CHAP. III.
Of the great danger and folly of not intending to be as eminent as we can, in the practice of all Christian virtues.
1.ALTHOUGH the goodness of God, and his rich mercy in Christ Jesus, are a sufficient assurance to us, that he will be merciful to our unavoidable weaknesses, that is, to such failings as are the effects of ignorance or surprize; yet we have no reason to expect the same mercy towards those sins which we live in, through a want of intention to avoid them.
For instance, a common swearer, who dies in that guilt, seems to have no title to the divine mercy; because he can no more plead any weakness in his excuse, than the man that hid his talent in the earth, could plead his want of strength to keep it out of the earth.
2. But, if this be right reasoning in the case of 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 don’t we as much condemn every other error of life, that has no more weakness to plead in its excuse than common swearing?
For if this be so bad, because it might be avoided, if we did but sincerely intend it, must not all other erroneous ways of life be very guilty, if we live in them, not through weakness and inability, but because we never sincerely intended to avoid them?
For instance, you perhaps have made no progress in the most important Christian virtues, in humility and charity. Now, if your failure is owing to your want of intention of performing them in any true degree, have you not as little to plead for yourself? And are you not as much without all excuse as the common swearer?
3. Why therefore don’t you press these things home upon your conscience? Why do you not think it as dangerous for you to live in such defects as are in your power to amend, as ’tis dangerous for a common swearer to live in the breach of that duty, which it is in his power to observe? Is not the want of a sincere intention, as blameable in one case as another?
You, it may be, are as far from Christian perfection as the common swearer is from keeping the third commandment. Are you not therefore as much condemned by the doctrine of the gospel, as the swearer is by the third commandment?
You perhaps will say, that all people fall short of the perfection of the gospel. But this is nothing to the purpose: for the question is not, whether gospel perfection can be fully attained; but whether you come as near it as a sincere intention, and careful diligence can carry you? Whether you are not in a much lower state than you might be, if you sincerely intended to advance yourself in all Christian virtues?
If your defects in piety, humility, and charity are owing to your 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.
4. 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.
We are told, straight is the gate, and narrow is the way that leadeth unto life, and few there be that find it: that many are called, but few are chosen: and that many will miss of their salvation who seem to have taken some pains to obtain it. Strive to enter in at the straight gate; for many, I say unto you, will seek to enter in, and shall not be able.
*Here our blessed Lord commands us 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 care and pains 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.
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.
5. If my religion is only a formal compliance with those modes of worship that are in fashion where I live, if it costs me no pains or trouble, if it lays me under no rules and restraints, if I have no careful thoughts about it, is it not great weakness to think that I am striving to enter in at the straight gate?
If I am seeking every thing that can delight my senses, spending my time and fortune in pleasures, in diversions, and worldly enjoyments; a stranger to watchings, fastings, prayers, and mortifications, how can it be said, that I am working out my salvation with fear and trembling?
If I use the world and worldly enjoyments, as the generality of people do, and in all ages have done, why should I think that I am 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 to be a sufficient striving, as to consider whether I sufficiently observe the second or third commandment?
6. The measure of our love to God seems in justice to be the measure of our love of every virtue. We are to love and practise 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 wilful 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 tender about every part of our duty, constantly examining how we live, and how fit we are to die, we shall in all probability sit down in such a course of life, as will never carry us to the rewards of heaven.
And he that considers, that a just God can only make such allowances as are suitable to his justice, that our works are all to be examined by fire, will find fear and trembling are proper tempers for those that are drawing near to so great a trial.
Now this is not intended to possess people’s minds with a scrupulous anxiety; but to fill them with a just fear of living in the neglect of such virtues as they will want at the day of judgment.
It is only desiring them to be so apprehensive of their state, so earnest after higher degrees of piety, and so fearful of falling short of happiness, as the great 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.
But if the apostle thought it necessary for those who were in his state of perfection to be thus minded; thus labouring, pressing, and aspiring after some degrees of holiness, to which they were not then arrived; surely it is much more necessary for us, to be thus minded; thus earnest and striving after such degrees of a holy life, as we have not yet attained.
7. The best way for any one to know how much he ought to aspire after holiness, is to ask himself, how much he thinks will make him easy at the hour of death.
Now any man that dares put this question to himself, will be forced to answer, that at death, every one will wish, he had been as perfect as human nature can be.
Is not this sufficient to put us, not only upon wishing, but labouring after all that perfection which we shall then lament the want of? Is it not excessive folly to be content with such a course of piety as we already know cannot content us, at a time when we shall so want it, as to have nothing else to comfort us? How can we carry a severer condemnation against ourselves, than to believe, that at the hour of death, we shall want the virtues of the saints, and wish that we had been among the first servants of God, and yet take no methods of arriving at their height of piety, whilst we are alive?
8. Though this is an absurdity that we can pass over, whilst the health of our bodies, the passions of our minds, the noise, and hurry, and pleasures, and business of the world, lead us on with eyes that see not; yet at death, it will appear before us in a dreadful magnitude: it will haunt us like a dismal ghost; and our conscience will never let us take our eyes from it.
We see in worldly matters, what a torment self-condemnation is; and how hardly a man is able to forgive himself, when he has brought himself into any calamity or disgrace, purely by his own folly. The affliction is made doubly tormenting; if he is forced to charge it all upon himself, as his own act and deed, against the reason of things, and contrary to the advice of his friends.
Now by this we may in some degree guess, how terrible that self-condemnation will be, when a man shall find himself in the misery of death, under the severity of a self-condemning conscience; charging all his distress upon his own folly and madness, against the sense and reason of his own mind, against all the doctrines and precepts of religion, and contrary to all the instructions, calls, and warnings both of God and man.
9. *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 to see him; at which time he spoke thus to them.
I see, my friends, the tender concern you have for me, by the grief that appears in your countenances; and I know the thoughts that you have about me. You think how melancholy a case it is, to see so young a man, and in such flourishing business, delivered up to death. And perhaps, had I visited any of you in my condition, I should have had the same thoughts of you.
But now, my friends, my thoughts are no more like your thoughts, than my condition is like yours.
It is no trouble to me now to think, that I am to die young, or before I have raised an estate.
These things are now sunk into such 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 carcase to be buried in the earth, and to find myself either for ever happy in the favour of God, or eternally separated from all light and peace. Can any words sufficiently express the littleness of every thing else?
Is there any dream like the dream of life, which amuses us with the disregard of these things? Is there any folly like the folly of our manly state, which is too wise and busy to be at leisure for these reflections?
10. When we consider death as a misery, we only think of it as a miserable separation from the enjoyments of this life. We seldom mourn over an old man that dies rich; but we lament the young, that are taken away in the progress of their fortune. You yourselves look upon me with pity, not that I am going unprepared to meet the Judge of quick and dead, but that I am to leave a prosperous trade in the flower of my life.
This is the wisdom of our manly thoughts: And yet what folly of the silliest children is so great as this?
For what is there miserable in death, but the consequences of it? When a man is dead, what does any thing signify to him, but the state he is then in?
Our poor 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 torment, could it be any comfort to me, that they found me upon a bed of state?
11. When you are as near death as I am, you will know, that all the different states of life, whether of youth or age, riches or poverty, greatness or meanness, signify no more to you, than whether you die in a poor or stately apartment.
The greatness of those things which follow death, makes all that go before it sink into nothing.
Now that everlasting happiness or misery is come so near, all the enjoyments and prosperities of life seem as vain and insignificant, and to have no more to do with my happiness than the cloaths I wore before I could speak.
But, my friends, how am I surprized, that I have not always had these thoughts? For what is there in the terrors of death, in the vanities of life, or the necessities of piety, but what I might have as easily and fully seen in any part of my life?
What a strange thing is it, that a 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!
12. Just as you came into my chamber, I was thinking with myself, what numbers of souls there are now in the world, in my condition at this very time, surprized with a summons to the other world; some taken from their shops and farms, others from their sports and pleasures, these at suits at law, those at gaming-tables, some on the road, others at their own fire-sides, and all seized at an hour when they thought not of it; frighted at the approach of death, confounded at the vanity of all their labours, designs and projects, astonished at the folly of their past lives, and not knowing which way to turn their thoughts, to find any comfort; their consciences flying in their faces, bringing all their sins to remembrance, presenting them with the sight of the angry Judge, the worm that never dies, the fire that is never quenched, the gates of hell, the powers of darkness, and the bitter pains of eternal death.
Oh my friends! bless God that you are not of this number, that you have time and strength so to employ yourselves, as may bring you peace at the last.
13. You, perhaps when you consider that I have lived free from scandal and debauchery, and in the communion of the church, wonder to see me so full of remorse and self-condemnation at the approach of death.
It is true, I have lived in the communion of the church, and frequented its service on Sundays, when I was not too idle, or otherwise disposed of by my business and pleasures: but then, my conformity to the public worship has been rather a thing of course, than from any real intention of glorifying God; had it been so, I had been more devout when there, and more fearful of ever neglecting it.
14. But the thing that now surprizes me above all wonders, is this, that I never had so much as a general intention of living up to the piety of the gospel. This never so much as entered into my heart. I never once in my life considered, whether my way of life was such as would procure me the mercy of God at this hour.
How easy a thing would salvation be, if it could fall into my careless hands, who have never had so much serious thought ♦about it, as about any one common bargain that I have made?
♦ duplicate word removed ‘about’
Do you think any thing can astonish and confound a dying man like this? What pain do you think a man must feel, when his conscience lays all this folly to his charge, when it shews him how regular, exact, and wise he has been in small matters, that are passed away like a dream, and how stupid and senseless he has lived without any reflection, in things of such eternal moment, as no heart can sufficiently conceive them?
Oh my friends! a careless life, unconcerned and inattentive to the duties of religion, is so without all excuse, so unworthy of the mercy of God, such a shame to the sense and reason of our minds, that I can hardly conceive a greater punishment, than for a man to be thrown into the state that I am in, to reflect upon it.
Penitens was here going on, but had his mouth stopped by a convulsion, which never suffered him to speak any more. He lay convulsed for about twelve hours, and then gave up the ghost.
CHAP. IV.
We can please God in no state or employment, but by intending and devoting it all to his glory.
1.HAVING already stated the general nature of devotion, and shewn, 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 every where and in every thing; I shall now descend to some particulars, and shew how we are to devote our labour and employment, our time and fortunes, to God.
As a Christian should consider every place as holy, because God is there; so he should look upon every part of his life as a matter of holiness, because it is to be offered to God.
The profession of a clergyman is an holy profession, because it is a ministration in holy things. But worldly business is to be made holy, by being done as a service to God, and in conformity to his will.
For as all men, and all things in the world, as truly belong unto God, as 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 for the glory of God.
Men of business therefore must not look upon themselves as at liberty to live to themselves, to sacrifice to their 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 ’tis the duty of those who are devoted to divine service.
2. As the whole world is God’s; so the whole world is to act for God. As all men have the 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 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.
3. Clergymen must live wholly to 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 shewn, that men may 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 professions. For, tho’ 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 life, but in the service of the most holy things; and who are therefore to keep themselves as separate 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 everything 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.
4. *As there is but one God and Father of us all, whose glory gives light and life to every thing that lives, whose presence fills all places, whose power supports all beings, whose providence ruleth all events; so every thing that lives, whether in heaven or earth, whether they be thrones or principalities, men or angels, 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. It is therefore absolutely necessary for all Christians, whether men or women, to consider themselves as persons that are devoted to holiness, and to order their common ways of life by such rules of reason and piety as may turn it into a continual service to Almighty God.
5. 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 temper of mind which makes our alms and devotions acceptable, must also make our labour, or employment, a proper offering to God. If a man pursues his business, that he may raise himself to 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 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, when they enter into our common business. If it were allowable to indulge covetous or vain passions in our worldly employments, it would 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 piety of heart.
6. *Most of the employments of life are in their own nature lawful; and all those that are so, may be made a substantial part of our duty to God, if we engage in them only so far, and for such ends, as are suitable to beings, that are to live above the world, all the time they live in the world. This is the only measure of our application to any worldly business; let it be what it will, or where it will, it must have no more of our hands, our hearts, or our time, than is consistent with an hearty, daily, careful preparation of ourselves for another life. For as all Christians, as such, have renounced this world, to prepare themselves 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 till death and the resurrection have carried us to an eternal state of real happiness.
7. Now he that does not look at the things of this life in this degree of littleness, cannot be said either to feel or believe the greatest truths of Christianity. For, if he thinks any thing great or important in human business, can he be said to feel or believe those scriptures which represent this life, and the greatest things of life, as bubbles, vapours, dreams and shadows?
If he thinks figure, and shew, 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? For surely, if there was any real happiness in figure, and shew, 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 persecution and sufferings. If therefore a man will so live, as to shew, that he believes the most fundamental doctrines of Christianity, he must live above the world; he must do the business of life, and yet live wholly unto God. And it is as necessary that people live in their employments with this temper, as it is necessary, that their employment itself be lawful.
8. *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 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, it be his chief end in it to grow rich, that he may live in figure and indulgence, and 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 his 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 those 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 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 cloaths. In like manner, if the same motives make some people industrious in their trades, which makes others constant at gaming, such pains are but like the pains of gaming.
9. *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 compting-house. His prayers are a short ejaculation or two, which he never misses in stormy 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.
10. *Now this way of life is at such a distance from all the doctrines 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 Spirit¹; that he is in Christ a new creature²; that he lives here as a stranger and pilgrim, setting his affections upon things above, and laying up treasures in heaven³. He can no more imagine this, than he can think that he has been all his life 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.
11. 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 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 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 heart¹. With good-will, doing service as unto the Lord, and not unto men².
This passage sufficiently shews, 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 service to God. For 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 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.
12. *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 having 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 the 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 pleasures of Christians.
13. 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.
For to be vain, or proud, or covetous, or ambitious in the common course of our business, is as contrary to these holy tempers, 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 contrary to these, are as contrary to Christianity, as cheating is contrary to honesty.
14. All this is only to shew us the absolute necessity of such uniform piety, as extends to all the actions of our common life.
That we 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 conduces to the reasonable ends of a holy 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 thro’ 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 spirit, as renders us meek and holy in the whole course of our lives, as shews itself in our dress, our person, our conversation, our enjoyment of the world, patience under injuries, submission to superiors, and condescension to those that are below us, and in all the outward actions of our lives.
That we must not only devote times and places to prayer, but be every where in the spirit of devotion, with hearts always set towards heaven, looking up to God in all our actions, and doing every thing as servants living in the world, as in an holy temple of God; always worshipping him, tho’ not with our lips, yet with the thankfulness of our hearts, the holiness of our actions, and the pious and charitable use of his gifts. That we must not only send up petitions and thoughts now and then to heaven; but must go thro’ all our worldly business, with an heavenly spirit, as members of Christ’s mystical body, that, with new hearts and new minds, we are to turn an earthly life into a preparation for a life of greatness and glory in the kingdom of heaven.
15. Enough, I hope, has been said, to shew you the necessity of thus introducing religion into all the actions of our 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 the ages of the world, has turned this ordinary action of the 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 shews you, that people used to call upon God at the beginning and end of their meals. But indeed it is generally now so performed, as to look more like a mockery upon devotion, than any solemn application of the mind unto God. In one house you may perhaps see 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 tho’ the custom is still 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 it 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 use such words as should shew, that we solemnly appeal to God for such graces and blessings as are proper to the occasion; otherwise the mock-ceremony, instead of blessing our victuals, does but accustom us to trifle with devotion, and give us a habit of being unaffected with our prayers.
♦17. If every head of a family would, at the return of every meal, 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.
♦ Number 16 omitted in text.
And if in these days of general corruption, this part of devotion is fallen into a mock-ceremony, it must be imputed to this, that sensuality and intemperance have got too great power over us, to suffer us to add any devotion to our meals. But thus much must be said, that when we are as pious 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 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 our ordinary life. For surely, if we are not to eat, but under such rules of devotion, it must appear, that whatever else we do, must, in its proper way, be done with the same regard to the glory of God.