An Extract from Mr. Law’s
SERIOUS CALL
TO A HOLY LIFE.
CHAP. I.
Concerning the nature and extent of Christian devotion.
1.DEVOTION is neither private nor public prayer; but prayers, whether private or public, are particular parts or instances of devotion. Devotion signifies a life 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 every thing, who serves God in every thing, who makes all the parts of his common life, parts of piety, by doing every thing in the name of God, and under such rules as are conformable to his glory.
2. *We readily acknowledge, that God alone is to be the rule and measure of 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 strictly pious in all the other parts of his life. For there is not the least 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. 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 every thing 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.
3. As sure therefore as there is any wisdom in praying for the Spirit of God, so sure is it, that we are to make that Spirit the rule 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 our ordinary actions, 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.
4. ’Tis 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 indulgencies, in their labour and diversions, they are like the rest of the world. This makes the world generally make a jest of those that are devout, because they see their devotion goes no farther than their prayers, and that 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 of worldly people; not because they are really devoted to God, but because they appear to have no other devotion, but that of occasional prayers.
5. Julius is very fearful of missing prayers; all the parish supposes Julius to be sick, if he is not at church. But if you was 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 was to ask him why there is no amusement too trifling to please him? Why he gives himself up to an idle, gossiping conversation? Why he lives in foolish friendships for particular persons, that neither want nor deserve any particular kindness? If you ask him why he never puts 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 in such a course, lives no more according to the religion of Jesus Christ, than he that lives in gluttony and intemperance.
If a man was to tell Julius, that there was no occasion for so much constancy at prayers, and that he might neglect the service of the church, as the generality of people do, Julius would think such a one to be no Christian, and that he ought to avoid his company: but if a person only tell him, that he may live as the generality of the world does, that he may enjoy himself as others do, that he may spend his time and money as people of fashion do, that he may conform to the follies of the generality, and gratify his temper 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.
6. The short of the matter is this. Either reason and religion prescribe rules and ends to all the ordinary actions of our lives, or they do not: if they do, then it is as necessary to govern all our actions by those rules as it is necessary to worship God. For if religion teaches us any thing concerning eating and drinking, or spending our time and money; if it teaches us how we are to use 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 and 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 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.
7. Our blessed Saviour and his apostles are wholly taken up in doctrines that relate to common life. They call us to differ in every temper and way of life from the spirit and 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, aspiring after another life; to take up our daily cross; to deny ourselves; to profess the blessedness of mourning; to seek the blessedness of poverty of spirit; to forsake the pride and vanity of riches; to take no thought for the morrow; to live in the profoundest humility; to rejoice in sufferings; to reject the lust of the flesh, the lust of the eyes, and the pride of life; to bear injuries; to forgive and bless our enemies, and to love mankind as God loveth them; to give up our whole hearts and affections to God; and strive to enter thro’ the strait gate into a life of eternal glory.
8. Thus it is in all virtues and holy tempers; they are 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, contrary to the world in all the common actions of our life.
If our common life is not a course of humility, self-denial, renunciation of the world, poverty of spirit, and heavenly affection, we don’t live the life of Christians.
9. But yet, tho’ it is thus plain, that this, and this alone, is Christianity, an uniform, open and visible practice of all these virtues; yet it is as plain, that there is little or nothing of this to be found, even among the better sort of people. You see them often at church; but look into their lives, and you see them just the same sort of people as others are. The difference that you find betwixt them is only the difference of their natural tempers. They have the same taste of the world, the same worldly cares, fears, and joys; they have the same turn of mind, are equally vain in their desires. You see the same vanity of dress, the same self-love and indulgence, the same foolish friendships and groundless hatreds, the same levity of mind and trifling spirits, the same idle dispositions, and vain ways of spending their time in visiting and conversation, as in the rest of the world, that make no pretences to devotion.
10. I don’t mean this comparison betwixt people seemingly good and 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, thro’ a sense of duty; and that the other is at church seldom or often, just as it happens. Now it is a very easy thing to see this difference betwixt these persons. But, can you find any farther difference betwixt them? Can you find that 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 not they 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 shew or dress, and the other live in self-denial, renouncing every thing that looks like vanity, either of person, dress, or carriage? Does the one trifle away her time? And does the other study all the arts of improving it, living in prayer and watching, and such good works as may make all her time turn to her advantage, and be placed to her account at the last day? Is the one careless of expence, and glad to adorn herself with every costly ornament of dress? And does the other consider her fortune as a talent given her by God, which is to be improved religiously, and no more to be spent in vain and needless ornaments than it is to be buried in the earth?
Where must you look, to find one person of religion differing in this manner from another that has none? And yet if they do not differ in these things, can it with any sense be said, the one is a good Christian, and the other not?
11. Take another instance among the men. Leo has a great deal of good nature, has kept what they call good company, hates every thing that is false and base, is very generous 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, and when he talks of religion, he talks of it as a matter of great concern.
Here you see, that one person has religion enough, to be reckoned 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 ruling tempers in the greatest articles of life, you will find the least difference imaginable. Consider them with regard to the use of the world, because that is what every body can see. Now, to have right notions and tempers, with regard to the world, is as essential to religion, as to have right notions of God. And it is as possible for a man to worship 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. You will find, riches, prosperity, pleasures, 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 temper, with relation to these things, what has it done for him?
12. Every one capable of reflection, must have observed, that this is generally the state, even of devout people, whether men or women. You may see them different from other people, as to times and places of prayer, but like the rest of the world in all the other parts of their lives; that is, adding Christian devotion to an 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 cloathed? For after all these things do the Gentiles seek. But if to be thus affected even with the necessary things of this life, shews that we are not of a Christian spirit, but an Heathen; surely, to enjoy the vanity of the world as they did, to be like them in the main tempers of our lives, in sensual pleasures and diversions, in the vanity of dress, the love of shew and greatness, or any other gaudy distinctions of fortune, is a much greater sign of an Heathen temper; and consequently, they who add devotion to such a life, must be said to pray as Christians, but live as Heathens.
CHAP. II.
An enquiry into the reason why the generality of Christians fall so short of the holiness of Christianity.
1.IT may now be reasonably enquired, how it is, that the lives, even of the better sort of people, are thus strangely contrary to the principles of Christianity?
Before I give a direct answer, I desire it may be enquired, how it is, that swearing is so common amongst Christians? It is indeed yet not so common amongst women, as amongst 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. Now I ask how comes it, that two in three of men are guilty of so gross a sin as this is? There is neither ignorance nor human infirmity to plead for it: it is against an express commandment, and the most plain doctrine of our blessed Saviour.
Do but find the reason why the generality of men live in this notorious vice, and you will have found the reason, why the generality even of the better sort of people, live so contrary to Christianity.
2. *Now the reason of common swearing is this; it is because men have not so much as 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.
3. It is but a small part of piety to have such an intention as this; and he has no reason to look upon himself as a disciple of Christ, who is not this far advanced. And yet it is purely for want of this degree of piety, that you see such a mixture of sin and folly in the lives even of the better sort of people. It is for want of 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 vanity and folly of dress, and wasting their time in idleness and pleasures, in all such instances 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 and 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.
4. It was this general intention that made the primitive Christians such eminent instances of piety. And if you will here stop, and ask yourself, why you are not as pious as the primitive Christians were, your own heart will tell you, it is neither through ignorance or 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 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 any thing that is vain and impertinent in common life, whether of business or pleasure, as you now have to any thing that is prophane. 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.
5. Now, who that wants this general intention, can be reckoned a Christian? And yet if it was among Christians, it would change the whole face of the world; exemplary holiness, would be as common and visible, as buying and selling, or any trade in life.
*Let a clergyman but be 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 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 burning zeal for the salvation of souls; nor any thing 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 manner, but such as is wise, and reasonable, and holy. He will therefore consider, not what arts, or methods, will 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, 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.
6. Again, let the gentleman of fortune but have this intention, and it will carry him from every appearance of evil, to every instance of piety and goodness.
He cannot live by chance, or as humour or fancy carries 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 vain expences and high living, because these things cannot be turned into means of holiness, or made so many parts of a wise and religious life.
*As he thus removes from all appearance of evil, so he aspires after every instance of goodness. He does not ask what is allowable and pardonable, but what is commendable and praise-worthy. He does not ask whether God will forgive the folly of our lives, the madness of our pleasures, the vanity of our expences, 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 enquire, 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 God may perhaps pardon, but in such as we know 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 scripture, and make every doctrine, parable, or instruction that relates to rich men, a law to himself in the use of it.
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, all that is so given, is given to him.
7. Let not any one look upon this as an imaginary description, that looks fine in the notion, but cannot be put in practice. For it is so far from being impracticable, that it has been practised by great numbers of Christians in former ages, who were glad to turn their whole estates into a constant course of charity. And it is so far from being impossible now, that if we 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, it will be impossible for them to do otherwise. This one principle will infallibly carry them to this, and they will find themselves unable to stop short of it.
For how is it possible for a man that intends to please God in the use of his money, because he judges it to be his greatest happiness; to bury his money in needless, impertinent finery, in covering himself or his horses with gold, whilst there are any works of piety or charity to be done with it, or any ways of spending it well?
8. I have chose to explain this matter, by appealing to this intention, because it makes the case so plain, and because every one may see it in the clearest light, and feel it in the strongest manner, only by looking into his own heart. For it is as easy for every person to know, whether 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 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 in land. So that here is no plea left for ignorance or frailty, as to this matter; every body is in the light, and every body 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.
9. 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 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. 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 expences. You see another careful of every day, dividing his hours by rules of reason and religion, and spending all his money in works of charity. Now the difference is not owing to this, that one has strength to do thus, and the other has not; but to this, that 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.
10. Here therefore let us judge ourselves sincerely; let us not vainly content ourselves with the common disorders of our lives, the vanity of our expences, the folly of our diversions, the idleness of our lives, and the wasting of our time, fancying that these are such imperfections as we fall into thro’ the unavoidable weakness 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 our actions, as the best and happiest thing in the world. So that we must not look upon ourselves in a state of common imperfection, but in such a state as wants the first and most fundamental principle of Christianity, viz. an intention to please God in all our actions.
11. And if any one was to ask himself how it comes to pass, that there are any degrees of sobriety which he neglects, 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 thro’ the weakness of our nature fall short of it; but we have not piety enough to intend to be as good as we can, or to please God in all our actions. 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.
12. 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.
13. This doctrine does not suppose, that we have no need of divine grace, or that it is in our own power to make ourselves perfect. It only supposes, that through the want of 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 don’t so much as intend to have it.
It only teaches us, that the reason why you see no real 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 don’t so much as intend to be exact and exemplary in these virtues.