Preface

1
yy
^CCL
€1
r ,' K
A Serious
CALL
T O A
Devout and Holy
LIFE.
Adapted to the State and Condition of
All Orders of Chriftians.
By WILLIAM LA IV, A. M.
He that hath ears to hear, let him hear.
St. Luke viii. 8.
And hehold, I come quickly, and my reward is with me. Rev. xxii. I2,
L 0 N D 0 ti:
Printed for William Innys, at the /^£/? End of St. ^ml's^ M dcc xxix.
THE
CONTENTS.
c
CHAP. L
Oncermng the Nature and Extent of ClorU Jiian Devotion. Page i
C H A P. IL
jdf> Enquiry into the Keafon^ why the generality of Ghriftiansyi// fo far port of the Holinefs and Devotion of Chrijliatnty ^ 1 6
CHAP. III.
Of the great danger and folly of not intending to be as eminent and exeynplary as we can^ i?i the fraiiice of all Chrijiian virtues^ 2S
CHAP. IV.
We can flea fe God in no fate cr condition of ' life^ but by intending and deyoting it all to hi^ honour and glory ^ ^6
A 2 CHAP,
The CONTENTS.
CHAP. V.
'-Terfons that are free from the necejftty of la^ hour and employments^ are to confider them-- felves as devoted to God in a higher degree^
Page 68
CHAP. VI.
Containing the great obligations^ and the great advantages of making a wife and religious ufe of our ejiates and fortunes^ 79
CHAP. VIL
Hoiv the imprudent ufe of an eftate corrupts all the tempers of the wind^ and fills the heart with poor and ridiculous pajfions through the whole courfe of life \ reprejented ih the cha^ raBer of Flavia. p2
CHAP. VIIL
HffW the wife and pious ufe of an Eftate^ natu^ rally carrieth us to great perfection in all the virtues of the Chrifiian Life j reprefented in the charaBer of Miranda. 103
CHAP.
The C O N T E N T S.
CHAP. IX.
^U
Contawlng fome refleBlons upon the life of Mi- randa ^ and /hewing how it may^ and ought to be imitated hy all her fex^ Page up
CHAR X.
Shewing how all orders and ranks of men and
women of all agesj are obliged to devote them^
felves unto God* 130
CHAP. XL
Shewing how great devotion fills our lives with the great efi peace and happinefs that can be enjoy' d in this life^ i ^3
CHAP. XII.
7he happinefs of a life wholly devoted unto Gody farther prov^dy from the vanity, the fenfua- lity, and the ridiculous, poor enjoyments^ which they are forc'd to take up withy who live according to their own humours, This reprefented in various charaSerSy 187
CHAP. XIII.
^hat not only a life of vanity, or fenfuality, hut even the moll regular hind of life^ that
is
iv The C O N T E N T S.
is not governed by great devotion, fii^ctently Jhew J its miiJ^ncs J //*j wants, ^Wemptinels,
to the eyes of all the world. This reprefented in various charaBerSy Pag. 207
CHAP. XIV.
Concerning that part of Devotion which relates to times and hours of Prayer. Of daily €2ix\j prayer in the morning. How we are to improve our forms of Grayer, and how to in^ creafe the fpirit of devotion. 228
CHAP. XV.
Of chanting, orjinging of'^falms in our private devotions. Of the excellency and benefit of this kind of devotion. Of the great effeth it hath upon our hearts. Of the means of per^ forming it in the beji manner , 262
CHAP. XVI.
Recommending devotion at nine o*cloch in the morning, call'd in Scripture the third hour of the day. The fuhjeSt of thefe prayers is humility, 288
CHAP. XVII.
Shewing how difficult the praBlce of humility is made, by the ge^ieral fpirit and temper of the
world.
The CONTENTS. v
world. How Chrljiianity requireth us to live contrary to the world ^ ' Pag. 30^
CHAP. XVIII.
Shewing how the education which men generally receive In their youths makes the doBrlnes of humility dlffictdt to he praByd. 7he fplrlt of a letter education^ reprefented In the cha^ raBer of Paternus, 3 25
CHAP. XIX.
Shewing how the m.ethod of educating daughters, makes it difficult for them to enter Into the
fplrlt of Chrljllan humility. How mlferahly they are Injured and ahus'd by fuch an educa- tion. The fplrlt of a better education repre-
fented in the charaBer of Eufebia, 347
CHAP. XX.
Recommending Devotion at twelve o'Clock^ calTd in Scripture the fixth hour of the day. This frequency of Devotion equally defrahle by all orders of people. Univerfal love Is here re-^ commended to be the fubjeB of prayer at this hour. Of intercejfiony as an aB of univerfal lovey 378
CHAP.
v; The C O N T E N T a
CHAP. XXI.
Of the necejftty and benefit of Interceflion, con^ Rder'd as an exerctfe of univerfal love. How all orders of nien are to fray and intercede With God for one another. How naturally fuch intercejfion amends and reforms the hearts of thofe that afe it^ Page 41 1
CHAP. XXII.
Recom?nending Devotion at three o'clocky called in Scripture the ninth hour of the day. The ftihjeB of prayer at this hotir^ is refignation to the divine pie af lire, The nature and duty of conformity to the will of God in all our a3i^ ons and dejignsy 435>
CHAP. XXIIL
Of Evening prayer. Of the nature and necejftty of examination. How we are to be particular in the confejfion of all our fins. How we are to fill our minds with ajufi horror and dread of allfiny ^59
CHAP. XXIV.
The Conclufion. Of the Excellency and Great^ nefs of a devout Sprit y 4^*
A SERI-
SERIOUS CALL
T O A
Devout and Holy Life.
CHAP. L
Concerning the Nature and Extent of Chrtjltan Devotion,
EvoTioN IS neither prU vate nor puhlick Prayer, but Prayers whether private or publick, are particular parts or inftances of Devotion. De-^ votion fignifies a life given,
or devoted to God,
He therelbie is the devout man, who lives no longer to his own will^ or the way zndJpH rit of the world, but to the ible will of God, who confiders God in every thing, who ferves
B
God
5 A Serious Call
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 fuch rules as are conformable to his Glory.
We readily acknowledge, that God alone is to be the rule and mealiire of our ^rayersy that in them we are to look wholly unto him, and act wholly for him, that we are only to pray in Juch a manner^ for fuch things^ and Juch ends as are fuitable to his Glory.
Now let any one but find out the reafon why he is to be thus ftriftly pious in his prayers, and he will find the fame as ftrong a reafon to be as ftriftly pious in all the other parts of his life. For there is not the leaft fhadow of a reafon, why we ftiould make God the rule and meafure of our prayers, why we fhould then look wholly unto him, and pray accor- ding to his will^ but what equally proves it neceffary for us to look wholly unto God, and xnake him the rule and meafure of all the other aftions of our life. For any ways of life, any employment of our talents, whether of our fartSj our time or money ^ that is not JirlBly according to the will of God, that is not for fuch ends as are fuitable to his Glory, are as great abfirditles TindfaiUngSy as prayers that are not according to the will of God. For there is no other reafon, why our prayers ftiould be according to the will of God, why they fhould have nothing in them, but what is wify and holy and heavenly ^ there is no o- ther realbn for this, but that our liyes may be
of
to a De
of the fame nature, full of the fame wlfdomy hoTmefs and heavenly tempers, that we may live unto God in the fame fpint that we pray unto him. Were it not our ftriil duty to live by reajbuj to devote all the actions of our lives to God, were it not ablblutely neceflary to walk before him in wildom and holinefs and all heavenly converlation, doing every thing in his name, and for his glory, there would be no excellency or wildom in the moft heavenly frayers. Nay, fuch prayers would be abfur- dities, they would be like Prayers for wlmsj when it was no part of our duty to fly.
As fure therefore as there is any wifdom in praying for the Spirit of God, lb lure is it, that we are to make that Spirit the rule of aU our adions ; as lure as it is our duty to look zvholly unto God in our Prayers, fo liire is it, that it is our duty to live wholly unto God in our lives. But we can no more be laid to live unto God, unlefs we live unto him in all the ordinary adions of our life, unlefs he be the rule and meafure of all our ways, than we can be laid to pray unto God, unlefs our Prayers look zvholly unto him. So that unreaibnable and abfurd ways of life, whether in labour or dlverjion^ whether they confume our tlnie^ or our money ^ are like un- reaibnable and abiurd Prayers, and are as truly an offence unto God.
'Tis Ibr want of knowing, or at leaft con- fidering this, that we fee fuch a mixture of
B 2 Ridicule
M A Serious Call
Ridicule in the lives of many People. Yon fee them ftrift as to fome times and places of Devotion, but when the Service of the Church is over, they are but like thofe that feldom or never come there. In their way of Life, their manner of fpending their time and mo- ney^ in their cares ^nd fears ^ in Xhcix pie afures and indulgences^ in their labour and diverfions, they are like the reft of the world. This makes the loofe part of the world generally make a jeft of thofe that are devout^ becaufe they fee their Devotion goes no farther than their ^rayersj and that when they are over, they live no more unto God, till the time of Prayer returns again ^ but live by the fame humour ^nd fancy ^ and in as full an enjoyment of all the follies of life as other People. This is the realbn why they are the jeft and fcorn of carelefs and worldly People ; not becaufe they are really devoted to God, but becaufe they appear to have no other Devotion, but that of occaftonal 'Trayers.
yu/ius is very fearful of miffing Prayers ; all the Parifh fuppofes Julius to be fick, if he is not at Church. But if you was to ask him why he fpends the reft of his time by humour and chance? why he is a companion of the lillleft People in their moft Jilly pleafures ? why he is ready for every impertinent enter- tainment and diverfion. If you was to ask him why there is no amufement too trifling to pleafe him ? why he is bufy at all balls and ajpemblies ? why he giyes himfelf up to an idlff
to a De^GUt and Holy Life. ^
gojjip'wg converfation ? why he lives in foo- lifh friendfhips and fondnels for particular per- ibns, that neither want nor delerve any par- ticular kindncls? why he allows himlelf in foolifh hatreds and relentments againft parti- cular perfons, without confidering that he is to love every body as himlelf? if you ask him why he never puts his converfation^ his timc^ and fortune^ under the rules of Religi- on, ^Julius has no more to fay for himfelf, than the moft dilbrderly Perfon. For the whole tenor of Scripture lies as direftly againft fuch a life, as againft debauchery and intemperance: He that lives in liich a courfe of idlencfs and folly ^ lives no more according to the Religion of Jefus Chrift, than he that lives in gluttony and intemperance.
If a man was to tell yulius that there was no occafion for i^o much conftancy at Prayers , and that he might, without any harm to him- felf, negleft the fervice of the Church, as the generality of People do, yulius would think fuch a one to be no Chriftian, and that he ought to avoid his company. But if a perlbn only tells him, that he may live as the genera- lity of the world does, that he may enjoy himfelf as others do, that he may fpend his time and money as People of fiftiion do, that he may conform to the follies and frailties of the generality, and gratify his tempers and pinions as moft People do, yulius never ful- peds that man to want a chriftian fpirit^ or that he is doing the devil's work*
B 3 And
S A Serious Call
And yet if yiilius was to read all the New Teftament from the beginning to the end, he would find his courfe of hfe condemned in eve-r ry page of it.
And indeed there cannot any thing be ima- gined more abfurd in it felf, than w'tje and fuhlme^ and heavenly Prayers added to a life of vanity and folly ^ where neither labour nor dtverjions neither time nor 7noney^ are under the direction of the wifdom and heavenly tempers of our Prayers. If we were to fee a man pretending to aft wholly w^ith regard to God in every thing that he did, that would neither fpend time or money, or take any la- bour or diverfion, but lb far as he could aft according to ftrift principles of reafon and piety, and yet at the fame time negleft all ^rayer^ v/hether publick or private, lliould we not be amaz'd at ilich a man, and w^ondcr how he could have fo much folly along with fo much religion ?
Yet this is as reafonable as for any perfon to pretend to ftriclnefs in Devotion^ to be care- ful of obferving times and places of Prayer, and yet letting the reft of his life, his time and labour^ his talents and money be difpofcd of without any regard to ftrift rules of Piety and Devotion. For it is as great an abiiirdity to fuppofe holy Prayers, and divine Petitions, without an holinefs of life fuitable to them, as to fuppofe an holy and divine life without Prayers.
to a Vcjoiit and Holy Life. 7
Let any one therefore think, how eafily he could confute a man that pretended to great ftridnefs of Life without Prayer, and the fame Arguments will as plj^f ^Y/^f "!,^ ;'^°- ther,that pretends ^o fntUefs oi^ ^>rayer , without carrying the lame ftridneis mto every other part of life. For to be w-eak and_ foo- lilh in fpending our tme and fortune, is no greater a miftake, than to be weak and foo- lilh in relation to our Prayers. Andto allow our felves in any ways of life that neither are, nor can be oiFer'd to God, is the feme irreli- gion as to neglea our Prayers, or uie them m Lh a manner, us makes them an offering un- worthy of God. . vu D».
The Ihort of the matter is this, either Rea- fon and Religion prefcribe r«/^.f and ends to ail the ordinary adions of our life, or they do not- If they do, then it is as neceffary to go- vern all our aaions by thofe rules, as it is ne- ceflary to worlhip God. For if Religion teaches us any thing concerning eatmg and drinking, or fpending our time and money, il it teaches us how we are to tije and contemn the world, if it tells us what tempers we are to have in common life, how we are to be dil- pofed towards all people, how we are to be- have towards the fck, the foor, the o/d and dcftitute; if it tells us whom we are to treat with a particular love, whom we are to re- gard with a particular efteem; if it tells us how we are to treat our enemies, and how w-e are to mortify and deny our felves, he muft
B 4 ^^
8 A Serious Call
be very weak, that can think thefe parts of* Rehgion are not to be obfcrv'd with as much exa^i}frfT'^'~-9LS any doctrines that relate to Prayers.
It is very obfervable, that there is not one command in all the Golpel for '^ubUck JVor- JJjip ; and perhaps it is a duty that is leaft in- filled upon in Scripture of any other. The frequent attendance at it is never fo much as mentioned in all the New Teftament. Where- as that Religion ox Devotion which is to govern the ordinary anions of our life, is to be found in almoft. every verfe of Scripture. Our blcf- ftd Saviour and his Apoilles are wholly taken up in Doctrines that relate to common life. They call us to renounce the world, and dif- fer in every temper and way of life, from the fpirit and way of the world. To renounce all its goods, to fear none of its evils, to re- jeft its joys, and have no value for its happi- nefs. To be as new horn bahes^ that are born into a new ftate of things, to live as Pilgrims in fpiritual watching, in holy fear, and hea- venly afpiring after another life. To take up our daily crols, to deny our lelves, to profeis the bleffednefs of mourning, to feek the blel- fedneis of poverty of Ipirit. To forlake the pride and vanity of Riches, to take no thought for the morrow, to live in the profoundctt State of Humility, to rejoice in worldly fuf- ferings. To rejed the luft of the fiefJi, the luft of the eyes, and the pride of life ; to bear injuries, to forgive and blels our ene- mies,
to a 7)e^out and Holy Life. 9
tnies, and to love mankind as God loveth them. To give up our whole hearts and af- fections to God, and ftrive to enter through the ftrait gate into a life of eternal Glory.
This is the common Devot'wn which our Blet- fed Saviour taught, in order to make it the common life of all Chriftians. Is it not there- fore exceeding ftrange, that People fhould place fo much piety in the attendance upon publick worfhip, concerning w^hich there is not one precept of our Lord's to be found, and yet negleft thefe common duties of our ordi- nary life, which are commanded in every Page of the Gofpel ? I call thefe duties the devo- tion of our common life^ becauie if they are to be practised, they muft be made parts of our common life, they can have no place any where elfe.
If contempt of the world, and heavenly af- fection, is a neceffary temper of Chriftians, it is neceiTary that this temper appear in the whole courfe of their lives, in their manner of ufing the world, becaufe it can have no place any where elfe.
If felf-denial be a condition of falvation, all that would be laved, muft make it a part of their ordinary life. If humility be a chri- ftian duty, then the common life of a Chri- ftian, is to be a ccnftant courie of humility in all its kinds. If poverty of /p'lrit be necei- fary, it muft be the fpirit and temper of eve- ry day of our lives. If we are to relieve the naked, the fick, and the prifoner, it muft be
thg
I o A Serious Call
the common charity of our lives, as far as wc can render our felves able to perform it. If Avc are to love our enemies^ we muft make our common Hfe a vifible exercife and dcmonftra- tion of that love. If content and thankful^ nefs^ if the patient bearing of evil be duties to God, they are the Duties of every Day, and in every circumftance of our life. If we are to be wile and holy as the new-born fons of God, we can no otherwife be fo, but hj renouncing every thing that is foolifh and vain in every part of our common life. If we are to be in Chrift new creatures^ we muft fliew that we are fo, by having flew ways of living in the v;orld. If we are to follow Chrift, it muft be in our common way of Ipending every day.
Thus it is in all the virtues and holy tem- pers of Chriftianity, they are not ours unlefs they be the virtues and tempers of our ordi- nary life. So that Chriftianity is fo far from leaving us to live in the common ways of life, conforming to the folly of cuftoms, and grati- fying the paflions and tempers which the fpi-^ Tit of the world delights in, it is fo far from indulging us in any of thefe things, that all its virtues which it makes neceflary to falva- tion, are only fo many ways of living above, and contrary to the world in all the common adions of our life. If our common life is not a common courfe of htimtlity^ Jelf-denialj r nunciation of the world, pverty of Ipirit, and
heavenly
to a Devout and Holy Life. 1 1
heavenly affeftion, wc don't live the lives of Chriftians.
But yet though it is thus plain, that this and this alone is Chriftianity , an uniform open and vifible praftice of all thele virtues, yet it is as plain, that there is little or no- thing of this to be found, even amongtt the better Ibrt of People. You fee them often at Church, and pleas'd with fine preachers, but look into their lives, and you fee them juft the fame fort of People as orhers are, that make no pretences to devotion. The differ rence that you find betwixt them, is only the difference of their natural tempers. They have the lame tafie of the world, the fame worldly cares^ and fears^ and joys^ they have the fame turn of mind, equally vain in their defires. You fee the fame fondnefs for Jiate and equipage^ the lame pride and vanity of drefs^ the fame J elf-love and indulgence^ the fame foolifhyr/V;?^/y2?//?j,andgroundlels hatreds^ the fame levity of mind, and trifling Ipirit, the fame fondnefs for diverfions, the fame idle difpofitions, and vain ways of fpending their time in vifiting and converfation, as the reft of the world, that make no pretences to de- votion.
I don't niean this comparifon betwixt Peo- ple fcemingly good and profcft rakes j but be- twixt People of fober lives. Let us take an inftance in two modeft Women : let it be fup- pofed, that one of them is careful of times of Devotion, and obferves thern thro' a fenfe
of
12 A Serious Call
of duty, and that the other has no hearty con- cern about it, but is at Church feldom or oft- en, juft as it happens/ Now it is a very ea- fy thing to fee this difference betwixt thefe perfons. But w^hen you have feen this, can you find any farther difference betwixt them ? Can you find that their common life is of a dif- ferent kind? Are not the /■^;72/? and manners of the one, of the fame kind as of the other? Do they live as if they belong- ed to different worlds, had different views in their heads, and different rules and meafures of all their aftions ? Have they not the fame goods and ev'tJs^ are they not pleafed and dif^ plealed in the J'ame manner^ and for the fame things ? Do they not live in the lame courfe of life ? Does one feem tobe of this w^orld, look- ing 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 plealiire, delighting her lelf mjl^ew or drefsj and the other live in JeJf-denia I ^nd inor^ tijication^ renouncing every thing that looks like vanity either of j:^^r/^/2, drefs^ or carriage? Does the one follow publick diver jions^ and trifle away her time in idle vifits, and corrupt con-^ verlation, and does the other ftudy all the arts of improving her time, living in Prayer and Watching, and fuch good works, as may make all her time turn to her advantage, and be pla- ced to her account at the lail day ? Is the one carelefs of expence, and glad to be able to a- dorn her felf with eyery coftly ornament of
drefs,
to a Devout and Holy Life. 1 3
drels, and does the other confider her fortune as a talent given her by God, which is to be improved religioufly, and no more to be Ipent in vain and needlels ornaments, than it is to be buried in the earth ?
Where muft you look, to find one Perfon of Religion differing in this manner, from ano- ther that has none ? And yet if they do not differ in thefe things which are here related, can it with any fenfe be laid, the one is zgood Chriftian, and the other not ?
Take another inftance amongft the men. Leo has a great deal of good nature, has kept, what they call, good company, hates every- thing that is falje and haje^ is very generous and brave to his friends, but has concerned himfelf fo little with Religion, that he hardly knows the difference betwixt a yew and a Chri/iian.
Eufeblus on the other hand, has had early impreffions of Religion, and buys books of Devotion. He can talk of all the feajls and f^Jis of the Church, and knows the names of moft men that have been eminent for Piety. You never hear him fwear, or make a loofe jeft, and when he talks of Religion he talks of it, as of a matter of the laft concern.
Here you fee, that one perfon has Religion enough, according to the w^ay of the world, to be reckoned a ptous Chrlliian^ and the other is lb 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 ex- amine
1 4 A Serious Call
amine their cb/ef and ruling tempers in the grcatcft articles of hfe, or the o^rccitc^ dotfnnes of Chriftianity, you will find the leaft diffe- rence imaginable.
Confidcr them with regard to the ufe of the world, becaufe that is what every body can fee.
Now to have right notions and tempers with relation to this world, is as effential to religion, as to have right notions of God. And it is as poffiblc for a man to worfhip a Crocodile^ and yet be a pious man^ as to have his affe6tions fet upon this world, and yet be a good Chri-- Jiian.
But now if you confider Leo and Eufehius in this relped, you will find them exaftly alike, feeking^ ujing^ and enjoyirig ail that can be got in this world in the fame manner, and for the fame ends. You will find that riches^ profpe-^ rity^ pkaJureSy indulgences^ Jiate^ equipage ^ and honour are juft as much the happinels of Eufe^ lius as they are of Leo. And yet if Chrifti- anity has not changed a man's mind and tem- per with relation to thefe things, what can we lay that it has done for him?
For if the dodrines of Chriftianity were praftifed, they would make a man as different from other People as to all worldly tempers, fenjlml pleafures, and the pride of life, as a Wife man is different from a natural \ it would be as eafie a thing to know a Chriftian by his outward courfe of life, as it is now difficult to fiiad any body that liyes it. For it is notorious
that
to a Devout and Holy Life. 1 5
that Chriftians are now not only like other men in their frailties and uijinnities^ this might be in Ibnie degree exculable, but the complaint is, they are like Heathens in all the main and chief articles of their lives. They enjoy the world, and live every day in the fame tempers, and the fame defigns, and the fame indulgences as they did who knew not God, nor of any happinefs in another life. Every body that is capable of any reflexion, muft have obferv'd, that this is generally the ftate even of devout People, whether men or women. You may fee them different from o- ther People fo far as to times and places of Prayer, but generally like the reft of the world in all the other parts of their lives. That is, adding Chrijilan Devotion to an Hea^ then life : I have the authority of our Bleffed Saviour for this remark, where he fays, take no thought^ fiy'^^^S. '^h at f jail we eat^ or what Jhall we drhik^ or wherewithal fhall we be- cloathed? for after all thefe things do the Gen- tiles feek. But if to be thus affefted even with the neceffary things of this life, fhews that we are not yet of a Chrijiian Spirit^ but are like the Heathens^ furely to enjoy the vanity and folly of the world as they did, to be like them in the main chief tempers of our lives, in lelf-love atid indulgence, in fenfual plea- fures and diverfions, in the vanity of dr^s, the love of fhew and greatnefs, or any other gaudy ciftindions of fortune, is a much greater lign of an Heathen temper. And con-
fequently
J 6 A Serious Call
lequently they who add Devotion to fuch a life, muft be laid to fray ^,s ChriJiianSj but live as Heathens.
CHAR II.
jin Enquiry into the Reajbuy why the generality of Chriftians fall Jo far port of the HoUnefs and Devotion of Chrijlianity.
IT may now be reafonably enquired, how it comes to pafs, that the lives even of the better fort of People are thus ftrangely contrary to the principles of Chriftianity.
But before I give a dired anfwer to this, I defire it may alfo be enquired, how it comes to pafs that Jwearing is i^o common a vice amongll Chriftians ? It is indeed not yet ib common amongft women ^ as it is amongft men. But amongft men this fin is fo common, that perhaps there are miore than two in three that are guilty of it through the whole courfe of their lives, fwearing more or lefs^ juft' as it happens , fome conftantly, others only now and then, as it were by chance. , Now I ask how comes it, that two in three of the men are guilty of lb grofs and prophane a fin as this is? There is neither ignorance nor human in-» fumity to plead for it : It is againft an ex-*
preli
to a Devout and Holy Life. 1 7
prefs commandment, and the moft plain Do- ftrine of our blefTcd Saviour.
Do but now find the rcalbn why the gene- rality of men live in this notorious vice, and then you will have found the reafon, why the generality even of the better Ibrt of People, live fo contrary to Chriftianity.
Now the rcalbn of common fwearing is this ; it is becaufe men have not lb much as the intention to fleaje God in all their anions. For let a man but have fo much piety as to intend to fleaje God in all the atlions of his lifey as the happieji and beji thing in the worlds and then he w^ill never fwear more. It will be as impofliblc for him to fwear, whiift he feels this intention within himfelf, as it is impofli- ble for a man that intends to pleafe his Prince, to go up and abufe him to his face.
It fcems but a fmall and neceflliry part of piety to have llich a ftncere intention as this ; and that he has no rcalbn to look upon him- felf as a Difciple of Chrift, who is not thus far advanced in piety. And yet it is purely for want of this degree of piety, that you fee luch a mixture of fin and folly in the lives even of the better Ibrt of People. It is for ^vant of this intention^ that you ice men that, profefs religion, yet live in fwearing and Jen'- Juality ; that you Ice Clergymen given to pride and covetoulnefs , and worldly enjoy mcnts* It is for want of this intention^ that you fee women that profefs Devotion, yet living in all the folly and vanity of drej]^ waiting their
C time
1 8 A SerioHT Call
time in idlcnefs and pleufureSy and in all fuch inftances of ftate and equipage as their eftates will reach. For let but a woman feel her heart full of this intention^ and Ihe will find it as impoffible to patch or painty as to curfe or fvvear ; Ihe will no more defire to Ihine at Balls and JJfemhlies^ or make a figure amongft thofe that arc moft finely drels'd, than ftie will defire to dance upon a Kope to pleafe Spe- ftators : She will know, that the one is as far from the wtfdom and excellency of the Chriftian Spirit, as the other.
It was this general intention^ that made the primitive Chrijiians fuch eminent inftances of piety, that made the goodly fellowfliip of the JalntSj and all the glorious army of martyrs and coytfejfors. And if you will here flop, and ask your felf, why you are not as pious as the primitive Chriftians were, your own heart will tell you, that it is neither through Ignorance nor hiahlUty^ but purely becanfe you never thoroughly intended it. You obferve the fame Stmday-worjhip that they did ; and you are Jlri3 in it, becaufe it is your full intention to be ib. And when you as fully intend to be like them in their ordinary common life, when you intend to pleale God in all your cciions^ you will find it as poffible, as to be ftridly exad in the fervice of the Church. And when you have this intention to pleafe God in all your attions^ as the happiefi and heft thing in the world^ you will find in you as great an ayerfion to every thing that is avin
and
to a Devout and Holy Life, ip
and impertinent in common life, whether of bufincfs or pleafure, as you now have to any thing that is prophane. You will be as fearful of living in any foolilh way, either of fpend- ing your time^ or your fortune^ as you are now fearful of negleding the publicfc Wor- fliip.
Now who that wants this general fincere intention^ can be reckoned a Chriftian ? And yet if it was amongft Chriftians, it would change the whole face of the world ; true pie- ty, and exemplary holinefs, would be as com- mon and vilible, as buying and fellings or any trade in life.
Let a Clergyman but be thus pious^ and he will converfe as if he had been brought up by an Apoflle^ he will no more think and talk of nolle preferment^ than of noble eatings or a glo^ rious chariot. He will no more complain of the frowns of the world^ or a fmall cure^ or the want of a patron^ than he will complain of the want of a lac'd coat^ or a running horfe^ Let him bur i?2tend to plcafe God in all his aBi- cnsy as the happiejr and beji thing in the worldy and then he will know, that there is nothing nohle in a Clergyman, but a burning zeal for the lalvation of Ibuls; nor any thing poor in his profeiiion, but idlenefs and a worldly Spirit.
Again, let a ^radefman but have this inten- tion^ and it will make him a faint in his fhop ; his every-day bufinels will be a courfe of wile and reaibnable adions, made holy to God, by
C 2 being
^o A ^cTioMs Call
being done in obedience to his will and plea- lure. He will hay and fell^ and labour and travel, becaufe by lb doing he can do Ibme good to himlelf and others. But then, as- no- thing can pleafe God but what is wile, and realbnable, and holy, fo he will neither buy, nor Icll, nor labour in any other manner^ nor to any other end^ but luch as may be fhewn to be w'lfe^ and reafonable^ and holy. He will therefore confider, not what arts, or methods, or application will Iboneft make him richer and greater than his brethren, or remove him from 2ipop to a life of fiate .and fleafure-^- but he will confider what arts , what methods, what application can make worldly bufinefs moll acceptable to God, and make a life of trade a life of holinefs, devotion and piety. This will be the temper and fpirit of every tradefman \ he cannot Hop fliort of thefe de- grees of piety, whenever it is his Intent ion to fleafe God In all his aEHonSy as the hefl and ha f^^ fiejl thing hi the zvorld.
And on the other hand, whoever is not of this fpirit and temper in his trade and profef- jion^ and does not carry it on only lb far as is beft lubfervient to a wife and holy and hea- venly life; it is certain that he has not this intention^ and yet without it, who can be Ihewn to be a follower of Jefus Chrift?
Again, let the Gentleman of birth and for- tune but have this intention^ and you will lee how it will carry him from every appearance of evil, to every inftance of piety and goodneis.
He
to a De^oJtt and Holy Life. 2 i
He cannot live by chance^ or as humour and fcincy carries him, becaufc he knows that no- thing can pleafe God but a wile and regular courle of life. He cannot live in idkjiefs and indulgencf^ m f ports and gaming^ in plealures and intemperance, in vain expences and high living, becaufe thele things cannot be turned into means of piety and holinels, or made 1lo many parts of a wife and religious life.
As he thus removes from all appearance of evil, fo he haftcns and afpires after every in- itance of goodncls. He does not ask what is allowable and pardonable^ but what is comment dable and pralfe^worthy. He does not ask whether God will forgive the folly of our lives, the 7nadnefs of our pleafures, the vanity of our expences, the richnefs of our equipage^ and the carelels conlumption of our time ; but he asks, whether God is pleated w^ith thefe things, or Uhether thele are the i.ippointed ways of gai- ning his favour. He does not enquire, whe- ther it be pardonable to hoard up money, to adorn ourlclves with diamonds, and gild our chariots, whilft the wldozv and the orphan^ thtJick^inAthQ prlpmer w^nt to be relieved; but he asks, whether God has required thefc things at our hands, whether we fhall be caird to account at the laft day for the negled of them; becaufe it is not his intent to live in fuch ways as, for ought we know, God may p^erhaps pardon, but to be diligent in liich ways, as we know, that God will Infallibly reward.
C 3 He
a^ A Serious Call
He will not therefore look at the lives of Chriftians, to learn how he ought to fpend his eftate, but he will look into the Scriptures, and make every doBr'me^ parable^ freceptj or inftnS'wn that relates to rich men, a law to himfelf in the ule of his eftate.
He will have nothing to do with coftly ap- parel, becaufe the rich man in the Gofpel was cloathed with purple and fine linnen. He denies himfelf the pleajures and indulgences which his eftate could procure, becaufe our bleffed Savi- our faith, Wb unto you that are rich^ for ye have received your confolation. He will have but one rule for charity, and that will be, to fpend all that he can that way, becaufe the judge of quick and dead hath faid, that all that is fo given, is given to him.
He will have no hoj pit able table for the rich and wealthy to come and feaft with him in good eating and drinking ; becaufe our blef- fed Lord faith. When thou maheft a dinnery call not thy friends^ nor thy brethren^ neither thy hinfmen^ nor thy rich 7ieighbours^ left they alfo bid thee again^ and a recompence be made thee. But when thou make ft a feaji^ call the poor^ the maimed^ the lame^ the \t\ti^ ^/i;^^, and thou jh alt he blefed. For they cannot recon^ence thee^ for thou fhalt be recompenfed at the refurreBion of the jufi.
He will wafte no money in gilded roofs, or coftly furniture : He will not be carried from pleafure to pleafure in expenfive ftate and
equipage,
to a Devout and Holy Life. 2 3
equipage, becaufe an infpir'd Apoftle hath laid, that ^11 that Is in the world^ the lafi of theJJeJJj^ the lufi of the eyes^ and the fr'ide of life^ is not of the Father^ but is of the world.
Let not any one look upon this as an ima- ginary defcription of charity, that looks fine in the notion, but cannot be put in pradice. For it is lb far from being an imaginary im- prafticable form of life, that it has. been pra- ftiled by great numbers of Chriftians in for- mer ages, who were glad to turn their whole eftates into a conftant courfeof charity. And it is ib fir from being impoflible now, that if we can find any Chriftians, that fincerely in- tend to pleafe God in all their aBions as the beji and happiefi thing in the worldj whether they be young or old, fingle or married, men or women, if they have but this intention^ it will be impoflible for them to do otherwife. This one principle will infallibly carry them to this height of charity, and they will find themfelves unable to flop fhort of it.
For how is it poffible for a man that in» tends to pleafe God in the ufe of his money^ and intends it becaufe he judges it to be his greatejl haffinefs^ how is it poflible for fuch a one in fuch a ftate of mind, to bury his mo- ney in 72eedlefs impertinent finery, in covering himfelf or his horfes with gold, whilft there are any works of piety and charity to be done with itj or any ways of fpending it ivell,
C 4 This
^ A A Serious Call
This is as ftriclly impofTible, as for a man that intends to pleafc God in his words^ ^ogo into company on purpoie to J wear and lye. For as all wafte and unreafonable expcnce is done dejignedly^ and with deliberation^ lb no one can be guilty of it, whofe con fr ant tnten^ tion is to pleale God in theufeof his money,
I have chofe to explain this matter, by ap- pealing ta this intention^ becaufe it makes the cafe fo plain, and becaufe every one that has a mind, may fee it in the cleareft light, and feel it in the ftrongeft manner, only by looking into his own heart. For it is as eafy for eve- ry perfon to know, whether he intends to plcafe God in all his actions; as for anyy^r- z;^;;/' to know, whether this be his intention towards his mafler. Every one alfo can as ea- fily tell how he lays out his money, and whe- ther he confiders how to pleale God in it. as he can tell where his cftate is, and whether it be in 7nc7iey or land. So that here is no plea left for ignorance ox frailty^ as to this matter every body is in the light,, and every body has fewer. And no one can fail, but he that is not fo much a Chriftian as to intend to pleafc God in the ufe of his eftate.
You fee two perfons, one is regular in pah^ lick and private Prayer, the other is not. Now the reafon of this difference is not this, that one has Jlrength and pozver to obferve Prayer, and the other has not; but the reaibn is this, that one intends to pleaje God in the duties of Devotion;, and the other has no intention a-
bout
to a Devout and Holy Life. a 5
bout it. Now the cafe is the lame in the right or wrong uie of our time and money. You fee one perlon throwing away his time in Jlecp and idlenefs^ \nvi fifing and diverJions^Tind his money in the moft vain and unrcaibnable expcnces. You lee another careful of every day, dividing his hours by rules of realbn and Religion, and fpending all his money in works of charity; now the difference is not owing to this, that one has ftrength and pow- er to do thus, and the other has not; but it is owing to this, that one intends to flenfe God in the right ufe of all his time and all his money ^ and the other has no intention about it.
Here therefore let us judge our felves fin- cercly, let us not vainly content our felves with the common dilbrders of our lives, the vanity of our expences, the jolly of our di- verfions, the fride of our habits, the idlenefs of our lives, and the wafting of our time^ fancying that thele zx^fuch imperfetfions as we fail into thro' the unavoidable weaknefs and frailty of our natures ; but let us be aflured, that thefe dilbrders of our ccnmon life are owing to this, that wx have not fo much Chriftianity, as to intend to pleafe God in all the actions of our life^ as the heft and happiefi thing in the world. So that we muft not look upon our felves in a ftate of common and pardonable imperfeAion, but in fuch a ftate, as wants the frfi and raofi fundamental prin- ciple
^5 A Serious Call
ciple of Chriftianity,':;/,^. an intention to f leaf e God in all our aBions.
And if any one was to ask himfelf, how it comes to pafs, that there are any degrees of fobricty which he neglefts, any praBices of humility which he wants, any method oi cha- rity which he does not follow, any rules of re- deeming time which he does not obferve, his own heart will tell him, that it is becaufe he never inte^ided to be fo exaft in thofe duties. For whenever we fully intend it, it is as poC- fible to conform to all this regularity of life, as 'tis pofTible for a man to obferve times of Prayer.
So that the fault does not lie here, that we defire to be good and perfeft, but thro' the weaknefs of our nature fail Ihort of it ; but it is, becaufe wx have not piety enough to intend to be as good as we can, or to pleafe God in all the aBions of our life. This we fee is plainly the cafe of him that fpends his time in/ports^ when he fliould be at Church ; it is not his want of power, but his want of intention^ or defire to be there.
And the cafe is plainly the fame in every other folly of human life. She that fpends her time and money in the unreafonable ways and falhions of the world, does not do fo, be^ caufe Ihe wants power to be wife and religious in the management of her time and money, but becaufe flie has no intention or defire of be- ing fo. When fhe feels this intention, ftie
will
to a De
will find It as pofiible to ad up to it, as to be ftriftly foher and chajie^ becaufe it is her care and defire to be lb.
This dodrine does not fuppofe, that we have no need of divine grace, or that it is in our own power to make our felves perfed. It only liippoles, that through the want of a jincere intention of pleafing God in all our atil- ons^ we fall into fuch irregularities of life, as by the ordinary means of grace, we ftiould have power to avoid.
And that we have not that perfedion, which our prefent ftate of grace makes us ca- pable of, becaufe we don't i:^ much as intend to have it.
It only teaches us, that the realbn why you fee no real mortification, or felf-denial,- no ^- minent charity, no profotmd humility, no hea^ venly affedion, no true conX.Qvn.^X. of the world, no C^ri/?/^;^ meeknefs, no Jtncere zq^I^ no emi^ nent piety in the common lives of Chriftians, is this, becaufe they don't fo much as interid to he exa£t and exemplary inthefe virtues.
^m^m
CHAP.
a 8 A Sericns Call
CHAP. IIL
Of the great danger j and folly of not intending to be as eminent and exemplary ^ as we can^ hi the fraBke of all Chrijlian virtues.
■ A Lthough the goodnefs of God, and his /"^ rich mercies in Chrift Jefus are a fuffici- ent alTurance to us, that he will be merciful to our unavoidable weakneffes and infirmities, that is, to fuch failings as are the effeds of ignorance or fur prize ; yet we have no reafon to expeft the fame mercy towards thofe fins which wx have liv'd in, through a want of intention to avoid them.
For infl:ance, the cafe of a common fwe are r who dies in that guilt, feems to have no title to the divine mercy, for this reaibn, becaufe he can no more plead any weaknefs, or infir- mity in his excuie, than the man that hid his talent in the earth, could plead his want of ftrength to keep it out of the earth.
But now if this be right realbning in the cafe of a common fwe arer^ that his fin is not to be reckoned tl pardonable frailty ^ becaufe he has no weaknefs to plead in its excufe, why then do we not carry this way of realbning to its true extent ? Why don't we as much condemn every other error of life, that has no more weaknefs to plead in its excufe than common fwearing ?
For
to a Vc'voni and Holy Life. ap
For if this be lb bad a thing, becaufe it might be avoided, if we did but fincerely in- tend it, muft not then all other erroneous ways of life be very guilty, if we live in them, not through weaknefs and inabihty, but becaufe we never fincerely intended to avoid them ?
For inftance, you perhaps liave made no progrefs in the mioft important chriftian vir- tues, you have fcarce gone half way in humi'- lity aad charity ; now if your failure in thefe duties is purely mowing to your want of inten* tion of performing them in any true degree, have you not then as little to plead for your felf, and are you not as much Y^ithout vaJLex-!- cufe as the common jw ear er ? - '?n -m.-i-r 01 -cnr
Why, therefore, don't you prefs thefe things home upon your conlcience ? Why do you not think it as dangerous for you to live in fuch defefts as are in your power to amend, as 'tis dangerous for a common fwearer to live in the breach of that duty, which it is in his power to obferve ? Is not negligence, aaa a want of a fincere intention, as blameable in one cafe, .as in another ?
You, it may be, are as far from Chriftian keeping the third Commandment ^ are you not therefore as much condemned by the doctrines of the Gofpel, as the fwearer is by the third Commandment ?
You perhaps will fay, that all People fall Ihort of the Perfection of the Gofpel, and
there-
5© A Serious Call
therefore you are content with your fiiih'ngs. But this is faying nothing to the purpole. For the queftion is not whether Gofpel Perfe- ftion can be fully attained, but whether you come as near it as a fincere intention , and careful diligence can carry you. Whether you are not in a much lower ftate than you might be, if you fincerely intended, and carefully laboured to advance your felf in all Chriftian virtues.
If you are as forward in the Chriftian Life, as your beft endeavours can make you, then you may juftly hope that your imperfeBions will not be laid to your charge ; but if your defeds in pety^ humUity^ and charity^ are ow- ing to your negligence, and want oi Jincere intention to be as eminent as you can in thele virtues, then you leave your felf as much without excufe, as he that lives in the fin of fwearing, through the want of a fincere inten- tion to depart from it.
The falvation of our fouls is fet forth in Scripture as a thing of difficulty, that requires all our diligence^ that is to be work!d out with fear and trembling.
We are told, that ft rait is the gate^ and narrow is the way that leadeth unto life^ a^id few there he that find it. That many are called^ but few are chofen. And that many will mils of their lalvation, who feem to have taken fofne pains to obtain it. As in thefe words, Strive to enter in at the fir ait gate^ for many
Ifay
^0 a Ve'vout and Holy Life: 5 1
I Jay unto you wlUfeek to enter in^ and Jh all not he ahle.
Here our blelTed Lord commands us to Jfrive to enter in, becaufe many will fail, who onlj/eek to enter. By which we are plainly taught, that Religion is a ftate of labour and Jiriving^ and that many will fail of their fal- vation; not becaufe they took no pains or care about it, but becaufe they did not take pains and care enough ; they only fought^ but did not Jirive to enter in.
Every Chriftian, therefore, ihould as well examine his life by thefe DoBrineSj as by the Commandments. For thefe Doftrines are as plain marks of our condition, as the Com- mandments are plain marks of our duty.
For if falvation is only given to thofe who Jirive for it, then it is as reafonable for me to confider , whether my courfe of life be a courfe of ftriving to obtain it, as to confider whether I am keeping any of the Command- ments.
If my Religion is only a formal compliance with thofe modes of worfhip that are in fa- ftiion where I live; if it cofts me no pains or trouble ; if it lays me under no rules and re- ftraints ; if I have no careful thoughts and ib^ ber refleftions about it, is it not great weak- nefs to think that I am Jirivtng to enter in at the Jiratt gate?
If I am leeking every thing that can de- light my fenfes , and regale my appetites ; Ipending my time and fortune in plealiires, in a diver-
52 A Serious Call
diverfions, and worldly enjoyments, a ftran- ger to watchings, failings, prayers, and mor- tifications, how can it be laid that I am workhg out my falvatmi with jear and trem^ Ming F
If there is nothing in my life and converla- tion, that fliews me to be different from Jews and Heathens ; if I uie the world, and world- ly enjoyments, as the generality of people now do, and in all ages have done, why fliould I think that I am amongft thoje few^ who are walking in the narrow way to heaven ?
And yet if the way is narrow^ if none can walk in it but thofe that Jirive^ is it not as necelfavy for me to confider, whether the way I am in be narrow enough^ or the labour I take be a fujfficient ftriving, as to confider whe- ther I fufficiently oblerve the lecond or third Commandment ?
The fum of this matter is this : From the above-mentioned, and many other paffages of Scripture, it feems plain, that our falvation depends upon the Jincerity and j^erfeBion of our endeavours to obtain it.
Weak and imperfect men fiiall, notwith- ftanding their frailties and defefts, be received, as having pleasVi God, if they have done tlieir iitmofi to pleafe him.
The rewards of charity, piety, and humi- lity, will be given to thole, whole lives have been a careful labour to exercife thefe virtues in as high a degree as they could.
We
io a Dez^ont and Holy Life. 3 5
We cannot offer to God the lervice of ^;?-. gels ; we cannot obey him as man in a ftate of perfection could ; but jaJkn men can do their heft^ and this is the perfection that is required of us; it is only the perfcftion of our ^f/? en- deavours, a careful labour to be as perfect as we can*
But if we flop fhort of this, for ought we know, we flop fhort of the mercy of God, and leave our lelves nothing to plead from the terms of the Gofpel. For God has there made no promifes of mercy to the Jlothftd and vegUgent, His mercy is only offered to our frail and imperfect, but bell endeavours to praftife all manner of righteoufnefs.
As the law to angels is angelical right eouC- neis, as the law to perfeft beings is ftriCt per- fection, fo the law to our imperfect natures is the bcfi obedience that our frail nature is able to perform.
The meafure of our love to God, feems in. juftice to be the jneafure of our love of every virtue. We are to love and practife it with all our heart, zvith all cur foul^ with all our mind., and with all our firength. And when, we ceafe to live with this regard to virtue, we live below our nature, and inftead of being able to plead our infirmities.^ we ftand charge-* able with neo-liz^nce.
It is for this reafon that we are exhorted, to work out our falvation with fear and trem^ Ming ; becaufe unlels our heart and paJftGns are eagerly bent upon the w^ork of our falvation j
D unlefs
34 ^ Serious Call
unlcfs hofy fears animate our endeavours, and keep our confciences ftrift and tender about every part of our duty, conftantly examining how we live, and how fit we are to die, we fliall in all probability fall into a ftate of neg- ligence, and fit down in fuch a courfe of life, as will never carry us to the rewards of heaven.
And he that confiders, that a juft God can only make luch allowances as are fuitable to his juftice, that our works are all to be exa- mined by fire, will find thatj^^r and trembling are proper tempers for thole that are drawing near fo great a trial.
And indeed there is no probability that any one fhould do all the duty that is expefted from him, or make that progrefs in piety, which the holinefs and juftice of God requires of him; but he that is conftantly afraid of falling ftiort of it.
Now this is not intended to poflTefs people's minds with a fcrupulous anxiety and difcon- tent in the fervice of God, but to fill them with a juft fear of living in floth and idlenefs, and in the negled of luch virtues as they will want at the day of judgment.
It is to excite them to an earneft examina- tion of their lives, to liich zeal, and care and concern after chriftian perfedion, as they ule in any matter that has gained their heart and affeftions.
It is only defiring them to be fo apprehen-
fiye of their ftate, 16 humble in the opinion
2 of
/ to a Devout and Holy 'Life. 3 5
of themfclves, fo earneft after higher degrees of piety, and i^o fearful of falhng fhort of happineis, as the great Apoftlc St. Vaul was, when he thus wrote to the ^h'lUppians.
Not as though I had already attain' d^ either
were already perfeBj
doj forgetting thoje things which are behind^ and reaching forth titito thofe things which are before: I prefs toward the 7nark for the prize of the high calling of God in Chriji Jeftis. And then he adds, let as therejore^ as 7nany as are perje^^ be thus minded.
But now, if the Apoftle thought it necelTa- ry for thofe who were in his ftate of perfe6ti- on, to be thus minded'^ that is, thus labour- ing, preffing and afpiring after fome degrees of holinefs, to which they were not then arrived; furely it is much more neceffary for us, who are born in the dregs of time, and labouring under great imperfedions, to be thus minded'^ that is, thus earneft and ftriving after luch degrees of a holy and divine life, as we have not yet attained.
The beft way for any one to know how much he ought to afpire after holinefs, is to confider, not how much will make his prefent life eafy, but to ask himielf, how much he thinks will make him eafy at the hour of death.
Now any man that dares be fo ferious as to put this queftion to himfelf, will be forc'd to anlV.er, that at death every one will wilh that
D ^ he
i^ A SerroHs Call
he had been as perfeft as human nature can be.
Is not this therefore fufficient to put us not only upon wilhing, but labouring after all that perfeftion, which we fliall then lament the want of? Is it not exceffive folly to be content with fuch a courfe of piety as we al- ready know cannot content us , at a time when wc Ihall fo want it, as to have nothing elfe to comfort us ? How can we carry a fe- verer condemnation againft our felves, than to believe, that at the hour of death wx fhall want the virtues of the Saints^ and wilh that we had been amongft the firjft fervants of God, and yet take no methods of arriving at their height of piety whilft we are alive?
Though this is an abfurdlty that we can ea- lily pals over at prefent, whilft the health of our bodies, the paffions of our minds, the noife, and hurry, and pleafures, and bufinels of the world, lead us on with eyes that fee not, and ears that hear not, yet at death it will fet it fe]f before us in a dreadful magni- tude, it will haunt us like a difmal Ghoft, and our confcience will never let us take our eyes from it.
We fee in w^orldly matters, what a torment felf-condemnation is; and how hardly a man is able to forgive himfelf, when he has brought himfelf into any calamity or difgrace, purely by his own folly. The afflidion is made doubly tormenting ; becaufe he is forc'd to charge it all upon himfelf, as his own ad and deed,
againft
to a Devout and Holy Life. 37
againft the nature and realbn of things, and contrary to the advice of all his friends.
Now by this we may in fome degree guels, how terrible the pain of that lelf-condemna- tion will be, when a man fhall find himfelf in the mileries of death, under the fevcrity of a 1 elf-condemning conlcicnce; charging all his diftrcfs upon his own folly , and madnefs , againft the lenlc and reafon of his own mind, againft all the doftrines and precepts of religion, and contrary to all the inftrudions, calls and warnings, both of God and man.
^enltens was a bufy , notable tradefman, and very profperous in his dealings, but diecj in the thtrty-jifth year of his age.
A little before his death, when the dodors had given him over, Ibme of his neighbours came one evening to fee him ; at which time he Ipake thus to them.
I fee, fays he, my friends, the tender con- cern you have for me, by the grief that ap- pears in your countenances, and I know the thoughts that you now have about me. You think how melancholy a cafe it is to fee ^o young a man, and in fuch flouriftiing bufinefi, delivered up to death. And perhaps, had I vifited any of you \ti my condition, I fliould have had the fame thoughts of you.
But now, my friends, my thoughts are no more like your thoughts, than my conditiou ^5 like yours.
It is no trouble to me now to think that lam to die young, or before I have rais'd an eftate^
P 3 Thcfe
A Serious Call
$8
Thefe things are now funk into fuch mere fiothlngs^ that I have no name little enough to call them by. For if in a few days, or hours, I am to leave this carcafe to be buried in the earth, and to find my felf either for ever hap- py in the favour of God, or eternally fepara- ted from all light and peace, can any words fufficicntly exprels the littlenels of every thing elfe?
Is there any dream like the dream of life, which amules us with the neglect and difre- gard of thele things ? Is there any folly like the folly of our manly ftate, which is too wife and bufy to be at leifure for thefe reflexi- ons ?
When we confider death as a mifery, we only think of it as a miferable feparation from the enjoyments of this life. We feldom mourn over an old man that dies jich, but we lament the young that are taken away in the progrefs of their fortune. You your felves 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 profperous trade in the flower of my life.
This is the wifdom of our manly thoughts. And yet what folly of the fillieft children is fo great as this?
For what is there milerable or dreadful in death, but the conlequences of it ? When a man is dead, what does any thing fignify to him^ but the fl:ate he is then in ?
Our
i
to a TicvoHt and Holy Life. ^p
Our poor friend Leptdus dy'd, you know, as he was dreffing himlelf lor ^ feafl -^ do you think it is now part of his trouble, that he did not live till that entertainment was over?
Feafisj and hujincjs^ and pleajures^ and ^;;- joyme?its^ fecm great things to us, whilft we think of nothing elfc ; but as foon as we add death to them, they all fink into an equal lit- tlenefs ; and the foul that is feparated from the body, no more laments the lofs of hajinefs^ than the lofing of 2ifcafi.
If I am now going into the joys of God, could there be any reafon to grieve, that this happened to me before I was forty years of age ? Could it be a fad thing to go to heaven, before I had made a few more bargains^ or flood a little longer behind a counter ?
And if I am to go amonglt loft Ipirits, could there be any reafon 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 foul, 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 fpi- rits, to be dragged by them to places of tor- ments, could it be any comfort to me that they found me upon a bed of ftate ?
When you are as near death as I am, you will know, that all the different ftates of life, whether of youth or age, riches or poverty, greatnefs or mcannefs, fignify no more to you,
D 4 than
^o A Serious Call
than whether you die in a poor or Ji at ely apart- ment.
The greatncfs of thofe things which follow death, makes all that goes before it fink into nothing.
Now that judgment is the next thing that I look for, and everlafting happinefs or mifery is come io near me, all the enjoyments and pro- fperities of life feem as vain and infignificant, and to have no more to do with my happinefs, than the cloaths that I wore before I could ipeafc.
But, my friends, how am I furpriz*d that X have not always had thefe thoughts ? for what is there in the terrors of death, in the vani- ties of life, or the neceffities of piety, but what I might have as eafily and fully feen in any part of my life ?
What a ftrange thing is it, that a little healthy or the poor bufinefs of a Jhop^ ftiould keep us i'o fenlelefs of thefe great things that are coming fo fall upon us !
Juft as you came into my chamber, I was thinking with my felf, what numbers of fouls there are now in the world, in my condition at this very time, lurpriz'd with a fummons to the other world; Ibme taken from their /hops and farms^ others from their fports and pkafuresy thefe at fults at Law^ tliofe at Gaming'tableSy fome on the roady others at their own jire-Jides^ and all feiz'd at an hour when they thought nothing of it ; frighted at the approach of death, confounded at the va-
pity
io a Vcvoiii and Holy Life. 4 1
nity of all their labours, dcfigns, and projccbs, aftonilli'd at the folly of their pail lives, and not knowing which way to turn their thoughts, to find any comfort. Their confciences flying in their faces, bringing all their fins to their remembrance, tormenting them w^ith deepeft convidions of their own folly, prefentingthem with the fight of the angry Judge, the worm that never dies, the fire that is never quench'd^ the gates of hell, the powers of darknefs, and tJie bitter pains of eternal death.
Oh my friends ! blcis God that you are not of this number, that you have time and fbrength to employ your felves in fuch works of piety, as may bring you peace at the laft.
And take this along with you, that there is nothing but a life of great piety, or a death of great ftupidity, that can keep off thele Ap- prehcnfions.
Had I now a thoufand worlds, I would give them all for one year more, that I might pre- sent unto God, one year of fuch devotion and good works, as I never before fo much as in- tended.
You perhaps, when you confider that I have liv'd free from Icandal and debauchery, and in the communion of the Church, wonder to lee me fo full of remorfe and felf-condemnati- on at the approach of death.
But alas ! what a poor thing is it, to have liv*d only free from murder^ theft and adulter rjy \yhich i§ all that I can lay of my felf.
You
ij.2 A Serious Call
You know indeed, that I have never been reckoned a fot^ but you are at the fame time witnelTes, and have been frequent companions of my Intemperance^ fenfuallty^ and great hi- diligence. And if I am now going to a Judg- ment, where nothing will be rewarded but good works J I may well be concerned, that tho' I am wofoty yet I have no Chrijilan fobrlety to plead for me.
It is true, I have liv'd in the communion of the Church, and generally frequented its woiiliip and iervice on Sunday s^ when I was neither too idle^ or not otherwife dilpos'd of by my hujinefs and pleafures. But then my conformity to the publick worfhip has been rather a thing of courfe, than any real inten- tion of doing that which the fervice of the tHhurch fuppofes ; had it not been fo, I had been oftner at Church, more devout when there, and more fearful of ever neglecting it.
But the thing that now furprizes me above all wonders is this, that I never had fo much as '^i general intention of living up to the piety of the Gofpel. This never fo much as en- tered into my head or my heart. I never once in my life confider'd, whether I was living as the laws of Religion dired, or whether my way of life was fuch as would procure me the mercy of God at this hour.
And can it be thought that I have kept the Gofpel terms of falvation, without ever fo much as Intending in any ferious and deli*
berate
to a Vc'vout and Holy Life. /^-^
berate manner cither to know them, or keep them ? Can it be thought that I have pleafcd God with liTch a life as he requires, tho' I have liv'd without ever confidering what he requires, or how much I have performed? How caly a thing would lalvation be, if it could fall into my carclels hands, who have never had ib much ferious thoughts about it, as about any one common bargain that I have made ?
In the bufineis of life I have ufed prudence and reflection, I have done every thing by rules and methods. I have been glad to con- verle with men of experience and judgment, to find out the realbns why fome fail, and o- thers fucceed in any bufinefs. I have taken no ftep in trade but with great care and caution, confidering every advantage or danger that attended it. I have always had my eye upon the main end of bufinefs, and have ftudy'd all the ways and means of being a gainer by all that I undertook.
But what is the reafon that I have brought none of thefe tempers to Religion ? What is the reaibn that I, who have lb often talk'd of theneceflity of rules d,nd methods^ -^.nd diligence in worldly bufinefs, have all this while never once thought of any rules, or methods, or managements, to carry me on in a life of Piety.
Do you think any thing can aftonifli, and confound a dying man like this ? What pain do you think a man mull feel, when his con-
fcicncc
44 ^ Serious Call
fcicnce lays all this folly to his charge, when it fhall fhew him how regular, exact, and wife he has been in fmall matters, that are paffed away like a dream, and howftupid andfenfe- lefs he has liv'd, without any refledion, with- out any rules, in things of fuch eternal mo- ment, as no heart can fufficiently 'conceive them !
Had I only my frailties and imperfeBions to lament at this time, I fliould lye here humbly trufting in the mercies of God. But alas ! how can I call a general dii'regard, and a thorough negled of all religious improvement, ?i frailty or imperfeBion ; when it was as much in my power to have been exaft, and careful, and dili- gent in a courfe of piety, as in the bufinefs of my trade.
I could have call- d in as many helps, have pradiled as many rules, and been taught as many certain methods of holy living, as of thriving in my fhop, had I but fo intended and defir'd it.
Oh my friends! a carclefs life, unconcerned and unattentive to the duties of Religion, is ib without all excufe, fo unworthy of the mercy of God, fuch a fhame to the fenfe and realbn of our minds, that I can hardly conceive a greater punifhment, than for a man to be thrown into the Hate that I am in, to refleft upon it.
Menkens was here going on, but had his mouth ftopp'dby a conviiljion^ which never fuf- fer'd him to fpeak ^ny more. H.e lay convulsed
abpuj
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about twelve hours, and then gave up the ghoft.
Now if every reader would imagine this ^Peuitem to have been Ibme particular acquain- tance or relation of his, and fancy that he law and heard all that is here deicrib'd, that he flood by his bed-fide when his poor friend lay in luch diftrelsand agony, lamenting the folly of his paft life, it would in all probability teach him fuch wifdom as never enter'd into his heart before. If to this, he Ihould confider how often he himlelf might have been fur pri- zed in the lame ftate of negligence, and made an example to the reft of the world, this dou- ble reflexion, both upon the dtfirefs of his friend, ;.nd xh^ goodnefs of that God, who had preferv'd him from it, would in all likelihood foften his heart into holy tempers, and make him turn the remainder of his life into a re- gular courle of piety.
This therefore being fo ufeful a meditation, I Ihall here leave the reader, as, I hope fe- rioufly engaged in it.
CHAR
^6 A Serious Call
CHAP. IV.
iVe can ficcife God hi no Jlate^ or employment of I'lfe^ but by intending and devoting H all to his honour and Glory.
HAving in the firft Chapter ftated the general nature of Devotion, and Ihewn, that it implies not ^i^j form of ^rayer^ but a certain form of life, that is offered to God not at any particular times ^ or places ^ but every where and in every thing ; I fhall now defcend to Ibme particulars, and fhevv how we are to devote our labour and employm.ent^ our time and fortunes unto God.
As a good Chriftian Ihould confider every place as holy, becaufe God is there, lb he Ihould look upon every part of his life as a mat- ter of holinefs, becaufe it is to be offered unto God.
The profeffion of a Clcrgyjnan^ is an holy profeffion, becaufe it is a miniftration in holy things^ an attendance at the Altar. But worldly bufinefs is to be made holy unto the Lord, by being done as a fervice to him, and in conformity to his divine will.
For as all men and all things in the World, as truly belong unto God, as ?.iij places^ things^ or perfons that are devoted to divine fervice, lb all things are to be ufedy and all perfons are
to
to a Veojont and Holy Life. 47
to aB in their feveral ftates and employments for the Glory of God.
Men of worldly bufinefs therefore muft not look upon themi'elvcs as at liberty to live to themfelves, to facriiice to their own humours and tempers^ becaufe their employment it> of a worldly nature. But they muft confider, that as theworldand all worldly profeffions, as tru- ly belong to God, as ferjons and things that are devoted to the Altar^ ^o it is as much the duty of men in worldly bufinefs to live wholly unto God, as 'tis the duty of thole, who are devoted to divine fervice.
As the whole world is God's, ^o the whole world is to aft for God. As all men have the fame relation to God, as all men have all their powers znd faculties from God, lb all men are obliged to aft for God w^ith all their powers and faculties.
As all things are God's, fo all things are to be ufed and regarded as the things of God. For men to abufe things on earthy and live to themfelves, is the fame rebellion againftGod, as for Angels to abufe things in Heaven \ be- caufe God is juft the fame Lord of all on earth, as he is the Lord of all in Heaven.
Things may, and muft differ in their ujcy but yet they are ail to be ulcd according to the will of God.
Men may, and muft differ in their employ^ vientSy but yet they muft all aft for the lame ends, as dutiful fervants of God, in the
right
48
A Serious Call
right and pious performance of their lerera! callings.
Clergymen muftlive wholly unto God in one fart'icuhtr way, that is, in the cxercile oi Ho- ly offices^ in the miniftration of 'Prayers and Sacraments^ and a zealous diftribution of fpi- ritual goods.
But men of other employments are in their particular w^ays as much obliged to aft as the lervants of God, and live wholly unto him in their leveral callings.
This is the only difference between Clergy- men, and People of other callings.
When it can be fhewn, that men might be vain, covetous, fenfual, worldly minded, or proud in the exercife of their worldly bufincfs, then it wull be allowable for Clergymen to in- dulge the fame tempers in their lacred profel- fion. For tho' thefe tempers are moft odious and moft criminal in Clergymen^ who befidcs their baptifmal vow, have a fecond time de- voted themlelves to God, to be his lervants, not in the common offices of human life, but in the /pi ritual few icQ of the moft holy J acred things ; and who are therefore to keep them- felves as feparate and different from the com^ mon life of other men, as a Church or an Altar is to be kept feparate from houfes and tables of common ufe. Yet as all Chriftians are by their baptifm devoted to God, and made pro- felTors of holinefs, io are they all in their feve- ral callings to live as holy and heavenly per- fons \ doing every thing in their common life
only
to a De^oHt and Holy'^ Life. 4^
only in fuch a manner, as it may be received by God, as a fervice done to him. For things Ipiritual and temporal, lacred and common, muft, like meu and angels^ like heaven and earthy all confpire in the glory of God.
As there is but one God and Father of us all^ whole Glory gives light and life to every thing that lives \ wl\ole pre fence fills all places, whole power fupports all beings, whole pro- vidence ruleth all events \ lb every thing that lives, whether in heaven or earthy whether they be thrones or frinclpalitles^ men or ayigelsy they rnuit all with one Ipirit, live wholly to the praife and glory of this one God and Fa* ther of them all. Jngels as angels in their heavenly miniftrations, but men as men, wo-- men as women, htfloops as bifliops, priejis as priefts, and deacons as cieacons; fome with things fpiritualj and fome with things tempo^ ral^ offering to God the daily lacrifice of a realbnable life, wife adions, purity of heart, and heavenly affc6lions.
This is the common hajinefs of all perfons in this world. It is not left to any women \n the world to trifle away their time in the follies and impertinencies of 'AJaJh'wnable life^ nor to any men to rcfign themfelves up to worldly cares and concerns \ it is not left to the r/r^ to gratify their paffions in the indiihencles and pride of life, nor to the poor to vex and tor- ment their hearts with the poverty of their ftate* but men and women, rich and poor, muft with htjhops and prUJls y walk before
E God
^o A Serious- Call
God in the lame wile and holy fpirit, in the lame denial of all vain tempers, and in the fame dilcipline and care of their fouls ^ not only becaufc they have all the fame rational nature, and are fervants of the fame God , but becaufe they a /I wa;/f the fame holinels to make them fit for the fame happinefs, to which they are all called. It is therefore ab- folutely neceffary for all chriftians, whether rrteri or women^ to confider themfelves as per- ibns that are devoted to holinels ; and fo order their common zvays oj life by fuch rules of rea- fon and piety, as may turn it into conUniial jervtce unto almighty God.
Now to make our labour or employment an acceptable fcrvice unto God, v^x muft carry it on with the fame Jpint and temper that is re- quired in giWng of almsy or any work of piety. For, if whether we eat or I Cor. X. 31. ^^7;;.t, or whatfoever we do^ we muji do all to the glory of God\--\S. we are to tife this world as If we ufed It not ^ if wx are to .. prefent our bodies a living facrlfce^
Rom. XII. 7. ^^^,^ acceptable to God'^ if we are to live by faith ^ and not by fight ^ and to have our converfatlon In heaven-^ then it is neceffary that the common w^y of our life in every ftate, be made to glorify God by fuch tempers^ as make our prayers and adorations acceptable to him. For if we are worldly or earthly- minded in our employments^ if they are carried on w^ith vain defircs, and covetous tempers, only to fatisfy our felves, we can no more be
laid
to a Devout and Holy Life. 1 1
laid to live to the glory of God, than g/^atofis and drunkards can be iiiid to cat and drink to the glory of God.
As the glory of God is one and the fame thing, \o whatever we do fuitable to it, muft be done with one and the fame fpirit. That iame ftate and temper of mind, which makes our alms and devotions acceptable, muft alio miake our labour or employment a proper offer- ing unto God. If a man labours to be richy and purines his bufineis, that, he may raife himfelf to a ftate oi fgtire and ghry in the world, he is no longer ferving God in his em- ployment- he is acting under other mafterSj and has no more title to a reward from God, than he that gives alms that he may be feen^ or prays that he may be heard of men. For vain and earthly defires are no more allowable in our employments^ than in our alms and devo^- thns^ For thefe tempers of worldly pride, and vain glory, are not only evil when they mix with our good works, but they have the lame evil nature, and make us odious to God, when they enter into the common bufineis of our employment. If it were allowable to in- dulge covetous or vain pafTions in our worldly employments^ it would then be allowable to be vain-glorious in our devotions. But as our alms and devotions are not an acceptable fer- vice, but when they proceed from a heart truly devoted to God, fo our common employ- ment cannot be reckoned a lervice to him,
E z but
i'^t. A Serious Call
but when it is perform'd with the fame temper and piety of heart.
Moft of the employments of life are in their own nature lawful ; and all thofe that are fo, may be made a fubftantial part of our duty to God, if we engage in them only Jo fary and for fuch endsj as are fuitable to iehgs that are to live above the world, all the time that they live in the world. This is the only meafiire of our application to any worldly bufinefs, let it be what it will, where it will, it muft have no more of our handsy our heart Sy or our time^ than is confiftent with an hearty, daily, careful preparation of our felves for another life. For as all chriftians, as fuch, have renounced this world, to prepare them- felves by dally devotion, and iiniverfal holi- nefs, for an eternal ftate of quite another na- ture, they muft look upon worldly employ- ments, as upon worldly wants^ and bodily hi' jirmlttes"^ things not to be defir'd, but only to be endur'd and fuffer^d, till death and the refurreftion has carry'd us to an eternal ftate of real happinels.
Now he that does not look at the things of this life in this degree of littlenefs, cannot be laid either to feel or believe the greatefl truths of chriftianity. For if he thinks any thing great or important in human bufinels, can he be faid to feel or believe thole Scriptures which reprefent this life, and the greateft things of life, as bubblesy vapoursy dreams and jhadows.
to a Devout and Holy Life, ^ 3
If he thinks Jigure^ zndJheWj and worldly ghr)'j to be any proper happinefs of a chri- ftian, how can he be faid to feel or believe this dodrine, Blejfed are ye when ?nenjhall hate you^ and when they JJjall feparate you fro7n their company^ and Jlihill reproach yoti^ and caji out your name as evil for the Son of mafi's Jake ? For furely if there was any real happinefs in jigure and Jhew^ and worldly glory ; if thefe things delervcd our thoughts and care , it could not be matter of the higheji joy^ when we are torn from them by perjecutions zn^fuf-^ ferings? If, therefore, a man will fo live, as to ftiew that he feels and believes the molt fundamental dodrines of Chriftianity, he muft live above the w^orld ? this is the temper that muft enable him to do the bufinefs of life, and yet live wholly unto God, and to go through ibme worldly employment with a hea-^ venly mind. Aud it is as necelfary that peo- ple live in their employments with this tem^^ fer^ as it is necefTary that their employment it felf be lawful.
The husbandman that tilleth the ground, is employed in an honeft bufinefs, that is necel- fary in life, and very capable of being made an acceptable jervice unto God. But if he labours and toils, not to ferve any rcalbnable ends of life, but in order to have his plow made oi Jilver^ and to have his horfes harneC- led in gold^ the honefty of his employment is loft as to him, and his labour becomes his
E 3 A traief
^4 A Serious Call
A tradefman may juftly think, that it is ngreeablc to the will of God, for him to fell fuch things as are innocent and ufefnl in life, luch as help both himfelf, and others, to a reafonable lupport, and enable them to affifb thofe that want to be affifted. But if inftead of this, he trades only with regard to hlmjelf] without any other rule than that of his own temper^ if it be his chief end in it to grow 7'khj that he may live mjigHre and indulgence^ and be able to retire from bufinefs to tdlenefs and luxury^ his trade, as to him, loles all its hmocency^ and is lb far from being an accepta- ble fervice to God, that it is only a more plau- lible courfe of covetoujhefs^ felj-^lovc and mnhi-^ tion. For fuch a one turns the neceffities of employment into pride and covctoufnels, jult as the Jot and epicure turn the neceffities of eating and drinking into gluttony and drun^ kennefs. Now he that is up early and late, that fweats and labours for thefe ends, that he may be fome time or other rich, and live in pleafure and indulgence^ lives no more to the glory of God , than he that plays and games for the fame ends. For though there is a great diiference between trading and gamingy yet moft of that difference is loft, when men once trade with the fame de fires and tempers^ and for the fame ends that others game. Cha- rity znAfne drejftng^ are things very different, but if men give ahyis for the lame reafons that others drefs jine^ only to be feen and admir'dy charity is then but like the yanity of fne 0. cloaths.
to a Devout and Holy Life, 5 5
i^loaths. In like manner, if the iame motives make Ibme people painful and induftrious in their trades^ which make others conftant at gaming^ llich pains is but like the pains of gaming.
CaTidiis has traded above thirty years in the greateft city of the kingdom ^ he has been ^o many years conftantly increafing his trade and his fortune. Every hour of the day is with him an hour of bufinels ^ and though he eats and dr'iJiks very heartily, yet every 7neal feems to be in a hurry, and he would lay grace if he had time, Cal/das ends every day at the tavern^ but has not leifure to be there till near nine a clock. He is always forc'd to drink a good hearty glafs^ to drive thoughts of bufi- nels out of his head, and make his Ipirits drcwjy enough for fleep. He does bufinels all the time that he is rifing, and has lettled leveral matters before he can get to his cofiiptlng-roofn^ His prayers are a fhort ejacalation or two, which he never milTes in /lormy te?nj)ef}aous weather, becaufe he has always lomething or other at Sea. Calidus will tell you with great plealure, that he has been in this hurry for lb many years, and that it muft have kill'd him long ago, but that it has been a rule with- him to get out of the town every Saturday^ and make the Sunday a day of quiet and good rejrejhmcnt in the country.
He is now lb rich, that he would leave off his bufinels, and amufe his old age with build- ing and furnilhing a fine houfe in the country,
E 4 but
5^
A Serious Call
but that he is afraid he fhould grow melan^ choly^ if he was to quit his bufinefs. He will tell you with great gravity, that it is a dan- gerous thing for a man, that has been us'd to get money, ever to leave it off. If thoughts of Religion happen at any time to fteal into his head, CaVtdtis contents himfelf with think- ing, that he never was a friend to heretlcks and infidels^ that he has always been civil to the Minlfier of his parilh, and very often gi- ven fomething to the chartty-Jchools.
Now this way of life is at fach a dijiance from all the dodrines and difcipline of chri- ftianity, that no one can live in it through ignorance oi frailty. Calidus can no more ima- gine, that he is born again oj the " "^' fp^^i^'-) ^hat he is /;/ Chrifi a new iPet. ii. II. creature'^ that he lives here as a
CoUof. iii. I. f^^'%e^ '^'^^ plgrtm, Jetting his affe^ions upon things ahove^ and laying tip treafures hi heaven. He can no more imagine this, than he can think that he has been^all his life an ApoJiJe^ working MiracleSy and preaching the GofpeL
It muft alio be own'd, that the generality of trading people, efpecially in great townSj are too much like CaUdus. You lee them all the week bury'd in bufinefs, unable to think of any thing elfe ; and then fpending the Sunday in idlenels and refrefhment, in wandring into the country, in fuch vifits and jovial meet- ings, as make it often the worft day of the week.
Now
to a T)e^oitt and Holy Life. 5-7
Now tlicy do not live thus, becaufe they cannot lupport thcmfclvcs with lejs care and application to bufinels ; but they live thus^ becaule tliey want to grow rich in their trades, and to maintain their families in fomc fuch jjgtire and degree of jinery as a reajonahle Chri" Jiian life has no occafion for. Take away but this temper^ and then people of all tradeSy will find themfelves at lei lure to live every day like Chriftians, to be careful of every duty of the Gofpel, to live in a vifible courle of Religion, and be every day ftrict obfervers both of private and publick Prayer.
Now the only way to do this, is for people toconfider their trade as fomething that they are oblig'd to devote to the glory of God, fomething that they are to do only in fuch a manner, as that they may make it a duty to him. Nothing can be right in hufinefs^ that is not under thefe rules. The Apoftle com- mands fervants, to he obedient to their inajters in jinglenefs of heart as unto Chrlji. Not with eye-fervtce as menfleafers^ but as the fervants of Chri^^^ doing the will of ^^f'^^' ^' God from the heart. With goodwill 2.-, *
doing fervice as imto the Lord^ and tiot to men.
This pafTage fufficiently fhcws, that all Chriftiansare to live wholly unto God in every ftate and condition, doing the work of their co?nmon calling in fuch a manner, and for fuch ends, as to make it a part of their devotion or fervice to God« For certainly M por Jlaves
arc
^8 A Serious Call
arc not to comply with their bufinels as men plecifersj if they are to look wholly unto God in all their actions, and lerve in Jingle nefs of heart J as unto the Lord, furely men of other employments and conditions muft be as much ob- liged to go thro' their bufineis w^ith the fame jinglcnefs of heart '^ not as pleafingthe vanity of their own minds, not as gratifying their own felfifh, worldly paflions, but as the fervants of God in all that they have to do. For furely no one will fay, that a flave is to devote his ftate of life unto God, and make the will of God, thQ^fole rule and end of his fervice, but that a trade/man need not aft with the iame fpirit of devotion in his bufinels. For this is as abfurd as to make it neceffary for one man to be vnoxQ jufi or faithful than another.
It is therefore abfolutcly certain, that no Chriftian is to enter any farther into bufinels, nor for any other ends^ than fuch as he can in Jinglenefs of heart offer unto God, as a reajona- hie fervice. For the Son of God has redeemed us for this only end^ that we fliould by a life of reajbn and fiety live to the glory of God ; this is the only rule and meafure for every or- der and ftate of life. Without this rule the moft lawful employment, becomes a fnjul ftate of life.
Take away this from the life of a Clergy man^ and his holy profeiTion ferves only to expofe him to a greater damnation. Take away this from tradejmen^ and fhops are but fo many houfes of greedinefs and filthy lucre. Take
away
to a DeT^out njid Holy Life. ^p
a\vay this from gentlemen^ and the courfe of their life, becomes a courfe of fenfuality, pride and wantonncfs. Take away this rule from our tables^ and all falls into gluttony and drunkennefs. Take away this mealure from our drejs and hab'its^ and all is turn'd into fuch painty ^nA. glittery and ridiculous ornaments as are a real fhame to the wearer. Take away this from the ufe of o\xx fortunes y and you will find people iparing in nothing but charity. Take away this from our dtverfonsy and you will find no Iports too filly, nor any entertain- ments too Vain and corrupt to be the pleafure of Chriftians.
If therefore we defire to live unto God, it is neceflary to bring our whole Dfe under this law, to make his glory the fole rule and ;;2^^- fure of our acling in every employment of life. For there is no other true devotion^ but this of living devoted to God in the common bufinefs of our lives.
So that men muft not content themfelves with the lawful nefs of their employments, but muft confider whether they uje them, as they are to ufe every things as ft rangers ?ind pilgrims y that are baptized into the relurre- ction of Jeius Chrift, that are to Col. iii. i. follow him in a wife and heavenly t .^'^'^'^•^y courleot liie, in the mortification 27. of all worldly defires,and in puri- fying and preparing their IbuJs for the blefled enjoyment of God.
For
6o A Serious Call
For to be vain, or proud, or covetous, or ambitious in the common courje of our bufinefs, is as contrary to thele holy tempers of Ghri- ftianity, as cheating and dilhonefty.
If a glutton was to fay in excufe of his gluttony, that he only eats fuch things as it is lawful to eat, he would make as good an excufe for himfclf, as the greedy, covetous, ambitious tradefman, that ftiould fay, he on- ly deals in lawful bufinels. For as a Chriftian is not only required to be honeft, but to be of a Chriftian y/^/ri/", and make his life an exer- cife of humility y repentance and heavenly afFe- ftion, fo all tempers that are contrary to thefe^ are as contrary to Chriftianity, as cheating is contrary to honejiy.
So that the matter plainly comes to this, all irregular tempers in trade and hujinefsj are but like irregular tempers in eating and drinking, ^roud vlewSy and vain dejires in our worldly employments, are as truly vices and corrupti- ons, as hypocrljy in prayer, or vanity in alms. And there can be no realbn given, why vanity in our almsj fhould make us odious to God, but what will prove any other kind of pride to be equally odious. He that labours and toils in a callings that he may make a figure in the world, and draw the eyes of People up- on the fplendor of his condition, is as far from the pious humility of a Chriftian, as he that gives alms that he may be feen of men. For the reafon, why pride and vanity in our prayers and alms renders them an unacceptable
fcrvice
to a Devout and Holy Life. 6 t
fcrvice to God, is not becaufc there is any thing particular in prayers and alms that can- not allow of pride, but becaufe pride is in no refpecl, nor in any thing made for man^^ it dcftroys the piety of our prayers and alms, be- caufe it deftroys the piety of every thing that it touches, and renders every action that it go- verns, incapable of being offered unto God.
So that if we could fo divide our felves, as to be humble in fome refpeds, and proud in others, fuch humility would be of no fervice to us, becaufe God requires us as truly to be humble in all our aBions and defigns, as to be true and honeft in all our adions and defigns.
And as a man is not honeit and true, becaufe he is fo to a great many People, or u^on Jeveral occafions, but becaufe truth and honefty is the meafiire of all his dealings with every body; io the cafe is the fame in humility, or any o- ther temper, it muft be the general ruling habit of our minds, and extend it felf to all our aftions and defigns, before it can be im- puted to us.
We indeed fometimes talk, as if a man might be humble in fome things, and proud in others, humble in hrs ^r learning^ humble in his perfon^ but proud in his views and dcjigns. But tho' this may pals in common diicourfe, where few things arc laid according to ftritt truth, it cannot be al- lowed when we examine into the nature of our anions.
It
62 A Serious Call
It IS very poffiblc for a man that lives by cheating, to be very punctual in paying for what he buys ; but then every one is afTur'd, that he docs Jiot do fo, out of any principle of true honefty.
In like manner it is very pofTible for a man, that is proud of his eftate^ ambitious in his v'tews^ or vain of his learnhig^ to dilregard his drefs^ and perjon^ in fuch a manner as a truly humble man would do- but to luppofe that he does fo out of a true principle of religious humility, is full as abfurd, as to fuppofe that a cheat pays for what he buys, out of a prin- ciple of religious honefty.
As therefore all kinds of diftionefty deftroy our pretences to an hone ft principle of mind, fo all kinds of pride deftroy our pretences to an humble J p'lrtt.
No one wonders that thofe prayers^ and alms^ which proceed from pride and oftentation are odious to God ; but yet it is as eafie to Ihew, that pride is as pardonable there, as any where elfe.
If we could fuppofe, that God rejects pride in our prayers and ahns^ but bears with pride in our drefs^ our perfons^ or efiates^ it would be the fame thing as to fuppofe that God con- demns falfhood in Ibme actions, but allows it in others. For pride in one thing differs from pride in another thing, as the robbing of one man differs from the robbing of ano-* ther.
Again^
to a Devout audHoly Life. 63
Agiiin, if pride and often tat ion is fo oclious that it dcftroys the merif and wortb of the moft reafonablc actions, liircly it muft be c- qually odious in thole aft ions, which are only founded in the vjcahjcfs and hijirmlty of our nature. As thus, alms arc commanded by God, as excellent in themfelves, as true inftances of a divine temper, but cloaths are only allow'd to cover our ftiame ; furely therefore it muft at leaft be as odious a degree of pride to be vain in our cloaths^ as to be vain in our alms.
Again, we are commanded to pray without ceafing^ as a means of rendering our ibuls more exalted and divine, but we are forbidden to lay up treajhres upon earth j and can we think that it is not as bad, to be vain of thofe trea- furcs^ which we 3.1^ forbidden to lay up, as to be vain of thofe prayers^ which we are com^ rnanded to make.
Women are required to have \\\€\x heads cover' d^ and to adorn thcmiclvQs\\ithJl:?amefacedneys'^ if therefore they are vain in thole things which are exprefly forbidden, ^^^^^* ^^* if they patch and paint that part, i^Tim.ii. 9. w^hich can only be adorn'd hj fjame- facednefs^ furely they have as much to repent of for fuch a pride, as they have, whofe pricie is the motive to their prayers and charity. This muft be granted, unlefs we will fay, that it is more pardonable to glory in our Jhanrcy ^han to glory in our v'lrtuc,
AU
64 A Serious Call
All thefe inftances are only to fliew us the great neceffity of fuch a regular and uniform piety, as extends it felf to all the adions of our common life.
That we muft eat^ and drluky and drefs and ^jfcourfe according to the ibbriety of the Chri-^ ftian Ipirit, engage in no employments but fuch as we can truly devote unto God, nor purine them any farther, than io far as condu- ces to the realbnable ends of a holy devout life.
That we muft be honefl^ not only on fartU cidar occafions, and in fuch inftances as are ap- f lauded in the world, eafy to be performed and free from danger^ or lojs^ but from fuch a /;- vlng principle of juftice, as makes us love truth and integrity in all its injiancesy follow it through all dangers, and againft all oppoliti- on \ as knowing that the more we pay for a- ny truth, the better is our bargain^ and that then our integrity becomes a pearly when we have parted with all to keep it.
That we muft be hnmhley not only in fuch inftances as are expeBedm the world, oy //uta^ hie to our tempers, or confined to particular oecafions, but in fuch an humility of fpirit,as renders us meek and lowly in the whole courfe of our lives, as fliews it felf in our drefs^ our ferfoHy our conv^rfatioUj our enjoyment of the world, the tratiqiitlity of our minds, patience under myantSj fubmijjion to fuperiors^ and conr^ detentions to thofe that are below us, and in all the outward actions of our lives.
That
to a Ve^vont and Holy Life. 6^
That we muft devote, not only times and f laces to prayer, but be every- where in the Jplrit of devotion, with hearts always let to- wards heaven, looking up to God in all our aftions, and doing every thing as his fervants, living in the world as in a holy temple of God, and always worfhipping him, though not with, our lips, yet with the thankfulnefs of our hearts, the hollnefs of our aftions, and the fious and charitable ufe of all his gifts. Th'at we muft not only lend up petitions and thoughts now and then to heaven, but mult go through all our worldly bufinefs with aa heavenly fpirit, as members of Chrift's myfti- cal body, that with new hearts^ and new minds ^ are to turn an earthly life into a pre- paration for a life of greatnels and glory ia the kingdom of heaven.
Now the only way to arrive at this piety of fpirit, is to bring all your actions to the Jhme rule as your devotions 3.nd alms. You ve- ry well know what it is, that makes the pety of your alms or devotions ; now the lame rules, the fame regard to God, muft render every thing elfe that you do, a lit and accep- table fervice unto God.
Enough, I hope, has been laid, to Ihew you the necellity of thus introducing Religion into all the anions of your common life, and of living and acting with the fame regard to God in all that you do, as in your prayers and alms.
Eating
66 A Serious Call
Eating IS one of the lovveft aftions of our lives, it is common to us with mere aynmahy yet we fee that the piety of all ages of the world, has turned this ordinary action of an animal life, into a ftety to God, by making every meal to begin and end with devotion.
We fee yet fome remains of this cuftom in moft chriftian families; fome liich little for^ malltyj as fhews you, that people us'd to call upon God at the beginning and end of their meals. But, indeed, it is now generally Hy performed, as to look more like a mockery up- on devotion, than any jblemn application of the mind unto God. In one houfe you may perhaps lee the head of the family juft pulling off his hat^ in another half getting up from his feat ; another ftiall, it may be, proceed fo far, as to make as if he faid fomethlng \ but, however, thele little attempts are the remains of fome devotion that was formerly us'd at fuch times, and are proofs that religion has formerly belonged to this part of common life.
But to fuch a pafs are we now come, that though the cuftom is yet prefer v'd, yet we can hardly hear with him, that feems to per- form it with any degree of fcrloufnefs^ and look upon it as a fign of a fanatical temper, if a man has not done as foon as he begins.
I would not be thought to plead for the neceffity of long prayers at thefe times ; but thus much I think may be faid, that if prayer is proper at thele times, w^ ought to
oblige
to a Dczfont artel Holy Life. 6j
oblige our Iclves to ufe liich a form of words, as Ihould fhew, that wc folemnly appeal to God for fiich graces and blcflings as arc thca proper to the occafion. Otherwife the mock ceremony, inftead of bleffing our victuals, does but accuftom us to trifle with devotion, and give us a habit of being unaffeded with our prayers.
If every head of a family was, at the re- turn of every meal., to oblige himfelf to make a folemn adoration of God, in fuch a decent manner, as becomes a devout mind, it would be very likely to teach him, that Jivearlngy fenfuality^ gluttony^ and loofe dilcourfe, were very improper at thofe meals, which were to heo-'in and end with devotion.
And if in thefe days of general corruption, this part of devotion is fallen into a ^nock ce- remony , it muft be imputed to this caufe, that Jenfuality and intemperance have got too great a power over us, to fuffer us to add any devotion to our meals. But thus much muft be faid, that when we are as pious as yews and Heathens of all ages have been, we fhall think it proper to pray at the beginning and end of our meals.
I have appealed to this pious cuftom of all ages of the world, as a proof of tfie rcafona- blcnels of the dodrine of this and the fore- going chapters; that is, as a proof that reli- gion is to be the rule and meajure of all the adions of ordinary life. For lurely, if we are not to eaty but under fucli rules of devotion,
V 2 it
68 A Serious Call
it muft plainly appear, that whatever elfe we do, muft in its proper way, be done with the fame regard to the glory of God, and agreea- bly to the principles of a devout and pious mind.
CHAP. V.
^erfons that are free from the necejjity of la- bour, and employments^ are to conjtder them-- felves as devoted to God m a higher degree.
GReat part of the world are free from the neceffitics of labour and employments, ana have their time and fortunes in their own difpofal.
But as no one is to live in his employment according to his own humour, or for fuch ends as pleafe his own fancy, but is to do all his bufinefs in fuch a manner, as to make it a fervice unto God ; io thofe who have no particular employment, are lb far from being left at greater liberty to live to themlelves, to purfue their own humours, and fpend their time and fortunes as they pleafe, that they are under greater obligations of living wholly unto God in all their actions.
Tho, freedom of their ftate lays them under a greater necejjity of always chufing and doing the heji things.
They
to a Ve^ont and Holy Life. 6p
They are thofe, of whom 9m^ch zvUl he re-^ qui/d^ becaufe much is given unto them,
KJlave can only live unto God in one /'^r- ticular way ; that is, by religious patience and fubmiffion in his ftate of flavery.
But all ways of holy living, all inftances, and all kinds of virtue, lie open to thofe, who are mailers of themfelves, their time and their fortune.
It is as much the duty, therefore, of fuch perfons, to make a wife ufe of their liberty, to devote themfelves to all kinds of virtue, to afpire after every thing that is holy and pious, to endeavour to be eminent in all good works, and to pleafe God in the higheft and moft perfeft manner; it is as much their duty to be thus wile in the condud of themfelves, and thus extenfive in their endeavours after holinefs, as it is the duty of -xjlave to be re^ jjgn'd unto God in his ftate of flavery.
You are no labourer^ or tradefman^ you are neither merchajit^ nor foldler ; confide r your felf, therefore, as plac'd in a ftate, in fome degree like that of good angels^ who are fent into the world as fnmijiring fpirits^ for the general good of mankind, to ajjijl^ protect and mimjler for them who fhall be heirs of falvation.
For the more you are free from the coynmon neceflities of men^ the more you are to imi- tate the higher perfedions of angels.
Had you, Serena^ been obliged by the ne- ceflities of life^ to wafli cloaths for your main-
F 3 tenance.
yo A Serious C a L n
tenance, or to wait upon fome mijtrefs^ that demanded all your labour^ it would then be your duty to ferve and glorify God, by fuch humUlty^ obedience^ and fatthfulnefs^ as might adorn that ftate of life.
It would then be recommended to your care, to improve that one talent to its greateft height. That when the time came , that, mankind were to be rewarded for their la- bours by the great Judge of quick and dead, you might be received with a well done good
and faith fill fervant , enter thoiir St. Mat.xxv. .^^^^ ^j^^'^^y ^^ ^j^y ^^^.j^
But as God has given you jive talents^ as he has placed you above the neceffities of life, as he has left you in the hands of your felf, in the happy liberty of chufing the moll exalted ways of virtue, as he has enrich'd you with many gifts of fortune, and left you no- thing to do, but to make the beft ufe of va- riety of bleffings, to make the moft of a fhort life, to ftudy your own perfedion, the honour of God, and the good of your neigh- bour; fc it is now your duty to imitate the greateft fervants of God, to enquire how the moft eminent faints have Jiv'd, to ftudy all the arts and methods of perfection, and to fet no bounds to your love and gratitude to the bountiful author of fo many bleffings.
It is now your duty to turn yowxjive talents into five more, and to confider how your fune^ and leifure^ and healthy and fortune^ may be jnade fo many happy means of purifying your
own
to a T)e^oHt and Holy Life. 7 1
own foul, improving your fellow-creatures fn the ways of virtue, and of carrying you at laft to the greateft heights of eternal glory.
As you have no in'ifirefs to fervc, lb let your own foul be the object of your daily care and attendance. Be ibrry for its impu- rities, its fpots and imperfcdions, and ftudy all the holy arts of reftoring it to its natural and primitive purity.
Delight in its fervice, and beg of God to adorn it with every grace and perfedion.
Nourifli it with good works j give it peace in folittide^ get it Itrength in prayer^ make it wife with readings enlighten it by meditation^ make it tender with love^ fweeten it w^ith ha- mlUty ^ humble it with penance^ enliven it with '^falms and Hymns j and comfort it with frequent rejie&lons upon future glory. Keep it in the frefence of God, and teach it to imi- tate thofe guardian angels^ which though they attend on human affairs, and the loweft of mankind, yet always behold the jace oj our rather which ts m ^^ heaven.
This, Serena^ is your profeffion. For as fure as God is one God, fo lure is it, that he has but one command to all mankind, whe- ther they be bond or free, rich or poor ; and that is, to aft up to the excellency of that na- ture which he has given them, to live by rcafon^ to walk in the Tight of religion, to ufe every thing as wifdom direfts, to glorify
F 4 God
^^ A Serious Call
God in all his gifts, and dedicate every con- dition of life to his fervice.
This is the one common command of God to all mankind. If you have an employment, you are to be thus reafonable, and pious and holy in the exercife of it ; if you have time and a fortune in your own power, you are oblig'd to be thus reafonable, and holy, and pious, in the ufe of all your time, and all your fortune.
The right rehgious ufe of every thing, and every talent, is the indilpenfable duty of every being that is capable of knowing right and wrong.
For the reafon why we are to do any things as unto God, and with regard to our duty, and relation to him, is the fame reafon why we are to do every thing as unto God, and with regard to our duty , and relation to him.
That which is a realbft for our being wife and holy in the difcharge of all our hujinejsy is the fame realbn for our being wife and hply in the ufe of all our money.
As we have always the fame natures,, and are every-where the fervants of the fame God, as every place is equally full of his prefence, and every thing is equally his gift, io w^e mull always ad according to the realbn of our na- ture ^ we muil do every thing as the fervants of Godj we muft live in every place, as in his prefence ; we muft ufe every thing, as that ^ught to be us'd, which belongs to God.
Either
to a De^oHt and Holy Life. 7 5
Either this piety^ and wifdom, and devotion is to go thro' every way of life, and to extend to the ufe of every thing, or it is to go through no part of life.
If we might forget our Jehes , or forget God, if we might difregard our reafon, and live by humonr and fcuicy in any thing, or at any time, or in any place, it would be as law- ful to do the fame in every thing, at every time, and every place.
If therefore fome People fancy, that they mull be grave and folemn at Churchy but may htjilly and frantkk at home; that they muft live by Ibme rule on the Sunday^ but may fpend other days by chance; that they mull have fome times of '^Prayer ^ but may wafte the reft of their time as they pleafe, that they muft give fome money in charity^ but may fquan- der away the reft as they have a mind ; luch People have not enough confider'd the nature of Religion, or the true reafons of Piety, For he that upon principles of realbn can tell, why it is good to be wife and heavenly-min- ded at Churchy can tell that it's always dcfira- ble, to h^.YQXhQ Jhne tempers m all other places. He that truly knows, why he ftiould fpcnd any time well, knows that it is never allowa- ble to throw anytime away. He that rig;htly underftands the reaibnablenefs, and excellen- cy of Charity^ will know, that it can never be excufable to wafte any of our money in pride and folly, or in any needlefs expenccs.
For
74 ^ Serious Call
For every argument that fliews the vvilciom and excellency of Charity, proves the wifdom of fpending M our fortune well. Every ar- gument that proves the wifdom and reafona- blenefs of having times of prayer, fhews the wifdom and reafonablenefs of lofing none of our time.
If any one could {hew, that we need not always ad as in the divine prelence, that we need not confider and ufe every thing j as the gift of God, that we need not always live by reafon, and make Religion the rule of all our adions, the fame arguments would Ihew, that we need never aft as in the prefence of God, nor make Religion and reafon the meafure of any of our aftions. If therefore we are to live unto God at any time, or in any place^ we are to live unto him at all times, and all places. If we are to ufe any thing as the gift of God, we are to ufe every thing as his gift. If we are to do any thing by ftrift rules of rea- fon and piety, we are to do every thing in the fame manner. Becaufe reafon^ and wlfdoniy and pety are as much the beft things at all times ^ and in all places^ as they are the beft things at any tlme^ or in a?iy place.
If it is our glory and happinefs to have a rational nature^ that is endued with wifdom and reafon, that is capable of imitating the Divine nature, then it muft be our glory and happinefs, to improve our reafon and wifdom, to aft up to the excellency of our rational nature, and to imitate God in all our aftions, to the utmoft of our power. They therefore
who
to a Vevout and Holy Life. 7 5
who confine Religion to tmes and places^ and fome little rules of retirement ^ who think that it is being too ftrid and rigid to introduce re- ligion into common life^ and make it give laws to all their actions and ways of living, they who think thus, not only miftakc, but they miftake the whole nature of Religion. For furely they miftake the whole nature of Reli- gion, who can think, any part of their life is made more eafy, for being free from it. They may well be faid to miftake the whole nature of wifdom, who don't think it defireablc, to be always wife. He has not learnt the nature of piety, who thinks it too much to be pious in all his aftions. He does not i'ufficiently un- derftand what reafon is, w^ho does not earneftly defire to live in every thing according to it.
If we had a Religion that confift-ed in abfurd fuperftitions, that had no regard to the per- feftion of our nature. People might well be glad to have fome part of their life excufed from it. But as the Religion of the Gofpel is only the reiSnement, and exaltation of our beft faculties, as it only requires a life of the higheft Rcafbn, as it only requires us to ufe this w^orld as ia reafon it ought to be ufcd, to live in fuch tempers as are the glory of intelligent beings, to walk in fuch wifdo?n as exalts our nature, and to praftife fuch piety, as will raife us to God; who can think it grievous, to live always in the fpirit of fuch a Religion, to have eveyy part of his life full of it, but he that would think it much more grievous, to be as the Angels of God in heaven ?
Farther,
y6 A Serious Call
Farther, as God is one and the fame being, always afting like himfelf, and fuitably to his own nature, fo it is the duty of every being that he has created, to live according to the nature that he has given it, and always to aft like it felf.
It is therefore an immutable law of God, that all rational beings fhould aft reafonably in all their aftions ; not at this time^ or in that flace^ or upon this occajion^ or in theufe of fome particular thing, but at all times, in all places, at all occafions, and in the ufe of all things. This is a law that is as unchangeable as God, and can no more ceafe to be, than God can ceale to be a God of wifdom and order.
When therefore any being that is endued with rcaibn, does an tinreafonahle thing at any time, or in any place, or in the ufe of any thing, it fins againft the great law of its na- ture, abufes its felf, and fins againft God the author of that nature.
They therefore who plead for tndiilgefKes and vanities^ for any fooVijh fafhions, cufloms and humours of the world, for the mifufe of our t'lrne or money ^ plead for a rebellion againft our nature, for a rebellion againft God, who has given us reafon for no other end, than to make it the rule and niecifure of all our ways of life.
When therefore you are guilty of any folly or extravagance^ or indulge any vain temper, don't confider it as a fmall matter, becaufe it may fcem lb, if compared to fome other fins ;
but
to a Devout and Holy Life. yj
but confider it, as it is ading contrary to your nature^ and then you will lee that that there IS nothing y;/2(^//, tlvMis tin reafonabk. Becaufc all unrealbnable ways, are contrary to the na- ture of all rational beings, whether men^ or j4ngels. Neither of which can be any longer agreeable to God, than fo fir as they ad accor- ding to the reafon and excellence of their na- ture.
The infirmities of human life make fuch food and raiment neceflary for us, as Angels do not want ; but then it is no more allowable for us to turn thefe neceflities into follies^ and in- dulge our felves in the luxury of food j or the vanities of drejs^ than it is allowable for An- gels to ad below the dignity of their proper ftate. For a realbnable life, and a wife ufe of our proper condition, is as much the duty of all men^ as it is the duty of all Jngels and /;;- tclTtgent beings. Thefe are not Jpecalative flights,' or imaginary notions, but are plain and iindeniahle law^^ that are founded in the na-- ture of rational beings, who as luch are obli- ged to live by reafon, and glorify God by a continual right ufe of their feveral talents and faculties. So that tho' men are not Angels^ yet they may know for what ends, and by what rules men are to live and ad, by confider- ing the ftate and perfedion of Angels. Our blelTed Saviour has plainly turn 'dour thoughts this way, by making this petition a conftant part of all our Prayers, I'hy will he done on earth y as it is in heaven. A plain proof, that
4 the
yS A Serious Call
the obedience of me^^j is to imitate the obedi- ence of yhgelsj and that rational beings on earth, are to live unto God, as rational beings in Heaven live unto him. '
When therefore you would reprefent to your mind, how Chriftians ought to live unto God, and in what degrees of wifdom and holinels, they ought to ufe the things of this life, you muft not look at the world, but you mull lookup to God, and the fociety of Angels, and think what wifdom and holinefs is fit to prepare you for fuch a ftate of glory. You muft look to all the hlgheji precepts of the Gofpel, you muft examine your felf by the fpirit of Chrift, you muft think how the wt- Jefl men in the- world have liv'd, you muft think how departed folds would live, if they were again to a6l the Ihort part of human life, you muft think what degrees of wiidom and holinefs, you will wifh for, when you are leaving the World.
Now all this is not over-ftraining the mat- ter, or propofing to our felves, any needlefi perfection. It is but barely complying with the Apoftle's advice, where he fays. Finally^ brethren , whatjbever things are true^ what- fcever things are juft^ whatjbever things are . pure J whatfoever things are oj good
report'^ if there be any virtue^ and if there he a^iy praife^ think on thefe things. For no one can come near the doftrine of this paffage, but he that propofcs to himfelf to do
every
to a Devout and Holy Life. j^
every thing in this life as the fervant of God, to live by reafon in every thing that he does, and to make the wifdom and hohnefs of the Gofpel, the rule and mealiire of his defiring and ufing every gift of God.
C HA P. VI.
Containing the great cbligatlonsy and the great advantages of making a wife and religious ufe of our eftates and fortunes.
AS the holinefs of Chriftianity confecrates all flates and employments of life unto God, as it requires us to afpire after an uni- verfal obedience, doing and ufing every thing as the fervants of God, fo are we more efpe- cially oblig'd to obferve this religious exaft- nels, in the ufe of our eftates d,nd fortunes.
The reafon of this would appear very plain, if we were only to confider, that our eftate is as much the gift of God, as our eyeSj or our hands J and is no more to be buried, or thrown, away at pleafure, than we are to put out our eyes, or throw away our limbs, as we pleafe.
But befides this confideration, there are feveral other great and important realbns, why we ihould be religioufly exad in the uie of our eftates.
Flrf,
8o A Serious Call
Fir ft y Becaufe the manner of ufing our money, or ipending our eftate, enters lb far into the bufinefs of every day, and makes fo great a part of our common life, that our common life muft be much of the fame nature, as our common way of fpending our eftate. If reafon and religion govern us in this, then realbn and religion hath got great hold of us ; but if humour y pride ^ dind fancy y are the mea- fures of our Ipending our eftate, then hu- mour, pride and fancy, will have the diredi- on of the greateft part of our life.
Secondly y Another great reafon for devoting all our eftate to right ufes, is this, becaufe it is capable of being ufed to the moft excellent purpofes, and is fo great a means of doing good. If we wafte it, we don't wafte a trifle^ that fignifies little, but we wafte that which might be made as eyes to the bllndy as a hut- band to the w'ldoWy as a father to the orphan : We wafte that , which not only enables us to minifter worldly comforts to thofe that are in diftrefs, but that which might purchafe for our felves everlafting treafures in heaven. So that if we part with our money in foolilh ways, we part with a great power of comforting our fellow creatures, and of making our felves for ever bleffed.
If there be nothing fo glorious as doing good , if there is nothing that makes us fo like to God, then nothing can be fo glorious in the ufe of our money, as to ufe it all in works of love and gooduefs, making our
felves
to a Devout and Holy Life. 8 1
felves friends^ d.ndfithersj and benefaBors^ to all our fdlow-crcaturcs, imitating the divine love, and turning all our power into afts of generofity, care and kindnels, to fuch as are in need of it.
If a man had eyes , and hati^s , and feet^ that he could give to thofe that wanted them ; if he fhould either lock them up in a chejl^ or pleafe himfelf with Ibme nee die fs or ridicu^ Ions uie of them, inftead of giving them to his brethren that were blind and lame^ fhould we not juftly reckon him an inhuman wretch? If he ftiould rather chufe to amufe himfelf with fiirmjJnng his houle with thofe things, than to entitle himfelf to an eternal reward, by giving them to thofe that wanted eyes and hands , might we not jultly reckon him mad?
Now 7noncy has very much the nature of eyes and feet'^ if w^e either lock it up in cheftsy or wafte it in needlefs and ridiculous expences upon our felves, whilft the poor and the di- ftreffed want it for their necejfary ufes, if we con fume it in the ridiculous ornainents of apparel, whilft others are ftarving in na^ heduefs^ wc are not far from the cruelty of him that chufes rather to adorn his houfc with the hands and eyes^ than to give them to thofe that want them. If we chufe to in- dulge our felves in fuch expenfive enjoyments, as have no r^^/ ufc in them, fuch as fatisfy no real want^ rather than to entitle our felves to an eternal reward, by dilpofing of our
G money
8x A Serious Call
money well, we are guilty of his madnefs, that rather chufes to lock up ejes and hands y than to make himfelf for ever blcffed, by giving them to thofe that want them.
For after we have fatisfy'd our own Jbber and reajbnable wants, all the reft of our mo- ney is but likey^^r^ eyes^ or hands^ it is fome- thing that we cannot keep to our felves, without being fooltflj in the ufe of it, Ibme- thing that can only be us'd well, by giving it to thole that w^ant it.
Thirdly^ If we wafte our money, we are not only guilty of wafting a talent which God has given us, we are not only guilty of ma- king that ufclefs,. which is fo powerful a means of doing good, but we do our felves this farther harm, that we turn this ufeful talent into a fowerftd means of corrupting our felves ; becauie fo far as it is fpent wrongs lb far it is fpent in the lupport of fome wrong temper^ in gratifying fome vain and unrea- fonable defires, in conforming to thofe falhions, and pride of the world, which as chriftians and reafonable men, we are obliged to re- nounce.
As Wit and fine parts cannot be trifled away, and only loft, but will expofe thofe that have them into greater follies, if they are not ftrift- ly devoted to piety ; fo money ^ if it is not us'd ftridly according to reafon and religion, can- not only be trifled away, but it will betray people into greater follies , and make them live a more filly and extravagant life, than
they
to a De^ont and Holy Life. 83
they could have done without it. If, there- fore, you don't fpend your money in doing good to others, you muft fpend it to the hurt of your felf. You will ad, like a man, that fhould refuie to give that as a cordial to a fick friiend, though he could not drink it himfelf without hijliiraing his blood. For this is the cafe of fuferjiiiOHs money; if you give it to thofe that want it, it is a cordial:^ if you fpend it upon your felf in Ibmething that you do not want, it only inflames and difordcrs your mind, and makes you worle than you w^ould be without it.
Confider again the foremention'd compa- rlfon; if the man that would not make a right ufe of fpare eyes and hands^ fliould by continually trying to ufe them himlelf, fpoil his own eyes and hands, we might juftly ac- cufe him of ftill greater madnefs.
Now this is truly the cafe of riches fpent upon our fclves in vam and needlefs expences ; in trying to ufe them where they have no real ufe^ nor we any real want^ we only ufe them to our great hurt, in creating unrea- fonable defires, in nourifliing ill tempers, in indulging our pafiions, andfupporting a world- ly, vain turn of mind. For high eating and drinking^ fine deaths^ and line hoafes^ Jiate and equipage^ gay pkajiires and divcrfons^ do all of them naturally hurt and dilbrder our hearts ; they are the food and nourifliments of all the folly and weakneis of our nature, and are cer- tain means to make us vain and w^orldly in
G 2 our
84
A Sermn Call
our tempers. They are all of them the fup- port of Ibmething that ought not to be lup- ported; they are contrary to that fobriety and piety of heart, which relilhes divine things; they are like ib many weights upon our jninds, that make us lefs able, and lefs in- clined to raife up our thoughts and affcftions to the things that are above.
So that money thus fpent, is not merely wafted or lofl^ but it is fpent to bad purpoles, and miferable effeds, to the corruption and dilbrder of our hearts, and to the making us lefs able to live up to the fublime doctrines of the Gofpel. It is but like keeping mo- ney from the poor, to buy poifon for our felves.
For fo much as is fpent in the vanity of drefs^ may be reckoned lb much laid out to Jlx A^anity in our minds. So much as is laid out for tdlenefs and indulgence^ may be reck- oned fo much given to render our hearts dull '^xvAJhifaaJ. So much as is fpent in flate and equipage^ may be reckoned fo miuch Ipent to dazzle your own eyes, and render you the idol of your own imagination. And lo in every thing, w^hen you go from reajonahle w^ants, you only fupport Ibme unreafonable temper^ Ibme turn of mind, which every good chrifti- an is called upon to renounce.
So that on all accounts, whether we confi- der our fortune as a talent and truft from God, or the great good that it enables us to do, or th^ great harm that it does to our felves, if
idly
to a Devout and Holy Life. §5
idly fpent ; on all thcfc great accounts it ap-^ pears, that it is ablblutely neccfTary to make realbn and religion the ftrid rule of ufing all our fortune.
Every exhortation in Scripture to be wife and realbnable, fatisfying only fuch wants as God would have fatisfy'd ; every exhortation to be fpiritual and heavenly, prefiing after a glorious change of our nature^ every exhor- tation to love our neighbour as our lelves, to love all mankind as God has loved them, is a command to be ftrlBly religious in the ufe of our money. For none of thefe tempers can be comply 'd with, unlefs we be wife and rea- Ibnable, I'piritual and heavenly, exercifing a brotherly love, a godlike charity in the ufe of all our fortune. Thefe tempers, and this ufe of our worldly goods, is lb much the doctrine of all the nev/ Teftament, that you can't read a chapter, without being taught fomething of it. I Ilia 11 only produce one remarkable pal- fage of fcripture, which is fufficient to juftify all that I liave faid concerning this religious ufe of all our fortune.
JVhen the Son of man JJjall come in his glory y
and all the holy Angels with him^ then Jhall he
fit upon the throne of his glory. And before
him foall he gathered all nations ^ and he jhall
fefarate them one jrom another^ as a floepherd
divideth the peep from the goats ; and he Jhall
fet the f jeep on his right hand^ hut the goats on
the left. Then foall the King fay unto them oil
his right handy come ye hleffedof my Father^ in^
G 5 herit
86 A SertoHS Call
fjerit the ktiigdom prepared for you from the foundation of the world. For I was an hungred^ and ye gave me meat ; I was thtrfiy^ and ye gave mc drink : I was a flranger and ye took me in ; iiaked^ and ye cloathed me : I was fick^ and ye vifited me'^ I was in prifonj and ye came unto me.
. ^'Then fhall he Jay tint a them on the left
handj depart from me^ ye curfed^ into everlafi-- in^f' fire^ prepared for the devil and his angels ; for I was an hungred^ and ye gave me no ?neat ^ I was thirfiy^ and ye gave me no drink : I was a (Ir anger and ye took me not in ; nakedy and yc cloathed me not '^ Jick^ and in prifon^ and ye w- Hted me not. Thefe Jljall go away into everlafl- ing punifhment y but the righteous into life e^ ternaL
I have quoted this paffage at length, be- caufe, if one looks at the way of the world, one would hardly think, that chriftians had ever read this part of Scripture. For what is there in the lives of chriftians, that looks as if their falvation depended upon thefe good works? And yet the neceffity of them is here affcrted in the higheft manner, and prel- ledupon us by a lively deicription of the glo- ry and terrors of the day of judgment.
Some people, even of thofe who may be reckoned virtuous chriftians, look upon this text only as a general recommendation of oc-- cafonal v/orks of charity; w^hereas it fliews the neceftity not only of occafional charities now and then, but the neceffity of liich an tntire charitable Ufcy as is a continual exercife
of
to a Devout ajtdUoly Life. 87
of all fuch works of chanty as we are able to perform.
You own, that you have no title to falva- tion, if you have ncgleftcd thefe good worksj becaufe fuch perfons as have neglefted them, are at the lafl day to be placed on the left hand, and banifh'd with a depart ye ciirfed. There is, therefore, no liilvation but in the performance of thefe good works. Who is it, therefore, that may be laid to have performed thefe good works ? Is it he that has fometlme • afTiiled a prijoner y or relieved the poor or fick ? This would be as abfurd, as to fay, that he had performed the duties of devotion y who hidi fometlme faid his prayers. Is it therefore, he that has feveral times done thefe works of charity? This can no more be faid, than he can be faid to be the UvXj juf man, who had done ads of 'yjAicc feveral times. What is the rule therefore , or mealure of performing thefe good works ? How fhall a man truft that he performs them as he ought ?
Now the rule is very plain and eafy^ and fuch as is common to every other virtue ^ or
good temper^ as well as to charity. -Who
is the humble^ or meek, or devout, or juft, or fiithful man ? Is it he that h.2iS feveral times done ads of humility, mceknels, devotion, juftice, or fidelity ? No. But it is he that lives in the habitual exerclfe of thefe virtues. In like manner, he only can be faid to have performed thefe works of charity, who lives in the habl" tual exerclfe of them to the utmoll of his power.
G 4 He
88 A Serious Call
He only has performed the duty of divine love, who loves God with all his hearty and with all his ramd^ and w'lth all h'ls flrength. And he only has performed the duty of thele good works, who has done them with all his heart, and with all his mind, and with all his Ttrength. For there is no other meafure of our doing good, than our 'power of doing it.
The Apoftle St. ^eter puts this queftion to our bleffed Saviour, hord^ hozv oft (hall my brother Jin again ft me^ and I forgive hira^ 'till feven times P Jf^^s faith unto him^ ^ fij ^^^^ unto thee^ until feven times ; hut iaat.xvm.22. until feventy times feven. Not as if after this number of offences, a man might then ccafe to forgive j but the expreffion of feventy times feven, is to fhew us, that we are not to bound our forgivenefs by any nutnher of offences, but are to continue forgiving the moft repeated offences againft us. Thus our Saviour faith in another place, Tf he trefpals agalnjl thee feven times In a day^ and feven times in a day turn again to thee^ Luke xvii. 4. faying^ I repent^ thou Ihalt forgive him. If, therefore, a man ceafes to forgive his brother, becaufe he has forgiven him often already; if he excufes himfelf from forgiving this man, becaule he has forgiven fever al others \ Inch a one breaks this law of Chrift, concerning the forgiving ones brother.
Now
to a Dezfout and Holy Life. 8p
Now the ml e of forgiving^ is alfo the rule of gro'ing ; you arc not to glve^ or do good to feven^ but to f event y times feven. You are not to ceafe from giving, becaule you have given often to the fame perlbn, or to other peribns; but muft look upon your felf as much obliged to continue relieving thole that continue in wants, as you was obliged to relieve them once, or twice. Had it not been in your power, you had been excufed from relieving any perlbn once \ but if it is in your power to relieve people often^ it is as much your duty to do it often, as it is the duty of others to do it but feldom, becaule they are but feldom able. He that is not ready to forgive every brother, as often as he wants to be forgiven, does not forgive like a difciple of Chrift. And he that is not ready to give to every bro- ther, that wants to have fome thing given him, does not give like a Difciple of Chrifb. For it is as neceffary to give to feventy times feven, to live in the continual exercife of ail good works to the utmofi: of our power, as it is neceflliry to forgive until feventy times fe- ven, and live in the habitual exerciie of this forgiving temper towards all that want it.
And the reafon of all this is very plain, becaufe there is the fame goodnefs, the fame excellency , and the fame necejjity of being thus charitable at one time, as at another. It is as much the beft ufe of our money, -to be ^/z£;^?/j doing good with it, as it is the beft ufe of it at any particular timc^ lb that that which
4 is
po A Serious Call
is a reafon for a charitable aB'wn^ is as good a realbn for a charitable life. That which is a reafon for forgiving one offence, is the fame rea- fon for forgiving all offences. For fuch cha- rity has nothing to recommend it to day, but what will be the lame recommendation of it to morrow ; and you cannot neglect it at one time, without being guilty of the fame fin, as if you negleded it at another time.
As lure, therefore, as thefe w^orks of cha- rity are neceffary to ialvation, ib lure is it, that we are to do them to the utmoft of our power ; not to day , or to morrow , but through the whole coiirfe of our life. If therefore, it be our duty at any time to deny our felves any needlejs expences, to be moderate znd frugal^ that we may have to give to thofe that want, it is as much our duty to do io at all times, that wx may be firther able to do more good : For if it is at any time a fin to prefer needlejs vain expence to works of cha- rity, it is fo at all times: Becaufe charity as much excels all needlefs and vain expences at one time, as at another. So that if it is ever neceffary to our falvation , to take care of thefe works of charity, and to fee that we make our felves in fome degree capable of do- ing them ; it is as neceffary to our falvation, to take care to make our felves as capable as we can be, of performing them in all the parts of our life.
Either therefore you mull fb far renounce your Chriflianity, as to fay, that you need
never
to a Devout and Holy Life. p I
never perform any of thefe good works ; or you mull own, that you are to perform them all your life in as high a degree as you are able. There is no middle way to be taken, any more tfian there is a middle way betwixt pride and humility, or temperance and intemperance. If you do not ftrive to fulfil all charitable works, if you ncgleft any of them that arc in your power, and deny alTiftance to thole that want what you can give, let it be when it will, or where it will, you number your felf amcngft thofc that want Chriftian charity. Becaule it is as much your duty to do good with all that you have, and to live in the continual exercife of good works, as it is your duty to be tem- perate in all that you eat and drink.
Hence alio appears the ncceffity of renoun- cing all tho^Q JGol'iJh and imreajbnahle expences, which the pride and folly of mankind has made fo common and faihionable in the world. For if it is neceffary to do good works as fir as you are able, it muft be as neceffary to renounce thole needlefs waysof fpending money, which render you unable to do works of Charity.
You muft therefore no more conform to thefe ways of the world; than you muft conform to the vices of the world, you muft no more Ipend with thofc that idly wafte their money as their own humour leads them, than you muft drink with the drunken, or indulge your felf with the Epicure'^ becaule a courfe of fuch expences is no more confiftent with a life of chanty y than excels in drinking is confiftent
with
p2 A Serious Call
with a l}Je of fobriety. When therefore any- one tells you of the lawfahiels of expenfive apparel, or the innocency of pleafing your felf with coitly fatisfadions, only imagine that the fame perfon was to tell you, that you need not do works of charity, that Chrift does not require you to do good unto your poor bre- thren, as unto him, and then you will lee the wickednefs of fuch advice ; for to tell you, that you may live in fuch expences, as make itim- pofiible for you to live in the exercife of good works, is the fame thing as telling you that you need not have any care about llich good works themielvcs.
CHAR VII.
How the Imprudent ttfe of an eftatc corrupts all the tempers of the ?nmdy and fills the heart with poor and ridiculous pajfions through the whole courfe of life ; reprefented in the cha^ rathr of Flavia.
IT has already been obferv'd, that a prudent I
and religious care is to be us'd, in the |
manner of fpending our money or ejlate^ be- |j
caule the manner oflpending oureftate makes "
fo great a part of our common life, and is fo \ much the bufinefs of every day, that accor- ding as we are wife, or imprudent, in this re-
fpea, I
to a Devout and Holy Life. 93
pcd, the whole courfe of our lives, will be rendered either very wile, or very full of folly. Perlbns that are well affeBed to Religion, that receive inftruclions of piety with ^/^^///V/-^ 2LndJatisfati}on^ often wonder how it comes to pafs, that they make no o^YCiitcv frogre/s in that Religion which they lb much cidm'ire.
Now the rcalon of it is this ; it is becaufe Religion lives only in their head^hnt Ibmething elle has pofleffion of their hearts-^ and there- fore they continue from year to year mere ad- 7nirersy and praifers of piety, without ever coming up to the reality and perfedion of its precepts.
If it be ask'd, why Religion does not get pofleffion of their hearts, the reafon is this. It is not becaufe they live mgrojs Jins^ or de^ baacheries^ for their regard to Religion pre- lerves them from luch diforders.
But it is becaule their hearts are conftantly employ' d^ perverted^ and kept in a wrong ft ate, by the indifcreet ufe of Itich things as are law^ ful to be us'd.
The ufe and enjoyment of their efiates is lawful., and therefore it never comes into their heads to imagine any great danger from that quarter. They never reflect, that there is a vain., and hriprudent ufe of their eftates, which though it does not deftroy \\k.Q grofs Jins., yet fo diforders the heart, and iiipports it in fuch fenJiiaUty and dalnefs^ fuch pride and vajiity^ as makes it incapable of receiving the life and fplrlt of Piety,
For
p^ A Serious Call
For our fouls may receive an infinite hurt, and be rendered incapable of all virtue, mere- ly by the ufe of imiocent and lawful things.
What is more innocent than reji and retire- ment? And yet what more dangerous, than floth and idlenefs ? What is more lawful th^an eating and drinking ? And yet what more de- ftrudive of all virtue, what more fruitful of all vice, th'AnJenJuaUty and Indulgence P
How lawful and pralfc-worthy is the care of a family? And yet how certainly are many people rendered incapable of all virtue, by a worldly and folicitous temper?
Now it is for want of religious exaftnefs in the ufe of thefe Innocent and lawful things^ that Religion cannot get poifeffion of our hearts. And it is in the right and prudent management of our felves, as to thefe things, that all the art of holy living chiefly confifts.
Grcfs fins are plainly feen, and eafily avoi- ded by perfons that profefs Religion. But the indlfcreet and dangerous ufe of innocent and lawful things, as it does not fiock and offend our confciences, fo it is difficult to make peo- ple at all lenfibie of the danger of it.
A Gentleman that expends ail his eftate in fports^ and a woman that lays out all her for- tune upon her lelf, can hardly be perfwaded, that the fpirit of Religion cannot fubfilt in fuch a way of life.
Thefe peifons, as has been obferv'd, may live free from debaucheries, they may be friends of Religion, fo far as to pralfe and
fpeak
to a T)evout and Holy Life. 9 5
Jpeak well of it, and admire it in their imagi- nations; but it cannot govern their hearts, and be the Ipirit of their adions, till they change their way of life, and let Religion give laws to the ufe and fpending of their eftates.
For a JVoman that loves drefsy that thinks no expence too great to beftow upon the ador-- ning of her perfon, cannot flop there. For that temper draws a thoufand other follies a- long w^ith it, and will render the whole courie of her life, her bujinejs^ her converfation^ her hopes J her fears^ her tafie^ her fleafures^ and diverfonsy all fuitable to it.
Fhivla and Mirajida are two maiden lifters, that have each of them two hundred pounds a year. They buried their parents twenty years ago, and have fince that time fpent their eftate as they pleafed.
Flavla has been the wonder of all her friends, for her excellent management, in making lb furprizing a figure in lb moderate a fortune. Several Ladles that have twice her fortune, are not able to be always lb genteel^ and lb con- jlant at all places of pkajiire and expence. She has every thing that is in th^fa/h/on^ and is in every place where there is any diver (ion. Fla- vla is very orthodox^ ihe talks warmly againft heretlcks ^Si^fchlfmatlcks^ is generally at Churchy and often at the facrament. She once com- mended Tifermon that was againft the /t;^/^ and vanity of drefs, and thought it was very jufi againft Luclnda^ whom fhe takes to be a great deal finer than Ihe need to be. If any one
asks
96
A Serious Call
asks Flav'ta to do Ibmcthing in charity, if flic likes the perfon who makes the propoM, or happens to be in a right temper^ flie will tofs him half-ik crown or a crown^ and tell him, if he knew what a long Milliner's hill flie had juft received, he would think it a great deal for her to give. A quarter of a year after this, flic hears z,fermon upon the necejftty of charity ; flie thinks the man preaches well, that it is a very f roper fubjed, that people want much to be put in mind of it ; but flie applies nothing to herfelf, becaufe flie remembers that file gave a crown Ibme time ago, when flie could fo ill Ipare it.
As for poor people themfelves, flie will ad- mit of no complaints from them \ flie is very pofitive they are all cheats and lyars^ and will lay any thing to get relief, and therefore it mufl: be a fin to encourage them in their evil ways.
You would think Ylavia had the tcndereft |:onfcience in the world, if you was to fee, how Jcriiptilous and appreheniive flie is of the guilt and danger of giving amifs.
She buys all books of wit and humour^ and has made an expenfive coUedion of all our ^nglijfj 'Poets. For flie fays, one cannot have a true tajle of any of them, without being very converfant with them all.
She will fometimes read a hooh of ^iety^ if it is a fliort one, if it is much commended for ftile and latiguage^ and flie can tell where to borrow it.
^lavm
to a Dez^otit and Holy Life. 97
Flavia is very idlcy and yet very fond oijine work: this makes her often y?/" working in bed until noon^ and be told many a long jiory be- fore ftie is up ; fo that I need not tell you, that her morning devotions are not always rightly performed.
Flav'ia would be a miracle of Piety, if flie was but half lb careful of her foul, as flie is of her body. The rifing of a pimple in her face, the fting of a gnat^ will make her keep her room two or three days, and Ihe thinks they are very rajh people, that don't take care of things in time. This makes her lb over- careful of her healthy that fiie never thinks flie is wxll enough ; and Ho over indulgent ^ that flie never can be really well. So that it cofl:s her a great deal in yfc^i/^^-draughts and wakings draughts, in Jpirlts for the head, in drops for the nerves, in cordials for the ftomach, and in. Jaffron for her tea.
If .you vifit Flavia on the Sunday^ you will always meet good company^ you will know w^hat is doing in the world, you will hear the laft lampoon^ be told w^ho wrote it, and who is meant by every name that is in it. You will hear what plays were aded that week, which is the fineft long in the opera^ who was intole- rable at the laft aff^mbly, and what games are moft in faftiion. Flavia thinks they are Atheijis that play at cards on the Sunday^ but flie will tell you the nisety of all the games, what cards flie lield, how flie play'd them, and the hijlory of »11 that happened at play^ as foon as flie
H comes
pS A Serious Call
comes from Church. If you would know who is rude and iU-natur'd^ who is z^'j/;; zndjoppijhy who lives too ^i^^, and who is in debt. If you w^ould know what is the quarrel at a certain houfe.^ or who and who are in love. If you woukl know how late Belinda comes home at night, what cloaths fbe has bought, how ihe loves compliments^ and what a long ftory Ihc told at iiich a place. If you would know how crofs Luc'ius is to his wlfe^ what ill-natur'd things he fays to her, when no body hears him j if you would know how they hate one ano- ther in their hearts^ tho' they appear fo kind in publick ; you muft vifit Flavia on the Sun-^ day. But ftill Ihe has lb great a regard for the holinefs of the Sunday j that Ihe has turned a poor old widow out of her houfe, as a pro-^ fhane wretch^ for having been found once mending her cloaths on the Sunday night.
Thus lives Flavia • and. if Ihe lives ten years longer, flie wiJl have Ipent about fifteen hun^ dred and fixty Sundays after this manner. She will have wore about two hundred different fuits of cloaths. Out of this thirty years of her life, fifteen of them will have been difpo- fed of in bed\ and of the remaining fifteen, ^owt fourteen of them will have been confu- med in eating, drinking, drefTmg, rifiting, converfation, reading and hearing Plays and Romances, at Opera's, Affemblies, Balls and Diverfions. For you may reckon all the time that fhe is ^^, thus Ipent, except about an hour and half, that is diijpofed of at Church,
molt
to a De^voHt and Holy Life. pp
moft Sundays in the year. With great ma- nagement, and under mighty rules of oecono- my, ihe will have fpent Jixty hundred pounds upon herlelf, bating only ibmeJh}I/ingSy crozvnsy or half'-crozvnsy that have gone from her in ac- cidental charities.
I Ihall not take upon me to fay, that it is impofiible for Flavia to be faved; but thus much muft be faid, that fnc has no grounds from Scripture to think flie is in the way of fal- vation. For her whole life is in direft oppo- fition to all thofe tempers and pra^kes^ which the Gofpel has made neceflary to falvation.
If you was to hear her fay, that fiie had lived all her life like Jnna the Prophetefs, who departed not jrora the temple^ hut ferved God ivlth jafiings and prayers night and day^ you would look upon her as very extravagant ^ and yet this would be no greater an extravagance, than ibr her to fay, that fhe had been ftriving to enter in at the fir ait gate^ or making any one doBrine of the Gofpel, a rule of her life.
She may as well fay, that ftie lived with our Saviour when he was upon earth, as that fhe has lived in imitation of him, or made it any part of her care to live in fuch tempers, as he required of all thofe that would be his diC- ciples. She may as truly fay, that Ihe has every day wajhed the faints feet ^ as that Ihe has lived in chriftian humility and poverty of fpi-' rit'^ and as reafonably think, that Ihc has taiigiit a Charity-Jchooly as that fee has lived in works of charity. She has as much reafon to
H a think^
1 00 A Serious Call
think, that fhe has been a centinel in an army, as that flie has lived in watch'mg^ ^ndfelf-de- mal. And it may as fairly be laid, that fhe lived by the labour of her hands, as that Ihe had given all diligence to make her calling and eleBionJhre.
And here it is to be well obferved, that the poor J vain turn of mind, the irreligion^ the folfy and vanity of this whole life of F/^- via^ is all owing to the manner of ufing her eftate. It is this that has formed hexjpirit^ that has given life to every idle temper^ that has fupported every trifling pajjion^ and kept her from all thoughts of a prudent, ufeful, and devout life.
When her parents dy'd, fhe had no thought about her two hundred pounds a year, but that fhe had lb much money to do what flie would with, to fpend upon herfelf, and pur- chafe the pleafures and gratifications of all her paflions.
And it is this fetting out, this falfe judg- ment, and indifcreet ufe of her fortune, that has filled her whole life with the fame indil- crction, and kept her from thinking of what is right^ and wife and pious in every thing elfe.
If you have feen her delighted in plays and romances^ infcandal and backbit ingy eafily^^/*- ter'dy and loon affronted. If you have feen her devoted to pleafures and diverfons^ a flave to every pajfton in its turn, nice in every thing that concerned her body or drefsy carelefs of
every
to a Devout a?id Holy Life. loi
every thing that might benefit hery^///, al- ways wanting ibme new entertainment, and ready for every hjppy invention in JIjcw or drejs^ it was becaule Ihe had pnrchajed2i\\ thele tempers with the yearly revenue oi her for- tune.
She miglit have been hamhle^fer'tous^ devout ^ a lover of good books y an admirer oi prayer and retirernent^ careful of her t'lnic^ diligent in good ivorksy full of charity and the love of God, but that the imprudent ufe of her eftate forc'd all the contrary tempers upon her.
And it was no wonder, that file fliou'd turn her t'lmcy her in'indy her health and flrength to the fame ufes that flie turn'd her fortune. It is owing to her being wrong in lb great an ar^ tide of life, that you can fee nothing wife, or rcaibnabk, or pious in any other part of it.
Now though the irregular trifling Ipirit of this char ad er belongs, I hope, but to few people, yet many may here learn Ibme in- Ixruclion from it, and perhaps fee fomething of their own fpirit in it.
For as Ylav'ia ieems to be undone by the un- realbnable ufe of her fortune, fo the lownefs of mofl: peoples virtue, the trnperfeB'ions of their piety, and the difcrders oi xhdr pajjionsy is ge- nerally ov/ing to their imprudent ule and en- joyment of lawful and innocent things.
More people are kept from a true lenfe and tafte of Religion, by a regular kind of fen*- iuality and indulgence, than by grofs dran-^ kennefs. More itacn live r^gardlefs of the great
H 3 duties
I02 A Serious Call
duties of piety, through too great a concern for worldly goods, than through dtreB in- jujike.
This man would perhaps be devout, if he was not fo great a Vtrtuojb. Another is deaf to all the motives to piety, by indulging an Idle^ Jhthfid temper.
Could you cure This man of his great cur'tO"
Jity and inquijitwe temper, or That of his falje
fatisfa£l:ion and thirji after learnings you need
do no more to make them both become men
of great piety.
If This woman would make fewer v'ljits^ or That not be always talking^ they would neither of them find it half fo hard to be affeded with Religion.
For all thefe things are only little^ when they are compared to ^r^^/^y/^jj and though they are little in that refped, yet they are great, as they arc hn^edinients and hindrances of a pious li3irit.
For as conpdcraUon is the only eye of the foul, as the truths of Religion can be feen by nothing elfe, fo whatever raifes a levity of mind, a trifling fpirit, renders the foul inca^ pable of feeing, apprehending, and relifhing the doftrincs of piety.
Would we therefore make a real progrefs in Religion, we mull not only abhor grofs and fiotorious fins, but we muft regulate the inno-^ cent and lawful parts of our behaviour, and put the moft common and allow'd actions of life "u^idex the rules of difcretion and piety.
C H A Po
to a devout and Holy Life. 103
CHAP. VIIL
How the wife and fious Vfe of an Efiate 72atu* rally carrleth us to great jperfeiiion In all the virtues of the Chriftian Life j re^refented in the charatfer of Miranda.
ANY one pious regularity of any one part of our life, is of great advantage, not only on its own account, but as it ufes us to live by rule, and think of the government of ourfelvcs.
A man of bufinefs, that has brought one part of his affairs under certain rules, is in a fair way to take the fame care of the reft.
So he that has brought any one part of his life under the rules of religion, may thence be taught to extend the fame order and regu- larity into other parts of his life.
If any one is fo wife as to think his time too precious to be difpofed of by chance, and left to be devoured by anything that happens in his way. If he lays himfclf under a necel^ lity of obferving how every day goes through his hands, and obliges himfelf to a certain order of time in his bujtnefsj his retirements^ and devotions^ it is hardly to be imagined, how foon fuch a condud would reform, im-^ .prove, and perfed the whole courfe of his Jife.
H 4 He
104 ^ Serious Call
He that once thus knows the value, and reaps the advantage of a well-order'd time, will not long be a ftranger to the value of any- thing elfc that is of any real concern to him,
A rule that relates even to the fmallefl: part of our life, is of great benefit to us, merely as it is a rule.
For, as the Proverb faith. He that has be- gun welly has half done : So he that has begun to live by rule, has gone a great way towards the perfedion of his life.
By rtiky muft here be conftantly underftood, a religious ruky obferved upon a principle of duty to God.
For if a man fliould oblige himfelf to be moderate in his meals ^ only in regard to his jiomach ; or abftain from drinking^ only to a- void the head-ach^ or be moderate in his Jleep^ through fear of a lethargy ^ he might be exad in thefe rules, without being at all the better man for them.
But when he is moderate and regular in any of thefe things, out of a fenfe oi Chrlfilanfo" hrlety ?indjelf'-demalj that he may offer unto God a more reafonable and holy life, then it is that xh^fmalleji rule of this kind, is natu- rally the beginning of great piety.
For the fmallefl: rule in thefe matters is of great benefit, as it teaches us fome part of the government of our felves, as it keeps up a tender nefs of rmnd, as it prelcnts God often to our thoughts, and brings a fenfe of religion into the ordinary a(3:ion$ of our common life.
u
to a Devout and Holy Life. 105
If a man, whenever he was in company, where any on^ J wore ^ talk'd lewdly^ or ipoke evil of his neighbour, fhould make it a rule to himfelf, cither gently to reprove him, or if that was not proper, then to leave the com- pany as decently as he could ; he would lind that this little rule, like a little leaven hid in a great quantity of meal^ would fpread and extend it felf through the whole form of his life.
If another fliould oblige himfelf to abftain on the Lords-day from many innocent and law- ful things, as travellings v'ljiting^ common con- verfatlon^ and difcourfing upon worldly mat- ters^ as trade^ news^^nd the like ; if he fhould devote the day, befides the publick worfhip, to greater retirement, reading, devotion, in- ftrudion, and works of Charity: Though it may feem but a fmall thing, or a needlels ni- cety, to require a man to abftain from fuch things, as may be done without fin, yet who- ever would try the benefit of \o little a rule, would perhaps thereby find I'uch a change made in his Ipirit, and fuch a tafte of piety jailed in his mind, as he was an entire ftran- ger to before.
It would be eafy to fhew in many other in- llances, how little and fmall matters, are the firfl: fteps, and natural beginnings of great perfedion.
But the two things which of 3!! others, moft want to be under a ilric ' which
are the greateft bleffings bou .. leives
io6 A Serious Call
and others, when they are rightly us'd, arc our timey and our money. Thcfc talents are continual means and opportunities of doing good.
He that is pioufly ftrid, and exad in the wife management of either of thefe, cannot be long ignorant of the right ufe of the other. And he that is happy in the religious care and difpofal of them both, is already afcen- dcd ieveral fteps upon the ladder of Chriftian perfection.
Miranda^ ( the fifter of Flavia ) is a Ibber realbnable Chriftian; as fbon as Ihe was mi- ftrefs of her time and fortune^ it was her firft thought, how file might heft fulfil every thing that God required of her in the ufe of them, and how flie might make the beft and happi- eft ufe of this fliort life. She depends upon the truth of what our bleffed Lord hath laid, that there Is hat one thing needful^ and there- fore makes her whole life but one continual labour after it. She has but one reafon for doing or not doing, for liking or not liking any thing, and that is the will of God. She is not fo weak, as to pretend to add, what is caird xh^ fine lady^ to the true Chriftian; Af/- randa thinks too well, to be taken with the fotmd of fuch filly words ; flie has renounc'd the world, to follow Chrift in the exercife of humility, charity, devotion, abftinence, and heavenly affeftions ; and that is Miranda's fin^ breeding,
WhUft
to a De^oHt and Holy Life. loj
Whilft Ihc was under her mother^ fhe was forced to be g^enteel^ to live in ceremony ^ to fit up late at nlghts^to be in the folly of eveiy fcifJjtoH^ and always v'lfiting on Sundays. To go fatch'd^ and loaded with a burden of jinery^ to the holy Sacrament ; to be in every polite converfat'ion^ to hear prophanenefs at the phy^ houje^ and wanton longs and love intrigues at the opera^ to dance at publick places, that fops and rakes might admire the finenels of her Jhape^ and the beauty of her motions. The remembrance of this way of life, makes her exceeding careful to at one for it, by a contrary behaviour.
Miranda does not divide her duty between God, her neighbour, and her felf ; but flie con- fiders all as due to God, and lb does every thing in his name, and for his fake. This makes her confider her Jortune^ as the gift of God, that is to be ufed as every thing is, that belongs to God, for the wife and realbnable ends of a Chriftian and holy life. Itlcx fortune therefore is divided betwixt hqr lelf, and feve- ral other poor ^eople^ and fhe has only her part of relief from it. She thinks it the fame folly to indulge her felf in needlefs, vain ex-> pences, as to give to other People to fpend in the fame way. Therefore as fhe will not give a poor man money to go fee a '^uppet^fhew^ neither will ftie allow her felf any to fpend in the fame manner; thinking it very proper to be as wife her felf, as Ihe expeds poor men
fliould
lo8 A Serious Call
fliould be. For it is a folly and a crime in a foor man, fays Miranda^ to wafte what is given him^ in foolifh trifles, whilft he wants ?}2eatj dr'ink and cloaths.
And is it lefs folly, or a lefs crime in me to fpend that money in filly diverfions, which might be fo much better fpent in imitation of the divine goodnefs, in works of kindnefs and charity towards my fellow creatures, and fellow Chriftians ? If a poor man's own necej^ Jities are a reafon why he fhould not wafte any of his money idly, furely the neceffities of the foor^ the excellency of Charity, which is received as done to Chrift himfelf, is a much greater reafon^ why no one fhould ever wafte any of his money. For if he does fo, he does not only do like the poor man, only wafte that which he wants himfelf, but he waftes that which is wanted for the moft noble ufe, and which Chrift himfelf is ready to receive at his hands. And if we are angry at a poor man, and look upon him as a wretch^ when he throws away that which ftiould buy his own bread ; how muft w*e appear in the fight of God, if we make a wanton idle ufe of that, which Ihould buy bread and cloaths for the hungry and naked brethren, who are as near and dear to God, as we are, and fellow heirs of the fame ftate of future Glory ? This is the fpirit of Miranda^ and thus fhe ufes the gifts of God ; f^e is only one of a certain number of por People y that are relieved oxxtoi
her
to a Devout and Holy Life. 109
her fortune, and fhe only differs from them in the hJeJfedneJs of giving.
Excepting her victuals, fhe never fpent near ten pound a year upon her felf. If you was to fee her, you would wonder what poor body it was, that was lb furprizingly neat and clean. She has ?)ut one rule that fhe obferves in her drefs, to be always clean^ and in the cheapefi things. Every thing about her refem- bles the purity of her foul, and fhe is always clean without, becaule fhe is always pure within*-
Every morning fees her early at her Prayers, fhe rejoices in the beginning of every day, becaule it begins all her pious rules of holy living, and brings the frefh pleafure of repea- ting them. She feems to be as a guardian Angel to thofe that dwell about her, with her watchings and prayers bleffing the place where fhe ciwells, and making interceffion w^th God for thole that are afleep.
Her devotions have had fome intervals, and God has heard feveral of her private Prayers, before the light is fuffer'd to enter into her filter's room. Miranda does not know what it is to have a dull half-day* the re- turns of her hours of Prayer, and her rehgi- ous exercifes, come too often to let any confi- derable part of it lye heavy upon her hands.
When you fee her at -z^w-fe, you fee the fame wifdom that governs all her other adions, fhe is either doing Ibmething that is neceffary for her felf^ ^r necelTary for others.
who
j\o A Serious Call
who want to be affifted. There is fcairce a poor fcimily in the neighbourhood, but wears fomething or other that has had the labour of her hands. Her wife and pious mind neither wants the amulement, nor can bear with the folly of idle and impertinent work. She can admit of no fuch folly as this in the day, be- caufe fhe is to anfwer for all her adions at night. When there is no wifdom to be ob- ferv'd in the employment of her hands, when there is no tifeful or charitable work to be done, Miranda will work no more. At her table ftie lives ftrictly by this rule of holy Scripture, whether ye eat^ or drlnk^ or what-- ever ye do^ do all to the glory of God, This makes her begin and end every meal, as flie begins and ends every day, with ads of de- votion : She eats and drinks only for the fake of living, and with fo regular an abftinence, that every meal is an exercife of felf-denlal^ and fhe humbles her body, every time that ihe is forc'd to feed it. If Miranda was to run a race for her life, Ihe would fubmit to a diet that was proper for it. But as the race which is let before her, is a race of hoUnefsj purity^ and heavenly affection, which fhe is to finifh in a corrupt, diforder'd body of earthly paifions, fo her every day diet has only this one end, to make her body fitter for this fpiritual race. She does not weigh her meat in a pair o{ Jcalcs^ but fhe weighs it ir x much better balance; lb much as p- - \ proper llrength to her body, and xciUcUns t
to a Vez^ont and Holy Life. 1 1 i
able and willing to obey the foul, to join in Piklms and Prayers, and lift up eyes and hands towards Heaven with greater rcadi- nefs, fo much is Miranda's meal. So that Miranda will never have her eyes fwell with fatnefs, or pant under a heavy load of flefli, 'till fhe has changed her rehgion.
The holy Scriptures, efpecially of the new Teftanient, are her daily ttudy; thefe flic reads with a watchful attention, conftantly calling an eye upon her lelf, and trying her lelf, by every dodrine that is there. When flic has the new Teftament in her hand, ftie fuppofcs her felf at the feet of our Saviour and his Apoftles, and makes every thing that flie learns of them, fo many laws of her life. She receives their lacred words with as much attention, and reverence, as if flie law their perfons, and knew that they were juft come from Heaven, on purpofe to teach her the way that leads to it.
She thinks, that the trying of her felf eve- ry day by the doftrines of Scripture, is the only poffible way to be ready for her trial at the laft day. She is Ibmetimes afraid that flie lays out too much m.oney in books, becaufe flie cannot forbear buying all practical books of any note ; efpecially fuch as enter into the heart of religion, and defcribe the inward ho- linefs of the chriftian life. But of all human writings, the lives of pious perfons, and emi- nent faints, are her greateft delight. In thefc ihe fearches as for hidden treafure, hopino; to
find
1 1 a A Serious Call
find fome fecret of holy living, fome uncom- mon degree of piety, which Ihe may make her own. By this means Mirandcir has her head and her heart fo ftor'd w^ith all the prin- ciples of wifdom and holinels, fhe is fo full of the one main bufinels of life, that Ihe finds it difficult to converfe upon any other fubjed; and if you are in her company, when flie thinks it proper to talk, you mull be made wifer and better, whether you will or no.
To relate her charity, w^ould be to relate the hiftory of every day for twenty years ; for fo long has all her fortune been fpent that w^ay. She has let up near twenty poor tradel- men that had fiiird in their bufinefs, and faved as many from failing. She has educa- ted feveral poor children, that were picked up in the ftreets, and put them in a way of an honeft employment. As foon as any labourer is confin'd at home with ficknels, Ihe fends him, till he recovers, twice the value of his w^ages, that he may have one part to give to his family, as ufual, and the other to provide things convenient for his ficknefs.
If a family feems too large to be fupported by the labour of thole that can work in it, flie pays their rent, and gives them fomething yearly towards their cloathing. By this means there are feveral poor families that live in a comfortable manner, and are from year to year blciling her in their prayers.
If there is any poor man or woman, that is more than ordinarily wicked and reprobate,
Miranda
to a Devout aitd Holy Life. 113
Mtranda has her eye upon them, llie watches their time of need and advcrfity ; and if Ihe can dilcover that they are in any great ftreights or affliftion, fhe gives them fpcedy rehef. She has this care for this fort of peo- ple, becaufe fhe once favcd a very profligate perfon from being carry*d to prifon, who im- mediately became a true penitent.
There is nothing in the character o^ Miranda more to be admir'd, than this temper. For this tendernefs of affection towards the moft abaudon'd finners, is the higheft inftance of a divine and godlike foul.
Mtranda once paffed by a houfe, Avhere the man and his wife were curfing and fwearing at one another in a moft dreadful manner, and three children crying about them ; this fight fo much affeded her compaffionate mind, that Ihe went the next day, and bought the three children, that they might not be ruin'd by living with fuch wicked parents; they now live with Miranda^ are bleifed with her care and prayers, and all the good works which flie can do for them. They hear her talk, they fee her live, they join with her in Pfalms and Prayers. The eldeft of them has already converted his parents fro;m their v/icked life, and Ihews a turn of mind fo remarkably pi- ous, that Miranda intends him for koly orders ; that being thus fav'd himfelf, he may be zea- lous in the lalvation of fouls, and do to other miferable objefts, as Ihe has done to him.
I Mtranda
1 1 A A Serious Call
Mirtwda is a conftant relief to poor people in their misforttnies and accidents ; there are fometimcs httle misfortunes that happen to them, which of themfelves they could never be able to overcome. The death of a cow^ or a hor/e^ or fome little robbery^ would keep them in diftrefs all their lives. She does not fuffer them to grieve under fuch accidents as thefe. She immediately gives them the full value of their lols, and makes ufe of it as a means of laifing their minds towards God.
She has a great tendcrnefs for old people that are grown paft their labour. The parifti al- lowance to luch people, is very feldom a com- fortable maintenance. For this reafon, they are the conftant objefts of her care ; flie adds fo much to their allowance, as Ibmewhat ex- ceeds the wages they got when they were young. This Ihe does to comfort the infirmi- ties of their age, that being free from trouble and diftrefs, they may ferve God in peace and tranquility of mind. She has generally a large number of this kind, who by her cha- rities and exhortations to holinefs, fpend their laft days in great piety and devotion.
Miranda never wants compaffion, even to common beggars \ efpecially towards thofe that are old or Jick^ or full oi fores ^ that want eyes or limbs. She hears their complaints with tendernefs, gives them fome proof of her kindnels, and never rejefts them with hard, or reproachful language, for fear of adding af- fliftion to her fellow creatures.
If
to a Devout and Holy Life. i i 5
If a poor old traveller tells her, that he has neithery?/Y7/g/y&, nor Joodj nor 77iomy left, fhe never bids him go to the place from whence he came ; or tells him, that fhe cannot relieve him, becaufe he may be a cheat^ or fhe does not know him ; but Ihe relieves him for that reafon, becaufe he is a finwger^ and unkmwn to her. For it is the moll noble part of cha- rity, to be kind and tender to thole whom we never law before, and perhaps never may fee again in this life. I was a jiranger^ and ye took 7116 172^ faith our blelled Saviour ; but who can perform this duty, that will not relieve perfons that are unknown to him ?
Miranda confiders, that Lazarus w^as a com- mon beggar, that he Was the care of Angelsy and carry Yl into Abraham*^ bolbm. She con- fiders, that our blefTed Saviour, and his Apo- files, were kind to beggars'^ that they fpoke comfortably to them, healed their difeafes, and reftor'd eyes and limbs to the lame and blin^. That ^eter laid to the beggar that wanted an alms from him, filver and gold have I no7ie^ hut Juch as I have give I thee ; /;; the name of Jejus Chriji of Nazareth^ rife up and walk, Miranda^ therefore, never treats beg- gars w^ith difregard and averfion, but fhe imi- tates the kindnefs of our Saviour and his Apoftles towards them ; and though flie can- not, like them, w^ork miracles for their relief, yet fhe relieves them with that power that fhe hath ; aud may fay with the Apoftle, Jiich as I have give I thee^ in the 72a7ne of Jefus Chrifi.
\ X It
1 1 6 A Serious Call
It may be, fays Miranda^ that I may often give to thole that do not deferve it, or that \vill miJve an /// uje of my alms. But what then? Is not this the very method of divine eoodnefs ? Does not God make h's fun to rife ^on the evil^ dnd on the good F Is not this the very goodnefs that is recommended to us in Scripture, that by imitating of it, we may be children of our Father which is in Heaven, rohofendcth ra'm on the jnfl^ and on the tinjiijl? And Ihall I with-hold a little mcney^ or food^ from my fellow creature, for fear he fhould not be good enough to receive it of me ? Do I beg of God to deal w^ith me, not according to my merit, but according to his own great goodnefs ^ and fhall I be fo abfurd, as to with-hold my charity from a poor brother, becaufe he may perhaps not deferve it ? fhall I ufe a meafiire towards him, which I pray God never to ufe towards me ?
Befides, where has the Scripture made me-' Tit the rule or meafure of charity ? On the contrary, the Scripture faith, f thy enemy hunger^ feed htm \ if he thtrji^ g'we him drink.
Now this plainly teaches us, that the merit of perfons is to be no rule of our charity, but that we arc to do ads of kindnefs to thofe that leaf} of all dclerve it. For if I am to love and do good to my wortt enemies * if I am to be charitable to them, notwithftanding all their fpght and malice^ furely merit is no meafure of charity. If I am not to with- liold my charity from fuch bad people, and
who
to a T)evoHt and Holy Life. 1 1 7
who are at the fame time my enemies, furely I am not to deny alms to poor beggars, whom I neither know to be bad people, nor any way my enemies.
You will perhaps lay, that by this means I encourage people to be beggars. But the lame thoughtlels objeftion may be made againft cill kinds of charities, for they may en- courage people to depend upon them. The lame may be laid againft jorgiving our ene- mies, for it may encourage people to do us hurt. The fame may be laid, even againft the good- nels of God, that by pouring his bleffings on the evil and on the good, on the juft and on the unjuft, evil and unjuft men are encouraged in their wicked ways. The fame may be laid againft cloathing the naked, or giving medi- cines to the flck, for that may encourage peo- ple to negleB themfelves, and be carelefs of their health. But when the love of God dwel- leth in you^ when it has enlarged your heart, and filled you v/ith bowels of mercy and com- panion, you will make no more luch objedi^ ons as thele.
When you are at any time turning away the foor^ the old^ the jick and helplefs travel- ler, the lame^ or the blind^ ask your felf this queltion ; do I fincerely wifti thefe poor crea-^ tures may be as happy as LazaruSj that was carry'd by Angels into Abraham's bofom? Do I fincerely defire that God would make them fellow-heirs with me in eternal Glory ? Now if you fearch into your foul, you will find
I 3 that
1 1 8 ^ Serious Call
that there is none of thefe motions there 5, that you are wifhing nothing of this. For it is impofi'iblc for any one heartily to wifli a poor creature lb great a happinefs, and yet not have a heart to give him a fmall ahiis. For this rcaibn, fays Miranda^ as far as I can^ I give to all^ becaufe I pray to God to forgive t7/7; and I cannot refule an ahis to thole, \vhom I pray God to blels, whom I wifli to be partakers of eternal glory ^ but am glad to ftcw Ibme degree of love to luch, as I hope, will be the objects of the infinite love of God. And if, as our Saviour has aflur'd us, it he more hJeJJtd to give than to receive^ we ought to look upon thole that ask our alms, as lb many friends and benefaBors^ that come to do us a greater good than they can receive, that come to exalt our virtue, to be witfiejfcs of our charity, to be monuments of our love, to be our advocates with God, to be to us in Chrift's ftead, to appear for us at the day of judgment , and to help us to a bleflednefs greater than our alms can bellow on them.
This is the Ipirit, and this is the life of the devout Miranda ; and if flie lives ten years longer , fhe will have fpent fixty hundred pounds in charity, for that which fhe allows her fclf, may fairly be reckoned amongft her dhns.
When fhe dies, fhe muft fhine amongft ^^- ftlcs^ and Saints^ and Martyrs^ fhe muft ftand 4mongft xhtjirjifervants of God^ and be glo- rious
to a De
nous amongft thofe that have fought the good fight, and linilh'd their courle with joy.
CHAP. IX.
Cot2tainhig fome refietl'ions upon the life of Miranda, and (Jjewing how it inay^ and ought to he imitated by all herfex.
NO W this life of Miranda^ which I heartily recommend to the imitation of her fex, however contrary it may feem to the w^ay and fafliion of the w^orld, is yet fui- table to the true fpirit, and founded upon the plaineft doftrines of chriftianity.
To live as flie does, is as truly fuitable to the Gofpel of Chrift, as to be baptiz'dy or receive the Sacrament,
Her fpirit is that, which animated the Saints of former ages ; and it is becaufe they liv'd as Ihe does, that we now celebrate their memories, and praife God for their examples.
There is nothing that is whlmjical^ trlfl'ingj or tmreafonaUe in her charader^ but every thing there defcrib'd, is a right and proper inftance of a folid and real piety.
It is as eafy to fhew, that it is whmjical to go to church, or to fay ones prayers, as that it is whimfical to obferve any of thefe rules of life. For all Miranda's rules of living un- to God, of Ipending her time and fort me ^ of
I 4 eating,
110 A Serious Call
eating, working, drefling, and convcrfing, are as lubftantiiil parts of a realbnable and holy life, as devotion and prayer.
For there is nothing to be faid, for the wit» doni o^ Johriety^ the wifdom of devotion^ the wifdom oUharlty^ or the wifdom of humility ^ but what is as good an argument for the wile and rcafonable ufe of apparel
Neither can any thing be faid againft the folly of luxury^ the folly oi Jenjliality^ the fol- ly of extravagance^ the folly of prodlgaUty^ the folly of amb'jt'wi?^ of tdlenejsy or Indulgence^ but what mull be faid againft the folly of drefs. For religion is as deeply concerned in the one, as in the other.
If you may be vain in one thing, you may- be vain in every thing ; for one kind of vani-- ty only differs from another, as one kind of intemperance differs from another.
If you fpend your fortune in the needlels vain finery of drefs, you cannot condemn pro- digality, or extravagance, or luxury, without condemning your felf
If you fancy that it is your only folly ^ and that therefore there can be no great matter in it \ you are like thole that think they are on- ly guilty of the folly of coretoufnefs, or the folly of ambition. Now though fome people may live fo plaufible a life, as to appear chargeable with no other fault, than that of covetoufnefs or ambition; yet the cafe is not as it appears, for covetoufnefs or ambition can- not fubfift in a heart that is in other refpeds. rightly devoted to God, In
to a Devout and Holy Life.
\2 I
In like manner, though ibme people may* fpend moft that they have in necdlefs expen- five ornaments of drels, and yet leem to be in every other refpecl truly pious, yet it is certainly falie; for it is as impoflible for a mind that is in a true ftate of religion, to be vain in the ule of cloaths, as to be vain in the ufe of alms^ or devoUons, Now to con- vince you of this from your own reflections, let us luppofe that Ibme e rain ent faint ^ as for inftance, that the holy Virgin Mary was lent into the world, to be again in a ftate of trial for a few years, and that you was going to her, to be edify'd by her great piety. Would you expect to find her drels'd out and adornVl in fine and expenfive cloaths ? No. You would know in your own mind, that it was as impoffible, as to find her learning to dance. Do but add Jlnnt^ or holy^ to any perfon, either rnan^ or woman^ and your own mind tells you immediately, that liich a charafter cannot admit of the vanity of fine apparel. KJaint genteely drels'd, is as great nonlenle, as an jlpojile in an ernhro'ider'd fait ; every ones own natural lenle convinces him of the inconfiftency of thefe things.
Now w^hat is the reafon, that when you think of 2i fa'mt^ or eminent fervant of God, you cannot admit of the vanity of apparel ? Is it not becaufe it is inconfiftent w^ith fuch a right ftate of heart, fuch true and exalted piety? And is not this therefore, a demon- ftration, that where fuch vanity is admitted,
there
122 A Serious Call
there a right ftate of heart, true and exalted piety mnft needs be wanted ? For as certainly as the holy Virgin Mary could not indulge her iclf, or conform to the vanity of the world in drejs 'Andfgure-^ fo certain is it, that none CAW indulge themfelves in this vanity, but thofe who w^ant her piety of heart ; and con- fequcntly it mull be own'd, that all needlefs and expenfive finery of drefs, is the efFeft of a diforder'd heart, that is not governed by the true Ipirit of religion.
Covetoujhefs is not a crime, becaufe there is any harm in gold or fiver ^ but becaufe it fup- pofcs a foolifli and unreafonable ftate of mind, that is flillen from its true good, and funk in- to ihch a poor and wretched fatisfadion.
In like manner, the expenjive Jinery of drefs is not a crime, becaufe there is any thing good or evil in cloaths, but becaufe the ex- penfive ornaments of cloathing fhews zfoolijlj and unreafonahle ftate of heart, that is fallen from right notions of human nature, that a- bufcs tlie end of cloathing, and turns the nc- cefiities of life, into fo many inftances of pride and filly.
All the vv'orld agree in condemning remarha^ hie fops. Now what is the reafon of it ? Is it becaufe there is any thing finful in their par-^ ticnlar drefs^ or affeBed manners ? No : but it is becaufe all people know, that it Ihews the ftate of a man's mind, and that it is impofli- ble for fo ridiculous an outfide to have any thing wife, or reafonable, or good within^
And
to a Vc'voHt and Holy Life. 123
And indeed to fuppole a fop of great piety ^ is as much nonfenfe, as to fuppofe a coward of great courage. So tliat all the world agree in owning, that the 7ife and manner of cloaths is a mark of the ftate of a man's mind, and conlequently that it is a thing highly eflential to religion. But then it fhould be well conlider- ed, that as it is not only xhQ Jot that is guil- ty of intemperance, but every one that trani- grefTes the right and religious mealures of eat- ing and drinking ^ fo it fhould be confidered, that it is not only the fop that is guilty of the vanity and abufe of drefs, but every one that departs from the realbnable and religious ends of cloathing.
As therefore every argument 3.gz'mG: Jott/Jh- nefs^ is as good an argument againft all kinds of intemperance ; ^o every argument againft the vanity of J ops ^ is as good an argument a- gainft all vanity and abui'e of drefs. For they are all of the fame kind, and only differ, as one degree of intemperance may differ from another. She that only paints a little, may as juftly accufe another, becaufe Ihe paints a great deal; as Ihe that ufes but a common finery of drefs, accufe another that is excel- five in her finery.
For as in the matter of temperance, there is no rule^ but the Ibbriety, that is according to the doctrines and Ipirit of our religion; lb in the matter of apparel, there is no rule to be obferved, but liich a right ufe of cloaths, as ^s ftriaiy according to the doftrines and fpirit
of
124 ^ Serious Call
of our religion. To pretend to make the way of' the world our mealure in thefe things, is as weak and ablurd, as to make the way of the world the meafure of our fobriety, abftinence, or humility. It is a pretence that is. exceed- ingly abfurd in the mouths of Chriftians, who arc to be lb far from conforming to the fafhi- cns of this life, that to have overcome the world^ is made an eilential mark of Chriftia- nity.
This therefore is the way that you are to judge of the crime of vain apparel: You are to coniider it as an offence againft the proper nfe of cloaths, as covetoufnefs is an offence a- gainft the proper uie of money ; you are to confider it as an indulgence of proud and im^ reajbii.ihle tempers, as an offence againft the hnmility and fobrlety of the Chriftian Ipirit ; you are to confider it as an offence againft all thofe doctrines that require you to do all to X.\\Q glory of God, that require you to make a right life of your talents \ you are to confider it as an offence againft all thofe texts of Scri- pture, that command you to love your neigh- bour as yourfelf, to feed Xh.^ hungry, to cloath the naked, and do all works of charity that you tire able : fo that you muft not deceive yourielf with faying. Where can be the harm oi cloaths? for the covetous man might as well fay, Where can be the harm of gold or Jiloer? bat yoa muft confider, that it is a great deal of harm to want that w'lfe^ and rea-^ JonMey and himhk ftate of heart, which is
4 accord-
to a T)e
according to the fpirit of religion, and which no one can have in the manner that he ought to have it, who indulges himlelf either in the vanity of dreis, or the dejjre of riches.
There is therefore nothing right in the ufe of ihaths^ or in the ufe of any thing elfe in the world, but Xhcplahwefs ' the Gofpel. Every other ufe of things (how- ever polite and fafliionable in the world) di- ftrafts and diibrders the heart, and is incon- fiftent with that inward ftate of piety, that purity of heart, that wifdom of mind and regularity of affection, which Chriftianity re- quireth.
If you would be a good Chriftian, there is but one way, you mull live wholly unto God ; and if you would live wholly unto God, you muft live according to the wifdom that comes from God ; you muft act according to right judgments of the nature and value of things; you muft live in the exercife of holy and hea- venly affections, and ufe all the gifts of God to his praife and glory.
Some perfons perhaps, who admire the pu- rity and perfedion of this life of Miranda^ may fay. How can it be proposed as a com- mon example ? How can we who are marry'd, or we who are under the direction of our pa- rents, imitate fuch a life?
It is anfwered, Juft as you may imitate the life of our bleffed Saviour and his apoftles. The circumftances of our Saviour's life, and the ftate and condition of his apoftles, was
more
126 A Serious Call
more different from yours than that of Miran- da's Is; and yet their life, the purity and per- fection of their behaviour, is the common ex- ample that is propoied to all Chriftians,
It is their Jpint therefore, their piety, their love of God, that you are to imitate, and not the particular form of their life.
Ad under God as they did, dired your common adions to that end which they did, glorify your proper ftate with fuch love of God, fuch charity to your neighbour, fuch humility and felf-denial, as they did^ and then, though you are only teaching your own children, and St. ^aul is converting whole nations, yet you are following his fteps, and afting after his example.
Don't think therefore that you can't, or need not be like Mirancky becaufe you are not in her ftate of life^ for as the fame fpirit and temper would have made Miranda a faint, though fhe had been forc'd to labour for a maintenance, fo if you will but afpire after her fpirit and temper, every form and condi^ tton of life will furnifh you with fufficicnt means of employing it.
Miranda is what fhe is, becaule fhe does every thing in the name, and with regard to her duty to God ; and when you do the fame, you will be exadly like her, though you are never fo different from her in the outward ttat^ of your life.
You are marry'd, you fay; therefore you have not your thne ^nd fcrtifne in your power as flic has. It
to a Devout and Holy Life. 1 2 7
It is very true ; and therefore you cannot fpendy^ much time, nor/o much money, in the manner that fhe does.
But now Miranda's perfection does not con- fift in this, that fhe fpends Jo much time, or fo much money in fuch a manner, but that ihe is careful to make the beft ule of ail that time, and all that fortune, which God has put into her hands. Do you therefore make the beft ufe of all that time and money which is in your dilpofal, and then you are like Mi- randa.
If j[he has two hundred pounds a year, and you have only two mltes^ have you not the more reafon to be exceeding exad in the wi- fcft ule of it ? If fhe has a great deal of time, and you have but a little, ought you not to be the more watchful and circumJpeSij left that little ihould be loft?
You fay, if you was to imitate the cleanly flainnefs and cheapnefs of her drefs, you ftiould offend your husbands,
Firjt^ Be very lure that this is true^ before you make it an excufe.
Secondly^ If your husbands do really require you to patch your faces, to expofe your breafts naked J and to be Jine and expenjive in all your apparel^ then take thefe two reiblutions :
Firji^ To forbear from all this, as loon as your husbands will permit you.
Secondly^ To ufe your utmoft endeavours to recommend your felves to their affeftions by fuch Jolid virtues^ as may corred the vanity of
their
1 a 8 A Serious Call
their minds, and tcacli them to love you for liich qualities, as will make you amiable in the fight of God and his holy angels.
As to this dodrine conceming the plainnels and modcfty of drcfs, it may perhaps be thou8;ht by Ibme to be lufficiently confuted by asking, Whether all perlbns are to be cloathed in the flime inanncr ?
Thcie queftions arc generally put by thofe, who had rather perplex the plaineft truths, than be obliged to follow them.
Let it be fuppofed, that I had recommend- ed an univerlal plain nefs of diet. Is it not a thing fufficiently realbnable to be umverfaUy recommended ? But would it thence follow, that the nohlcman and the labourer were to live upon the fame JoodP
Suppoie I had preiTed an tintverfal tempe^ ranee ^ does not religion enough jallify luch a doftrine ? But would it therefore follow, that all people were to drink th^fame llquorsy and in the lame quantity ?
In like manner, though plalnnefs and yS- br'iety of dreis is recommended to all., yet it does by no means follow, that all are to be cloathed in \hefafne manner.
Now what is the particular rule with regard to temperance? How ftiall particular perlbns that ule different liquors ^ and in different quan^ tities^ prelcrve tlieir temperance ?
Is not this the rule? Are they not to guard
againft indulgence^ to make their ufe of liquors
a fnatter of conjcience^ and allow of m rejrejl:?^
^ mentSy
\
to a De'voHt and Holy Life. 129
menf'Sy but fuch as are confiftcnt with the JlriBefl rules of Chriftian Ibbriety?
Now transfer this >-ule to the matter of ap- farelj and all queitions about it are anfwer'd.
Let every one but guard againll the vanity of drels, let them but make their tij'e of cloaths a matter of confctence^ let them but defire to make the beji tife of their money, and then every one has a rule that is fufficient to dired: them in every ftate of life. This rule will no more let the great be va'in in their drefs^ than Intemperate in their liquor s\ and yet w4Jl leave it as lawful to hzN^fome difference in their apparel, as to have lome difference in their drink.
But now w^ill you fay, that you may ufe the fneflj rlcheji wlnes^ when and as you pleale, that you may be as expenjivem them as you have a mind, becaufe different liquors are allowed ? If not, how can it be laid, that you may ufe cloaths as you pleafe, and wear the rlcheji things you can get, becaufe the hare difference of cloaths is lawful?
For as the lawfulnefs of different liquors leaves no roan^ nor any excufc for the fmallejl degrees of intemperance in drinking, \b the lawfulnefs of different apparel leaves no room, nor any excufe for the fmalleft degrees of vanity in drefs.
To ask what is vanity in drefs^ is no more a puzzling queftion, than to ask, what is intemperance in drlnkhig. And though Reli- gion does not here ftate tht particular meajlire
K for
i2o A Serious Ca L L
for all individuals, yet it gives fuch general rtdes^ as are a fufficient direction in every ftate of life.
He that lets Religion teach him, that the end of drinking is only lb far to refrelh our JpirltSj as to keep us in good healthy and make Jhul and body fitter for all the offices of a holy and pious life, and that he is to delire to glo- rify God by a right ufe of this liberty^ will always know what Intemperance is, in his particular ftate.
So he that lets Religion teach him, that the end of cloathing is only to hide owx fiame and nakednefs^ and to fecure our bodies from the injuries of weather^ and that he is to de- lire to glorify God by 2ifober and wife ufe of this necefftty^ will always know what vanity of drcfs is, in his particular ftate.
And he that thinks it a needlefs nicety^ to talk of the religious ufe of apparel, has as much reafon to think it a needlefs nicety, to talk of the religious ufe of liquors. For luxury and indulgence in drefs^ is as great an abufe^ as luxury and indulgence in eating and drinking. And there is no avoiding either of them, but by making religion the /IrlB^ mea- fure of our allowance in both cafes. And there is nothing in Religion to excite a man to this pious exaBnefs in one cafe, but what is as good a motive to the fame cxaftneis in *the other.
Farther, as all things that are lawful^ are not therefore expedient^ fo there are fome things
lawful
to a Devout a?id Holy Life. 131
lawful in the ufe of liquors and apparel^ which by abftaining from them for pious ends^ may be made means of great perfe- ftion.
Thus for inftancc, if a man fliould deny himfelf fuch ufe of liquors as is lawful^ if he fhould refrain from fuch ex pence in his drink as might be allow'd without fin; if he Ihould do this, not only fortheiake of a more pious J elf-den I it I J but that he might be able to relieve and refrefh the helplefs poor, and fick.
If another fhould abftain from the ufe of that which is lawful in drefs^ if he Ihould be more frugal and mean in his habit, than the neceffities of religion ahfolutely require ; if he ihould do this not only as a means of a het-^ ttr humility^ but that he may be more able to cloath other People ; thefe perlbns might be faid to do that which was highly fuitable to the true fpirit^ though not ahfjlutely requir'd by the letter oi the law of Chrift.
For if thole who give a cup of cold water to ^ d'lfciple of Chrift^ fall not loje their rewardy how dear muft they be to Chrift, w^ho often give themfelves water, that they may be able to give wine to the fick and languifhing rnembers of Chrift's body!
But to return. All that has been here faid to marry' d women, may ferve for the fame in- ftrudion to fuch as are ftill under the di-» redion of their Barents.
K 2 Now
177 A Serious Call
Now thout>;h the obedience which is due to parents, does not oblige them to carry their virtues no higher than their parents require them • yet their obedience requires them to fubmit to their direction in all things not contrary to the laws of God.
If therefore, your parents require you to live more in the fajhion and converfation of the world, or to be more ex pen five in your drcfs and perfon, or to difpole of your time otherwife than fuits with your defires after greater ferjeBwn^ you muft fubmit, and bear it as your crofs^ till you are at liberty to follow the higher counlels of Chrift, and have it in your power to chufe the beft ways of railing your virtue to its greateft height.
Now although whilft you are in this ftate, you may be obliged to forego fome means of improving your virtue, yet there are fome others to be found in it, that are not to be had in a life of more liberty.
For if in thisftate, where obedience h fo great a virtue, you comply in all things lawful, out of a flotis^ tender feni'e of duty, then thofe things which you thus perform, are inftead of being hindrances* of your virtue, turn'd into means of improving it.
What you lofe by being reftrain'd from fuch things, as you w^ould chufe to obferve, you gain by that excellent virtue of obedience, in humbly complying againft your tem- per.
Now
to a T^evoitt and Holy Life. 133
Now what is here granted, is only in things lawful'^ and therefore the diverfion of our Englijh ftage is here excepted ; being elfe- where prov'd, as I think, to be abjolutely iinhiivful.
Thus much to fliew, how perfbns under the direftion of others, may imitate the wife and pious h*fe of Miranda,
But as for thole who are altogether in their own hands, if the Hbertyof their ftate makes them covet the be ft gifts ^ if it carries them to chufe the mofl excellent ways, if they having all in their own power, fliould turn the whole form of their life into a regular exercife of the higheft virtues, happy are they who have io learned Chrift !
All perfons cannot receive this faying. They that are able to receive it, let them re- ceive it, and blels that Spirit of God which has put Ihch good motions into their hearts.
God may be lerv'd, and glorified in every ftate of life. But as there are fome Itates of life more defirable than others, that more pu- rify our natures, that more improve our vir- tues, and dedicate us unto God in a higher manner, lb thole who are at liberty to chufe for themfelves, feem to be called by God to be more eminently devoted to his fervice.
Ever fince the beginning of Chriftianity, there hath been two orders^ or ranks of Peo- ple amongft good Chriftians.
K 3 The
I 2 A, A Serious Call
The one that fear'd and ferv'd God in the common offices and bufinefs of a leculaij worldly life.
The other renouncing the common bufinefi, jind common enjoyments of life, as riches^ marriage^ homurs^ and fleafiires^ devoted them- felves to voluntary poverty^ v'trglnlty^ devotion y, and retirement J that by this means they might live wholly unto God in the daily exercile of a divine and heavenly life.
This tcftimony I have from the fiimous ec-^ clefiaftical hiftorian, EuJlbiiiSy wholiv'd at the time of the jirji general council ^ when the faith of our nicene Creed was eftablifti'd, when the Church was in its greateft glory and parity ^ wdien its Bifhops were fo many holy fathers y and eminent y^//;;^.f.
" Therefore faith he, there hath been infti- " tuted in the Church of Chrift, tzvo waysy ^^ or manners of living. The one rais'd above ^' the ordinary ftate of nature, and common ^^ ways of living, rejefts wedlocky poJfeffiGnSy ^' 3.nd worldly goods^ and being w^holly fepa- '^ rate and removed from the ordinary con- ^' verfation of common life, is appropriated " and devoted folely to the worfhip and
fcrvice of God, through an exceeding degree
of heavenly love.
^^ They who are of this order of people,
feem dead to the life of this world, and ha- ^^ ving their bodies only upon earthy are in
their ?7iindsy and contemplations dwelliflg in
heaven. From w^hencC;, like fo many hea-
*^ venly
u
iC
u
to a Devout and Holy Life. 155
^^ venly inhabitants they look down upon *-' human life, making tntercejftons and oblatl- " o?js to Almighty God for the whole race of ^' mankind. And this not with the blood of " beafts, or the fat, or Imoak, and burning *' of hod'ies^ but with the higheft exercifes of *' true piety, with cleans'd and purified hearts, " and with an whole form of life ftridly de- " voted to virtue. Thefe are their facrifices, '' which they continually offering unto God, '^ implore his mercy and favour for themfelves, '' and their fellow creatures.
" Chriftianity receives this as the perfeft " manner of life.
" The other is of a lowxr form, and fuiting ^' it felf more to the condition of human na- ture, admits of chajte wedlock^ the care of children and family, of trade and bufinefs, and goes through all the employments of life under a fenfe of piety, and fear of God.
^' Now they who have chofen thi^ manner of life, have their let times for retirement and jpritiial exercifes^ and particular days ^' are let apart for their hearing ^^r^y^ jy^^ " and learning the word of God. Eva?i. 1. 1. c. ^^ And this order of people are ^' " confider'd, asin the/^r^;2jy?j/-^of piety. Thus this learned hiftorian. If therefore perlbns of either fex, mov'd with the life of Miranda^ and defiroas of pcr- fedion, fhould unite themlclves into ''^Yeiry Ibcietics, profeffing voluntary pvertyy vlr^.ho-'
K 4 ly
cc
j^6 A Serious Call
/)', ret'iranent and devotion^ living upon hare iieccjfaues^ that fome might be relieved by their chanties^ and all be bleffed with their prayers, and benefited by their examfle : Or if for want of this, they fliould praftife the fame manner of life, in as high a degree as they could by themfelves ; fuch perlbns would be fo far from being chargeable wirh anyy^^^r- (I'lt'ion^ or hTmd devoUon^ that they might be juflly laid to reftore that pety^ which was the boafl and glory of the Church, when its grea-* tz^ faints were alive.
Now as this learned hlflortan obferves, that it was an exceeding great degree of heavenly love J that carried theie perfons, fo much above the common ways of life, to fuch an eminent ftate of holineis ; fo it is not to be wonder'd at, that the Religion of Jetiis Chrift, fhould fill the hearts of many Chriftians w^ith this high degree of love.
For a Religion that opens fuch a fcene of Glory, that difcovers things fo infinitely above all the world, that lb triumphs over death, that afiures us of liich manfions of blifs, where we fliall fo foon be as the Jngels of God in Heaven ; w^hat wonder is it, if fuch a Reli- gion, fuch truths and expedations, ftiould in fome holy fouls, deftroy all earthly defires, and make the ardent love of heavenly things, be the one continual paffion of their hearts ?
If the Religion of Chriftians is founded up-
V-^v ^he infinite hurniliatmi^ the cruel mochings
^^fcoiirgtngs^ the prodigious fnfferings^ the
to a Ve^oHt and Holy Life. 157
foor^ ferfecated life, and painful death of a crucified Son of God; what wonder is it, if m?iny humble adorers of this profound myllery, many affeB'tonate lovers of a crucified Lord, Ihould renounce their fliare of worldly plea- fures, and give themlelves up to a continual couiie of mortification and lelf-denial : That thus fuffering with Chrift here, they may reign with him hereafter?
If truth itfelf hath afTur'dus, that there is hat one thhig needful^ what wonder is it, that there ftiould be Ibme amongft Chriftians ^o full of faithjas to believe this in the higheft fenfe of the words, and to defire fuch a leparation from the world, that their care and attention to the one thing needful may not be interrup- ted?
If our bleffed Lord hath faid. If thou wilt he perfeB^ go and fell that thou hafl^ and give to the foor^ and thou fh alt have treajure in heaven : And come and follow me : What wonder is it, that there Ihould be amongft Chriftians, fome fuch zealous followers of Chrift, {o intent up- on heavenly treafure, fo defirous of perfection, that they Ihould renounce the enjoyment of their eftates, chufe a voluntary poverty, and relieve all the poor that they are able ?
If the chofen vejpl^ St. ^aul^ hath faid, He that is unmarry'd careth for the things that he^ long to the Lord^ how he may pleafc the Lord : And that there is this difference aljo hetween a wife and a virgin ; the unmarry*d woman careth for the things of the Lordy that fhe may be ho-^
ly
I ;8 A Serious Call
ly both in hody and Spirit : What wonder is it, if the purity and perfection of the virgin ftate, hath been the praife and glory of the Church in its firft and pureft ages?
That there hath always been fome ^o dejp- roas of pleafing God, fo zealous after every degree of purity and perfection, ib glad of every means of improving their virtue, that they have renounc'd the comforts and enjoy- ments of wedlock, to trim their hmps^ to pu- rify their fouls, and wait upon God in a ftatc of perpetual virginity?
And if now in thele our days, we want ex- amples of thefe y?i;^r^/ degrees of perfedion, if neither Clergy ^ nor laity are enough of this fpirit ; if we are i^o far departed from it, that a man feems, like St. ^atd at Athens^ ^fetter forth of ftrange doBrines^ when he recommends f elf-denial^ renunciation of the world, regular devotion^ retirement^ virginity^ and voluntary fffverty^ 'tis becaufe we are fallen into an age, v/here the love not only of many^ but of moft, is zvaxed cold.
I have made this little appeal to Jntiquityy and quoted thele few paffages of Scripture, to fupport fome uncommon praftices in the life of Miranda ; and tofliew, that her higheft rules of holy living, her devotion^ felf denial ^ renunciation of the world, her charity^ virgt" filty^ and voluntary poverty., are founded in the J'uhlimeft counfcls of Chrift and his Apoftles, fuitabie to the high expeBatlons of another life, proper inftances of 4 heavenly lovcy and
al!
to a Devout and Holy Life. i 39
all followed by the greatefl faints of the heft and purcft ages of the Church.
He that hath ears to hear^ let htm hear.
CHAP. X.
Shewing how all orders and ranks of men and wo~ me n of all ages y are obliged to devote the mj elves unto God.
I Have in the foregoing Chapters gone through the feveral great inftances of Chri- ilian devotion, and fhewn that all the parts of our common life, our employments ^ our talents and gifts oi fortune ^ are all to be made holy and acceptable unto God, by a wife and reli- gious ule of every thing, and by directing our actions and defigns to fuch ends, as are fui table to the honour and glory of God.
I Ihall now Ihevv, that this regularity of devotion, this holinefs of common life, this religious ufe of every thing that we have, is a devotion that is the duty of all orders of Chrifti an people.
Fulvhis has had a learned education, and ta- ken his degrees in the Unlverjityy he came from thence, that he might be free from any rules of life. He takes no employment upon him, nor enters into any bufineis, becaufe he thinks that every employment or bufineis,
calls
lAo A Serious Call
calls people to the careful performance and juft dilcharge of its feveral duties. When he is grave, he will tell you that he did not enter into holy orders, becaule he looks upon it to be a ftatc, that requires great holinels of life, and that it does not luit his temper to be lb i^ood. He will tell you that he never intends to marry, becaufe he cannot oblige himfelf to that regularity of life, and good behaviour, which he takes to be the duty of thole that are at the head of a family. He refufed to be Godfather to his nephew, becaufe he will have no truft of any kind to aniwer for.
Fidvlus thinks that he is confcientious in this conduft, and is therefore content with the moft idle^ tmpertlneyit and carelefs life.
He has no Religion, no Devotion, no pre- tences to Piety. He lives by no rules, and thinks all is very well, becaufe he is neither a frteji^ nor a jather^ nor a guardtcm^ nor has any e?nployment ox family to look after.
But Fulvmsj you are a rational creature, and as fuch, are as much obliged to live according to reafou and order ^ as z,priefi is obliged to at- tend at the altar ^ or a guardian to be faithful to his truft ; if you live contrary to reafon^ you don't commit a fmall crime, you don't break a fmall truft; biit you break the law of your nature, you rebel againft God who gave you that nature, and put your felf amongft thofe whom the God of reafon and order w^ill punilh as apojiates and deferters.
Though
to a Devout and Holy Life. 14,1
Though you have no employment, yet as you are baptized into the prolinion of Chrift's rehgion, you are as much obliged to live ac- cording to the holinels of the chriftian fpirit, and perform all the promiles made at your baptifm, as any man is oblig'd to be honeft and faithful in his calling. If you abufe this great calling, you are not falle in a fmall mat- ter , but you abufe the^ precious blood of Chrift; you crucify the Son of God afrefh ; you negled the higheft inftances of divine goodnefs ; you dilgrace the church of God ; you blemiih the body of Chrift ; you abufe the means of Grace , and the promifes of Glory ; and it will be more tolerable for Tyre and Stdoriy at the day of judgment^ than for you.
It 13 therefore great folly, for any one to think himfelf at liberty to live as he plcafes, becaufe he is not in fuch a ftate of life as Ibme others are : For if there is any thing dreadful in the abufe of any triift ; if there is any thing to be feared for the negled of any calling, there is nothing more to be fear'd than the wrong ufe of our reafun^ nor any thing more to be dreaded, than the negled of our chriftian calling ; which is not to ferve the little uies of a Ihort life, but to redeem ibuls unto God, to fill Heaven with faints, and fi- nilh a kindom of eternal glory unto God.
No man therefore, muft think himfelf excufed from the exaBnefs of piety and mora- lity, becaufe he has chofen to be idle and ///- I dependent
JA2 ^ Serious Call
■depejidctit in the world ; for the necefftUes of a reafonable and holy life, are not founded in the feveral conditions and employments of this life, but in the immutable nature of God, and the nature of man. A man is not to be reafonable and holy, becaufe he is a fr'iefl^ or -^i father ol a family; but he is to be a pious prieft, and a good father , becaufe piety and goodnefs are the laws of human nature. Could any man pleafe God, without living according to reajon and order ^ there •would be nothing difpleafing to God in an idle prielt, or a reprobate father. He therefore, that abulcs his reajbn^ is like him that abufes the prtefthood'^ and he that negleds the holi- nefs of the chrtftian Itfe^ is as the man that difregards the moll important trufi.
If a man was to chufe to put out his eyesy rather than enjoy the light , and fee the works of God, if he Ihould voluntarily kill himlelf, by refiifing to eat and drink, every one would owx, that fuch a one w^as a rebel againlt God, that juftly deferved his higheft indignation. You would not fay, that this was only fmful in a priejl^ or a majler of a llimily, but in every man as fuch.
Novv wherein does the finfulnefs of this be- haviour confift ? Does it not confift in this, that he abufes his nature^ and refufes to ad that part for which God had created him? But if this be true, then all perfons that abufe their reafon^ that aft a different part from that for which God created them, are like this man,
rebels
to a Devout and Holy Life. 143
rebels againft God, and on the lame account fubjed to his wrath.
Let us fuppofe that this man, inftcad of putting out his eyes, had only employed them in looking at ridiculous things^ or Ihut them up in Jleep ; that inftead o^ fiay^'ing himiclf to death, by not eating at all, he Ihould turn evxry meal into a feafl^ and eat and drink like ^nEp'icure\ could he be laid to have liv'd more to the glory of God ? could he any more be laid to aft the part for which God had created him, than if he had put out his eyes, and ftarvcd himfelf to death ?
Now do but fuppofe a man acling unrea- Ibnably ; do but fuppofe him extinguilhing his reafon^ inftcad of putting out his eyes ; and living in a courfe of folly and impertinence, inftead of ftarving himfelf to death ; and then you have found out as great a rebel againft God. For he that puts out his eyes, or murders himfelf, has only this guilt, that he abufes the powers that God has given him ; that he refufes to ad that part for which he was crea- ted, and puts himfelf into a ftate that is con- trary to the divine v/ill. And furely this is the guilt of every one that lives an unreafon- able, unholy, and foolifli life.
As therefore, no particular ftate , or pri- vate life, is an excufe for the abuie of our hodies^ or felj-murder^ lb no particular ftate, or private life, is an excufe for the abufe of our reafon, or the negleft of the holinefs of the chriftian religion. For furely it is as much
the
144 -^ Serious C A t L
the will of God that we fhould make the beft life of our rational faculties, that we fliould conform to the purity and holineis of chriftia- nity, as it is the will of God, that we fhould ufe our eyes, and eat and drink for the pre- fervation of our lives.
'Till therefore, a man can fliew, that he fincerely endeavours to live according to the will of God, to be that which God requires him to be ^ "till he can ftiew, that he is ftriving to live according to the holinefs of the chri- ftian religion ^ whofoever he be, or wherefo- ever he be , he has all that to anfwer for , • that they have , who refufe to live, who abule the greateft trufts, and negled the high- eft calling in the world.
Every body acknowledges, that all orders of men are to be equally and exaftly honefi and faithful ; there is no exception to be made in thefe duties^ for any private or par- ticular ftate of life. Now if we would but attend to the realbn and nature of things ; if we would but confidcr the nature of God, and the nature of man, we Ihould find the fame neceflity for every other right ufe of our reafon, for every grace, or religious temper of the chriftian life: We fhould find it as ablurd to fuppoie, that one man muft be exad in piety, and another need not, as to fuppoie that one man muft be exaft in honefty^ but another need not. For chriftian humility ^ fo- briety^ devotion^ and piety ^ are as great and neceffary parts of a reafonable life, as ]uftice and hofhjiy. And
to a Devout dv^ Holy Life. 145
And on the other hand^ f^ndej fejifuaVity^ and covetoujhefsy arc as great dilbrdcrs of the foul, are as high an abule of our rcalbn, and as contrary to God, as cheating and difho^ aejly.
Theft and dijljonefly fecm indeed, to vulgar eyes, to be greater fins, becaule they arc fo hurtful to civil fociety, and are fo feverely punifh'd by human laws.
But if we confider mankind in a higher view, as God's order or Jbdety of rational be-* ings, that are to glorify him by the right ufe of their realbn, and by ading conformably to the order of their nature, we fhall find, that every temper that is equally contrary to rea- fon and order , that oppofes God's ends and defigns, and diforders the beauty and glory of the rational world, is equally finful in man^ and equally odious to God. This would fhe>v lis, that the fin oi fenfaality is like the fin of difJjoneJly^ and renders us as great objeds of the divine difpleafure.
Again, if we confider mankind in a farthei^ View, as a redeemed order of fallen fptrits^ that are baptiz'd into a fellowlliip with the Son of God; to be temples of the holy Ghoft; to live according to his holy infpira- tions ; to offer to God the reafonable facrifice of an humble, pious, and thankful life • to purify themfelves from the diforders of their fall; to make a right ufe of the means of grace, in order to be fons of eternal glory : If we look at mankind in this true light, then
14^
A Serious C A L t
we fliall find, that all tempers that are con- trary to this holy fociety, that are abufes of this infinite mercy ; all actions that make us unlike to Chrift, that difgrace his body, that abufe the means of grace , and oppofe our hopes of glory, have every thing in them, that can make us for ever odious unto God. So that though pride ^nd Jenjualityy and other vices of the like kind, do not hurt civil fo- ciety, as cheating and dljhonejiy do ; yet they hurt that fociety , and oppofe thofe ends , which are greater and more glorious in the eyes of God, than all the focieties that relate to this world.
Nothing therefore, can be more falfe, than to imagine , that becaufe we are private perfons, that have taken upon us no charge or employment of life, that therefore we may live more at large, indulge our appetites, and be lefs careful of the duties of piety and holi- nefs ; for it is as good an excufe for cheating and dijhojiejiy. Becaufe he that abufes his reafon^ that indulges himfelf in liiji and fen^ faal'ity^ and negletts to act the wife and rea- fonable part of a true chriftian, has every thing in his life to render him hateful to God, that is to be found in cheating and dljJoO'-* tiejly.
If therefore, you rather chufe to be an idle Epicure^ than to be unfaithful'^ if you rather chufe to live in liift and fenfuality , than to injure your neighbour in his goods, you baye made no better a proyifion for the favour
of
to a Dezfont and Holy Life. 1^7
of God, than he that rather chufes to rob a houfe^ than to rob a church.
For the abufing of our own nature, is as5 great a difobedience againft God, as the inju-» ring our neighbour; and he that wants piety towards God, has done as much to damn himfelf , as he that wants honcfty towards men. Every argument therefore, that proves it neceflary for all men, in all ftations of life^ to be truly honeft, proves it equally necelfary for all men, in all ftations of life, to be truly holy and pious, and do all things in fuch a manner, as is fuitable to the glory of God,
Again, another argument to prove that all orders of men are obliged to be thus holy and devout in the common courfe of their lives^ in the ufc of every thing that they enjoy^ may be taken from our obligation to prayer*
It is granted, theit prayer is a duty that be-* longs to all ftates and conditions of men; now if we enquire into the reafbn of this^, why no ftate of life is to be excufed from prayer, we fhall find it as good a reafon, v.hy every ftate of life is to be made a ftate of piety and holinefs in all its parts.
For the realbn why we are to pray unto God , and praife him with Hymns , and Pfalms of Thankfgiving, is this, becaufe we are to live wholly unto God, and glorify him all pofTible ways. It fs not becaufe the praifes of zvords^ or forms of thankfgiving, are more particularly parts of piety, or more the vvorfhip of God than other things j but it
La is
i^S A Serious C A L L
h bccaufc they arc poffible ways of exprefling our depcndance, our obedience and devotion. to God. Now if this be the reafon of ver- bal praifcs and thanklgivings to God, bccaufc we are to live unto God all poffible ways, then it plainly follows, that wx are equally obliged to worfhip and glorify God in all other aftions that can be turned into acts of piety and obedience to him. And as adions are of much more lignificancy than words, it muft be a much more acceptable worfhip of God, to glorify him in all the aftions of our common life, than with any little form of words at any particular times.
Thus, if God is to be worfhipped with forms of thanklgivings, he that makes it a rule to be content and thankful in every part and accident of his life, becaufe it comes from God, praiies God in a much higher man- ner, than he that has fome fet time for fing- ing of Pfalms. He that dares not to fay an ill-natur'd word, or do an unrealbnable thing, becaufe he confidcrs God as every-where pre- fent, performs a better devotion than he that dares not mifs the church. To live in the world as a ftranger and a pilgrim, ufing all its enjoyments as if we ufed them not, ma- king all our aftions fo many fteps towards a better life, is offering a better lacrifice to God, than any forms of holy and heavenly prayers.
To be humble In all our actions, to avoid
cyery appearance of pride and vanity, to be
•1 meek
to a Deri/ont ajid Holy Life, i^p
meek and lowly in our words, adions, drcfs, behaviour and defigns, in imitation of our blefled Saviour, is woriliipping God in a higher manner, than they who have only times to fall low on their knees in devotions. He that contents himlelf with necejpines^ that he may give the remainder to thofe that w^ant it ; that dares not to Ipend any money foolifhly, becaufe he confiders it as a talent from God, which muft be ufed according to his will, praifes God with fomething that is more glo- rious than longs of praife.
He that has appointed times for the ufe of wife and pious prayers, performs a proper in- ftance of devotion ; but he that allows him- felf no times, nor any places, nor any aftions, but fuch as are ftridly conformable to wifdom and holinefs, worfhips the divine nature with the moft true and fubftantial devotion. For w^ho does not know, that it is better to be pure and holy, than to talk about purity and holinels? Nay, who does not know, that a man is to be reckoned no farther pure, or ho- ly, or juft, than as he is pure, and holy, and juft in the common courle of his life? But if this be plain, then it is alio plain, that it is better to be holy, than to have holy prayers.
Prayers therefore are lb far from being a fufficient devotion, that they are the fmalleft parts of it. We are to praife God with words and prayers, becaufe it is a polTible w^ay of glorifying God, who has given us fuch facuW tie$, ^s may be fo ufed. But then as words
I ^o A Serious Call
are but fmall things in themfelves, as times of prayer are but little, if compar'd with the reft of our lives ; fo that devotion which con- fifts in times and forms of prayer, is but a ve- ry fmail thing, if compared to that devotion which is to appear in every other part and circumftance of our lives.
Again; as it is an eafy thing to worihip God with forms of words, and to obferve times of offering them unto him, fo it is the fmaileft kind of piety.
And on the other hand, as it is more diffi- cult to worihip God with our fubftance, to honour him with the right ufe of our time, to offer to him the continual facrifice of felf- denial and mortification ; as it requires more piety to eat and drink only for fuch ends as may glorify God, to undertake no labour, nor allow of any diverfion, but where we can ad in the name of God; as it is more difficult to facrifice all our corrupt tempers, corred all our paflions, and make piety to God the rule and meafure of all the aftions of our common life: fo the devotion of this kind is a much more acceptable fervice unto God, than thole words of devotion which we offer to him ei- ther in the Churchy or in our clofet.
Every fober reader will eafily perceive, that I don't, intend to leffen the true and great va- lue of Prayers, either publick or private ; but only to fhew him, that they are certainly but a very flender part of devotion^ when com- pared to a devout life.
To
to a Dez^oHt and Holy Life. 151
To lee this in a yet clearer light, let us fappofe a peribn to have appointed times for praifing God with Plalms and Hymns, and to be Uriel in the obiervation of them ; let it be fuppoled alio, that in his common life he is reftlcis and unealy, full of murmur ings and complaints at every thing, never plealed but by chance, as his temper happens to carry him, but murmuring and repining at the ve- ry fealbns, and having fomething to diflike in every thing that happens to him. Now can you conceive any thing more abfurd and unreafonable, than luch a charader as this ? Is fuch a one to be reckoned thankful to God, be- cauie he h^ds forms of fratfe which he offers to him ? Nay, is it not certain, that liich forms of praife muft be lb far from being an accep- table devotion to God, that they muft be ab- hon'd as an abomination? Now the abfurdity w^hich you fee in this inftance, is the fame in any other part of our life ; if our common life hath any contrariety to our prayers, it is the fame abomination, as fongs of thankfgiving in the mouths of murmurers.
Bended knees, whilft you are cloathed with pride; heavenly petitions, whilft you are hoarding up trcafures upon earth ; holy de- votions, whilft you live in the follies of the world ; prayers of meeknefs and charity, whilft your heart is the feat of fpight and relent- ment; hours of prayer, whilft you give up days and years to idk diverfions, impertinent vifits, and foolifli pleafures j are as abfurd, un-
L 4 acccp*
I
acceptable lervice to God, as forms of thankC- giving from a perlbn that lives in rcpinings and difcontent.
So that unlefs the common courfe of our lives be according to the common fpirit of our prayers, our prayers are fo far from being a real or liifficient degree of devotion, that they become an empty lip-labour, or, what is worfe, a notorious hypocrify.
Seeing therefore we are to make the ffint and temper of our prayers the common Jp'irii^ and temper of our lives, this may ferve to convince us, that all orders of people are to labour and afpire after the Ja me tit mo ft perfe- ftion of the Chriftian life. For as all Chrifti- ans are to ufe the fame holy and heavenly de- votions, as they are all with the fame earnell- nefs to pray for the Spirit of God ; lb is it a liifficient proof, that all orders of people are, to the utmoft of their power, to make their life agreeable to that one fpirit, for which they are all to pray.
As certain therefore as the fame holincfs of prayers requires the fame holinefs of life, fo certain is it, that all Chriftians are called to the fame holinels of life.
K joldler^ or a tradejman^ is not called to minifter at the altar^ or preach the Gofpel^ but every Ibldier or tradefman is as much obli- ged to be devout, humble, holy, and hea^ vcnly-minded in all the parts of his common Tife^ as a clergyman is obliged to be zealous,
&ith«
to a Dcz'ont and Holy Life. 155
faithful, and laborious in all the parts of his profcjlion.
And all this for this one plain reafon, be- caufe all people are to pray for the fame holi- nefs, wildom, and divine tempers, and to make themfelves as fit as they can for the fame heaven.
All men therefore, as men, have one and the fame imfortafit bufinels, to a6t up to the excellency of their rational nature, and to make rea/on and order the law of all their de- figns and adions. All Chriftians, as Chri- ftians, have one and the lame calling, to live according to the excellency of the Chriftian Ipirit, and to make the fublime precepts of the Gofpel, the rule and meafure of all their tempers in common life. The one thing needful to one, is the one thing needful to all.
The merchant is no longer to hoard up trea-; fures upon earth ; Xh^Jbldter is no longer to fight for glory ; the ^xccitjchohr is no longer to pride himielf in the depths of fcience; but they muft all with one Ipirit count all things but lofs^ jor the excellency of the knowledge of Chift Jifus.
The fine lady muft teach her eyes to weep, and be cloathed with humility. The polite gentleman muft exchange the gay thoughts of wit and fancy, for a broken and a contrite heart. The man of quaUty muft ^o far re- nounce the dignity of his birth, as to think Jiimfelf milerable till he is horn again. Ser^
vants
1^4 ^ Serious Call
vants muft confidcr their fervice as done unto God. Maflers muft confider their fervants as their brethren in Chrift, that are to be treated as their fellow-members of the myftical body of Chrift.
Toung Ladies muft either devote themfelves to piety, prayer, felf-denial, and all good works, in a virgin Jiate of life ; or elfe marry to be holy, Ibber, and prudent in the care of a family, bringing up their children in piety, humility, and devotion, and abounding in all other good works, to the utmoft of their ftate and capacity. They have no choice of any thing elie, but muft devote themfelves to God in one of thefe ftates. They may chufe a marry'd, or a fingle life ; but it is not left to their choice, whether they will make either ftate, a ftate of holinefs, humility, devotion, and all other duties of the Chriftian life. It is no more left in their power, becaulc they have fortunes, or are born of rich parents, to divide themfelves betwixt God and the world, or take fuch pleafures as their fortune will af- ford them, than it is allowable for them to be fometimes chafte and modeft, and Ibmetimes not.
They are not to confider, how much reli- gion may fecure them 2ifair charaBer^ or how they may add devotion to an impertinent ^ vain and giddy life ; but muft look into the Jpirif and temper of their prayers, into the nature and end of Chriftianity, and then they will find, that whether marry'd or unmarry'd, they
haye
to a Devout and Holy Life. 1^5
have but one bufinefs upon their hands; to be wife and pious, and holy, not in little modes and forms of worfliip, but in the whole turn of their minds, in the whole form of all their behaviour, and in the daily courle of their common life.
Toang Gentlemen muft confider, what our bleifed Saviour laid to the young Gentleman in the Golpel, he bid him Jell all that he hadj and give to the poor. Now tho' this text Jhould not oblige all people to fell all^ yet it certainly obliges all kinds of people to emphy all thth cftates in luch wife and realbnable and charitable ways, as may fufficiently ftiew that all that they have is devoted to God, and that no part of it is kept from the poor, to be Ipent in needlels, vain, and fooliih ex- pences.
If therefore young Gentlemen propofe to themfelves a life of pleafure and indulgence, if they fpend their eftatcs in high living, in luxury and intemperance, in ftate and equi- page, in pleafures and diverfions, in fports and gaming, and fuch like wanton gratifica- tions of their fooliih paffions, they have as much reafon to look upon themfelves to be Angels^ as to be difciples of Chrift.
Let them be afTur'd, that it is the one only bufinefs of a Chriftlan dentleman^ to diftinguifh himfelf by good works, to be eminent in the mofi: fublime virtues of the Gofpel, to bear
(with the ignorance and weaknefs of the vul- gar, to be a friend and patron to all that dwell about
i5
A Serious Call
about him, to live in the utmoft heights of ^vifdom and holineis, and fhew thro' the whole coiirfe of his life a true religious great- ncls of mind. They mult afpire after fuch a gentility, as they might have learnt from fee- ing the blelTed Jefus, and fhew no other fpi- lit of a gentleman, but lueh as they might have got by living with the holy Apoftles. They muft learn to love God with all their heart, with all their foul, and with all their Itrength, and their neighbour as themfelves; and then they have all the greatnefs and di- ftinclion that they can have here, and are fit for an eternal happinefs in heaven hereafter.
Thus in all orders and conditions, either of men or women,this is the one common holinefs, which is to be the coinmon life of all Chriftians,
The Merchant is not to leave devotion to the Clergyman, nor the Clergyman to leave humility to the labourer \ women di fortune are not to leave it to the poor of their lex, to he difcreet^ chajiej keepers at home^ to adorn themfelves in modeji apparel^ foarnefacednefs ^LTiAfobrlety • nor poor 'women leave it to the rich to attend at the worlhip and fervice of God. Great men muft be eminent for true poverty of fp'irit^ and people of a low and affif^ed ftate mult greatly rejoyce in God,
The man oi firength and power is to for- give and pray for his enemies, and the tnno'* cent fafferer that is chained in prifon, muft with ^atil and Silas^ at midnight fing praifcs to God, For God is to be glorified^ holinels
is
to a Devout avd Holy Life. 157
IS to be praftifed, and the fpirit of Religion is to be the common Ipirit of every Chriftian in every ftate and condition of life.
For the Son of God did not come from a- bove, to add an external form of worlhip to the feveral ways of life that are in the world ; and lb to leave people to live as they did before, in fuch tempers and enjoyments as the fafhion and fpirit of the world approves. But as he came down from heaven, altogether divine and heavenly in his own nature, lb it was to call mankind to a divine and heavenly life ; ta the higheft change of their w^hole nature and temper; to be born again of the holy Spirit; to walk in the wifdom and light and love of God ; and be like him to the utmoft of their power ; to renounce all the molt plaunble ways of the world, whether of greatneis, bufinefs, or plealure ; to a mortification of all their moft agreeable paffions; and to live in fuch wifdom, and purity and holinefs, as might fit them to be glorious in the enjoy- ment of God to all eternity.
Whatever therefore is fooliJJj^ r'ld'icuhus^ vain^ or earthly^ or fenjual in the life of a Chriftian, is fomething that ought not to be there, it isay^^/'and a dejil e men t th-^it muft be wafied away with tears of repentance. But if any thing of this kind runs thro' the coarfe of our whole life, if we allow our felvcs in things that are either vain, fooliih, or fenfual, we renounce our profeilion.
For as fure as Jefus Chrift was wifdom and holinels, as fure as he came to make us like
himfelf^
ij^S
A Serious Call
himfelf, and to be baptized into his fpirit, ib fure is it, that none can be laid to keep to their Chriftian profeffion, but they who to the utmoft of their power, live a wile and holy and heavenly life. This and this alone is Chriftianity, an univerfal holinefs in every part of life, a heavenly wifdom in all our afti- ons, not conforming to the fpirit and temper of the world, but turning all worldly enjoy- ments into means of piety and devotion to God.
But now if this devout ftate of heart, if thefe habits of inward holinefs be true Reli- gion, then true Religion is equally the duty and happinefs of all orders of men ^ for there is nothing to recommend it to one, that is not the fame recommendation of it to all ftates of people.
If it be the happinefs and glory of a B'lfiop to live in this devout ipirit, full of thefe ho- ly tempers, doing every thing as unto God, it is as much the glory and happinefs of all men and women, whether young or old, to live in the fame fpirit. And whoever can find any reafons, why an antlent Bijhop Ihould be intent upon divine things, turning all his life into the higheft exercifes of piety, wif- dom, and devotion, will find them lb many reafons, why he Ihould to the utmoft of his power, do the fame himfelf.
If you fay that a Bijhop muft be an eminent example of Chriftian holinefs, becaufe of his high and facred calling, you fay right. But
if
to a Devout and Holy Life. 1 59
if you fay that it is more to his advantage to be exemplary, than it is yours, you greatly miftake. For there is nothing to make the higheft degrees of holinefs defirable to a Billiop, but what makes them equally defi- rable to every young perjbn of every fami-
For an exalted piety, high devotion, and the religious ufe of every thing, is as much the glory and happinefs of one ftate of life, as it is of another.
Do but fancy in your mind what a fpirit of piety you would have in the beji Bifhop in the world, how you would have him love God, how you would have him imitate the life of our Saviour and his Apoftles, how you w^ould have him live above the world, Jhtning in all the inftances of a heavenly life^ and then you have found out that Ipirit, which you ought to make the Ipirit of your own life.
I defire every reader to dwell a w^hilc upon this refledion, and perhaps he will find more convidion from it, than he imagines. Every one can tell how good and pious he would have fome people to be; every one knows how wife and reafonable a thing it is in a Bifljop^ to be entirely above the world, and be an eminent example of Chrifliian perfeftion: As foon as you think of a ivife and antient Bipjop^ you fancy fome exalted degree of pie- ty, a living example of all thofe holy tempers, which you find delcrib'd in the Golpel.
Now
i6o A Serious Call
Now if you ask your fdf, what is the happicft thing for a young Clergy ?nan to do? You muft be forc'd to anlwer, that nothing can be fo happy and glorious for him, as to be hke that excellent, holy Bifnop.
If you go on, and ask what is the happieft thing, for any young Ge?2tleman or his jffiers to do? The anfwer muft be the lame* that nothing can be fo happy or glorious for them, as to live in fuch habits of piety, in fuch ex- ercifes of a divine life, as this good old BilTiop does. For every thing that is great and glo- rious in Religion, is as much the true glory of every man or woman, as it is the glory of any Bilhop. If high degrees of divine love, if fervent charity, if fpotlefs purity, if hea- venly affection, if conttant mortification, if frequent devotion be the beft and happieft way of life for any Chriftian ^ it is fo for e- very Chriftian.
Confider again ; if you was to fee a Bifliop in the whole courfe of his life, living below his character, conforming to all the foolifti tempers of the w^orid, and governed by the lame cares and fears which govern vain and worldly men, what would you think of him? Would you think that he was only guilty of a fmall mtjlake'i No. You would condemn him, as erring in that which is not only the mofl^ but the only Important matter that relates to him. Stay a while in this confideration, till your mind is fully convinced, how mife-
rable
to a Devout a?7d Holy Life. i6i
rable a miftakc it is in a Bifliop, to live a carelefs, worldly life.
Whilft you are thinking in this manner, turn your thoughts towards fome of your acquaintance 5 your brother or filler, or any young perfon. Now if you fee the common courfe of their lives to be not ac- cording to the doftrines of the Gofpel, if you fee that th^ir way of life cannot be laid to be a fincere endeavour to enter in at the ftraight gate, you fee fomething that you are to condemn in the fame de- gree, and lor the fame reafons. They don't commit a Jmall mi/lake^ but are wrong in that which is their all^ and miitake their true happinefs, as much as that Bt(1oop does, who negleds the high duties of his calling. Apply this realbning to your felf^ if you find your ielf living an idle, in** dulgent, vain life, chufing rather to gra- tify your pafiions, than to live up to the doctrines of Chriftianity, and praclife .t-Le pl^in precepts of our bleflfed Lord, you have all that blindnefs and unrealbnable- nefs to charge upon your felf, that you can%:harge upon any irregular Bifhop.
For all the virtues of the Chriftiaa life, its perfed purity, its heavenly tern*' pers, are as much the fole rule of your life, as the fole rule of the life of a Bi- fhop. If you negleft thefe holy tempers, if you don't eagerly afpire after them, if
M yoii
l62 A Serious Call
you do not fliew your felf a vifible example of them, you are as much fallen from your true happinefs, you are as grqat an enemy to your lelf, and have jTiade as bad a choice^ as that Bilhop that chufcs rather to enrich his family, than to be like an Jpojile. For there is no rea- Ibn, why you lliould think the higheft holinefs, the moft heavenly tempers, to be the duty and happinefs of a BtJJjop ; but what is as good a reafon, why you fhould think the fame tempers, to be the duty anc^ happinefs of all Chriftians, And as the wifeft Biflmp in the world, is he who lives in the greateft heights of holinefs, who is moft exemplary in all the exercifes of a divine life, fo the wifeji yotith^ the wileft woman^ whether marry'd or unmar- ry'd, is Ihe, that lives in the higheft de-^ grees of Chriftian holinefs, and all the ex- ercifes of a divine and heayenly life.
Cj xX a 1 k)
to a T)c^ont a?id Holy Life. 1^5
CHAP. XL
Shewing how great devot'ion Jills our lives with the great efi peace and happnejs^ that can be enjoy'd in this zvorld.
SOme people will perhaps objeft, that all thefe rules of holy living unto God in all that we do, are too great a refiraint upon human life ; that it will be made too anxious a ftate, by thus introducing a regard to God in all our actions. And that by depriving our lelves of fo many feemingly innocent plea- fures, we ftiall render our lives dully tmeajy^ and melancholy.
To which it may be anf\\xr'd :
Firjl J That thefe rules are prefcrib'd for, and will certainly procure a quite contrary end. That inftead of making our lives dull and melancholy, they will render them full of content and ftrong fatisfaftions„ That by thefe rules we only change the childifli fatifc fadions of our vain and Jickfy paffions , for the fblid enjoyments, and real happinefs of ;a found mind^
Secondly y That as there is no foundation for
comfort in the enjoyments of this life, but ia
the affurance that a wife and good God go^
M 2, vexnejJi
1^4
A Serious C A L L
verneth the world, fo the more we lind out God in every thing, the n-iore we apply to him in every place, the more we look up to him in all our aftions, the more we conform to his will, the more we ad according to his wifdom, and imitate his goodnefs , by fo much the more do we enjoy God, partake of the divine nature, and heighten and incrcafe all that is haj^j)y and co}:?f or tabic in human life.
thirdly ^ He that is endeavouring to fubdue and root out of his mind all thofe pafiions of fride^ envy^ and ambition^ which religion op- pofes, is doing more to make himfelf happy, even in this life, than he that is contriving means to indulge them.
For theie pafiions are the caufes of all the difquiets and vexations of human life : They are the dropjies dind fevers of our minds, vex- ing them v/ith ialie appetites , and relllefs cravings after fuch things as we do not want, and fpoiling our tafte for thole things which are our proper good.
Do but imagine that you fqme where or other law a man, that proposed reafon as the rule of all his actions, that had no defires but aftei fuch things as nature wants, and religion approves, that was as pure from all the mo- tions of frlde^ envy^ and covetoufnefsy as from thoughts of murder*^ that in this freedom from worldly pafiions, he had a foul full of
divine
to a Ve^joiit and Holy Life. i6^
divine love, wifhing and praying that all men may have what they want of worldly things, and be partakers of eternal glory in the life to come.
Do but fancy a man living in this manner, and your own conlcience will immediately tell you, that he is the happleft man in the w^orld, and that it is not in the power of the licheft fancy to invent any higher happinefs in the prelcnt ftate of life.
And on the other hand, if you fuppofe him to be in any degree lefs perfeB'^ if you fuppofe him but fubjed to one foolifli fond- nels, or vain paffion, your own confcience will again tell you, that he i^o far leffens his own happinefs, and robs himfelf of the true enjoyment of his other virtues. So true is it, that the more we live by the rules of religion, the more peaceful and happy do we render our lives.
Again, as it thus appears, that real happi- nefs is only to be had from the greatejl degrees of piety, the greate/i denials of our paflions, and the flr'iBeft rales of religion, \h the fame truth will appear from a confideration of hu^ man m'lfery. If we look into the world, and view the difquicts and troubles of human life, we ihall find that they are all owing to our violent and irreligious pallions.
Now all trouble and uncafinels is founded in the want of Ibmething or other ; would we therefore know the true caufe of our trou- bles and difquicts, we muft find out the caufc
M 3 of
i66 A Serious Call
of our wants ; becaufe that which creates and increafeth our wants, does in the fame de-- gree create and increafe our trouble and dif- quiets.
God ahnighty has fent us into the world with very few wants ; meat^ and drmk^ and chathlng^ are the only things neceifary in life ; and as thefe are only our prefent needs, lb the prefent world is well furnilh'd to fiipply thefe needs.
If a man had half the world in his power, he can make no more of it than this ; as he wants it only to lupport an animal life, ib is it unable to do any thing elfe for him, or to afford him any other happinefs.
This is the ftate of man, born w^ith few wants, and into a large world, very capable of fupplying them. So that one would rea- Ibnably fuppofe, that men Ihould pafs their lives in content and thankfulnefs to God, at leaft that they fliould be free from violent difquiets and vexations, as being placed in a world, that has more than enough to relieve all their wants.
But if to all this we add, that this Ihort life, thus furnifii'd with all that we want in it, is only a Ihort palfage to eternal glory, w^here we Ihall be cloathed with the bright- nefs of angels J and enter into the joys of God, we might ftill more reafonably expeft, that human life Ihould be a ftate of peace , and joy, and delight in God, Thus it would cer- tainly
to a Devout and Holy Life. 1 6^
tainly be, if realbn had its full power ovet us.
But alas, though God, and Nature, and Realbn, make human life thus free from wants, and fo full of happinefs, yet. our paC* fions, in rebellion againft God, againft natiire and reajon^ create a new world of evils, and fill human life with imaginary wants, and vain difquiets.
The man oi frlde has a thoufand wants^ which only his own pride has created:^ and thefe render him as full of trouble, as if God had created him with a thoufand appetites^ without creating any thing that was proper to fatisfy them. Envy and Amhttton have alio their endlefs wants, which difquiet the fouls of men, and by their contradiftory motions, ren- der them as foolifhly miferable, as thole that want to fly and creep at the fame time.
Let but any complaining, difquieted man tell you the ground of his uneafinefs , and you will plainly lee, that he is the author of his own torment; that he is vexing himfelf at fome imaginary evil, which will ccafe to torment him, as loon as he is content to be that which God, and nature, and reafon require him to be.
If you Ihould fee a man palling his days in difquiet, becaufe he could not walk upon the water , or catch birds as they fly by him ^ you would readily confels, that liich a one might thank himfelf for fuch uneafinefs. But now if you look into all the moft tor-
M 4 menting
1^8 A Serious Call
mcnting difquiets of life, you will find them all thus abiurd; where people are only tor- mented by their own folly, and vexing them- felves at iiich things as no more concern them, nor are any more their proper good , than walking upon the water\ or catching Virds,
What can you conceive more filly and ex- travagant , than to iiippofe a man racking his brains, and Itudying night and day how to fly ? -wandnng from his own houle and home, wearying himielf with cjimb'mg upon every afccnt, cringing and courting every body he meets, to lift him up from the ground, bruifing himielf w^ith continual fallsj and at ]aft breaking his neck ? And all this, from an imagination that it would be glorious to h^ve the eyes of people gazing up at him, and mighty happy to eatj and drink^ and Jleepj at the top of the highefl: trees in the king- dom. Would you not readily own, that fuch a one was only difquieted by his own jolly r*
If you ask, what it fignifies to luppole fuch filly creatures as thefe, as are no where to be found in human life ?
It may be anfwer'd, that where-ever you fee an ambitious man, there you fee this vain and jenftlejs flyer.
Again, if you fhould fee a man that had a large j^ond of zvater^ yet living in co72tinual thirjl^ not lufFering himielf to drink half a draughty for fear of leflening his pond ; if you Ihould iee him wafting his time and ftrength, in jetching more water to his pond, always
thirfly^
to a T>c^ont and Holy Life. 169
thlrff)'^ yet always carrying a bucket of water in his hand, watching early and late to catch the drops of rain, gaping after every cloud, and running greedily into every 7njre and mtidy in hopes of water, and always ftudying how to make every d'ltrb empty it lelf into his forid. If you fliould lee him grow grey and old in thefe anxious labours, and at laft end a careful^ thirfty life, by falling into his own. fond^ would you not lay that fuch a one w^as not only the author of all his own difquiets, but w^as foolifh enough to be reckoned amongft ideots and madmen? But yet foolifti and ab- liard as this character is, it does not reprelent half the follies, and abfurd difquiets of the covetous man,
1 could now eafily proceed to fliew the fame effefts of all our other paffions ; and make it plainly appear, that all our mileries, vexa- tions, and complaints, are entirely of our own making, and that in the fame abfurd manner, as in thefe inftances of the covetous and ambi- tious man. Look where you will, you w^ill lee all worldly vexations but like the vexation of him, that was always in mire and mud in fearch of water to drink, when he had more at home than was lufRcient for an hundred horfes,
delta is always telling you hov^ frovoh! d ^q is, what intolerable Jhocktng things happen to her, what mo7iJlrous ulage flie luffers, and what vexations fhe meets with every-where. She tells you that her patience is quite wore
out.
170 A Serious Call
out, and there is no bearing the behaviour of* people. Every ajfemhly that fhe is at, fends her home provok'd ^ Ibmething or other has been laid, or done, that no rei^fonahle^ well- bred perlbn ought to bear, ^oor people that want her charity, are lent away with hafty an- fwers, not becaule Ihe has not a heart to part with any money, but becaule fhe is too fall of fome trouble of her own, to attend to the complaints of others, delia has no bufinefs upon her hands, but to receive the income of a plentiful fortune ; but yet by the doleful turn of her mind, you would be apt to think, that fhe had neither food nor lodging. If you fee her look more pale than ordinary, if her lips tremble when fhe fpeaks to. you, it is be- caule fhe is juft come from a vift^ where Lupus took no notice at all of her, but talked all the time to Lucinda^ who has not half her fortune. When crofs accidents have lb dii- order'd her ipirits, that fhe is forc'd to fend for the Doctor to make her able to eat ; flie tells him, in great anger at providence, that ihe never was well fince fhe was born, and that fhe envies every beggar that fhe fees in health.
This is the difquiet life of C^lia^ who has nothing to torment her but her ownfptnt.
If you could infpire her with chnjl'ian hum't^ llty^ you need do no more to make her as happy as any perfon in the world. This vir- tue would make her thankful to God for half fo much health as Ihe has had, and help her a to
to a T)e^ont and Holy Life. 171
to enjoy more for the time to come. This vir- tue would keep off trembluigs of the Ijpirits, and lojs of appetite, and her blood would need nothing elfe to fweeten it.
I have juft touched upon thefe abfurd cha- radters for no other end, but to convince you in the plainelt manner, that the JiriBefl rules of religion are ^o far from rendering a life dully anxious^ and unccmjortable^ (as is above objeft- ed) that, on the contrary, all the miferies, vexations, and complaints that are in the world, are all owing to the want of religion ; being direftly caufed by thofe abfurd paffions, which religion teaches us to deny.
For all the wants which difturb human life, which make us uneafy to ourfelves, quarrel- Ibme with others, and unthankful to God; which weary us in vain labours and foolifli anxieties ; which carry us from project to pro- jeft, from place to place, in a poor purfuit of we don't know w hat, are the wants which nei- ther God, nor nature, nor reafon hath fubjed- cd us to, but are folely infufed into us by pride, envy, ambition, and covetoufnefs.
So far therefore as you reduce your defires to fuch things as nature and reafon require ; lb far as you regulate all the motions of your heart by tho^flrlB rules of religion, fo far you remove yourfelf from that infinity of wants and vexations, which torment every heart that is left to itfelf.
Moft people indeed confefs, that religion preferyes us from a great many eyils, and
helps
172 A Serious Call
helps us in many relpefts to a more happy en- joyment of ourfelvcs^ but then they imagine, that this is only true of luch a moderate jhars of religion, as only gently reftrains us from the excefles of our paffions. They fuppofe that the y?r/(^ rales and reftraints of an exalted piety, are fuch contrad'iBmis to our nature, as muft needs make our lives dull and uncomfor- table.
Altho' the weaknefs of this objeftion fuffi- ciently appears from what hath been already faid, yet I ihall add one word more to it.
This objeftion fuppofes, that religion mode-- rately pradis'd, adds much to the happinefs of life \ but that fuch heights of piety as the perfection of religion requireth, have a con- trary effcft.
It fuppofes therefore, that it is happy to be kept from the excejfes of envy, but unhappy to be kept from other degrees of envy. That it is happy to be delivered from a homidlefs ambition, but unhappy to be without a more moderate ambition. It fuppofes alfo, that the happinefs of life confifts in a ?nlxtiire of virtue and vice, a mixture of ambition and humili- ty, charity and envy, heavenly affedion and covetouliiefs. All w^hich is as abfurd, as to fuppofe that it is happy to be free from exceC- live pains, but unhappy to be w^ithout more moderate pains ; or that the happinefs of health confiftcd in being partly fick, and partly well.
For if humility be the peace and reft of the foul, then no one has lb much happinefs from
iium»-
to a Vc'vout and Holy Life. 175
humility, as he that is the moft humble. If excefiive envy is a torment of the foul, he moft perfectly delivers himfelf from torment, that moft perfeftly cxtinguifties every fpark of envy. If there is any peace and joy in doing any adion according to the will of God, he that brings the moft of his aftions to this rule, does moft of all increale the peace and joy of his life.
And thus it is in every virtue; if you aft up to every degree of it, the more happinels you have from it. And fb of every vice; if you only abate its exceffes, you do but little for yourfelf ; but if you rejed it in all de- grees, then you feel the true eafe and joy of a reformed mind.
As for example: If religion only reftrains the excejps of revenge, but lets the fpirit ftill live within you in leiTer inftances, your religi- on may have made your life a little more out- wardly decent, but not made you at all hap- pier or eafier in yourfelf But if you have once facrific'd all thoughts of revenge, in obe- dience to God, and are refolv'd to return good for evil at all times, that you may render yourlelf more like to God, and fitter for his mercy in the kingdom of love and glory ; thi? is a height of virtue that will make you feel Its happineis.
Secondly^ As to thofe fatisfaftions and en- joyments which an exalted piety requireth us to deny ourlelves, this deprives us of no real comfort of lifco For,
174 -^ Serious Call
For, i/?, Piety requires us to renounce no ways of life, where we can aft reafonahly^ and offer what we do to the glory of God. All ways of life, all fatisfactions and enjoyments that are within thefe bounds, are no way de-^ ny'd us by the ftrideft rules of piety. What- ever you can do, or enjoy, as in the prefence of God, as his fervant, as his rational creature, that has received realbn and knowledge from him^ all that you can perform conformably to a rational nature, and the will of God, all this is allowed by the laws of piety? And will you think that your life will be uncom- fortable, unlels you may difpleafe God, be a fool and mad, and aft contrary to that realbn and wifdom w^hich he has implanted in you ? And as for thole fatisfaftions, which we dare not offer to a holy God, which are only invented by the folly and corruption of the world, which inflame our paffions, and fink our fouls into grofsnefs and fenfuality, and render us incapable of the divine favour either here or hereafter; furely it can be no uncom- fortable ftate of life, to be relcu'd by religion from fuch felf-murder, and to be rendered ca- pable of eternal happinefs.
Let us fuppofe a perfgn deftitute of that knowledge which we have from our fenfes, placed fomewhere alone by himfelf, in the midft of a variety of things which he did not know how to ufe : that he has by him Iready w'lnc^ water J goldtn dujij iron chains^ gravely garment s^ jire^ i^c. Let it be fuppofed, that
he
to a Devout and Holy Life. 17^
he has no knowledge of the right tifc of thefe things, nor any dircftion from his Jhifcs how- to quench his thlrft^ or ilitisfy his hunger^ or make any ufe of the things about him. Let it be fuppofed, that in his drought he puts golden diifl into his eyes ; when his eyes fmart, he puts "uj'ine into his ears\ that in his hunger, he puts gravel in his mouth ^ that in pain, he loads himfcif with the iron chains ; that feel- ing cold, he puts his feet in the water; that being frighted at the fire, he runs away from it ; that being weary, he makes a feat of his bread. Let it be fuppoled, that thro' his ig- norance of the right ufe of the things that are about him, he will vainly torment himfelf whilft he lives ; and at laft dye, blinded with dufiy choaked with gravely and loaded with hons. Let it be fuppos'd, that Ibme good Being came to him, and Ihew'd him the na- ture and ufe of all the things that were about him, and gave him fuch JlriB rules of ufing them, as would certainly, if obferv'd, make him the happier for all that he had, and deli- ver him from the pains of hunger, and thirft, and cold.
Now^ could you with any reafon affirm, that thole ftricl rules of ufing thole things that were about him, had rendered that poor man's life dull and uncomjcrtable.
Now this is in fome meafure a reprefenta- tion of the (IriB rules of religion ; they only T.elieye our ignorance, fave us from torment- ing
iy6 A Serious Call
ing ourfelves, and teach us to ufe every thing about us to our proper advantage.
Man is placed in a world flill of variety of things ; his ignorance makes him ule many of them as abfurdly, as the man that put clnfi in his eyes to relieve his thtrji^ or put on chains to remove pain.
Religion therefore here comes in to his re- lief, and gives him fir'iB rules of ufing every thing that is about him; that by fo ufing them liiitably to his own nature, and the nature of the things, he may have always the pleafure of receiving a right benefit from them. It ftiews him what is ftrictly right in meat, and drink, andcloaths; and that he has nothing elfe to exped from the things of this world, but to fatisfy fuch wants of his own ; and then to extend his affifl:anceto all his brethren, that as far as he is able, he may help all his fellow-creatures to the fame benefit from the world that he hath.
It tells him, that this world is incapable of giving him any other happinefs ; and that all endeavours to be happy in heaps of money ^ or acres of land, in fine cloathsj rich beds^ ftate- ly equipage^ and Jhew and Jplendor^ are only vain endeavours, ignorant attempts after im-^ poffibilities ; thefe things being no more able to give the leaft degree of happinefs, than duji in the eyes can cure thirfl:, or ^r mouth fatisfy hunger; but, like dull and gravel mifapply'd, will only ferye to render
him
to a Dez/out and Holy Life. ijj
him more unhappy by fuch an ignorant mif- ule of them.
It telis him, that altho' this world can do no more for him, than fatisfy thefe wants of the body ; yet that there is a much greater good prepared for man, than eating, drinking, and drcfling* that it is yet invifible to his eyes, being too glorious for the apprehenfion of flefli and blood ; but referved for him to enter upon, as loon as this fhort life is over; w^here in a new body, form'd to an angclick likenefs, he fiiall dwell in the light and glory of God to all eternity.
It tells him, that this ftate of glory will be given to all thole, that make a right tife of the things of this prefent world ; who do not blind themlelves with goldeji diiji^ or eat gravely or groan under loads of iron of their own putting on ; but ule bread., water ^ wine., and garwentSy for fuch ends as are according to nature and reafon ^ and who with faith and thankfulneis worfhip the kind giver of all that they enjoy here, and hope for hereafter.
Now can any one fay, that the ftrldeft rules of fuch a religion as this, debar us of any of the comforts of life ? Might iX. not as juftly be faid of thofe rules, that only hindred a man from choaklng himfelf with gravel? For the ftriclnefs of thefe rules only confifts in the cxaftnefs of their rectitude.
Vv'^ho would complain of the fevere fcriftnefs of a law, that without any exception forbad the putting of dull into our eyes ? Who could
N thinly
178 A Serions C Jl L L
think it too rigid, that there were no abate- ments? Now this is the fir'iBfieJs of religion, it requires nothing of us ftriftly, or without abatements, but where every degree of the thing is wrong, where every indulgence does us fome hurt.
If relio;ion forbids all inllances of revenue without any exception, 'tis becaufe all revenge is of the nature of potfon:^ and though we don't take fo much as to put an end to life, yet if we take any at all, it corrupts the whole mafs of blood, and makes it difficult to be reftor'd to our former health.
If religion commands an unlverfal charity ^ to love our neighbour as ourfelves, to forgive and pray for all our enemies without any re- ferve'^ 'tis becaufe all degrees of love are de- grees of happinefs, that ftrengthen and fup- port the divine life of the Ibul, and are as ne- cefTary to its health and happinefs, as proper food is neceflary to the health and happinefs of the body.
If religion. has laws againft laying up trea-^ fures upon earthy and commands us to be con- tent with food and raiment; 'tis becaufe eve- ry other ufe of the world is abafing it to our own vexation, and turning all its convenien- cics into fnares and traps to deftroy us. 'Tis becaufe this plain nefs ^ixid JimpUctty of life, fe- curcs us fiom the cares and pains of reftlels pride and envy, and makes it eafier to keep that ftrait road that will carry us to eternal life.
If
to a Devout and Holy Life. ij^
If religion faith, Sell that thou hajl^ and give to the poor\ 'tis becaufe there is no other natural or realbnable ufe of our riches, no o- ther way of making ourielves happier for them ; 'tis becaufe it is as firiBly right to give others that which wc do not want ourfclves, as 'tis right to ufe fo much as our own wants re- quire. For if a man has more food than his own nature requires, how bale and unreafon- able is it, to myQntfooIiJh ways of wafting it, and make fport for his own full belly ^ rather than let his fellow-creatures hare the lame comfort from food, which he hath had. It is fo far therefore from being a hard law of reli- gion, to make this ufe of our riches, that a reafonable man would rejoice in that religion, which teaches him to be happier in that which he gives away, than in that wliich he keeps for himlelf ; which teaches him to make fpare food and raiment be greater bleffings to him, than that which feeds and cloaths his own body.
If religion requires us fometimes to fajl^ and deny our natural appetites, 'tis to leffcn that ftruggle and war that is in our nature ^ 'tis to render our bodies fitter inftruments of purity, and more obedient to the good motions of di- vine grace ; 'tis to dry up the fprings of our paliions that war againft the Ibul, to cool the flame of our blood, and render the mind nv^rc capable of divine meditations. So that al- tho' thefe abftinences give fome pain to the body, yet they fo Itflen the power of bodily
N a appe-
I So A Serious Call
appetites and pafiions, and lb increafe our tafte of fpiritual Joys, that even thele leveri- ties of religion, when praftis'd with difcretion, add much to the comfortable enjoyment of our jives.
If religion calleth us to a life of watching and prayer^ 'tis becaufe we live amongft a crowd of enemies, and are always in need of the affiftance of God. If we are to confcfs and bewail our fins, 'tis becaufe fuch confeffions re- lieve the mind, and reftore it to eafe * as bur- dens and weights taken off the fhoulders, relieve the body, and make it eafier to itfelf. If we are to be frequent and fervent in holy petiti- ons,, 'tis to keep us fteady in the fight of our true good, and that we may never want the happinefs of a lively fiith, a joyful hope, and well-grounded truft in God. If we are to pray often, 'tis that we may be often happy in fuch fecret joys as only prayer can give ; in fuch communications of the divine prefence, as w^ill fill our minds with all the happinefs, that beings not in heaven are capable of.
.Was there, any thing in the world more •worth our care, was there any exercife of the mind, or any converfation with men, that turned more to our advantage than this inter- courfe with God, we fliould not be called to fuch a continuance in prayer. But if a man confiders what it is that he leaves when he re- tires to devotion, he will find it no fmall hap- pinels to be lb often relieved from doing no- thingy or nothing to the purpofej from dull I idle-
to a Devout and Holy Life. 1 8 1
idlcnefs, unprofitable labour, or vain conver- fation. If he confidcrs, that all that is in the world, and all that is doing in it, is only for the body, and bodily enjoyments, he will have realbn to rejoyce at thole hours of prayer, which carry him to higher conlblations, which raife him above thelc poor concerns, which open to his mind a Icene of greater things, and accuftom his foul to the hope and expefta- tion of them.
If religion commands us to live wholly un- to God, and to do all to his glory, 'tis becaufe every other way, is living wholly againft our lelves, and will end in our own fhame and confufion of face.
As every thing is dark^ that God does not enlighten ; as every thing is fenfelefs^ that has not its fliare of knowledge from him ; as no- thing liveSj but by partaking of life from him ; as nothing exlfis^ but becaufe he com- mands it to be; lb there is no^^r)^, or great- iiefs^ but what is the glory or greatnefs of God.
We indeed may talk of human glory ^ as we may talk of human Itfe^ or human knowledge ; but as w^e are lure that human life implies nothing of our own^ but a dependant living in God, or enjoying fb much life in God; lb human glory, whenever we find it, muft be only lb much glory as we enjoy in the glory of God.
This is the ftate of all creatures, whether men or angels ; as they make not themfelves,
N 3 lb
igi A Serious Call
fbthey enjoy nothing fiom themfelves ; if they are great, it muft be only as great receivers of the gifts of God; their pozver can only be fo much of the divine Power afting in them; their wtfdom can be only fo much of the di- vine Wildom fhining within them, and their light and glory ^ only fo much of the light and glory of God fnining upon them.
As they are not men or migels^ becaufe they had a mind to be fo themfelves, but becaufe the will of God formed them to be wh?ct they are ; fo they cannot enjoy this or that happi- nefs of men or angels, becaufe they have a mind to it, but becaufe it is the will of God, that fuch things be the happinefs of men, and fuch things the happinefs of angels. But now if God be thus all in all ; if his will is thus the meafure of all things, and all natures ; if nothing can be done, but by his power; if nothing can be feen, but by alight from him \ if we have nothing to fear, but from his ju- frice; if we have nothing to hope for, but from his goodnels; if this is the nature of man^ thus helplefs in himfelf ; if this is the ftate of ail creatures, as well thofe in heaven^ as thole on earth ; if they are nothing, can do nothing, can fuffer no pain, nor feel any happinefs, but fo far, and in luch degrees, as the power of God does all this : if this be the ftate of things, then how can we have the leaft glimpfe of joy oi;' comfort , how can we have any peaceful en- joyment of ourfelves, but by living wholly uato that God^ ufing and doing every thing
conform*
to a De'voHt and Holy Life, 183
conformably to his will ? A life thus devoted unto God, looking wholly unto him in all our aftions, and doing all things fuitably to his glory, is fo far from being dull, and un- comfortable, that it creates new comforts in every thing that we do.
On the contrary, would you fee how happy they are who live according to their own wills, who cannot lubmit to the dull and me- hujcholy bufinefs of a life devoted unto God ; look at the man in the parable^ to whom his Lord had given one talent?
He could not bear the thoughts of ufing his talent according to the will of him from whom he had it, and therefore he chofe to make himfelf happier in a way of his own. Lordj lays he, I knew thee^ that thou art an hard man^ reaping where thou had ft not fowji^ and gathering where thou hadfl not ftrawed. And I was afraid^ and went and hid thy talent in the earth, Lo there thou haft Vhat is thine.
His Lord having convided him out of his
own mouth, difpatches him with .,
, . ^ ^ /7 7 7 r Mat. XXV. 24.
this lentence, Caji the the unproji- ^
table fervant into outer darknefs ^ there Jh all be
weepings and gnajhing of teeth.
Here you fee how happy this man made
himfelf by not afting wholly according to his
Lord's will. It was, according to his own
account, a happinefs of murmuring and dijcon-'
tent ; I knew thee, fays he, that thou waft an
hard 7nan\ It was an happinefs o^ fears and
apprehenjions\ I was, fays he^ afraid'. It was
N 4 an
184-
A Serious Call
an happinels of vara labours 2inA frnttlefs tra^ vails '. I zvent^ lays he, and hid thy talent'^ and after having been a while the fport of foolifh paffions, tormenting fears, and fmitlefs labours, he is rewarded with darknefs, eternal weeping and gnafliing of teeth.
Now this is the happinels of all thofe, who look upon a Pri3 and exalted piety, that is, a right uie of their talent, to be a dull and melancholy ftate of life.
They may \\v ftraints and directions of Religion, butinftead thereof, they mull be under the ablurd go- vernment of their paffions : They muft like the man in the f arable^ live in marmur'tngSy and dl f contents y in fears and apprehenjjons. They may avoid the labour of doing good, of Ipending their time devoutly, of laying up treafures in heaven, of cloathing the na- ked, of vifiting the fick; but then they muft, like this . man, have labour s^ and fains in vain, that tend to no ufe or advantage, that do no good either to themfelves, or others ; they muft travail^ and labour^ and zvork^ and dig to hide their talent in the earth. They muft like him, at their Lord's coming, be con- victed out of their own mouths, ^ be accused by their own hearts, and have every thing that they have laid and thought of Religion, be made to fhew the juftice of their condem-e nation to eternal darknefs, weeping and gnafhing of teeth.
This
to a Devout aud Holy Life. 185
This is the purchafe that they make, who avoid theftridiiefs and pcrfedion of Rchgion^ in order to live happily.
On the other hand, would you fee a fhort defcription of the happinefs of a Hfe rightly employed, wholly devoted to God, you mull look at the man in the parable^ to whom his Lord had given five talents. Lon/, lays he, thon delivered ft unto me Jive talents : behold I have gain'd bejides them jive talents more. His Lord Jaid unto bim^ zvell done thoa good and
faithful Jerv ant '^ thou ha ft been faithful over a jew things^ I will make thee ruler over many things \ enter thou into the joy of thy Lord.
Here you fee a life that is wholly intent up- on the improvement of the talents, that is devoted wholly unto God, is a ftate of hap- pineis, profperous labours, and glorious fuc- cefs. Here are not, as in the former cafe, any mieajy pafjions^ rnurmurings^ vain fearsy and
fruitlejs labours. The man is not toiling, and digging in the earth for no end or advantage ; but his pious labours profper in his hands, his happinefs increafes upon him, the bleffing of live becomes the bleffing of ten talents ; and he is received with a well done good andjalthjul
fervanty enter thou into the joy oj thy Lord.
Now as the cafe of thefe men in the para-- bkj left nothing elfe to their choice, but either to be happy in ufing their gifts to the glory of the Lord, or milerable by ufing them ac- cording to their own humours and fancies ; ib
the
1 8^ A Serious Call
the Hate of Chriftianity leaves us no other choice.
All that we have, all that we are, all that we enjoy, are only lb many talents from God : if we ufe them to the ends of a pious and holy life, our live talents will become ten, and our labours will carry us into the joy of our Lord ; but if we abufe them to the grati- fications of our own paflions, lacrificing the gifts of God to our own pride and vanity, we Ihall live here in vain labours and foolifli anxieties, fhunning Religion as a melancholy thing, accufing our Lord as a hard mafter, and then fall into everlafting mifery.
We may for a while amufe our ielves with names ^ ?LrA founds^ 3,ndJhadows of happinefs; we may talk of this or that greatnefs and dig- nity^ but if we defire real happinels, we have no other poffible way to it, but by im- proving our talents, by ib holily and pioufly ufing the powers 3.nd faculties of men in this prefent ftatc, that we may be happy and glorious in the powers ^nd factilfics of angels in the world to come.
How ignorant therefore are they, of the nature of Religion, of the nature of man, and the nature of God, who think a life of ftr'iB piety and devotion to God, to be a dull uncomfortahle ftate ; when it's fo plain and cer- tain, that there is neither comfort or joy to be found in any thing elfe ?
C H A P.
to a Devout and Holy Life. 187
CHAP. xir.
7'he hupphiefs of a Vife wholly devoted unto God^ farther frov'd^ from the vanity, the lenfaa- Hty, and the ridiculous, poor enjoy?nents^ which they are forced to take up iv'ith^ zvho live according to their own humours, This reprefented In various chambers,
WE may ftill fee more of the happinels of a life devoted unto God, by con- fidcring the poor contrivances for happinefs, and the contemptible ways of life, which they are thrown into, w ho are not under the dire- (Sions of a Uriel: piety, but leeking after hap- pinels by other methods.
If one looks at their lives, who live by no rule but their own humours and fancies j if one fees but what it is, which they call Joy ^ 3.nd greatnef J and happlncfs'^ if one fees how they rejoice, and repent, change and fly from one delufion to another* one fhall find great reaibn to rejoyce, that God hath appointed a Jiratght and narrow w^ay, that Icadeth unto life, and that we are not left to the folly of our own minds, or forc'd to take up with luch fhadows of joy and happinels, as the wcak- nefs and folly of the world has invented. 1 fay Invented^ becaufe thofe things wliich make up the joy and happlnefs of the world, are mere Inventions^ which haye no foundation in
nature
1 88 yi Serious Call
nature and reafbn, arc no way the proper good or happinels of man^ no way perfeft cither his body, or his mind, or carry him to his true end.
As 'for inftance, when a man propofes to be happy in ways of ambition ^ by raifing him- felf to Ibme imaginary heights above other people ; this is truly an invention of happinels which has no foundation in nature, but is as mere a cheat, of our own making, as if a man Ihould intend to make himfclf happy by climbing up a ladder.
If a woman leeks for happinefs from Jine colours or J pots upon her face, from jewels and rich cloaths^ this is as merely an invention of happinels, as contrary to nature and reafon^ as if Ihe Ihould propofe to make her felf hap- py, by painting a foft^ and putting the lame finery upon it. It is in this refpcd that I call theie joys and happinels of the world, mere inventions of happinels, becaufe neither God nor nature, nor realbn, hath appointed them as fuchj but whatever appears joyful, or great, or happy in them, is entirely created or invented by the blindnels and vanity of our own minds.
And it is on thefe inventions of happinels, that I delire you to call your eye, that you may thence learn, \vo\yf great ^ ^y?c? J Religion is, which delivers you from fuch a multitude of follies, and vain purfuits, as are the tor- ment and vexation of minds, that wander from their true happinefs in God.
Look
to a De^oHt and Holy Life. 1 8p
Look at Flatus^ and learn how mlfcrable they arc, who are left to the folly of their own paflions.
Flatus is rich and in health, yet always un- eafy, and always learching after happinefs. Every time you viflt him, you find Ibme new projed in his head, he is eager upon it as fomething that is more worth his while, and will do more for him, than any thing that is already paft. Every new thing lb leizcs him, that if you was to take him from it, he would think himfelf quite undone. His languine temper, and ftrong pailions, promile him lb much happinefs in everything, that he is always cheated, and is latisfied with nothing.
At his firft letting out in life, fne cloaths was his delight, his enquiry was only after the beft Baylors and ^eruke-inakers^ and he had no thoughts of excelling in any thing but drefs. He Ipar'd no expence, but carry'd every nicety to its greateft height. But this happinels not anlwering his expeftations, he left off his Brocades^ put on a plain coat, raird at fops and beaux ^ and gave himfelf up to gaming with great eagerneis.
This new plealure latisfy'd him for Ibme time, he envy'd no other way of life. But being by the fate of flay drawn into a duel^ where he narrowly elcap'd his death, he left off the dke^ and fought for happinels no long- er amongft the gamejhrs.
The
ipo A Serious Call
The next thing that feiz'd his vvandring imagination, was the divcrfions of the town ; and for more than a twelvemonth, you heard him talk of nothing but Ladies^ Drawing-' rcomsy Birth'V'ights^ Vlays^ BaUs^ and JJ/em- Mies. But growing fick of thefe, he had re- courfe to hard drinking. Here he had many a merry night, and met with ftronger joys than any he had felt before. Here he had thoughts of fetting up his ftaff, and looking out no farther ^ but unluckily falling into a fever y he grew angry at all ftrong liquors, and took his leave of the happinefs of being drunk.
The next attempt after happinefs, carry 'd him into the Jjeldy for two or three years no- thing was fo happy as hunting*^ he enter'd up- on it with all his foul, and leap'd more hedges and ditches than had ever been known in lb ll^ort a time. You never faw him but in a green coat j he was the envy of all that blow the horn^ and always fpoke to his dogs in great propriety of language. If you met him at home in a bad day, you would hear him blow his horn, and be entertained with the furprizing accidents of the laft noble chafe. No fooncr had Flatus outdone all the w^orld in the breed and education of his dogs^ built new kennclsy new fables^ and bought a new hunting feat^ but he immediately got fight of another happinefs, hated the fenfelefs noife and hurry of hunting, gave away his dogs,
and
to a Vc^oiit and Holy Life. 1 9 1
and was for fome time alter deep in the plea- fares of building.
Now he invents new kinds of dove-cotes^ and has fuch contrivances in his hams and fia^ hles^ as were never feen before : He wonders at the dulnefs of the old builders, is wholly bent upon the improvement of Architeiiure^ and will hardly hang a door in the ordinary way. He tells his friends, that he never was fo delighted in any thing in his life; that he has more happineis amongft his brick and mcrter^ than ever he had at court ; and that he is contriving how to have fome little mat- ter to do that v/ay as long as he lives.
The next year he leaves his houfe unfi- nifti'd, complains to every body of Mafons and Carpenters^ and devotes himfelf wholly to the happinefs of riding about. After this, you can never fee him but on horfe-back^ and 1^0 highly delighted with this new way of life, that he would tell you , give him but his horfe and a clean country to ride in, and you might take all the reit to your felf A varie- ty of new fuddles and bridles j and a great change of horfes, added much to the pleafuie of this new way of life. But however, ha- ving after fome time tir'd both himfelf and his horfes, the happieft thing he could think of next, was to go abroad and vifit foreign coun-- tries \ and there indeed happinefs exceeded his imagination, and he was only uncafy that he had begun fo fine a life no fooner. The next
month
ip2 A Serious Call
month he returned home, vinable to bear any- longer the impertinence o^ foreigners.
After this, he was a gxQdit Jiadent for one whole year • he was up early and late at his Italian grammar^ that he might have the hap- pinefs of underftanding the opera^ whenever he fliould hear one, and not be like thole nn^ reafonahle people, that are pleaied with they don't know what.
Flatus is very ill-natur'd, or otherwife, juft as his affairs happen to be when you vifit him \ if you find him when Ibme projcft is almoft wore out , you will find a peevifh ill-bred man • but if you had feen him juft as he en- tered upon his riding regimen^ or begun to ex- cel in Ibunding of the horn, you had been fa- luted with great civility.
Flatus is now at a full Hand, and is doing what he never did in his life before, he is reafomug and refleBtng with himfclf. He lofes feveral days, in confidering which of his caji'0ff\\'i\ys of life he fhould try again.
But here a new projeft comes into his relief. He is now living upon herhsy and running about the country, to get himfelf into as good wind as any rumiing-footman in the king- dom.
I have been thus circumftantlal in fo many foolifn particulars of this kind of life, becaufe I hope, that every particular folly that you here lee, will naturally turn it lelf into an argument for the v/ifdom and happinefs of a
religious life.
If
to a T)e'vout ajidHoly Life. 1^5
if I could lay before you a particular ac- count of all the circumftances of terror and diftrefs, that daily attend a life at Jea^ the more particular I was in the account, the more I fhouJd make you feel and rejoice in the happinels of living upon the /ciiicf.
In like manner, the more I enumerate the follies^ anxletiesy dehjions^ and reftlefs defires which go through every part of a life devoted to human paffions, and worldly enjoyments, the more you muft be affeded with that peace, and reft, and loHd content, which religion gives to the fouls of men.
If you but juft caft your eye upon a mad" mmiy or 2ifool^ it perhaps fignilies little or no- 1 hing to you ; but if you was to attend them for Ibme days, and obferve the lamentable madnefs and ftupidity of all their actions, this would be an affecting fight, and would make you often blefs your felf for the enjoyment of your realbn and fenfes.
Juft fo, if you are only told in the grofs, of the folly and madnefs of a life devoted to the world, it makes little or no impreffion up- on you • but if you are ftiown how fuch peo- ple live every day 5 if you lee the continual folly and madnefs of all their particular adi- eus and deligns, this would be an affecting fight, and make you blefs God, ibr having given you a greater happinels to afpire after.
So that charatiers of this kind, the more folly and ridicule they have in them, pro-
O yided
1^4- ^ Serious Call
vided that they be but natural, are moft ufe- ful to correft our minds ; and therefore are no where more proper than in books of dero- tion, and praftical piety. And as in feveral cafes, we bell learn the nature of things, by looking at that which is contrary to them; fo perhaps we bell apprehend the ^;r^ dom, by contemplating the wild extravagant cles of folly.
I Ihall therefore continue this method a lit- tle farther, and endeavour to recommend the happinefs of piety to you ; by Ihewing you in fome other inllances, how miferably and poor- ly they live, who live without it.
But you will perhaps fay, that the ridicu- lous, reftlefs life of Flatusy is not the com- mon Hate of thofe who refign themfelves up to live by their own humours, and negled the llrid rules of religion ; and that there- fore it is not lb great an argument of the happinefs of a religious life, as I would make it.
I anfwer, that I am afraid it is one of the moft general charaSters in life ; and that few people can read it, without feeing fomething in it that belongs to themfelves. For where fliall we find that wife and happy man, who has not been eagerly purfuing different ap- pearances of happinefs, fometimes thinking it was here, and fometimes there ?
And if people were to divide their lives into particular ftages , and ask themfelves what they were purfuing, or what it was
which
to a VevoHt and Holy Life, 195
which they had chiefly in view, tv^hen they were twenty years old, what at twenty-jivey what at thirty^ what at forty ^ what at fifty ^ and fo on, till they were brought to their laft bed ; numbers of people would find, that they had lik'd, and diflik'd, and purfu'd as many different appearances of happinefs, as are to be feen in the life of Flatus.
And thus it muft necelTarily be, more or lefs, with all thole who propofe any other happinefs, than that which arifes from a ftrid: and regular piety.
But Secondly^ let it be granted, that the generality of people are not of fuch reftlels, fickle tempers as Flatus ; the difference then is only this, Flatus is continually changing and trying fomething new, but others are content with fome one ftate ; they don't leave gaming^ and then fall to hmiting. But they have lb much fieadinefs in their tempers, that fome feek after no other happinefs, but that of heaping up riches * others grow old in the fports of the field ; others are content to drink themfelves to death , without the leaft en- quiry after any other happinefs.
Now is there any thing more happy ^ ox reafonabhj in fuch a life as this, than in the life of Flatus ? Is it not as great and defira- ble, as wife and happy, to be conftantly changing from one thing to another, as to be nothing elfe but a gatherer of money, a hunter y a game fiery or a drunkard^ all your life?
O % Shall
1^6
A Serious Call
Shall religion be looked upon as a burdenj as a dull and melancholy ftate, for calling men from fuch happhiefs as this, to live according to the laws of God, to labour after the per- feftion of their nature, and prepare them- felves for an endleis ftate of joy and glory in the prefence of God ?
But turn your eyes now another way, and let the trifling joys ^ the giigaw-happinejs of Feliciana^ teach you how wile they are, what delufion they elcape, whole hearts and hopes are fixed upon an happinefs in God.
If you was to live with Feliciana but one half year, you would fee all the happinefs that Ihe is to have as long as ftie lives. She has no more to come, but the poor repeti- tion of that which could never have pleas'cl once, but through a littlenefs of mind, and want of thought.
She is to be again drefs'd fine, and keep her Yifiting-day. She is again to change the co- lour of her cloathsj again to have a new heady and again put patches on her face. She is again to fee who ads beft at the play-houfe^ and who fings fineft at the opera. She is again to make ten vifits in a day, and be ten times in a day trying to talk artfully, eafily and politely about nothing.
She is to be again delighted with fome new fafhion; and again angry at the change of fome old one. She is to be again at cards, and gaming at midnight, and again in bed at noon. She is to be agai;^ pleased with hypo- critical
to a Devout and Holy Life. i^y
critical comp]lmcnts,aiid again difturby at ima- ginary affronts. She is to be again pleas'd with her good luck at gaming, and again torment- ed with the lols of her money. She is again to prepare her felf for a birth-night ; and again lee the town full of good company. She is again to hear the cabals and intrigues of the town; again to have fecret intelligence of private amours, and early notice of mar- riages, quarrels, and partings.
If you fee her come out of her chariot more briskly than ufual, converfe with more fpirit, and feem fuller of joy than flie was laft week, It is becaufe there is Ibme liirprizing new drefs, or new diverfion juft come to town.
Thefe are all the Jkh/fantial and regular parts of Felktana's happinefs ; and flie never knew a plealant day in her life, but it was owing to Ibme one , or more , of thefe things.
It is for this happinefs, that fhe has always been deaf to the reafonings of religion, that her heart has been too gay and chearful to confider what is right or wrongs in regard to eternity ; or to liften to the found of liich dull words, as wlfdom^ piety ^ and devotion.
It is for fear of lofing Ibme of this happi* nefs, that Ihe dares not meditate on the im- mortality of her foul, confider her relation to God, or turn her thoughts towards thofp joys , which make Saints and Angels zn»- linitely happy in the prefence aad glory of God,
O 3 But
Ip8 A Serious Call
But now let it here be obferv'd, that as poor a round of happinels as this appears, yet moft women that avoid the reftraints of reli- gion for a gay life, muft be content with very fmall parts of it. As they have not FeUclafia'^ fortune and figure in the world, fo they muft give away the comforts of a pious life, for a very fmail part of her happinels.
And if you look into the world, and ob- ferve the lives oi thole women, whom no arguments can perluade to live wholly unto God, in a wife and pious employment of themfelves, you will find moft of them to be fuch, as lofe all the comforts of religion , without gaining the tenth part of Feliciana's happinefs. They are liich as Ipend their time and fortunes only in mimicking the pleafures of richer people ; and rather look and long after, than enjoy thole delufions, which are only to be purchased by confiderable for- tunes.
But if a woman of high birth, and great fortune, having read the Gofpel, lliould ra- ther wifli to be an under fervant in fome pious family, where wifdom, piety, and great de- votion, direded all the actions of every day ; if fhe Ihould rather wifti this, than to live at the top of Feliciana's happinefs; I fliould think her neither mad^ nor melancholy \ but that ihe judg'd as rightly of the fpirit of the Gofpel, as if ftie had rather wifh'd to be poor Lcizarus at t^e gate^ than to be the rich man
cloatb'4
to a TlezfoHt and Holy Life. 1^9-
ckath'd in purple and Jine Iin7ie7i^ and faring fumptuGiifly every day.
But to proceed ; would you know what an happincfs it is, to be govern'd by the wildom of rehgion, and be devoted to the joys and hopes of a pious hfe, look at the poor con- dition of Sulcus^ whole greateft happinefs, is a good nights reft in bed, and a good nical when he is up. When he talks of happinefs, it is always in fuch expreffions, as Ihews you, that he has only his b^d and his dinner in his thoughts.
This regard to his meals and repofe^ makes Sticcas order all the reft of his time with rela- tion to them. He will undertake no bufinefs that may hurry his fpirits, or break in upon his hours of eating and reft. If he reads, it ftiall only be for half an hour, becaufe that is fufEcient to amuie the fpirits; and he will read fomething that may make him laugh, as rendering the body fitter for its food and reft. Or if he has at any time a mind to indulge a grave thought, he always has re- courle to a ufeful treatife upon the anticnt cookery. Succus is an enemy to all party-mat^ tersy having made it an obiervation , that there is as good eating amongft the prhigSy as the Tories,
He talks cooly and moderately upon all fubjefts, and is as fearful of falling into a paffion, as of catching cold ; being very pofi- tive, that they are both equally injurious to the Jiormch, If ever you fee him more hot
O 4 tli^a
aoo A Serious Call
than ordinary, it is upon fome provoking oc- cafion, when the difpute about cookery runs very high, or in the defence of fome beloved dilh, which has often made him happy. But he has been lb long upon thefe fubjeds, is fo well acquainted v/ith all that can be laid on both fides, and has ib often anfwer'd all obje- dions, that he generally decides the matter with great gravity.
Siiccus is very loyal, and as loon as ever he likes any wine, he drinks the king's health with all his heart. Nothing could put rebel- lious thoughts into his head, unlefs he fhould live to fee a Proclamation againft eating of ^heafanfs eggs.
All the hours that are not devoted either to refofe^ or notinfiment^ are look'd upon by Succus as wafte oxjpare time. For this reafou he lodges near a coffee-houfe and a tavern^ that when he rifes in the morning he may be near the nezvs^ and when he parts at night, he may not have far to bed. In the morning you al- w^ays fee him in the fame place in the coffee- roGMj and if he feems more attentively en- gaged than ordinary, it is becaufe fome crimi-' nal is broke out of Newgate^ or fome Lady was robb'd laft night, but they can't tell where. When he has learnt all that he can, he goes home to fettle the matter with the Barber's boy, that comes to Ihave him.
The next wade-time that lyes upon his hands, is from dinner to llipper. And if me- lancholy thoughts ever cpme into his head, it
is
to a Tlc'vout and Holy ^ifc. 10 1
Is at this time, when he is often left to him- felf for an hour or more, and that after the greateft pleafure he knows is juft over. He is afraid to flcep, becaule he has heard, it is not healthful at that time, lb that he is forced to refufe ^o welcome a gueft.
But here he is foon relieved by a fettl'd method of playing at cards, till it is time to think of fome little nice matter for lup- per.
After this, Succus takes his glafs, talks of the excellency of the EngTiJIo conflitutlon, and praifes that Mlnljier the moft^ who keeps the bcft table.
On a Sunday night you may fometimes hear him condemning the iniquity of the town rakes ; and the bittereft thing that he fays a- gainft them, is this, that he verily believes, Ibme of them are fo abandoned, as not to have a regular raeal^ or -x found nights fleep in a week.
At eleven Succus bids all good night, and parts in great friendlhip. He is preiently in bed , and fleeps till it is time to go to the coffee houfe next morning.
If you was to live with Succus for a twelve- month, this is all that you would fee in his life, except a few curfes and oaths that he ufes as occafion offers.
And now I cannot help making this Re- fledion:
That as I believe the moft likely means ii> the world to inipire a perfou with true pie-
a02 A Serious Call
ty, was to have feen the example of fome eminent profefTor of Religion; fo the next thing that is likely to fill one with the fame zeal, is to fee the folly ^ the hafenefs^ and poor fatisfadions of a life deftitute of ReHgion. As the one excites us to love and admire the wifdom and greatnefs of Religion, fo the o- ther may make us fearful of living without it.
For who can help bleffing God for the means of grace ^ and for the hope of glory ^ when he fees what variety of folly they fink into, who live without it ? Who would not heartily en- gage in all the labours and exercifes of a pi- ous life, be fledfajl^ immoveable^ and ahvays ahoundlng In the work of the Lord:, when he fees, what dull fenfuality, what poor views, what grofs enjoyments they are left to, who feek for happinefs in other ways.
So that whether we confider the greatnefs of Religion, or the littlenefs of all other things, and themeannefs of all other enjoy- ments, there is nothing to be found in the w^hole nature of things, for a thoughtful mind to refl: upon, but a happinefs in the hopes of Religion,
Confider now with your felf how unrea* fonably it is pretended, that a life oi flriB piety, muft be a dull 2ind anxious ftate? For can it with any reafon be faid, that the duties and reftraints of Religion muft render our lives heavy and melancholy, when they only a deprive
to a Devout and Holy Life. 203
deprive us of fuch happinefs, as has been here laid before you ?
Mutt it be tedious and tircfome to live ia the continual exercife of charity, devotion and temperance, to aft wifely and virtuoufly, to do good to the utmott of your power, to imitate the divine perfcftions, and prepare your felf for the enjoyment of God ? Muft it be dull and tirefome, to be delivered from blindnefs and vanity, from falie hopes, and vain fears, to improve in holinefs, to feel the comforts of confcience in all your aftions, to know that God is your friend, that all mult work for your good, that neither life nor death, neither men nor devils can do you any harm ; but that all your fufferings and doing^-J" that are offer ci unto God, all your watchings and prayers, and labours of love and charity, all your improvements, are in a Ihort time to be rewarded with everlafting glory in the pre- fence of God ; muft liich a ftate as this be dtill and tirefome^ for want of fuch happinefs, as Flatus or Feliciana enjoys ?
Now if this cannot be faid, then there is no happinefs, or pleaf are loft, by being ftridly pious, nor has the devout man any thing to envy in any other ftate of life. For all the art and contrivance in the world, without Relig?on, cannot make more of human life, or carry its happinefs to any greater height, than Flatus or Feliciana have done.
The fineft wit^ the greateft genius upon earthy if not goyern'd by Religion, muft be as
foolifi
2 04 ^ Serious Call
fool'ifi^ and low and vain in his methods of happinels, 2.szhefoor Sucais.
If you was to fee a man dully endeavouring all his life to fatisfy his thirft, by holding up one and the fame emfty cup to his mouth, you would certainly defpife his ignorance.
But if you ftiould fee others of hnghter parts J -acaA. finer tinderfiandtngs^ ridiculing the dull fatisfadion oS. one cup^ and thinking -to fatisfy their own thirft by a variety of gilt and golden empty cups ; would you think that thefe were ever the wtfer^ or happier^ or better employed, for th^h finer parts'^.
Now this is all the difference that you can fee Jn the happinels of this life.
The dull and heavy foul, may be content ■with one empty appearance of happinels, and be continually trying to hold one and Xh^fame empty cup to his mouth ail his life. But then, let the w/V, thQ great fcholarj the fine genius j the grc^tfiatefimanj the polite gentlemanj lay all their heads together, and they can only fliew you, more^ and various^ empty appearand ces of happinefs; give them all the world into their hands, let them cut and carve as they pleafe, they can only make a greater variety of empty cups.
So that if you don't think it hard to be de- prived of the pleafures of gluttony for the lake of Religion, you have no realbri to think it hard to be reftrain'd from any other worldly pleafure. For fearch as deep, and look as far as you will, there is nothing hereto be found^
tl^t
to a Devout and Holy Life. 205
that is uohleKj or greater^ than high eating and drinking, unlels you look for it in the wifdom and laws of Religion.
And if all that is in the world, are only fb many empty cnps^ what does it fignify, whieh you take, or how many you take, or how many you have ?
If you would but ufe your lelf to luch me- ditations as thefe, to rifled upon the vanity of all orders of life without piety, to confider how all the ways of the world, are only fo many different ways of error, blindnefs, and miftake; you would foon find your heart made wifer and better by it. Thefe medita- tions would awaken your foul into a zealous defirc of that Iblid happincfs, which is only to be found in recourie to God.
Examples of great piety are not now com- mon in the world, it may not be your hap- pinefs to live within fight of any, or to have your virtue inflam'd by their light and fer- vour. But the mifery and tolly :^ worldly men, is what mieets your eye: in every place, and you need not look far to fee, how poorly, how vainly men dream away their lives for want of religious wildom.
This is the realbn that I have laid before yon fo many charafters of the vanity of a worldly life, to teach you to make a benefit of the corruption of the age, and that you may be made wife, tho' not by the fight of what piety is, yet by feeing what mifery and folly reigns, where piety is not.
If
Qo6 A Serious Call
If you would turn your mind to fuch re- flections as thefc, your own obicrvation would carry this inftruftion much farther, and all your converfation and acquaintance with the world, would be a daily conviftion to you, of the ncceffity of fceking Ibme greater happi- nefs, than all the poor enjoyments of this world can give.
To meditate upon the perfedion of the divine attributes, to contemplate the glories of Heaven, to coniider the joys of Saints and Angels living for ever in the brightnefs and glory of the divine prefence; thefe are the meditations of fouls advanced in piety, and not ib fuited to every capacity.
But to Ice and confider the emptinefs and
error of all w^orldly happinefs* to fee the
grofsnejs of fenfuality, the poornefs of pride,
the Jiupidity of covetoufnels, the vanity of
drefs, the delujion of honour, the hVtndnefs of
our paffions, the uncertamty of our lives, and
the Jhortnefs of all worldly projects; thefe
are meditations that are fuited to all capacities,
fitted to ftrike all minds; they require no
depth of thought, or fublime fpeculation,
but are forc'd upon us by all our fenfes, and
taught us by almoft every thing that we fee
and hear.
^ ... This is that wlfdom that crieth^
Prov. vm. I. , 7 /- 7 7 • • 1
and putt eth port h her voice \\\ the
ftreets, that ftandeth at all our doors, that ap-
pealeth to all our fenfes, teaching us in every
thing and eyery where, by all that we fee and all
that
to a Devout and Holy Life. 207
that we hear, by births and burials, by fick- nefs and health, by life and death, by pains and poverty, by mifery and vanity, and by all the changes and chances of life; that there is nothing elfe for man to look after, no other end in nature for him to drive at, but a happinefs which is only to be found in the hopes and expeftations of Religion.
CHAP. XIII.
That not only a life of vanity, or fenfuality, but even the moft regular kind of llfe^ that is not governed by great devotion^ fufficlently fhews its miferies, its wants, and empti- nefs to the eyes of all the world. This reprefented in various charaBers.
IT is a very remarkable faying of our Lord and Saviour to his difciples in thefe words : Bleffed are your eyes^ for they fee^ and your ears^ for they hear. They teach us two things : Flrfi^ That the dulnefs and heavlnefs of mens minds with regard to fpiritual matters, is lb great, that it may juftly be compared to the w^ant of eyes and ears.
Secondly^ That God has fo fiU'd every thing and every flace with motives and arguments for a godly life, that they who are but fo
blefs'd
Qo8 A Serious Call
blclVd, fo happy as to ufe their eyes and their cars, mull needs be afFeded with them.
Now though this was in a more elpecial manner, the cafe of thofe whofe fenfes were witneffes of the life and miracles and doctrines of our bleffed Lord, yet is it as truly the calc of all Chriftians at this time. For the rea- Ions of Religion, the calls to piety, arc fo written and engrav'd upon every thing, and prefent themfelves fo ftrongly, and fo con- ftantly to all our fenfes in every thing that we meet ; that they can only be difregarded by eyes that lee not, and ears that hear not.
What greater motive to a religious life, than the vanity^ the foornejs of all worldly enjoyments? And yet who can help feeing and feeling this every day of his life?
What greater call to look towards God, than the pains, the ficknefs, the croffes^ and vexations of this life; and yet whofe eyes and ears are not daily witneffes of them ?
What fniracles could more ftrongly appeal to our fenfes, or what meffage from heaven Ipeak louder to us, than the dally dying and departure of our fellow creatures does ?
So that the one thing needful, or the great end of life, is not left to be difcover'd by fine reafoning, and deep reflexions ; but is prels'd upon us in the plaineft manner, by the expe- rience of all our fenfes, by every thing that we meet with in life.
Let us but intend to fee and hear^ and then the whole world becomes a book of wil-
dom
to a Devout and Holy Life, 2 op
dom and inftru^lion to us ; all that is regular in the order of natiuCj all that is acndentjl xvl the courfe of things, all the millakes and difappointments that happen to our ielyes, all the miferies and errors that we lee in other people ; become fo many plain leflbns of ad- vice to us ; teaching us with as much afTurancc as an Angel from Heaven, that we can no ways raife our felvcs to any true happineis, but by turning all our thoughts^ our wifhes, and endeavours, after the happinefs of another life.
It is this right ufe of the world, that I would lead you into, by directing you to turn your eyes upon every fhape of human folly, that you may thence draw frelh arguments and motives of living to the beft and greatcft purpofes of your creation.
And if you would but carry this intention about you, of profiting by the follies of the world, and of learning the greatnefs of Re- ligion, from the Uttlenefs and vanity of every other way of life; if I fay, you would but carry this intention in your mind, you would find, every day, every place, and every pcrfon, a frefh proof of their wifdom, who chule to live wholly unto God. You would then oft- en return home, the wifer^^ the better, and the more ftrengthen'd m Religion, by every thing that has fallen in your way,
Odavhis is a learned, ingenious man, well vers'd in moft parts of literature, and no ftranger to any kingdom in Europe, The o-
P thee
aio A Serious Call
ther day, being juft recovered from a lin- gring fever J he took upon him to talk thus to his friends.
My gl^Jij f^ys he, is almoft run out ; and your eyes fee how many marks of age and death I bear about me : But I plainly feel my lelf finking away fafter than any ftanders-by imagine. I fully believe, that one year more wii] Conclude my reckoning.
The attention of his friends was much rais'd by fuch a declaration, expefting to hear fome- thing truly excellent from fo learned a man, who had but a year longer to live. When OBavius proceeded in this manner : For thele reafons, fays he, my friends, I have left off all taverns^ the wine of thole places is not good enough for me in this decay of nature. I muft now be nice in what I drink; I can't pretend to do, as I have done ; and therefore amrelblved to furnifh my own cellar with a little of the very belt, tho' it coft me ever fo much.
I muft alfo tell you, my friends, that age forces a man to be wife in many other re- fpects, and makes us change many of our opi- nions and praftices.
You know how much I have lik'd a large acquaintance ; I now condemn it as an error. Three or four chearful^ diverting companions^ is all that I now defire : becaufe I find, that in my prefent infirmities, if I am left alone^ or to grave company, I am not lO eafy to my- felf
A few
to a Devout and Holy Life, a 1 1
A few days after OBavius had made this declaration to his friends, he relapfed into his former illnefs, was committed to a nurje^ who closed his eyes, before his frelh parcel of wine came in.
Young Eugentus^ who was prefent at this difcourfe, went home a new man, w^ith full refolutions of devoting himfelf wholly unto God.
I never, fays Eugenhis^ was fo deeply affed:- ed with the wifdom and importance of reli- gion, as when I law how poorly and meanly the learned OBavius was to leave the world, thro' the want of it.
How often had I envy'd his grea/: learning^ his skill in languageSy his knowledge of antt-' qii'tty^ his addrefs^ and fine manner of expref" Jing himfelf upon all fubjeds ! But when I faw how poorly it all ended, what was to be the la ft year of fuch a life, and how foolifhly the mailer of all thefe accomplifliments w^as then forc'd to talk, for want of being ac- quainted with Xh^ joys and expetiations of pie- ty; I was thoroughly convinced, that there was nothing to be envy'd or defir'd, but a life of true piety ^ nor any thing lb poor and coni'^ fortlejs^ as a death without it.
Now as the young Eugemus was thus edi- fy'd and inttruded in the prefent cafe ; fo if you are fo happy as to have any thing of his thoughtful temper, you will meet with variety of inftrudion of this kind ; you will find that arguments for the wiidom and happinefs of a
P 2 ft rid
0 12 A Ser ions' Call
ftrict piety, offer themfelves in all places, and appeal to all your fenfes in the plaineft manner.
You will find, that all the world preaches to an attefJtive mind ; and that if you have but ears to hear, almoft every thing you meet, teaches you Ibme leffon of wifdom.
But now, if to thefe admonitions and in- Ilructions, which we receive from our fenles, from an experience of the ftate of human life ; if to thefe we add the lights of religion, thofe great truths which the Son of God has taught us ; it will be then as much pall all doubt, that there is but ofie happinejs for man, as that there is but one God.
For fince religion teaches us, that our fouls are immortal, that piety and devotion will carry them to an eternal enjoyment of God ; and that carnal, worldly tempers will fink them into an everlafting mifery with damned fpirits ; what grofs nonfenfe and fl:upidity is it, to give the name oi joy or happnefs to any thing but that, which carries us to this joy and happinefs in God ?
Was all to dye with our bodies^ there might be fome pretence for thofe different forts of happinefs, that are now fo much talked of: but fince our all begins at the death of our bo- dies ; fince all men are to be immortal either in mifery or happinels, in a world entirely dif- ferent from this; fince they are all haftening hence at all uncertainties, as fall as death can cut them down ; fome in Jicknefs^ fome in healthy fome Jleeping^ fome wakingy fome at
ratdnighty
to a De'voHt and Holy Life. 2 1 3
midnight^ others at coch-c rowings and all at hours that they know not of ^ is it not cer- tain, that no man can exceed another in joy and happinefs, but lb tar as he exceeds him in thofe virtues, which fit him for a happy death ?
Cognatus is a Ibber, regular Clergyman^ of good repute in the world, and well efteemed in his parifh. All his parifhioners fay he is an honeji man^ and very notable at making a bar^ gain. The farmers liflen to him with great attention, when he talks of the properefb time of felling corn.
He has been for twenty years a diligent ob- lerver of markets^ and has raifed a confidera- ble fortune by good management.
Cognattis is very orthodox ^ and full of ejieem for our Englljh Liturgy; and if he has not prayers on Wednefdays and Fridays^ 'tis becauie his ^redeceffor had not ufed the parifh to any fuch cuftom.
As he cannot ferve both his livings himfelf,
fo he makes it matter of confclence to keep a
foher curate upon one of them, whom he hires
to take care of all the fouls in the parifh, at as
cheap a rate as a fober man can be procured.
Cognatus has been very profperous ail his time ; but ftill he has had the uneafinefs and vexations that they have, who are deep in worldly bufmefs. I'axes^ ^ojfes^ ^'^^Jp^-t ^^^ ' mortgages^ had tenants^ and the hardnefs of the times, are frequent fubjeds of his conver-
P 3 fationj
5 1 A A Serious Call
fation; and a good or a h^iAJecifon has a great effed upon his fph'its.
Cognattis has no other end in growing rich, but that he may leave a confiderable fortune to a tsiece^ whom he has politely educated in expenfive finery, by w^hat he has fav'd out of the tithes of two livings.
The neighbours look upon Cognatus as an happy clergyman, becaufe they fee him (as they call it) in good ctraimjlances ; and fome of them intend to dedicate their own fons to the Church, becaufe they fee how well it has fucceeded with Cognatus^ whofe father was but an ordinary 7nan.
But now, if Cognatus J when he firft enter'd into holy orders, had perceived how abfurd a thing it is to grow rich by the Golpel ; if he had propoied to himfclf the example of fome frirnitive father ; if he had had the piety of the great St. Auflin in his eye, who durft not enrich any of his relations out of the revenue iSf the Church : if inftead of twenty years care to lay up treafures upon earth, he had dittri- buted the income of every year in the moft Chriftian afts of charity and compaffion.
If inftead of tempting his Niece to be proud, and providing her with fuch orna- ments, as the Jpojile forbids, he had cloathed, comforted, and affifted numbers of widows^ erphans^ and diftrefs'd, who were all to appear for him at the laft day.
If inftead of the cares and anxieties of had icndsy trouhlefome mortgagesy and ill bargains^
he
to a Dez^oHt and Holy Life. a 1 5
he had had the conftant comfort of knowing, that his trealure was fcciirely laid up, where neither moth corrupteth, nor thieves break through and fteal : Could it with any realbn be faid, that he had miftaken the ipirit and dignity of his order, or Icffen'd any of that happinefs, which is to be found in his iacred employment?
If inftead of rejoycing in the happinefs of a lecond Viv'ing^ he had thought it as unbe- coming the office of a clergyman to traffick for gain in holy things^ as to open ?i Jhop.
If he had thought it better to recommend ibme honcjl labonr to his Niece^ than to fup- port her in idlenejs by the labours of a curate :, better that fhe fhould want j^W deaths^ and a rich husband, than that cures of fouls Ihould be fu-m'd about, and brother clergymen not iiiffcred to live by thole altars, at \vhich they ferve. If this had been the fpirit oiCognatus^ could it with any rcafon be laid, that thele rules of religion, this ftridnefs of piety, had robb'd Cognatus of any real happinefs ? Could it be faid, that a life thus governed by the fpi- rit of the Goipel, muft be dull and melancholy^ if compared to that of raifing a fortune for a mece ?
Now as this cannot be faid in the prefent cafe, fo in every other kind of life, if you en- ter into the particulars of it, you will find, that however eafy and profperous it may leeni, yet you cannot add piety to any part of it,
P 4 with^
n 1 5 A Serious Call
without adding fo much of a better joy and happinefs to it.
Look now at that condition of life, which draws the envy of all eyes.
Negotins is a temperate, honeft man. He fcrved his time under a mailer of great trade, but has by his own management made it a more confiderable bujGnefs than ever it was be- fore. For thirty years laft paft, he has wrote fifty or fixty letters in a week, and is bufy in correfponding with all parts of Europe, The general good of trade fcems to Negottus to be the general good of L'fe ; whomlbever he ad- mires, whatever he commends or condemns either in Church or State, is admired, com- mended, or condemned, with Ibme regard to trade.
As money is continually pouring in upon him, fo he often lets it go in various kinds of expence and generofity, and fometimes in ways of charity.
'Negotius is always ready to join in any pub- lick contribution : Xi'n fiirfe is making at any place where he happens to be, whether it be to buy a plate for a horfe-race, or to redeem a prijbn.er out of jayl, you are always fure of having Ibmething from him.
He has given a fine ring of bells to a Church in the country ; and there is much exr peftation, that he will fome time or other make a more beautiful front to the market" houfcy than has yet been feen in any place.
For
to a Devout and Holy Life, a 1 7
For It is the generous Ipirit of Ncgothis to do nothing in a mean way.
If you ask what it is, that has fecur'd Ne- gotius from ^Afcandalotis vices ^ it is the fame thing that has kept him from all firltincfs of devotion^ it is his great bufinels. He has al- w^ays had too many important things in his head, his thoughts have been too much em- ployed, to fufFer him to fall either into any couifcs of rdkery^ or to feel the neceffity of an inwanly J olid piety.
For this realbn he hears of the pleafures of debauchery, and the pleafures of piety, with the fame indifferency ^ and has no more defire of hving in the one than in *t:he other, be- caufe neither of them confift with that turn of mind, and multiphcity of bufinefs^ w^hich are his happinefs.
If Negotius was ask'd, What it is which he drives at in hfe ? he would be as much at a lofs for an anfwer, as if he was ask'd, what any other perlbn is thinking of. For thoVhe always feems to himlelf to Joiow what he is doing, and has many things in his head, which are the motives of his actions ; yet he cannot tell you of any one general end of life, that he has chofen with deliberation, as being truly w^orthy of all his labour and pains.
He has feveral confus'd notions in his head, which have been a long time there ; fuch as thefe, VIZ, That it is fometh'ujg great to have more bufincfs than other people, to have more dealings upon his hands than an hundred of
the
a 1 8 A Serious Call
the fame profeffion; to grow continually richer and richer, and to raife an immcnfe fortune before he dies. The thing that fcems to give Negotins the greateft hfe and fpirit, and to be molt in his thoughts, is an expectation that he has, that he Ihall dye richer than any of his bufinefs ever did.
The generality of people, when they think of happinefs, think upon Negotlus^ in whofe life every inllance of happinefs is luppofed to meet; fober, prudent, rich, profperous, ge- nerous, and charitable.
Let us now therefore look at this condition in another, but truer light.
Let it be fuppofcd, that this fame Negotins was a painful, laborious man, every day deep in variet^f of affairs; that he neither drank^ nor debauched; but was fober and regular in his.bufmefs. Let it be fuppofed, that he grew old in this courfe of trading ; and that the €?2d and dejign of all this labour, and care, and application to bufinefs, was only this, that he might dye poffcffed of more than an hundred thoufand pair of boots ^nAfpurs^ and as many great coats.
Let it be fuppofed, that the fober part of the world fay of him when he is dead, that he was a great and happy man, a thorough mafter of bufinefs, and had acquired an hun- dred thouland pair of hoots zndfpiirs when he dy'd.
Now if this was really the cafe, I believe it would be readily granted, that a life of fuch
bufi-
to a 7)e^out and Holy Life. 2 19
bufincfs was as poor and ridiculous^ as any that can be invented. But it would puzzle any one to Ihew, that a man that has fpent all his time and thoughts in bufineis and hur- ry, that he might dye, as it is laid, worth an hundred thouland pounds, is any whit wiicr than he, who has taken the iame pains to have as many pair of boots ^ndfpiirs when he leaves the world.
For it' the temfer and flute of our fouls be our whole Jl ate ; if the only end of life be to dye 2.^ free from fin, and as exalted in virtue as we can ; if naked as we came, lb naked are we to return, and to ftand a trial before Chrift, and his holy angels, for everlafting happinefs or mifery ; what can it poilibly fig- nify, what a man had, or had not, in this world? What can it fignify what you call thofe things which a man has left behind him j whether you call them hts^ or any one's elfe ; whether you call them trees 2SiAjiekls^ or birds znA feathers'^ whether you ar// them an hun- dred thoufand pounds^ or an hundred thouland pair of boots d.nd Jpurs F I fay, call them ^ for the things fignify no more to him than the i'lames.
Now it is eafy to fee the folly of a life thus fpent, to furnifh a man with fuch a number of boots and Jpurs, But yet there needs no better faculty of feeing, no finer under- ftanding, to lee the folly of a life fpent in making a man a poffeffor of Un towns before he dies.
For
a2o A Serious Call
For if when he has got all his towm^ or all his boct^Sj his foul is to go to its own place a- mongft feparate fpirits, and his body be laid by in a coffir^j till the laft trumpet calls him to judgment ; where the enquiry will be, how humhly^ how devoutly^ how purely^ how meek-- ly^ how poujly^ how charitably^ how heavenly we have fpoke^ thought^ and aBedy whilft we were in the body ; how can we fay, that he who has wore out his life in railing an hun- dred thoujmd pounds^ has aded wifer for him- lelf, than he who has had the fame care to procure an hundred thouiand of any thino- clfc?
But flirther : Let it now be fuppofed, that NegotiiiSj when he lirft entred into bufinefs, happening to read the Gofpel with attention^ and eyes open, found that he had a much greater bufinefs upon his hands, than that to which he had ferved an apprenticefhip : that there were things which belong to man, of much more importance than all that our eyes can fee ; i^o glorious, as to deferve all our thoughts; fo dangerous, as to need all our care; and fo certain, as never to deceive the faithful labourer.
Let it be fuppofed, that from reading this book, he had difcovered that his foul was more to him than his body ^ that it was bet- ter to grow in the virtues of the Ibul, than to have a large body, or a full purfe ; that it was better to be lit for heaven, than to have va- riety of fine houfes upon the earth ; that it
was
to a Devout and Holy Life. 121
was better to lecure an cverlafting happiiiels, than to have plenty of things which he can- not keep ; better to live in habits of humili- ty, piety, devotion, charity, and lelf-denial, than to dye unprepar'd for judgment; better to be moft like our Saviour, or Ibme eminent faint, than to excel all the tradefmen in the world, in bufineis and bulk of fortune.
Let it be fuppoled, that Negcthu believing thefc things to be true, entirely devoted him- felf to God at his lirft letting out in the w^orld, reiblving to purine his bajinefs no far- ther than was confiftent with great devotion, humility, and lelf-denial; and for no other ends, but to provide himielf with a fober fubfiftance, and to do all the good that he could, to the fouls and bodies of his fellow creatures.
Let it therefore be fuppofed, that inttead of the continual hurry of bufinefs, he was fre- quent in his retirements, and a ftrid obferver of all the hoars of prayer; that inftcad of reft- lels defires after more riches, his Ibul had been full of the love of God and heavenly affection, conftantly watching againft worldly tempers, and always afpiring after divine grace; that in- ftead of worldly cares and contrivances, he was bufy in fortifying his Ibul againft all ap- proaches of fin; that inftcad of coftly fiiew, and expenfive generofity of a fplendid life, he lov'd and exercisYi all inftances of humihr.y and lowlinefs; that inftead of great treats and full
tables,
a 2 2 A Serious Call
tables, his houie only farnifh'd albber rcfrcfh-* ment to thole that wanted it.
Let it be llippos'd, that his contentment kept him free from all kinds of envy. That his piety made him thankful to God in all crolTcs and dilappointments. That his charity kept him from being rich, by a continual diftribution to all objects of compaffion.
Now had this been the chriftian fpirit of NegGt'ins^ can any one lay , that he had loft the true joy and happinefs of life , by thus conforming to the fpirit, and living up to the hopes of the Gofpel?
Can it be laid, that a life made exemplary by fuch virtues as thefe, which keep heaven always in our fight, which both delight and exalt the foul here, and prepare it for the pre- fence of God hereafter, muft be poor and dully if compared to that of heaping up riches, which can neither flay with us, nor we with them?
It would be endlefs to multiply examples of this kind, to Ihew you how little is loft, and hov/ much is gain'd, by introducing a ftrid and exad piety into every condition of human life.
I fliall now therefore leave it to your own meditation, to carry this way of thinking farther, hoping that you are enough direfted by what is here faid, to convince your felf, that a true and exalted piety is ih fir from rendering any life dull and tirefome^ that it is
the
to a De^vout and Holy Life. 223
the only joy and happincfs of every condition in the world.
Imagine to your felf fome perfon in a confumptiony or any other I'nigrlng dlftemper^ that was Incurable.
If you was to lee fuch a man wholly intent upon doing every thing in the fpirit of Reli- gion, making the wifeft ule of all his time, fortune, and abilities. If he was for carrying every duty of piety to itsgreateft height, and ftriving to have all the advantage that could be had from the remainder of his life. If he avoided all bufinels, but fuch as was necelTary ; if he wasaverieto all the folHes and vanities of the world, had no tafte ioijincry^ ^.ndjhew^ but fought for all his comfort in the hopes and expeftations of Religion ; you would cer- tainly commend his prudence, you would lay that he had taken the right method to make himfelf as joyful and happy, as any one can be in a ftate of fuch infirmity.
On the other hand, if you fliould fee the fame perfon, with trembling hands, [hart breath, thiny3i\wSy 2.nd hollow eyes ^ wholly intent up- on bufinefs and bargains, as long as he could fpeak. If you Ihould lee him pleas'd with Jlne cloathsy when he could fcarce ftand to be dreiVd, and laying out his money in horfcs and dogSy rather than purchale the prayers of the poor for his foul, which w^as lo ibon to be leparated from his body, you would cer- tainly condemn him, as a weak filly man.
Now
214 ^ Serious Call
Now as it is ealy to fee the reafonableners^ the wifdom and happinefs of a religious fpirit in a conJH motive man^ ib if you purfae the fame way of thinking, you will as eafily perceive the fame wifdom and happinefs of a pious temper in every other Hate of life.
For how foon will every man that is in healthy be in the ftate of him that is in a conjhmption} How foon will he want all the iame comforts and fatisfaftions of Reli- gion, which every dying man wants ?
Anci if it be wife and happy to livepioufly, becaufe we have not above a year to live, is it not being more wife, and making our felves more happy, becaufe we mav have more years to come? If one year of piety before we die, is Yo defirable, is not more years of piety much more defirable?
If a man had jive jix'd years to live, he could not poffibly think at all, Vv'ithout intending to make the beft ufe of them alL When he law his ftay lb fliort in this world, he muft needs think that this was not a world for him ^ and when he faw how near he was to another world, that was eternal, he muft furely think it very neceffary to be very di- ligent in preparing himfelf for it.
Now as realbnable as piety appears in fuch a circumftance of life, it is yet more reafona- ble in every circumftance of life, to every thinking man.
£
For
to a Devout and Holy Life. a Q 5
For who but a madman, can reckon that he has five years certain to come ?
And if it be realbnable and neceffary to deny our worldly tempers, and live wholly unto God, becaule we are certain that we are to die at the end o{ jive years\ llirely it muft be much more rcafonable and neceflary, for us to live in the fame Ipirit, becaule we have no certainty^ that we Ihall livej*?:;^ weeks.
Again, if we were to add twenty years to the^:;^, which is in all probability more than will be added to the lives of many people who are at man's eftate ; what a poor thing is this ! how fmall a difference is there between five, and twenty five years ?
It is laid, that a day is with God as a thoufand years^ and a thoufand years as one day ; becaufe in regard to his eternity, this difference is as nothing.
Now as we are all created to be ete^'^nal^ to live in an endlels fucceffion of ages upon ages, where thotijandsy and miUions of thotijands of years, will have no proportion to our cver- lafting life in God \ io with regard to this eternal ftate, which is our real ftate, twenty fivejK^^rj is as poor a pittance as twenty-five days.
Now we can never make any true judg- mient of time as it relates to us, without con- fidering the true ftate of our duration. If we are temporary beings, than a little time, may be juftly be call'd a great deal in relation to us,
Q. i?ut
^26 A Serious Call
but if we arc eternal beings, than the diffe- rence of a few years is as nothing.
If we were to fuppofe three different forts of rational beings, all of different^ but jix'd duration, one fort that liv'd certainly only a months the other a year^ and the third an hundred years.
Now if thefe beings were to meet together, and talk about time, they mull talk in a very different language • half an hour to thofe that were to live but a month^ mult be a very dif- ferent thing, to what it is to thole, who are to live an hundred years.
As therefore thne is thus different a thing with regard to the flate of thoie who enjoy it, io if we would know what time is with re- gard to our felves, we mull conlider our ftate.
Now fince our eternal ftate, is as certainly ours, as our prefent ftate ; fince we are as cer- tainly to live for ever, as we now live at all; it is plain, that we cannot judge of the value of any particular time, as to us, but by com- paring it to that eternal duration for which we are created.
If you would know, \\h.2it fve years fignify to a being that was to live an hundred^ you muft compare fve to an hundred^ and fee wj\at proportion it bears to it, and then you will judge right.
So if you would know, what twenty years fignify to a fon of Adam^ you muft compare.
it.
to a Dei/oHf Md Holy Life. 22 y
it, not to a ^iiiU'ion of ages, but to an eternal durattoVj to ^vliich no number of millions bears any proportion; and then you will judge right, by finding it fiothwg.
Confider therefore this \ how would you con-* demn the IbUy of a man, that fliould lole his ihare of future glory, ibr the fake of being r'lch^ or great ^ ox praifd^ or delighted in any enjoyment^ only one foor day before he was to die !
But if the time will come, when a num- ber of years will feem lefs to every one^ than a day does now ; what a condemna- tion muft it then be, if eternal happinefs fliould appear to be loft, for fomething lels than the enjoyment of a day !
Why does a day feem a trifle to lis now? It is becaufe we have years to fet againft it. It is the duration of years, that makes it appear as nothing.
What a trijie therefore muft the years of a ?nan's age appear^ when they are Ibrc'd to be let againft eternity^ when there fhall be nothing but eternity to compare them with !
Now this will be the cafe of every man^ as loon as he is out of the body ; he will be forced to forget the diftinftions of days and years, and to meafure time, not by the courfe of the Sun, but by fetting it againft eternity.
a^S A Serious Call
As the Jix^d fiars^ by rcafon of our be- ing plac'd at fuch diftance from them, ap- pear but as fo many points*^ ib when we, placed in eternity, fliall look back upon all t'lmey it will all appear but as a mo- vient.
Then, a luxury^ an Indulgence^ a profperi^ ty^ a greatnefs of ffty years, will feem to every one that looks back upon it, as the fame poor Jhort enjoyment, as if he had been fnatch'd away in his jirfi Jtn,
Thefe few refleftions upon time^ are only to ftiew how poorly they think, how mife- rably they judge, who are lefs careful of an eternal ftate, becaufe they 77iay be at Ibme years diftrince from it, than they would be, if they knew they were within a few weeks of it.
CHAP. XIV.
Concerning that part of Devotion which relates to times and hours of Prayer. Of daily early prayer in the morning. How we are to ir/iprcroe our forms of Grayer ^ and how to increafe the fpirit of devotion.
HAving in the foregoing Chapters flievvn the necefHty of a devout Ipirit, or ha- bit ox mind in every part of our common
life.
to a TicvoHt and Holy Life, 22^
life, in the dilchiirge of all our bufincfs, in the ufc of all the gilts ol* God : I come now to confider that part of devotion, which re- lates to times and honrs of prayer.
I take it for granted, that every Chriftian, that is in health, is up earfy in the morning ; for it is much more reafonabLe to iUppole ^ perfon up earfyy becaufe he is a Chnfltan^ thaqi becaufe he is a labourer ^ or a tradefman^ or a Jirvant^ or has bufinefs that wants him.
We naturally conceive Ibme abhorrence of a man that is in /W, when he Ihould be at his labour y or in his Jhoj^, We can't tell how to think any thing good of him, who is fuch a Have to drowfinefs, as to negled his bufi-* nels for it.
Let this therefore teach us to conceive, how odious we mufk appear in the fight of heaven, if we are in bedy fliut up mjleep and darknejsy when we fhould be praifing God ; and are liieh fiaves to drowfinefs, as to negled our devotions for it.
For if he is to be blam'd as a Jhthful drone ^ that rather chufes the lazy indulgence of fleep, than to perform his proper fliare of worldly bufinefs ; how much rnore is he to be reproached, that had rather lie folded up in a bed, than be raifing up his heart to God in ads of praife and adoration ?
Prayer is the neareft approach to God, and the higheft enjoyment of him, that we ar capable pf ixi this life,
Q.3 It
7^o A Serious Call
It is the noblcft exercile of the foul, the moil exalted ule of our beft faculties, and tlie higheft imitation of the bklTed inhabitants of heaven.
When our hearts are full of God, fend^ ing up holy defires to the tluone of grace, we are then in our higheit ftate, we are upon the utmoft heights of human greatnefs; we are not before kings and fnnce^^ but in the prefence and audience of the Lord of all the world, andean be no higher^ till death is fwallow'd up in glory.
On the other hand, Jleep is the poorefl^
dulleji refrefnment of the body, that is fo far
from being intended as an enjoyment^ that we
are forced to receive it either in a ftate of tn^
fenJihiTity ^ or in the folly of dreams.
Sleep is lueh a didl^ ftiipld ftate of exiftence, that even amongft mere animals^ we deipile them moil, which are moft drowly.
He therefore that chufes to enlarge the flothful indulgence of lleep, rather than be early at his devotions to God ; chufes the dulleft refrefhm.ent of the body, before the higheil, nobleft employment of the foul ; he chufes that ftate, v/hich is a reproach to mere animals^ rather than that exercile, which is the glory of Angeh.
You will perhaps fay, tho' you rife late^ yet you are always careful of your devotions when you are up.
It may be fo. But what then ? Is it well done of you to rife late^ becaufe you pray- when
to a Dezfout arid Holy Life. 231
when you are up? Is it pardonable to wafte great part of the day in bed, becaule Ibme time after you fay your prayers ?
It is as much your duty to rife to pray, as to pray when you are rifen. And if you are late at your prayers, you offer to God the prayers of an idle, flothful worfhipper, that rifes to prayers, as idle fervants rife to their labour.
Farther, if you fancy that you are careful of your devotions, when you are up, though it be your cujiom to rife late, you deceive your felf ; for you cannot perform your devo- tions as you ought. For he that cannot deny liimfelf this drowfy indulgence, but muft pals away good part of the morning in it, is no more prepared for prayer when he is up, than he is prepared for f^fttng^ ahftlnence^ or any other felj'deniaJ. He may indeed more eafily read over a form of prayer, than he can per- form theft duties ; but he is no more difpoftd to enter into the true fplrit of prayer, than he is difpofed to ffiing* For fleep thus in- dulged, gives ^Jbftnefs and 'idJenefs to all our tempers, and makes us unable to relilh any thing, but what fuits with an idle Jiate of mind, and gratifies our natural tempers, as fleep does. So that a perfon that is a flave to this idlenefs, is in the Jhne temper when he is up ; and though he is not afleep, yet he is under the effeifts of it ; and every thing that is idle^ hididgent^ or Jenjualj pleafts him iot the f4me realbn that fleep pleales him j and
0^4 on
5 3^ ^ Serious Call
on the other hand, every thing that requires care ^ ox trouble^ ox Jelj -denial^ is hateful to him, for the fame realbn that he hates to rife. He that places any happinefs in this morning inckilgence, would be glad to have all the day made happy in the fame manner ; though not with fleep, yet wixhjuch enjoyments as gratify and indulge the body in the ikme manner as Jleep does ; or at leaft, with fuch as come as near to it as they can. The remembrance of a warm bed is in his mind all the day, and he is glad when he is not one of thole that fit ttarving in a Church,
Now you don't imagine, that fuch a one can truly mortify that body which he thus indul- ges ; yet you might as well think this, as that he can truly perform his devotions; or live in fuch a drowfy Hate of indulgence, and yet relilh the joys of -^fptritiial life.
For furely, no one will pretend to fay, that he knows and feels the true happinels of prayer, who does not think it worth his while to be early at it.
It is not poflible in nature, for an Epicure to be truly devout ; he mull renounce this ha- bit of fenliiality, before he csin relilh the happinefs of devotion.
Now he that turns lleep into an idle indul- gence^ do^s as much to corrupt and dllbrder his foul, to make it a flave to bodily appe- tites, and keep it incapable of all devout and }>cavenly tempers, as he that turns the ne^*
ceffiti^s
to a Devout and Holy Life. 235
cefilties of eating, into a courfe of indul- gence.
A perfon that eats and drinks too much, does not feci fuch effects from it, as thole do, who live in notonous inftances of gluttony and intemperance ; but yet his courfe of indul- gence, though it be not Jean da has in the eyes of the world, nor fuch as torments his own confcience, is a great and conftant hindrance to his improvement in virtue ; it gives him eyes that fee not^ and ears that hear not \ it creates a fenfuality in the foul, increafes the power of bodily paflions, and makes him in- capable of entring into the true Ipirit of Re- ligion.
Now this is the cale of thofe who waft^ their time in Jleep \ it does not drforder their lives, or wound their confciences, as notorious atis of intemperance do ; but like any other more moderate courfe of indulgence, it filent- ly, and by Irnaller degrees, wears away the Ipirit of Religion, and finks the foul into a ftate of dulnels and fenfuality.
If you confider devotion only as a time of fo much prayer, you may perhaps perform it, though you live in this daily indulgence : But if you confider it as a fate of the heart, as a lively fervour of the foul, that is deeply affected with a fenfe of its own mifery and in- firmities, and defiring the Ipirit of God more than all things in the world, you will find that the fpirit of indulgence, and the fpirit pf prayer, cannot labfift together. Mortifi- cation,
*^34 ^ Serious Call
cation, of all khids^ is the very life and foul of piety ; but he that has not fo fmali a de- gree of it, as to be able to be early at his prayers, can have no reafon to think that he has taken up his crofs, and is following Chrift.
What conqueft has he got over himfelf? What right hand has he cut off? What trials is he prepared for ? What facrificc is he ready to offer unto God ^ who cannot befo cruel to himfelf, as to rife to prayer at liich time, as the drudging part of the world are content to life to their labour.
Some people will not Icruple to tell you, that they indulge themlelves in fleep, becaufe they have nothing to do ; and that if they had either hufwefs or fhafare to rife to, they would not lofe "io much of their time in fleep. But fuch people muft be told, that they mi- ftake the matter ; that they have a great deal of bufinefs to do ; they have a hardened heart to change ; they have the whole fplrit of Re- ligion to get. For furely, he that thinks de- votion to be of lefs moment than bufinefs or pleafure ; or that he has nothing to do, be- caufe nothing but his prayers want him, may be juftly faid to have the whole Ipirit of Rcli^ gion to feek.
You muft not therefore confiider, how fmall a crime it is to rtjh late^ but you muft confi- der how great a mifery it is to want the Jpirit^ of Religion ^ to have a heart not rightly af- feded with prayer , and to live in fuph Ibft^
npfs
to a Devout and Holy Life. 155
nefs and idlcncfs, as makes you incapable of the moft fundamental duties of a truly chri- fiian and fpiritual life.
This is the light way of judging of the crime of wafting great part of your time in bed.
You muft not confider the thing barely in it felf, but wdiat it proceeds from ; what vir- tues it fhcws to be wanting; what vices it naturally ftrengthens. For every habit of this kind dilcovers the fiate of the foul, and plainly ftiews the whole turn of your mind.
If our blelTed Lord ufed to pray early be- fore day ; if he fpent whole nights in prayer; jf the devout Jnna was day and night in the temple; if St. ^aiil and Silas at midnight lang praifes unto God; if the primitive Chrl- Jilans^ for feveral hundred years, befidcs their hours of prayer in the day-time, met pub- lickly in the Churches at midnight^ to join in Plalms and Prayers, is ft not certain that thefe pradices Ihew'd the fiate of their heart ? Are they not lb many plain proofs of the whole turn of their minds ?
And if you live in a contrary ftate, waft- ing great part of every day in flcep, thinking any time foon enough to be at your prayers ; is it not equally certain, that this praftice as much ftiews the ftate of your heart, and the whole turn of your mind ?
So that if this indulgence is your way of life, you have as much reaion to believe yovir lelf deftitute of the true fpirit of deyotion,
^2^6 A Serious Call
as you have, to believe the Apoftles and Saints of the Primitive Church were truly devout;. For as their way of life was a demonftration of their devotion, fo a contrary way of life is as ftrong a proof of a want of devotion.
When you read the Scriptures, you fee a Religion that is all I'lfe^ and Jplrh^ zndjoj in God ; that fuppofes our ibuls rilen from earths ly defires, and bodily indulgences, to prepare for another body, another w^orld, and other enjoyments. You fee chriftians reprefented as temples of the holy Ghoft, as children of the day, as candidates for an eternal crown, as watchful virgins, that have their lamps aU ways burning, in expedatlon of the bride- groom. But can he be thought to have this joy in God, this care of eternity, this watch- ful fpirit, who has not zeal enough to rife.to his prayers ?
When you look into the writings and lives of the firft chriftians, you fee the fame fpirit that you fee in the Scriptures. All is reality, life, and action. Watching and prayers, lelf- denial and mortification, was the common bufinefs of their lives.
From that time to this, there has been no perlbn like them, emin^cnt for piety, who has not, like them, been eminent for felf-dcnial and mortification. This is the only royal way that leads to a kingdom.
But how far are you from this way of life, or rather how contrary to it, if inftead of imitating their aufterity and mortification,
yoii
to a Devout and Holy Life. 237
you can't fo much as renounce ib poor an in- dulgence, as to be able to rife to your pray- ers ? If felf-denials and bodily fufferings , if watchings and faftings, will be marks of glorv at the day of Judgment, where muft we hide our heads, that have flumber'd away our time in floth and Ibftnefs ?
You perhaps now find fome pretences, to excufe your felf from that ieverity of falting and felf-dcnial, which the firil chriftians pra- dis'd. You flxncy that human nature is grown weaker, and that the difference of C/imateSy may make it not poffible for you to oblerve their methods of felf-denial and aufterity, in thefe colder countries.
But all this is but pretence; for the change is not in the outward ftate of things, but in the inward ftate of our minds. When there j is the lame fpirit in us, that there was in the Apoftles and primitive Chriftians, when we feel the weight of Religion, as they did, when we have their faith and hope, we fliall take up our crofs, and deny our felves, and live in fuch methods of mortification as they did.
Had St. ^aul liv'd in a cold countrey, had
he had a conftitution made weak with a Jichly
Jiomachy and often injirmitiesy he would have
done as he advis'd Timothy^ he would have
mix'd a little wine with his w^ater.
But ftill he would have liv'd in a ftate of felf-denial and mortification. He would have given this lame account of himfclf. J there^
fore
Q^S A Serious C a L 1
fore Jo rtin^ not as tmcertatnly^ fo fight J, not as one that heateth the air ; hut I keep under my body^ and bring it unto JiibjeBlon^ left that by any means ^ when I have preached to others^ £ my felf fijould he a ca/i-azvay.
After all, let it now be llippos'd, that you imagine there is no necellity for you to be fo fober and vigilant, fo fearful of your felf, fo watchful over your paffions, fo apprehcnfive of danger, fo careful of your falvation, as the Jpoftles were. Let it be fuppos'd, that you imagine that you want lefs felf-denial and mortification, to fubdue your bodies, and pu- rify your fouls, than they wanted ; that you need not have your loins girt, and your lamps burning as they had, will you therefore live in a quite contrary ftate? Will you make your life as conftant a courfe of foftnefs and indulgence, as theirs was of llridnefs and lelf- denial.
If therefore, you fliould think that you have time fufficient , both for prayer and other duties, though you rife late ^ yet let me perfuade you to rile early, as an inftance oi Jelf-deniaL It is lb fmall a one, that if you cannot comply with it, you have no rea- fon to think your felf capable of any other.
If I was to defire you, not to ftudy the gra- tifications of your palate^ in the niceties of meats and drinks, I would not infift much upon the crime of wafting your money in fuch a way, though it be a great one j but I
v/ould
to a Ve'vont and Holy Life, a 39
would dcfire you to renounce fuch a way of life, becaufe it fupports you in fuch a ft ate of fenluality and indulgence, as renders you in- capable of relifhing the moft effential doftrines of Religion.
For the fame reafon, I don't infill: much on the crime of .wafting fo much of your time in fleep, though it be a great one; but I de- fire you to renounce this indulgence, becaufe it gives a foftnefs and idlenefs to your Ibul^ and is fo contrary to that Iwefyj zealous^ watchftil., felf-denytng fpirit, which was not only the fpirit of Chrift and his Apoftles, the fpirit of all the faints and martyrs which have ever been amongft men, but muft be the fpirit of all thofe who would not fink in the common corruption of the world.
Here therefore, we muft fix our charge againft this pradice ; we muft blame it, not as having this or that particular evil, but as a general habit ^ that extends it felf through our whole fpirit, and fupports a ftate of mind that is wholly wrong.
It is contrary to piety; not as accidental flips and miftakes in life are contrary to it, but in fuch a manner, as an ill habit of body is contrary to health.
On the other hand, if you was to rife ear- ly every morning, as an inftance of felf- denial, as a method of renouncing indulgence, as a means of redeeming your time, and fitting your i'pirit for prayer, you would find mighty advantages from it. This method, though a it
Q40 -^ Serious Call
it feems fuch a fmall circumftance of life, would in all probability be a means of great piety. It would keep it conftantly in your head, that foftnefs and idlenels were to be a- voided, that felf-denial was a part of Chriftia- nity. It would teach you to exercife power over yourfelf, and make you able by degrees to renounce other pleafures and tempers that war againft the foul.
This one rule would teach you to think of others; it would difpofe your mind to exacl- nels, and be very likely to bring the remain- ing part of the day, under rules of prudence and devotion.
But above all, one certain benefit from this miethod you will be fure of having, it will beft fit and prepare you for the reception of the holy Spirit. When you thus begin the day in the fpirit of religion, renouncing fleep, becaufe you are to renounce loftneis, and re- deem your time ; this difpofition, as it puts your heart into a good ftate, ib it will procure the affiftance of the holy Spirit; what is i'o planted and watered, will certainly have an increafe from God. You will then fpeak from your heart, your Ibul will be awake, your prayers will refrefh you like meat and drink, you will feel what you fay, and begin to know what faints and holy men have meant, by fervours of devotion.
He that is thus prepared for prayer, who lifes with thefe difpofitions, is in a very diffe- rent ftate from him, who has no rules of this
kind J
to a DevQiit and Holy Life. 2^1
kind ;. who rifes by chance, as he happens to be weary of his bed, or is able to flcep no longer. If fuch a one prays only with his mouth; if his heart feels nothing of that which he fays ; if his prayers are only things of courfe; if they are a lifelels form of words, which he only repeats becaufe they are foon laid, there is nothing to be w^ondred at in all this : for fuch dilpofitions are the natural ef- fed of fuch a ftate of life.
Hoping therefore, that you are now enough convinced of the necefTity of riling early to your prayers, I fliall proceed to lay before you a method of daily prayer.
I don't take upon me to preicribe to you the ule of any particular forms of prayer, but only to fhew you the neceffity of praying at fuch times, and in fuch a manner.
You will here find Ibme helps, how to fur- nifh yourfelf with fuch forms of prayer, as Ihall be ufeful to you. And if you are fuch a proficient in the fpirit of devotion, that your heart is always ready to pray in its own language, in this cafe I prefs no necellity of borrowed forms.
For tho' I think a form of prayer very fje^ ccjffary and expedient for publlck worihip, yet if any one can find a better way of raifing his heart unto God in private, than by prepared jorms of prayer, I have nothing to objed: againft it ; my defign being only to affift and direct fuch as Hand in need of affiftaace.
R Thus
24^ ^ Serious Call
Thus much, I believe, is certain, that the generality of Chriftians ought to ule forms of prayer, at all the regular times of prayer. It feems right for every one to begin with ^form of prayer; and if in the midlt of his devoti- ons, he finds his heart ready to break forth in- to new and higher ftrains of devotion, he fhould4€ave his form for a while, and follow thofe fervours of his heart, till it again wants the aiTiftance of his ufual petitions.
This feems to be the true liberty of private devotion ; it ftiould be under the direction of fome form ; but not fo ty'd down to it, but that it may be free to take fuch new expreffi- ons, as its prefent fervours happen to furnifli it with ; which fometimes are more affeding, and carry the Ibul more powerfully to God, than any expreffions that were ever ufed be- fore.
All people that have ever made any reflexi- ons upon what pafles in their own hearts, muft know that they are mighty changeable in re- gard to devotion. Sometimes our hearts are lb awaken' d^ have fuch firong apprehenfions of the divine Prefence, are io full of deef com- punftion for our fins, that we cannot confefs them in any language, but that of tears.
Sometimes the light of God's countenance ftiines lb bright upon us, we fee lb far into the invifible world, we are fo affeded with the wonders of the love and goodnefs of God, that our hearts worlhip and adore in a language
higher
to a Devout and Holy Life. Q43
higher than that of words, and we feel trani- poits of devotion, which only can be felt.
On the other hand, Ibmetimes we are lb Jimk into our bodies, fo di-i/l and tuiaffetied with that whicli concerns our fouls, that our hearts are as much too low for our prayers; we cannot keep pace wuth owx forms of confeffion, or feel half of that in our hearts, which we have in our mouths ; we thank and praife God with forms of words, but our hearts have httle or no fhare in them.
It is therefore highly neceflary, to provide againft this tnconfancy of our hearts, by ha- ving at hand luch jorms of prayer, as may bell luit us when our hearts are in their heft ftate, and alio be moft likely to raife and liir them up, w^hen they are fiirik into dulncfs. For as words have a power of affefting our hearts on all occalions, as the fame thing differently ex- preffed has different effefts upon our minds ; ib it is rcafonable, that wx ftiould make this advantage of language, and provide ourfelves with fuch forms of exprefficns, as are moft likely to move and enliven our fouls, and fill them with fentiments fuitable to them.
The firft thing that you are to do, when you are upon your knees^ is to Ihut your eyeSy and with a fliort fience let your ibul place it felf in the preience of God ; that is, you are to ufe this, or fome other better method, to leparate yourfelf from all common thoughts, and make your heart as fenhble as you can of the diyine preience.
R 2 Now
2 44 ^ Serious Call
Now if this recoUeftion of Ipirit is neceC* fary, as who can lay it is not ? then how poor- ly muft they perform their devotions, who are always in a hurry \ who begin them in hafte, and hardly allow themfelves time to repeat their Y^xy form^ with any gravity or at- tention ? Theirs is properly frying prayers^ inftead of fraying.
To proceed ; if you was to ufe yourfelf (as far as you can) to pray always in the fame place ; if you was to relerve that place for de- votion, and not allow yourfelf to do any thing common in it • if you was never to be there yourfelf, but in times of devotion ; if any little room^ (or if that cannot be) if any par- ticular fart of a room was thus uled, this kind of coniecration of it, as a place holy unto God, would have an effed upon your mind, and dilpole you to fuch tempers, as would very much affift your devotion. For by having a place thus lacred in your room^ it would in ibme meafure refemble a chafel^ or houfe of God. This would difpofe you to be always in the fpirit of religion, when you was there; and fill you with wife and holy thoughts, when you was by yourfelf. Your own apartment would raife in your mind fuch fentiments, as you have, when you ftand near an altar ; and you would be afraid of thinking or doing any thing that \Y2isfoolifh near that place, which is the place of prayer, and holy intercourfc with God.
When
to a Devout ^nd Holy Life. 045
When you begin your petitions, ufe fuch various expreffions of the attributes of God, as may make you moft fenfible of the grcat- nefs and power of the divine Nature.
Begin therefore in words like thefe : 0 Be-- hig of all beings y Fountain of all light and glory y gracious Father of men and angels^ v/hofe tini- verfal Spirit is every where prefent, giving llfe^ and light ^ and joy^ to all angels in heaven^ and all creatures upon earthy &c.
For thefe reprelentations of the divine At- tributes, which fliew us in iome degree the majefty and greatneis of God, are an excellent means of raifing our hearts into lively acts of worfhip and adoration.
What is the reafon that moft people are ^h much affeded with this petition in the Burial Service of our Church : Tet^ O Lord God moji holy^ 0 Lord mo/l mighty j 0 holy and mojl mer'- ciful Saviour y deliver us not into the hitter fains of eternal death ? It is, becaule the joining to- gether fo many ^r defcription of the greatnefs of the Divine Ma- jefty, as naturally afFeds every fenfible mind.
Altho' therefore prayer does not confift in fine words y or fludfd exprefjions ; yet as words fpeak to the foul, as they have a certain power of raifing thoughts in the foul ^ fo thole words which fpeak of God in the higheft manner, which moft fully exprefs the power and pre- fence of God, which raife thoughts in the foul moft fuitable to the greatnefs and providence
R 3 of
■2a6 a Serious Call
of God, are the moft ufeful, and moft edify- ing in our prayers.
When yeu direft any ,of your petitions to our blefTed Lord, let it be in fome expreflions of this kind : 0 Saviour of the world^ God of God^ Light of Light ; thou that art the Bright- fiefs of thy Father's Glory ^ and the exprefs Image cf his ^Perfon ; thou that art the Alpha and Omega, the Beginning and End of all things ; thou that haft dejlroyed the power of the, devily that haft overcome death ; thou that art entred into the Holy of Holies^ that ftttejl at the right hand of the Father^ that art high above all thrones and principalities^ that make ft intercef- (ion for all the v)orld\ thou that art the judge of the quick and dead ; thou that wilt fpeedily Tnen according to their works^ he thou my light and my peace ^ &vc.
For fuch reprefentations, which defcribe fo many characters of our Saviour's nature and power, are not only proper ads of adoration^ but will, if they are repeated with any atten- tion, fill our hearts w^ith the higheft fervours of true devotion.
Again, if you ask any particular grace of our blefTed Lord, let it be in fome manner like this :
0 holy Jefus^ Son of the mof high God^ thou that waji Jcourged at a pillar^ firetched and fiaiVd upon a crofs^ for the jins of the world^ unite me to thy crofs^ and fill my foul with thy hofyy humble y and fuff^ring fpirtt, 0 Fountain
to a T)e^oHt and Holy Life. 247
of mercy ^ thou that didft fave the thief tipon the crojs^ fave me from the guilt of a finful I'lfe*^ thou that d'ldfi cafi feven devils out of Mary Magdalene, cafi out oj my heart all evilthoughts^ and IX)] eked tempers. 0 Giver of life^ thoit that did ft raife Lazarus y/'i^/;2 the dead^ ra'ife up my foul jro7n the death and darhiefs of fin, Thou that d'ldfi give to thy Jpo files power over unclean fpirits^ give me power over my awn heart, Thou that did ft appear unto thy difciples when the doors werefut^ do thou appear unto me in the fecret apartment of my heart, Thou that didjl cleanje the lepers^ heal the fck^ and give fight to the blind., cleanfe my heart .^ heal the diforders of my foul., and fill me with heavenly light.
Now thefe kind of appeals have a double advantage ; lirft, as they are lb many proper acts of oux faith., whereby we not only Ihew our belief of the miracles of Chrift, but turn them at the fame time into fo many inftances of worfliip and adoration.
Secondly., As they ftrengthen and increale the faith of our prayers, by prelenting to our minds lb many inftances of that power and goodnefs., which we call upon for our own at- liftance.
For he that appeals to Chrift, as cafting out devils., and railing the dead., has then a power-, fill motive in his mind to pray earneftly, and depend faithfully upon his afliftance.
Again ; In order to fill your prayers with excellent ftrains of devotion, it may be of uie to you to oblerve this farther rule ;
R 4 When
^^S A Serious Call
When at any time, either in reading the Scripture^ or any book of ^lety^ you meet with a palTagc, that more than ordinarily af- fefts your mind, and feems as it were to give your heart a new motion towards God, you ihould try to turn it into the form of a petiti-. on, and then give it a place in your prayers.
By this means, you would be often impro- ving your prayers, and ftoring yourfelf with proper forms of making the defires of your heart known unto God.
At all the Jiated hours of prayer, it will be of great benefit to you, to have Ibmething T^vW, and foriiething at /i^^r/^y, in your devo- tions.
You ftiould have fome Jix'd fubjed, which 33 conftantly to be the chief matter of your prayer at that particular time ; and yet have liberty to add fuch ether fetittonsy as your condition may then require.
For inftance ; As the morning is to you the beginning of a new life; as God has then given you a nev/ enjoyment of yourfelf, and a frefh entrance into the world, it is highly pro- per, that yowxjirji devotions Ihould be 2ifraifc and thanklgiving to God^ as for a new crea- tion : and that you ftiould offer and devote iody andy3^/, all that you are^ and all that you have^ to his fervice and glory.
Receive therefore every day, as a reJurreBwn from death, as a new enjoyment of life; meet every rijingfun with fuch fentiments of God's goodnels, as if you had feen ity and all things,
new
to a T)e^ont and Holy Life. 249
new created upon your account ; and under the fenle of fo great a blcffing, let your joyjul heart praile and magnify lb good and glorious a Creator.
Let therefore fraife and thankfg'ivingy and chhtion of yourlelf unto God, be always the Jixed and certain fubjed of youxjir/f prayers in the morning; and then take the liberty of adding luch other devotions, as the accidental difference of yonx Jl ate ^ or the accidental diffe- rence of your hearty fhall then make moft needful and expedient for you.
For one of the greateft benefits of private devotion, confifts in rightly adapting our pray- ers to thefe two conditions, the difference of our fiate^ and the difference of our hearts.
By the difference of our ftate^ is meant the difference of our external ftate or condition, as of Jicknefsj healthy pa'ins^ ^ rnentSj troubles ^ particular mercies ox judg7nents from God ; all Ibrts of kindnejfesj injuries or reproaches from other people.
Now as thefe are great parts of our ftate of life, as they make great difference in it, by continually changing ; io our devotion will be made doubly beneficial to us, when it watches to receive and fandify ail thefe changes of our ftate, and turns them all into lb many occafi- ons of a more particular application to God, of fuch thankfgivings, fuch refignation, fuch petitions, as our prefent ftate more elpecially requires.
And
a 5 ^ ^ Serious Call
And he that makes every change in his ftate, a reafon of prefenting unto God fome particular petitions fuitable to that change, will foon find, that he has taken an excellent means, not only of pray'mg with fervour, hut of l/vh/g as he prays.
The next condition, to which we are always to adapt fome part of our prayers, is the defe- rence of our hearts J by which is meant the different ftate of the tempers of our hearts, as of love J joy^ peace ^ tranqmlity ^ dalnefs and dri- nefs of Jpirlt^ anxiety^ dtj content^ motions of eiivy and ambttion,, dark and dijconjblate thought Sy rejintments^ fretjulnejs^ and pe&vlfh tempers.
Now as thele tempers, through the weak- nefs of our nature, w^ill have their fuccellion moreor lefs, even in pious minds; fo we fiiould coi^ftantly make the prefent fiate of our heart, th(^ reafon of Ibme particular application to God.
If we are in the delightful calm of fweet and eafy paflions, of love and joy in God, we Jhould then offer the grateful tribute of thanks- giving to God, for the poffcffion of fb much happinefs, thankfully owning and acknowledg- ing him as the bountiful Giver of it all.
If on \ht other hand, we feel ourfelves la- den with heavy paflions, with dalnefs of fpirit, anxiety and uneafinefs^ we muft then look up to God in ads of humility, confefling our un-^ v^'orthinefs, opening our troubles to him, fee- feeching him in his good time to lefTen the weight of our infirmities^ and to deliver us
from
to a Devout and Holy Life. 2$!
from fuch pafllons as oppoie the purity and perfeftion of our fouls.
Now by thus watching, and attending to the prefent ftate of our hearts, and liiiting fbme of our petitions exaftly to their wants, ■vve fliall not only be well acquainted with the diforders of our Ibuls, but alfo be well exer- cised in the method of curing them.
By this prudent and wife application of our prayers, we Ihall get all the relief from them that is poffible; and the very change- abknefs of our hearts, w^ill prove a means of exercifing a greater variety of holy tem- pers.
Now by all that has here been faid, you ■will eafily perceive, that perlbns careful of the greateit benefit of prayer, ought to have a great fhare in the forming and compofing their own devotions.
As to that part of their prayers, which is ahvays fix'd to one certain fubjcd, in that they may ufe the help of forms composed by other perfons ^ but in that part of their pray- ers, which they are always to iiiit to the pre- fent ftate of their Ufe^ and the prefent ftate of their hearty there they muft let the fenie of their own condition help them to fuch kinds of petition^ thanhfgtvtng^ or rejignatwn^ as their prefent ftate more efpecially re- quires.
Happy are they, who have this bufinefs and employment upon their hands !
And
2 1^2 A ScrioHs Call
And now, if people of leifure, whether men, or women, who are fo much at a lols how to difpofe of their time, who are forced into poor contrivances, idle vifits, and ridicu- lous divcrfions, merely to get rid of hours that hang heavily upon their hands ; if liich were to appoint fbme certain fpaces of their time, to the ftudy of devotion, learching after all the means and helps to attain a devout fpirit. If they were to colled the beft forms of devotion, to vile themlelves to tranfcribe the fincft paffages o^ fcrlpture-prayers ; if they were to colled the devotions, confeffions, pe- titions, praifes, r^fignations , and thanki- givings, which are fcattered up and down in the Pfalms, and range them under proper headSj as lb much proper fuel for the flame of their own devotion. If their minds were often thus employed, fometimes meditating upon them, fometimes getting them by heart, and making them as habitual as their own thoughts, hov/ fervently would they pray^ who came thus prepared to prayer ?
And how much better would it be, to make this benefit of leifure-tme^ than to be dully and idly loft in the poor impertinencies of a fUying^ vijittng^ zvandrlng life ?
How much better would it be, to be thus furniih'd with hymns and anthems of the flints, and teach their fouls to afcend to God ; than to corrupt^ bewilder and confound their hearts, with the wild fancies ^ the lujiful thoughts of lewd Poets ?
Now
to a Dcvoiii and Holy Life. 2^3
Now though people of leifure feem caU'd more particularly to this ftudy of devotion, yet perfons of much bufincfs or jlabour, muft not think thcmfelves excused from this, or Ibme better method of improving their de- votion.
For the greater their bufmefs is, the more need they have of fome fuch method as this, to prevent its power over their hearts ; to Ic- cure them from finking into worldly tempers, and prefer ve a fenfe and tafte of heavenly things in their minds. And a little time re- gularly and confiantly employed to any one uje or efidj will do great things, and produce mighty effeds. ^
And it is fof want of confidering devotion in this I'tght^ as fom.ej:hing that is to be nurs'd and cherifh'd with care, as fomething that is to be made part of our bufinefs, that is to be improved with care and contrivance, by art and method, and a diligent ufe of the bell helps ; it is for want of confidering it in this light, that lb many people are lb little bene- fited by it, and live and die ftrangers to tliat fpirit of devotion, which by a prudent ufe of proper means, they might have enjoy'd in a high degree.
For though the fpirit of devotion is the gift of God, and not attainable by any 77iere power of our own, yet is it mofl:ly given, and 7iever withheld^ from thole, who by a wile and diligent ule of proper means ^ prepare themlelves for the reception of it.
I And
2^4* ^ serious Call
And it is amazing to lee, how eagerly men employ their /v7/ti, then Jhgac'ity^ ttme^ ft^^^Jy appUcaUon and exenife \ how all helps are caird to their alTiftance, when anything is intended and defir'd in worldly matters \ and how dull^ negUgent^ and unimproved they are, how lit- tle they ufe their parts^ fig^city^ and abili- ties, to raife and increale their devotion !
Miindanus is a man of excellent parts, and clear apprehenfion. He is well advanced in. age, and has made a great figure in bufinefs. Every part of trade and bufinefs that has fal- len in his way, has had fome improvement from him; and he is always contriving to car- ry every method of doing any thing well, to its greateft height. Mundafiiis aims at the greateft perfeftion in every thing. The found" nefs and ftrength of his mind, and his jaft way of thinking upon things, makes him in- tent upon removing all imperfections.
He can tell you all the defects and errors in all the common methods, whether of tradcy biulditJgj or improving" laud^ or inanufactures. The clearnefs and ftrength of his underftand- ing, w^hich he is conftantly improving, by con- tinual exercife in thefe matters, by often di- gefting his thoughts in Vv'iiting, and trying every thing every way, has render'd him a great mafter of moft concerns in human life.
Thus has Miindanus gone on» increafing his knowledge and judgme?ity as faft as his years came upon him.
The
to a T)e^oiit and Holy Life -2^5
The one only thing which has not fallen un- der his improvement, nor received any benefit from his judicious mind, is his devotion : This is juft in the lame poor ftate it was, when he was only fix yeafn of age ; and the old man prays now, in that little form of words, which his mother us'd to hear him repeat night and morning.
This Miiiidamis^ that hardly ever faw the pooreft Htcnjily or ever took the meaneft trtfle into his hand , without confidcring how it might be madej or usd to better advantage, has gone ail his life long praying in the fame manner, as when he was a child -^ without ever confidering how much better^ or oftner he might pray \ without confidering how im- proveable the fpirit of devotion is, how ma- ny helps a wile and reafonable man may call to his afliftance, and how neceflfary it is, that our prayers fhould be enlarged, vary'd, and fuited to the particular ftate and condition of our lives.
If Mundanus fees a book of devotion^ he pal^
fes it by, as he does a JpeUing-book^ becaufe
he remembers that he learn'd to pray lb many
years ago under his 7iiother^ when he learnt to
Spell
^Qiw^ how poor and pitiable is the condud of this man of fenfe, who has ^o much judg- ment and underftanding in every thing, but that which is the whole wijdom of man ?
And how miierably do many people, more or lels imitate this condud ?
All
2 5 5 A Serious Call
All which feems to be owing to a ftrangc infatuated ftate of negligence, which keeps people from confidering what devotion is. For if they did but once proceed \o far, as to re- fleB about it, or ask themfelves any quefti- "^ons concerning it, they would foon lee, that the fpirit of devotion was like any other fenje or tmderjicind'mgj that is only to be improved "by Jiudy^ care^ af pile at ton ^ and the ufe of fuch oneam and helps^ as are necefll^ry to make a man a proficient in any art, or Icience.
Clajjicus is a man of learning, and well vers'd in all the beft authors of antiquity. He has read them fo much, that he has en- tered into their Ipirit, and can very ingeni- oufly imitate the manner of any of them. All their thoughts are his thoughts, and^ he can exprefs himfelf in their language. He is fo great a friend to this improvement of the mind, that if he lights of a young fcholar, he never fails to advife him concerning his ftudies.
Clafficiis tells his young man, he mull not think that he has done enough, when he has only learnt languages ^ but that he muft be daily converfant with the beft authors, read them again and again, catch their Ipirit by living with them, and that there is no other way of becoming like them, or of making himfelf a man of tajle -^nA judg^nent.
How wile might Clajficus have been, and how much good might he have done in
the
to a Devout dnd Holy Life. 2^7
the world, if he had but thought as jtijily of devot'iojiy as he does of learning ?
He never, indeed, lays any thing Jhocklng or offe^ijive about devotion^ becaulc he never th'mksy or talks about it. It lufFers nothing from him, but neglcd and difregard.
The two Teftaments would not have had fo much as a place amongft his Books, but that they are both to be had in Greek,
Clajficus thinks that he fufficiently fhews his regard for the holy Scripture , when he tells you, that he has no other Books of piety be- fides them* i
It is very well, ClaJJlciis^ that you prefer the Bible to all other Books of piety ^ he has no judgment, that is not thus far of your opinion.
But if you will have no other book of piety befides the Bthle^ becaufe it is the beft, How comes it, Clajjicas^ that you don't con- tent your felf with one of the heji Books amongft the Greeks and Romans P How comes it that you are fo greedy and eager after all of them ? How comes it that you think the knowledge of one is a necelTary help to the knowledge of the other ? How comes it that you are fo earneft, lb laborious, lb cxpeniive of your time and money, to reftore broken periods y and /era fs of the ancients ?
How comes it that you reaci lb many Com^ mentators upon Cicero y Horace^ and Horner^ and not one Upon the Gofpel ? How comes it that you loye to read a man ? How ciomes it
S tbas
^^8 A SerioHf Call
that your love of Cicero^ and Ovid., makes you love to read an author that writes like them; and yet your ejleem for the Gofpel gives you no defire, nay, prevents your reading fuch Books, as breathe the very fpirit of the Gol- pel?
How comes it that you tell your yotwg fchoJar^ he mull not content himfelf with barely underftanding his authors, but muft be continually reading them all^ as the only means of entering into their fpirit, and form- ing his own judgment according to them ?
Why then muft the Bible lye alone in your ftudy ? Is not the fpirit of the faints, the piety of the holy followers of Jciiis Chrift, as good and neceffary a means of entering in- to the fpirit and tajie of the Gofpel, as the reading of the antients is of entering into the Ipirit of antiquity?
Is the fpirit of poetry only to be got by much reading of Poets and Orators ? And is not the fpirit of devotion to be got in the fame way, by frequent reading the holy thoughts, and pious ftrains of devout men ?
Is your young Poet to fearch after every I'mej that may give new wings to his fancy, or dired his imagination? And is it not as reafonable for him, who defires to improve in the divine life, that is, in the love of heavenly things, to fearch after every itrain of devo- tion, that may move, kindle, and inflame the holy ardour of his foul ?
■Do I
to a Dez/oHt ajid Holy Life. 259
Do you advile your Orator to tranfiate the bcft Orations, to commit much of them to memory, to be frequently excrcifing his talent in this manner, that habits of thinking and fpeaking jaftly may be fornVd in his mind ? And is there not the fame benefit and advan- tage to be made by books of devotion ? Should not a man ule them in the fame way, that habits of devotion, and afpiring to God in holy thoughts, may be well fornVd in his Ibul ?
Now the reafon why CbfficusAocs not th'mk and judge thus reaibnably of devotion, is owing to his never thinking of it in any other manner, than as the repeating ^form oi words. It never in his life enter'd into his head, to think of devotion as dL^flate of the hearty as an improveahle talent of the mind, as a te?nper that is to g7^ow and mcreafe like our reafon ^nd judgment^ and to be form'd in us by liich a regular diligent ufe of proper means, as are necelTary to form any other wife habit of mind^
And it is for want of this, that he has been content all his life, with the hare letter of Prayer, and eagerly bent upon entering into the Jp'ir/t of heathen fcets and orators.
And it is much to be lamented, that num- bers of fcholars are more or lefs chargeable with this excefTive folly; fo negligent of im- proving their devotion, and fo defirous of o- ther poor accomplifhments, as if they thought it a nobler talent, to be able to write an eftgram in the turn of Martial^ than to Vive^
S % and
a5o A Serious Call
and thhiky^ndjTay to God, in the Iplrit of St, Aujiin.
And yet, to correft this temper, and fill a man with a quite contrary fpirit, there feems to be no more required, than the hare belief of the truth of Chrillianity.
And if you was to ask Mundanus^ and Clajficus^ or any man of bufinefs, or learning, whether ftety is not the higheft perfeftion of man, ox devotion the greateft attainment in the world, they muft both be forced to anfwer in the affirmative, or elfe give up the truth of the Gofpel.
For to fet any accompliftimcnt againft devo- tion, or to think any thing, or all things in the world, bears any proportion to its excellen- cy ; is the fame abiurdity in a Chriftian, as it would be in a ^hilofopher to prefer a meals meat J to the greateft improvement in know- ledge.
For as ^hilofophy profeffes purely the fearch and enquiry after knowledge, fo Chrlfiianity fuppofes, intends, defires and aims at nothing elle, but the raifing fallen man to a divine life, to fuch habits of holinefs, fuch degrees of devotion, as may fit him to enter amongft the holy inhabitants of the kingdom of hea- ven.
He that does not believe this of Chriftiani- ty, may be reckoned an infidel; and he that believes thus much, has faith enough to give liim a n^t judg772ent of the value of things, to fupport him in a Joupd vnndy and enable
him
to a De
him to conquer all the temptations which the world ftiall lay in his way.
To conclude this Chapter. Devotion is nothing elfe, but right apprehefifonSj and r'ight affeB'ions towards God.
All practices therefore that heighten and improve our true apprehenfions of God, all ways of life that tend to notirtflj^ raife^ and fix our afFedions upon him, are to be reckoned fo many helps and means to fill us with de* votion.
As Grayer is the proper fuel of this holy flame, fo we muft ufe all our care and contri- vance to give prayer its full power; as by ahnsy felf'dejnal^ frequent retirements^ and holy rea^ dings J compofingy^r;72j for our felves, or ufing the beft we can get, adding length of time, and obferving hours of Prayer ; changing^ im^ frovlngj ^ViA flitting our devotions to the con- dition of our lives, and the ftate of our hearts.
Thofe who have moft leifure, feem more efpecially call'd to a more eminent obfervance of thefe holy rules of a devout life. And they who by the neceffity of their fl:ate, and not through their own clioice, have buj: little time to employ thus, muft make the beft ufe of that little they have.
For this is the certain way of making cje-? votion produce a devout life.
S3 CHAP.
162 A Serious Call
CHAR XV.
Of chiinthigy or fwgmg of ^ films in our private devotions. Of the excellency and benefit of this kind of devotion. Of the great effeBs It hath upon oar hearts. Of the means of per- forming It In the beji manner.
YOu have fccn in the foregoing Chapter, what means and methods you are to ufe, to raife and improve your devotion. How early you are to begin your prayers, and what is to be the fuhjeti of your firfi devotions in the morning.
There is one thing ftill remaining, that you muil be required to obferve, not only as lit and proper to be done, but as fuch as cannot be negletled, without great prejudice to your devotions. And that is, to begin all your Prayers with a ^Pfalm.
This is fo right, is fo beneficial to devo- tion, has fo much eff'eB upon our hearts, that it may be infilled upon as a common rule for all perlbns.
I don't mean, that you Ihould read over a Pfalm, but that you Ihould chant ox Jtng one of thofe Pfalms, which we commonly call the reading ^^ films. Yoi finglng is as much the proper ufc of a ^Jalm^ as devout fuppDc at ion is the proper ufe of a form of Pray en And a
to a Devout and Holy Life. a ^5
Pflilm only recid^ is very much like a Prayer that is only look'd over.
Now the method of chantlng^i Pfalm, fiich as is us'd in the Colleges in the UnlverJitteSy and in Ibme Churches ^ is fuch as all perlbns are capable of. The change of the voice in thus chanting of a Pialm is fo fmall and na- tural, that every body is able to do it, and yet fufficient to raife and keep up the glad- nefs of our hearts.
You are therefore to confider this chantim of a Pfalm, as a necelTary beginning of your devotions, as Ibmething that is to awaken all that is good and holy within you, that is to call your f pints to their proper duty, to fet you in your hc^ pfiure towards heaven, and tune ail thd powers of your foul to worfhip and adoration.
P'or there is nothing that ^o clears a way for your prayers, nothing that fo difperfes duU nefs of heart, nothing that lb purifies the foul from poor and little paffions, nothing that io opens heaven, or carries your heart fo near itj as thefe y3;;^j of praife.
They create a fenle and delight in God, they awaken holy defires, they teach you how to ask, and they prevail with God to give^ They kindle an holy flame, they turn your heart into an altar^ your prayers into ince7ife^ and carry them as a fweet-fmelling favour to the throne of Grace.
The difference between finging and reading ^ Pfalm^ will eafily be underftood, if you
S 4 confi**
2 ^4 ^ Serious Call
confidcr the difference between reading and finging a common Jong that you like. Whilft you only read it, you only like it, and that is all; but as foon as you JIng it, then you en- py it, you feel the delight of it, it has got ^hold of you, your paffions keep pace with it, and you feel the fame fpirit within you, that there feems to be in the words.
If you was to tell a perfon that has fuch ii fong, that he need not Jing it, that it was fafiicient to femfe it ; he w^ould wonder what 5^ou mean ; and would think you as abfurd, as if you was to tell him, that he fliould only look at hisfoodj to fee whether it was good, l)ut need not eat it : For a long of praife not fung, is very like any other good thing not made ufe of.
You will perhaps fay, that finging is zpar^ ikular talent^ that belongs only to particular people, and that you have neither voice nor ear to make any mufick.
If you had laid that finging is a general ta^ Jenty and that people ditfer in that as they do in all other things, you had faid fomething much truer.
For how vaftly do people differ in the ta- lent of thinkings which is not only common to all men, but feems to be the very effence of human nature ? How readily do Ibme peo- ple reafon upon every thing ? and how hardly do others reafon upon any thing ? How clear- ly do fome people diicourfe upon the molt ab-
ftrufe
to a T)e^jotit and Holy Life, a^^
ftrufe matters ? and how confufcdly do others talk upon the plain elt lubjecls ?
Yet no one defires to be excufed from thought^ or reiifon^ or d'ljconrfe^ becaule he has not thele talents as Ibme people have them. But it is full as juft, for a perfon to think himfelf excufed from thinlaug upon God, from reafoning about his duty to him, or d'jfcotirfing about the means of falvation, becaufe he* has not thcfe talents in any jine degree ; this is fullasjuft, as for a perfon to think himfelf excufed from finging the praifes of God,becaufe he has not a fine ear^ or a mufical voice.
For as it is fpeciklng^ and not^r^r^// fpeak- ing, that is a required part of prayer ; as it is how'mg^ and not genteel bowing, that is a pro- per part of adoration ; fo it is Jin gt/ig^ and not artful fine finging, that is a required way of praifing God.
If a perfon was to forbear praying, becaufe he had an odd tone in his voice ; he would have as gooci an excufe as he has, that forbears from fudging Pfalms, becaufe he has but little ma- nagement of his voice. And as a man's fpeak- ing his prayers, tho' in an odd tone, may yet fafficicntly anfwer all the ends of his own de- votion ; fo a man's finging of a Pfalm, tho' not in a very mufical way, may yet fufficir ently anfwer all the ends of rejoycing in^ and praifing God.
Secondly^ This objcftion might be of fome weight, if you wasdcfired to Cng, to enter- tain
0.66 A Serious Call
tain other people ; but is not to be admitted in the prefent cafe; where you are only requi- red to fing the prailes of God, as a part of your own private devotion.
If a perfon that has a very ill voice, and a bad way of fpeaking, was defir'd to be the mouth of a congregation, it would be a very proper excufe for him, to fay that he had not a voice, or a way of fpeaking that was proper for prayer. But he would be very abfurd, if for the lame reafon he fnould negled his own private devotions.
Now this is cxa6lly the cafe of finging Pfalms ; you may not have the talent of fing- ing, fo as to be able to entertain other people, and therefore it is reafonable to excufe your felf from it ; but if for that reafon you ftiould excufe yourfelf from this way of praifing God, you would be guilty of a great abfurdity: Becaufe finging is no more required for the mufick that is made by it, than prayer is re- quired for the fine words that it contains, but as it is the natural and proper expreilion of a heart rejoycing in God.
Our blefiTed Saviour and his apoftles fung an hymn; but it may realbnably be fuppofed, that they rather rejoiced in God, than made fine mufick.
' Do but fo live, that your heart may truly rejoice in God, that it may feel itfelf affecled with the praifes of God, and then you will find, that this ffate of your heart will neither want a voice, nor ear^ to find a tune for a
PliUm.
to a Devout and Holy Life. ri6j
Pfalm. Every one at tome time or other finds himicjf able to fing in Ibme degree; there are Ibme times and occafions of joy, that make all people ready to exprefs their lenlc of it in Ibme iort of harmony. The joy that they feel, forces them to let their voice have a