contemptible, even were no other to follow? When our duty and our interest thwart each other, how do we act? honestly and cheerfully give up the latter? or frame poor excuses for preferring it, or unfair contrivances for reconciling it, to the former? These are questions of the last importance. For if the love of the world be our reigning passion, the love of the Father is not in us*. Which do we choose then, earth or heaven? Let us not cheat ourselves, but speak it out to our own hearts. Or, however free in this respect, do we live to no other passion, equally unworthy? Is not our principal view to be admired for some accomplishment, or applauded for some ability, of very little merit? And are we not led both into follies and sins, to obtain and increase a false kind of esteem from others, that will only tempt us to forget ourselves? Do we attentively distinguish, what is truly of value, and to what degree? in how many things of consequence we are deficient, in how few we excel? and who hath made us to differ† from the very meanest of our fellow-creatures? Are we willing, if need require, to be slighted and despised, hated and reproached, for the sake of acting as we ought? Or do we love the praise of men, and seek not the honour that cometh from God only §? But, supposing we are clear both of worldliness and vanity, still what can we answer with respect to pleasure? Do we indulge none, that is condemned by impartial reason: or, what we are sure is impartial, the word of God? Every forbidden way of gratifying sensual desires, visibly produces many and dreadful mischiefs and crimes. Excess and intemperance ruin * 1 John ii. 15. + 1 Cor. iv. 7. § John v. 44.. the healths, the understandings, the usefulness, the fortunes, the families, of men. Breach of chastity produces all the same evils, and extends them further: brings innocent persons into guilt and dishonour, under treacherous pretences of esteem and love; involves their innocent friends in distress and shame along with them, and occasions innumerable evils, private and public. But particularly breach of the marriage vow dissolves the very bonds of human society. For if faith and truth, solemnly given oblige not, oblige not both sexes, in this case, why do they in any other? Are we then innocent, in these respects; or have we repented; or do we despise the threatening, that they, who do such things, shall not inherit the kingdom of God* ? And, in regard to other indulgences, have we acted as becomes rational natures, designed to prepare ourselves, by the discipline of this life, for spiritual happiness in a better? Do we guard with care, against sinking into delicacy and indolence, against being dissipated amidst a hurry of gaieties, or lost in polite amusements and elegant trifles; or are we lovers of pleasures more than lovers of God? What proportion of our income do we spend in deeds of piety, charity, and proper beneficence? what proportion of our time, in the religious and moral improvement of our hearts, and the real duties of our respective stations? All the wealth we have, and every hour we live, we must account for. Can we do it with joy? Can we say we have been hitherto working, while it was day, the works of him that sent us ‡? If not, will we now reflect, how fast the night approaches? Another very material head of examination, is that of our resentments. Do we bear ill-will to no John. i 4. Gal. v. 21. + 2 Tim. iii. 4. one, for excelling or coming too near us in rank, in power, in favour, in fortune, in qualifications of body or mind? Are we offended at no one, for doing what he justly might, perhaps what he ought; or, at least, apprehended himself bound to? Have we inquired, with diligence and candour, into the truth and motives of the fact we are displeased with, and in effect heard both sides? Do we make all fit allowances for the merit, for the repentance of the offending party, for human infirmity in general? Do we never punish but when it is plainly needful; and never then, but by lawful means, and in a proper degree; never accuse, but when we have evident reason; and always confine ourselves in doing it to the words of truth and soberness *? We have been guilty ourselves. of many and great faults both against God and man: do we forgive, as we hope to be given? A further inquiry yet must be (an extremely comprehensive and interesting one), what is the tendency of our common discourse and conversation? Is it favourable to religion, to probity, to decency, to good-will among men, or the contrary? Doth it express dislike of wickedness and folly, though countenanced by fashion; or excuse, if not approbation, of whatever chances to be in vogue? Doth it show, that in our eyes a vile person is contemned, but we honour them that fear the Lord†? or do we love to palliate the sins of the former, and aggravate the failures of the latter? Have we indeed ever thought of rules on this subject? or said, Our lips are our own, who is Lord over us? Yet licentious talk, of every kind, doth unspeakable mischief. We all complain of it, when we suffer by it. And when other persons, when society, when the honour of God, when piety and *Acts xxvi. 25. + Ps. xv. 4. Ps. xii. 4. virtue, suffer by it; there is evidently the same, there is often far greater, guilt in it. And, since our hearts are as much concerned in what we say, as what we do; the declaration is perfectly reasonable: By thy words thou shalt be justified, and by thy words thou shalt be condemned*. Which then shall we be? But our behaviour must be recollected, not only towards our fellow-creatures in general, but with a closer view to the particular relations of life. If married persons, are we faithful, affectionate, considerate, mild, prudent? If children, do we make thankful returns for the care and tenderness of our parents; obey them dutifully; and pay them all that honour, which we shall certainly expect hereafter to be paid us? If parents, do we preserve towards our children a proper temperature of authority and condescension, and watch over and provide for those, to whom we have given being, so as may best secure their true happiness, and our own comfort in them, now and at the great day? If heads of families, have we due regard to the present eternal good of those whom we take under our roof; remembering that we also have a master in heaven? If servants, do we behave with singleness of heart, showing all fidelity, as unto the Lord, and not to men? As subjects, do we express, in word and deed, the reverence and the gratitude we owe, to those whom Providence hath put in authority over us? Whether our condition be private or public, do we act in it, unbiassed, to the utmost of our knowledge, by interest, prejudice, and partial affection? If employed in affairs, are we vigilant and upright, and studious, in all things, of the general good, as men fearing God, and hating covetousness? If advanced to stations of eminence and * Matth. xii. 37. + Exod. xviii. 21. power, do we countenance religion, virtue, and merit; and discourage the worthless and profligate ? or only wonder the world is so bad, when we have contributed to make it so: or conclude it can never be good, when indeed we have tried no means to reform it? Further, in this situation, are we careful what sort of example we set others to copy after? and sufficiently apprehensive (for we can hardly be too much), that not only our sins, but our imprudences, actions that are imprudent only as they endanger others, may produce an incredible deal of evil in those around us and beneath us; whereas God expects all persons to be his ministers for good, in proportion to the abilities and opportunities, with which he hath intrusted them? Nor should we stop at considering, what our faults have been that alone would be a speculation of little use: but proceed to think what must follow from them. Indeed, have we not already some of us found our characters, our fortunes, our healths, impaired by them? or at least will they not of necessity in a little time? Hath not the happiness, we promised ourselves from our transgressions, proved very insignificant, or very short-lived? Have they not often brought upon us dreadful anguish and distress; and sometimes forced us into most destructive methods of trying to get rid of the torment of thought? Or, how joyfully soever we go on at present, yet the further we go, must not our return be more difficult; and unless we return, our end more deplorable? Nay indeed, will not the less blamable, the allowable indulgences of this world, if we pursue them eagerly, and live chiefly to them, exclude or wear out from our souls, those impressions of and attentions to serious |