Chapter I: WHOEVER hath read the foregoing chapters with attention, is, I hope, (3)

That we must not only devote _times_ and _places_ to prayer, but be every where in the _spirit_ of devotion, with hearts always set towards heaven, looking up to God in all our actions, and doing every thing as servants living in the world, as in an holy temple of God; always worshipping him, tho’ not with our lips, yet with the _thankfulness_ of our hearts, the _holiness_ of our actions, and the pious and charitable use of his gifts. That we must not only send up petitions and thoughts now and then to heaven; but must go thro’ all our worldly business, with an heavenly spirit, as members of Christ’s mystical body, that, with new _hearts_ and new _minds_, we are to turn an earthly life into a preparation for a life of greatness and glory in the kingdom of heaven.

15. Enough, I hope, has been said, to shew you the necessity of thus introducing religion into _all the actions_ of our _common life_, and of living and acting with the same regard to God in all that you do, as in your prayers and alms.

_Eating_ is one of the lowest actions of our lives; it is common to us with mere _animals_: yet we see that the piety of all the ages of the world, has turned this _ordinary_ action of the animal life, into a _piety_ to God, by making every meal to begin and end with devotion.

*We see yet some _remains_ of this custom in most Christian families; some such _little formality_ as shews you, that people used to call upon God at the beginning and end of their meals. But indeed it is generally now so performed, as to look more like a mockery upon devotion, than any solemn application of the mind unto God. In one house you may perhaps see the _head_ of the family just pulling off his hat; in another half getting up from his _seat_; another shall, it may be, proceed so far, as to make as if he said _something_: but however, these _little attempts_ are the remains of some devotion that was formerly used at such times, and are proofs that religion has formerly belonged to this part of _common life_.

But to such a pass are we now come, that tho’ the custom is still preserved, yet we can hardly bear with him, that seems to perform it with any degree of _seriousness_, and look upon it as a sign of a _fanatical_ temper, if a man has not done it as soon as he begins.

I would not be thought to plead for the necessity of _long prayers_ at these times; but thus much I think may be said, that if prayer is proper at these times, we ought to use such _words_ as should shew, that we _solemnly_ appeal to God for such graces and blessings as are proper to the occasion; otherwise the mock-ceremony, instead of blessing our victuals, does but accustom us to trifle with devotion, and give us a habit of being unaffected with our prayers.

♦17. If every _head_ of a family would, at the return of every meal, make a _solemn adoration_ of God, in such a decent manner as becomes a devout mind, it would be very likely to teach him, that _swearing_, _sensuality_, _gluttony_, and _loose_ discourse, were very improper at those meals, which were to begin and end with devotion.

♦ Number 16 omitted in text.

And if in these days of general corruption, this part of devotion is fallen into a _mock-ceremony_, it must be imputed to this, that _sensuality_ and _intemperance_ have got too great power over us, to suffer us to add any devotion to our meals. But thus much must be said, that when we are as pious as _Jews_ and _Heathens_ of all ages have been, we shall think it proper to pray at the beginning and end of our meals.

I have appealed to this pious custom of all ages as a proof of the reasonableness of the doctrine of this and the foregoing chapters; that is, as a proof that religion is to be the _rule_ and _measure_ of all the actions of our _ordinary_ life. For surely, if we are not to _eat_, but under such rules of devotion, it must appear, that whatever else we do, must, in its proper way, be done with the same regard to the glory of God.

CHAP. V.

_Persons that are free from the necessity of labour and
employments, are to consider themselves as devoted to God
in a higher degree._

1. GREAT part of the world are free from the necessities of labour, and have their _time_ and _fortunes_ in their own disposal.

But as no one is to live in his _employment_ according to his own humour, or to please his own fancy, but is to do all his business in such a manner as to make it a service unto God; so those who have no particular employment, are so far from being left at liberty to live to themselves, to pursue their own humours, and spend their time and fortune as they please, that they are under greater obligations of living wholly unto God in all their actions.

The _freedom_ of their state lays them under a greater _necessity_ of always chusing and doing the best things.

They are those, of whom _much will be required_, because _much is given unto them_.

A _slave_ can only live unto God in one particular way; that is, by religious patience and submission in his state of slavery.

But all ways of holy living, all instances, and all kinds of virtue, lie open to those who are masters of themselves, their time, and their fortune.

It is as much the duty, therefore, of such persons, to make a wise use of their liberty, to devote themselves to all kinds of virtue, to aspire after every thing that is holy and pious, and to please God in the highest and most perfect manner, as it is the duty of a _slave_ to be _resigned_ unto God in his state of slavery.

2. You are no _labourer_, or _tradesman_; you are neither _merchant_ nor _soldier_; consider yourself therefore as placed in a state, in some degree like that of _good angels_, who are sent into the world as _ministring spirits_, for the general good of mankind, to _assist_, _protect_, and _minister_ for them who shall be heirs of salvation.

For the more you are free from the _common_ necessities of _men_, the more you are to imitate the _higher_ perfections of _angels_.

Had you, _Serena_, been obliged to wash cloaths for your maintenance, or to wait upon some _mistress_, that demanded all your _labour_, it would be your duty to glorify God, by such _humility_, _obedience_, and _faithfulness_, as might adorn that state of life.

It would then be recommended to your care, to improve that _one talent_ to its greatest height; that when the time came for mankind to be rewarded for their labours by the great Judge of the quick and dead, you might be received with a _well done good and faithful servant, enter thou into the joy of thy Lord_.

But as God has given you _five talents_, as he has placed you above the necessities of life, as he has left you in the happy liberty of chusing the most exalted ways of virtue; as he has left you nothing to do, but to make the best use of variety of blessings, to make the best of a short life, to study your own perfection, the honour of God, and the good of your neighbour; so it is now your duty to enquire how the most eminent saints have lived, to study all the _arts_ and _methods_ of perfection, and to set no bounds to your love and gratitude to the bountiful author of so many blessings.

3. It is now your duty to turn your _five talents_ into five more, and to consider how your _time_, and _leisure_, and _health_, and _fortune_ may be made so many happy means of purifying your own soul, improving your fellow-creatures, and of carrying you at last to the greatest heights of eternal glory.

As you have no _mistress_ to serve, so let your own soul be the object of your daily care and attendance.

Nourish it with _good works_, give it peace in _solitude_, get it strength in _prayer_, make it wise with _reading_, enlighten it by _meditation_, make it tender with _love_, sweeten it with _humility_, enliven it with _psalms_ and _hymns_, and comfort it with frequent _reflections_ upon future glory. Keep it in the presence of God, and teach it to imitate those _guardian angels_; which tho’ they attend on the lowest of mankind, yet _always behold the face of our Father which is in heaven_.

This, _Serena_, is your profession. For as sure as God is one God, so sure it is, that he has but one command to all mankind, whether they be bond or free, rich or poor; and that is, to act up to the _excellency_ of their nature, to live by _reason_, to walk in the _light_ of religion, to glorify God in all his _gifts_, and dedicate every condition of life to his service.

This is the _one common_ command of God to all mankind. If you have an employment, you are to be thus reasonable, and holy in the exercise of it; if you have time and a fortune in your own power, you are to be thus reasonable, and holy, in the use of all your time and all your fortune.

4. The right use of every talent, is the indispensable duty of every being that is capable of knowing right or wrong.

For the reason why we are to do _any thing_ as unto God, and with regard to our relation to him, is the same reason why we are to do _every thing_ as unto God, and with regard to this relation.

That which is a reason for our being _wise_ and _holy_ in the discharge of all our _business_, is the same reason for our being wise and holy in the use of all our _money_.

*As we have always the _same natures_, and are every where the servants of the same God; as every place is equally full of his presence, and every thing is equally his gift; so we must do every thing as the servants of God; we must live in every place, as in his presence; we must use every thing as that ought to be used which belongs to God.

Either this wisdom, and devotion is to go thro’ every way of life, or it is to go through no part of life.

If we might forget _ourselves_, or forget God; if we might live by humour or fancy in any thing, or at any time, or in any place, it would be as lawful to do the same in every thing, and every time, and every place.

5. If therefore some people, fancy, that they must be grave and solemn at _church_, but may be _silly_ and _frantic_ at home; that they must live by some rule on the _Sunday_, but may spend other days by chance; that they must have some times of prayer, but may waste the rest of their time as they please; that they must give some money in _charity_, but may squander away the rest as they have a mind; such people have not considered the nature of religion, or the true reasons of piety. For he that, upon principles of reason, can tell why it is good to be wise and heavenly-minded at _church_, can tell that ’tis good to have the _same tempers_ in all other places. He that knows why he should spend any time well, knows it is never allowable to throw any time away. He that rightly understands the reasonableness of _charity_, will know that it can never be excusable, to waste any of our money in pride and folly, or in any needless expences.

For every argument that shews the wisdom of charity, proves the wisdom of spending all our fortune well. Every argument that proves the reasonableness of having times of prayer, shews the reasonableness of losing none of our time.

6. *If any one can shew, that we need not _always_ act in the divine presence, that we need not use _every thing_ as the gift of God, that we need not _always_ live by reason, and make religion the rule of all our actions, the same arguments would shew, that we need _never_ act as in the presence of God, nor make religion and reason the measure of _any_ of our actions. If therefore we are to live to God at any time, or in any place, we are to live unto him at all times, and in all places. If we are to use any thing as the gift of God, we are to use every thing as his gift. If we are to do any thing by strict rules of reason and piety, we ought to do every thing in the same manner; because _reason_, and _wisdom_, and piety are as much the best things at _all times_, and in _all places_, as they are the best things at _any time_, or in _any_ place.

If it is our glory and happiness to have a _rational nature_, that is endued with wisdom and reason, that is capable of imitating the divine nature; then it must be our glory and happiness, to improve our reason and wisdom, to act up to the excellency of our rational nature, and to imitate God in all our actions. They, therefore, who confine their religion to _times_ and _places_, and some little rules of _retirement_, who think that it is being too strict to introduce religion into _common life_, and make it give laws to all their actions and ways of living; they who think thus, not only mistake, but they mistake the _whole nature_ of religion, who can think any part of their life is more easy, for being free from it. They may well be said to mistake the _whole nature_ of wisdom, who don’t think it desirable to be _always_ wise. He has not learned the _nature_ of piety, who thinks it too much to be pious in all his actions. He does not sufficiently understand what _reason_ is, who does not earnestly desire to live in every thing according to it.

If we had a religion that consisted in absurd superstitions, that had no regard to the perfection of our nature, people might well be glad to have some part of their life excused from it: but as the religion of the gospel is only the refinement of our best faculties, as it only requires a life of the highest reason, as it only requires us to use this world, as in reason it ought to be used, to live in such _tempers_ as are the glory of intelligent beings, to walk in such wisdom as exalts our nature, and to practise such piety as will raise us to God; who can think it grievous, to live _always_ in the _spirit_ of such a religion, to have _every 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?

7. Farther, as God is one and the same being, always acting like himself, and suitable to his own nature; so 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 act like itself.

It is therefore an immutable law of God, that all rational beings should act _reasonably_ in _all_ their actions; not at this _time_, or in that _place_, or upon this occasion, or in the use of some particular thing; but at _all_ times, in _all_ places, at _all_ occasions, and in the use of _all_ things.

When, therefore, any being that is endued with reason, does an _unreasonable_ thing at any time, or in any place, or in the use of any thing, it sins against the _great law_ of its nature, and against God the author of that nature.

They, therefore, who plead for any _foolish_ fashions, _customs_ and _humours_, for the misuse of our _time_ or _money_, plead for a rebellion against our nature, for a rebellion against God, who has given us reason for no other end, than to make it the _rule_ and _measure_ of all our ways of life.

8. When, therefore, you are guilty of any _folly_ or _extravagance_, or indulge any _vain_ temper, don’t consider it as a small matter; but consider it as it is, acting _contrary_ to your _nature_; and then you will see that there is nothing _small_ that is _unreasonable_, because all unreasonable ways are contrary to the nature of all rational beings.

The infirmities of human life make such _food_ and _raiment_ necessary for us as _angels_ do not want; but it is no more allowable for us to turn these necessities into _follies_, and indulge ourselves in the luxury of _food_, or the vanities of _dress_, than it is allowable for _angels_ to act below the dignity of their proper state. For a reasonable life, is as much the duty of all _men_, as it is the duty of all _angels_. These are not _speculative_ flights, but plain and _undeniable laws_, that are founded in the _nature_ of rational beings, who, as such, are obliged to live by reason, and glorify God by a continual right use of their several talents. So that tho’ men are not _angels_; yet they may know by what rules men are to act, by considering the state of angels. Our blessed Saviour has plainly turned our thoughts this way, by making this petition, _Thy will be done on earth as it is in heaven_. A plain proof, that the obedience of _men_ is to imitate the obedience of _angels_; and that rational beings on earth are to live unto God, as rational beings in heaven live unto him.

9. When, therefore, you would represent to your mind how Christians ought to live unto God, and by what degrees of wisdom and holiness they ought to use the things of this life, you must not look at the world; but you must look up to the society of angels, and think what wisdom and holiness is fit to prepare you for such a state of glory. You must look to all the _highest precepts_ of the gospel; you must examine yourself by the _Spirit_ of Christ; you must think how _departed souls_ would live, if they were again to act the short part of human life; and what degrees of wisdom and holiness you will wish for when you are leaving the world.

10. And as Christianity consecrates all _states_ and _employments_ to God, as it requires us to aspire after universal obedience, doing and using every thing as the servants of God; so are we more especially obliged to observe this exactness in the use of our _estates_ and _fortunes_.

The reason is plain, if we only consider, that our _estate_ is as much the gift of God, as our _eyes_, or our _hands_, and is no more to be buried, or thrown away at pleasure, than we are to pull out our eyes, or throw away our limbs.

But besides this consideration, there are several other important reasons why we should be exact in the use of our estates.

11. *_First_, because the manner of using our money, enters so far into the business of every day, and makes so great a part of our common life, that our _common life_ must be much of the same nature, as our _common way_ of spending our estate. If reason and religion govern us in this, then reason and religion have got great hold of us; but if _humour_, _pride_, and _fancy_ are the measures of our spending our estate, then humour, pride, and fancy will have the direction of the greatest part of our life.

12. Another reason is, because our money is capable of being used to the most excellent purposes, and is so great a means of doing good. If we waste it, we don’t waste a trifle that signifies little; but we waste that which might be as eyes to the _blind_, as a husband to the _widow_, as a father to the _orphan_. If a man had _eyes_, and _hands_, and _feet_, that he could give to those that wanted them; if he should either lock them up in a _chest_, or please himself with some _needless_ or _ridiculous_ use of them, instead of giving them to his brethren that were _blind_ and _lame_, should we not justly reckon him an inhuman wretch? If he should rather chuse to amuse himself with _furnishing_ his house with those things, than to intitle himself to an eternal reward, by giving them to those that wanted _eyes_ and _hands_, might we not justly reckon him mad?

Now _money_ has much the nature of _eyes_ and _feet_: if we either lock it up in _chests_, or waste it in _needless_ and _ridiculous_ expences whilst the poor and the distressed want it for their necessary uses; if we consume it in the _ridiculous ornaments_ of apparel, whilst others are starving in _nakedness_, we are not far from the cruelty of him that chuses rather to adorn his house with the _hands_ and _eyes_, than to give them to those that want them. If we indulge ourselves in such expensive enjoyments, to satisfy no _real want_, rather than to entitle ourselves to an eternal reward, by disposing of our money well, we are guilty of his madness, that rather chuses to lock up _eyes_ and _hands_, than to make himself for ever blessed, by giving them to those that want them.

13. *_Thirdly_, if we waste our money, we are not only guilty of making that useless, which is so powerful a means of doing good, but we turn this useful talent into a powerful means of corrupting ourselves; because so far as it is spent _wrong_, so far it is spent in the support of some _wrong temper_, in gratifying some vain and unreasonable desires.

*As _wit_ and _fine parts_ cannot be only lost, but expose those that have them to greater follies, if they are not strictly devoted to piety; so _money_, if it is not used strictly according to reason and religion, cannot only be trifled away, but it will betray people into _greater_ follies, and make them live a more silly and extravagant life, than they would have done without it. If therefore you don’t spend your money in doing good to others, you spend it to the hurt of yourself. You will act like a man that should refuse to give a _cordial_ to a sick friend, tho’ he could not drink it himself without _inflaming_ his blood. For this is the case of _superfluous_ money; if you give it to those that want it, it is a _cordial_; if you spend it upon yourself, in something that you do not want, it only _inflames_ and disorders your mind, and makes you worse than you would be without it.

14. Consider again the fore-mentioned comparison; if the man that would not make a right use of spare _eyes_ and _hands_, should, by continually trying to use them himself, spoil his own eyes and hands, we might accuse him of still greater madness.

Now this is truly the case of riches spent upon ourselves in _vain_ and _needless_ expences: in trying to use them where they have no real use, we only use them to our hurt, in creating unreasonable desires, in nourishing ill tempers, in indulging our passions, and supporting a vain turn of mind. For high _eating_ and _drinking_, fine _cloaths_, and fine _houses_, state and equipage, gay _pleasures_ and _diversions_, do all of them hurt and disorder our hearts; they are the food and nourishment of all the folly and weakness of our nature, and are certain means to make us vain and worldly in our tempers; they are all of them the support of something that ought not to be supported; they are contrary to that sobriety of heart which relisheth divine things; they are like so many weights upon our mind, that make us less able, and less inclined to raise up our thoughts and affections to the things that are above.

So that money, thus spent, is not merely _wasted_, but spent to bad purposes; to the corruption of our hearts, and make us less able to live up to the doctrines of the gospel. It is like keeping money from the poor, to buy poison for ourselves.

For so much as is spent in the vanity of _dress_, is so much laid out to _fix_ vanity in our minds. So much as is laid out for _idleness_ and _indulgence_, is so much given to render our hearts _dull_ and _sensual_. So much as is spent in _state_ and _equipage_, is so much spent to _dazzle_ your own eyes, and render you the idol of your own imagination. And so in every thing, when you go from _reasonable_ wants, you only support some unreasonable _temper_, some _turn_ of mind, which every Christian is called upon to _renounce_.

So that, whether we consider our fortune as a trust from God, or the _great good_ it enables us to do, or the great harm that it does to ourselves, if idly spent; on all these accounts it is absolutely necessary to make reason and religion the strict rule of using all our fortune.

15. Every exhortation in scripture to satisfy only such wants as God would have satisfied; every exhortation to be spiritual and heavenly, pressing after a glorious change of our nature; every exhortation to love our neighbours as ourselves, is a command to be _strictly religious_ in the use of our money. This use of our worldly goods, is so much the doctrine of the New Testament, that you cannot read a chapter without being taught something of it. I shall only produce one passage of scripture, which is sufficient to justify all that I have said.

_When the Son of Man shall come in his glory, and all his holy angels with him, then he shall sit upon the throne of his glory. And before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth the sheep from the goats; and he shall set the sheep on his right-hand, but the goats on the left. Then shall the King say unto them on his right-hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked and ye cloathed me: I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall he say unto them on the left-hand, Depart from me ye cursed, into everlasting fire, prepared for the devil and his angels: for I was hungry, and ye gave me no meat; I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in; naked, and ye cloathed me not; sick, and in prison, and ye visited me not. These shall go away into everlasting punishment; but the righteous into life eternal._

16. I have quoted this passage at length, because if one looks at the way of the world, one would hardly think Christians had ever read this scripture.

Some people look upon this text only as a general recommendation of _occasional_ works of _charity_; whereas it shews the necessity, not only of occasional charities, but of such an _entire charitable life_, as is a continual exercise of all such works of charity as we are able to perform.

You own that there is no salvation but in the performance of these good works. Who is it, therefore, that may be said to have performed these good works? Is it he that has _sometime_ assisted a _prisoner_, or relieved the poor or sick? This would be as absurd as to say, that he had performed the duties of _devotion_, who had sometime said his prayers. Is it, therefore, he that has _several times_ done these works of charity? This can no more be said, than he can be said to be the truly _just_ man, who had done acts of justice _several times_. What is the rule therefore, or measure, of performing these good works?

Now the rule is very _plain_ and _easy_, and such as is _common_ to every other _virtue_, as well as to charity. Who is the humble, or meek, or just, or faithful man? Is it he that has _several times_ done acts of humility, meekness, justice, or fidelity? No; but it is he that lives in the _habitual exercise_ of these virtues. In like manner, he only can be said to have performed those works of charity, who lives in the _habitual exercise_ of them to the utmost of his power. He only has performed the duty of divine love, who loves God with all his heart, and _mind_, and _strength_. And he only has performed the duty of these good works, who has done them with all his heart, and mind, and strength. For there is no other measure of our doing good, than our power of doing it.

17. The apostle _Peter_ puts this question to our blessed Saviour, _Lord, how oft shall my brother sin against me, and I forgive him, till seven times? Jesus saith unto him, I say not unto thee until seven times, but until seventy times seven._ Not as if after this number of offences, a man might then cease to forgive; but the expression is to shew us, that we are not to bound our forgiveness by _any number_ of offences, but are to _continue_ forgiving the most repeated offences against us. If therefore a man ceases to forgive his brother, because he has forgiven him _often_ already: if he excuses himself from forgiving this man, because he has forgiven _several others_, such a one breaks this law of Christ, concerning the forgiving one’s brother.

Now the rule of _forgiving_ is also the rule of _giving_. You are not to _give_, or do good to _seven_, but to _seventy times seven_. You are not to cease from giving, because you have given often to the same person, or to other persons; but must account yourself as much obliged to continue relieving those that continue in want, as you was obliged to relieve them once or twice. Had it not been in your power, you had been excused from relieving any person _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 seldom, because they are but seldom able.

18. And the reason of all this is plain; there is the same _necessity_ of being charitable at one time as at another. It is as much the best use of our money, to be _always_ doing good with it, as it is the best use of it at any _particular time_; so that that which is a reason for a charitable _action_, is as good a reason for a charitable _life_; for charity has nothing to recommend it to-day, but what will be the same recommendation of it to-morrow; and you cannot neglect it at one time, without being guilty of the same sin as if you neglected it at another time. As sure, therefore, as these works of charity are necessary to salvation, so sure is it that we are to do them to the utmost of our power; not to-day, or to-morrow, but through the whole _course_ of our life. If therefore it be our duty at any time to deny ourselves any _needless_ expences, that we may have to give to those that want, it is as much our duty to do so at all times, that we may be able to do more good: for if it is at any time a sin to prefer _needless_ expence to works of charity, it is so at all times. If it is ever necessary to take care of these works of charity, and to see that we make ourselves in some degree capable of doing them; it is as necessary to take care to make ourselves as capable as we can be, of performing them in all the parts of our life.

19. Either therefore you must say, that you need never perform any of these good works; or you must own, that you are to perform all your life in as high a degree as you are able. There is no middle way any more than there is a middle way between temperance and intemperance. If you do not strive to fulfil all charitable works, if you neglect any of them that are in your power, let it be when it will, or where it will, you number yourself amongst those that want Christian charity; because it is as much your duty to do good with all that you have, as it is your duty to be temperate in all that you eat or drink.

20. Hence appears the _necessity_ of renouncing all those _foolish_ and _unreasonable_ expences, which the folly of mankind has made so common and fashionable in the world. For if it is necessary to do good works as far as you are able, it must be as necessary to renounce those needless ways of spending money, which render you unable to do works of charity.

You must therefore no more conform to these ways of the world, than you must conform to the vices of the world. You must no more spend with those that idly waste their money as their own humour leads them, than you must drink with the drunken; because a course of such expences is no more consistent with a life of _charity_, than excess in drinking is consistent with a _life of sobriety_. When therefore any one tells you of the lawfulness of expensive apparel, or the innocency of pleasing yourself with costly satisfactions, only imagine that the same person was to tell you, that you need not do works of charity, that Christ does not require you to do good to your poor brethren, as unto him, and then you will see the wickedness of such advice; for, to tell you that you may live in such expences, as make it impossible for you to live in the exercise of good works, is the same thing as telling you, that you need not have any care about such good works themselves.

CHAP. VI.

_How the imprudent use of an estate corrupts all the tempers,
and fills the heart with poor and ridiculous passions;
represented in the character of |Flavia|._

1. IT has already been observed, that a religious care is to be used in the manner ♦of spending our _money_ or _estate_; because the manner of spending our estate makes so great a part of our common life, and is so much the business of every day, that, according as we are wise or imprudent in this, the _whole course_ of our _lives_ will be wise, or full of folly.

♦ duplicate word ‘of’ removed

Persons that receive instructions of piety with _pleasure_, often wonder that they make no farther progress in that religion which they so much _admire_.

Now the reason is this: religion lives only in their _head_, but something else has possession of their hearts; and therefore, they continue from _year_ to _year_ mere _admirers_ and _praisers_ of piety, without ever coming up to its precepts.

2. If it be asked, why religion does not get possession of their hearts? It is not because they live in _gross sins_ or _debaucheries_; but because their _hearts_ are constantly _employed_, _perverted_, and kept in a wrong state, by the _indiscreet use_ of such things as are _lawful_.

The use and enjoyment of their estates is _lawful_, and therefore it never comes into their heads to imagine any danger from that quarter. They never reflect that there is a _vain_ and _imprudent_ use of their estates: which, though it does nor destroy like _gross sins_, yet so _disorders_ the heart, and supports it in such _sensuality_ and _dullness_, as makes it incapable of receiving the life and spirit of piety.

For our souls may be rendered incapable of all virtue, merely by the use of _innocent_ and _lawful_ things.

3. What is more innocent than _rest_? And yet what more dangerous than sloth and idleness? What is more lawful than _eating_ and _drinking_? And yet what more destructive of all virtue, and fruitful of all vice, than _sensuality_.

Now, it is for want of exactness in the use of these _innocent_ and _lawful things_, that religion cannot get possession of our hearts: and it is in the right management of ourselves, as to these things, that the _art_ of holy living chiefly consists.

4. _Gross sins_ are plainly seen, and easily avoided by persons that profess religion: but the _indiscreet_ use of innocent and lawful things, as it does not _shock_ our consciences, so it is difficult to make people at all sensible of the danger of it.

A _gentleman_ that expends all his estate in _sports_, and a _woman_ that lays out all her fortune upon herself, can hardly be persuaded that the spirit of religion cannot subsist in such a way of life.

These persons may live free from debaucheries; they may be friends of religion, so far as to _praise_ and _speak_ well of it: but it cannot govern their hearts, and be the spirit of their actions, till they change their way of life.

For a _woman_ that loves _dress_, that thinks no expence too great to bestow upon the _adorning_ of her person, cannot stop there; for that temper draws a _thousand_ other follies along with it, and will render the whole course of her life, her _business_, her _conversation_, her _hopes_, her _fears_, her _taste_, her _pleasures_ and _diversions_, all suitable to it.

5. *_Flavia_ and _Miranda_ are two maiden sisters, that have each of them _two hundred pounds_ a year: they buried their parents twenty years ago, and have since that time spent their estate as they pleased.

*_Flavia_ has been the wonder of all her friends, for her excellent management, in making so surprizing a figure in so moderate a fortune. Several _ladies_ that have twice her fortune, are not able to be always so _genteel_, and so constant at all places of _pleasure_ and _expence_. She has every thing that is in the _fashion_, and is in every place where there is any _diversion_. _Flavia_ is very _orthodox_; she talks warmly against _heretics_ and _schismatics_, is generally at _church_, and often at the _sacrament_. She once commended a _sermon_ that was against the _vanity_ of dress, and thought it was very just against _Lucinda_, whom she takes to be a great deal finer than she need be. If any one asks _Flavia_ to do some thing in charity, if she likes the person that makes the proposal, or happens to be in a right _temper_, she will toss him _half a crown_, or a _crown_; and tell him, if he knew what a _long millener’s bill_ she had just received, he would think it a great deal for her to give. A _quarter_ of a year after this, she hears a _sermon_ upon the _necessity_ of charity; she thinks the man preaches well; that it is a very _proper_ subject; that people want much to be put in mind of it; but she applies nothing to herself, because she remembers that she gave a _crown_ some time ago when she could so ill spare it.

6. As for _poor_ people themselves, she will admit of no complaints from them: she is very positive they are all _cheats_ and _liars_, and will say any thing to get relief; and therefore, it must be a sin to encourage them in their evil ways.

You would think _Flavia_ had the tenderest conscience in the world, if you was to see how _scrupulous_ she is of the guilt and danger of _giving_ amiss.

7. She buys all books of _wit_ and _humour_, and has made an expensive collection of all our _English poets_. For she says, one cannot have a _true taste_ of any of them, without being conversant with them all.

She will sometimes read a _book_ of _piety_, if it is a short one, if it is much commended for _stile_ and _language_, and she can tell where to _borrow_ it.

_Flavia_ is very _idle_, and yet very fond of _fine work_. This makes her often _sit_ working in _bed_ until _noon_, and be told many a _long story_ before she is up; so that I need not tell you her morning devotions are not _always_ rightly performed.

_Flavia_ would be a _miracle_ of piety, if she was but half so careful of her soul as she is of her body. The rising of a _pimple_ in her face, the sting of a _gnat_, will make her keep her room two or three days; and she thinks they are very _rash_ people, that don’t take care of things in time. This makes her so over-careful of her _health_, that she never thinks she is well enough; and so _over-indulgent_, that she can never be really well. So that it costs her a great deal in _sleeping-draughts_ and _waking-draughts_, in _spirits_ for the head, in _drops_ for the nerves, in _cordials_ for the stomach, and in _saffron_ for her _tea_.

8. If you visit _Flavia_ on the _Sunday_ you will always meet _good company_: you will know what is doing in the world; you will hear the last _lampoon_, be told who wrote it, and who is meant by every name that is in it. You will hear what _plays_ were acted that week, which is the finest song in the _opera_, who was intolerable at the last assembly, and what games are most in fashion. _Flavia_ thinks they are _Atheists_ that play at _cards_ on the _Sunday_; but she will tell you the _nicety_ of all the games, what cards she held, how she _played_ them, and the _history_ of all that happened at _play_, as soon as she comes from _church_. If you would know who is _rude_ and _ill-natured_, who is _vain_ and _foppish_, who lives too _high_, and who is in _debt_; if you would know what is the quarrel at a _certain house_, or who and who are in _love_; if you would know how late _Belinda_ comes home at night, what _cloaths_ she has bought, how she loves _compliments_, and what a long story she told at such a place; if you would know how cross _Lucius_ is to his _wife_, what ill-natured things he says to her when _nobody_ hears him; if you would know how they hate one another in their _hearts_, though they appear so kind in public, you must visit _Flavia_ on the _Sunday_. But still she has so great a regard for the holiness of the day, that she has turned a poor old widow out of her house, as a _prophane wretch_, for having been found once _mending her cloaths_ on the _Sunday_ night.

Thus lives _Flavia_; and if she lives ten years longer, she will have spent about _fifteen hundred and sixty Sundays_ after this manner. She will have wore about _two hundred_ different suits of cloaths. Out of this _thirty years_ of her life, fifteen of them will have been disposed of in _bed_; and of the remaining fifteen, about _fourteen_ of them will have been consumed in eating, drinking, dressing, visiting, conversation, reading and hearing plays and romances; at operas, assemblies, balls, and diversions. For you may reckon all the time she is _up_, thus spent, except about an _hour_ and half that is disposed of at church, most _Sundays_ in the year. With great management, and under mighty rules of œconomy, she will have spent _sixty hundred_ pounds upon herself, bating only some _shillings_, _crowns_, or _half crowns_, that have gone from her in _accidental_ charities.

9. I shall not take upon me to say, that it is impossible for _Flavia_ to be saved; but thus much must be said, that her whole life is in direct opposition to all those _tempers_ and _practices_ which the gospel has made necessary to salvation.

*If you was to hear her say, that she had lived all her life like _Anna_ the prophetess, _who departed not from the temple, but served God with fastings and prayers night and day_, you would look upon her as very extravagant; and yet this would be no greater an extravagance, than for her to say, that she had been _striving to enter in at the straight gate_, or making any one doctrine of the gospel a rule of her life.

*She may as well say, that she lived with our Saviour when he was upon earth, as that she has lived in imitation of him, or made it any part of her care to live in such tempers, as he required of all those that would be his disciples. She may as truly say, that she has every day _washed the saints feet_, as that she has lived in Christian _humility_ and _poverty_ of Spirit; and as reasonably think, that she has taught a _charity-school_, as that she has lived in _works of charity_. She has as much reason to think, that she has been a _sentinel_ in an army, as that she has lived in _watching and self-denial_. And it may as fairly be said, that she lived by the labour of her hands, as that she had _given all diligence to make her calling and election sure_.

10. And here it is to be well observed, that the _poor_, _vain_ turn of mind, the _folly_ and _vanity_ of this whole life of _Flavia_, is all owing to the manner of using her estate. It is this that has formed her _spirit_, that has given life to every _idle temper_, that has supported every _trifling passion_, and kept her from all thoughts of a prudent, useful, and devout life.

When her parents died, she had no thoughts about her two hundred pounds a year; but that she had so much money to do what she would with, to spend upon herself, and purchase the pleasures and gratifications of all her passions.

And it is this setting out, this false judgment, and indiscreet use of her fortune, that has filled her whole life with the same indiscretion, and kept her from thinking of what is _right_, and _wise_, and pious in every thing else.

If you have seen her delighted in _plays_ and _romances_, in _scandal_ and _backbiting_, easily _flattered_, and soon _affronted_; if you have seen her devoted to _pleasures_ and _diversions_, a slave to every _passion_ in its turn, nice in every thing that concerned her _body_ or _dress_, careless of every thing that might benefit her _soul_, always wanting some new entertainment, and ready for every _happy_ invention in _shew_ or _dress_, it was because she had _purchased_ all these tempers with her yearly revenue.

11. She might have been _humble_, _serious_, _devout_, a lover of _good books_, an admirer of _prayer_ and retirement, careful of her time, diligent in _good works_, full of _charity_ and the love of God; but that the imprudent use of her estate forced all the contrary tempers upon her.

And it was no wonder that she should turn her _time_, her _mind_, her _health_ and strength to the same uses that she turned her fortune. It is owing to her being wrong in so great an _article_ of life, that you can see nothing wise, or pious, in any other part of it.

12. And as _Flavia_ is undone by the unreasonable use of her fortune; so the _lowness_ of most peoples virtue, the _imperfections_ of their piety, and the disorders of their _passions_, are generally owing to their imprudent use of lawful things.

More people are kept from a true sense of religion, by a _regular kind_ of sensuality than by gross _drunkenness_. More men live regardless of the great duties of piety, through too _great a concern_ for worldly goods, than through _direct injustice_.

13. This man would perhaps be devout, if he was not a _virtuoso_. Another is deaf to all the motives to piety, by indulging an _idle_, _slothful_ temper.

Could you cure this man of his _curiosity_ and _inquisitive_ temper, or that of his _false_ satisfaction and thirst after _learning_, you need do no more to make them both become men of great piety.

If this _woman_ would make _fewer visits_, or that not be _always talking_, they would neither of them find it hard to be affected with religion.

Would we therefore make a real progress in religion, we must not only abhor _gross_ and _notorious_ sins; but regulate the _innocent_ and _lawful_ parts of our behaviour, and put the common actions of life under the rules of discretion and piety.

CHAP. VII.

_How the wise and pious use of an estate carrieth us to
all the virtues of the Christian life; represented in the
character of |Miranda|._

1. MIRANDA (the sister of _Flavia_) is a sober, reasonable Christian. As soon as she was mistress of her _time_ and _fortune_, it was her first thought how she might _best fulfil_ every thing that God required of her in the use of them, and make the best use of this short life. She depends upon the truth of what our blessed Lord hath said, _that there is but one thing needful_; and therefore makes her whole life but one continual labour after it. She has but one reason for doing, or not doing, for liking, or not liking any thing; and that is, the _will_ of God. She is not so weak as to pretend to add, what is called the _fine lady_, to the true Christian; _Miranda_ thinks too well, to be taken with the sound of such silly words. She has renounced the world, to follow Christ in the exercise of humility, charity, devotion, abstinence, and heavenly affections; and that is _Miranda_’s fine breeding.

Whilst she was under her _mother_, she was forced to live in _ceremony_, to sit up late at _nights_, to be in the folly of every _fashion_, to go loaded with _finery_ to the holy sacrament, to be in every polite _conversation_, to hear prophaneness at the _play-house_, and wanton songs and love-intrigues at the _opera_, to dance at public places, that _fops_ and _rakes_ might admire the fineness of her _shape_, and the _beauty_ of her motions. The remembrance of this way of life, makes her exceeding careful to maintain a contrary behaviour.