon her as very extravagant; and yet this would be no greater an extravagance, than for her to say that she had been “striving to enter in at the strait gate,” [Luke xiii. 24] or making any one doctrine of the Gospel a rule of her life.

She may as well say, that she lived with our Saviour when He was upon earth, as that she has lived in imitation of Him, or made it any part of her care to live in such tempers as He required of all those that would be His disciples. She may as truly say, that she has every day washed the saints’ feet, as that she has lived in Christian humility and poverty of spirit; and as reasonably think, that she has taught a charity school, as that she has lived in works of charity. She has as much reason to think that she has been a sentinel in an army, as that she has lived in watching and self-denial. And it may as fairly be said, that she lived by the labour of her hands, as that she had given all diligence to make her calling and election sure.

And here it is to be well observed, that the poor, vain turn of mind, the irreligion, the folly, and vanity of this whole life of Flavia, is all owing to the manner of using her estate. It is this that has formed her spirit, that has given life to every idle temper, that has supported every trifling passion, and kept her from all thoughts of a prudent, useful, and devout life.

When her parents died, she had no thought about her two hundred pounds a year, but that she had so much money to do what she would with, to spend upon herself, and purchase the pleasures and gratifications of all her passions.

And it is this setting out, this false judgment and indiscreet use of her fortune, that has filled her whole life with the same indiscretion, and kept her from thinking of what is right, and wise, and pious, in everything else.

If you have seen her delighted in plays and romances, in scandal and backbiting, easily flattered, and soon affronted; if you have seen her devoted to pleasures and diversions, a slave to every passion in its turn, nice in everything that concerned her body or dress, careless of everything that might benefit her soul, always wanting some new entertainment, and ready for every happy invention in show or dress, it was because she had purchased all these tempers with the yearly revenue of her fortune.

She might have been humble, serious, devout, a lover of good books, an admirer of prayer and retirement, careful of her time, diligent in good works, full of charity and the love of God, but that the imprudent use of her estate forced all the contrary tempers upon her.

And it was no wonder that she should turn her time, her mind, her health, and strength, to the same uses that she turned her fortune. It is owing to her being wrong in so great an article of life, that you can see nothing wise, or reasonable, or pious, in any other part of it.

Now, though the irregular trifling spirit of this character belongs, I hope, but to few people, yet many may here learn some instruction from it, and perhaps see something of their own spirit in it.

For as Flavia seems to be undone by the unreasonable use of her fortune, so the lowness of most people’s virtue, the imperfections of their piety, and the disorders of their passions, are generally owing to their imprudent use and enjoyment of lawful and innocent things.

More people are kept from a true sense and taste of religion, by a regular kind of sensuality and indulgence, than by gross drunkenness. More men live regardless of the great duties of piety, through too great a concern for worldly goods, than through direct injustice.

This man would perhaps be devout, if he was not so great a virtuoso. Another is deaf to all the motives of piety, by indulging an idle, slothful temper. Could you cure this man of his great curiosity and inquisitive temper, or that of his false satisfaction and thirst after learning, you need do no more to make them both become men of great piety.

If this woman would make fewer visits, or that not be always talking, they would neither of them find it half so hard to be affected with religion.

For all these things are only little, when they are compared to great sins; and though they are little in that respect, yet they are great, as they are impediments and hindrances to a pious spirit.

For as consideration is the only eye of the soul, as the truths of religion can be seen by nothing else, so whatever raises a levity of mind, a trifling spirit, renders the soul incapable of seeing, apprehending, and relishing the doctrines of piety.

Would we therefore make a real progress in religion, we must not only abhor gross and notorious sins, but we must regulate the innocent and lawful parts of our behaviour, and put the most common and allowed actions of life under the rules of discretion and piety.

CHAPTER VIII

How the wise and pious use of an estate naturally carrieth us to great perfection in all the virtues of the Christian life; represented in the character of Miranda.

ANY one pious regularity of any one part of our life, is of great advantage, not only on its own account, but as it uses us to live by rule, and think of the government of ourselves.

A man of business, that has brought one part of his affairs under certain rules, is in a fair way to take the same care of the rest.

So he that has brought any one part of his life under the rules of religion, may thence be taught to extend the same order and regularity into other parts of his life.

If any one is so wise as to think his time too precious to be disposed of by chance, and left to be devoured by anything that happens in his way; if he lays himself under a necessity of observing how every day goes through his hands, and obliges himself to a certain order of time in his business, his retirements, and devotions; it is hardly to be imagined how soon such a conduct would reform, improve, and perfect the whole course of his life.

He that once thus knows the value, and reaps the advantage of a well-ordered time, will not long be a stranger to the value of anything else that is of any real concern to him.

A rule that relates even to the smallest part of our life, is of great benefit to us, merely as it is a rule.

For, as the Proverb saith, “He that has begun well, has half done”: so he that has begun to live by rule, has gone a great way towards the perfection of his life.

By rule, must here be constantly understood, a religious rule observed upon a principle of duty to God.

For if a man should oblige himself to be moderate in his meals, only in regard to his stomach; or abstain from drinking, only to avoid the headache; or be moderate in his sleep, through fear of a lethargy; he might be exact in these rules, without being at all the better man for them.

But when he is moderate and regular in any of these things, out of a sense of Christian sobriety and self-denial, that he may offer unto God a more reasonable and holy life, then it is, that the smallest rule of this kind is naturally the beginning of great piety.

For the smallest rule in these matters is of great benefit, as it teaches us some part of the government of ourselves, as it keeps up a tenderness of mind, as it presents God often to our thoughts, and brings a sense of religion into the ordinary actions of our common life.

If a man, whenever he was in company, where any one swore, talked lewdly, or spoke evil of his neighbour, should make it a rule to himself, either gently to reprove him, or, if that was not proper, then to leave the company as decently as he could, he would find that this little rule, like a little leaven hid in a great quantity of meal, would spread and extend itself through the whole form of his life.

If another should oblige himself to abstain on the Lord’s day from any innocent and lawful things, as travelling, visiting, common conversation, and discoursing upon worldly matters, as trade, news, and the like; if he should devote the day, besides the public worship, to greater retirement, reading, devotion, instruction, and works of charity; though it may seem but a small thing or a needless nicety, to require a man to abstain from such things as may be done without sin, yet whoever would try the benefit of so little a rule, would perhaps thereby find such a change made in his spirit, and such a taste of piety raised in his mind, as he was an entire stranger to before.

It would be easy to show, in many other instances, how little and small matters are the first steps and natural beginnings of great perfection.

But the two things which, of all others, most want to be under a strict rule, and which are the greatest blessings both to ourselves and others, when they are rightly used, are our time and our money. These talents are continual means and opportunities of doing good.

He that is piously strict, and exact in the wise management of either of these, cannot be long ignorant of the right use of the other. And he that is happy in the religious care and disposal of them both, is already ascended several steps upon the ladder of Christian perfection.

Miranda (the sister of Flavia) is a sober, reasonable Christian: as soon as she was mistress of her time and fortune, it was her first thought how she might best fulfil everything that God required of her in the use of them, and how she might make the best and happiest use of this short life. She depends upon the truth of what our blessed Lord hath said, that there is but “One thing needful,” [Luke xi. 42] and therefore makes her whole life but one continual labour after it. She has but one reason for doing or not doing, for liking or not liking anything, and that is, the will of God. She is not so weak as to pretend to add what is called the fine lady to the true Christian; Miranda thinks too well to be taken with the sound of such silly words; she has renounced the world to follow Christ in the exercise of humility, charity, devotion, abstinence, and heavenly affections; and that is Miranda’s fine breeding.

While she was under her mother, she was forced to be genteel, to live in ceremony, to sit up late at nights, to be in the folly of every fashion, and always visiting on Sundays; to go patched, and loaded with a burden of finery, to the Holy Sacrament; to be in every polite conversation; to hear profaneness at the playhouse, and wanton songs and love intrigues at the opera; to dance at public places, that fops and rakes might admire the fineness of her shape, and the beauty of her motions. The remembrance of this way of life makes her exceeding careful to atone for it by a contrary behaviour.

Miranda does not divide her duty between God, her neighbour, and herself; but she considers all as due to God, and so does everything in His Name, and for His Sake. This makes her consider her fortune as the gift of God, that is to be used, as everything is that belongs to God, for the wise and reasonable ends of a Christian and holy life. Her fortune therefore is divided betwixt herself and several other poor people, and she has only her part of relief from it. She thinks it the same folly to indulge herself in needless, vain expenses, as to give to other people to spend in the same way. Therefore as she will not give a poor man money to go see a puppet-show, neither will she allow herself any to spend in the same manner; thinking it very proper to be as wise herself as she expects poor men should be. For it is a folly and a crime in a poor man, says Miranda, to waste what is given him in foolish trifles, whilst he wants meat, drink, and clothes. And is it less folly, or a less crime in me, to spend that money in silly diversions, which might be so much better spent in imitation of the Divine goodness, in works of kindness and charity towards my fellow-creatures and fellow-Christians? If a poor man’s own necessities are a reason why he should not waste any of his money idly, surely the necessities of the poor, the excellency of charity, which is received as done to Christ Himself, is a much greater reason why no one should ever waste any of his money. For if he does so, he does not only do like the poor man, only waste that which he wants himself, but he wastes that which is wanted for the most noble use, and which Christ Himself is ready to receive at his hands. And if we are angry at a poor man, and look upon him as a wretch, when he throws away that which should buy his own bread; how must we appear in the sight of God, if we make a wanton idle use of that which should buy bread and clothes for the hungry and naked brethren, who are as near and dear to God as we are, and fellow-heirs of the same state of future glory? This is the spirit of Miranda, and thus she uses the gifts of God; she is only one of a certain number of poor people, that are relieved out of her fortune, and she only differs from them in the blessedness of giving.

Excepting her victuals, she never spent near ten pounds a year upon herself. If you were to see her, you would wonder what poor body it was, that was so surprisingly neat and clean. She has but one rule that she observes in her dress, to be always clean and in the cheapest things. Everything about her resembles the purity of her soul, and she is always clean without, because she is always pure within.

Every morning sees her early at her prayers; she rejoices in the beginning of every day, because it begins all her pious rules of holy living, and brings the fresh pleasure of repeating them. She seems to be as a guardian angel to those that dwell about her, with her watchings and prayers, blessing the place where she dwells, and making intercession with God for those that are asleep.

Her devotions have had some intervals, and God has heard several of her private prayers, before the light is suffered to enter into her sister’s room. Miranda does not know what it is to have a dull half-day; the returns of her hours of prayer, and her religious exercises, come too often to let any considerable part of it lie heavy upon her hands.

When you see her at work, you see the same wisdom that governs all her other actions; she is either doing something that is necessary for herself, or necessary for others, who want to be assisted. There is scarce a poor family in the neighbourhood, but wears something or other that has had the labour of her hands. Her wise and pious mind neither wants the amusement, nor can bear with the folly, of idle and impertinent work. She can admit of no such folly as this in the day because she has to answer for all her actions at night. When there is no wisdom to be observed in the employment of her hands, when there is no useful or charitable work to be done, Miranda will work no more. At her table she lives strictly by this rule of holy Scripture, “Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God.” [1 Cor. x. 31] This makes her begin and end every meal, as she begins and ends every day, with acts of devotion: she eats and drinks only for the sake of living, and with so regular an abstinence, that every meal is an exercise of self-denial, and she humbles her body every time that she is forced to feed it. If Miranda was to run a race for her life, she would submit to a diet that was proper for it. But as the race which is set before her is a race of holiness, purity, and heavenly affection, which she is to finish in a corrupt, disordered body of earthly passions, so her everyday diet has only this one end, to make her body fitter for this spiritual race. She does not weigh her meat in a pair of scales, but she weighs it in a much better balance; so much as gives a proper strength to her body, and renders it able and willing to obey the soul, to join in psalms and prayers, and lift up eyes and hands towards heaven with greater readiness: so much is Miranda’s meal. So that Miranda will never have her eyes swell with fatness, or pant under a heavy load of flesh, until she has changed her religion.

The holy Scriptures, especially of the New Testament, are her daily study; these she reads with a watchful attention, constantly casting an eye upon herself, and trying herself by every doctrine that is there. When she has the New Testament in her hand, she supposes herself at the feet of our Saviour and His Apostles, and makes everything that she learns of them so many laws of her life. She receives their sacred words with as much attention and reverence as if she saw their persons, and knew that they were just come from Heaven, on purpose to teach her the way that leads to it.

She thinks that the trying of herself every day by the doctrines of Scripture, is the only possible way to be ready for her trial at the last day. She is sometimes afraid that she lays out too much money in books, because she cannot forbear buying all practical books of any note, especially such as enter into the heart of religion, and describe the inward holiness of the Christian life. But of all human writings, the lives of pious persons and eminent saints are her greatest delight. In these she searches as for hidden treasure, hoping to find some secret of holy living, some uncommon degree of piety, which she may make her own. By this means Miranda has her head and her heart so stored with all the principles of wisdom and holiness, she is so full of the one main business of life, that she finds it difficult to converse upon any other subject; and if you are in her company, when she thinks it proper to talk, you must be made wiser and better, whether you will or no.

To relate her charity, would be to relate the history of every day for twenty years; for so long has all her fortune been spent that way. She has set up near twenty poor tradesmen that had failed in their business, and saved as many from failing. She has educated several poor children, that were picked up in the streets, and put them in a way of an honest employment. As soon as any labourer is confined at home with sickness, she sends him, till he recovers, twice the value of his wages, that he may have one part to give to his family as usual, and the other to provide things convenient for his sickness.

In a family seems too large to be supported by the labour of those that can work in it, she pays their rent, and gives them something yearly towards their clothing. By this means, there are several poor families that live in a comfortable manner, and are from year to year blessing her in their prayers.

If there is any poor man or woman that is more than ordinarily wicked and reprobate, Miranda has her eye upon them; she watches their time of need and adversity; and if she can discover that they are in any great straits, or affliction, she gives them speedy relief. She has this care for this sort of people, because she once saved a very profligate person from being carried to prison, who immediately became a true penitent.

There is nothing in the character of Miranda more to be admired than this temper. For this tenderness of affection towards the most abandoned sinners is the highest instance of a Divine and God-like soul.

Miranda once passed by a house, where the man and his wife were cursing and swearing at one another in a most dreadful manner, and three children crying about them: this sight so much affected her compassionate mind, that she went the next day, and bought the three children, that they might not be ruined by living with such wicked parents; they now live with Miranda, are blessed with her care and prayers, and all the good works which she can do for them. They hear her talk, they see her live, they join with her in psalms and prayers. The eldest of them has already converted his parents from their wicked life, and shows a turn of mind so remarkably pious, that Miranda intends him for holy orders; that, being thus saved himself, he may be zealous in the salvation of souls, and do to other miserable objects as she has done to him.

Miranda is a constant relief to poor people in their misfortunes and accidents: there are sometimes little misfortunes that happen to them, which of themselves they could never be able to overcome. The death of a cow or a horse, or some little robbery, would keep them in distress all their lives. She does not suffer them to grieve under such accidents as these. She immediately gives them the full value of their loss, and makes use of it as a means of raising their minds towards God.

She has a great tenderness for old people that are grown past their labour. The parish allowance to such people is very seldom a comfortable maintenance: for this reason they are the constant objects of her care: she adds so much to their allowance, as somewhat exceeds the wages they got when they were young. This she does to comfort the infirmities of their age, that, being free from trouble and distress, they may serve God in peace and tranquillity of mind. She has generally a large number of this kind, who, by her charities and exhortations to holiness, spend their last days in great piety and devotion.

Miranda never wants compassion, even to common beggars; especially towards those that are old or sick, or full of sores, that want eyes or limbs. She hears their complaints with tenderness, gives them some proof of her kindness, and never rejects them with hard or reproachful language, for fear of adding affliction to her fellow-creatures.

If a poor old traveller tells her that he has neither strength, nor food, nor money left, she never bids him go to the place from whence he came, or tells him that she cannot relieve him, because he may be a cheat, or she does not know him; but she relieves him for that reason, because he is a stranger and unknown to her. For it is the most noble part of charity to be kind and tender to those whom we never saw before, and perhaps never may see again in this life. “I was a stranger, and ye took me in,” [Matt. xxv. 43] saith our blessed Saviour: but who can perform this duty, that will not relieve persons that are unknown to him?

Miranda considers that Lazarus was a common beggar, that he was the care of Angels, and carried into Abraham’s bosom. She considers that our blessed Saviour and His Apostles were kind to beggars; that they spoke comfortably to them, healed their diseases, and restored eyes and limbs to the lame and blind; that Peter said to the beggar that wanted an alms from him, “Silver and gold have I none, but such as I have give I thee: in the name of Jesus Christ of Nazareth, rise up and walk.” [Acts iii. 6] Miranda, therefore, never treats beggars with disregard and aversion; but she imitates the kindness of our Saviour and His Apostles towards them; and though she cannot, like them, work miracles for their relief, yet she relieves them with that power that she hath; and may say, with the Apostle, “Such as I have give I thee, in the name of Jesus Christ.”

It may be, says Miranda, that I may often give to those that do not deserve it, or that will make an ill use of my alms. But what then? Is not this the very method of Divine goodness? Does not God make “His sun to rise on the evil and on the good”? [Matt. v. 45] Is not this the very goodness that is recommended to us in Scripture, that, by imitating of it, we may be children of our Father which is in Heaven, who “sendeth rain on the just and on the unjust”? And shall I withhold a little money, or food, from my fellow-creature, for fear he should not be good enough to receive it of me? Do I beg of God to deal with me, not according to my merit, but according to His own great goodness; and shall I be so absurd as to withhold my charity from a poor brother, because he may perhaps not deserve it? Shall I use a measure towards him, which I pray God never to use towards me?

Besides, where has the Scripture made merit the rule or measure of charity? On the contrary, the Scripture saith, “If thine enemy hunger, feed him; if he thirst, give him drink.” [Rom. xii. 20]

Now this plainly teaches us, that the merit of persons is to be no rule of our charity; but that we are to do acts of kindness to those that least of all deserve it. For if I am to love and do good to my worst enemies: if I am to be charitable to them, notwithstanding all their spite and malice; surely merit is no measure of charity. If I am not to withhold my charity from such bad people, and who are at the same time my enemies, surely I am not to deny alms to poor beggars, whom I neither know to be bad people, nor any way my enemies.

You will perhaps say, that by this means I encourage people to be beggars. But the same thoughtless objection may be made against all kinds of charities, for they may encourage people to depend upon them. The same may be said against forgiving our enemies, for it may encourage people to do us hurt. The same may be said even against the goodness of God, that by pouring His blessings on the evil and on the good, on the just and on the unjust, evil and unjust men are encouraged in their wicked ways. The same may be said against clothing the naked, or giving medicines to the sick; for that may encourage people to neglect themselves, and be careless of their health. But when the love of God dwelleth in you, when it has enlarged your heart, and filled you with bowels of mercy and compassion, you will make no more such objections as these.

When you are at any time turning away the poor, the old, the sick, and helpless traveller, the lame, or the blind, ask yourself this question, Do I sincerely wish these poor creatures may be as happy as Lazarus, that was carried by Angels into Abraham’s bosom? Do I sincerely desire that God would make them fellow-heirs with me in eternal glory? Now if you search into your soul, you will find that there is none of these motions there; that you are wishing nothing of this. For it is impossible for any one heartily to wish a poor creature so great a happiness, and yet not have a heart to give him a small alms. For this reason, says Miranda, as far as I can, I give to all, because I pray to God to forgive all; and I cannot refuse an alms to those whom I pray God to bless, whom I wish to be partakers of eternal glory, but am glad to show some degree of love to such as, I hope, will be the objects of the infinite love of God. And if, as our Saviour has assured us, it be more blessed to give than to receive, we ought to look upon those that ask our alms, as so many friends and benefactors, that come to do us a greater good than they can receive, that come to exalt our virtue, to be witnesses of our charity, to be monuments of our love, to be our advocates with God, to be to us in Christ’s stead, to appear for us in the day of judgment, and to help us to a blessedness greater than our alms can bestow on them.

This is the spirit, and this is the life, of the devout Miranda; and if she lives ten years longer, she will have spent sixty hundred pounds in charity; for that which she allows herself, may fairly be reckoned amongst her alms.

When she dies, she must shine amongst Apostles, and saints, and martyrs; she must stand amongst the first servants of God, and be glorious amongst those that have fought the good fight, and finished their course with joy.

CHAPTER IX

Containing some reflections upon the life of Miranda, and showing how it may, and ought to be imitated by all her sex.

NOW this life of Miranda, which I heartily recommend to the imitation of her sex, however contrary it may seem to the way and fashion of the world, is yet suitable to the true spirit, and founded upon the plainest doctrines of Christianity.

To live as she does, is as truly suitable to the Gospel of Christ, as to be baptized, or to receive the Sacrament.

Her spirit is that which animated the saints of former ages; and it is because they lived as she does, that we now celebrate their memories, and praise God for their examples.

There is nothing that is whimsical, trifling, or unreasonable in her character, but everything there described is a right and proper instance of a solid and real piety.

It is as easy to show that it is whimsical to go to Church, or to say one’s prayers, as that it is whimsical to observe any of these rules of life. For all Miranda’s rules of living unto God, of spending her time and fortune, of eating, working, dressing, and conversing, are as substantial parts of a reasonable and holy life, as devotion and prayer.

For there is nothing to be said for the wisdom of sobriety, the wisdom of devotion, the wisdom of charity, or the wisdom of humility, but what is as good an argument for the wise and reasonable use of apparel.

Neither can anything be said against the folly of luxury, the folly of sensuality, the folly of extravagance, the folly of prodigality, the folly of ambition, of idleness, or indulgence, but what must be said against the folly of dress. For religion is as deeply concerned in the one as in the other.

If you may be vain in one thing, you may be vain in everything; for one kind of vanity only differs from another, as one kind of intemperance differs from another.

If you spend your fortune in the needless, vain finery of dress, you cannot condemn prodigality, or extravagance, or luxury, without condemning yourself.

If you fancy that it is your only folly, and that therefore there can be no great matter in it, you are like those that think they are only guilty of the folly of covetousness, or the folly of ambition. Now though some people may live so plausible a life, as to appear chargeable with no other fault than that of covetousness or ambition; yet the case is not as it appears, for covetousness or ambition cannot subsist in a heart, in other respects rightly devoted to God.

In like manner, though some people may spend most that they have in needless, expensive ornaments of dress, and yet seem to be in every other respect truly pious, yet it is certainly false; for it is as impossible for a mind that is in a true state of religion, to be vain in the use of clothes, as to be vain in the use of alms or devotions. Now to convince you of this from your own reflections, let us suppose that some eminent saint, as, for instance, that the holy Virgin Mary was sent into the world, to be again in a state of trial for a few years, and that you were going to her, to be edified by her great piety; would you expect to find her dressed out, and adorned in fine and expensive clothes? No. You would know, in your own mind, that it was as impossible, as to find her learning to dance. Do but add saint, or holy, to any person, either man or woman, and your own mind tells you immediately, that such a character cannot admit of the vanity of fine apparel. A saint genteelly dressed, is as great nonsense as an Apostle in an embroidered suit; every one’s own natural sense convinces him of the inconsistency of these things.

Now what is the reason, that, when you think of a saint, or eminent servant of God, you cannot admit of the vanity of apparel? Is it not because it is inconsistent with such a right state of heart, such true and exalted piety? And is not this, therefore, a demonstration, that where such vanity is admitted, there a right state of heart, true and exalted piety, must needs be wanting? For as certainly as the holy Virgin Mary could not indulge herself, or conform to the vanity of the world in dress and figure, so certain is it, that none can indulge themselves in this vanity, but those who want her piety of heart; and consequently it must be owned, that all needless and expensive finery of dress is the effect of a disordered heart, that is not governed by the true spirit of religion.

Covetousness is not a crime because there is any harm in gold or silver, but because it supposes a foolish and unreasonable state of mind, that is fallen from its true good, and sunk into such a poor and wretched satisfaction.

In like manner, the expensive finery of dress is not a crime because there is anything good or evil in clothes, but because the expensive ornaments of clothing show a foolish and unreasonable state of heart, that is fallen from right notions of human nature, that abuses the end of clothing, and turns the necessities of life into so many instances of pride and folly.

All the world agrees in condemning remarkable fops. Now what is the reason of this? Is it because there is anything sinful in their particular dress, or affected manners? No: but it is because all people know that it shows the state of a man’s mind, and that it is impossible for so ridiculous an outside to have anything wise, or reasonable, or good within. And, indeed, to suppose a fop of great piety, is as much nonsense, as to suppose a coward of great courage. So that all the world agrees in owning, that the use and manner of clothes is a mark of the state of a man’s mind, and, consequently, that it is a thing highly essential to religion. But then it should be well considered, that as it is not only the sot that is guilty of intemperance, but every one that transgresses the right and religious measures of eating and drinking; so it should be considered, that it is not only the fop that is guilty of the vanity and abuse of dress, but every one that departs from the reasonable and religious ends of clothing.

As, therefore, every argument against sottishness is as good an argument against all kinds of intemperance; so every argument against the vanity of fops, is as good an argument against all vanity and abuse of dress. For they are all of the same kind, and only differ as one degree of intemperance may differ from another. She who only paints a little, may as justly accuse another because she paints a great deal, as she that uses but a common finery of dress, accuse another that is excessive in her finery.

For as, in the matter of temperance, there is no rule but the sobriety that is according to the doctrines and spirit of our religion; so, in the matter of apparel, there is no rule to be observed, but such a right use of clothes as is strictly according to the doctrines and spirit of our religion. To pretend to make the way of the world our measure in these things, is as weak and absurd as to make the way of the world the measure of our sobriety, abstinence, or humility. It is a pretence that is exceedingly absurd in the mouths of Christians, who are to be so far from conforming to the fashions of this life, that to have overcome the world, is made an essential mark of Christianity.

This therefore is the way that you are to judge of the crime of vain apparel: you are to consider it as an offence against the proper use of clothes, as covetousness is an offence against the proper use of money; you are to consider it as an indulgence of proud and unreasonable tempers, as an offence against the humility and sobriety of the Christian spirit; you are to consider it as an offence against all those doctrines that require you to do all to the glory of God, that require you to make a right use of your talents; you are to consider it as an offence against all those texts of Scripture that command you to love your neighbour as yourself, to feed the hungry, to clothe the naked, and do all works of charity that you are able: so that you must not deceive yourself with saying, Where can be the harm of clothes? for the covetous man might as well say, Where can be the harm of gold or silver? but you must consider, that it is a great deal of harm to want that wise, and reasonable, and humble state of heart, which is according to the spirit of religion, and which no one can have in the manner that he ought to have it, who indulges himself either in the vanity of dress, or the desire of riches.

There is therefore nothing right in the use of clothes, or in the use of anything else in the world, but the plainness and simplicity of the Gospel. Every other use of things (however polite and fashionable in the world) distracts and disorders the heart, and is inconsistent with that inward state of piety, that purity of heart, that wisdom of mind, and regularity of affection, which Christianity requireth.

If you would be a good Christian, there is but one way you must live wholly unto God: and if you would live wholly unto God, you must live according to the wisdom that comes from God; you must act according to right judgments of the nature and value of things; you must live in the exercise of holy and heavenly affections, and use all the gifts of God to His praise and glory.

Some persons, perhaps, who admire the purity and perfection of this life of Miranda, may say, How can it be proposed as a common example? How can we who are married, or we who are under the direction of our parents, imitate such a life?

It is answered, Just as you may imitate the life of our blessed Saviour and His Apostles. The circumstances of our Saviour’s life, and the state and condition of His Apostles, were more different from yours, than those of Miranda’s are; and yet their life, the purity and perfection of their behaviour, is the common example that is proposed to all Christians.

It is their spirit, therefore, their piety, their love of God, that you are to imitate, and not the particular form of their life.

Act under God as they did, direct your common actions to that end which they did, glorify your proper state with such love of God, such charity to your neighbour, such humility and self-denial, as they did; and then, though you are only teaching your own children, and St. Paul is converting whole nations, yet you are following his steps, and acting after his example.

Do not think, therefore, that you cannot, or need not, be like Miranda, because you are not in her state of life; for as the same spirit and temper would have made Miranda a saint, though she had been forced to labour for a maintenance, so if you will but aspire after her spirit and temper, every form and condition of life will furnish you with sufficient means of employing it.

Miranda is what she is, because she does every thing in the Name of God, and with regard to her duty to Him; and when you do the same, you will be exactly like her, though you are never so different from her in the outward state of your life.

You are married, you say; therefore you have not your time and fortune in your power as she has.

It is very true; and therefore you cannot spend so much time, nor so much money, in the manner that she does.

But now Miranda’s perfection does not consist in this, that she spends so much time, or so much money in such a manner, but that she is careful to make the best use of all that time, and all that fortune, which God has put into her hands. Do you, therefore, make the best use of all that time and money which are at your disposal, and then you are like Miranda.

If she has two hundred pounds a year, and you have only two mites, have you not the more reason to be exceeding exact in the wisest use of them? If she has a great deal of time, and you have but a little, ought you not to be the more watchful and circumspect, lest that little should be lost?

You say, if you were to imitate the cleanly plainness and cheapness of her dress, you would offend your husbands.

First, Be very sure that this is true, before you make it an excuse.

Secondly, If your husbands do really require you to patch your faces, to expose your breasts naked, and to be fine and expensive in all your apparel, then take these two resolutions:

First, To forbear from all this, as soon as your husbands will permit you.

Secondly, To use your utmost endeavours to recommend yourselves to their affections by such solid virtues, as may correct the vanity of their minds, and teach them to love you for such qualities as will make you amiable in the sight of God and His holy Angels.

As to this doctrine concerning the plainness and modesty of dress, it may perhaps be thought by some to be sufficiently confuted by asking, whether all persons are to be clothed in the same manner?

These questions are generally put by those who had rather perplex the plainest truths, than be obliged to follow them.

Let it be supposed, that I had recommended an universal plainness of diet. Is it not a thing sufficiently reasonable to be universally recommended? But would it thence follow, that the nobleman and the labourer were to live upon the same food?

Suppose I had pressed an universal temperance, does not religion enough justify such a doctrine? But would it therefore follow, that all people were to drink the same liquors, and in the same quantity?

In like manner, though plainness and sobriety of dress is recommended to all, yet it does by no means follow, that all are to be clothed in the same manner.

Now what is the particular rule with regard to temperance? How shall particular persons that use different liquors, and in different quantities, preserve their temperance?

Is not this the rule? Are they not to guard against indulgence, to make their use of liquors a matter of conscience, and allow of no refreshments, but such as are consistent with the strictest rules of Christian sobriety?

Now transfer this rule to the matter of apparel, and all questions about it are answered.

Let every one but guard against the vanity of dress, let them but make their use of clothes a matter of conscience, let them but desire to make the best use of their money; and then every one has a rule, that is sufficient to direct them in every state of life. This rule will no more let the great be vain in their dress, than intemperate in their liquors; and yet will leave it as lawful to have some difference in their apparel, as to have some difference in their drink.

But now will you say, that you may use the finest, richest wines, when, and as you please; that you may be as expensive in them as you have a mind, because different liquors are allowed? If not, how can it be said, that you may use clothes as you please, and wear the richest things you can get, because the bare difference of clothes is lawful?

For as the lawfulness of different liquors leaves no room, nor any excuse, for the smallest degree of intemperance in drinking, so the lawfulness of different apparel leaves no room, nor any excuse, for the smallest degrees of vanity in dress.

To ask what is vanity in dress, is no more a puzzling question, than to ask, what is intemperance in drinking. And though religion does not here state the particular measure for all individuals, yet it gives such general rules as are a sufficient direction in every state of life.

He that lets religion teach him that the end of drinking is only so far to refresh our spirits, as to keep us in good health, and make soul and body fitter for all the offices of a holy and pious life, and that he is to desire to glorify God by a right use of this liberty, will always know what intemperance is, in his particular state.

So he that lets religion teach him that the end of clothing is only to hide our shame and nakedness, and to secure our bodies from the injuries of weather, and that he is to desire to glorify God by a sober and wise use of this necessity, will always know what vanity of dress is, in his particular state.

And he that thinks it a needless nicety to talk of the religious use of apparel, has as much reason to think it a needless nicety to talk of the religious use of liquors. For luxury and indulgence in dress is as great an abuse, as luxury and indulgence in eating and drinking. And there is no avoiding either of them, but by making religion the strict measure of our allowance in both cases. And there is nothing in religion to excite a man to this pious exactness in one case, but what is as good a motive to the same exactness in the other.

Farther, as all things that are lawful are not therefore expedient, so there are some things lawful in the use of liquors and apparel, which, by abstaining from them for pious ends, may be made means of great perfection.

Thus, for instance, if a man should deny himself such use of liquors as is lawful; if he should refrain from such expense in his drink as might be allowed without sin; if he should do this, not only for the sake of a more pious self-denial, but that he might be able to relieve and refresh the helpless, poor, and sick: if another should abstain from the use of that which is lawful in dress, if he should be more frugal and mean in his habit than the necessities of religion absolutely require; if he should do this not only as a means of a better humility, but that he may be more able to clothe other people; these persons might be said to do that which was highly suitable to the true spirit, though not absolutely required by the letter, of the law of Christ.

For if those who give a cup of cold water to a disciple of Christ shall not lose their reward, [Matt. x. 42] how dear must they be to Christ, who often give themselves water, that they may be able to give wine to the sick and languishing members of Christ’s body!

But to return. All that has been here said to married women, may serve for the same instruction to such as are still under the direction of their parents.

Now though the obedience which is due to parents does not oblige them to carry their virtues no higher than their parents require them; yet their obedience requires them to submit to their direction in all things not contrary to the laws of God.

If, therefore, your parents require you to live more in the fashion and conversation of the world, or to be more expensive in your dress and person, or to dispose of your time otherwise than suits with your desires after greater perfection, you must submit, and bear it as your cross, till you are at liberty to follow the higher counsels of Christ, and have it in your power to choose the best ways of raising your virtue to its greatest height.

Now although, whilst you are in this state, you may be obliged to forego some means of improving your virtue, yet there are some others to be found in it, that are not to be had in a life of more liberty.

For if in this state, where obedience is so great a virtue, you comply in all things lawful, out of a pious, tender sense of duty, then those things which you thus perform are, instead of being hindrances of your virtue, turned into means of improving it.

What you lose by being restrained from such things as you would choose to observe, you gain by that excellent virtue of obedience, in humbly complying against your temper.

Now what is here granted, is only in things lawful, and therefore the diversion of our English stage is here excepted; being elsewhere proved, as I think, to be absolutely unlawful.

Thus much to show how persons under the direction of others may imitate the wise and pious life of Miranda.

But as for those who are altogether in their own hands, if the liberty of their state makes them covet the best gifts, if it carries them to choose the most excellent ways, if they, having all in their own power, should turn the whole form of their life into a regular exercise of the highest virtues, happy are they who have so learned Christ!

All persons cannot receive this saying. They that are able to receive it, let them receive it, and bless that Spirit of God, which has put such good motions into their hearts.

God may be served and glorified in every state of life. But as there are some states of life more desirable than others, that more purify our natures, that more improve our virtues, and dedicate us unto God in a higher manner, so those who are at liberty to choose for themselves seem to be called by God to be more eminently devoted to His service.

Ever since the beginning of Christianity there have been two orders, or ranks of people, amongst good Christians.

The one that feared and served God in the common offices and business of a secular worldly life.

The other, renouncing the common business, and common enjoyments of life, as riches, marriage, honours, and pleasures, devoted themselves to voluntary poverty, virginity, devotion, and retirement, that by this means they might live wholly unto God, in the daily exercise of a Divine and heavenly life.

This testimony I have from the famous ecclesiastical historian Eusebius, who lived at the time of the first General Council, when the faith of our Nicene Creed was established, when the Church was in its greatest glory and purity, when its Bishops were so many holy fathers and eminent saints.

“Therefore,” said he, “there hath been instituted in the Church of Christ, two ways, or manners, of living. The one, raised above the ordinary state of nature, and common ways of living, rejects wedlock, possessions, and worldly goods, and, being wholly separate and removed from the ordinary conversation of common life, is appropriated and devoted solely to the worship and service of God, through an exceeding degree of heavenly love.

“They who are of this order of people seem dead to the life of this world, and, having their bodies only upon earth, are in their minds, and contemplations dwelling in heaven. From whence, like so many heavenly inhabitants, they look down upon human life, making intercessions and oblations to Almighty God for the whole race of mankind. And this not with the blood of beasts, or the fat, or smoke, and burning of bodies, but with the highest exercises of true piety, with cleansed and purified hearts, and with a whole form of life strictly devoted to virtue. These are their sacrifices, which they continually offer unto God, imploring His mercy and favour for themselves and their fellow-creatures.

“Christianity receives this as the perfect manner of life.

“The other is of a lower form, and, suiting itself more to the condition of human nature, admits of chaste wedlock, the care of children and family, of trade and business, and goes through all the employments of life under a sense of piety, and fear of God.

“Now they who have chosen this manner of life, have their set times for retirement and spiritual exercises, and particular days are set apart for their hearing and learning the word of God. And this order of people is considered as in the second state of piety.” [Euseb. */Dem. Evan./* 1.i.c.8]

Thus this learned historian.

If, therefore, persons of either sex, moved with the life of Miranda, and desirous of perfection, should unite themselves into little societies, professing voluntary poverty, virginity, retirement, and devotion, living upon bare necessaries, that some might be relieved by their charities, and all be blessed with their prayers, and benefited by their example; or if, for want of this, they should practise the same manner of life, in as high a degree as they could by themselves; such persons would be so far from being chargeable with any superstition, or blind devotion, that they might be justly said to restore that piety, which was the boast and glory of the Church, when its greatest saints were alive.

Now as this learned historian observes; that it was an exceeding great degree of heavenly love, that carried these persons so much above the common ways of life to such an eminent state of holiness; so it is not to be wondered at, that the religion of Jesus Christ should fill the hearts of many Christians with this high degree of love.

For a religion that opens such a scene of glory, that discovers things so infinitely above all the world, that so triumphs over death, that assures us of such mansions of bliss, where we shall so soon be as the Angels of God in Heaven; what wonder is it, if such a religion, such truths and expectations, should, in some holy souls, destroy all earthly desires, and make the ardent love of heavenly things, be the one continual passion of their hearts?

If the religion of Christians is founded upon the infinite humiliation, the cruel mockings and scourgings, the prodigious sufferings, the poor, persecuted life, and painful death, of a crucified Son of God; what wonder is it, if many humble adorers of this profound mystery, many affectionate lovers of a crucified Lord, should renounce their share of worldly pleasures, and give themselves up to a continual course of mortification and self-denial, that thus suffering with Christ here, they may reign with Him hereafter?

If truth itself has assured us that there is but one thing needful, what wonder is it that there should be some amongst Christians so full of faith, as to believe this in the highest sense of the words, and to desire such a separation from the world, that their care and attention to the one thing needful may not be interrupted?

If our blessed Lord hath said, “If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me”; [Matt. xix. 21] what wonder is it, that there should be amongst Christians some such zealous followers of Christ, so intent upon heavenly treasure, so desirous of perfection, that they should renounce the enjoyment of their estates, choose a voluntary poverty, and relieve all the poor that they are able?

If the chosen vessel, St. Paul, hath said, “He that is unmarried careth for the things that belong to the Lord, how he may please the Lord”: and that “there is this difference also between a wife and a virgin; the unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit”; [1 Cor. vii. 32-34] what wonder is it if the purity and perfection of the virgin state hath been the praise and glory of the Church in its first and purest ages? that there have always been some so desirous of pleasing God, so zealous after every degree of purity and perfection, so glad of every means of improving their virtue, that they have renounced the comforts and enjoyments of wedlock, to trim their lamps, to purify their souls, and wait upon God in a state of perpetual virginity?

And if in these our days we want examples of these several degrees of perfection, if neither clergy nor laity are enough of this spirit; if we are so far departed from it, that a man seems, like St. Paul at Athens, a setter forth of strange doctrines, [Acts xvii. 18] when he recommends self-denial, renunciation of the world, regular devotion, retirement, virginity, and voluntary poverty, it is because we are fallen into an age, where the love not only of many, but of most, is waxed cold.

I have made this little appeal to antiquity, and quoted these few passages of Scripture, to support some uncommon practices in the life of Miranda; and to show that her highest rules of holy living, her devotion, self-denial, renunciation of the world, her charity, virginity, voluntary poverty, are founded in the sublimest counsels of Christ and His Apostles, suitable to the high expectations of another life, proper instances of a heavenly love, and all followed by the greatest saints of the best and purest ages of the Church.

“He that hath ears to hear, let him hear.” [Matt. xi. 15]

CHAPTER X

Showing how all orders and ranks of men and women, of all ages, are obliged to devote themselves unto God.

I HAVE in the foregoing chapters, gone through the several great instances of Christian devotion, and shown that all the parts of our common life, our employments, our talents, and gifts of fortune, are all to be made holy and acceptable unto God by a wise and religious use of everything, and by directing our actions and designs to such ends as are suitable to the honour and glory of God.

I shall now show that this regularity of devotion, this holiness of common life, this religious use of everything that we have, is a devotion that is the duty of all orders of Christian people.

Fulvius has had a learned education, and taken his degrees in the university; he came from thence, that he might be free from any rules of life. He takes no employment upon him, nor enters into any business, because he thinks that every employment or business calls people to the careful performance and just discharge of its several duties. When he is grave, he will tell you that he did not enter into holy orders, because he looks upon it to be a state that requires great holiness of life, and that it does not suit his temper to be so good. He will tell you that he never intends to marry, because he cannot oblige himself to that regularity of life and good behaviour, which he takes to be the duty of those that are at the head of a family. He refused to be godfather to his nephew, because he will have no trust of any kind to answer for.

Fulvius thinks that he is conscientious in this conduct, and is therefore content with the most idle, impertinent, and careless life.

He has no religion, no devotion, no pretences to piety. He lives by no rules, and thinks all is very well, because he is neither a priest, nor a father, nor a guardian, nor has any employment, or family, to look after.

But Fulvius, you are a rational creature, and, as such, are as much obliged to live according to reason and order, as a priest is obliged to attend to the altar, or a guardian to be faithful to his trust: if you live contrary to reason, you do not commit a small crime, you do not break a small trust; but you break the law of your nature, you rebel against God who gave you that nature, and put yourself amongst those whom the God of reason and order will punish as apostates and deserters.

Though you have no employment, yet, as you are baptized into the profession of Christ’s religion, you are as much obliged to live according to the holiness of the Christian spirit, and perform all the promises made at your Baptism, as any man is obliged to be honest and faithful in his calling. If you abuse this great calling, you are not false in a small matter, but you abuse the precious blood of Christ; you crucify the Son of God afresh; you neglect the highest instances of Divine goodness; you disgrace the Church of God; you blemish the body of Christ; you abuse the means of grace, and the promises of glory; and it will be more tolerable for Tyre and Sidon at the day of judgment than for you.

It is therefore great folly for anyone to think himself at liberty to live as he pleases, because he is not in such a state of life as some others are: for if there is anything dreadful in the abuse of any trust; if there is anything to be feared for the neglect of any calling; there is nothing more to be feared than the wrong use of our reason, nor anything more to be dreaded than the neglect of our Christian calling, which is not to serve the little uses of a short life, but to redeem souls unto God, to fill Heaven with saints, and finish a kingdom of eternal glory unto God.

No man, therefore, must think himself excused from the exactness of piety and morality, because he has chosen to be idle and independent in the world; for the necessities of a reasonable and holy life are not founded in the several conditions and employments of this life, but in the immutable nature of God, and the nature of man. A man is not to be reasonable and holy, because he is a priest, or a father of a family; but he is to be a pious priest, and a good father, because piety and goodness are the laws of human nature. Could any man please God, without living according to reason and order, there would be nothing displeasing to God in an idle priest, or a reprobate father. He, therefore, that abuses his reason, is like him that abuses the priesthood; and he that neglects the holiness of the Christian life, is as the man that disregards the most important trust.

If a man were to choose to put out his eyes, rather than enjoy the light, and see the works of God; if he should voluntarily kill himself by refusing to eat and drink; every one would own that such a one was a rebel against God, that justly deserved His highest indignation. You would not say that this was only sinful in a priest, or a master of a family, but in every man as such.

Now wherein does the sinfulness of this behaviour consist? Does it not consist in this, that he abuses his nature, and refuses to act that part for which God has created him? But if this be true, then all persons that abuse their reason, that act a different part from that for which God created them, are like this man, rebels against God, and on the same account subject to His wrath.

Let us suppose that this man, instead of putting out his eyes, had only employed them in looking at ridiculous things, or shut them up in sleep; that instead of starving himself to death, by not eating at all, he should turn every meal into a feast, and eat and drink like an epicure; could he be said to have lived more to the Glory of God? Could he any more be said to act the part for which God had created him, than if he had put out his eyes, and starved himself to death?

Now do but suppose a man acting unreasonably; do but suppose him extinguishing his reason, instead of putting out his eyes, and living in a course of folly and impertinence, instead of starving himself to death; and then you have found out as great a rebel against God.

For he that puts out his eyes, or murders himself, has only this guilt, that he abuses the powers that God has given him; that he refuses to act that part for which he was created, and puts himself into a state that is contrary to the Divine will. And surely this is the guilt of every one that lives an unreasonable, unholy, and foolish life.

As, therefore, no particular state, or private life, is an excuse for the abuse of our bodies, or selfmurder, so no particular state, or private life, is an excuse for the abuse of our reason, or the neglect of the holiness of the Christian religion. For surely it is as much the will of God that we should make the best use of our rational faculties, that we should conform to the purity and holiness of Christianity, as it is the will of God that we should use our eyes, and eat and drink for the preservation of our lives.

Until, therefore, a man can show that he sincerely endeavours to live according to the will of God, to be that which God requires him to be; until he can show that he is striving to live according to the holiness of the Christian religion; whosoever he be, or wheresoever he be, he has all that to answer for, that they have, who refuse to live, who abuse the greatest trusts, and neglect the highest calling in the world.

Everybody acknowledges that all orders of men are to be equally and exactly honest and faithful; there is no exception to be made in these duties, for any private or particular state of life. Now, if we would but attend to the reason and nature of things, if we would but consider the nature of God, and the nature of man, we should find the same necessity for every other right use of our reason, for every grace, or religious temper of the Christian life; we should find it as absurd to suppose that one man must be exact in piety, and another need not, as to suppose that one man must be exact in honesty, but another need not; for Christian humility, sobriety, devotion, and piety, are as great and necessary parts of a reasonable life, as justice and honesty. And on the other hand, pride, sensuality, and covetousness, are as great disorders of the soul, are as high an abuse of our reason, and as contrary to God, as cheating and dishonesty. Theft and dishonesty seem, indeed, to vulgar eyes, to be greater sins, because they are so hurtful to civil society, and are so severely punished by human laws. But if we consider mankind in a higher view, as God’s order or society of rational beings, that are to glorify Him by the right use of their reason, and by acting conformably to the order of their nature, we shall find that every temper that is equally contrary to reason and order, that opposes God’s ends and designs, and disorders the beauty and glory of the rational world, is equally sinful in man, and equally odious to God.

This would show us that the sin of sensuality is like the sin of dishonesty, and renders us as great objects of the Divine displeasure.

Again: if we consider mankind in a farther view, as a redeemed order of fallen spirits, that are baptized into a fellowship with the Son of God; to be temples of the Holy Ghost; to live according to His holy inspirations; to offer to God the reasonable sacrifice of an humble, pious, and thankful life; to purify themselves from the disorders of their fall; to make a right use of the means of grace, in order to be sons of eternal glory; if we look at mankind in this true light, then we shall find that all tempers that are contrary to this holy society, that are abuses of this infinite mercy, all actions that make us unlike to Christ, that disgrace His body, that abuse the means of grace, and oppose our hopes of glory, have everything in them that can make us for ever odious unto God. So that though pride and sensuality, and other vices of the like kind, do not hurt civil society as cheating and dishonesty do; yet they hurt that society, and oppose those ends, which are greater and more glorious in the eyes of God than all the societies that relate to this world.

Nothing, therefore, can be more false than to imagine, that because we are private persons, that have taken upon us no charge or employment of life, therefore we may live more at large, indulge our appetites, and be less careful of the duties of piety and holiness; for it is as good an excuse for cheating and dishonesty. Because he that abuses his reason, that indulges himself in lust and sensuality, and neglects to act the wise and reasonable part of a true Christian, has everything in his life to render him hateful to God, that is to be found in cheating and dishonesty.

If, therefore, you rather choose to be an idle epicure than to be unfaithful; if you rather choose to live in lust and sensuality, than to injure your neighbour in his goods; you have made no better a provision for the favour of God, than he that rather chooses to rob a house than to rob a church.

For the abusing of our own nature is as great a disobedience against God, as the injuring our neighbour; and he that wants piety towards God, has done as much to damn himself, as he that wants honesty towards men. Every argument, therefore, that proves it necessary for all men in all stations of life to be truly honest, proves it equally necessary for all men in all stations of life to be truly holy and pious, and do all things in such a manner as is suitable to the glory of God.

Again: another argument to prove that all orders of men are obliged to be thus holy and devout in the common course of their lives, in the use of everything that they enjoy, may be taken from our obligation to prayer.

It is granted that prayer is a duty that belongs to all states and conditions of men: now if we inquire into the reason of this, why no state of life is to be excused from prayer, we shall find it as good a reason why every state of life is to be made a state of piety and holiness in all its parts.

For the reason why we are to pray unto God, and glorify Him with hymns, and psalms of thanksgiving, is this, because we are to live wholly unto God, and glorify Him all possible ways. It is not because the praises of words, or forms of thanksgiving, are more particularly parts of piety, or more the worship of God than other things; but it is because they are possible ways of expressing our dependence, our obedience and devotion to God. Now if this be the reason of verbal praises and thanksgivings to God, because we are to live unto God all possible ways, then it plainly follows, that we are equally obliged to worship and glorify God in all other actions that can be turned into acts of piety and obedience to Him. And, as actions are of much more significance than words, it must be a much more acceptable worship of God, to glorify Him in all the actions of our common life, than with any little form of words at any particular times.

Thus, if God is to be worshipped with forms of thanksgivings, he that makes it a rule to be content and thankful in every part and accident of his life, because it comes from God, praises God in a much higher manner than he that has some set time for singing of psalms. He that dares not say an illnatured word, or do an unreasonable thing, because he considers God as everywhere present, performs a better devotion than he that dares not miss the Church. To live in the world as a stranger and a pilgrim, using all its enjoyments as if we used them not, making all our actions so many steps towards a better life, is offering a better sacrifice to God than any forms of holy and heavenly prayers.

To be humble in all our actions, to avoid every appearance of pride and vanity, to be meek and lowly in our words, actions, dress, behaviour, and designs, in imitation of our blessed Saviour, is worshipping God in a higher manner than they who have only times to fall low on their knees in devotions. He that contents himself with necessaries, that he may give the remainder to those that want it; that dares not to spend any money foolishly, because he considers it as a talent from God which must be used according to His will, praises God with something that is more glorious than songs of praise.

He that has appointed times for the use of wise and pious prayers, performs a proper instance of devotion; but he that allows himself no times, nor any places, nor any actions, but such as are strictly conformable to wisdom and holiness, worships the Divine nature with the most true and substantial devotion. For who does not know, that it is better to be pure and holy, than to talk about purity and holiness? Nay, who does not know, that a man is to be reckoned no farther pure, or holy, or just, than as he is pure, and holy, and just in the common course of his life? But if this be plain, then it is also plain, that it is better to be holy, than to have holy prayers.

Prayers, therefore, are so far from being a sufficient devotion, that they are the smallest parts of it. We are to praise God with words and prayers, because it is a possible way of glorifying God, who has given us such faculties, as may be so used. But then as words are but small things in themselves, as times of prayer are but little, if compared with the rest of our lives; so that devotion which consists in times and forms of prayer is but a very small thing, if compared to that devotion which is to appear in every other part and circumstance of our lives.

Again: as it is an easy thing to worship God with forms of words, and to observe times of offering them unto Him, so it is the smallest kind of piety. And, on the other hand, as it is more difficult to worship God with our substance, to honour Him with the right use of our time, to offer to Him the continual sacrifice of self-denial and mortification; as it requires more piety to eat and drink only for such ends as may glorify God, to undertake no labour, nor allow of any diversion, but where we can act in the Name of God; as it is more difficult to sacrifice all our corrupt tempers, correct all our passions, and make piety to God the rule and measure of all the actions of our common life; so the devotion of this kind is a much more acceptable service unto God, than those words of devotion which we offer to Him either in the Church or in our closet.

Every sober reader will easily perceive that I do not intend to lessen the true and great value of prayers, either public or private; but only to show him that they are certainly but a very slender part of devotion, when compared to a devout life.

To see this in a yet clearer light, let us suppose a person to have appointed times for praising God with psalms and hymns, and to be strict in the observation of them; let it be supposed, also, that in his common life he is restless and uneasy, full of murmurings and complaints at every thing, never pleased but by chance, as his temper happens to carry him, but murmuring and repining at the very seasons, and having something to dislike in every thing that happens to him.

Now, can you conceive any thing more absurd and unreasonable than such a character as this? Is such a one to be reckoned thankful to God, because he has forms of praise which he offers to Him? Nay, is it not certain that such forms of praise must be so far from being an acceptable devotion to God, that they must be abhorred as an abomination? Now the absurdity which you see in this instance, is the same in any other part of our life; if our common life hath any contrariety to our prayers, it is the same abomination as songs of thanksgiving in the mouths of murmurers.

Bended knees, whilst you are clothed with pride; heavenly petitions, whilst you are hoarding up treasures upon earth; holy devotions, whilst you live in the follies of the world; prayers of meekness and charity, whilst your heart is the seat of pride and resentment; hours of prayer, whilst you give up days and years to idle diversions, impertinent visits, and foolish pleasures; are as absurd, unacceptable services to God, as forms of thanksgiving from a person that lives in repinings and discontent.

So that, unless the common course of our lives be according to the common spirit of our prayers, our prayers are so far from being a real or sufficient degree of devotion, that they become an empty lip-labour, or, what is worse, a notorious hypocrisy.

Seeing, therefore, we are to make the spirit and temper of our prayers the common spirit and temper of our lives, this may serve to convince us that all orders of people are to labour and aspire after the same utmost perfection of the Christian life. For as all Christians are to use the same holy and heavenly devotions, as they are all with the same earnestness to pray for the Spirit of God, so is it a sufficient proof that all orders of people are, to the utmost of their power, to make their life agreeable to that one Spirit, for which they are all to pray.

As certain, therefore, as the same holiness of prayers requires the same holiness of life, so certain is it, that all Christians are called to the same holiness of life.

A soldier, or a tradesman, is not called to minister at the altar, or preach the Gospel; but every soldier or tradesman is as much obliged to be devout, humble, holy, and heavenly-minded, in all the parts of his common life, as a clergyman is obliged to be zealous, faithful, and laborious, in all parts of his profession.

And all this for this one plain reason, because all people are to pray for the same holiness, wisdom, and Divine tempers, and to make themselves as fit as they can for the same Heaven.

All men, therefore, as men, have one and the same important business, to act up to the excellency of their rational nature, and to make reason and order the law of all their designs and actions. All Christians, as Christians, have one and the same calling, to live according to the excellency of the Christian spirit, and to make the sublime precepts of the Gospel the rule and measure of all their tempers in common life. The one thing needful to one, is the one thing needful to all.

The merchant is no longer to hoard up treasures upon earth; the soldier is no longer to fight for glory; the great scholar is no longer to pride himself in the depths of science; but they must all with one spirit “count all things but loss, for the excellency of the knowledge of Christ Jesus.” [Phil. iii. 8]

The fine lady must teach her eyes to weep, and be clothed with humility. The polite gentleman must exchange the gay thoughts of wit and fancy, for a broken and a contrite heart. The man of quality must so far renounce the dignity of his birth, as to think himself miserable till he is born again. Servants must consider their service as done unto God. Masters must consider their servants as their brethren in Christ, that are to be treated as their fellow-members of the mystical body of Christ.

Young ladies must either devote themselves to piety, prayer, self-denial, and all good works, in a virgin state of life; or else marry, to be holy, sober, and prudent in the care of a family, bringing up their children in piety, humility, and devotion, and abounding in all other good works, to the utmost of their state and capacity. They have no choice of anything else, but must devote themselves to God in one of these states. They may choose a married, or a single life; but it is not left to their choice, whether they will make either state a state of holiness, humility, devotion, and all other duties of the Christian life. It is no more left in their power, because they have fortunes, or are born of rich parents, to divide themselves betwixt God and the world, or take such pleasures as their fortune will afford them, than it is allowable for them to be sometimes chaste and modest, and sometimes not.

They are not to consider how much religion may secure them a fair character, or how they may add devotion to an impertinent, vain, and giddy life; but must look into the spirit and temper of their prayers, into the nature and end of Christianity; and then they will find that, whether married or unmarried, they have but one business upon their hands; to be wise, and pious, and holy, not in little modes and forms of worship, but in the whole turn of their minds, in the whole form of all their behaviour, and in the daily course of common life.

Young gentlemen must consider what our blessed Saviour said to the young gentleman in the Gospel; he bid him sell all that he had, and give to the poor. Now though this text should not oblige all people to sell all, yet it certainly obliges all kinds of people to employ all their estates in such wise and reasonable and charitable ways, as may sufficiently show that all that they have is devoted to God, and that no part of it is kept from the poor to be spent in needless, vain, and foolish expenses.

If, therefore, young gentlemen propose to themselves a life of pleasure and indulgence, if they spend their estates in high living, in luxury and intemperance, in state and equipage, in pleasures and diversions, in sports and gaming, and such like wanton gratifications of their foolish passions, they have as much reason to look upon themselves to be Angels, as to be disciples of Christ.

Let them be assured, that it is the one only business of a Christian gentleman, to distinguish himself by good works, to be eminent in the most sublime virtues of the Gospel, to bear with the ignorance and weakness of the vulgar, to be a friend and patron to all that dwell about him, to live in the utmost heights of wisdom and holiness, and show through the whole course of his life a true religious greatness of mind. They must aspire after such a gentility, as they might have learnt from seeing the blessed Jesus, and show no other spirit of a gentleman, but such as they might have got by living with the holy Apostles. They must learn to love God with all their heart, with all their soul, and with all their strength, and their neighbour as themselves; and then they have all the greatness and distinction that they can have here, and are fit for an eternal happiness in Heaven hereafter.

Thus in all orders and conditions, either of men or women, this is the one common holiness, which is to be the common life of all Christians.

The merchant is not to leave devotion to the clergyman, nor the clergyman to leave humility to the labourer; women of fortune are not to leave it to the poor of their sex to be discreet, chaste, keepers at home, to adorn themselves in modest apparel, shamefacedness, and sobriety; nor poor women leave it to the rich to attend at the worship and service of God. Great men must be eminent for true poverty of spirit; and people of a low and afflicted state must greatly rejoice in God.

The man of strength and power is to forgive and pray for his enemies, and the innocent sufferer, that is chained in prison, must, with Paul and Silas, at midnight sing praises to God. For God is to be glorified, holiness is to be practised, and the spirit of religion is to be the common spirit of every Christian, in every state and condition of life.

For the Son of God did not come from above to add an external form of worship to the several ways of life that are in the world, and so to leave people to live as they did before, in such tempers and enjoyments as the fashion and spirit of the world approves; but as He came down from Heaven altogether Divine and heavenly in His own nature, so it was to call mankind to a Divine and heavenly life; to the highest change of their own nature and temper; to be born again of the Holy Spirit; to walk in the wisdom and light and love of God, and to be like Him to the utmost of their power; to renounce all the most plausible ways of the world, whether of greatness, business, or pleasure; to a mortification of all their most agreeable passions; and to live in such wisdom, and purity, and holiness, as might fit them to be glorious in the enjoyment of God to all eternity.

Whatever, therefore, is foolish, ridiculous, vain, or earthly, or sensual, in the life of a Christian, is something that ought not to be there; it is a spot and a defilement that must be washed away with tears of repentance. But if any thing of this kind runs through the course of our whole life, if we allow ourselves in things that are either vain, foolish, or sensual, we renounce our profession.

For as sure as Jesus Christ was wisdom and holiness, as sure as He came to make us like Himself, and to be baptized into His Spirit, so sure is it, that none can be said to keep to their Christian profession, but they who, to the utmost of their power, live a wise and holy and heavenly life. This, and this alone, is Christianity; an universal holiness in every part of life, a heavenly wisdom in all our actions, not conforming to the spirit and temper of the world, but turning all worldly enjoyments into means of piety and devotion to God.

But now, if this devout state of heart, if these habits of inward holiness, be true religion, then true religion is equally the duty and happiness of all orders of men; for there is nothing to recommend it to one, that is not the same recommendation of it to all states of people.

If it be the happiness and glory of a bishop to live in this devout spirit, full of these holy tempers, doing everything as unto God, it is as much the glory and happiness of all men and women, whether young or old, to live in the same spirit. And whoever can find any reasons why an ancient bishop should be intent upon Divine things, turning all his life into the highest exercises of piety, wisdom, and devotion, will find them so many reasons why he should, to the utmost of his power, do the same himself.

If you say that a bishop must be an eminent example of Christian holiness, because of his high and sacred calling, you say right. But if you say that it is more to his advantage to be exemplary, than it is yours, you greatly mistake: for there is nothing to make the highest degrees of holiness desirable to a bishop, but what makes them equally desirable to every young person of every family.

For an exalted piety, high devotion, and the religious use of every thing, is as much the glory and happiness of one state of life, as it is of another.

Do but fancy in your mind what a spirit of piety you would have in the best bishop in the world, how you would have him love God, how you would have him imitate the life of our Saviour and His Apostles, how you would have him live above the world, shining in all the instances of a heavenly life, and then you have found out that spirit which you ought to make the spirit of your own life.

I desire every reader to dwell awhile upon this reflection, and perhaps he will find more conviction from it than he imagines. Every one can tell how good and pious he would have some people to be; every one knows how wise and reasonable a thing it is in a bishop to be entirely above the world, and be an eminent example of Christian perfection; as soon as you think of a wise and ancient bishop, you fancy some exalted degree of piety, a living example of all those holy tempers which you find described in the Gospel.

Now, if you ask yourself, What is the happiest thing for a young clergyman to do? you must be forced to answer, that nothing can be so happy and glorious for him, as to be like that excellent holy bishop.

If you go on and ask, What is the happiest thing for any young gentleman or his sisters to do? the answer must be the same; that nothing can be so happy or glorious for them as to live in such habits of piety, in such exercises of a Divine life, as this good old bishop does. For every thing that is great and glorious in religion, is as much the true glory of every man or woman, as it is the glory of any bishop. If high degrees of Divine love, if fervent charity, if spotless purity, if heavenly affection, if constant mortification, if frequent devotion, be the best and happiest way of life for any Christian, it is so for every Christian.

Consider again: if you were to see a bishop in the whole course of his life living below his character, conforming to all the foolish tempers of the world, and governed by the same cares and fears which govern vain and worldly men, what would you think of him? Would you think that he was only guilty of a small mistake? No, you would condemn him as erring in that which is not only the most, but the only important matter that relates to him. Stay awhile in this consideration, till your mind is fully convinced how miserable a mistake it is in a bishop to live a careless worldly life.

Whilst you are thinking in this manner, turn your thoughts towards some of your acquaintance, your brother or sister, or any young person. Now, if you see the common course of their lives to be not according to the doctrines of the Gospel, if you see that their way of life cannot be said to be a sincere endeavour to enter in at the strait gate, you see something that you are to condemn, in the same degree, and for the same reasons. They do not commit a small mistake, but are wrong in that which is their all, and mistake their true happiness, as much as that bishop does, who neglects the high duties of his calling. Apply this reasoning to yourself; if you find yourself living an idle, indulgent, vain life, choosing rather to gratify your passions than to live up to the doctrines of Christianity, and practise the plain precepts of our blessed Lord, you have all that blindness and unreasonableness to charge upon yourself, that you can charge upon any irregular bishop.

For all the virtues of the Christian life, its perfect purity, its heavenly tempers, are as much the sole rule of your life, as the sole rule of the life of a bishop. If you neglect these holy tempers, if you do not eagerly aspire after them, if you do not show yourself a visible example of them, you are as much fallen from your true happiness, you are as great an enemy to yourself and have made as bad a choice, as that bishop, that chooses rather to enrich his family than to be like an Apostle. For there is no reason why you should think the highest holiness, the most heavenly tempers, to be the duty and happiness of a bishop, but what is as good a reason why you should think the same tempers to be the duty and happiness of all Christians. And as the wisest bishop in the world is he who lives in the greatest heights of holiness, who is most exemplary in all the exercises of a Divine life, so the wisest youth, the wisest woman, whether married or unmarried, is she that lives in the highest degrees of Christian holiness, and all the exercises of a Divine and heavenly life.

CHAPTER XI

Showing how great devotion fills our lives with the greatest peace and happiness that can be enjoyed in this world.

SOME PEOPLE will perhaps object, that all these rules of holy living unto God in all that we do, are too great a restraint upon human life; that it will be made too anxious a state, by thus introducing a regard to God in all our actions; and that by depriving ourselves of so many seemingly innocent pleasures, we shall render our lives dull, uneasy, and melancholy.

To which it may be answered,

First, That these rules are prescribed for, and will certainly procure a quite contrary end. That instead of making our lives dull and melancholy, they will render them full of content and strong satisfactions. That by these rules, we only change the childish satisfactions of our vain and sickly passions, for the solid enjoyments and real happiness of a sound mind.

Secondly, That as there is no foundation for comfort in the enjoyments of this life, but in the assurance that a wise and good God governeth the world, so the more we find out God in every thing, the more we apply to Him in every place, the more we look up to Him in all our actions, the more we conform to His will, the more we act according to His wisdom, and imitate His goodness, by so much the more do we enjoy God, partake of the Divine nature, and heighten and increase all that is happy and comfortable in human life.

Thirdly, He that is endeavouring to subdue, and root out of his mind, all those passions of pride, envy, and ambition, which religion opposes, is doing more to make himself happy, even in this life, than he that is contriving means to indulge them. For these passions are the causes of all the disquiets and vexations of human life: they are the dropsies and fevers of our minds, vexing them with false appetites, and restless cravings after such things as we do not want, and spoiling our taste for those things which are our proper good.

Do but imagine that you somewhere or other saw a man that proposed reason as the rule of all his actions; that had no desires but after such things as nature wants, and religion approves; that was as pure from all the motions of pride, envy, and covetousness, as from thoughts of murder; that, in this freedom from worldly passions, he had a soul full of Divine love, wishing and praying that all men may have what they want of worldly things, and be partakers of eternal glory in the life to come. Do but fancy a man living in this manner, and your own conscience will immediately tell you, that he is the happiest man in the world, and that it is not in the power of the richest fancy to invent any higher happiness in the present state of life.

And, on the other hand, if you suppose him to be in any degree less perfect; if you suppose him but subject to one foolish fondness or vain passion, your own conscience will again tell you that he so far lessens his own happiness, and robs himself of the true enjoyment of his other virtues. So true is it, that the more we live by the rules of religion, the more peaceful and happy do we render our lives.

Again; as it thus appears that real happiness is only to be had from the greatest degrees of piety, the greatest denials of our passions, and the strictest rules of religion; so the same truth will appear from a consideration of human misery. If we look into the world, and view the disquiets and troubles of human life, we shall find that they are all owing to our violent and irreligious passions.

Now all trouble and uneasiness is founded in the want of something or other: would we, therefore, know the true cause of our troubles and disquiets, we must find out the cause of our wants; because that which creates and increaseth our wants, does, in the same degree, create and increase our troubles and disquiets.

God Almighty has sent us into the world with very few wants; meat, and drink, and clothing, are the only things necessary in life; and as these are only our present needs, so the present world is well furnished to supply these needs.

If a man had half the world in his power, he can make no more of it than this; as he wants it only to support an animal life, so is it unable to do any thing else for him, or to afford him any other happiness.

This is the state of man, -born with few wants, and into a large world very capable of supplying them. So that one would reasonably suppose that men should pass their lives in content and thankfulness to God; at least, that they should be free from violent disquiets and vexations, as being placed in a world that has more than enough to relieve all their wants.

But if to all this we add, that this short life, thus furnished with all that we want in it, is only a short passage to eternal glory, where we shall be clothed with the brightness of Angels, and enter into the joys of God, we might still more reasonably expect that human life should be a state of peace, and joy, and delight in God. Thus it would certainly be, if reason had its full power over us.

But, alas! though God, and nature, and reason, make human life thus free from wants and so full of happiness; yet our passions, in rebellion against God, against nature and reason, create a new world of evils and fill human life with imaginary wants, and vain disquiets.

The man of pride has a thousand wants, which only his own pride has created; and these render him as full of trouble as if God had created him with a thousand appetites, without creating any thing that was proper to satisfy them. Envy and ambition have also their endless wants, which disquiet the souls of men, and by their contradictory motions, render them as foolishly miserable, as those that want to fly and creep at the same time.

Let but any complaining, disquieted man, tell you the ground of his uneasiness, and you will plainly see that he is the author of his own torment; that he is vexing himself at some imaginary evil, which will cease to torment him as soon as he is content to be that which God, and nature, and reason, require him to be.

If you should see a man passing his days in disquiet, because he could not walk upon the water, or catch birds as they fly by him, you would readily confess that such a one might thank himself for such uneasiness. But now if you look into all the most tormenting disquiets of life, you will find them all thus absurd: where people are only tormented by their own folly, and vexing themselves at such things as no more concern them, nor are any more their proper good, than walking upon the water, or catching birds.

What can you conceive more silly and extravagant, than to suppose a man racking his brains, and studying night and day how to fly? – wandering from his own house and home, wearying himself with climbing upon every ascent, cringing and courting everybody he meets to lift him up from the ground, bruising himself with continual falls, and at last breaking his neck? – and all this from an imagination that it would be glorious to have the eyes of people gazing up at him, and mighty happy to eat, and drink, and sleep, at the top of the highest trees in the kingdom: would you not readily own that such a one was only disquieted by his own folly?

If you ask, what it signifies to suppose such silly creatures as these, as are nowhere to be found in human life?

It may be answered, that wherever you see an ambitious man, there you see this vain and senseless flyer.

Again: if you should see a man that had a large pond of water, yet living in continual thirst, not suffering himself to drink half a draught, for fear of lessening his pond; if you should see him wasting his time and strength, in fetching more water to his pond; always thirsty, yet always carrying a bucket of water in his hand, watching early and late to catch the drops of rain, gaping after every cloud, and running greedily into every mire and mud, in hopes of water, and always studying how to make every ditch empty itself into his pond: if you should see him grow grey and old in these anxious labours, and at last end a careful, thirsty life, by falling into his own pond; would you not say that such a one was not only the author of all his own disquiets, but was foolish enough to be reckoned amongst idiots and madmen? But yet foolish and absurd as this character is, it does not represent half the follies, and absurd disquiets, of the covetous man.

I could now easily proceed to show the same effects of all our other passions, and make it plainly appear that all our miseries, vexations, and complaints, are entirely of our own making, and that, in the same absurd manner, as in these instances of the covetous and ambitious man. Look where you will, you will see all worldly vexations, but like the vexation of him that was always in mire and mud in search of water to drink, when he had more at home than was sufficient for a hundred horses.

Celia is always telling you how provoked she is, what intolerable, shocking things happen to her, what monstrous usage she suffers, and what vexations she meets with everywhere. She tells you that her patience is quite worn out, and there is no bearing the behaviour of people. Every assembly that she is at, sends her home provoked; something or other has been said, or done, that no reasonable, well-bred person ought to bear. Poor people that want her charity are sent away with hasty answers, not because she has not a heart to part with any money, but because she is too full of some trouble of her own to attend to the complaints of others. Celia has no business upon her hands but to receive the income of a plentiful fortune; but yet, by the doleful turn of her mind, you would be apt to think that she had neither food nor lodging. If you see her look more pale than ordinary, if her lips tremble when she speaks to you, it is because she is just come from a visit, where Lupus took no notice at all of her, but talked all the time to Lucinda, who has not half her fortune. When cross accidents have so disordered her spirits, that she is forced to send for the doctor, to make her able to eat, she tells him in great anger at Providence, that she never was well since she was born, and that she envies every beggar that she sees in health.

This is the disquiet life of Celia, who has nothing to torment her but her own spirit.

If you could inspire her with Christian humility, you need do no more to make her as happy as any person in the world. This virtue would make her thankful to God for half so much health as she has had, and help her to enjoy more for the time to come. This virtue would keep off tremblings of the spirits, and loss of appetite, and her blood would need nothing else to sweeten it.

I have just touched upon these absurd characters, for no other end but to convince you, in the plainest manner, that the strictest rules of religion are so far from rendering a life dull, anxious, and uncomfortable (as is above objected), that, on the contrary, all the miseries, vexations, and complaints, that are in the world, are owing to the want of religion; being directly caused by those absurd passions which religion teaches us to deny.

For all the wants which disturb human life, which make us uneasy to ourselves, quarrelsome with others, and unthankful to God; which weary us in vain labours and foolish anxieties; which carry us from project to project, from place to place, in a poor pursuit of we know not what, are the wants which neither God, nor nature, nor reason, hath subjected us to, but are solely infused into us by pride, envy, ambition, and covetousness.

So far, therefore, as you reduce your desires to such things as nature and reason require; so far as you regulate all the motions of your heart by the strict rules of religion, so far you remove yourself from that infinity of wants and vexations, which torment every heart that is left to itself.

Most people, indeed, confess that religion preserves us from a great many evils, and helps us in many respects to a more happy enjoyment of ourselves; but then they imagine that this is only true of such a moderate share of religion, as only gently restrains us from the excesses of our passions. They suppose that the strict rules and restraints of an exalted piety are such contradictions to our nature, as must needs make our lives dull and uncomfortable.

Although the weakness of this objection sufficiently appears from what hath been already said, yet I shall add one word more to it.

This objection supposes that religion, moderately practised, adds much to the happiness of life; but that such heights of piety as the perfection of religion requireth, have a contrary effect.

It supposes, therefore, that it is happy to be kept from the excesses of envy, but unhappy to be kept from other degrees of envy. That it is happy to be delivered from a boundless ambition, but unhappy to be without a more moderate ambition. It supposes, also, that the happiness of life consists in a mixture of virtue and vice, a mixture of ambition and humility, charity and envy, heavenly affection and covetousness. All which is as absurd as to suppose that it is happy to be free from excessive pains, but unhappy to be without more moderate pains: or that the happiness of health consisted in being partly sick and partly well.

For if humility be the peace and rest of the soul, then no one has so much happiness from humility, as he that is the most humble. If excessive envy is a torment of the soul, he most perfectly delivers himself from torment, that most perfectly extinguishes every spark of envy. If there is any peace and joy in doing any action according to the will of God, he that brings the most of his actions to this rule, does most of all increase the peace and joy of his life.

And thus it is in every virtue; if you act up to every degree of it, the more happiness you have from it. And so of every vice; if you only abate its excesses, you do but little for yourself; but if you reject it in all degrees, then you feel the true ease and joy of a reformed mind.

As for example: If religion only restrains the excesses of revenge, but lets the spirit still live within you in lesser instances, your religion may have made your life a little more outwardly decent, but not made you at all happier, or easier in yourself. But if you have once sacrificed all thoughts of revenge, in obedience to God, and are resolved to return good for evil at all times, that you may render yourself more like to God, and fitter for His mercy in the kingdom of love and glory; this is a height of virtue that will make you feel its happiness.

Secondly, As to those satisfactions and enjoyments, which an exalted piety requireth us to deny ourselves, this deprives us of no real comfort of life.

For, first, Piety requires us to renounce no ways of life, where we can act reasonably, and offer what we do to the glory of God. All ways of life, all satisfactions and enjoyments, that are within these bounds, are no way denied us by the strictest rules of piety. Whatever you can do, or enjoy, as in the presence of God, as His servant, as His rational creature that has received reason and knowledge from Him; all that you can perform conformably to a rational nature, and the will of God, all this is allowed by the laws of piety. And will you think that your life will be uncomfortable unless you may displease God, be a fool, and mad, and act contrary to that reason and wisdom which He has implanted in you?

And as for those satisfactions which we dare not offer to a holy God, which are only invented by the folly and corruption of the world, which inflame our passions, and sink our souls into grossness and sensuality, and render us incapable of the Divine favour, either here or hereafter; surely it can be no uncomfortable state of life to be rescued by religion from such self-murder, and to be rendered capable of eternal happiness.

Let us suppose a person destitute of that knowledge which we have from our senses, placed somewhere alone by himself, in the midst of a variety of things which he did not know how to use; that he has by him bread, wine, water, golden dust, iron chains, gravel, garments, fire, etc. Let it be supposed that he has no knowledge of the right use of these things, nor any direction from his senses how to quench his thirst, or satisfy his hunger, or make any use of the things about him. Let it be supposed, that in his drought he puts golden dust into his eyes; when his eyes smart, he puts wine into his ears; that in his hunger, he puts gravel into his mouth; that in pain, he loads himself with the iron chains; that feeling cold, he puts his feet in the water; that being frighted at the fire, he runs away from it; that being weary, he makes a seat of his bread. Let it be supposed, that through his ignorance of the right use of the things that are about him, he will vainly torment himself whilst he lives, and at last die, blinded with dust, choked with gravel, and loaded with irons. Let it be supposed that some good being came to him, and showed him the nature and use of all the things that were about him, and gave him such strict rules of using them, as would certainly, if observed, make him the happier for all that he had, and deliver him from the pains of hunger, and thirst, and cold.

Now could you with any reason affirm, that those strict rules of using those things that were about him, had rendered that poor man’s life dull and uncomfortable?

Now this is in some measure a representation of the strict rules of religion; they only relieve our ignorance, save us from tormenting ourselves, and teach us to use everything about us to our proper advantage.

Man is placed in a world full of variety of things; his ignorance makes him use many of them as absurdly as the man that put dust in his eyes to relieve his thirst, or put on chains to remove pain.

Religion, therefore, here comes in to his relief, and gives him strict rules of using everything that is about him; that by so using them suitably to his own nature, and the nature of the things, he may have always the pleasure of receiving a right benefit from them. It shows him what is strictly right in meat, and drink, and clothes; and that he has nothing else to expect from the things of this world, but to satisfy such wants of his own; and then to extend his assistance to all his brethren, that, as far as he is able, he may help all his fellow-creatures to the same benefit from the world that he hath.

It tells him that this world is incapable of giving him any other happiness; and that all endeavours to be happy in heaps of money, or acres of land, in fine clothes, rich beds, stately equipage, and show and splendour, are only vain endeavours, ignorant attempts after impossibilities, these things being no more able to give the least degree of happiness, than dust in the eyes can cure thirst, or gravel in the mouth satisfy hunger; but, like dust and gravel misapplied, will only serve to render him more unhappy by such an ignorant misuse of them.

It tells him that although this world can do no more for him than satisfy these wants of the body, yet that there is a much greater good prepared for man than eating, drinking, and dressing; that it is yet invisible to his eyes, being too glorious for the apprehension of flesh and blood; but reserved for him to enter upon, as soon as this short life is over; where, in a new body formed to an angelic likeness, he shall dwell in the light and glory of God to all eternity.

It tells him that this state of glory will be given to all those that make a right use of the things of this present world, who do not blind themselves with golden dust, or eat gravel, or groan under loads of iron of their own putting on; but use bread, water, wine, and garments, for such ends as are according to nature and reason; and who, with faith and thankfulness, worship the kind Giver of all that they enjoy here, and hope for hereafter.

Now can any one say that the strictest rules of such a religion as this debar us of any of the comforts of life? Might it not as justly be said of those rules that only hinder a man from choking himself with gravel? For the strictness of these rules only consists in the exactness of their rectitude.

Who would complain of the severe strictness of a law that, without any exception, forbad the putting of dust into our eyes? Who could think it too rigid, that there were no abatements? Now this is the strictness of religion; it requires nothing of us strictly, or without abatements, but where every degree of the thing is wrong, where every indulgence does us some hurt.

If religion forbids all instances of revenge, without any exception, it is because all revenge is of the nature of poison; and though we do not take so much as to put an end to life, yet if we take any at all, it corrupts the whole mass of blood, and makes it difficult to be restored to our former health.

If religion commands an universal charity, to love our neighbour as ourselves, to forgive and pray for all our enemies without any reserve; it is because all degrees of love are degrees of happiness, that strengthen and support the Divine life of the soul, and are as necessary to its health and happiness, as proper food is necessary to the health and happiness of the body.

If religion has laws against laying up treasures upon earth, and commands us to be content with food and raiment, it is because every other use of the world is abusing it to our own vexation, and turning all its conveniences into snares and traps to destroy us. It is because this plainness and simplicity of life secures us from the cares and pains of restless pride and envy, and makes it easier to keep that straight road that will carry us to eternal life.

If religion saith, “Sell that thou hast, and give to the poor,” it is because there is no other natural or reasonable use of our riches, no other way of making ourselves happier for them; it is because it is as strictly right to give others that which we do not want ourselves, as it is right to use so much as our own wants require. For if a man has more food than his own nature requires, how base and unreasonable is it to invent foolish ways of wasting it, and make sport for his own full belly, rather than let his fellow-creatures have the same comfort from food which he hath had. It is so far, therefore, from being a hard law of religion, to make this use of our riches, that a reasonable man would rejoice in that religion which teaches him to be happier in that which he gives away, than in that which he keeps for himself; which teaches him to make spare food and raiment be greater blessings to him, than that which feeds and clothes his own body.

If religion requires us sometimes to fast, and deny our natural appetites, it is to lessen that struggle and war that is in our nature, it is to render our bodies fitter instruments of purity, and more obedient to the good motions of Divine grace; it is to dry up the springs of our passions that war against the soul, to cool the flame of our blood, and render the mind more capable of Divine meditations. So that although these abstinences give some pain to the body, yet they so lessen the power of bodily appetites and passions and so increase our taste of spiritual joys, that even these severities of religion, when practised with discretion, add much to the comfortable enjoyment of our lives.

If religion calleth us to a life of watching and prayer it is because we live amongst a crowd of enemies, and are always in need of the assistance of God. If we are to confess and bewail our sins, it is because such confessions relieve the mind, and restore it to ease; as burdens and weights taken off the shoulders, relieve the body, and make it easier to itself. If we are to be frequent and fervent in holy petitions, it is to keep us steady in the sight of our true God, and that we may never want the happiness of a lively faith, a joyful hope, and well-grounded trust in God. If we are to pray often, it is that we may be often happy in such secret joys as only prayer can give; in such communications of the Divine Presence, as will fill our minds with all the happiness that beings not in Heaven are capable of.

Was there anything in the world more worth our care, was there any exercise of the mind, or any conversation with men, that turned more to our advantage than this intercourse with God, we should not be called to such a continuance in prayer. But if a man considers what it is that he leaves when he retires to devotion, he will find it no small happiness to be so often relieved from doing nothing, or nothing to the purpose; from dull idleness, unprofitable labour, or vain conversation. If he considers that all that is in the world, and all that is doing in it, is only for the body, and bodily enjoyments, he will have reason to rejoice at those hours of prayer, which carry him to higher consolations, which raise him above these poor concerns, which open to his mind a scene of greater things, and accustom his soul to the hope and expectation of them.

If religion commands us to live wholly unto God, and to do all to His glory, it is because every other way is living wholly against ourselves, and will end in our own shame and confusion of face.

As everything is dark, that God does not enlighten; as everything is senseless, that has not its share of knowledge from Him; as nothing lives, but by partaking of life from Him; as nothing exists, but because He commands it to be; so there is no glory or greatness, but what is of the glory and greatness of God.

We indeed may talk of human glory as we may talk of human life, or human knowledge: but as we are sure that human life implies nothing of our own but a dependent living in God, or enjoying so much life in God; so human glory, whenever we find it, must be only so much glory as we enjoy in the glory of God.

This is the state of all creatures, whether men or Angels; as they make not themselves, so they enjoy nothing from themselves: if they are great, it must be only as great receivers of the gifts of God; their power can only be so much of the Divine power acting in them; their wisdom can be only so much of the Divine wisdom shining within them; and their light and glory, only so much of the light and glory of God shining upon them.

As they are not men or Angels, because they had a mind to be so themselves, but because the will of God formed them to be what they are; so they cannot enjoy this or that happiness of men or Angels, because they have a mind to it, but because it is the will of God that such things be the happiness of men, and such things the happiness of Angels. But now if God be thus all in all; if His will is thus the measure of all things, and all natures; if nothing can be done, but by His power; if nothing can be seen, but by a light from Him; if we have nothing to fear, but from His justice; if we have nothing to hope for, but from His goodness; if this is the nature of man, thus helpless in himself; if this is the state of all creatures, as well those in Heaven as those on earth; if they are nothing, can do nothing, can suffer no pain, nor feel any happiness, but so far, and in such degrees, as the power of God does all this; if this be the state of things, then how can we have the least glimpse of joy or comfort, how can we have any peaceful enjoyment of ourselves, but by living wholly unto that God, using and doing everything conformably to His will? A life thus devoted unto God, looking wholly unto Him in all our actions, and doing all things suitably to His glory, is so far from being dull and uncomfortable, that it creates new comforts in everything that we do.

On the contrary, would you see how happy they are who live according to their own wills, who cannot submit to the dull and melancholy business of a life devoted unto God; look at the man in the parable, to whom his Lord had given one talent.

He could not bear the thoughts of using his talent according to the will of Him from whom he had it, and therefore he chose to make himself happier in a way of his own. “Lord,” says he, “I knew thee, that thou art an hard man, reaping where thou hadst not sown, and gathering where thou hadst not strawed: and I was afraid, and went and hid thy talent in the earth! lo, there thou hast that is thine.”

His Lord, having convicted him out of his own mouth, despatches him with this sentence, “Cast the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.” [Matt. xxv. 24, 25, 30]

Here you see how happy this man made himself, by not acting wholly according to his Lord’s will. It was, according to his own account, a happiness of murmuring and discontent; I knew thee, says he, that thou wast an hard man: it was a happiness of fears and apprehensions; I was, says he, afraid: it was a happiness of vain labours and fruitless travels; I went, says he, and hid thy talent; and after having been awhile the sport of foolish passions, tormenting fears, and fruitless labour, he is rewarded with darkness, eternal weeping, and gnashing of teeth.

Now this is the happiness of all those who look upon a strict and exalted piety, that is, a right use of their talent, to be a dull and melancholy state of life.

They may live a while free from the restraints and directions of religion; but, instead thereof, they must be under the absurd government of their passions: they must, like the man in the parable, live in murmurings and discontents, in fears and apprehensions. They may avoid the labour of doing good, of spending their time devoutly, of laying up treasures in Heaven, of clothing the naked, of visiting the sick; but then they must, like this man, have labours and pains in vain, that tend to no use or advantage, that do no good either to themselves or others; they must travel, and labour, and work, and dig, to hide their talent in the earth. They must, like him, at their Lord’s coming, be convicted out of their own mouths, be accused by their own hearts, and have everything that they have said and thought of religion, be made to show the justice of their condemnation to eternal darkness, weeping, and gnashing of teeth.

This is the purchase that they make, who avoid the strictness and perfection of religion, in order to live happily.

On the other hand, would you see a short description of the happiness of a life rightly employed, wholly devoted to God, you must look at the man in the parable to whom his Lord had given five talents. “Lord,” says he, “thou deliveredst unto me five talents; behold, I have gained beside them five talents more. His Lord said unto him, well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord.”

Here you see a life that is wholly intent upon the improvement of the talents, that is devoted wholly unto God, is a state of happiness, prosperous labours, and glorious success. Here are not, as in the former case, any uneasy passions, murmurings, vain fears, and fruitless labours. The man is not toiling and digging in the earth for no end or advantage; but his pious labours prosper in his hands, his happiness increases upon him; the blessing of five becomes the blessing of ten talents; and he is received with a “Well done, good and faithful servant: enter thou into the joy of thy Lord.”

Now as the case of these men in the parable left nothing else to their choice, but either to be happy in using their gifts to the glory of the Lord, or miserable by using them according to their own humours and fancies; so the state of Christianity leaves us no other choice.

All that we have, all that we are, all that we enjoy, are only so many talents from God: if we use them to the ends of a pious and holy life, our five talents will become ten, and our labours will carry us into the joy of our Lord; but if we abuse them to the gratifications of our own passions, sacrificing the gifts of God to our own pride and vanity, we shall live here in vain labours and foolish anxieties, shunning religion as a melancholy thing, accusing our Lord as a hard master, and then fall into everlasting misery.

We may for a while amuse ourselves with names and sounds, and shadows of happiness; we may talk of this or that greatness and dignity; but if we desire real happiness, we have no other possible way to it but by improving our talents, by so holily and piously using the powers and faculties of men in this present state, that we may be happy and glorious in the powers and faculties of Angels in the world to come.

How ignorant, therefore, are they of the nature of religion, of the nature of man, and the nature of God, who think a life of strict piety and devotion to God to be a dull uncomfortable state; when it is so plain and certain that there is neither comfort nor joy to be found in anything else!

CHAPTER XII

The happiness of a life wholly devoted to God farther proved, from the vanity, the sensuality, and the ridiculous poor enjoyments, which they are forced to take up with who live according to their own humours. This represented in various characters.

WE MAY STILL see more of the happiness of a life devoted unto God, by considering the poor contrivances for happiness, and the contemptible ways of life, which they are thrown into, who are not under the directions of a strict piety, but seeking after happiness by other methods.

If one looks at their lives, who live by no rule but their own humours and fancies; if one sees but what it is which they call joy, and greatness, and happiness; if one sees how they rejoice, and repent, change and fly from one delusion to another; one shall find great reason to rejoice, that God hath appointed a strait and narrow way, that leadeth unto life – and that we are not left to the folly of our own minds, or forced to take up such shadows of joy and happiness, as the weakness and folly of the world has invented. I say invented; because those things which make up the joy and happiness of the world are mere inventions, which have no foundation in nature and reason, are no way the proper good or happiness of man, no way perfect either in his body, or his mind, or carry him to his true end.

As for instance; when a man proposes to be happy in ways of ambition, by raising himself to some imaginary heights above other people, this is truly an invention of happiness, which has no foundation in nature, but is as mere a cheat of our own making, as if a man should intend to make himself happy by climbing up a ladder.

If a woman seeks for happiness from fine colours or spots upon her face, from jewels and rich clothes, this is as merely an invention of happiness, as contrary to nature and reason, as if she should propose to make herself happy by painting a post, and putting the same finery upon it. It is in this respect that I call these joys and happiness of the world mere inventions of happiness, because neither God, nor nature, nor reason, hath appointed them as such; but whatever appears joyful, or great, or happy in them, is entirely created or invented by the blindness and vanity of our own minds.

And it is on these inventions of happiness that I desire you to cast your eye, that you may thence learn, how great a good religion is, which delivers you from such a multitude of follies, and vain pursuits, as are the torment and vexation of minds that wander from their true happiness in God.

Look at Flatus, and learn how miserable they are, who are left to the folly of their own passions.

Flatus is rich and in health, yet always uneasy, and always searching after happiness. Every time you visit him, you find some new project in his head; he is eager upon it as something that is more worth his while, and will do more for him than anything that is already past. Every new thing so seizes him, that if you were to take him from it, he would think himself quite undone. His sanguine temper, and strong passions, promise him so much happiness in every thing, that he is always cheated, and is satisfied with nothing.

At his first setting out in life, fine clothes were his delight, his inquiry was only after the best tailors and peruke-makers, and he had no thoughts of excelling in anything but dress. He spared no expense, but carried every nicety to its greatest height. But this happiness not answering his expectations, he left off his brocades, put on a plain coat, railed at fops and beaux, and gave himself up to gaming with great eagerness.

This new pleasure satisfied him for some time: he envied no other way of life. But being, by the fate of play, drawn into a duel, where he narrowly escaped his death, he left off the dice, and sought for happiness no longer amongst the gamesters.

The next thing that seized his wandering imagination was the diversions of the town: and for more than a twelvemonth you heard him talk of nothing but ladies, drawing-rooms, birthnights, plays, balls, and assemblies. But, growing sick of these, he had recourse to hard drinking. Here he had many a merry night, and met with stronger joys than any he had felt before. Here he had thoughts of setting up his staff, and looking out no farther; but unluckily falling into a fever, he grew angry at all strong liquors, and took his leave of the happiness of being drunk.

The next attempt after happiness carried him into the field; for two or three years, nothing was so happy as hunting; he entered upon it with all his soul, and leaped more hedges and ditches than had ever been known in so short a time. You never saw him but in a green coat; he was the envy of all that blew the horn, and always spoke to his dogs in great propriety of language. If you met him at home, in a bad day, you would hear him blow his horn, and be entertained with the surprising accidents of the last noble chase. No sooner had Flatus outdone all the world in the breed and education of his dogs, built new kennels, new stables, and bought a new hunting-seat, but he immediately got sight of another happiness, hated the senseless noise and hurry of hunting, gave away the dogs, and was, for some time after, deep in the pleasures of building.

Now he invents new kinds of dovecotes, and has such contrivances in his barns and stables as were never seen before; he wonders at the dulness of the old builders, is wholly bent upon the improvement of architecture, and will hardly hang a door in the ordinary way. He tells his friends that he never was so delighted in anything in his life; that he has more happiness amongst his bricks and mortar than ever he had at court; and that he is contriving how to have some little matter to do that way as long as he lives.

The next year he leaves his house unfinished, complains to everybody of masons and carpenters, and devotes himself wholly to the happiness of riding about. After this, you can never see him but on horseback, and so highly delighted with this new way of life, that he would tell you, give him but his horse and a clean country to ride in, and you might take all the rest to yourself. A variety of new saddles and bridles, and a great change of horses, added much to the pleasure of this new way of life. But, however, having, after some time, tired both himself and his horses, the happiest thing he could think of next, was to go abroad and visit foreign countries; and there indeed happiness exceeded his imagination, and he was only uneasy that he had begun so fine a life no sooner. The next month he returned home, unable to bear any longer the impertinence of foreigners.

After this he was a great student for one whole year; he was up early and late at his Italian grammar, that he might have the happiness of understanding the opera, whenever he should hear one, and not be like those unreasonable people, that are pleased with they know not what.

Flatus is very ill-natured, or otherwise, just as his affairs happen to be when you visit him; if you find him when some project is almost worn out, you will find a peevish ill-bred man; but if you had seen him just as he entered upon his riding regimen, or began to excel in sounding of the horn, you had been saluted with great civility.

Flatus is now at a full stand, and is doing what he never did in his life before, he is reasoning and reflecting with himself. He loses several days in considering which of his cast-off ways of life he shall try again.

But here a new project comes in to his relief. He is now living upon herbs, and running about the country to get himself into as good wind as any running footman in the kingdom.

I have been thus circumstantial in so many foolish particulars of this kind of life, because I hope that every particular folly that you here see will naturally turn itself into an argument for the wisdom and happiness of a religious life.

If I could lay before you a particular account of all the circumstances of terror and distress, that daily attend a life at sea, the more particular I was in the account, the more I should make you feel and rejoice in the happiness of living upon the land.

In like manner, the more I enumerate the follies, anxieties, delusions, and restless desires, which go through every part of a life devoted to human passions, and worldly enjoyments, the more you must be affected with that peace, and rest, and solid content, which religion gives to the souls of men.

If you but just cast your eye upon a madman, or a fool, it perhaps signifies little or nothing to you; but if you were to attend them for some days, and observe the lamentable madness and stupidity of all their actions, this would be an affecting sight, and would make you often bless yourself for the enjoyment of your reason and senses.

Just so, if you are only told in the gross, of the folly and madness of a life devoted to the world, it makes little or no impression upon you; but if you are shown how such people live every day; if you see the continual folly and madness of all their particular actions and designs; this would be an affecting sight, and make you bless God for having given you a greater happiness to aspire after.

So that characters of this kind, the more folly and ridicule they have in them, provided that they be but natural, are most useful to correct our minds; and therefore are nowhere more proper than in books of devotion and practical piety. And as, in several cases, we best learn the nature of things, by looking at that which is contrary to them; so perhaps we best apprehend the excellency of wisdom, by contemplating the wild extravagancies of folly.

I shall therefore continue this method a little farther, and endeavour to recommend the happiness of piety to you, by showing you, in some other instances, how miserably and poorly they live, who live without it.

But you will perhaps say, that the ridiculous, restless life of Flatus is not the common state of those who resign themselves up to live by their own humours, and neglect the strict rules of religion; and that therefore it is not so great an argument of the happiness of a religious life, as I would make it.

I answer, that I am afraid it is one of the most general characters in life; and that few people can read it, without seeing something in it that belongs to themselves. For where shall we find that wise and happy man, who has not been eagerly pursuing different appearances of happiness, sometimes thinking it was here, and sometimes there?

And if people were to divide their lives into particular stages, and ask themselves what they were pursuing, or what it was which they had chiefly in view, when they were twenty years old, what at twenty-five, what at thirty, what at forty, what at fifty, and so on, till they were brought to their last bed; numbers of people would find that they had liked, and disliked, and pursued, as many different appearances of happiness, as are to be seen in the life of Flatus.

And thus it must necessarily be, more or less, with all those who propose any other happiness, than that which arises from a strict and regular piety.

But, secondly, let it be granted, that the generality of people are not of such restless, fickle tempers as Flatus: the difference then is only this, Flatus is continually changing and trying something new, hut others are content with some one state; they do not leave gaming, and then fall to hunting. But they have so much steadiness in their tempers, that some seek after no other happiness, but that of heaping up riches; others grow old in the sports of the field; others are content to drink themselves to death, without the least inquiry after any other happiness.

Now is there any thing more happy or reasonable in such a life as this, than in the life of Flatus? Is it not as great and desirable, as wise and happy, to be constantly changing from one thing to another, as to be nothing else but a gatherer of money, a hunter, a gamester, or a drunkard, all your life?

Shall religion be looked upon as a burden, as a dull and melancholy state, for calling men from such happiness as this, to live according to the laws of God, to labour after the perfection of their nature, and prepare themselves for an endless state of joy and glory in the presence of God?

But turn your eyes now another way, and let the trifling joys, the gewgaw happiness of Feliciana, teach you how wise they are, what delusion they escape, whose hearts and hopes are fixed upon a happiness in God.

If you were to live with Feliciana but one half-year, you would sec all the happiness that she is to have as long as she lives. She has no more to come, but the poor repetition of that which could never have pleased once, but through a littleness of mind, and want of thought.

She is to be again dressed fine, and keep her visiting day. She is again to change the colour of her clothes, again to have a new head-dress, and again put patches on her face. She is again to see who acts best at the playhouse, and who sings finest at the opera. She is again to make ten visits in a day, and be ten times in a day trying to talk artfully, easily, and politely, about nothing.

She is to be again delighted with some new fashion; and again angry at the change of some old one. She is to be again at cards, and gaming at midnight, and again in bed at noon. She is to be again pleased with hypocritical compliments, and again disturbed at imaginary affronts. She is to be again pleased with her good luck at gaming, and again tormented with the loss of her money. She is again to prepare herself for a birthnight, and again to see the town full of good company. She is again to hear the cabals and intrigues of the town; again to have a secret intelligence of private amours, and early notices of marriages, quarrels, and partings.

If you see her come out of her chariot more briskly than usual, converse with more spirit, and seem fuller of joy than she was last week, it is because there is some surprising new dress or new diversion just come to town.

These are all the substantial and regular parts of Feliciana’s happiness; and she never knew a pleasant day in her life, but it was owing to some one, or more, of these things.

It is for this happiness that she has always been deaf to the reasonings of religion, that her heart has been too gay and cheerful to consider what is right or wrong in regard to eternity; or to listen to the sound of such dull words, as wisdom, piety, and devotion.

It is for fear of losing some of this happiness, that she dares not meditate on the immortality of her soul, consider her relation to God, or turn her thoughts towards those joys which make saints and Angels infinitely happy in the presence and glory of God.

But now let it here be observed, that as poor a round of happiness as this appears, yet most women that avoid the restraint of religion for a gay life, must be content with very small parts of it. As they have not Feliciana’s fortune and figure in the world, so they must give away the comforts of a pious life for a very small part of her happiness.

And if you look into the world, and observe the lives of those women whom no arguments can persuade to live wholly unto God, in a wise and pious employment of themselves, you will find most of them to be such as lose all the comforts of religion, without gaining the tenth part of Feliciana’s happiness. They are such as spend their time and fortunes only in mimicking the pleasures of richer people; and rather look and long after, than enjoy those delusions, which are only to be purchased by considerable fortunes.

But, if a woman of high birth and great fortune, having read the Gospel, should rather wish to be an under servant in some pious family, where wisdom, piety, and great devotion, directed all the actions of every day; if she should rather wish this than to live at the top of Feliciana’s happiness; I should think her neither mad, nor melancholy; but that she judged as rightly of the spirit of the Gospel, as if she had rather wished to be poor Lazarus at the gate, than to be the rich man clothed in purple and fine linen, and faring sumptuously every day. [Luke xvi. 19, etc]

But to proceed: would you know what a happiness it is to be governed by the wisdom of religion, and to be devoted to the joys and hopes of a pious life, look at the poor condition of Succus, whose greatest happiness is a good night’s rest in bed, and a good meal when he is up. When he talks of happiness, it is always in such expressions as show you that he has only his bed and his dinner in his thoughts.

This regard to his meals and repose makes Succus order all the rest of his time with relation to them. He will undertake no business that may hurry his spirits, or break in upon his hours of eating and rest. If he reads, it shall only be for half an hour, because that is sufficient to amuse the spirits; and he will read something that may make him laugh, as rendering the body fitter for its food and rest. Or if he has, at any time, a mind to indulge a grave thought, he always has recourse to a useful treatise upon the ancient cookery. Succus is an enemy to all party-matters, having made it an observation that there is as good eating amongst the Whigs as amongst the Tories.

He talks coolly and moderately upon all subjects, and is as fearful of falling into a passion, as of catching cold; being very positive that they are both equally injurious to the stomach. If ever you see him more hot than ordinary, it is upon some provoking occasion, when the dispute about cookery runs very high, or in the defence of some beloved dish, which has often made him happy. But he has been so long upon these subjects, is so well acquainted with all that can be said on both sides, and has so often answered all objections, that he generally decides the matter with great gravity.

Succus is very loyal, and as soon as ever he likes any wine he drinks the king’s health with all his heart. Nothing could put rebellious thoughts into his head, unless he should live to see a proclamation against eating of pheasants’ eggs.

All the hours that are not devoted either to repose or nourishment, are looked upon by Succus as waste or spare time. For this reason he lodges near a coffeehouse and a tavern, that when he rises in the morning, he may be near the news, and when he parts at night, he may not have far to go to bed. In the morning you always see him in the same place in the coffee-room; and if he seems more attentively engaged than ordinary, it is because some criminal has broken out of Newgate, or some lady was robbed last night, but they cannot tell where. When he has learnt all that he can, he goes home to settle the matter with the barber’s boy that comes to shave him.

The next waste time that lies upon his hands, is from dinner to supper. And if melancholy thoughts ever come into his head, it is at this time, when he is often left to himself for an hour or more, and that, after the greatest pleasure he knows is just over. He is afraid to sleep, because he has heard it is not healthful at that time, so that he is forced to refuse so welcome a guest.

But here he is soon relieved, by a settled method of playing at cards, till it is time to think of some little nice matter for supper.

After this Succus takes his glass, talks on the excellency of the English constitution, and praises that minister the most, who keeps the best table.

On a Sunday night you may sometimes hear him condemning the iniquity of the town rakes; and the bitterest thing that he says against them, is this, that he verily believes some of them are so abandoned, as not to have a regular meal, or a sound night’s sleep, in a week.

At eleven, Succus bids all good-night, and parts in great friendship. He is presently in bed, and sleeps till it is time to go to the coffee-house next morning.

If you were to live with Succus for a twelvemonth, this is all that you would see in his life, except a few curses and oaths that he uses as occasion offers.

And now I cannot help making this reflection:-

That as I believe the most likely means in the world to inspire a person with true piety, is to see the example of some eminent professor of religion, so the next thing that is likely to fill one with the same zeal, is to see the folly, the baseness, and poor satisfactions, of a life destitute of religion. As the one excites us to love and admire the wisdom and greatness of religion, so the other may make us fearful of living without it.

For who can help blessing God for the means of grace, and for the hope of glory, when he sees what variety of folly they sink into, who live without it? Who would not heartily engage in all the labours and exercises of a pious life, be “steadfast, unmoveable, and always abounding in the work of the Lord,” [1 Cor. xv. 58] when he sees what dull sensuality, what poor views, what gross enjoyments, they are left to, who seek for happiness in other ways?

So that, whether we consider the greatness of religion, or the littleness of all other things, and the meanness of all other enjoyments, there is nothing to be found, in the whole nature of things, for a thoughtful mind to rest upon, but a happiness in the hopes of religion.

Consider now with yourself, how unreasonably it is pretended that a life of strict piety must be a dull and anxious state. For can it, with any reason, be said that the duties and restraints of religion must render our lives heavy and melancholy, when they only deprive us of such happiness, as has been here laid before you?

Must it be tedious and tiresome to live in the continual exercise of charity, devotion, and temperance, to act wisely and virtuously, to do good to the utmost of your power, to imitate the Divine perfections, and prepare yourself for the enjoyment of God? Must it be dull and tiresome to be delivered from blindness and vanity, from false hopes and vain fears, to improve in holiness, to feel the comforts of conscience in all your actions, to know that God is your Friend, that all must work for your good, that neither life nor death, neither men nor devils, can do you any harm; but that all your sufferings and doings that are offered unto God, all your watchings and prayers, and labours of love and charity, all your improvements, are in a short time to be rewarded with everlasting glory in the presence of God; must such a state as this be dull and tiresome, for want of such happiness as Flatus, or Feliciana, enjoys?

Now if this cannot be said, then there is no happiness or pleasure lost, by being strictly pious; nor has the devout man anything to envy in any other state of life. For all the art and contrivance in the world, without religion, cannot make more of human life, or carry its happiness to any greater height, than Flatus and Feliciana have done.

The finest wit, the greatest genius upon earth, if not governed by religion, must be as foolish, and low, and vain in his methods of happiness, as the poor Succus.

If you were to see a man dully endeavouring all his life to satisfy his thirst, by holding up one and the same empty cup to his mouth, you would certainly despise his ignorance.

But if you should see others of brighter parts, and finer understandings, ridiculing the dull satisfaction of one cup, and thinking to satisfy their own thirst by a variety of gilt and golden empty cups; would you think that these were ever the wiser, or happier, or better employed, for their finer parts?

Now this is all the difference that you can see in the happiness of this life.

The dull and heavy soul may be content with one empty appearance of happiness, and be continually trying to hold one and the same empty cup to his mouth all his life. But then let the wit, the great scholar, the fine genius, the great statesman, the polite gentleman, lay all their heads together, and they can only show you more and various empty appearances of happiness; give them all the world into their hands, let them cut and carve as they please, they can only make a greater variety of empty cups.

So that if you do not think it hard to be deprived of the pleasures of gluttony, for the sake of religion, you have no reason to think it hard to be restrained from any other worldly pleasure. For search as deep, and look as far as you will, there is nothing here to be found, that is nobler, or greater, than high eating and drinking, unless you look for it in the wisdom and laws of religion.

And if all that is in the world, are only so many empty cups, what does it signify which you take, or how many you take, or how many you have?

If you would but use yourself to such meditations as these, to reflect upon the vanity of all orders of life without piety, to consider how all the ways of the world are only so many different ways of error, blindness, and mistake; you would soon find your heart made wiser and better by it. These meditations would awaken your soul into a zealous desire of that solid happiness, which is only to be found in recourse to God.

Examples of great piety are not now common in the world; it may not be your happiness to live within sight of any, or to have your virtue inflamed by their light and fervour. But the misery and folly of worldly men is what meets your eyes in every place, and you need not look far to see how poorly, how vainly, men dream away their lives, for want of religious wisdom.

This is the reason that I have laid before you so many characters of the vanity of a worldly life, to teach you to make a benefit of the corruption of the age, and that you may be made wise, though not by the sight of what piety is, yet by seeing what misery and folly reigns where piety is not.

If you would turn your mind to such reflections as these, your own observation would carry this instruction much farther, and all your conversation and acquaintance with the world would be a daily conviction to you of the necessity of seeking some greater happiness, than all the poor enjoyments of this world can give.

To meditate upon the perfection of the Divine attributes, to contemplate the glories of Heaven, to consider the joys of saints and angels, living for ever in the brightness and glory of the Divine Presence; these are the meditations of souls advanced in piety, and not so suited to every capacity.

But to see and consider the emptiness and error of all worldly happiness; to see the grossness of sensuality, the poorness of pride, the stupidity of covetousness, the vanity of dress, the delusion of honour, the blindness of our passions, the uncertainty of our lives, and the shortness of all worldly projects; these are meditations that are suited to all capacities, fitted to strike all minds; they require no depth of thought or sublime speculation, but are forced upon us by all our senses, and taught us by almost everything that we see and hear.

This is that wisdom that “crieth and putteth forth her voice” [Prov. viii. 1] in the streets, that standeth at all our doors, that appealeth to all our senses, teaching us in everything, and everywhere, by all that we see, and all that we hear, by births and burials, by sickness and health, by life and death, by pains and poverty, by misery and vanity, and by all the changes and chances of life, that there is nothing else for man to look after, no other end in nature for him to drive at, but a happiness which is only to be found in the hopes and expectations of religion.

CHAPTER XIII

That not only a life of vanity, or sensuality, but even the most regular kind of life, that is not governed by great devotion, sufficiently shows its miseries, its wants and emptiness, to the eyes of all the world. This represented in various characters.

IT IS a very remarkable saying of our Lord and Saviour to His disciples, in these words: “Blessed are your eyes, for they see; and your ears, for they hear.” [Matt. xiii. 16] They teach us two things; first, that the dulness and heaviness of men’s minds, with regard to spiritual matters, is so great, that it may justly be compared to the want of eyes and ears.

Secondly, That God has so filled everything and every place, with motives and arguments for a godly life, that they who are but so blessed, so happy as to use their eyes and their ears, must needs be affected with them.

Now though this was, in a more especial manner, the case of those whose senses were witnesses of the life, and miracles, and doctrines, of our blessed Lord, yet it is as truly the case of all Christians at this time. For the reasons of religion, the calls to piety, are so written and engraved upon everything, and present themselves so strongly, and so constantly, to all our senses in everything that we meet, that they can be disregarded by eyes that see not, and ears that hear not.

What greater motive to a religious life, than the vanity, the poorness of all worldly enjoyments? And yet who can help seeing and feeling this every day of his life?

What greater call to look towards God, than the pains, the sickness, the crosses and vexations of this life? And yet whose eyes and ears are not daily witnesses of them?

What miracles could more strongly appeal to our senses, or what message from Heaven speak louder to us, than the daily dying and departure of our fellow-creatures? So that the one thing needful, or the great end of life, is not left to be discovered by fine reasoning and deep reflections; but is pressed upon us, in the plainest manner, by the experience of all our senses, by everything that we meet with in life.

Let us but intend to see and hear, and then the whole world becomes a book of wisdom and instruction to us; all that is regular in the order of nature, all that is accidental in the course of things, all the mistakes and disappointments that happen to ourselves, all the miseries and errors that we see in other people, become so many plain lessons of advice to us; teaching us, with as much assurance as an Angel from Heaven, that we can no ways raise ourselves to any true happiness, but by turning all our thoughts, our wishes, and endeavours, after the happiness of another life.

It is this right use of the world that I would lead you into, by directing you to turn your eyes upon every shape of human folly, that you may thence draw fresh arguments and motives of living to the best and greatest purposes of your creation.

And if you would but carry this intention about you, of profiting by the follies of the world, and of learning the greatness of religion, from the littleness and vanity of every other way of life; if, I say, you would but carry this intention in your mind, you would find every day, every place, and every person, a fresh proof of their wisdom, who choose to live wholly unto God. You would then often return home the wiser, the better, and the more strengthened in religion, by every thing that has fallen in your way.

Octavius is a learned, ingenious man, well versed in most parts of literature, and no stranger to any kingdom in Europe. The other day, being just recovered from a lingering fever, he took upon him to talk thus to his friends:-

My glass, says he, is almost run out; and your eyes see how many marks of age and death I bear about me: but I plainly feel myself sinking away faster than any standers-by imagine. I fully believe that one year more will conclude my reckoning.

The attention of his friends was much raised by such a declaration, expecting to hear something truly excellent from so learned a man, who had but a year longer to live. When Octavius proceeded in this manner: For these reasons, says he, my friends, I have left off all taverns; the wine of those places is not good enough for me, in this decay of nature. I must now be nice in what I drink; I cannot pretend to do as I have done; and therefore am resolved to furnish my own cellar with a little of the very best, though it cost me ever so much.

I must also tell you, my friends, that age forces a man to be wise in many other respects, and makes us change many of our opinions and practices.

You know how much I have liked a large acquaintance; I now condemn it as an error. Three or four cheerful, diverting companions, are all that I now desire; because I find, that in my present infirmities, if I am left alone, or to grave company, I am not so easy to myself.

A few days after Octavius had made this declaration to his friends, he relapsed into his former illness, was committed to a nurse, who closed his eyes before his fresh parcel of wine came in.

Young Eugenius, who was present at this discourse, went home a new man, with full resolutions of devoting himself wholly unto God.

I never, says Eugenius, was so deeply affected with the wisdom and importance of religion, as when I saw how poorly and meanly the learned Octavius was to leave the world, through the want of it.

How often had I envied his great learning, his skill in languages, his knowledge of antiquity, his address, and fine manner of expressing himself upon all subjects! But when I saw how poorly it all ended, what was to be the last year of such a life, and how foolishly the master of all these accomplishments was then forced to talk, for want of being acquainted with the joys and expectations of piety, I was thoroughly convinced that there was nothing to be envied or desired, but a life of true piety; nor anything so poor and comfortless as a death without it.

Now as the young Eugenius was thus edified and instructed in the present case; so if you are so happy as to have anything of his thoughtful temper, you will meet with variety of instruction of this kind; you will find that arguments for the wisdom and happiness of a strict piety offer themselves in all places, and appeal to all your senses in the plainest manner.

You will find that all the world preaches to an attentive mind; and that if you have but ears to hear, almost everything you meet teaches you some lesson of wisdom.

But now, if to these admonitions and instructions, which we receive from our senses, from an experience of the state of human life; if to these we add the lights of religion, those great truths which the Son of God has taught us; it will be then as much past all doubt, that there is but one happiness for man, as that there is but one God.

For since religion teaches us that our souls are immortal, that piety and devotion will carry them to an eternal enjoyment of God, and that carnal, worldly tempers will sink them into an everlasting misery with damned spirits, what gross nonsense and stupidity is it, to give the name of joy or happiness to anything but that which carries us to this joy and happiness in God!

Was all to die with our bodies, there might be some pretence for those different sorts of happiness, that are now so much talked of; but since our all begins at the death of our bodies; since all men are to be immortal, either in misery or happiness, in a world entirely different from this; since they are all hastening hence at all uncertainties, as fast as death can cut them down; some in sickness, some in health, some sleeping, some waking, some at midnight, others at cock-crowing, and all at hours that they know not of; is it not certain that no man can exceed another in joy and happiness, but so far as he exceeds him in those virtues which fit him for a happy death?

Cognatus is a sober, regular clergyman, of good repute in the world, and well esteemed in his parish. All his parishioners say he is an honest man, and very notable at making a bargain. The farmers listen to him, with great attention, when he talks of the properest time of selling corn.

He has been, for twenty years, a diligent observer of markets, and has raised a considerable fortune by good management.

Cognatus is very orthodox, and full of esteem for our English Liturgy; and if he has not prayers on Wednesdays and Fridays, it is because his predecessor had not used the parish to any such custom.

As he cannot serve both his livings himself, so he makes it matter of conscience to keep a sober curate upon one of them, whom he hires to take care of all the souls in the parish, at as cheap a rate as a sober man can be procured.

Cognatus has been very prosperous all his time; but still he has had the uneasiness and vexations that they have, who are deep in worldly business. Taxes, losses, crosses, bad mortgages, bad tenants, and the hardness of the times, are frequent subjects of his conversation; and a good or bad season has a great effect upon his spirits.

Cognatus has no other end in growing rich, but that he may leave a considerable fortune to a niece, whom he has politely educated in expensive finery, by what he has saved out of the tithes of two livings.

The neighbours look upon Cognatus as a happy clergyman, because they see him (as they call it) in good circumstances; and some of them intend to dedicate their own sons to the Church, because they see how well it has succeeded with Cognatus, whose father was but an ordinary man.

But now if Cognatus, when he first entered into holy orders, had perceived how absurd a thing it is to grow rich by the Gospel; if he had proposed to himself the example of some primitive or other; if he had had the piety of the great St. Austin in his eye, who durst not enrich any of his relations out of the revenue of the Church; if, instead of twenty years’ care to lay up treasures upon earth, he had distributed the income of every year, in the most Christian acts of charity and compassion; if, instead of tempting his niece to be proud, and providing her with such ornaments as the Apostle forbids, he had clothed, comforted, and assisted numbers of widows, orphans and distressed, who were all to appear for him at the last day; if, instead of the cares and anxieties of bad bonds, troublesome mortgages, and ill bargains, he had had the constant comfort of knowing that his treasure was securely laid up, where neither moth corrupteth, nor thieves break through and steal; [Matt. vi. 20] could it with any reason be said that he had mistaken the spirit and dignity of his order, or lessened any of that happiness which is to be found in his sacred employment?

If, instead of rejoicing in the happiness of a second living, he had thought it as unbecoming the office of a clergyman to traffic for gain in holy things, as to open a shop; if he had thought it better to recommend some honest labour to his niece, than to support her in idleness by the labours of a curate; better that she should want fine clothes and a rich husband, than that cures of souls should be farmed about, and brother clergymen not suffered to live by those altars at which they serve; – if this had been the spirit of Cognatus, could it, with any reason, be said, that these rules of religion, this strictness of piety, had robbed Cognatus of any real happiness? Could it be said that a life thus governed by the spirit of the Gospel, must be dull and melancholy, if compared to that of raising a fortune for a niece?

Now as this cannot be said in the present case, so in every other kind of life, if you enter into the particulars of it, you will find, that however easy and prosperous it may seem, yet you cannot add piety to any part of it without adding so much of a better joy and happiness to it.

Look now at that condition of life, which draws the envy of all eyes.

Negotius is a temperate, honest man. He served his time under a master of great trade, but has, by his own management, made it a more considerable business than ever it was before. For thirty years last past he has written fifty or sixty letters in a week, and is busy in corresponding with all parts of Europe. The general good of trade seems to Negotius to be the general good of life; whomsoever he admires, whatever he commends or condemns, either in Church or State, is admired, commended, or condemned, with some regard to trade.

As money is continually pouring in upon him, so he often lets it go in various kinds of expense and generosity, and sometimes in ways of charity.

Negotius is always ready to join in any public contribution. If a purse is making at any place where he happens to be, whether it be to buy a plate for a horserace, or to redeem a prisoner out of gaol, you are always sure of having something from him.

He has given a fine ring of bells to a Church in the country: and there is much expectation that he will some time or other make a more beautiful front to the market-house than has yet been seen in any place. For it is the generous spirit of Negotius to do nothing in a mean way.

If you ask what it is that has secured Negotius from all scandalous vices, it is the same thing that has kept him from all strictness of devotion, – it is his great business. He has always had too many important things in his head, his thoughts have been too much employed, to suffer him to fall either into any courses of rakery, or to feel the necessity of an inward, solid piety.

For this reason he hears of the pleasures of debauchery, and the pleasures of piety, with the same indifference; and has no more desire of living in the one, than in the other, because neither of them consists with that turn of mind, and multiplicity of business, which are his happiness.

If Negotius was asked what it is which he drives at in life, he would be as much at a loss for an answer, as if he was asked what any other person is thinking of. For though he always seems to himself to know what he is doing, and has many things in his head, which are the motives of his actions; yet he cannot tell you of any one general end in life, that he has chosen with deliberation, as being truly worthy of all his labour and pains.

He has several confused notions in his head which have been a long time there; such as these, viz., that it is something great to have more business than other people; to have more dealings upon his hands than a hundred of the same profession; to grow continually richer and richer, and to raise an immense fortune before he dies. The thing that seems to give Negotius the greatest life and spirit, and to be most in his thoughts, is an expectation that he has, that he shall die richer than any of his business ever did.

The generality of people, when they think of happiness, think of Negotius, in whose life every instance of happiness is supposed to meet; sober, prudent, rich, prosperous, generous, and charitable.

Let us now, therefore, look at this condition in another, but truer light.

Let it be supposed, that this same Negotius was a painful, laborious man, every day deep in variety of affairs; that he neither drank nor debauched; but was sober and regular in his business. Let it be supposed that he grew old in this course of trading; and that the end and design of all this labour, and care, and application to business, was only this, that he might die possessed of more than a hundred thousand pairs of boots and spurs, and as many greatcoats.

Let it be supposed that the sober part of the world say of him, when he is dead, that he was a great and happy man, a thorough master of business, and had acquired a hundred thousand pairs of boots and spurs when he died.

Now if this was really the case, I believe it would be readily granted, that a life of such business was as poor and ridiculous as any that can be invented. But it would puzzle any one to show that a man that has spent all his time and thoughts in business and hurry that he might die, as it is said, worth a hundred thousand pounds, is any whit wiser than he who has taken the same pains to have as many pairs of boots and spurs when he leaves the world.

For if the temper and state of our souls be our whole state; if the only end of life be to die as free from sin, and as exalted in virtue, as we can; if naked as we came, so naked are we to return, and to stand a trial before Christ and His holy Angels, for everlasting happiness or misery; what can it possibly signify what a man had, or had not, in this world? What can it signify what you call those things which a man has left behind him; whether you call them his or any one’s else; whether you call them trees or fields, or birds and feathers; whether you call them a hundred thousand pounds, or a hundred thousand pairs of boots and spurs? I say, call them; for the things signify no more to him than the names.

Now it is easy to see the folly of a life thus spent, to furnish a man with such a number of boots and spurs. But yet there needs no better faculty of seeing, no finer understanding, to see the folly of a life spent in making a man a possessor of ten towns before he dies.

For if, when he has got all his towns, or all his boots, his soul is to go to its own place among separate spirits, and his body be laid by in a coffin, till the last trumpet calls him to judgment; where the inquiry will be, how humbly, how devoutly, how purely, how meekly, how piously, how charitably, how heavenly, we have spoken, thought, and acted, whilst we were in the body; how can we say, that he who has worn out his life in raising a hundred thousand pounds, has acted wiser for himself, than he who has had the same care to procure a hundred thousand of any thing else?

But farther: let it now be supposed that Negotius, when he first entered into business, happening to read the Gospel with attention, and eyes open, found that he had a much greater business upon his hands than that to which he had served an apprenticeship; that there were things which belong to man, of much more importance than all that our eyes can see; so glorious, as to deserve all our thoughts; so dangerous, as to need all our care; and so certain, as never to deceive the faithful labourer. Let it be supposed, that, from reading this book, he had discovered that his soul was more to him than his body; that it was better to grow in the virtues of the soul, than to have a large body or a full purse; that it was better to be fit for heaven, than to have variety of fine houses upon the earth; that it was better to secure an everlasting happiness, than to have plenty of things which he cannot keep; better to live in habits of humility, piety, devotion, charity, and self-denial, than to die unprepared for judgment; better to be most like our Saviour, or some eminent saint, than to excel all the tradesmen in the world in business and bulk of fortune. Let it be supposed that Negotius, believing these things to be true, entirely devoted himself to God at his first setting out in the world, resolving to pursue his business no farther than was consistent with great devotion, humility, and selfdenial; and for no other ends, but to provide himself with a sober subsistence, and to do all the good that he could to the souls and bodies of his fellow-creatures. Let it therefore be supposed, that instead of the continual hurry of business, he was frequent in his retirements, and a strict observer of all the hours of prayer; that, instead of restless desires after more riches, his soul has been full of the love of God and heavenly affection, constantly watching against worldly tempers, and always aspiring after Divine grace; that, instead of worldly cares and contrivances, he was busy in fortifying his soul against all approaches of sin; that, instead of costly show, and expensive generosity of a splendid life, he loved and exercised all instances of humility and lowliness; that, instead of great treats and full tables, his house only furnished a sober refreshment to those that wanted it. Let it be supposed that his contentment kept him free from all kinds of envy; that his piety made him thankful to God in all crosses and disappointments; that his charity kept him from being rich, by a continual distribution to all objects of compassion. Now, had this been the Christian spirit of Negotius, can any one say, that he had lost the true joy and happiness of life, by thus conforming to the spirit, and living up to the hopes of the Gospel? Can it be said, that a life made exemplary by such virtues as these, which keep Heaven always in our sight, which both delight and exalt the soul here, and prepare it for the presence of God hereafter, must be poor and dull, if compared to that of heaping up riches, which can neither stay with us, nor we with them?

It would be endless to multiply examples of this kind, to show you how little is lost, and how much is gained, by introducing a strict and exact piety into every condition of human life.

I shall now, therefore, leave it to your own meditation, to carry this way of thinking farther, hoping that you are enough directed by what is here said, to convince yourself, that a true and exalted piety is so far from rendering any life dull and tiresome, that it is the only joy and happiness of every condition in the world.

Imagine to yourself some person in a consumption, or any other lingering distemper that was incurable.

If you were to see such a man wholly intent upon doing everything in the spirit of religion, making the wisest use of all his time, fortune, and abilities; if he was for carrying every duty of piety to its greatest height, and striving to have all the advantage that could be had from the remainder of his life; if he avoided all business, but such as was necessary; if he was averse to all the follies and vanities of the world, had no taste for finery and show, but sought for all his comfort in the hopes and expectations of religion; you would certainly commend his prudence, you would say that he had taken the right method to make himself as joyful and happy as any one can be in a state of such infirmity.

On the other hand, if you should see the same person, with trembling hands, short breath, thin jaws, and hollow eyes, wholly intent upon business and bargains, as long as he could speak; if you should see him pleased with fine clothes, when he could scarce stand to be dressed, and laying out his money in horses and dogs, rather than purchase the prayers of the poor for his soul, which was so soon to be separated from his body you would certainly condemn him as a weak, silly man.

Now as it is easy to see the reasonableness, the wisdom, and happiness, of a religious spirit in a consumptive man, so if you pursue the same way of thinking, you will as easily perceive the same wisdom and happiness of a pious temper, in every other state of life.

For how soon will every man that is in health, be in the state of him that is in a consumption! How soon will he want all the same comforts and satisfactions of religion, which every dying man wants!

And if it be wise and happy to live piously, because we have not above a year to live, is it not being more wise, and making ourselves more happy, because we may have more years to come? If one year of piety before we die is so desirable, are not more years of piety much more desirable?

If a man had five fixed years to live, he could not possibly think at all, without intending to make the best use of them all. When he saw his stay so short in this world, he must needs think that this was not a world for him; and when he saw how near he was to another world that was eternal, he must surely think it very necessary to be very diligent in preparing himself for it.

Now as reasonable as piety appears in such a circumstance of life, it is yet more reasonable in every circumstance of life, to every thinking man.

For, who but a madman can reckon that he has five years certain to come?

And if it be reasonable and necessary to deny our worldly tempers, and live wholly unto God, because we are certain that we are to die at the end of five years; surely it must be much more reasonable and necessary for us to live in the same spirit, because we have no certainty that we shall live five weeks.

Again, if we were to add twenty years to the five, which is in all probability more than will be added to the lives of many people, who are at man’s estate; what a poor thing is this! How small a difference is there between five and twenty-five years!

It is said, that a day is with God as a thousand years, and a thousand years as one day; because, in regard to His eternity, this difference is as nothing.

Now as we are all created to be eternal, to live in an endless succession of ages upon ages, where thousands, and millions of thousands of years will have no proportion to our everlasting life in God: so with regard to this eternal state, which is our real state, twenty-five years is as poor a pittance as twenty-five days.

Now we can never make any true judgment of time as it relates to us, without considering the true state of our duration. If we are temporary beings, then a little time may justly be called a great deal in relation to us; but if we are eternal beings, then the difference of a few years is as nothing.

If we were to suppose three different sorts of rational beings, all of different, but fixed duration, one sort that lived certainly only a month, the other a year, and the third a hundred years. Now if these beings were to meet together, and talk about time, they must talk in a very different language: half an hour to those that were to live but a month, must be a very different thing to what it is to those who are to live a hundred years.

As, therefore, time is thus different a thing with regard to the state of those who enjoy it, so if we would know what time is with regard to ourselves, we must consider our state.

Now since our eternal state is as certainly ours, as our present state; since we are as certainly to live for ever, as we now live at all; it is plain, that we cannot judge of the value of any particular time, as to us, but by comparing it to that eternal duration, for which we are created.

If you would know what five years signify to a being that was to live a hundred, you must compare five to a hundred, and see what proportion it bears to it; and then you will judge right.

So if you would know what twenty years signify to a son of Adam, you must compare it not to a million of ages, but to an eternal duration, to which no number of millions bears any proportion; and then you will judge right, by finding it nothing.

Consider therefore this; how would you condemn the folly of a man, that should lose his share of future glory, for the sake of being rich, or great, or praised, or delighted in any enjoyment, only one poor day before he was to die!

But if the time will come, when a number of years will seem less to everyone, than a day does now, what a condemnation must it then be, if eternal happiness should appear to be lost for something less than the enjoyment of a day!

Why does a day seem a trifle to us now? It is because we have years to set against it. It is the duration of years that makes it appear as nothing.

What a trifle therefore must the years of a man’s age appear, when they are forced to be set against eternity, when there shall be nothing but eternity to compare them with!

Now this will be the case of every man, as soon as he is out of the body; he will be forced to forget the distinctions of days and years, and to measure time, not by the course of the sun, but by setting it against eternity.

As the fixed stars, by reason of our being placed at such a distance from them, appear but as so many points; so when we, placed in eternity, shall look back upon all time, it will all appear but as a moment.

Then, a luxury, an indulgence, a prosperity, a greatness of fifty years, will seem to every one that looks back upon it, as the same poor short enjoyment as if he had been snatched away in his first sin.

These few reflections upon time are only to show how poorly they think, how miserably they judge, who are less careful of an eternal state, because they may be at some years’ distance from it, than they would be if they knew they were within a few weeks of it.

CHAPTER XIV

Concerning that part of devotion which relates to times and hours of prayer. Of daily early prayer in the morning. How we are to improve our forms of prayer, and how to increase the spirit of devotion.

HAVING in the foregoing chapters shown the necessity of a devout spirit, or habit of mind, in every part of our common life, in the discharge of all our business, in the use of all the gifts of God; I come now to consider that part of devotion, which relates to times and hours of prayer.

I take it for granted, that every Christian, that is in health, is up early in the morning; for it is much more reasonable to suppose a person up early, because he is a Christian, than because he is a labourer, or a tradesman, or a servant, or has business that wants him.

We naturally conceive some abhorrence of a man that is in bed when he should be at his labour or in his shop. We cannot tell how to think anything good of him, who is such a slave to drowsiness as to neglect his business for it.

Let this therefore teach us to conceive how odious we must appear in the sight of Heaven, if we are in bed, shut up in sleep and darkness, when we should be praising God; and are such slaves to drowsiness, as to neglect our devotions for it.

For if he is to be blamed as a slothful drone, that rather chooses the lazy indulgence of sleep, than to perform his proper share of worldly business; how much more is he to be reproached, that would rather lie folded up in a bed, than be raising up his heart to God in acts of praise and adoration!

Prayer is the nearest approach to God, and the highest enjoyment of Him, that we are capable of in this life.

It is the noblest exercise of the soul, the most exalted use of our best faculties, and the highest imitation of the blessed inhabitants of Heaven.

When our hearts are full of God, sending up holy desires to the throne of grace, we are then in our highest state, we are upon the utmost heights of human greatness; we are not before kings and princes, but in the presence and audience of the Lord of all the world, and can be no higher, till death is swallowed up in glory.

On the other hand, sleep is the poorest, dullest refreshment of the body, that is so far from being intended as an enjoyment, that we are forced to receive it either in a state of insensibility, or in the folly of dreams.

Sleep is such a dull, stupid state of existence, that even amongst mere animals, we despise them most which are most drowsy.

He, therefore, that chooses to enlarge the slothful indulgence of sleep, rather than be early at his devotions to God, chooses the dullest refreshment of the body, before the highest, noblest employment of the soul; he chooses that state which is a reproach to mere animals, rather than that exercise which is the glory of Angels.

You will perhaps say, though you rise late, yet you are always careful of your devotions when you are up.

It may be so. But what then? Is it well done of you to rise late, because you pray when you are up?

Is it pardonable to waste great part of the day in bed, because some time after you say your prayers?

It is as much your duty to rise to pray, as to pray when you are risen. And if you are late at your prayers, you offer to God the prayers of an idle, slothful worshipper, that rises to prayers as idle servants rise to their labour.

Farther; if you fancy that you are careful of your devotions when you are up, though it be your custom to rise late, you deceive yourself; for you cannot perform your devotions as you ought. For he that cannot deny himself this drowsy indulgence, but must pass away good part of the morning in it, is no more prepared for prayer when he is up, than he is prepared for fasting, abstinence, or any other self-denial. He may indeed more easily read over a form of prayer, than he can perform these duties; but he is no more disposed to enter into the true spirit of prayer than he is disposed to fasting. For sleep thus indulged gives a softness and idleness to all our tempers, and makes us unable to relish anything but what suits with an idle state of mind, and gratifies our natural tempers, as sleep does. So that a person who is a slave to this idleness is in the same temper when he is up; and though he is not asleep, yet he is under the effects of it; and every thing that is idle, indulgent, or sensual, pleases him for the same reason that sleep pleases him; and, on the other hand, every thing that requires care, or trouble, or self-denial, is hateful to him, for the same reason that he hates to rise. He that places any happiness in this morning indulgence, would be glad to have all the day made happy in the same manner; though not with sleep, yet with such enjoyments as gratify and indulge the body in the same manner as sleep does; or, at least, with such as come as near to it as they can. The remembrance of a warm bed is in his mind all the day, and he is glad when he is not one of those that sit starving in a church.

Now you do not imagine that such a one can truly mortify that body which he thus indulges: yet you might as well think this, as that he can truly perform his devotions; or live in such a drowsy state of indulgence, and yet relish the joys of a spiritual life.

For surely no one will pretend to say that he knows and feels the true happiness of prayer, who does not think it worth his while to be early at it.

It is not possible in nature for an epicure to be truly devout: he must renounce this habit of sensuality, before he can relish the happiness of devotion.

Now he that turns sleep into an idle indulgence, does as much to corrupt and disorder his soul, to make it a slave to bodily appetites, and keep it incapable of all devout and heavenly tempers, as he that turns the necessities of eating into a course of indulgence.

A person that eats and drinks too much does not feel such effects from it, as those do who live in notorious instances of gluttony and intemperance: but yet his course of indulgence, though it be not scandalous in the eyes of the world, nor such as torments his own conscience, is a great and constant hindrance to his improvement in virtue; it gives him eyes that see not, and ears that hear not; it creates a sensuality in the soul, increases the power of bodily passions, and makes him incapable of entering into the true spirit of religion.

Now this is the case of those who waste their time in sleep; it does not disorder their lives, or wound their consciences, as notorious acts of intemperance do; but, like any other more moderate course of indulgence, it silently, and by smaller degrees, wears away the spirit of religion, and sinks the soul into a state of dulness and sensuality.

If you consider devotion only as a time of so much prayer, you may perhaps perform it, though you live in this daily indulgence; but if you consider it as a state of the heart, as a lively fervour of the soul, that is deeply affected with a sense of its own misery and infirmities, and desires the Spirit of God more than all things in the world: you will find that the spirit of indulgence, and the spirit of prayer, cannot subsist together. Mortification of all kinds is the very life and soul of piety; but he that has not so small a degree of it, as to be able to be early at his prayers, can have no reason to think that he has taken up his cross, and is following Christ.

What conquest has he got over himself; what right hand has he cut off; what trials is he prepared for; what sacrifice is he ready to offer unto God, who cannot be so cruel to himself as to rise to prayer at such time as the drudging part of the world are content to rise to their labour?

Some people will not scruple to tell you, that they indulge themselves in sleep, because they have nothing to do; and that; if they had either business or pleasure to rise to, they would not lose so much of their time in sleep. But such people must be told that they mistake the matter; that they have a great deal of business to do; they have a hardened heart to change; they have the whole spirit of religion to get. For surely he that thinks devotion to be of less moment than business or pleasure; or that he has nothing to do because nothing but his prayers want him, may be justly said to have the whole spirit of religion to seek.

You must not therefore consider how small a crime it is to rise late, but you must consider how great a misery it is to want the spirit of religion, to have a heart not rightly affected with prayer; and to live in such softness and idleness, as makes you incapable of the most fundamental duties of a truly Christian and spiritual life.

This is a right way of judging of the crime of wasting great part of your time in bed.

You must not consider the thing barely in itself, but what it proceeds from; what virtues it shows to be wanting; what vices it naturally strengthens. For every habit of this kind discovers the state of the soul, and plainly shows the whole turn of your mind.

If our blessed Lord used to pray early before day; if He spent whole nights in prayer; if the devout Anna was day and night in the temple; [Luke ii. 36, 37] if St. Paul and Silas at midnight sang praises unto God; [Acts xvi. 35] if the primitive Christians, for several hundred years, besides their hours of prayers in the daytime, met publicly in the churches at midnight, to join in psalms and prayers; is it not certain that these practices showed the state of their heart? Are they not so many plain proofs of the whole turn of their minds?

And if you live in a contrary state, wasting great part of every day in sleep, thinking any time soon enough to be at your prayers; is it not equally certain, that this practice as much shows the state of your heart, and the whole turn of your mind?

So that if this indulgence is your way of life, you have as much reason to believe yourself destitute of the true spirit of devotion, as you have to believe the Apostles and saints of the primitive Church were truly devout. For as their way of life was a demonstration of their devotion, so a contrary way of life is as strong a proof of a want of devotion.

When you read the Scriptures, you see a religion that is all life, and spirit, and joy, in God; that supposes our souls risen from earthly desires, and bodily indulgences, to prepare for another body, another world, and other enjoyments. You see Christians represented as temples of the Holy Ghost, as children of the day, as candidates for an eternal crown, as watchful virgins, that have their lamps always burning, in expectation of the bridegroom. But can he be thought to have this joy in God, this care of eternity, this watchful spirit, who has not zeal enough to rise to his prayers?

When you look into the writings and lives of the first Christians, you see the same spirit that you see in the Scriptures. All is reality, life, and action. Watching and prayers, self-denial and mortification, was the common business of their lives.

From that time to this, there has been no person like them, eminent for piety, who has not, like them, been eminent for self-denial and mortification. This is the only royal way that leads to a kingdom.

But how far are you from this way of life, or rather how contrary to it, if, instead of imitating their austerity and mortification, you cannot so much as renounce so poor an indulgence, as to be able to rise to your prayers! If self-denials and bodily sufferings, if watchings and fastings, will be marks of glory at the day of judgment, where must we hide our heads, that have slumbered away our time in sloth and softness?

You perhaps now find some pretences to excuse yourselves from that severity of fasting and self-denial, which the first Christians practised. You fancy that human nature is grown weaker, and that the difference of climates may make it not possible for you to observe their methods of self-denial and austerity in these colder countries.

But all this is but pretence: for the change is not in the outward state of things, but in the inward state of our minds. When there is the same spirit in us that there was in the Apostles and primitive Christians, when we feel the weight of religion as they did, when we have their faith and hope, we shall take up our cross, and deny ourselves, and live in such methods of mortification as they did.

Had St. Paul lived in a cold country, had he had a constitution made weak with a sickly stomach, and often infirmities, he would have done as he advised Timothy, he would have mixed a little wine with his water. But still he would have lived in a state of selfdenial and mortification. He would have given this same account of himself:- “I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.” [1 Cor. ix. 26, 27]

After all, let it now be supposed, that you imagine there is no necessity for you to be so sober and vigilant, so fearful of yourself, so watchful over your passions, so apprehensive of danger, so careful of your salvation, as the Apostles were. Let it be supposed, that you imagine that you want less self-denial and mortification, to subdue your bodies, and purify your souls, than they wanted; that you need not have your loins girt, and your lamps burning, as they had; will you therefore live in a quite contrary state? Will you make your life as constant a course of softness and indulgence, as theirs was of strictness and self-denial?

If therefore you should think that you have time sufficient, both for prayer and other duties, though you rise late; yet let me persuade you to rise early, as an instance of self-denial. It is so small a one, that, if you cannot comply with it, you have no reason to think yourself capable of any other.

If I were to desire you not to study the gratifications of your palate, in the niceties of meats and drinks, I would not insist much upon the crime of wasting your money in such a way, though it be a great one; but I would desire you to renounce such a way of life, because it supports you in such a state of sensuality and indulgence, as renders you incapable of relishing the most essential doctrines of religion.

For the same reason, I do not insist much on the crime of wasting so much of your time in sleep, though it be a great one; but I desire you to renounce this indulgence, because it gives a softness and idleness to your soul, and is so contrary to that lively, zealous, watchful, self-denying spirit, which was not only the spirit of Christ and His Apostles, the spirit of all the saints and martyrs which have ever been amongst men, but must be the spirit of all those who would not sink in the common corruption of the world.

Here, therefore, we must fix our charge against this practice; we must blame it, not as having this or that particular evil, but as a general habit, that extends itself through our whole spirit, and supports a state of mind that is wholly wrong.

It is contrary to piety; not as accidental slips and mistakes in life are contrary to it, but in such a manner, as an ill habit of body is contrary to health.

On the other hand, if you were to rise early every morning, as an instance of self-denial, as a method of renouncing indulgence, as a means of redeeming your time, and fitting your spirit for prayer, you would find mighty advantages from it. This method, though it seems such a small circumstance of life, would in all probability be a means of great piety. It would keep it constantly in your head, that softness and idleness were to be avoided, that self-denial was a part of Christianity. It would teach you to exercise power over yourself, and make you able by degrees to renounce other pleasures and tempers that war against the soul.

This one rule would teach you to think of others: it would dispose your mind to exactness, and would be very likely to bring the remaining part of the day under rules of prudence and devotion.

But above all, one certain benefit from this method you will be sure of having, it will best fit and prepare you for the reception of the Holy Spirit. When you thus begin the day in the spirit of religion, renouncing sleep, because you are to renounce softness, and redeem your time; this disposition, as it puts your heart into a good state, so it will procure the assistance of the Holy Spirit: what is so planted and watered will certainly have an increase from God. You will then speak from your heart, your soul will be awake, your prayers will refresh you like meat and drink, you will feel what you say, and begin to know what saints and holy men have meant, by fervours of devotion.

He that is thus prepared for prayer, who rises with these dispositions, is in a very different state from him who has no rules of this kind; who rises by chance, as he happens to be weary of his bed, or is able to sleep no longer. If such a one prays only with his mouth, – if his heart feels nothing of that which he says, – if his prayers are only things of course, – if they are a lifeless form of words, which he only repeats because they are soon said, – there is nothing to be wondered at in all this; for such dispositions are the natural effect of such a state of life.

Hoping, therefore, that you are now enough convinced of the necessity of rising early to your prayers, I shall proceed to lay before you a method of daily prayer.

I do not take upon me to prescribe to you the use of any particular forms of prayer, but only to show you the necessity of praying at such times, and in such a manner.

You will here find some helps, how to furnish yourself with such forms of prayer as shall be useful to you. And if you are such a proficient in the spirit of devotion, that your heart is always ready to pray in its own language, in this case I press no necessity of borrowed forms.

For though I think a form of prayer very necessary and expedient for public worship, yet if any one can find a better way of raising his heart unto God in private, than by prepared forms of prayer, I have nothing to object against it; my design being only to assist and direct such as stand in need of assistance.

Thus much, I believe, is certain, that the generality of Christians ought to use forms of prayer at all the regular times of prayer. It seems right for every one to begin with a form of prayer; and if, in the midst of his devotions, he finds his heart ready to break forth into new and higher strains of devotion, he should leave his form for a while, and follow those fervours of his heart, till it again wants the assistance of his usual petitions.

This seems to be the true liberty of private devotion; it should be under the direction of some form; but not so tied down to it, but that it may be free to take such new expressions, as its present fervours happen to furnish it with; which sometimes are more affecting, and carry the soul more powerfully to God, than any expressions that were ever used before.

All people that have ever made any reflections upon what passes in their own hearts, must know that they are mighty changeable in regard to devotion. Sometimes our hearts are so awakened, have such strong apprehensions of the Divine Presence, are so full of deep compunction for our sins, that we cannot confess them in any language but that of tears.

Sometimes the light of God’s countenance shines so bright upon us, we see so far into the invisible world, we are so affected with the wonders of the love and goodness of God, that our hearts worship and adore in a language higher than that of words, and we feel transports of devotion, which only can be felt.

On the other hand, sometimes we are so sunk into our bodies, so dull and unaffected with that which concerns our souls, that our hearts are as much too low for our prayers; we cannot keep pace with our forms of confession, or feel half of that in our hearts which we have in our mouths; we thank and praise God with forms of words, but our hearts have little or no share in them.

It is therefore highly necessary to provide against this inconstancy of our hearts, by having at hand such forms of prayer as may best suit us when our hearts are in their best state, and also be most likely to raise and stir them up when they are sunk into dulness. For, as words have a power of affecting our hearts on all occasions, as the same thing differently expressed has different effects upon our minds, so it is reasonable that we should make this advantage of language, and provide ourselves with such forms of expression as are most likely to move and enliven our souls, and fill them with sentiments suitable to them.

The first thing that you are to do, when you are upon your knees, is to shut your eyes, and with a short silence let your soul place itself in the presence of God; that is, you are to use this, or some other better method, to separate yourself from all common thoughts, and make your heart as sensible as you can of the Divine presence.

Now if this recollection of spirit is necessary, – as who can say it is not? – then how poorly must they perform their devotions, who are always in a hurry; who begin them in haste, and hardly allow themselves time to repeat their very form, with any gravity or attention! Theirs is properly saying prayers, instead of praying.

To proceed: if you were to use yourself (as far as you can) to pray always in the same place; if you were to reserve that place for devotion, and not allow yourself to do any thing common in it; if you were never to be there yourself, but in times of devotion; if any little room, or (if that cannot be) if any particular part of a room was thus used, this kind of consecration of it as a place holy unto God, would have an effect upon your mind, and dispose you to such tempers, as would very much assist your devotion. For by having a place thus sacred in your room, it would in some measure resemble a chapel or house of God. This would dispose you to be always in the spirit of religion, when you were there; and fill you with wise and holy thoughts, when you were by yourself. Your own apartment would raise in your mind such sentiments as you have when you stand near an altar; and you would be afraid of thinking or doing any thing that was foolish near that place, which is the place of prayer and holy intercourse with God.

When you begin your petitions, use such various expressions of the attributes of God, as may make you most sensible of the greatness and power of the Divine Nature.

Begin, therefore, in words like these: O Being of all beings, Fountain of all light and glory, gracious Father of men and Angels, whose universal Spirit is everywhere present, giving life, and light, and joy, to all Angels in Heaven, and all creatures upon earth, etc.

For these representations of the Divine attributes, which show us in some degree the Majesty and greatness of God, are an excellent means of raising our hearts into lively acts of worship and adoration.

What is the reason that most people are so much affected with this petition in the Burial Service of our Church: Yet, O Lord God most holy, O Lord most mighty, O holy and most merciful Saviour, deliver us not into the bitter pains of eternal death? It is, because the joining together of so many great expressions gives such a description of the greatness of the Divine Majesty, as naturally affects every sensible mind.

Although, therefore, prayer does not consist in fine words, or studied expressions; yet as words speak to the soul, as they have a certain power of raising thoughts in the soul; so those words which speak of God in the highest manner, which most fully express the power and presence of God, which raise thoughts in the soul most suitable to the greatness and providence of God, are the most useful and most edifying in our prayers.

When you direct any of your petitions to our blessed Lord, let it be in some expressions of this kind: O Saviour of the world, God of God, Light of Light; Thou that art the brightness of Thy Father’s glory, and the express Image of His Person; Thou that art the Alpha and Omega, the Beginning and End of all things; Thou that hast destroyed the power of the devil; that hast overcome death; Thou that art entered into the Holy of Holies, that sittest at the right hand of the Father, that art high above all thrones and principalities, that makest intercession for all the world; Thou that art the Judge of the quick and dead; Thou that wilt speedily come down in Thy Father’s glory, to reward all men according to their works, be Thou my Light and my Peace, etc.

For such representations, which describe so many characters of our Saviour’s nature and power, are not only proper acts of adoration, but will, if they are repeated with any attention, fill our hearts with the highest fervours of true devotion.

Again; if you ask any particular grace of our blessed Lord, let it be in some manner like this: O Holy Jesus, Son of the most High God, Thou that wast scourged at a pillar, stretched and nailed upon a cross, for the sins of the world, unite me to Thy cross, and fill my soul with Thy holy, humble, and suffering spirit. O Fountain of mercy, Thou that didst save the thief upon the cross, save me from the guilt of a sinful life; Thou that didst cast seven devils out of Mary Magdalene, cast out of my heart all evil thoughts and wicked tempers. O Giver of life, Thou that didst raise Lazarus from the dead, raise up my soul from the death and darkness of sin. Thou that didst give to Thy Apostles power over unclean spirits, give me power over my own heart. Thou that didst appear unto Thy disciples when the doors were shut, do Thou appear unto me in the secret apartment of my heart. Thou that didst cleanse the lepers, heal the sick, and give sight to the blind, cleanse my heart, heal the disorders of my soul, and fill me with heavenly light.

Now these kind of appeals have a double advantage; first, as they are so many proper acts of our faith, whereby we not only show our belief of the miracles of Christ, but turn them at the same time into so many instances of worship and adoration.

Secondly, as they strengthen and increase the faith of our prayers, by presenting to our minds so many instances of that power and goodness, which we call upon for our own assistance.

For he that appeals to Christ, as casting out devils and raising the dead, has then a powerful motive in his mind to pray earnestly, and depend faithfully upon His assistance.

Again: in order to fill your prayers with excellent strains of devotion, it may be of use to you to observe this farther rule:

When at any time, either in reading the Scripture or any book of piety, you meet with a passage that more than ordinarily affects your mind, and seems, as it were, to give your heart a new motion towards God, you should try to turn it into the form of a petition, and then give it a place in your prayers. By this means you will be often improving your prayers, and storing yourself with proper forms of making the desires of your heart known unto God.

At all the stated hours of prayer, it will be of great benefit to you to have something fixed, and something at liberty, in your devotions.

You should have some fixed subject, which is constantly to be the chief matter of your prayer at that particular time; and yet have liberty to add such other petitions, as your condition may then require.

For instance: as the morning is to you the beginning of a new life; as God has then given you a new enjoyment of yourself, and a fresh entrance into the world; it is highly proper that your first devotions should be a praise and thanksgiving to God, as for a new creation; and that you should offer and devote body and soul, all that you are, and all that you have, to His service and glory.

Receive, therefore, every day as a resurrection from death, as a new enjoyment of life; meet every rising sun with such sentiments of God’s goodness, as if you had seen it, and all things, new created upon your account: and under the sense of so great a blessing, let your joyful heart praise and magnify so good and glorious a Creator.

Let, therefore, praise and thanksgiving, and oblation of yourself unto God, be always the fixed and certain subject of your first prayers in the morning; and then take the liberty of adding such other devotions, as the accidental difference of your state, or the accidental difference of your heart, shall then make most needful and expedient for you.

For one of the greatest benefits of private devotion consists in rightly adapting our prayers to those two conditions, – the difference of our state, and the difference of our hearts.

By the difference of our state, is meant the difference of our external state or condition, as of sickness, health, pains, losses, disappointments, troubles, particular mercies, or judgments, from God; all sorts of kindnesses, injuries, or. reproaches, from other people.

Now as these are great parts of our state of life, as they make great difference in it by continually changing; so our devotion will be made doubly beneficial to us, when it watches to receive and sanctify all these changes of our state, and turns them all into so many occasions of a more particular application to God of such thanksgiving, such resignation, such petitions, as our present state more especially requires.

And he that makes every change in his state a reason of presenting unto God some particular petitions suitable to that change, will soon find that he has taken an excellent means not only of praying with fervour, but of living as he prays.

The next condition, to which we are always to adapt some part of our prayers, is the difference of our hearts; by which is meant the different state of the tempers of our hearts, as of love, joy, peace, tranquillity, dulness and dryness of spirit, anxiety, discontent, motions of envy and ambition, dark and disconsolate thoughts, resentments, fretfulness, and peevish tempers.

Now as these tempers, through the weakness of our nature, will have their succession, more or less, even in pious minds; so we should constantly make the present state of our heart the reason of some particular application to God.

If we are in the delightful calm of sweet and easy passions, of love and joy in God, we should then offer the grateful tribute of thanksgiving to God for the possession of so much happiness, thankfully owning and acknowledging Him as the bountiful Giver of it all.

If, on the other hand, we feel ourselves laden with heavy passions, with dulness of spirit, anxiety, and uneasiness, we must then look up to God in acts of humility, confessing our unworthiness, opening our troubles to Him, beseeching Him in His good time to lessen the weight of our infirmities, and to deliver us from such passions as oppose the purity and perfection of our souls.

Now by thus watching and attending to the present state of our hearts, and suiting some of our petitions exactly to their wants, we shall not only be well acquainted with the disorders of our souls, but also be well exercised in the method of curing them.

By this prudent and wise application of our prayers, we shall get all the relief from them that is possible: and the very changeableness of our hearts will prove a means of exercising a greater variety of holy tempers.

Now, by all that has here been said, you will easily perceive, that persons careful of the greatest benefit of prayer ought to have a great share in the forming and composing their own devotions.

As to that part of their prayers which is always fixed to one certain subject, in that they may use the help of forms composed by other persons; but in that part of their prayers which they are always to suit to the present state of their life, and the present state of their heart, there they must let the sense of their own condition help them to such kinds of petition, thanksgiving, or resignation, as their present state more especially requires.

Happy are they who have this business and employment upon their hands!

And now, if people of leisure, whether men or women, who are so much at a loss how to dispose of their time, who are forced into poor contrivances, idle visits, and ridiculous diversions, merely to get rid of hours that hang heavily upon their hands; if such were to appoint some certain spaces of their time to the study of devotion, searching after all the means and helps to attain a devout spirit; if they were to collect the best forms of devotion, to use themselves to transcribe the finest passages of Scripture-prayers; if they were to collect the devotions, confessions, petitions, praises, resignations, and thanksgivings, which are scattered up and down in the Psalms, and range them under proper heads, as so much proper fuel for the flame of their own devotion; if their minds were often thus employed, sometimes meditating upon them, sometimes getting them by heart, and making them as habitual as their own thoughts, how fervently would they pray, who came thus prepared to prayer! And how much better would it be, to make this benefit of leisure time, than to be dully and idly lost in the poor impertinences of a playing, visiting, wandering life!

How much better would it be, to be thus furnished with hymns and anthems of the saints, and teach their souls to ascend to God, than to corrupt, bewilder, and confound their hearts with the wild fancies, the lustful thoughts of lewd poets!

Now though people of leisure seem called more particularly to this study of devotion, yet persons of much business or labour must not think themselves excused from this, or some better method of improving their devotion.

For the greater their business is, the more need they have of some such method as this, to prevent its power over their hearts, to secure them from sinking into worldly tempers, and preserve a sense and taste of heavenly things in their minds. And a little time regularly and constantly employed to any one use or end, will do great things, and produce mighty effects.

And it is for want of considering devotion in this light, as something that is to be nursed and cherished with care, as something that is to be made part of our business, that is to be improved with care and contrivance, by art and method, and a diligent use of the best helps; it is for want of considering it in this light that so many people are so little benefited by it and live and die strangers to that spirit of devotion, which, by a prudent use of proper means, they might have enjoyed in a high degree.

For though the spirit of devotion is the gift of God, and not attainable by any mere power of our own, yet it is mostly given to, and never withheld from, those who, by a wise and diligent use of proper means, prepare themselves for the reception of it.

And it is amazing to see how eagerly men employ their parts, their sagacity, time, study, application, and exercise: how all helps are called to their assistance, when anything is intended and desired in worldly matters; and how dull, negligent, and unimproved they are; how little they use their parts, sagacity, and abilities, to raise and increase their devotion!

Mundanus is a man of excellent parts, and clear apprehension. He is well advanced in age, and has made a great figure in business. Every part of trade and business that has fallen in his way has had some improvement from him; and he is always contriving to carry every method of doing anything well to its greatest height. Mundanus aims at the greatest perfection in everything. The soundness and strength of his mind, and his just way of thinking upon things, make him intent upon removing all imperfections.

He can tell you all the defects and errors in all the common methods, whether of trade, building, or improving land or manufactures. The clearness and strength of his understanding, which he is constantly improving by continual exercise in these matters, by often digesting his thoughts in writing, and trying everything every way, has rendered him a great master of most concerns in human life.

Thus has Mundanus gone on, increasing his knowledge and judgment, as fast as his years came upon him.

The one only thing which has not fallen under his improvement, nor received any benefit from his judicious mind, is his devotion: this is just in the same poor state it was, when he was only six years of age, and the old man prays now in that little form of words which his mother used to hear him repeat night and morning.

This Mundanus, that hardly ever saw the poorest utensil, or ever took the meanest trifle into his hand, without considering how it might be made or used to better advantage, has gone all his life long praying in the same manner as when he was a child; without ever considering how much better or oftener he might pray; without considering how improbable the spirit of devotion is, how many helps a wise and reasonable man may call to his assistance, and how necessary it is, that our prayers should be enlarged, varied, and suited to the particular state and condition of our lives.

If Mundanus sees a book of devotion, he passes it by, as he does a spelling-book, because he remembers that he learned to pray, so many years ago, under his mother, when he learned to spell.

Now how poor and pitiable is the conduct of this man of sense, who has so much judgment and understanding in every thing, but that which is the whole wisdom of man!

And how miserably do many people, more or less, imitate this conduct!

All which seems to be owing to a strange, infatuated state of negligence, which keeps people from considering what devotion is. For if they did but once proceed so far as to reflect about it, or ask themselves any questions concerning it, they would soon see that the spirit of devotion was like any other sense or understanding, that is only to be improved by study, care, application, and the use of such means and helps as are necessary to make a man a proficient in any art or science.

Classicus is a man of learning, and well versed in all the best authors of antiquity. He has read them so much, that he has entered into their spirit, and can very ingeniously imitate the manner of any of them. All their thoughts are his thoughts, and he can express himself in their language. He is so great a friend to this improvement of the mind, that if he lights on a young scholar, he never fails to advise him concerning his studies.

Classicus tells his young man, he must not think that he has done enough when he has only learned languages; but that he must be daily conversant with the best authors, read them again and again, catch their spirit by living with them, and that there is no other way of becoming like them, or of making himself a man of taste and judgment.

How wise might Classicus have been, and how much good might he have done in the world, if he had but thought as justly of devotion, as he does of learning!

He never, indeed, says anything shocking or offensive about devotion, because he never thinks, or talks, about it. It suffers nothing from him but neglect and disregard.

The two Testaments would not have had so much as a place amongst his books, but that they are both to be had in Greek;

Classicus thinks that he sufficiently shows his regard for the Holy Scripture, when he tells you, that he has no other books of piety besides them.

It is very well, Classicus, that you prefer the Bible to all other books of piety: he has no judgment, that is not thus far of your opinion.

But if you will have no other book of piety besides the Bible, because it is the best, how comes it, Classicus, that you do not content yourself with one of the best books amongst the Greeks and Romans? How comes it that you are so greedy and eager after all of them? How comes it that you think the knowledge of one is a necessary help to the knowledge of the other? How comes it that you are so earnest, so laborious, so expensive of your time and money, to restore broken periods, and scraps of the ancients?

How comes it that you read so many commentators upon Cicero, Horace, and Homer, and not one upon the Gospel? How comes it that you love to read a man? How comes it that your love of Cicero and Ovid makes you love to read an author that writes like them; and yet your esteem for the Gospel gives you no desire, nay, prevents your reading such books as breathe the very spirit of the Gospel?

How comes it that you tell your young scholar, he must not content himself with barely understanding his authors, but must be continually reading them all, as the only means of entering into their spirit, and forming his own judgment according to them?

Why then must the Bible lie alone in your study? Is not the spirit of the saints, the piety of the holy followers of Jesus, as good and necessary a means of entering into the spirit and taste of the gospel, as the reading of the ancients is of entering into the spirit of antiquity?

Is the spirit of poetry only to be got by much reading of poets and orators? And is not the spirit of devotion to be got in the same way, by frequently reading the holy thoughts, and pious strains of devout men?

Is your young poet to search after every line that may give new wings to his fancy, or direct his imagination? And is it not as reasonable for him who desires to improve in the Divine life, that is, in the love of heavenly things, to search after every strain of devotion that may move, kindle, and inflame the holy ardour of his soul?

Do you advise your orator to translate the best orations, to commit much of them to memory, to be frequently exercising his talent in this manner, that habits of thinking and speaking justly may be formed in his mind? And is there not the same benefit and advantage to be made by books of devotion? Should not a man use them in the same way, that habits on devotion, and aspiring to God in holy thoughts, may be well formed in his soul?

Now the reason why Classicus does not think and judge thus reasonably of devotion, is owing to his never thinking of it in any other manner than as the repeating a form of words. It never in his life entered his head, to think of devotion as a state of the heart, as an improvable talent of the mind, as a temper that is to grow and increase like our reason and judgment, and to be formed in us by such a regular, diligent use of proper means, as are necessary to form any other wise habit of mind.

And it is for want of this, that he has been content all his life with the bare letter of prayer, and eagerly bent upon entering into the spirit of heathen poets and orators.

And it is much to be lamented, that numbers of scholars are more or less chargeable with this excessive folly; so negligent of improving their devotion, and so desirous of other poor accomplishments; as if they thought it a nobler talent to be able to write an epigram in the turn of Martial, than to live, and think, and pray to God, in the spirit of St. Austin.

And yet, to correct this temper, and fill a man with a quite contrary spirit, there seems to be no more required, than the bare belief in the truth of Christianity.

And if you were to ask Mundanus and Classicus, or any man of business or learning, whether piety is not the highest perfection of man, or devotion the greatest attainment in the world, they must both be forced to answer in the affirmative, or else give up the truth of the Gospel.

For to set any accomplishment against devotion, or to think anything, or all things in this world, bears any proportion to its excellency, is the same absurdity in a Christian, as it would be in a philosopher to prefer a meal’s meat to the greatest improvement in knowledge.

For as philosophy professes purely the search and inquiry after knowledge, so Christianity supposes, intends, desires, and aims at nothing else but the raising fallen man to a Divine life, to such habits of holiness, such degrees of devotion, as may fit him to enter amongst the holy inhabitants of the kingdom of heaven.

He that does not believe this of Christianity, may be reckoned an infidel; and he that believes thus much has faith enough to give him a right judgment of the value of things, to support him in a sound mind, and enable him to conquer all the temptations which the world shall lay in his way.

To conclude this chapter. Devotion is nothing else but right apprehensions and right affections towards God.

All practices, therefore, that heighten and improve our true apprehensions of God, all ways of life that tend to nourish, raise, and fix our affections upon Him, are to be reckoned so many helps and means to fill us with devotion.

As Prayer is the proper fuel of this holy flame, so we must use all our care and contrivance to give prayer its full power: as by alms, self-denial, frequent retirements, and holy readings, composing forms for ourselves, or using the best we can get, adding length of time, and observing hours of prayer: changing, improving, and suiting our devotions to the condition of our lives, and the state of our hearts.

Those who have most leisure seem more especially called to a more eminent observance of these holy rules of a devout life. And they, who, by the necessity of their state, and not through their own choice, have but little time to employ thus, must make the best use of that little they have. For this is the certain way of making devotion produce a devout life.

CHAPTER XV

Of chanting, or singing of psalms in our private devotions. Of the excellency and benefit of this kind of devotion. Of the great effects it hath upon our hearts. Of the means of performing it in the best manner.

YOU have seen, in the foregoing chapter, what means and methods you are to use, to raise and improve your devotion; how early you are to begin your prayers, and what is to be the subject of your first devotions in the morning.

There is one thing still remaining, that you must be required to observe, not only as fit and proper to be done, but as such as cannot be neglected without great prejudice to your devotions: and that is to begin all your prayers with a psalm.

This is so right, is so beneficial to devotion, has so much effect upon our hearts, that it may be insisted upon as a common rule for all persons.

I do not mean, that you should read over a psalm, but that you should chant or sing one of those psalms, which we commonly call the reading psalms. For singing is as much the proper use of a psalm as devout supplication is the proper use of a form of prayer; and a psalm only read is very much like a prayer that is only looked over.

Now the method of chanting a psalm, such as is used in the colleges, in the universities, and in some churches, is such as all persons are capable of. The change of the voice in thus chanting of a psalm is so small and natural, that everybody is able to do it, and yet sufficient to raise and keep up the gladness of our hearts.

You are, therefore, to consider this chanting of a psalm as a necessary beginning of your devotions, as something that is to awaken all that is good and holy within you, that is to call your spirits to their proper duty, to set you in your best posture towards heaven, and tune all the powers of your soul to worship and adoration.

For there is nothing that so clears a way for your prayers, nothing that so disperses dulness of heart, nothing that so purifies the soul from poor and little passions, nothing that so opens heaven, or carries your heart so near it, as these songs of praise.

They create a sense and delight in God, they awaken holy desires, they teach you how to ask, and they prevail with God to give. They kindle a holy flame, they turn your heart into an altar, your prayers into incense, and carry them as a sweet-smelling savour to the throne of grace.

The difference between singing and reading a psalm will easily be understood, if you consider the difference between reading and singing a common song that you like. Whilst you only read it, you only like it, and that is all; but as soon as you sing it, then you enjoy it, you feel the delight of it; it has got hold of you, your passions keep pace with it, and you feel the same spirit within you that seems to be in the words.

If you were to tell a person that has such a song, that he need not sing it, that it was sufficient to peruse it, he would wonder what you meant; and would think you as absurd as if you were to tell him that he should only look at his food, to see whether it was good, but need not eat it: for a song of praise not sung, is very like any other good thing not made use of.

You will perhaps say, that singing is a particular talent, that belongs only to particular people, and that you have neither voice nor ear to make any music.

If you had said that singing is a general talent, and that people differ in that as they do in all other things, you had said something much truer.

For how vastly do people differ in the talent of thinking, which is not only common to all men, but seems to be the very essence of human nature. How readily do some people reason upon everything! and how hardly do others reason upon anything! How clearly do some people discourse upon the most abstruse matters! and how confusedly do others talk upon the plainest subjects!

Yet no one desires to be excused from thought, or reason, or discourse, because he has not these talents, as some people have them. But it is full as just for a person to think himself excused from thinking upon God, from reasoning about his duty to Him, or discoursing about the means of salvation, because he has not these talents in any fine degree; this is full as just, as for a person to think himself excused from singing the praises of God, because he has not a fine ear, or a musical voice.

For as it is speaking, and not graceful speaking, that is a required part of prayer; as it is bowing, and not genteel bowing, that is a proper part of adoration; so it is singing, and not artful, fine singing, that is a required way of praising God.

If a person was to forbear praying, because he had an odd tone in his voice, he would have as good an excuse as he has, that forbears from singing psalms, because he has but little management of his voice. And as a man’s speaking his prayers, though in an odd tone, may yet sufficiently answer all the ends of his own devotion; so a man’s singing of a psalm, though not in a very musical way, may yet sufficiently answer all the ends of rejoicing in, and praising God.

Secondly, This objection might be of some weight, if you were desired to sing to entertain other people; but is not to be admitted in the present case, where you are only required to sing the praises of God, as a part of your private devotion.

If a person that has a very ill voice, and a bad way of speaking, was desired to be the mouth of a congregation, it would be a very proper excuse for him, to say that he had not a voice, or a way of speaking, that was proper for prayer. But he would be very absurd, if, for the same reason, he should neglect his own private devotions.

Now this is exactly the case of singing psalms: you may not have the talent of singing, so as to be able to entertain other people, and therefore it is reasonable to excuse yourself from it; but if for that reason you should excuse yourself from this way of praising God, you would be guilty of a great absurdity: because singing is no more required for the music that is made by it, than prayer is required for the fine words that it contains, but as it is the natural and proper expression of a heart rejoicing in God.

Our blessed Saviour and His Apostles sang a hymn: but it may reasonably be supposed, that they rather rejoiced in God, than made fine music.

Do but so live, that your heart may truly rejoice in God, that it may feel itself affected with the praises of God; and then you will find that this state of your heart will neither want a voice nor ear to find a tune for a psalm. Every one, at some time or other, finds himself able to sing in some degree; there are some times and occasions of joy, that make all people ready to express their sense of it in some sort of harmony. The joy that they feel forces them to let their voice have a part in it.

He therefore that saith he wants a voice, or an ear, to sing a psalm, mistakes the case: he wants that spirit that really rejoices in God; the dulness is in his heart, and not in his ear: and when his heart feels a true joy in God, when it has a full relish of what is expressed in the Psalms, he will find it very pleasant to make the motions of his voice express the motions of his heart.

Singing, indeed, as it is improved into an art, – as it signifies the running of the voice through such and such a compass of notes, and keeping time with a studied variety of changes, is not natural, nor the effect of any natural state of the mind; so in this sense, it is not common to all people, any more than those antic and invented motions which make fine dancing are common to all people.

But singing, as it signifies a motion of the voice suitable to the motions of the heart, and the changing of its tone according to the meaning of the words which we utter, is as natural and common to all men, as it is to speak high when they threaten in anger, or to speak low when they are dejected and ask for a pardon.

All men therefore are singers, in the same manner as all men think, speak, laugh, and lament. For singing is no more an invention, than grief or joy are inventions .

Every state of the heart naturally puts the body into some state that is suitable to it, and is proper to show it to other people. If a man is angry, or disdainful, no one need instruct him how to express these passions by the tone of his voice. The state of his heart disposes him to a proper use of his voice.

If therefore there are but few singers of divine songs, if people want to be exhorted to this part of devotion, it is because there are but few whose hearts are raised to that height of piety, as to feel any motions of joy and delight in the praises of God.

Imagine to yourself that you had been with Moses when he was led through the Red Sea; that you had seen the waters divide themselves, and stand on an heap on both sides; that you had seen them held up till you had passed through, then let fall upon your enemies; do you think that you should then have wanted a voice or an ear to have sung with Moses, “The Lord is my strength and my song, and he is become my salvation,” etc.? [Ex. xv. 2] I know your own heart tells you, that all people must have been singers upon such an occasion. Let this therefore teach you, that it is the heart that tunes a voice to sing the praises of God; and that if you cannot sing the same words now with joy, it is because you are not so affected with the salvation of the world by Jesus Christ, as the Jews were, or you yourself would have been, with their deliverance at the Red Sea.

That it is the state of the heart that disposes to rejoice in any particular kind of singing, may be easily proved from a variety of observations upon human nature. An old debauchee may, according to the language of the world, have neither voice nor ear, if you only sing a psalm, or a song in praise of virtue to him; but yet, if in some easy tune you sing something that celebrates his former debauches, he will then, though he has no teeth in his head, show you that he has both a voice and an ear to join in such music. You then awaken his heart, and he as naturally sings to such words, as he laughs when he is pleased. And this will be the case in every song that touches the heart: if you celebrate the ruling passion of any man’s heart, you put his voice in tune to join with you.

Thus if you can find a man, whose ruling temper is devotion, whose heart is full of God, his voice will rejoice in those songs of praise, which glorify that God, that is the joy of his heart, though he has neither voice nor ear for other music. Would you, therefore, delightfully perform this part of devotion, it is not so necessary to learn a tune, or practise upon notes, as to prepare your heart; for, as our blessed Lord saith, “Out of the heart proceed evil thoughts, murders,” etc., [Matt. xv. 19] so it is equally true, that out of the heart proceed holy joys, thanksgiving, and praise. If you can once say with David, “My heart is fixed, O God, my heart is fixed”; it will be very easy and natural to add, as he did, “I will sing, and give praise,” etc. [Ps. lvii. 7]

Secondly, Let us now consider another reason for this kind of devotion. As singing is a natural effect of joy in the heart, so it has also a natural power of rendering the heart joyful.

The soul and body are so united, that they have each of them power over one another in their actions. Certain thoughts and sentiments in the soul produce such and such motions and actions in the body; and, on the other hand, certain motions and actions of the body have the same power of raising such and such thoughts and sentiments in the soul. So that, as singing is the natural effect of joy in the mind, so it is as truly a natural cause of raising joy in the mind.

As devotion of the heart naturally breaks out into outward acts of prayer; so outward acts of prayer are natural means of raising the devotion of the heart.

It is thus in all states and tempers of the mind: as the inward state of the mind produces outward actions suitable to it, so those outward actions have the like power of raising an inward state of mind suitable to them. As anger produces angry words, so angry words increase anger.

So that if we barely consider human nature, we shall find, that singing or chanting the psalms is as proper and necessary to raise our hearts to a delight in God, as prayer is proper and necessary to excite in us the spirit of devotion. Every reason for one is in all respects as strong a reason for the other.

If, therefore, you would know the reason and necessity of singing psalms, you must consider the reason and necessity of praising and rejoicing in God; because singing of psalms is as much the true exercise and support of the spirit of thanksgiving, as prayer is the true exercise and support of the spirit of devotion. And you may as well think that you can be devout as you ought, without the use of prayer, as that you can rejoice in God as you ought without the practice of singing psalms: because this singing is as much the natural language of praise and thanksgiving, as prayer is the natural language of devotion.

The union of soul and body is not a mixture of their substances, as we see bodies united and mixed together, but consists solely in the mutual power that they have of acting upon one another.

If two persons were in such a state of dependence upon one another, that neither of them could act, or move, or think, or feel, or suffer, or desire anything, without putting the other into the same condition, one might properly say that they were in a state of strict union, although their substances were not united together.

Now this is the union of the soul and body: the substance of the one cannot be mixed or united with the other; but they are held together in such a state of union, that all the actions and sufferings of the one, are at the same time the actions and sufferings of the other. The soul has no thought or passion, but the body is concerned in it; the body has no action or motion, but what in some degree affects the soul.

Now as it is the sole will of God that is the reason and cause of all the powers and effects which you see in the world; as the sun gives light and heat, not because it has any natural power of so doing; as it is fixed in a certain place, and other bodies moving about it, not because it is in the nature of the sun to stand still, and in the nature of other bodies to move about it, but merely because it is the will of God that they should be in such a state; as the eye is the organ, or instrument of seeing, not because the skins, and coats, and humours of the eye have a natural power of giving sight; as the ears are the organs, or instruments of hearing, not because the make of the ear has any natural power over sounds, but merely because it is the will of God that seeing and hearing should be thus received; so, in like manner, it is the sole will of God, and not the nature of a human soul or body, that is the cause of this union betwixt the soul and the body.

Now if you rightly apprehend this short account of the union of the soul and body, you will see a great deal into the reason and necessity of all the outward parts of religion.

This union of our souls and bodies is the reason both why we have so little and so much power over ourselves. It is owing to this union that we have so little power over our souls; for as we cannot prevent the effects of external objects upon our bodies, as we cannot command outward causes, so we cannot always command the inward state of our minds; because, as outward objects act upon our bodies without our leave, so our bodies act upon our minds by the laws of the union of the soul and the body; and thus you see it is owing to this union, that we have so little power over ourselves.

On the other hand, it is owing to this union that we have so much power over ourselves. For as our souls, in a great measure, depend upon our bodies; and as we have great power over our bodies; as we can command our outward actions, and oblige ourselves to such habits of life as naturally produce habits in the soul; as we can mortify our bodies, and remove ourselves from objects that inflame our passions; so we have a great power over the inward state of our souls. Again, as we are masters of our outward actions; as we can force ourselves to outward acts of reading, praying, singing, and the like, and as all these bodily actions have an effect upon the soul; as they naturally tend to form such and such tempers in our hearts; so by being masters of these outward, bodily actions, we have great power over the inward state of the heart: and thus it is owing to this union that we have so much power over ourselves.

Now from this you may also see the necessity and benefit of singing psalms, and of all the outward acts of religion; for if the body has so much power over the soul, it is certain that all such bodily actions as affect the soul are of great weight in religion. Not as if there was any true worship, or piety, in the actions themselves, but because they are proper to raise and support that spirit, which is the true worship of God.

Though therefore the seat of religion is in the heart, yet since our bodies have a power over our hearts; since outward actions both proceed from, and enter into the heart; it is plain that outward actions have a great power over that religion which is seated in the heart.

We are therefore as well to use outward helps, as inward meditation, in order to beget and fix habits of piety in our hearts.

This doctrine may easily be carried too far; for by calling in too many outward means of worship, it may degenerate into superstition; as, on the other hand, some have fallen into the contrary extreme. For, because religion is justly placed in the heart, some have pursued that notion so far as to renounce vocal prayer, and other outward acts of worship, and have resolved all religion into a quietism, or mystic intercourses with God in silence.

Now these are two extremes equally prejudicial to true religion; and ought not to be objected either against internal or external worship. As you ought not to say that I encourage that quietism by placing religion in the heart; so neither ought you to say, that I encourage superstition, by showing the benefit of outward acts of worship.

For since we are neither all soul, nor all body; seeing none of our actions are either separately of the soul, or separately of the body; seeing we have no habits but such as are produced by the actions both of our souls and bodies; it is certain that if we would arrive at habits of devotion, or delight in God, we must not only meditate and exercise our souls, but we must practise and exercise our bodies to all such outward actions as are conformable to these inward tempers.

If we would truly prostrate our souls before God, we must use our bodies to postures of lowliness; if we desire true fervours of devotion, we must make prayer the frequent labour of our lips. If we would banish all pride and passion from our hearts, we must force ourselves to all outward actions of patience and meekness. If we would feel inward motions of joy and delight in God, we must practise all the outward acts of it, and make our voices call upon our hearts.

Now, therefore, you may plainly see the reason and necessity of singing of psalms; it is because outward actions are necessary to support inward tempers; and therefore the outward act of joy is necessary to raise and support the inward joy of the mind.

If any people were to leave off prayer, because they seldom find the motions of their hearts answering the words which they speak, you would charge them with great absurdity. You would think it very reasonable that they should continue their prayers, and be strict in observing all times of prayer, as the most likely means of removing the dulness and indevotion of their hearts.

Now this is very much the case as to singing of psalms; people often sing, without finding any inward joy suitable to the words which they speak; therefore they are careless of it, or wholly neglect it; not considering that they act as absurdly as he that should neglect prayer, because his heart was not enough affected with it. For it is certain that this singing is as much the natural means of raising emotions of joy in the mind, as prayer is the natural means of raising devotion.

I have been the longer upon this head, because of its great importance to true religion. For there is no state of mind so holy, so excellent, and so truly perfect, as that of thankfulness to God; and consequently nothing is of more importance in religion than that which exercises and improves this habit of mind.

A dull, uneasy, complaining spirit, which is sometimes the spirit of those that seem careful of religion, is yet, of all tempers, the most contrary to religion; for it disowns that God whom it pretends to adore. For he sufficiently disowns God, who does not adore Him as a Being of infinite goodness.

If a man does not believe that all the world is as God’s family, where nothing happens by chance, but all is guided and directed by the care and providence of a Being that is all love and goodness to all His creatures; if a man does not believe this from his heart, he cannot be said truly to believe in God. And yet he that has this faith, has faith enough to overcome the world, and always be thankful to God. For he that believes that everything happens to him for the best, cannot possibly complain for the want of something that is better.

If, therefore, you live in murmurings and complaints, accusing all the accidents of life, it is not because you are a weak, infirm creature, but it is because you want the first principle of religion, – a right belief in God. For as thankfulness is an express acknowledgment of the goodness of God towards you, so repinings and complaints are as plain accusations of God’s want of goodness towards you.

On the other hand, would you know who is the greatest saint in the world? It is not he who prays most or fasts most; it is not he who gives most alms, or is most eminent for temperance, chastity, or justice; but it is he who is always thankful to God, who wills everything that God willeth, who receives everything as an instance of God’s goodness, and has a heart always ready to praise God for it.

All prayer and devotion, fastings and repentance, meditation and retirement, all Sacraments and ordinances, are but so many means to render the soul thus Divine, and conformable to the will of God, and to fill it with thankfulness and praise for everything that comes from God. This is the perfection of all virtues; and all virtues that do not tend to it, or proceed from it, are but so many false ornaments of a soul not converted unto God.

You need not, therefore, now wonder that I lay so much stress upon singing a psalm at all your devotions, since you see it is to form your spirit to such joy and thankfulness to God as is the highest perfection of a Divine and holy life.

If any one would tell you the shortest, surest way to all happiness, and all perfection, he must tell you to make a rule to yourself, to thank and praise God for everything that happens to you. For it is certain that whatever seeming calamity happens to you, if you thank and praise God for it, you turn it into a blessing. Could you therefore work miracles, you could not do more for yourself than by this thankful spirit; for it heals with a word speaking, and turns all that it touches into happiness.

If therefore you would be so true to your eternal interest, as to propose this thankfulness as the end of all your religion; if you would but settle it in your mind that this was the state that you were to aim at by all your devotions; you would then have something plain and visible to walk by in all your actions; you would then easily see the effect of your virtues, and might safely judge of your improvement in piety. For so far as you renounce all selfish tempers, and motions of your own will, and seek for no other happiness but in the thankful reception of everything that happens to you, so far you may be safely reckoned to have advanced in piety.

And although this be the highest temper that you can aim at, though it be the noblest sacrifice that the greatest saint can offer unto God, yet is it not tied to any time, or place, or great occasion, but is always in your power, and may be the exercise of every day. For the common events of every day are sufficient to discover and exercise this temper, and may plainly show you how far you are governed in all your actions by this thankful spirit.

And for this reason I exhort you to this method in your devotion, that every day may be made a day of thanksgiving, and that the spirit of murmur and discontent may be unable to enter into the heart which is so often employed in singing the praises of God.

It may, perhaps, after all, be objected, that although the great benefit and excellent effects of this practice are very apparent, yet it seems not altogether so fit for private devotions; since it can hardly be performed without making our devotions public to other people, and seems also liable to the charge of sounding a trumpet at our prayers.

It is therefore answered: first, That great numbers of people have it in their power to be as private as they please; such persons therefore are excluded from this excuse, which, however it may be so to others, is none to them. Therefore let us take the benefit of this excellent devotion.

Secondly, Numbers of people are, by the necessity of their state, as servants, apprentices, prisoners, and families in small houses, forced to be continually in the presence or sight of somebody or other.

Now, are such persons to neglect their prayers, because they cannot pray without being seen? Are they not rather obliged to be more exact in them, that others may not be witnesses of their neglect, and so corrupted by their example?

Now what is here said of devotion, may surely be said of this chanting a psalm, which is only a part of devotion.

The rule is this; do not pray that you may be seen of men; but if your confinement obliges you to be always in the sight of others, be more afraid of being seen to neglect, than of being seen to have recourse to prayer.

Thirdly, The short of the matter is this; either people can use such privacy in this practice as to have no hearers, or they cannot. If they can, then this objection vanishes as to them: and if they cannot, they should consider their confinement, and the necessities of their state, as the confinement of a prison; and then they have an excellent pattern to follow, – they may imitate St. Paul and Silas, who sang praises to God in prison, though we are expressly told, that the prisoners heard them. They therefore did not refrain from this kind of devotion for fear of being heard by others. If therefore any one is in the same necessity, either in prison, or out of prison, what can he do better than follow this example?

I cannot pass by this place of Scripture, without desiring the pious reader to observe how strongly we are here called upon to this use of psalms, and what a mighty recommendation of it the practice of these two great saints is.

In this their great distress, in prison, in chains, under the soreness of stripes, in the horror of night, the Divinest, holiest thing they could do, was to sing praises unto God.

And shall we, after this, need any exhortation to this holy practice? Shall we let the day pass without such thanksgiving as they would not neglect in the night? Shall a prison, chains, and darkness furnish them with songs of praise, and shall we have no singings in our closets?

Farther, let it also be observed, that while these two holy men were thus employed in the most exalted part of devotion, doing that on earth, which Angels do in Heaven, the foundations of the prison were shaken, all the doors were opened, and every one’s bands were loosed. [Acts xvi. 26]

And shall we now ask for motives to this Divine exercise, when, instead of arguments, we have here such miracles to convince us of its mighty power with God?

Could God by a voice from Heaven more expressly call us to these songs of praise, than by thus showing us how He hears, delivers, and rewards, those that use them?

But this by the way. I now return to the objection in hand; and answer fourthly, That the privacy of our prayers is not destroyed by our having, but by our seeking, witnesses of them.

If therefore nobody hears you but those you cannot separate yourself from, you are as much in secret, and your Father who seeth in secret will as truly reward your secrecy, as if you were seen by Him only.

Fifthly, Private prayer, as it is opposed to prayer in public, does not suppose that no one is to have any witness of it. For husbands and wives, brothers and sisters, parents and children, masters and servants, tutors and pupils, are to be witnesses to one another of such devotion, as may truly and properly be called private. It is far from being a duty to conceal such devotion from such near relations.

In all these cases, therefore, where such relations sometimes pray together in private, and sometimes apart by themselves, the chanting of a psalm can have nothing objected against it.

Our blessed Lord commands us, when we fast, to anoint our heads, and wash our faces, that we appear not unto men to fast, but unto our Father which is in secret.

But this only means, that we must not make public ostentation to the world of our fasting.

For if no one was to fast in private, or could be said to fast in private, but he that had no witnesses of it, no one could keep a private fast, but he that lived by himself – for every family must know who fast in it. Therefore the privacy of fasting does not suppose such a privacy as excludes everybody from knowing it, but such a privacy as does not seek to be known abroad.

Cornelius, the devout Centurion, of whom the Scripture saith that he gave much, and prayed to God alway, saith unto St. Peter, “Four days ago I was fasting until this hour.” [Acts x. 2]

Now that this fasting was sufficiently private and acceptable to God, appears from the vision of an Angel, with which the holy man was blessed at that time.

But that it was not so private as to be entirely unknown to others, appears, as from the relation of it here, so from what is said in another place, that he “called two of his household servants, and a devout soldier of them that waited upon him continually.” [Ver. 7] So that Cornelius’ fasting was so far from being unknown to his family, that the soldiers and they of his household were made devout themselves, by continually waiting upon him, that is, by seeing and partaking of his good works.

The whole of the matter is this. Great part of the world can be as private as they please, therefore, let them use this excellent devotion between God and themselves.

As therefore the privacy or excellency of fasting is not destroyed by being known to some particular persons, neither would the privacy or excellency of your devotions be hurt, though by chanting a psalm you should be heard by some of your family.

Another great part of the world must and ought to have witnesses of several of their devotions: let them therefore not neglect the use of a psalm at such times, as it ought to be known to those with whom they live that they do not neglect their prayers. For surely there can be no harm in being known to be singing a psalm at such times as it ought to be known that you are at your prayers.

And if, at other times, you desire to be in such secrecy at your devotions, as to have nobody suspect it, and for that reason forbear your psalm; I have nothing to object against it; provided that at the known hours of prayer, you never omit this practice.

For who would not be often doing that in the day, which St. Paul and Silas would not neglect in the middle of the night? And if, when you are thus singing, it should come into your head, how the prison shaked, and the doors opened, when St. Paul sang, it would do your devotion no harm.

Lastly, seeing our imaginations have great power over our hearts, and can mightily affect us with their representations, it would be of great use to you, if, at the beginning of your devotions, you were to imagine to yourself some such representations as might heat and warm your heart into a temper suitable to those prayers that you are then about to offer unto God.

As thus; before you begin your psalm of praise and rejoicing in God, make this use of your imagination.

Be still, and imagine to yourself that you saw the heavens open, and the glorious choirs of cherubims and seraphims about the throne of God. Imagine that you hear the music of those angelic voices, that cease not day and night to sing the glories of Him that is, and was, and is to come.

Help your imagination with such passages of Scripture as these:-

“I beheld, and, lo, in heaven a great multitude which no man could number, of all nations, and kindreds, and people, and tongues, standing before the throne, and before the Lamb, clothed with white robes, and palms in their hands. And they cried with a loud voice, Salvation to our God which sitteth upon the throne, and unto the Lamb.

“And all the angels stood round about the throne, and fell before the throne on their faces, and worshipped God, saying, Amen: blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and strength, be unto God, for ever and ever, Amen.” [Rev. vii. 9-12]

Think upon this till your imagination has carried you above the clouds; till it has placed you amongst those heavenly beings, and made you long to bear a part in their eternal music.

If you will but use yourself to this method, and let your imagination dwell upon such representations as these, you will soon find it to be an excellent means of raising the spirit of devotion within you.

Always therefore begin your psalm, or song of praise, with these imaginations; and at every verse of it imagine yourself amongst those heavenly companions, that your voice is added to theirs, and that angels join with you, and you with them; and that you with a poor and low voice are singing that on earth which they are singing in Heaven.

Again; sometimes imagine that you had been one of those that joined with our blessed Saviour when He sang an hymn. Strive to imagine to yourself, with what majesty He looked; fancy that you had stood close by Him surrounded with His glory. Think how your heart would have been inflamed, what ecstasies of joy you would have then felt, when singing with the Son of God. Think again and again, with what joy and devotion you would then have sung, had this been really your happy state, and what a punishment you should have thought it, to have been then silent; and let this teach you how to be affected with psalms and hymns of thanksgiving.

Again; sometimes imagine to yourself that you saw holy David with his hands upon his harp, and his eyes fixed upon heaven, calling in transport upon all the creation, sun and moon, light and darkness, day and night, men and angels, to join with his rapturous soul in praising the Lord of Heaven.

Dwell upon this imagination till you think you are singing with this Divine musician; and let such a companion teach you to exalt your heart unto God in the following psalm; which you may use constantly, first in the morning:-

Psalm cxlv. “I will magnify Thee, O God my King: and I will praise Thy Name for ever and ever,” etc.

These following psalms, as the 34th, 96th, 103rd, 111th, 146th, 147th, are such as wonderfully set forth the glory of God; and therefore you may keep to any one of them, at any particular hour, as you like: or you may take the finest parts of any psalms, and so adding them together, may make them fitter for your own devotion.

CHAPTER XVI

Recommending devotions at nine o’clock in the morning, called in Scripture the third hour of the day. The subject of these prayers is humility.

I AM now come to another hour of prayer, which in Scripture is called the third hour of the day; but, according to our way of numbering the hours, it is called the ninth hour of the morning.

The devout Christian must at this time look upon himself as called upon by God to renew his acts of prayer, and address himself again to the throne of grace.

There is indeed no express command in Scripture to repeat our devotions at this hour. But then it is to be considered also, that neither is there any express command to begin and end the day with prayer. So that if that be looked upon as a reason for neglecting devotion at this hour, it may as well be urged as a reason for neglecting devotion both at the beginning and end of the day.

But if the practice of the saints in all ages of the world, if the customs of the pious Jews and primitive Christians, be of any force with us, we have authority enough to persuade us to make this hour a constant season of devotion.

The Scriptures show us how this hour was consecrated to devotion both by Jews and Christians: so that if we desire to number ourselves amongst those whose hearts were devoted unto God, we must not let this hour pass, without presenting us to Him in some solemnities of devotion. And besides this authority for this practice, the reasonableness of it is sufficient to invite us to the observance of it.

For if you were up at a good time in the morning, your first devotions will have been at a proper distance from this hour; you will have been long enough at other business, to make it proper for you to return to this greatest of all business – the raising your soul and affections unto God.

But if you have risen so late, as to be hardly able to begin your first devotions at this hour, which is proper for your second, you may thence learn that the indulging yourself in the morning sleep is no small matter; since it sets you so far back in your devotions, and robs you of those graces and blessings which are obtained by frequent prayers.

For if prayer has power with God, if it looses the bands of sin, if it purifies the soul, reforms our hearts, and draws down the aids of Divine grace; how can that be reckoned a small matter, which robs us of an hour of prayer?

Imagine yourself somewhere placed in the air, as a spectator of all that passes in the world, and that you saw, in one view, the devotions which all Christian people offer unto God every day: imagine that you saw some piously dividing the day and night, as the primitive Christians did, and constant at all hours of devotion, singing psalms, and calling upon God, at all those times that saints and martyrs received their gifts and graces from God: imagine that you saw others living without any rules, as to times and frequency of prayer, and only at their devotions sooner or later, as sleep and laziness happen to permit them. Now if you were to see this, as God sees it, how do you suppose you should be affected with this sight? What judgment do you imagine you should pass upon these different sorts of people? Could you think that those who were thus exact in their rules of devotion, got nothing by their exactness? Could you think that their prayers were received just in the same manner, and procured them no more blessings, than theirs do, who prefer laziness and indulgence to times and rules of devotion?

Could you take the one to be as true servants of God as the other? Could you imagine that those who were thus different in their lives, would find no difference in their states, after death? Could you think it a matter of indifferency to which of these people you were most like?

If not, let it be now your care to join yourself to that number of devout people, to that society of saints, amongst whom you desire to be found when you leave the world.

And although the bare number and repetition of our prayers is of little value, yet since prayer, rightly and attentively performed, is the most natural means of amending and purifying our hearts; since importunity and frequency in prayer is as much pressed upon us by Scripture, as prayer itself: we may be sure, that when we are frequent and importunate in our prayers, we are taking the best means of obtaining the highest benefits of a devout life.

We are taking the best means of obtaining the highest benefits of a devout life.

And, on the other hand, they who through negligence, laziness, or any other indulgence, render themselves either unable, or uninclined, to observe rules and hours of devotion, we may be sure that they deprive themselves of those graces and blessings, which an exact and fervent devotion procures from God.

Now as this frequency of prayer is founded on the doctrines of Scripture, and recommended to us by the practice of the true worshippers of God; so we ought not to think ourselves excused from it, but where we can show that we are spending our time in such business, as is more acceptable to God than these returns of prayer.

Least of all must we imagine that dulness, negligence, indulgence, or diversions, can be any pardonable excuses for our not observing an exact and frequent method of devotion.

If you are of a devout spirit, you will rejoice at these returns of prayer which keep your soul in a holy enjoyment of God; which change your passions into Divine love, and fill your heart with stronger joys and consolations than you can possibly meet with in any thing else.

And if you are not of a devout spirit, then you are moreover obliged to this frequency of prayer, to train and exercise your heart into a true sense and feeling of devotion.

Now seeing the holy spirit of the Christian religion, and the example of the saints of all ages, call upon you thus to divide the day into hours of prayer; so it will be highly beneficial to you to make a right choice of those matters which are to be the subject of your prayers, and to keep every hour of prayer appropriated to some particular subject, which you may alter or enlarge, according as the state you are in requires.

By this means you will have an opportunity of being large and particular in all the parts of any virtue or grace, which you then make the subject of your prayers. And by asking for it in all its parts, and making it the substance of a whole prayer once every day, you will soon find a mighty change in your heart; and that you cannot thus constantly pray for all the parts of any virtue every day of your life, and yet live the rest of the day contrary to it.

If a worldly-minded man was to pray every day against all the instances of a worldly temper; if he should make a large description of the temptations of covetousness, and desire God to assist him to reject them all, and to disappoint him in all his covetous designs; he would find his conscience so much awakened, that he would be forced either to forsake such prayers, or to forsake a worldly life.

The same will hold true in any other instance. And if we ask, and have not, ’tis because we ask amiss. Because we ask in cold and general forms, such as only name the virtues, without describing their particular parts, such as are not enough particular to our condition, and therefore make no change in our hearts. Whereas, when a man enumerates all the parts of any virtue in his prayers, his conscience is thereby awakened, and he is frighted at seeing how far short he is of it. And this stirs him up to an ardour in devotion, when he sees how much he wants of that virtue which he is praying for.

I have, in the last chapter, laid before you the excellency of praise and thanksgiving, and recommended that as the subject of your first devotions in the morning.

And because an humble state of soul is the very state of religion, because humility is the life and soul of piety, the foundation and support of every virtue and good work, the best guard and security of all holy affections; I shall recommend humility to you, as highly proper to be made the constant subject of your devotions, at this third hour of the day; earnestly desiring you to think no day safe, or likely to end well, in which you have not thus early put yourself in thin posture of humility, and called upon God to carry you through the day, in the exercise of a meek and lowly spirit.

This virtue is so essential to the right state of our souls, that there is no pretending to a reasonable or pious life without it. We may as well think to see without eyes, or live without breath, as to live in the spirit of religion without the spirit of humility.

And although it is thus the soul and essence of all religious duties, yet is it, generally speaking, the least understood, the least regarded, the least intended, the least desired and sought after, of all other virtues, amongst all sorts of Christians.

No people have more occasion to be afraid of the approaches of pride, than those, who have made some advances in a pious life: for pride can grow as well upon our virtues as our vices, and steals upon us on all occasions.

Every good thought that we have, every good action that we do, lays us open to pride, and exposes us to the assaults of vanity and self-satisfaction.

It is not only the beauty of our persons, the gifts of fortune, our natural talents, and the distinctions of life; but even our devotions and alms, our fastings and humiliations, expose us to fresh and strong temptations of this evil spirit.

And it is for this reason that I so earnestly advise every devout person to begin every day in this exercise of humility, that he may go on in safety under the protection of this good guide, and not fall a sacrifice to his own progress in those virtues which are to save mankind from destruction.

Humility does not consist in having a worse opinion of ourselves than we deserve, or in abasing ourselves lower than we really are; but as all virtue is founded in truth, so humility is founded in a true and just sense of our weakness, misery, and sin. He that rightly feels and lives in this sense of his condition, lives in humility.

The weakness of our state appears from our inability to do any thing as of ourselves. In our natural state we are entirely without any power; we are indeed active beings, but can only act by a power that is every moment lent us from God.

We have no more power of our own to move a hand, or stir a foot, than to move the sun, or stop the clouds.

When we speak a word, we feel no more power in ourselves to do it, than we feel ourselves able to raise the dead. For we act no more within our own power, or by our own strength, when we speak a word, or make a sound, than the Apostles acted within their own power, or by their own strength, when a word from their mouth cast out devils, and cured diseases.

As it was solely the power of God that enabled them to speak to such purposes, so it is solely the power of God that enables us to speak at all.

We indeed find that we can speak, as we find that we are alive; but the actual exercise of speaking is no more in our own power, than the actual enjoyment of life.

This is the dependent, helpless poverty of our state; which is a great reason for humility. For, since we neither are, nor can do any thing of ourselves, to be proud of any thing that we are, or of any thing that we can do, and to ascribe glory to ourselves for these things, as our own ornaments, has the guilt both of stealing and lying. It has the guilt of stealing, as it gives to ourselves those things which only belong to God; it has the guilt of lying, as it is the denying the truth of our state, and pretending to be something that we are not.

Secondly, Another argument for humility is founded in the misery of our condition.

Now the misery of our condition appears in this, that we use these borrowed powers of our nature to the torment and vexation of ourselves, and our fellow creatures.

God Almighty has entrusted us with the use of reason, and we use it to the disorder and corruption of our nature. We reason ourselves into all kinds of folly and misery, and make our lives the sport of foolish and extravagant passions; seeking after imaginary happiness in all kinds of shapes, creating to ourselves a thousand wants, amusing our hearts with false hopes and fears, using the world worse than irrational animals, envying, vexing, and tormenting one another with restless passions, and unreasonable contentions.

Let any man but look back upon his own life, and see what use he has made of his reason, how little he has consulted it, and how less he has followed it. What foolish passions, what vain thoughts, what needless labours, what extravagant projects, have taken up the greatest part of his life! How foolish he has been in his words and conversation; how seldom he has done well with judgment, and how often he has been kept from doing ill by accident; how seldom he has been able to please himself, and how often he has displeased others; how often he has changed his counsels, hated what he loved, and loved what he hated; how often he has been enraged and transported at trifles, pleased and displeased with the very same things, and constantly changing from one vanity to another! Let a man but take this view of his own life, and he will see reason enough to confess, that pride was not made for man.

Let him but consider, that if the world knew all that of him, which he knows of himself; if they saw what vanity and passions govern his inside, and what secret tempers sully and corrupt his best actions; he would have no more pretence to be honoured and admired for his goodness and wisdom, than a rotten and distempered body to be loved and admired for its beauty and comeliness.

This is so true, and so known to the hearts of almost all people, that nothing would appear more dreadful to them, than to have their hearts thus fully discovered to the eyes of all beholders.

And perhaps there are very few people in the world who would not rather choose to die, than to have all their secret follies, the errors of their judgments, the vanity of their minds, the falseness of their pretences, the frequency of their vain and disorderly passions, their uneasiness, hatred, envies, and vexations, made known unto the world.

And shall pride be entertained in a heart thus conscious of its own miserable behaviour? Shall a creature in such a condition, that he could not support himself under the shame of being known to the world in his real state, – shall such a creature, because his shame is only known to God, to holy angels, and his own conscience, – shall he, in the sight of God and holy angels, dare to be vain and proud of himself?

Thirdly, If to this we add the shame and guilt of sin, we shall find a still greater reason for humility.

No creature that had lived in innocence, would have thereby got any pretence for self-honour and esteem; because, as a creature, all that it is, or has, or does, is from God, and therefore the honour of all that belongs to it is only due to God.

But if a creature that is a sinner, and under the displeasure of the great Governor of all the world, and deserving nothing from Him but pains and punishments for the shameful abuse of his powers; if such a creature pretends to self-glory for anything that he is or does, he can only be said to glory in his shame.

Now how monstrous and shameful the nature of sin is, is sufficiently apparent from that great Atonement, that is necessary to cleanse us from the guilt of it.

Nothing less has been required to take away the guilt of our sins, than the sufferings and death of the Son of God. Had He not taken our nature upon Him, our nature had been for ever separated from God, and incapable of ever appearing before Him.

And is there any room for pride, or self-glory, whilst we are partakers of such a nature as this?

Have our sins rendered us so abominable and odious to Him that made us, that He could not so much as receive our prayers, or admit our repentance, till the Son of God made Himself man, and became a suffering Advocate for our whole race; and can we, in this state, pretend to high thoughts of ourselves? Shall we presume to take delight in our own worth, who are not worthy so much as to ask pardon for our sins, without the mediation and intercession of the Son of God?

Thus deep is the foundation of humility laid in these deplorable circumstances of our condition; which show that it is as great an offence against truth, and the reason of things, for a man, in this state of things, to lay claim to any degrees of glory, as to pretend to the honour of creating himself. If man will boast of anything as his own, he must boast of his misery and sin; for there is nothing else but this that is his own property.

Turn your eyes towards Heaven, and fancy that you saw what is doing there; that you saw cherubims and seraphims, and all the glorious inhabitants of that place, all united in one work; not seeking glory from one another, not labouring their own advancement, not contemplating their own perfections, not singing their own praises, not valuing themselves, and despising others, but all employed in one and the same work, all happy in one and the same joy; “casting down their crowns before the throne of God”; giving glory, and honour, and power to Him alone. [Rev. iv. 10, 11]

Then turn your eyes to the fallen world, and consider how unreasonable and odious it must be, for such poor worms, such miserable sinners, to take delight in their own fancied glories, whilst the highest and most glorious sons of Heaven seek for no other greatness and honour, but that of ascribing all honour, and greatness, and glory, to God alone?

Pride is only the disorder of the fallen world, it has no place amongst other beings; it can only subsist where ignorance and sensuality, lies and falsehood, lusts and impurity reign.

Let a man, when he is most delighted with his own figure, look upon a crucifix, and contemplate our Blessed Lord stretched out, and nailed upon a Cross; and then let him consider how absurd it must be, for a heart full of pride and vanity to pray to God, through the sufferings of such a meek and crucified Saviour!

These are the reflections that you are often to meditate upon, that you may thereby be disposed to walk before God and man, in such a spirit of humility as becomes the weak, miserable, sinful state of all that are descended from fallen Adam.

When you have by such general reflections as these convinced your mind of the reasonableness of humility, you must not content yourself with this, as if you were therefore humble, because your mind acknowledges the reasonableness of humility, and declares against pride. But you must immediately enter yourself into the practice of this virtue, like a young beginner, that has all of it to learn, that can learn but little at a time, and with great difficulty. You must consider that you have not only this virtue to learn, but that you must be content to proceed as a learner in it all your time, endeavouring after greater degrees of it, and practising every day acts of humility, as you every day practise acts of devotion.

You would not imagine yourself to be devout, because in your judgment you approved of prayers, and often declared your mind in favour of devotion. Yet how many people imagine themselves humble enough for no other reason, but because they often commend humility, and make vehement declarations against pride!

C