Chapter I: WHOEVER hath read the foregoing chapters with attention, is, I hope, (2)

4. It was this _general intention_ that made the _primitive Christians_ such eminent instances of piety. And if you will here stop, and ask yourself, why you are not as pious as the primitive Christians were, your own heart will tell you, it is neither through _ignorance_ or _inability_, but purely because you never _thoroughly intended_ it. You observe the same _Sunday-worship_ that they did; and you are _strict_ in it, because it is your full intention to be so. And when you as fully intend to be like them in their _common_ life; when you intend to please God in _all your actions_, you will find it as possible, as to be strictly exact in the service of the church. And when you have this _intention to please God in all your actions, as the happiest and best thing in the world_, you will find in you as great an aversion to any thing that is _vain_ and _impertinent_ in common life, whether of business or pleasure, as you now have to any thing that is _prophane_. You will be as fearful of living in any foolish way, either of spending your time, or your _fortune_, as you are now fearful of neglecting the public worship.

5. Now, who that wants this general _intention_, can be reckoned a Christian? And yet if it was among Christians, it would change the whole face of the world; exemplary holiness, would be as common and visible, as _buying_ and _selling_, or any trade in life.

*Let a _clergyman_ but be thus _pious_, and he will _converse_ as if he had been brought up by an _apostle_. He will no more think and talk of _noble preferment_, than of _noble eating_, or a glorious _chariot_. He will no more complain of the _frowns_ of the _world_, or a _small cure_, or the want of a _patron_, than he will complain of a _laced coat_ or a _running horse_. Let him but _intend to please God in all his actions, as the happiest and best thing in the world_, and then he will know, that there is nothing _noble_ in a clergyman, but burning zeal for the salvation of souls; nor any thing poor in his profession, but _idleness_ and a _worldly spirit_. Again, let a _tradesman_ but have this _intention_, and it will make him a saint in his _shop_; his every day business will be a course of wise and reasonable actions, made holy to God, by being done in obedience to his will and pleasure. He will _buy_ and _sell_, and _labour_ and travel, because by so doing he can do some good to himself and others; but then, as nothing can please God but what is wise, and reasonable, and holy; so he will neither buy nor sell, nor labour in any _manner_, but such as is _wise_, and _reasonable_, and _holy_. He will therefore consider, not what arts, or methods, will make him richer and greater than his brethren, or remove him from a _shop_ to a life of _state_ and _pleasure_; but he will consider what arts, what methods, can make worldly business most acceptable to God, and make a life of trade a life of holiness, devotion, and piety. This will be the temper and spirit of every tradesman; he cannot stop short of these degrees of piety, whenever it is his _intention to please God in all his actions, as the best and happiest thing in the world_.

6. Again, let the _gentleman_ of fortune but have this _intention_, and it will carry him from every appearance of evil, to every instance of piety and goodness.

He cannot live by _chance_, or as _humour_ or fancy carries him, because he knows that nothing can please God but a wise and regular course of life. He cannot live in _idleness_ and _indulgence_, in _sports_ and _gaming_, in vain expences and high living, because these things cannot be turned into means of holiness, or made so many parts of a wise and religious life.

*As he thus removes from all appearance of evil, so he aspires after every instance of goodness. He does not ask what is _allowable_ and _pardonable_, but what is _commendable_ and _praise-worthy_. He does not ask whether God will forgive the _folly_ of our lives, the _madness_ of our pleasures, the _vanity_ of our expences, and the careless consumption of our _time_; but he asks whether God is pleased with these things; or whether these are the appointed ways of gaining his favour. He does not enquire, whether it be pardonable to hoard up money, to adorn ourselves with diamonds, and gild our chariots, whilst the _widow_ and the _orphan_, the _sick_ and the _prisoner_ want to be relieved; but he asks whether God has required these things at our hands; whether we shall be called to account at the last day for the neglect of them? Because it is not his intent to live in such ways as God may _perhaps_ pardon, but in such as we know God will _infallibly_ reward.

He will not therefore look at the lives of Christians, to learn how he ought to spend his estate, but he will look into the scripture, and make every _doctrine_, _parable_, or _instruction_ that relates to rich men, a _law_ to himself in the use of it.

He will have but _one rule_ for charity, and that will be, to spend all that he can that way; because the Judge of quick and dead hath said, all that is so given, is given to him.

7. Let not any one look upon this as an imaginary description, that looks fine in the notion, but cannot be put in practice. For it is so far from being impracticable, that it has been practised by great numbers of Christians in former ages, who were glad to turn their whole estates into a constant course of charity. And it is so far from being impossible now, that if we can find any Christians that sincerely _intend to please God in all their actions, as the best and happiest thing in the world_, whether they be young or old, single or married, men or women, it will be impossible for them to do otherwise. This one principle will infallibly carry them to this, and they will find themselves unable to stop short of it.

For how is it possible for a man that _intends_ to please God in the use of his _money_, because he judges it to be his _greatest happiness_; to bury his money in _needless_, _impertinent_ finery, in covering himself or his horses with gold, whilst there are any works of piety or charity to be done with it, or any ways of spending it well?

8. I have chose to explain this matter, by appealing to this _intention_, because it makes the case so plain, and because every one may see it in the clearest light, and feel it in the strongest manner, only by looking into his own heart. For it is as easy for every person to know, whether he _intends_ to please God in all his actions, as for any _servant_ to know, whether this be his intention towards his _master_. Every one also can easily tell how he lays out his money, and whether he considers how to please God in it, as he can tell where his estate is, and whether it be in _money_ or in _land_. So that here is no plea left for _ignorance_ or _frailty_, as to this matter; every body is in the _light_, and every body has _power_. And no one can fail, but he that is not so much a Christian, as to _intend_ to please God in the use of his estate.

9. You see two persons, one is regular in _public_ and _private_ prayer, the other is not. Now the reason of this difference is not this, that one has _strength_ to observe prayer, and the other has not; but the reason is this, that one intends to please God in the duties of devotion, and the other has no intention about it. The case is the same in the right or wrong use of our _time_ and _money_. You see one person throwing away his time in _sleep_ and _idleness_, in _visiting_ and _diversions_, and his money in the most vain and unreasonable expences. You see another careful of every day, dividing his hours by rules of reason and religion, and spending all his money in works of charity. Now the difference is not owing to this, that one has strength to do thus, and the other has not; but to this, that one _intends to please_ God in the right use of all his _time_ and all his _money_, and the other has no intention about it.

10. Here therefore let us judge ourselves sincerely; let us not vainly content ourselves with the common disorders of our lives, the _vanity_ of our expences, the _folly_ of our diversions, the _idleness_ of our lives, and the _wasting_ of our time, fancying that these are _such imperfections_ as we fall into thro’ the unavoidable _weakness_ of our natures; but let us be assured that these disorders of our _common_ life are owing to this, that we have not so much Christianity as to intend to please God in all our actions, as the best and happiest thing in the world. So that we must not look upon ourselves in a state of common imperfection, but in such a state as wants the _first_ and _most fundamental_ principle of Christianity, _viz. an intention to please God in all our actions_.

11. And if any one was to ask himself how it comes to pass, that there are any _degrees_ of sobriety which he neglects, any _method_ of charity which he does not follow, any _rules_ of redeeming time which he does not observe, his own heart will tell him, that it is because he never _intended_ to be so exact in those duties. For whenever we fully intend it, it is as possible to conform to all this _regularity_ of life, as it is possible for a man to observe _times_ of prayer.

So that the fault does not lie here, that we desire to be good and perfect, but thro’ the weakness of our nature fall short of it; but we have not piety enough to _intend_ to be as good as we can, or to please God in _all our actions_. This we see is plainly the case of him that spends his time in _sports_, when he should be at _church_; it is not his want of power, but his want of _intention_, or desire to be there.

12. And the case is plainly the same in every other folly of human life. She that spends her time and _money_ in the unreasonable ways and fashions of the world, does not do so, because she wants power to be wise and religious in the management of her time and money, but because she has no _intention_ or desire of being so. When she feels this intention, she will find it as possible to act up to it, as to be strictly _sober_ and _chaste_ because it is her care and desire to be so.

13. This doctrine does not suppose, that we have no need of divine grace, or that it is in our own power to make ourselves perfect. It only supposes, that through the want of a _sincere_ intention of pleasing God in _all our actions_, we fall into such irregularities of life, as by the _ordinary_ means of grace, we should have power to avoid.

And that we have not that perfection, which our present state of grace makes us capable of, because we don’t so much as intend to have it.

It only teaches us, that the reason why you see no _real_ self-denial, no _eminent_ charity, no _profound_ humility, no _heavenly_ affection, no _true_ contempt of the world, no _Christian_ meekness, no _sincere_ zeal, no _eminent_ piety in the _common lives_ of Christians, is this, because they don’t so much as _intend to be exact and exemplary_ in these virtues.

CHAP. III.

_Of the great danger and folly of not |intending| to be as
eminent as we can, in the practice of all Christian virtues._

1. ALTHOUGH the goodness of God, and his rich mercy in Christ Jesus, are a sufficient assurance to us, that he will be merciful to our unavoidable weaknesses, that is, to such failings as are the effects of _ignorance_ or _surprize_; yet we have no reason to expect the same mercy towards those sins which we live in, through a want of _intention_ to avoid them.

For instance, a _common swearer_, who dies in that guilt, seems to have no title to the divine mercy; because he can no more plead any weakness in his excuse, than the man that hid his _talent_ in the earth, could plead his want of strength to keep it out of the earth.

2. But, if this be right reasoning in the case of a _common swearer_, that his sin is not to be reckoned a _pardonable frailty_, because he has no weakness to plead in its excuse: why don’t we as much condemn every other error of life, that has no more weakness to plead in its excuse than common swearing?

For if this be so bad, because it might be avoided, if we did but sincerely intend it, must not all other erroneous ways of life be very guilty, if we live in them, not through weakness and inability, but because we never sincerely intended to avoid them?

For instance, you perhaps have made no progress in the most important Christian virtues, in _humility_ and _charity_. Now, if your failure is owing to your want of _intention_ of performing them in any true degree, have you not as little to plead for yourself? And are you not as much without all excuse as the _common swearer_?

3. Why therefore don’t you press these things home upon your conscience? Why do you not think it as dangerous for you to live in such defects as are in your power to amend, as ’tis dangerous for a common swearer to live in the breach of that duty, which it is in his power to observe? Is not the want of a sincere intention, as blameable in one case as another?

You, it may be, are as far from _Christian perfection_ as the common swearer is from keeping the _third commandment_. Are you not therefore as much condemned by the doctrine of the gospel, as the swearer is by the third commandment?

You perhaps will say, that all people fall short of the perfection of the gospel. But this is nothing to the purpose: for the question is not, whether gospel perfection can be fully attained; but whether you come as near it as a sincere intention, and careful diligence can carry you? Whether you are not in a much lower state than you might be, if you sincerely intended to advance yourself in all Christian virtues?

If your defects in _piety_, _humility_, and _charity_ are owing to your want of _sincere intention_ to be as eminent as you can in these virtues, then you leave yourself as much without excuse, as he that lives in the sin of swearing, through the want of a sincere intention to depart from it.

4. The salvation of our souls is set forth in scripture as a thing of difficulty, that requires _all our diligence_, that is to be _worked out with fear and trembling_.

We are told, _straight is the gate, and narrow is the way that leadeth unto life, and few there be that find it_: that _many are called, but few are chosen_: and that many will miss of their salvation who seem to have taken _some pains_ to obtain it. _Strive to enter in at the straight gate; for many, I say unto you, will seek to enter in, and shall not be able._

*Here our blessed Lord commands us to _strive_ to enter in, because many will fail, who only _seek_ to enter: by which we are plainly taught, that religion is a state of _labour_ and _striving_, and that many will fail of their salvation; not because they took no pains or care about it, but because they did not take care and pains enough; they only _sought_, but did not _strive_ to enter in.

Every Christian therefore should as well examine his life by these _doctrines_, as by the commandments: for these doctrines are as plain marks of our condition as the commandments are.

For if salvation is only given to those who _strive_ for it, then it is as reasonable for me to consider, whether my course of life be a course of striving to obtain it, as to consider whether I am keeping any of the commandments.

5. If my religion is only a formal compliance with those modes of worship that are in fashion where I live, if it costs me no pains or trouble, if it lays me under no rules and restraints, if I have no careful thoughts about it, is it not great weakness to think that I am _striving to enter in at the straight gate_?

If I am seeking every thing that can delight my senses, spending my time and fortune in pleasures, in diversions, and worldly enjoyments; a stranger to watchings, fastings, prayers, and mortifications, how can it be said, that I am _working out my salvation with fear and trembling_?

If I use the world and worldly enjoyments, as the generality of people do, and in all ages have done, why should I think that I am amongst _those few_, who are walking in the _narrow way_ to heaven?

*And yet, if the way is _narrow_, if none can walk in it but those that _strive_, is it not as necessary for me to consider, whether the _way_ I am in be narrow _enough_, or the _labour_ I take to be a _sufficient_ striving, as to consider whether I sufficiently observe the second or third commandment?

6. The measure of our love to God seems in justice to be the measure of our love of every virtue. We are to love and practise it _with all our heart, with all our soul, with all our mind, and with all our strength_. And when we cease to live with this regard to virtue, we live below our nature, and instead of being able to plead our _infirmities_, we stand chargeable with wilful _negligence_.

It is for this reason that we are exhorted to work out our salvation with _fear_ and _trembling_; because unless our _heart_ and _passions_ are eagerly bent upon the work of our salvation, unless _holy fears_ animate our endeavours, and keep our consciences tender about every part of our duty, constantly examining how we live, and how fit we are to die, we shall in all probability sit down in such a course of life, as will never carry us to the rewards of heaven.

And he that considers, that a just God can only make such allowances as are suitable to his justice, that our works are all to be examined by fire, will find _fear_ and _trembling_ are proper tempers for those that are drawing near to so great a trial.

Now this is not intended to possess people’s minds with a scrupulous anxiety; but to fill them with a just fear of living in the neglect of such virtues as they will want at the day of judgment.

It is only desiring them to be so apprehensive of their state, so earnest after higher degrees of piety, and so fearful of falling short of happiness, as the great apostle St. _Paul_ was, when he thus wrote to the _Philippians_.

_Not as though I had already attained, either were already perfect;――but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of |God| in Christ Jesus._ And then he adds, _Let us therefore, as many as are perfect, be thus minded_.

But if the apostle thought it necessary for those who were in his state of perfection to be _thus minded_; thus labouring, pressing, and aspiring after some degrees of holiness, to which they were not then arrived; surely it is much more necessary for us, _to be thus minded_; thus earnest and striving after such degrees of a holy life, as we have not yet attained.

7. The best way for any one to know how much he ought to aspire after holiness, is to ask himself, how much he thinks will make him easy at the hour of death.

Now any man that dares put this question to himself, will be forced to answer, that at death, every one will wish, he had been as perfect as human nature can be.

Is not this sufficient to put us, not only upon wishing, but labouring after all that perfection which we shall then lament the want of? Is it not excessive folly to be content with such a course of piety as we already know cannot content us, at a time when we shall so want it, as to have nothing else to comfort us? How can we carry a severer condemnation against ourselves, than to believe, that at the hour of death, we shall want the virtues of the _saints_, and wish that we had been among the first servants of God, and yet take no methods of arriving at their height of piety, whilst we are alive?

8. Though this is an _absurdity_ that we can pass over, whilst the health of our bodies, the passions of our minds, the noise, and hurry, and pleasures, and business of the world, lead us on with eyes that see not; yet at death, it will appear before us in a dreadful magnitude: it will haunt us like a dismal ghost; and our conscience will never let us take our eyes from it.

We see in worldly matters, what a torment self-condemnation is; and how hardly a man is able to forgive himself, when he has brought himself into any calamity or disgrace, purely by his own folly. The affliction is made doubly tormenting; if he is forced to charge it all upon himself, as his own act and deed, against the reason of things, and contrary to the advice of his friends.

Now by this we may in some degree guess, how terrible that self-condemnation will be, when a man shall find himself in the misery of death, under the severity of a self-condemning conscience; charging all his distress upon his own folly and madness, against the sense and reason of his own mind, against all the doctrines and precepts of religion, and contrary to all the instructions, calls, and warnings both of God and man.

9. *_Penitens_ was a busy, notable tradesman, and very prosperous in his dealings, but died in the _thirty-fifth_ year of his age.

A little before his death, when the doctors had given him over, some of his neighbours came to see him; at which time he spoke thus to them.

I see, my friends, the tender concern you have for me, by the grief that appears in your countenances; and I know the thoughts that you have about me. You think how melancholy a case it is, to see so young a man, and in such flourishing business, delivered up to death. And perhaps, had I visited any of you in my condition, I should have had the same thoughts of you.

But now, my friends, my thoughts are no more like your thoughts, than my condition is like yours.

It is no trouble to me now to think, that I am to die young, or before I have raised an estate.

These things are now sunk into such mere _nothings_, that I have no name little enough to call them by. For if in a few days, or hours, I am to leave this carcase to be buried in the earth, and to find myself either for ever happy in the favour of God, or eternally separated from all light and peace. Can any words sufficiently express the littleness of every thing else?

Is there any dream like the dream of life, which amuses us with the disregard of these things? Is there any folly like the folly of our manly state, which is too _wise_ and _busy_ to be at leisure for these reflections?

10. When we consider death as a misery, we only think of it as a miserable separation from the enjoyments of this life. We seldom mourn over an old man that dies rich; but we lament the young, that are taken away in the progress of their fortune. You yourselves look upon me with pity, not that I am going unprepared to meet the Judge of quick and dead, but that I am to leave a prosperous trade in the flower of my life.

This is the wisdom of our manly thoughts: And yet what folly of the silliest children is so great as this?

For what is there miserable in death, but the consequences of it? When a man is dead, what does any thing signify to him, but the state he is then in?

Our poor friend _Lepidus_ died, you know, as he was dressing himself for a _feast_. Do you think it is now part of his trouble, that he did not live till that entertainment was over? _Feasts_, and _business_, and pleasures, and _enjoyments_, seem great things to us, whilst we think of nothing else; but as soon as we add death to them, they all sink into an equal littleness; and the soul, that is separated from the body, no more laments the loss of business, than the losing of a _feast_.

If I am now going into the joys of God, could there be any reason to grieve, that this happened to me before I was forty years of age? Could it be a sad thing to go to heaven, before I had made a few more _bargains_, or stood a little longer behind a _counter_?

And if I am to go amongst lost spirits, could there be any reason to be content, that this did not happen to me till I was old, and full of riches? If good angels were ready to receive my soul, could it be any grief to me, that I was dying upon a _poor bed_ in a _garret_?

And if God has delivered me up to evil spirits, to be dragged by them to places of torment, could it be any comfort to me, that they found me upon a _bed of state_?

11. When you are as near death as I am, you will know, that all the different states of life, whether of youth or age, riches or poverty, greatness or meanness, signify no more to you, than whether you die in a _poor_ or _stately_ apartment.

The greatness of those things which follow death, makes all that go before it sink into nothing.

Now that everlasting happiness or misery is come so near, all the enjoyments and prosperities of life seem as vain and insignificant, and to have no more to do with my happiness than the cloaths I wore before I could speak.

But, my friends, how am I surprized, that I have not always had these thoughts? For what is there in the terrors of death, in the vanities of life, or the necessities of piety, but what I might have as easily and fully seen in any part of my life?

What a strange thing is it, that a little _health_, or the poor business of a _shop_, should keep us so senseless of these great things that are coming so fast upon us!

12. Just as you came into my chamber, I was thinking with myself, what numbers of souls there are now in the world, in my condition at this very time, surprized with a summons to the other world; some taken from their _shops_ and _farms_, others from their _sports_ and _pleasures_, these at _suits at law_, those at _gaming-tables_, some on the _road_, others at their own _fire-sides_, and all seized at an hour when they thought not of it; frighted at the approach of death, confounded at the vanity of all their labours, designs and projects, astonished at the folly of their past lives, and not knowing which way to turn their thoughts, to find any comfort; their consciences flying in their faces, bringing all their sins to remembrance, presenting them with the sight of the angry Judge, the worm that never dies, the fire that is never quenched, the gates of hell, the powers of darkness, and the bitter pains of eternal death.

Oh my friends! bless God that you are not of this number, that you have time and strength so to employ yourselves, as may bring you peace at the last.

13. You, perhaps when you consider that I have lived free from scandal and debauchery, and in the communion of the church, wonder to see me so full of remorse and self-condemnation at the approach of death.

It is true, I have lived in the communion of the church, and frequented its service on _Sundays_, when I was not too _idle_, or otherwise disposed of by my _business_ and _pleasures_: but then, my conformity to the public worship has been rather a thing of course, than from any real intention of glorifying God; had it been so, I had been more devout when there, and more fearful of ever neglecting it.

14. But the thing that now surprizes me above all wonders, is this, that I never had so much as a _general intention_ of living up to the piety of the gospel. This never so much as entered into my heart. I never once in my life considered, whether my way of life was such as would procure me the mercy of God at this hour.

How easy a thing would salvation be, if it could fall into my careless hands, who have never had so much serious thought ♦about it, as about any one common bargain that I have made?

♦ duplicate word removed ‘about’

Do you think any thing can astonish and confound a dying man like this? What pain do you think a man must feel, when his conscience lays all this folly to his charge, when it shews him how regular, exact, and wise he has been in small matters, that are passed away like a dream, and how stupid and senseless he has lived without any reflection, in things of such eternal moment, as no heart can sufficiently conceive them?

Oh my friends! a careless life, unconcerned and inattentive to the duties of religion, is so without all excuse, so unworthy of the mercy of God, such a shame to the sense and reason of our minds, that I can hardly conceive a greater punishment, than for a man to be thrown into the state that I am in, to reflect upon it.

_Penitens_ was here going on, but had his mouth stopped by a _convulsion_, which never suffered him to speak any more. He lay convulsed for about twelve hours, and then gave up the ghost.

CHAP. IV.

_We can please |God| in no state or employment, but by
|intending| and |devoting| it all to his glory_.

1. HAVING already stated the general nature of devotion, and shewn, that it implies not any _form of prayer_, but a certain form of life, that is offered to God, not at any particular _times_ or _places_, but every where and in every thing; I shall now descend to some particulars, and shew how we are to devote our _labour_ and _employment_, our _time_ and _fortunes_, to God.

As a Christian should consider every place as holy, because God is there; so he should look upon every part of his life as a matter of holiness, because it is to be offered to God.

The profession of a _clergyman_ is an holy profession, because it is a ministration in _holy things_. But worldly business is to be made holy, by being done as a service to God, and in conformity to his will.

For as all men, and all things in the world, as truly belong unto God, as any _places_, _things_, or _persons_, that are devoted to divine service; so all things are to be _used_, and all persons are to _act_ in their several states for the glory of God.

Men of business therefore must not look upon themselves as at liberty to live to themselves, to sacrifice to their own _humours_ and _tempers_, because their employment is of a worldly nature: but they must consider, that as the world, and all worldly professions, as truly belong to God as _persons_ and _things_ that are devoted to the _altar_; so it is as much the duty of men in worldly business to live wholly unto God, as ’tis the duty of those who are devoted to divine service.

2. As the whole world is God’s; so the whole world is to act for God. As all men have the same _relation_ to God, as all men have all their _powers_ and _faculties_ from God; so all men are obliged to act for God with all their _powers_ and _faculties_.

*As all things are God’s; so all things are to be used and regarded as the things of God. For _men_ to abuse things on _earth_, and live to themselves, is the same rebellion against God as for _angels_ to abuse things in _heaven_; because God is just the same Lord of all on earth, as he is of all in heaven.

_Things_ may, and must differ in their _use_: but yet they are all to be used according to the will of God.

_Men_ may, and must differ in their _employments_; but yet they must all act for the same ends, as dutiful servants of God, in the right and pious performance of their several callings.

3. _Clergymen_ must live wholly to God in one _particular_ way; that is, in the exercise of _holy offices_, in the ministration of _prayers_ and _sacraments_, and a zealous distribution of spiritual goods.

But men of other employments are, in their _particular_ ways, as much obliged to act as the servants of God, and live wholly unto him in their several callings.

This is the only difference between clergymen and people of other callings.

*When it can be shewn, that men may be vain, covetous, sensual, worldly-minded, or proud in the exercise of their worldly business, then it will be allowable for _clergymen_ to indulge the same tempers in their sacred professions. For, tho’ these tempers are most odious and most criminal in _clergymen_, who, besides their baptismal vow, have a second time devoted themselves to God, to be his servants, not in the _common offices_ of life, but in the service of the most _holy_ things; and who are therefore to keep themselves as separate from the _common_ life of other men, as a _church_ or an _altar_ is to be kept separate from houses and tables of common use: yet as all Christians are by their baptism _devoted_ to God, and made professors of holiness; so are they all in their several callings to live as holy and heavenly persons; doing everything in their _common_ life only in such a manner, as it may be received by God, as a service done to him. For things, spiritual and temporal, sacred and common, must, like _men_ and _angels_, like _heaven_ and _earth_, all conspire in the glory of God.

4. *As there is but one _God_ and _Father of us all_, whose glory gives light and life to every thing that lives, whose presence fills all places, whose power supports all beings, whose providence ruleth all events; so every thing that lives, whether in _heaven_ or _earth_, whether they be _thrones_ or _principalities_, _men_ or _angels_, must all, with one Spirit, live wholly to the praise and glory of this one God and Father of them all. _Angels_ as _angels_, in their heavenly ministrations, but _men_ as men, _women_ as women, _bishops_ as bishops, _priests_ as priests, and _deacons_ as deacons; some with things _spiritual_, and some with things _temporal_, offering to God the daily sacrifice of a reasonable life, wise actions, purity of heart, and heavenly affections.

This is the _common business_ of all persons in this world. It is not left to any _women_ in the world to trifle away their time in the follies and impertinences of a _fashionable life_, nor to any _men_ to resign themselves up to worldly _cares_ and _concerns_; it is not left to the _rich_, to gratify their passions in the _indulgences_ and _pride_ of life, nor to the _poor_, to vex and torment their hearts with the _poverty_ of their state; but _men_ and women, rich and poor, must, with _bishops_ and _priests_, walk before God in the same wise and holy Spirit, in the same denial of all vain tempers, and in the same discipline and care of their souls; not only because they have all the same rational nature, and are servants of the same God, but because they all _want_ the same holiness to make them fit for the same happiness. It is therefore absolutely necessary for all Christians, whether _men_ or _women_, to consider themselves as persons that are _devoted_ to holiness, and to order their _common ways of life_ by such rules of reason and piety as may turn it into a _continual service_ to Almighty God.

5. As the glory of God is _one_ and the _same_ thing; so whatever we do, suitable to it, must be done with _one_ and the _same_ Spirit. That same temper of mind which makes our _alms_ and _devotions_ acceptable, must also make our _labour_, or _employment_, a proper offering to God. If a man pursues his business, that he may raise himself to _figure_ and _glory_ in the world, he is no longer serving God in his employment; he is acting under other _masters_, and has no more title to a reward from God, than he that gives _alms_ that he may be _seen_ of men. For vain and earthly desires are no more allowable in our _employments_, than in our _alms_ and _devotions_. For these tempers of worldly pride, and vain glory, are not only evil, when they mix with our good works; but they have the same evil nature, when they enter into our common business. If it were allowable to indulge _covetous_ or _vain_ passions in our worldly _employments_, it would be allowable to be vain-glorious in our _devotions_. But as our _alms_ and _devotions_ are not an acceptable service, but when they proceed from a heart _truly devoted_ to God; so our common employment cannot be reckoned a service to him, but when it is performed with the same piety of heart.

6. *Most of the employments of life are in their own nature lawful; and all those that are so, may be made a substantial part of our duty to God, if we engage in them only _so far_, and for such _ends_, as are suitable to _beings_, that are to live _above_ the world, all the time they live in the world. This is the _only measure_ of our application to any worldly business; let it be what it will, or where it will, it must have no more of our _hands_, our _hearts_, or our _time_, than is consistent with an hearty, daily, careful preparation of ourselves for another life. For as all Christians, as such, have renounced this world, to prepare themselves by _daily_ devotion, and _universal_ holiness, for an eternal state of quite another nature, they must look upon worldly employments as upon _worldly wants_, and _bodily infirmities_; things not to be desired, but only to be endured till death and the resurrection have carried us to an eternal state of real happiness.

7. Now he that does not look at the things of this life in this _degree_ of littleness, cannot be said either to feel or believe the greatest truths of Christianity. For, if he thinks any thing great or important in human business, can he be said to feel or believe those scriptures which represent this life, and the greatest things of life, as _bubbles_, _vapours_, _dreams_ and _shadows_?

If he thinks _figure_, and _shew_, and worldly _glory_, to be any _proper_ happiness of a Christian, how can he be said to feel or believe this doctrine, _Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake?_ For surely, if there was any real happiness in _figure_, and _shew_, and _worldly glory_; if these things deserved our thoughts and care, it could not be matter of the _highest joy_, when we are torn from them by _persecution_ and _sufferings_. If therefore a man will so live, as to shew, that he believes the most _fundamental_ doctrines of Christianity, he must live above the world; he must do the business of life, and yet live _wholly_ unto God. And it is as necessary that people live in their employments with this _temper_, as it is necessary, that their employment itself be _lawful_.

8. *The _husbandman_ that tilleth the ground, is employed in an honest business, that is necessary in life, and very capable of being made an _acceptable service_ unto God: but if he labours and toils, not to serve any reasonable ends of life, but in order to have his _plough_ made of _silver_, and to have his _horses_ harnessed in _gold_, the honesty of his employment is lost as to him, and his labour becomes his _folly_.

A _tradesman_ may justly think, that it is agreeable to the will of God for him to sell such things as are _useful_ in _life_; such as help both himself and others to a reasonable support, and enable them to assist those that want to be assisted: but if instead of this, it be his chief end in it to grow _rich_, that he may live in _figure_ and _indulgence_, and be able to retire from business to _idleness_ and _luxury_, his trade, as to him, loses all its _innocency_, and is so far from being an acceptable service to God, that it is only a more plausible course of _covetousness_, _self-love_, and _ambition_. For such a one turns the necessities of his employment into pride and covetousness, just as the _sot_ and _epicure_ turn the necessities of eating and drinking into _gluttony_ and _drunkenness_. Now he that is up early and late, that sweats and labours for those ends that he may be some time or other rich, and live in _pleasure_ and _indulgence_, lives no more to the glory of God than he that _plays_ and _games_ for the same ends. For though there is a great difference between _trading_ and _gaming_; yet most of that difference is lost, when men trade with the _same desires_ and _tempers_, and for the same ends that others game. _Charity_ and _fine dressing_ are things very different; but if men give _alms_ for the same reasons that others _dress fine_, only to be _seen_ and _admired_, charity is then but like the vanity of _fine cloaths_. In like manner, if the same motives make some people industrious in their _trades_, which makes others constant at _gaming_, such pains are but like the pains of gaming.

9. *_Calidus_ has traded above thirty years in the greatest city of the kingdom; he has been so many years constantly increasing his _trade_ and his _fortune_. Every hour of the day is with him an hour of business; and though he _eats_ and _drinks_ very heartily, yet every meal seems to be in a hurry, and he would say _grace_ if he _had time_. _Calidus_ ends every day at the _tavern_; but has not leisure to be there till near nine o’clock. He is always forced to drink a good _hearty glass_, to drive thoughts of business out of his head, and make his spirits _drowsy_ enough for sleep. He does business all the time that he is rising, and has settled several matters, before he can get to his _compting-house_. His prayers are a short _ejaculation_ or two, which he never misses in _stormy_ weather, because he has always something or other at _sea_. _Calidus_ will tell you with great pleasure, that he has been in this _hurry_ for so many years, and that it must have killed him long ago, but that it has been a _rule_ with him, to get out of the town every _Saturday_, and make the _Sunday_ a day of _quiet_ and good _refreshment_ in the country.

*He is now so rich that he would leave off his business, and amuse his _old age_ with building and furnishing a fine house in the country; but that he is afraid he should grow _melancholy_, if he was to quit his business. He will tell you with great gravity, that it is a dangerous thing for a man, that has been used to get money, ever to leave it off. If thoughts of religion happen at any time to _steal_ into his head, _Calidus_ contents himself with thinking, that he never was a friend to _heretics_ and _infidels_; that he has always been civil to the _minister_ of his parish, and very often given something to the _charity-schools_.

10. *Now this way of life is at such a _distance_ from all the doctrines and discipline of Christianity, that no one can live in it through ignorance or frailty. _Calidus_ can no more imagine, that _he is born again of the Spirit_¹; that _he is in Christ a new creature_²; that he lives _here as a stranger and pilgrim, setting his affections upon things above, and laying up treasures in heaven_³. He can no more imagine this, than he can think that he has been all his life an _apostle_, working _miracles_, and preaching the _gospel_.

¹ John iii.

² 1 Pet. ii. 11.

³ Coloss. iii. 1.

It must also be owned, that the _generality_ of trading people, especially in _great towns_, are too much like _Calidus_. You see them all the week buried in business, unable to think of any thing else; and then spending the _Sunday_ in _idleness_ and _refreshment_, in wandering into the country, in such visits and jovial meetings as make it often the worst day of the week.

11. Now they do not live thus, because they cannot support themselves with _less care_ and application to business; but they live thus because they want to grow _rich_ in their trades, and to maintain their families in some such _figure_ and degree of _finery_, as a _reasonable Christian_ has no occasion for. Take away but this _temper_, and then people of _all trades_ will find themselves at leisure to live every day like Christians, to be careful of every duty of the gospel, to live in a visible course of religion, and be every day strict observers both of private and public prayer.

Now the only way to do this, is, for people to consider their trade as something that they are to _devote_ to the glory of God, something that they are to do only in such a manner, as that they may make it a duty to him. Nothing can be right in _business_, that is not under these rules. The apostle commands servants, _to be obedient to their masters in singleness of heart as unto Christ: not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of |God| from the heart¹. With good-will, doing service as unto the Lord, and not unto men²._

¹ Ephes. vi. 5.

² Coloss. iii. 22, 23.

This passage sufficiently shews, that all Christians are to live wholly unto God in every state and condition; doing the work of their _common calling_ in such a manner, and for such ends, as to make it a part of their _service_ to God. For if _poor slaves_ are not to comply with their business as _men-pleasers_, if they are to look wholly unto God in all their actions, and serve in _singleness_ of _heart_, as unto the Lord; surely men of other conditions must be as much obliged to go through their business with the same _singleness_ of _heart_; not as pleasing the vanity of their own minds, not as gratifying their own selfish, worldly passions, but as the servants of God in all that they have to do.

12. *It is therefore absolutely certain, that no Christian is to enter _any farther_ into business, nor for any _other ends_, than such as he can, in _singleness_ of heart, offer unto God as a _reasonable_ service. For the Son of God having redeemed us for this _only end_, that we should, by a life of _reason_ and _piety_, live to the glory of God; this is the only rule and measure for every order and state of life. Without this _rule_, the most _lawful_ employment becomes a _sinful_ state of life.

*Take away this from the life of a _clergyman_, and his holy profession serves only to expose him to the greater _damnation_. Take away this from _tradesmen_, and shops are but so many houses of greediness and filthy lucre. Take away this from _gentlemen_, and the course of their life becomes a course of sensuality, pride, and wantonness. Take away this rule from our _tables_, and all falls into gluttony and drunkenness. Take away this measure from our _dress_ and _habits_, and all is turned into such _paint_, and _glitter_, and ridiculous ornaments, as are a _real_ shame to the wearer. Take away this from the use of our _fortunes_, and you will find people sparing in nothing but charity. Take away this from our _diversions_, and you will find no sports too silly, nor any entertainments too vain and corrupt to be the pleasures of Christians.

13. If therefore we desire to live unto God, it is necessary to bring our _whole life_ under this law, to make his glory the sole _rule_ and _measure_ of our acting in every employment of life. For there is no other _true devotion_, but this of living devoted to God in the common business of our lives.

*So that men must not content themselves with the _lawfulness_ of their employments; but must consider whether they use them, as they are to use every thing, as strangers and pilgrims, that are baptized into the resurrection of Jesus Christ, that are to follow him in a _wise and heavenly_ course of life, in the mortification of all worldly desires, and in purifying and preparing their souls for the blessed enjoyment of God.

For to be vain, or proud, or covetous, or ambitious in the _common course_ of our business, is as contrary to these holy tempers, as cheating and dishonesty.

If a _glutton_ was to say, in excuse of his gluttony, that he only eats such things as it is _lawful_ to eat, he would make as good an excuse for himself as the greedy, covetous, ambitious tradesman, that should say, he only deals in lawful business. For as a Christian is not only required to be honest, but to be of a Christian _spirit_, and make his life an exercise of _humility_, _repentance_, and _heavenly_ affection; so all tempers contrary to these, are as contrary to Christianity, as _cheating_ is contrary to _honesty_.

14. All this is only to shew us the absolute necessity of such uniform piety, as extends to all the actions of our common life.

That we must _eat_, and _drink_, and _dress_, and _discourse_ according to the sobriety of the Christian spirit; engage in no employments but such as we can truly devote unto God; nor pursue them any farther, than conduces to the reasonable ends of a holy life.

That we must be _honest_, not only on particular occasions, and in _such_ instances as are _applauded_ in the world, easy to be performed, and free from _danger_ or _loss_, but from such a _living principle_ of justice, as makes us love truth and integrity in _all its instances_, follow it thro’ all dangers, and against all opposition; as knowing that the more we pay for any truth, the better is our _bargain_, and that then our integrity becomes a _pearl_, when we have parted with _all_ to keep it.

That we must be _humble_, not only in such instances as are _expected_ in the world, or _suitable_ to our tempers, or confined to particular occasions, but in such a spirit, as renders us meek and holy in the _whole course_ of our lives, as shews itself in our _dress_, our _person_, our _conversation_, our _enjoyment_ of the world, _patience_ under injuries, _submission_ to superiors, and condescension to those that are below us, and in all the outward actions of our lives.