The Works of the Rev. John Wesley
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THE
WORKS
OF THE
Rev. JOHN WESLEY, M.A.
Late Fellow of Lincoln-College, Oxford.
Volume V.
BRISTOL:
Printed by WILLIAM PINE, in Wine-Street.
MDCCLXXI.
THE
CONTENTS
Of the Fifth Volume.
An extract from Mr. Law’s treatise on Christian Perfection.
Christians are called to a constant state of prayer and devotion.
All Christians are required to imitate the life and example of Jesus Christ.
An exhortation to Christian Perfection.
An extract from Mr. Law’s serious Call to a Holy Life.
Concerning the nature and extent of Christian devotion.
An enquiry into the reason why the generality of Christians fall so short of the holiness and devotion of Christianity.
Of the great danger and folly of not intending to be as eminent as we can, in the practice of all Christian virtues.
We can please God in no state or employment, but by intending and devoting it all to his glory.
Persons that are free from the necessity of labour and employments, are to consider themselves as devoted to God in a higher degree.
How the imprudent use of an estate corrupts all the tempers, and fills the heart with poor and ridiculous passions; represented in the character of Flavia.
How the wise and pious use of an estate carrieth us to all the virtues of the Christian life; represented in the character of Miranda.
Shewing all orders of men and women, of all ages, are obliged to devote themselves to God.
Shewing that great devotion fills our lives with the greatest peace and happiness that can be enjoyed in this world.
The happiness of a life wholly devoted unto God, farther proved, from the vanity, and ridiculous, poor enjoyments which they are forced to take up with, who live according to their own humours. This represented in various characters.
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 shews its miseries, its wants and emptiness to the eyes of all the world. This represented in various characters.
Concerning that part of devotion which relates to times and hours of prayer. Of daily early prayer in the morning. How we may improve our forms of prayer, and increase the spirit of devotion.
Recommending devotion at nine o’clock in the morning, called, in scripture, the third hour of the day. The subject of these prayers may be humility.
Shewing how the education which men generally receive, makes the doctrines of humility difficult to be practised. The spirit of a better education represented in the character of Paternus.
Shewing how the method of educating daughters, makes it difficult for them to enter into the spirit of Christian humility. How miserably they are injured and abused by such an education. The spirit of a better education, represented in the [♦]character of Eusebia.
[♦] ‘charact’ replaced with ‘character’
Recommending devotion at twelve o’clock, called, in scripture, the sixth hour of the day, this frequency of devotion, equally desirable by all orders of people. Universal love is recommended to be the subject of prayer at this hour. Of intercession, as an act of universal love.
Of the necessity and benefit of intercession, considered as an exercise of universal love. How all orders of men are to interceed with God for one another: how such intercession amends and reforms the heart.
An Extract from Mr. Law’s
TREATISE
On CHRISTIAN PERFECTION.
Chap. VI.
Christians are called to a constant state of prayer and devotion?
I.IT is one principal article of our religion to believe that our blessed Saviour is now at the right hand of God, there making perpetual intercession for us, till the redemption of mankind is finished. Prayer therefore is undoubtedly a proper means of drawing near to God; since he who has conquered sin and death, who is Lord of all, is yet as the great advocate for sinners, obliged to make perpetual intercession for them.
Whenever therefore we are in the spirit of prayer; when our hearts are lifted up to God, breathing out holy petitions to the throne of grace, we have this encouragement to be constant and fervent in it, that we are then joining with an intercession at the right hand of God, and doing that for ourselves on earth which our blessed Saviour is perpetually doing for us in heaven. This reason of prayer is perhaps not much considered; yet it certainly contains a most powerful motive to it. For who that considers his redemption as now carrying on by an intercession in heaven, can think himself so rightly employed as when the constancy of his own prayers bear some resemblance to that never-ceasing intercession which is made above? This shews us also, that we are most of all to desire those prayers which are offered up at the altar, where the body and blood of Christ are joined with them. For as our prayers are only acceptable to God through the merits of Jesus Christ; so we may be sure it is the most prevailing prayer, when we thus pray in the name of Christ, and plead his merits in the highest manner we can.
II. Devotion may be considered either as an exercise of public or private prayers at set times and occasions; or as a temper of the mind, a state and disposition of the heart, which is rightly affected with such exercises. Now external acts of devotion, are like other external actions, very liable to falseness, and are only so far good as they proceed from a right disposition of heart. Zealous professions of friendship are but hypocrisy, unless there be an equal zeal in the heart; and so solemn prayers are but repeated hypocrisies, unless the heart be conformable to them. Since therefore it is the heart only that is devout, I shall consider devotion chiefly in this respect, as it is a state and temper of heart; for it is in this sense only that Christians are called to a constant state of devotion. They are not to be always upon their knees; but they are to be always in the state of devotion.
III. *Friendship does not require us to be always waiting upon our friends in external services; these offices have their times of intermission; it is only the service of the heart that is never to intermit. This is not to begin and end, as external services do; but to persevere like the motion of our heart, or the beating of our pulse. It is just so in devotion; prayers have their hours, their beginning and ending, but that turn of mind, that disposition of the heart towards God, which is the life and spirit of prayer, is to be as constant and lasting as our own life and spirit.
*The repeating of a creed at certain times is an act of faith; but that faith, which overcometh the world, stays neither for times nor seasons, but is a living principle of the soul, that is always believing, trusting and depending upon God. In the same manner verbal prayers are acts of devotion; but that prayer which openeth the gates of heaven, stops not at forms and manuals of devotion; but is a language of the soul, which worships, adores, and delights in God, at all times and seasons.
The reason of prayer, like all other duties of piety, is founded in the nature of God, and the nature of man. It is founded in the nature of God, as he is the sole fountain of all happiness; it is founded in the nature of man, as he is weak and helpless, and full of wants. So that prayer is an earnest application, or ascent of the heart to God, as to the sole cause of all happiness. He therefore that most truly feels the misery, corruption, and weakness of his own nature; who is most fully convinced that a relief from all these disorders, and a true happiness, is to be found in God alone; he who is most fully convinced of these two truths, is most fully possessed of the spirit of prayer.
IV. *Hence we may perceive why people of learning, and great application to books, who seem to have retired from the corruptions of the world, are yet often not devout. The reason is, because devotion imparts a full sense of the vanity and littleness of every thing but God, whereas it is often the same vanity that wears out scholars in their studies, and other people at court, in the camp, or at sea. They do not want to be merchants, or colonels, or secretaries of state; but they want to be critics, grammarians and historians. They, it may be, disregard riches and equipage; despise the sports and diversions of the present age; but then it is to contemplate the riches and equipage, the sports and diversions of the ancient Romans.
The vanity of some ladies and gentlemen would be touched, if you should tell them [♦]that they did not understand dress: some great scholars would be more dejected, if you should suppose them ignorant of a fold in the Roman garments.
[♦] duplicate word removed ‘that’
The bulk of mankind are so dull and tasteless, and illiterate, as to set their hearts upon current coin. But great learning has raised some men above this vulgar grossness of taste. Their heart does not beat but at the sight of a medal, or an ancient coin. And they are only afraid of dying before they have out-done the world for their collections of shells, skins, stones, flies, and insects.
V. *When men retire into their studies to change their nature; to correct and reform their passions; to find out the folly, the falseness, the corruption and weakness of their hearts; to penetrate into the vanity and emptiness of all worldly attainments; when they read and meditate, to fill their souls with heavenly affections, and to raise their hearts unto God; when this is learning, (and what else deserves the name?) then learning will lead men unto God; then learned men will be devout, and great scholars will be great saints.
VI. Many people are thus far sincere in their devotions, that they would be glad to pray devoutly; they strive to be fervent, but never attain to it, because they never took the only possible way. They never thought of altering their lives, or of living different from the rest of the world; but hope to be devout merely by reading over books of devotion: which is as odd a fancy, as if a man should expect to be happy, by reading discourses upon happiness. When these people dare take Christianity, as it is offered to them in the gospel; when they deny themselves, and renounce the world, they then will have begun devotion.
Trebonius asks how often he shall pray? He thinks the nicety of the question shews the piety of his heart. But Trebonius is deceived, for the question proves, that he is a stranger to devotion. Trebonius has a friend; he is constantly visiting him; he is never well out of his company. If he is absent, letters are sent at all opportunities. Now what is the reason that he never asks how often he shall visit, how often he shall delight in, how often he shall write to his friend? It is because his friend has his heart, and his heart is his faithful and sufficient instructor. When Trebonius has given his heart to God, he will have done asking how often he shall pray.
Julius goes to prayers; he confesses himself to be a miserable sinner; he accuses himself to God with all the aggravations that can be, as having no health in him. Yet Julius cannot bear to be informed of any imperfection, or suspected to be wanting in any degree of virtue. Now, can there be a stronger proof, that Julius is wanting in the sincerity of his devotions? Is not this a plain sign, that his confessions to God are only words of course, an humble civility of speech to his Maker, in which his heart had no share?
If a man was to confess that his eyes were bad, his hands weak, his feet feeble, and his body helpless; he would not be angry with those that supposed he was not in perfect strength. Yet Julius confesses himself to be in great weakness, corruption, disorder, and infirmity; and yet is angry at any one that does but suppose him defective in any virtue. Is it not the same thing as if he had said “you must not imagine that I am in earnest in my devotions”?
VII. To live in true devotion, we must daily consider the end and hope of our calling, that all worldly passions and desires may be swallowed up in one great desire of future glory. This devotion to God is signified in scripture, by living by faith and not by sight, when the invisible things of the other life, are the reason, the motive, and the measure of all our desires and tempers. And those who thus tend to God in all their motion and desires, are devout every where. This makes their common actions acts of religion, and turns every place into a chapel. And it is to this devotion we are all called, not only by particular precepts, but by the whole nature and tenour of our religion.
VIII. Now, as all states and tempers of the mind must be supported by actions and exercises suitable to them; so devotion, which is an earnest application of the soul to God, as its only happiness, must be supported and kept alive by actions and exercises suitable to it. The devotion of the heart disposes us to observe set times of prayer; and, on the other hand, set times of prayer increase and enliven the devotion of the heart. It is thus in all other cases: habits of the mind dispose us to actions suitable to them; and these actions strengthen and improve the habits from whence they proceed.
*It is the habitual taste for music that carries people to concerts; and again, it is concerts that increase the habitual love of music: so it is the right disposition of the heart towards God that leads people to outward acts of prayer; and, on the other side, outward acts of prayer preserve and strengthen the right disposition of the heart towards God. As therefore we are to judge of the significancy of our prayers, by looking to the state and temper of our heart; so are we also to judge of the state of our heart by the frequency, constancy, and importunity of our prayers. For as we are sure that our prayers are insignificant, unless they proceed from a right heart; so unless our prayers be frequent, constant, and full of importunity, we may be sure our heart is not right towards God.
IX. Our blessed Saviour has indeed condemned one sort of long prayer. But, when ye pray, use not vain repetitions, as the Heathens do; for they think they shall be heard for their much speaking[¹]. But it is not length, or a continuance of prayer that is here forbid; but vain repetitions. Nor are the Heathens here condemned for being importunate, and persevering in prayer; but for a wrong judgment, in that they thought they were heard, because they spoke much; that is, often repeated the same words. So that all that Christians are here forbid, is this, to think that the efficacy of prayer consists in vain and long repetitions; yet some imagine, that a continuance of prayer is here reproved, and thence conclude, that shortness is a necessary qualification of prayer.
[¹] Matt. vi. 7.
But how willing must people be to be deceived, before they can reason in this manner? For the words have plainly no relation to length or shortness of prayer. They no more condemn the one than the other. They only condemn an opinion of the Heathens, that the excellency of prayer consisted in a multitude of repetitions. Now, to think that short prayer is better, because it is short, is the same error as to hold with the Heathens, that it is better because it is often repeated. It is the same mistake in the nature of devotion.
X. But supposing the meaning of these words was obscure (which it is not) yet surely it is plain enough, that our Saviour has elsewhere expresly recommended a continuance and importunity in prayer. And how perversely do they read the gospel, who can find this authority against such kind of devotion! For can he who was so often retiring to deserts, to mountains, to solitary places to pray, who spent whole nights in prayer; can he be supposed to have left a reproof of those who should follow his example? But besides his example, his doctrine is on no point more plain and certain. He spake a parable unto them to this end, that men ought always to pray and not to faint. And it is plain to any one that reads it, that it has no other intent but to recommend continuance and importunity in prayer. The widow is relieved; not because she asked relief, but because she continued asking it: And God is said to avenge his elect; not because they cry to him now and then, but because they cry day and night. Our blessed Saviour teacheth the same doctrine in another parable, of a person going to his friend to borrow three loaves at midnight, which he concludes thus: I say unto you, though he would not rise and give him, because he is his friend; yet because of his importunity, he will rise and give him as many as he needeth. Here again the sole scope of the passage is to shew the efficacy of continuance and importunity in prayer.
XI. Clito says he desires no more time for rising, dressing, and saying his prayers, than a quarter of an hour. He tells this to his friends; not to shew his want of religion, but that he may be thought to understand devotion. You tell him that our Saviour’s parables teach continuance and importunity in prayer; that the apostles exhort to pray without ceasing, to pray always; and that devout persons are recorded in scripture as praying night and day. Still Clito is for short prayers. He at last finds a text of scripture, and appeals to the example of the angels; they only said, Glory be to God on high, and on earth peace, good-will towards men. Clito takes this to be an argument for short prayer, because the angels had done so soon. But Clito must be told, that this is no prayer at all; it is only a joyful proclamation to men. And surely the manner of angels speaking to men, can be no rule or measure of men’s speaking to God. The angels had no more to tell the world than this message of joy; but does it therefore follow, that sinners are to be as short in their addresses to God? If Clito must have an example from heaven, he might have found one much more proper than this, where it is said, That they rest not day and night, saying, holy, holy, holy, Lord God Almighty, which was, and is, and is to come[¹].
[¹] Rev. iv. 3.
XII. There are two seasons of our hearts which we should carefully observe: I mean the time when we are most affected with our devotions, and the time when we are most indisposed to pray. For both these might equally serve to instruct us in the knowledge of ourselves, and how to govern the motions of our hearts.
*Reflect with yourself, how it was with you; what circumstance you was in; what had happened to you; what you had been doing; when you found yourself so affected with your devotions. Now, if you find out what state you was then in, when you was disposed to pray so fervently, then you have found out a way of raising your devotion at another time. If you was then to put down in writing some short remembrance of the chief things that raised your heart, so that you might have a view of them as often as your mind wanted such assistance, you would find a benefit that would reward your labour. On the contrary, whenever you have found yourself very much indisposed for prayer, reflect with yourself, what state you was then in; what had happened unto you; what thoughts you had in your head; what passions were then awakened; what you had been doing, or were intending to do: for when you have found out the state you was then in, you have found out the hindrances of your devotion; and know what things to avoid, if you desire not to quench the Spirit.
XIII. If you was here again to make short remembrances in writing, of the chief things which rendered you indisposed for prayer, and frequently to read and reflect upon them, you would have a faithful information of what you are most to avoid. If you find that impertinent visits, foolish conversation, or a day idly spent in civil compliances with other people, have rendered your mind dull and indisposed, and less affected with devotion, then you will have found that impertinent visits, and ceremonious compliances in spending our time, are not little indifferent things; but are to be daily watched and guarded against by all those who desire to be daily alive unto God.
XIV. They who are for short prayers, because God does not need much intreaty, ought also to shew, that man does not need much prayer; does not need that strength, and light, and help, which arises from much praying. For unless this be the state of our hearts, we shall want much prayer to move and awake ourselves; how little soever we suppose necessary to excite the goodness of God. If therefore men would consider prayer, not only as it is an invocation of God, but also as it is an exercise of holy thoughts; as it is an endeavour to feel and be affected with the great truths of religion, they would soon see, that tho’ God is so good as not to need much calling upon; yet that man is so weak as to need much assistance, and to be under a constant necessity of that help, and light, and improvement which arises from praying much. When therefore we would know how much we ought to pray, we must consider how much our hearts want to be altered, and remember that the great work of prayer is, to work upon ourselves; it is not to move and affect God, but it is to move and affect our own hearts, and fill them with such tempers as God delights to reward.
XV. *Now prayer never so corrects and amends the heart as when we extend it to all the particulars of our state, enumerating all our wants, infirmities, and disorders; not because God needs to be informed of them, but because by this means we inform ourselves, and make our hearts in the best manner acquainted with our true condition. When our prayers thus descend to all the circumstances of our condition, they become a faithful glass to us; and so often as we pray, so often we see ourselves in a true light.
Don’t be content therefore with confessing yourself to be a sinner, or with praying against sin in general: for this will but a little affect your mind; it will only shew you to yourself in such a state as all mankind are in: but if you find yourself out; if you confess and lay open the guilt of your own particular sins; if you pray constantly against such particular sins as you find yourself most subject to, the frequent sight of your own sins, and your constant deploring of their guilt, will give your prayers entrance into your hearts, and put you upon measures how to amend.
If you confess yourself only to be a sinner, you confess yourself to be a man; but when you describe and confess your own particular guilt, then you find cause for your own particular sorrow; then you give your prayers all the power they can have to affect and wound your heart. In like manner, when you pray for God’s grace, don’t be satisfied with a general petition, but make your prayers suitable to your defects; and continue to ask for such gifts and graces of the Holy Spirit as you find yourself most defective in: for this will give life to your petitions, and make your heart go along with them.
XVI. Lastly, this particularity in our prayers is the greatest trial of the truth of our hearts. A man perhaps thinks he prays for humility, because he has the word humility in his prayers; but if he was to branch out humility into all its particular parts, he would perhaps find himself not disposed to pray for them. If he was to represent to himself the several particulars which make a man poor in spirit, he would find his heart not desirous of them. So that the only way to know our hearts, and whether we really pray for any virtue, is to have all its parts in our prayers, and to ask for it in all its instances. If the proud man was to pray daily for humility in all its kinds, and to beg of God to remove him from all occasions of such pride, as is common to his particular state, and to disappoint him in all his attempts that were contrary to humility, he would find that such prayers would either conquer his pride, or his pride would put an end to his prayers. For it would be impossible to live long in any instances of pride, if his daily and frequent prayers were petitions against those particular instances.
XVII. Let me now only add this one word more, that he who has learned to pray, has learned the greatest secret of a holy and happy life. Which way soever else we let loose our hearts, they will return unto us again empty and weary. Time will convince the vainest and blindest minds, that happiness is no more to be found in the things of this world, than it is to be dug out of the earth. But when the motions of our hearts are motions of piety, tending to God in constant acts of devotion, then have we found rest unto our souls; then is it that we have conquered the misery of our nature: and neither love nor desire in vain: then is it that we have found out a good that is equal to all our wants: that is, a constant source of comfort and refreshment, that will fill us with peace and joyful expectations here, and eternal happiness hereafter. For he that lives in the spirit of devotion, whose heart is always full of God, lives at the top of human happiness, and is the farthest from all the vanities and vexations which disturb the minds of men devoted to the world.
CHAP. VII.
All Christians are required to imitate the life and example of Jesus Christ.
I.OUR religion teaches us, that as we have borne the image of the earthly, so we shall bear the image of the heavenly; that after our death we shall rise to a state of life and happiness, like to that life and happiness which our blessed Saviour enjoys at the right hand of God. Since therefore we are to be fellow-heirs with Christ, it is not to be wondered at, that we are to be like Christ in this life, that we may enter into that state of happiness which he enjoys in the kingdom of heaven.
II. Not that we are called to the same outward manner of life with his; but to the same spirit and temper, which was the spirit and temper of our blessed Saviour. We are to be like him in heart, to act by the same rule, to look towards the same end, and to govern our lives by the same spirit. This is an imitation of Jesus Christ which is as necessary to salvation as it is to believe in his name. This is the sole end of all the doctrines of Christ, to make us like himself, to fill us with his spirit and temper, and make us live according to the rule and manner of his life. As no doctrines are true, but such as are according to the doctrines of Christ, so no life is right, but such as is according to the life of Christ. For he lived as infallibly as he taught; and it is as wrong to vary from his example, as from his doctrines. To live as he lived, is as certainly the one way of living as we ought, as to believe as he taught is the one way of believing as we ought. There is no other way besides this; nothing can possibly bring us to God in heaven, unless we are now one with Christ, and walk as he also walked. For we may as well expect to go to a heaven where Christ is not, as to go to that where he is, without his spirit and temper. If Christians would but suffer themselves to reflect upon this, their own minds would soon convince them of it. For who can find the least reason, why he should not imitate the life of Christ? Or why Christians should think of any other rule of life? It would be as easy to shew that Christ acted amiss, as that we need not act after his example.
III. If it should be said, that Jesus was the Saviour of the world, that he was born to redeem mankind, and was the Son of God. It may be answered, that this does not make the life of Christ to be less the rule and model of all Christians. For, as I observed before, it is the spirit and temper of Christ that all Christians are to imitate; they are to do their proper work in that spirit and temper, in which Christ did the work on which he was sent. So that although Christians are not redeemers of the world, as he was; though they have not that great work to finish which he had; yet they have their work to do in the manner that he had his; they have their part to act, which though it be a different part, must not be performed with a different spirit; but with such obedience to God, such regard to his glory, and all such holy dispositions, as our blessed Saviour manifested in every part of his life.
IV. The blessed Jesus came into the world to save the world. Now we must enter into this same design, and make salvation the business of our lives. And though we cannot contribute towards it like him, yet we must contribute all that we can, and make the salvation of ourselves and others the one care of our lives.
The poor widow’s mites were but a small matter in themselves, yet as they were the utmost she could give, our blessed Saviour set them above the larger contributions of the rich. This may encourage people in every state of life to be contented with their capacity of doing good, provided they act up to it. Let no one think that he is too low, too mean and private to follow his Lord in the salvation of souls. Let him but add his mite, and if it be all that he hath, he shall be thought to have done much. Not that all are to be preachers and teachers of religion, no more than all are to be apostles, or all prophets, or all workers of miracles. Christians are like members of one and the same body; they are as different from one another, as hands and eyes, and have as different offices; yet may their different parts promote the same common end. As the eye cannot say to the hand, I have no need of thee; nor again, the head to the feet, I have no need of you[¹]; so neither can the learned teacher say he hath no need of the private, unlearned person. For the work of salvation is carried on by all hands, as well by him that is taught, as by him that teacheth. An unlearned person, by being desirous of instruction, and careful to comply with it, may promote salvation as truly, in a degree, as he that is able and willing to instruct. This teachable disposition may as effectually influence others as another man’s ability and care of teaching. Therefore, though, as the apostle saith, all have not the gift of healing, though all do not speak with tongues, yet all have some part that they may act in the salvation of mankind, and may follow their Lord and Master in the great work, for which he came down from heaven: we must not then think, that it is the business of clergymen only to carry on the work of salvation; but must remember, that we are engaged in the same business, though not in the same manner.
[¹] 1 Cor. xii. 2.
V. Had the poor widow thought herself excused from taking care of the treasury; had she thought it belonged only to the rich to contribute to it, she had lost that great commendation which our Saviour bestowed upon her. Now, it may be that some widows are so very poor, as not to have so much as a mite to give to the treasury, who must therefore content themselves with the charity of their hearts; but this can never happen in the business of salvation. Here no one can be so poor, as not to have a mite to contribute towards it. For no circumstances of life can hinder us from being examples of piety, and making our lives a lesson of instruction to all that are about us. And he that lives an exemplary life though his state be ever so poor and mean, is largely contributing to the salvation of others, and proving himself the best follower of his Lord and Master.
VI. This therefore is the first great instance in which we are to follow the example and spirit of our blessed Saviour. He came to save the world: we must all consider ourselves as called to carry on this great work. For how can we think ourselves to be his followers, if we do not follow him in that for which he came into the world? How can we be like the Saviour of the world, unless the salvation of the world be our constant care? We cannot save the world as he saved it, but we can contribute our mite towards it. How knowest thou, O wife, whether thou shalt save thine husband? Or how knowest thou, O man, whether thou shalt save thy wife[¹]? This shews plainly, that all persons may have a share in the salvation of those that are near them, and that they are to consider themselves as expresly called to this great work. For the apostle uses it as the same argument both to husband and wife; which supposes that it is a business in which one is as much concerned as the other. The woman we know is not allowed to speak in the church, yet is she entrusted with some share in the salvation of the world; she is supposed equally capable of saving the husband, as the husband of saving the wife. Now what is here said of husband and wife, we must extend to every state and relation; brothers and sisters, friends and neighbours, must all consider themselves as called to the salvation of one another. How knowest thou, O sister, whether thou shalt save thy brother? How knowest thou, O man, whether thou shalt save thy neighbour? Is a way of thinking that ought never to be out of our minds. For this would make brothers and sisters bear with one another, if they consider, that they are to do that for one another which Christ hath done for the whole world. This reflection would turn our anger toward bad relations into care and tenderness for their souls; we should not be glad to get away from them, but give them more of our company, and be more exact in our behaviour towards them; always supposing it possible, that our good conversation may some time or other affect them, and that God may make use of us as a means of their salvation.
[¹] 1 Cor. vii. 16.
VII. *Eutropius is very good and pious himself; but then his fault is, that he seeks only the conversation of pious and good people. He is careful and exact in his behaviour towards his virtuous friends; always studying to oblige them; but gets away from and avoids those that are of another temper. Now Eutropius should recollect, that this is acting like a physician that would take care of the healthy, and disregard those that are sick. He should remember, that his irreligious friends and relations are the very persons that are fallen to his care; and that he is as directly called to take care of their salvation, as the husband to take care of the unbelieving wife. Eutropius therefore, if he would imitate his Lord and Master, must apply to the lost sheep of the house of Israel, and endeavour by all the innocent arts of pleasing his friends, to gain them to repentance. We must not excuse ourselves from this care, by saying that our relations are obstinate, hardened, and careless; but must support ourselves with the apostle’s argument, How knowest thou, O man, whether thou mayst not at last save thy relation?
VIII. The apostle saith, destroy not him with thy meat, for whom Christ died[¹]. We may therefore justly reason thus, that as it lies much in our power to hinder the salvation, so it must, to promote the salvation of those for whom Christ died. Destroy not therefore by thy negligence, by thy impatience, by thy want of care, that relation for whom Christ died; nor think that thou hast done enough, till there is no more that thou canst do. This is the state in which all Christians are appointed by God in their several stations; to carry on that great work, for which Christ came into the world. Clergymen are not the only men that have a cure of souls, but every Christian has some people about him, whose salvation he is obliged to be careful of; with whom he is to live in all godliness and purity, that they may have the benefit of his example and assistance in their duty to God. So that all Christians, though ever so low, and mean, and private, must consider themselves as hired by Christ to work in his vineyard; for as no circumstances of life can hinder us from saving ourselves, so neither can they hinder us from promoting the salvation of others. And though we have, according to our different stations, different parts to act; yet if we are careful of that part which is fallen to our share, we are equally objects of God’s favour.
[¹] Rom. xiv. 15.
Thou, it may be, art not a prophet; God has not honoured thee with this post in his service; yet needest thou not fall short of this happiness: for our Saviour hath said, He that receiveth a prophet, in the name of a prophet, shall receive a prophet’s reward. Now this shews us, that though all men have not the same part to act in the common salvation, yet none will be losers by that state they are in, if they be but true to the particular duties of it. If they do all the good they can in their particular state, they will be looked upon with such acceptance as the poor widow that gave all that she had.
IX. *Hence we may learn the greatness of their folly, who, neglecting the exact performance of such duties as fall within their power, are pleasing themselves with the great things they would do, were they but in another state.
Clemens has his head full of imaginary piety. He is often proposing to himself what he would do if he had a great estate. He would outdo all charitable men that are gone before him: he would retire from the world; he would have no equipage; he would allow himself only necessaries, that widows and orphans, the sick and distressed, might find relief out of his estate. He tells you, that all other ways of spending an estate is folly and madness.
Now Clemens has at present a moderate estate, which he spends upon himself, in the same vanities and indulgences as other people do. He might live upon one third of his fortune, and make the rest the support of the poor; but he does nothing of all this that is in his power, but pleases himself with what he would do if his power was greater. Come to thy senses, Clemens; do not talk what thou wouldest do, if thou wast an angel, but consider what thou canst do, as thou art a man. Make the best use of thy present state; do now as thou thinkest thou wouldest do with a great estate; be sparing, deny thyself, abstain from all vanities, that the poor may be better maintained, and then thou art as charitable as thou canst be in any estate. Remember the poor widow’s mite.
Fervidus is exact in the duties of religion; but then the greatness of his zeal to be doing things that he cannot, makes him overlook those little ways of doing good which are every day in his power. Fervidus is only sorry that he is not in holy orders, and that his life is not spent in a business the most desirable of all things in the world. He is often thinking what reformation he would make in the world, if he was a priest or a bishop; he would have devoted himself wholly to God and religion, and have had no other care but how to save souls. But do not believe yourself, Fervidus; for if you desired in earnest to be a clergyman, that you might devote yourself entirely to the salvation of others, why are you not doing all you can in the state you are now in? Would you take extraordinary care of a parish, or a diocese, why then are you not as extraordinary in the care of a family? If you think the care of other peoples salvation to be the happiest business in the world, why do you neglect the care of those that are fallen into your hands? Why do you shew no concern for the souls of your servants? If they do their business for which you hired them, you never trouble your head about their Christianity. Nay, Fervidus, you are so far from labouring to make those that are about you truly devout and holy, that you almost put it out of their power to be so. You hire a coachman to carry you to church, and to sit in the street with your horses, whilst you are attending divine service. You never ask him how he supplies the loss of divine service, or what means he takes to preserve himself in a state of piety. You imagine that if you was a clergyman, you would be ready to lay down your life for your flock; yet you cannot lay aside a little state to promote the salvation of your servants. It is not desired of you, Fervidus, to die a martyr for your brethren; you are only required to go to church on foot, to spare some state and attendance, to bear sometimes with a little rain and dirt, rather than keep those souls which are as dear to God and Christ as yours is, from their full share in the common worship of Christians. Do but deny yourself such small matters as these; let us but see that you can take the least trouble to make all your servants and dependants true servants of God, then you shall be allowed to imagine what good you would have done had you been devoted to the altar.
X. *Eugenia is a young woman, full of pious dispositions; she is intending, if ever she has a family, to be the best mistress of it that ever was; her house shall be a school of religion, and her children and servants shall be brought up in the strictest piety; she will spend her time, and live in a very different manner from the rest of the world. It may be so, Eugenia; you think you intend all this: but you are not yet at the head of a family, and perhaps never may be. But Eugenia, you have now one maid, and you do not know what religion she is of; she dresses you for the church; you ask her for what you want, and then leave her to have as little Christianity as she pleases. You turn her away; you hire another; she comes, and goes, no more instructed, or edified in religion, by living with you than if she had lived with any body else. And this comes to pass, because your mind is taken up with greater things, and you reserve yourself to make a whole family religious, if ever you come to be head of it. You need not stay, Eugenia, to be so extraordinary a person; the opportunity is now in your hands; you may now spend your time, and live in as different a manner from the rest of the world, as ever you can in any other state. Your maid is your family at present; she is under your care; be now that religious governess that you intend to be; teach her the catechism, hear her read, exhort her to pray, take her with you to church, persuade her to love the divine service as you love it; and spare no pains to make her as devout as yourself. When you do thus much good in your present state, then you are that extraordinary person you intend to be; and till you thus live up to your present state, there is but little hopes that the altering your state will alter your way of life.
XI. *There is no falseness of our hearts that leads us into greater errors, than imagining, that we shall some time or other be better than we are, or need be now: for perfection has no dependance upon external circumstances; it wants no times or opportunities; but is then in its highest state, when we are making the best use of that condition in which we are placed. The poor widow did not stay till she was rich before she contributed to the treasury; she readily brought her mite; and, little as it was, it got her the reward and commendation of great charity. We must therefore all imitate the wisdom of the poor widow, and exercise every virtue in the same manner that she exercised her charity. We must stay for no time or opportunities, wait for no change of life, or fancied abilities, but remember that every time is a time for piety and perfection. Every thing but piety has its hindrances; but piety, the more it is hindered the higher it is raised. Let us therefore not vainly say, that if we had lived in our Saviour’s days, we would have followed him; or that if we could work miracles, we would devote ourselves to his glory. For, to follow Christ in our present state, and to do all that we are able for his glory, is as acceptable to him, as if we were working miracles in his name.
XII. When our blessed Saviour was upon the cross, he thus prayed for his enemies, Father, forgive them, for they know not what they do[¹]. Now all Christians readily acknowledge that this temper of Christ is to be the exact rule of our temper on the like occasion; that we are not to fall short of it, but must be perfectly like Christ in this charity towards our murderers. But then perhaps they do not enough consider, that for the very same reason, every other temper of Christ, is as much the exact rule of all Christians as his temper towards his murderers. For we are to be thus disposed towards our persecutors and murderers, because Christ was so disposed towards his. And is it not as good an argument, that we are to be so and so disposed towards the world, and all worldly enjoyments, because Christ was so disposed towards them? He was as right in one case as the other, and no more erred in his temper towards worldly things, than in his temper towards his enemies. Should we not fail to be good Christians, if we fell short of that forgiving spirit, which the blessed Jesus shewed upon the cross? And shall we not equally fail to be good Christians, if we fall short of that humble and meek spirit which he shewed in all his life?
[¹] Luke xxiii. 34.
XIII. The short of the matter is this, the spirit and temper of Christ is the strict measure of the Spirit and temper of all Christians. It is not in this or that particular temper of Christ, that we are to follow his example; but we are to aspire after his whole spirit, to be in all things as he was, and think it as dangerous to depart from his Spirit and temper in one instance as in another. For besides that there is the same authority in all that our Saviour did, which obliges us to conform to his whole example. Can any one tell why we should have more value for this world than our Saviour had? What is there in our state and circumstances, that can make it proper for us to have more affection for the things of this life than our Saviour had? Is the world any more our happiness, than it was his happiness? Are riches, and honours, and pleasures, any more our proper good, than they were his? Are we any more born for this life than our Saviour was? Are we in less danger of being corrupted by its enjoyments than he was? Are we more at leisure to take up our rest, and spend our time in worldly satisfactions than he was? Have we a work upon our hands that we can more easily finish, than he could finish his? That requires of us less mortification and self-denial, less devotion and watching, than our Saviour’s required of him? Now as nothing of this can be said; as this world is as little our happiness, and more our danger than it was his; as we have a work to finish that requires all our strength, it is plain there was no reason for his disregard of the world, but what is the same reason for us to disregard it in the same manner.
XIV. Take another instance of our blessed Saviour’s Spirit, I came down from heaven (says he) not to do mine own will, but the will of him that sent me[¹].
[¹] John vi. 38.
And again, My meat and drink is to do the will of him that sent me. Now, can any Christian shew, why he may think otherwise of himself, than our Saviour here thought? Or that he need be less devoted to the glory of God than he was? What is there in our nature and condition to make any difference of this kind? Or can any thing else be the happiness of our nature, but that which was the happiness of his? Was he a loser? Did he leave the true happiness of human life, by devoting himself to the will of God? Or can this be our case, tho’ it was not his? *Can we be losers by looking to God alone, and devoting ourselves to his glory? Was it not the greatness and happiness of our Saviour that he lived to God alone? And is there any other greatness or happiness for us? We may as well seek out for another God, as for another happiness, or another way to it, than that in which Christ is gone before us. He did not mistake the nature of man, or the nature of the world; he did not overlook any real felicity, or pass by any solid good; he only made the best use of human life; and his spirit and temper is as necessary for our condition as it was for his. For this world, and all the things of the world, signify as little to us as they did to him. We are no more in our true state, till we are got out of this world, than he was; and we have no way to arrive at true felicity and greatness, but by so devoting ourselves to God as our blessed Saviour did. We must therefore make it the business, and aim of our lives, to be like Christ: and this not in a loose or general way, but with great nicety and exactness, always looking to his spirit, to his ends and designs, to his tempers, to his ways and conversation in the world, as the exact model and rule of ours.
[♦]XVI. Again, Learn of me, (saith our blessed Saviour) for I am meek and lowly in heart.
[♦] Number XV. omitted in text.
*It ought to be observed, that there must be something very extraordinary in these dispositions, from the manner in which we are taught them. It is only in this place, that our Saviour says expresly, Learn of me; and when he says, Learn of me, he does not say, for I am just and equitable, or kind, or holy, but I am meek and lowly in heart; as if he would teach us, that these are the tempers which most of all distinguish his Spirit, and which he most of all requires his followers to learn of him. For consider, does Christ, when he describes himself, chuse to do it by these tempers? When he calls upon us to learn of him, does he only mention these tempers? And is not this a sufficient proof that these are tempers which the followers of Christ are most of all obliged to learn; and that we are then most unlike to Christ, when we are wanting in them? Now as our great Lord and Master has made these characters the distinguishing characters of his Spirit, it is plain that they are to be the distinguishing characters of our spirit; for we are only so far his, as we are like him. Consider also, was he more lowly than he need have been? Did he practise any degrees of humility that were unnecessary? This can no more be said, than he can be charged with folly. But can there be any instances of lowliness which became him, that are not necessary for us? Does our state and condition excuse us from any kind of humility that was necessary for him? Are we higher in our nature, more raised in our condition, or more in the favour of God than he was? Are there dignities, honours, and ornaments of life, which we may delight in, tho’ he might not? We must own these absurdities, or else acknowledge that we are to breathe the same lowly spirit, act with the same meekness, and practise the same humble behaviour that he did. So that the matter comes plainly to this conclusion, either that Christ was more humble than his nature and condition required, or we are under a necessity of the same humility, till we can prove, that we are in a higher state than he was.
XVII. We see the height of our calling; that we are called to follow the example of our Lord and Master, and to go thro’ this world with his Spirit and temper. Now nothing is so likely a means to fill us with his Spirit and temper, as to be frequent in reading the gospels, which contain the history of his life and conversation in the world. We are apt to think, that we have sufficiently read a book, when we have so read it, as to know what it contains. This reading may be sufficient as to many books: but as to the gospels, we are not to think that we have read them enough, because we have often read and heard what they contain: but we must read them as we do our prayers, not to know what they contain, but to fill our hearts with the spirit of them. There is as much difference betwixt reading and reading, as there is betwixt praying and praying: and as no one prays well, but he that is daily and constant in prayer; so no one can read the scriptures to advantage, but he that is constant in the reading of them. By thus conversing with our blessed Lord; looking into his actions and manner of life; hearing his divine sayings; his heavenly instructions; his accounts of the terrors of the damned; his descriptions of the glory of the righteous, we should find our hearts formed and disposed to hunger and thirst after righteousness. Happy they who saw the Son of God upon earth converting sinners, and calling fallen spirits to return to God! And next happy are we, who have his discourses, doctrines, actions, and miracles, which then converted Jews and Heathens into saints and martyrs, still preserved to fill us with the same heavenly light, and bring us to the same state of glory!
CHAP. VIII.
An exhortation to Christian perfection.
I.WHOEVER hath read the foregoing chapters with attention, is, I hope, sufficiently instructed in the knowledge of Christian perfection. He hath seen that it requireth us to devote ourselves wholly unto God; to make the ends and designs of religion, the ends and designs of all our actions; that it calleth us to be born again of God; to live by the light of his Holy Spirit; to renounce the world, and all worldly tempers; to practise a constant universal self-denial; to make daily war with the corruption of our nature; to shew the power of divine grace, by holiness of conversation; to avoid all pleasures and cares which grieve the Holy Spirit, and separate him from us; to live in a daily, constant state of prayer and devotion; and, as the crown of all, to imitate the life and Spirit of the Holy Jesus.
II. *It now only remains that I exhort the reader to labour after this perfection. Was I to exhort any one to the study of poetry or eloquence, to labour to be rich and great, or to spend his time in mathematics, or other learning, I could only produce such reasons as are fit to delude the vanity of men, who are ready to be taken with any appearance of excellence. For if the same person was to ask me, what it signifies to be a poet or eloquent, what advantage it would be to him, to be a great mathematician, or a great statesman, I must be forced to answer, that these things would signify just as much to him, as they now signify to those poets, orators, mathematicians, and statesmen, whose bodies have been a long while lost among common dust. For if a man will be so thoughtful as to put the question to every human enjoyment, and ask what real good it would bring along with it, he would soon find, that every success in the things of this life, leaves us just in the same state of want and emptiness in which it found us. If a man asks why he should labour to be the first mathematician, orator, or statesman, the answer is easily given, because of the fame and honour of such a distinction; but if he was to ask again, why he should thirst after fame and honour, or what good they would do him, he must stay long enough for an answer. For when we are at the top of all human attainments, we are still at the bottom of all human misery, and have made no farther advancement towards true happiness, than those whom we see in the want of all these excellencies. Whether a man die before he has writ poems, compiled histories, or raised an estate, signifies no more than whether he died an hundred or a thousand years ago.
III. On the contrary, when any one is exhorted to labour after Christian perfection, if he then asks what good it will do him, the answer is ready, that it would do him a good which eternity only can measure; that it will deliver him from a state of vanity and misery: that it will raise him from the poor enjoyments of an animal life; that it will give him a glorious body, carry him, in spite of death and the grave, to live with God, be glorious among angels and heavenly beings, and be full of an infinite happiness to all eternity. If therefore we could but make men so reasonable, as to make the shortest enquiry into the nature of things, we should have no occasion to exhort them to strive after Christian perfection. Two questions we see put an end to all the vain projects of human life; they are all so empty and useless to our happiness, that they cannot stand the trial of a second question. And, on the other hand, ’tis but asking, whether Christian perfection tends: and one single thought upon the eternal happiness it leads to, is sufficient to make people saints.
IV. This shews us how inexcusable all Christians are, who are devoted to the things of this life. It is not because they want fine parts, or are unable to make deep reflections; but it is because they reject the first principles of common sense; they won’t so much as ask what those things are which they are labouring after. Did they but use thus much reason, we need not desire them to be wiser, in order to seek only eternal happiness. As a shadow at the first trial of the hand appears to have no substance; so all human enjoyments sink away into nothing at the first approach of a serious thought. We must not therefore complain of the deceitful appearances of worldly enjoyments, because the lowest degree of reason, if listened to, is sufficient to discover the cheat. If you will, you may blindly do what the rest of the world are doing; you may follow the cry, and run yourself out of breath for you know not what: but if you will but shew so much sense, as to ask why you should take such a chace, you will need no deeper a reflection than this to make you leave the broad way; and let the wise and learned, the rich and great, be mad by themselves. Thus much common sense will turn your eyes towards God, will separate you from all the appearances of worldly felicity, and fill you with one only ambition after eternal happiness.
V. Suppose strict sobriety was the sole end of man, the necessary condition of happiness, what would you think of those people, who, knowing and believing this to be true, should yet spend their time in getting quantities of all sorts of the strongest liquors? What would you think if you saw them constantly enlarging their cellars, filling every room with drams, and contending who should have the largest quantities of the strongest liquors? Now this is the folly and madness of Christians; they are as wise and reasonable, as they are who are always providing strong liquors, in order to be strictly sober. For all the enjoyments of human life, which Christians so aspire after, whether of riches, greatness, honours, or pleasures, are as much the dangers and temptations of a Christian, as strong and pleasant liquors are the temptations of a man that is to drink only water. Now if you was to ask such a man, why he is continually increasing his stock of liquors, when he is to abstain from them all, and only to drink water, he can give you as good a reason, as those Christians, who spare no pains to acquire riches, greatness, and pleasures, at the same time that their salvation depends upon their renouncing them all, upon their heavenly-mindedness, humility, and constant self-denial.
VI. But it may be you are not devoted to these things; you have a greater soul than to be taken with riches, equipage, or the pageantry of state; you are deeply engaged in learning and sciences.
You are squaring the circle, or settling the distances of the stars, or busy in the study of exotic plants.
You are comparing the ancient languages, have made deep discoveries in the change of letters, and perhaps know how to write an inscription in as obscure characters as if you had lived above two thousand years ago: or, perhaps you are meditating upon the Heathen theology, collecting the history of their Gods and Goddesses; or, you are scanning some ancient Greek or Roman poet, and making an exact collection of their scattered remains, scraps of sentences, and broken words.
You are not exposing your life in the field like a mad Alexander or Cæsar; but you are fighting over all their battles in your study; you are collecting the names of their generals, the number of their troops, the manner of their arms, and can give the world a more exact account of the times, places, and circumstances of their battles, than has yet been seen.
VII. You will perhaps ask, whether these are not very commendable enquiries? An excellent use of our time and parts? Whether people may not be very reasonably exhorted to these kind of studies? It may be answered, that all enquiries (however learned they may be reckoned) which do not improve the mind in some useful knowledge, that do not make us wise in religious wisdom, are to be reckoned amongst our greatest vanities and follies. All speculations that will not stand this trial, are to be looked upon as the wanderings and impertinencies of a disordered understanding.
It is strange want of thought to imagine, that an enquiry is ever the better, because it is taken up in Greek and Latin. Why is it not as wise and reasonable for a scholar to dwell in the kitchen and converse with cooks, as to go into his study, to meditate upon the Roman art of cookery, and learn their variety of sauces?
*A grave doctor in divinity would perhaps think his time very ill employed, that he was acting below his character, if he was to be an amanuensis to some modern poet. Why then does he think it suitable with the weight of his calling, to have been a drudge to some ancient poet, counting his syllables for several years, only to help the world to read what some irreligious, wanton, or epicurean poet has wrote?
It is certainly a much more reasonable employment to be making cloaths, than to spend one’s time in reading or writing volumes upon the Grecian or Roman garments.
VIII. If you can shew me a learning that makes man truly sensible of his duty, that fills the mind with true light, that reforms the heart, that disposes it right towards God, that makes us more reasonable in all our actions; that inspires us with fortitude, humility, devotion, and contempt of the world: that gives us right notions of the greatness of religion, the sanctity of morality, the littleness of every thing but God, the vanity of our passions, and the misery and corruption of our nature, I will own myself an advocate for such learning. But to think that time is well employed, because it is spent in such speculations as the vulgar cannot reach, or because they are fetched from antiquity, or found in Greek or Latin, is a folly that may be called as great as any in human life.
They who think that these enquiries are consistent with a heart entirely devoted to God, have not enough considered human nature; they would do well to consult our Saviour’s rebuke of Martha. She did not seem to have wandered far from her proper business; she was not busy in the history of house-wifery, or enquiring into the original of the distaff; she was only taken up with present affairs, and cumbered about much serving: but our blessed Saviour said unto her, Martha, Martha, thou art careful and troubled about many things. But one thing is needful.
Now if scholars and divines can shew, that they only apply to such studies as are serviceable to the one thing needful; if they are busy in a philosophy and learning that have a necessary connection with the devotion of the heart to God, such learning becomes the followers of Christ; but, if they trifle in Greek and Latin, and only assist other people to follow them in the same impertinence, such learning may be reckoned amongst the corruptions of the age. For all the arguments against pride, covetousness, and vanity, are as good arguments against such learning; it being the same irreligion to be devoted to any false learning, as to be devoted to any other false good.
A satisfaction in any vain ornaments of the body, whether of cloaths or paint, is no greater a mistake, than a satisfaction in the vain accomplishments of the mind.
IX. A man that is eager and laborious in the search and study of that which does him no good, is the same poor, little soul, as the miser who is happy in his bags that are laid by in dust. A ridiculous application of our money, time, and understanding, is the same fault, whether it be found amongst the finery of fops, the hoards of misers, or the trinkets of virtuoso’s. It is the same false turn of mind, the same mistake of the use of things, the same ignorance of the state of man, and the same offence against religion.
*When we see a man brooding over bags of wealth, and labouring to die rich, we do not only accuse him of a poor littleness of mind; but we charge him with great guilt; we do not allow such a one to be in a state of religion. Let us therefore suppose that this covetous man was on a sudden changed into another temper; that he was grown polite and curious; that he was fond and eager after the most useless things, if they were but ancient and scarce; let us suppose that he is now as greedy of original paintings, as he was before of money; that he will give more for a dog’s head, or a snuff of a candle done by a good hand, than he ever gave in charity all his life; is he a wiser man, or a better Christian than he was before? Has he more overcome the world, or is he more devoted to God, than when his soul was locked up with his money? Alas! his heart is in the same false satisfaction; he is in the same state of ignorance, is as far from the true good, as much separated from God, as he whose soul is cleaving to the dust; he lives in the same vanity, and must die in the same misery, as he that lives and dies in foppery or covetousness.
X. Here therefore I place my argument for Christian perfection. I exhort thee to labour after it, because there is nothing else for thee to labour after; there is nothing else that the reason of man can exhort thee to. The whole world has nothing to offer thee in its stead; chuse what other way thou wilt, thou hast chosen nothing but vanity and misery; for all the different ways of the world are only different ways of deluding thyself: this only excells that as one vanity can excel another. If thou wilt make thyself more happy than those who pursue their own destruction, if thou wilt shew thyself wiser than fops, more reasonable than sordid misers, thou must pursue that happiness, and study that wisdom which leads to God; for every other pursuit, every other way of life, however polite or plausible in the opinion of the world, has a folly and stupidity in it that is equal to the folly and stupidity of fops and misers.
For awhile shut thine eyes, and think of the silliest creature in human life; imagine to thyself something that thou thinkest the most poor and vain in the way of the world. Now thou art thyself that poor and vain creature, unless thou art devoted to God, and labouring after Christian perfection; unless this be thy difference from the world, thou canst not think of any creature more silly than thyself. For it is not any post, or condition, or figure in life, that makes one man wiser or better than another; if thou art a proud scholar, a worldly priest, an indevout philosopher, a crafty politician, an ambitious statesman, thy imagination cannot invent a way of life that has more of vanity or folly than thine own.
XI. Every one has wisdom enough to see what variety of fools and madmen there are in the world.
Now perhaps we cannot do better, than to find out the true reason of the folly and madness of any sort of life. Ask thyself therefore wherein consists the folly of any sort of life, which is most condemned in thy judgment.
*Is a drunken fox-hunter leading a foolish life? Wherein consists the folly of it? Is it because he is not getting money upon the exchange? Or because he is not wrangling at the bar? Or not waiting at court? No; the folly of it consists in this, that he is not living like a reasonable creature; that he is not acting like a being that has a salvation to work out with fear and trembling; that he is throwing away his time amongst dogs, and noise, and intemperance, which he should devote to watching and prayer, and the improvement of his soul in all holy tempers. Now, if this is the folly (as it most certainly is) of an intemperate fox-hunter, it shews us an equal folly in every other way of life, where the same great ends of living are neglected. Tho’ we are shining at the bar, making a figure at court, great at the exchange, or famous in the schools of philosophy, we are yet the same despicable creatures as the intemperate fox-hunter, if these things keep us as far from holiness and heavenly affections. There is nothing greater in any way of life than fox-hunting: it is all the same folly, unless religion be the beginning and ending, the rule and measure of it all. For it is as noble a wisdom, and shews as great a soul, to die less holy and heavenly for the sake of hunting and noise, as for the sake of any thing that the world can give us.
XII. Another motive to induce you to aspire after Christian perfection, may be taken from the double advantage of it in this life, and that which is to come.
The apostle thus exhorts the Corinthians, Wherefore, my beloved brethren, be ye stedfast, immoveable, always abounding in the work of the Lord; for as much as ye know that your labour will not be in vain in the Lord[¹].
[¹] 1 Cor. xv. 58.
This is an exhortation founded upon solid reason: for what can be so reasonable, as to be always abounding in that work which will never be in vain? Whilst we are pleased with ourselves, or pleased with the world, we are pleased with vanity: and our most prosperous labours of this kind are but vanity of vanities: but whilst we are labouring after Christian perfection, we are labouring for eternity, and building to ourselves higher stations in the joys of heaven. As one star differeth from another star in glory, so also is the resurrection of the dead. We shall surely rise to different degrees of glory, of joy and happiness in God, according to our different advancements in holiness, and good works.
No degrees of mortification and self-denial, no private prayers, no secret mournings, no instances of charity, no labour of love, will ever be forgotten, but all treasured up to our everlasting comfort. For though the rewards of the other life are free gifts of God; yet since he has assured us, that every man shall be rewarded according to his works, it is certain that our rewards will be as different as our works have been.
XIII. Now stand still awhile, and ask yourself, whether you really believe this to be true, that the more perfect we are here, the more happy we shall be hereafter? If you do not believe this, you know nothing of God and religion. And if you do believe it, is it possible to be awake and not aspiring after Christian perfection? What can you think of, what can the world shew you, that can make you any amends for the loss of any degree of virtue? Can any way of life make it reasonable for you to die less perfect than you might have done? But if you would now devote yourself to God, perhaps you must part with some friends; you must displease some relations, you must refrain from some pleasures, you must alter your life; nay, perhaps you must do more than this, you must expose yourself to the hatred of your friends, to the jest and ridicule of wits, and to the scorn and derision of worldly men. But had you not better do and suffer all this, than die less perfect, less prepared for eternal glory? And indeed the suffering all this is suffering nothing. For why should it signify any thing to you, what fools and madmen think of you? And surely it can be no wrong or rash judgment to think those both fools and mad, who condemn what God approves, and like that which God condemns: but if you think this too much to be done, to obtain eternal glory, think on the other hand, what can be gained instead of it.
*Fancy yourself living in all the ease and pleasure that the world can give you, esteemed by your friends, undisturbed by your enemies, and gratifying all your natural tempers. If you could stand still in such a state, you might say that you had got something; but alas! every day that is added to such a life, is the same thing as a day taken from it, and shews you that so much happiness is gone from you. For be as happy as you will, you must see it all sinking away from you; you must feel yourself decline; you must see that your time shortens apace; you must hear of sudden deaths; you must fear sickness; you must both dread and desire old age; you must fall into the hands of death; you must either die in the bitter sorrows of a deep repentance, or in sad gloomy despair, wishing for mountains to fall upon you, and rocks to cover you. And is this a happiness to be chosen? Is this all that you can gain by neglecting God, by following your own desires, and not labouring after Christian perfection? Is it worth your while to separate yourself from God, to lose your share in the realms of light, to be thus happy; or, I may better say, to be thus miserable even in this life? You may be so blind and foolish, as not to think of these things; but it is impossible to think of them, without labouring after Christian perfection.
XIV. It may be, you are too young, too happy, or too busy to be affected with these reflections; but let me tell you, that all will be over before you are aware; your day will be spent, and leave you to such a night, as that which surprized the foolish virgins. And at midnight there was a cry made, behold the bridegroom cometh, go ye out and meet him[¹].
[¹] Matt. xxv. 6.
*The last hour will soon be with you, when you will have nothing to look for, but your reward in another life; when you will stand with nothing but eternity before you, and must begin to be something that will be your state for ever. I can no more reach heaven with my hands, than I can describe the sentiments that you then will have; you will then feel motions of heart that you never felt before; all your thoughts and reflections will pierce your soul in a manner, that you never before experienced; and you will feel the immortality of your nature, by the depth and piercing vigour of your thoughts. You will then know what it is to die; you will then know that you never knew it before, that you never thought worthily of it; but that dying thoughts are as new and amazing as that state which follows them.
Let me therefore exhort you to come prepared to this time of trial; to look out for comfort, whilst the day is before you; to treasure up such a fund of good and pious works, as may make you able to bear that state, which cannot be borne without them. Could I any way make you apprehend, how dying men feel the want of a pious life; how they lament time lost, health and strength squandered away in folly; how they look at eternity, and what they think of the rewards of another life, you would soon find yourself one of those, who desire to live in the highest state of piety and perfection, that by this means you may grow old in peace, and die in full hope of eternal glory.
XV. Consider again, that besides the rewards of the other life, the devoting yourself wholly to God has a great reward even in this life, as it makes religion doubly pleasant to you. Whilst you are divided betwixt God and the world, you have neither the pleasures of religion, nor the pleasures of the world; but are always in the uneasiness of a divided state of heart. You have only so much religion as serves to disquiet you; to check your enjoyments; to shew you a hand-writing upon the wall; to interrupt your pleasures; to reproach you with your follies; and to appear as a death’s head at all your feasts; but not religion enough to give you a taste and feeling of its proper pleasures and satisfactions. You dare not wholly neglect religion; but then, you take no more of it than is just sufficient to keep you from being a terror to yourself; and you are as loath to be very good, as you are fearful to be very bad. So that you are just as happy as the slave, that dares not run away from his master, and yet always serves him against his will. Instead of having a religion that is your comfort in all troubles, your religion is itself a trouble, under which you want to be comforted; and those days and times hang heaviest on your hands, which leave you only to the offices and duties of religion. Sunday would be very dull and tiresome, but that it is but one day in seven, and is made a day of dressing and visiting, as well as of divine service. You don’t care to keep away from the public worship, but are always glad when it is over. This is the state of half piety; thus they live who add religion to a worldly life; all their religion is mere yoke and burden, and is only made tolerable by having but little of their time.
XVI. Urbanus goes to church, but he hardly knows whether he goes out of a sense of duty, or to meet his friends. He wonders at those people who are prophane, and what pleasure they can find in irreligion; but then, he is in as great a wonder at those who would make every day a day of divine worship. He feels no more of the pleasures of piety, than of the pleasures of prophaneness. As religion has every thing from him but his heart, so he has every thing from religion but its comforts. Urbanus likes religion, because it seems an easy way of pleasing God; a decent thing, that takes up but little of our time, and is a proper mixture in life: but if he was reduced to take comfort in it, he would be as much at a loss, as those who have lived without God in the world. When Urbanus thinks of joy, and pleasure, and happiness, he does not think at all of religion. He has gone through a hundred misfortunes, fallen into variety of hardships; but never thought of making religion his comfort in any of them. He makes himself quiet and happy in another manner. He is content with his Christianity, not because he is pious, but because he is not prophane. He continues in the same course of religion, not because of any real good he ever found in it, but because it does him no hurt.
*To such poor purposes as these do numbers of people profess Christianity. Let me therefore exhort you to a solid piety, to devote yourself wholly unto God; that entering deep into religion, you may enter deep into its comforts; that serving God with all your heart, you may have the peace and pleasure of a heart that is at unity with itself. When your conscience once bears you witness, that you are stedfast, immoveable, and always abounding in the work of the Lord, you will find that your reward is already begun, and that you could not be less devout, less holy, less charitable, or less humble, without lessening the most substantial pleasure that ever you felt in your life. So that to be content with any lower attainments in piety, is to rob ourselves of a present happiness, which nothing else can give us.
XVII. You would perhaps devote yourself to perfection, but for this or that little difficulty that lies in your way; you are not in so convenient a state for the full practice of piety as you could wish: but consider that this is nonsense, because perfection consists in conquering difficulties. You could not be perfect as the present state of trial requires, had you not those difficulties and inconveniences to struggle with. These things therefore which you would have removed, are laid in your way, that you may make them so many steps to glory.
As you could not exercise your charity, unless you met with objects; so neither could you shew, that you had overcome the world, unless you had many worldly engagements to overcome. If all your friends and acquaintance were devout, humble, heavenly-minded, and wholly intent upon the one end of life, it would be less perfection in you to be like them: But if you are humble amongst those that delight in pride, heavenly-minded amongst the worldly, sober amongst the intemperate, devout amongst the irreligious, and labouring after perfection amongst those that despise and ridicule your labours, then are you truly devoted unto God. Consider therefore, that you can have no difficulty, but such as the world lays in your way; and that perfection is never to be had, but by parting with the world. To stay therefore to be perfect till it suits with your condition in the world, is like staying to be charitable till there were no objects of charity. It is as if a man should intend to be courageous some time or other, when there is nothing left to try his courage.
XVIII. Again, you perhaps turn your eyes upon the world; you see all orders of people full of other cares and pleasures; you see the generality of clergy and laity, learned and unlearned, your friends and acquaintance, mostly living according to the spirit that reigneth in the world; you are therefore content with such a piety as you think contents great scholars and famous men: and it may be you cannot think that God will reject such numbers of Christians. Now all this is amusing yourself with nothing; it is only losing yourself in vain imaginations; it is making that a rule which is no rule, and cheating yourself into a false satisfaction. As you are not censoriously to damn other people; so neither are you to think your own salvation secure, because you are like the generality of the world.
*The foolish virgins that had provided no oil in their lamps, and so were shut out of the marriage-feast, were only thus far foolish, that they trusted to the assistance of those that were wise: but you are more foolish than they; for you trust to be saved by the folly of others; you imagine yourself safe in the negligence, vanity, and irregularity of the world; you take confidence in the broad way, because it is broad; you are content with yourself, because you seem to be along with the many, though God himself has told you, that narrow is the way that leadeth unto life, and few there be that find it.
XIX. One word more and I have done. Think with yourself, what a happiness it is, that you have it in your power to secure a share in the glories of heaven, and make yourself one of those blessed beings that are to live with God for ever. Reflect upon the glories of bright angels, that shine about the throne of heaven. Think upon that fulness of joy, which is the state of Christ at the right hand of God; and remember that it is this same state of glory and joy that lies open for you. You are less, it may be, in worldly distinctions than many others; but as to your relation to God, you have no superior upon earth. Let your condition be what it will, let your life be ever so mean, you may make the end of it the beginning of eternal glory. Be often therefore in these reflections, that they may fill you with a wise ambition of all that glory which God in Christ hath called you to. For it is impossible to understand and feel any thing of this, without feeling your heart affected with strong desires after it. There are many things in human life which it would be in vain for you to aspire after; but the happiness of the next, the sum of all happiness, is secure and safe to you against all accidents. Here no chances or misfortunes can prevent your success; neither can the treachery of friends, nor the malice of enemies disappoint you; it is only your own false heart that can rob you of this happiness. Be but your own true friend, and then you have nothing to fear from your enemies. Do but you sincerely labour in the Lord, and then neither heighth nor depth, neither life nor death, neither men or devils, can make your labour vain.
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.
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.