Imatges de pàgina
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live every day in the same tempers, and the same designs, and the same indulgences, as they did who knew not God, nor of any happiness in another life. Every body, that is capable of any reflection, must have observed, that this is generally the state even of devout people, whether men or women. You may see them different from other people so far as to times and places of prayer, but generally like the rest of the world in all the other parts of their lives. That is, adding Christian devotion to an heathen life: I have the authority of our blessed Saviour for this remark, where he says, Take no thought, saying what shall we eat, or what shall we drink, or wherewithal shall we be clothed? for after all these things do the Gentiles seek. But if to be thus affected even with the necessary things of this life, shews that we are not yet of a Christian spirit, but are like the heathens; surely to enjoy the vanity and folly of the world as they did, to be like them in the main chief tempers of our lives, in selflove and indulgence, in sensual pleasures and diversions, in the vanity of dress, the love of show and greatness, or any other gaudy distinction of fortune, is a much greater sign of a heathen temper. And consequently they who add devotion to such a life, must be said to pray as Christians, but live as heathens.

CHAP. II.

An Inquiry into the Reason, why the generality of Christians fall so far short of the Holiness and Devotion of Christianity.

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

But before I give a direct answer to this, I desire it may also be inquired, how it comes to pass that swearing is so common a vice amongst Christians; it is indeed not yet so common amongst women, as it is amongst

men.

But amongst men this sin is so common, that perhaps there are more than two in three that are guilty of it through the whole course of their lives, swearing more or less, just as it happens, some constantly, others only now and then, as it were chance. Now I ask how comes it that two in three of the men are guilty of so gross and profane a sin as this? There is neither ignorance nor human infirmity to plead for it: It is against an express commandment, and the most plain doctrine of our blessed Saviour.

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

Now the reason of common swearing is this: It is because men have not so much as the intention to please God in all their actions. For let a man but have so much piety as to intend to please God in all the actions of his life, as the happiest and best thing in the world, and then he will never swear more. It will be as impossible for him to swear, whilst he feels this intention within himself, as it is impossible for a man that intends to please his prince, to go up and abuse him to his face.

It seems but a small and necessary part of piety to have such a sincere intention as this; and that he has no reason to look upon himself as a disciple of Christ, who is not thus far advanced in piety. And yet it is purely for want of this degree of piety, that you see such a mixture of sin and folly in the lives even of the better sort of people. It is for want of this intention that you see men that profess religion, yet live in swearing and sensuality; that you see clergymen given to pride and covetousness, and worldly enjoyments. It is for want

of this intention, that you see women that profess devotion, yet living in all the folly and vanity of dress, wasting their time in idleness and pleasure, and in all such instances of state and equipage as their estates will reach. For let but a woman feel her heart full of this intention, and she will find it as impossible to patch or paint, as to curse or swear; she will no more desire to chine at balls and assemblies, or make a figure amongst

those that are most finely dressed, than she will desire to dance upon a rope to please spectators: She will know that the one is as far from the wisdom and excellency of the Christian spirit, as the other.

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

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

Let a clergyman be but thus pious, and he will converse as if he had been brought up by an apostle; he will no more think and talk of noble preferment, than of noble eating or a glorious chariot. He will no more complain of the frowns of the world, or a small cure, or the want of a patron, than he will complain of the want of a laced coat, or a running horse, Let him but intend to please God in all his actions, as the happiest and best thing in the world, and then he will know that there is

nothing noble in a clergyman, but burning zeal for the salvation of souls; nor any thing poor in his profession, but idleness and a worldly spirit.

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Again, let a tradesman have this intention, and it will make him a saint in his shop; his every day business will be a course of wise and reasonable actions, made holy to God, by being done in obedience to his will and pleasure. He will buy and sell, and labour and travel, because by so doing he can do some good to himself and others. But then, as nothing can please God but what is wise, and reasonable, and holy, so he will neither buy, nor sell, nor labour in any other manner, nor to any other end, but such as may be shewn to be wise and reasonable and holy. He will therefore consider not what arts, or methods, or application, will soonest make him richer and greater than his brethren, or remove him from a shop to a life of state and pleasure; but he will consider what arts, what methods, what application can make worldly business most acceptable to God, and make a life of trade a life of holiness, devotion, and piety. will be the temper and spirit of every tradesman; he cannot stop short of these degrees of piety, whenever it is his intention to please God in all his actions, as the best and happiest thing in the world.

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And on the other hand, whoever is not of this spirit and temper in his trade and profession, and does not carry it on only so far as is best subservient to a wise and holy and heavenly life; it is certain that he has not this intention; and yet without it, who can be shewn to be a follower of Jesus Christ?

Again, let the gentleman of birth and fortune but have this intention, and you will see how it will carry hm from every appearance of evil, to every instance of piety and goodness.

He cannot live by chance, or as humour and fancy carries him, because he knows that nothing can please God but a wise and regular course of life. He cannot

live in idleness and indulgence, in sports and gaming, in pleasures and intemperance, in vain expenses and high living? because these things cannot be turned into means of piety and holiness, or made so many parts of a wise and religious life.

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As he thus removes from all appearance of evil, so he hastens and aspires after every instance of goodness.He does not ask what is allowable and pardonable, but what is commendable and praise-worthy. He does not ask whether God will forgive the folly of our lives, the madness of our pleasures, the vanity of our expenses, the richness of our equipage, and the careless consump tion of our time; but he asks whether God is pleased with these things, or whether these are the appointed ways of gaining his favour. He does not inquire whether it be pardonable to hoard up money to adorn ourselves with diamonds, and gild our chariots, whilst the widow and the orphan, the sick and the prisoner want to be relieved; but he asks whether God has reIquired these things at our hands, whether we shall be called to account at the last day for the neglect of them, because it is not his intent to live in such ways as, for aught we know, God may perhaps pardon ; but to be diligent in such ways, as we know that God will infallibly reward.

He will not therefore look at the lives of Christians, to learn how he ought to spend his estate; but he will look into the Scriptures, and make every doctrine, parable, precept, or instruction that relates to rich men, a law to himself in the use of his estate.

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

He will have no hospitable table for the rich and wealthy to come and feast with him in good eating and drinking: because our blessed Lord saith, When thou makest a dinner, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours, lest they also bid thee again, and a recompense be made thee. But when thou mak

est a feast, call the poor, the maimed, the lame, the blind, and thou shalt be blessed. For they cannot recompense thee,

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