Chapter I: WHOEVER hath read the foregoing chapters with attention, is, I hope, (4)

2. _Miranda_ does not divide her duty between God, her neighbour, and herself; but she considers all as due to God, and so does every thing for his sake. This makes her consider her _fortune_ as the gift of God, that is to be used, as every thing is that belongs to God, for the wise and reasonable ends of a Christian life. Her fortune therefore is divided betwixt herself and several other poor people, and she has only her part of _relief_ from it. She thinks it the same folly to indulge herself in needless expences, as to give to other people to spend in the same way; therefore, as she will not give a poor man money to go see a _puppet shew_; neither will she allow herself any to spend in the same manner, thinking it very proper to be as _wise_ herself as she expects poor men should be. For is it a folly and a crime in a _poor_ man, says _Miranda_, to waste what is given him in trifles, whilst he wants _meat_, _drink_, and _cloaths_? And is it less folly, or a less crime in me, to spend that money in silly diversions, which might be so much better spent in _imitation_ of the divine goodness, in works of kindness to my fellow-creatures? If a poor man’s own necessities are a reason why he should not waste any of his money idly, surely the necessities of the _poor_, and the _excellency_ of charity, is a much _greater reason_ why no one should waste any of his money. For if he does so, he does not only, like the poor man, waste that which he wants himself; but that which is wanted for the most noble uses, and which Christ himself is ready to receive at his hands. And if we are angry at a _poor_ man, when he throws away that which should buy his own bread, how must we appear in the sight of God, if we make a _wanton_ idle use of that which would buy bread and cloaths for our hungry and naked brethren, who are as near and dear to God as we are, and fellow-heirs of the same glory? This is the spirit of _Miranda_: she is only one of a certain number of poor _people_ that are _relieved_ out of her fortune; and she only differs from them in the _blessedness_ of giving.

3. If you was to see her, you would wonder what poor body it was, that was so surprizingly _neat_ and _clean_. She has but one rule in her dress, to be always _clean_, and in the _cheapest_ things. Every thing about her resembles the purity of her soul; and she is always clean without, because she is always pure within.

Every morning sees her _early_ at her prayers. She rejoices in the beginning of every day, because it begins all her rules of holy living, and brings the fresh pleasure of repeating them. She is as _guardian angel_ to those that dwell about her, with her watchings and prayers, blessing the place where she dwells, and making intercession with God for those that are asleep.

Her devotions have had some intervals; before the light is suffered to enter into her sister’s room. _Miranda_ does not know what it is to have a dull half-day; the returns of her hours of prayer, and her religious exercises, comes too often to let any considerable part of time lie heavy upon her hands.

4. When you see her at _work_, you see the same wisdom that governs all her other actions. She is either doing something that is necessary for herself, or necessary for others who want to be assisted. There is scarce a poor family in the neighbourhood, but wears something or other that has had the labour of her hands. Her pious mind neither wants the amusement, nor can bear with the folly of idle impertinent work. When there is no _useful_ or _charitable_ work to be done, _Miranda_ will work no more.

At her table she lives strictly by this rule of holy scripture, _Whether ye eat or drink, or whatsoever ye do, do all to the glory of God_. This makes her begin and end every meal, as she begins and ends every day, with acts of devotion. She eats and drinks only for the sake of living, and with so _regular_ an abstinence, that every _meal_ is an exercise of _self-denial_. If _Miranda_ was to run a _race_ for her life, she would submit to a _diet_ that was proper for it; but as the race which is set before her, is a race of _holiness_ and _heavenly_ affection, which she is to finish in a disordered body of earthly passions; so her every day diet has this one end, to make her body fitter for this spiritual race. She does not weigh her meat in a pair of _scales_; but she weighs it in a much better ballance: so much as gives a proper strength to her body, and renders it able and willing to obey the soul, to join in psalms and prayers, and lift up eyes and hands towards heaven with greater readiness, so much is _Miranda’s meal_. So that _Miranda_ will never have her eyes swell with fatness, till she has _changed_ her religion.

5. The holy scriptures, especially of the New Testament, are her daily study; these she reads with a watchful attention, constantly casting an eye upon herself, and trying herself by every doctrine that is there. When she has the New Testament in her hand, she supposes herself at the feet of our Saviour and his apostles; and makes every thing that she learns of them so many laws of her life. She receives their words with as much attention and reverence, as if she saw their persons, and knew that they were just come from heaven, on purpose to teach her the way that leads to it.

She thinks that the trying herself every day by the scripture, is the only way to be ready for her trial at the last day.

Of all human writings, the lives of pious persons, and eminent saints, are her greatest delight. In these she searches as for hidden treasure, hoping to find some secret of holy living, some uncommon degree of piety, which she may make her own. By this means _Miranda_ has her head and heart stored with all the principles of wisdom and holiness. She is so full of the one business of life, that she finds it difficult to converse upon any other subject; and if you are in her company, you must be made wiser and better, whether you will or no.

6. To relate her charity, would be to relate the history of every day for twenty years; for so long has all her fortune been spent that way. She has set up near twenty poor tradesmen that had failed in their business, and saved as many from failing. She has educated several poor children, that were picked up in the streets, and put them in an honest employment. As soon as any labourer is confined at home with any sickness, she sends him, till he recovers, twice the value of his wages, that he may have one part to give to his family, as usual, and the other to provide things convenient for his sickness.

If a family seems too large to be supported by the labour of those that can work in it, she pays their rent, and gives them something yearly towards their cloathing. By this means there are many poor families that live in a comfortable manner, and are from year to year blessing her in their prayers. If there is any poor man or woman that is more than ordinary wicked, _Miranda_ has her eye upon them: she watches their time of adversity; and if she can discover they are in straits or affliction, she gives them speedy relief. She has this care for this sort of people, because she once saved a profligate person from being carried to prison, who immediately became a true penitent.

7. There is nothing in the character of _Miranda_ more to be admired than this temper. For this tenderness towards the most abandoned sinners, is the highest instance of a godlike soul.

_Miranda_ once passed by a house, where the _man_ and his _wife_ were cursing and swearing at one another in a most dreadful manner, and three children crying about them. This sight so much affected her compassionate mind, that she went the next day, and bought the three children, that they might not be ruined by living with such wicked parents. They now live with _Miranda_, are blessed with her care and prayers, and all the good works which she can do for them. They hear her talk, they see her live, they join with her in psalms and prayers. The eldest of them has already converted his parents from their wicked life, and shews a turn of mind so remarkably pious, that _Miranda_ intends him for _holy orders_; that being thus saved himself, he may do to other miserable objects, as she has done to him.

_Miranda_ is a constant relief to poor people in their _misfortunes_ and _accidents_. There are sometimes little misfortunes that happen to them, which of themselves they could never be able to overcome. The death of a _cow_, or a _horse_, or some little _robbery_, would keep them in distress all their lives. She does not suffer them to grieve under such accidents. She immediately gives them the full value of their loss, and makes use of it as a means of raising their minds to God.

She has a great tenderness for _old people_ that are past their labour. The parish allowance to such is seldom a comfortable maintenance. For this reason they are the constant objects of her care. She adds so much to their allowance, as somewhat exceeds the wages they got when they were young. This she does to comfort the infirmities of their age, that, being free from trouble, they may serve God in peace. She has generally a large number of this kind, who, by her charities and exhortations, spend their last days in great piety.

♦9. _Miranda_ never wants compassion, even to common beggars; especially those that are _old_ or _sick_, or that want _eyes_ or _limbs_. She hears their complaints with tenderness, gives them some proof of her kindness, and never rejects them with hard or reproachful language, for fear of adding affliction to her fellow creatures.

♦ Number 8 omitted in text.

If a poor traveller tells her, that he has neither _strength_, nor _food_, nor _money_ left, she never bids him go to the place from whence he came, or tells him, that she cannot relieve him, because he may be a _cheat_, and she does not know him; but she relieves him for that reason, because he is a _stranger_, and _unknown_ to her. For it is the most noble part of charity, to be kind to those whom we never saw before, and perhaps never may see again in this life. _I was a stranger, and ye took me in_, saith our blessed Saviour; but who can perform this duty, that will not relieve persons that are unknown to him?

_Miranda_ considers, that _Lazarus_ was a common beggar; that he was the care of angels, and carried into _Abraham_’s bosom. She considers, that our blessed Saviour and his apostles were kind to _beggars_; that they spoke comfortably to them, healed their diseases, and restored eyes and limbs to the blind and lame; that _Peter_ said to the beggar that wanted an alms from him, _Silver and gold have I none, but such as I have, give I thee; in the name of Jesus Christ of Nazareth, rise up and walk_. _Miranda_ therefore never treats beggars with disregard and aversion; but imitates the kindness of our Saviour and his apostles towards them; and tho’ she cannot, like them, work miracles for their relief, yet she relieves them with that power that she hath; and may say with the apostle, _such as I have give I thee, in the name of Jesus Christ_.

It may be, says _Miranda_, that I may often give to those that do not deserve it, or that will make an _ill use_ of my alms. But what then? Is not this the very method of divine goodness? Does not God make _his sun to rise on the evil and on the good_? Is not this the very _goodness_ that is recommended to us in scripture, that by imitating of it, we may be children of our Father which is in heaven, _who sendeth rain on the just and on the unjust_? And shall I with-hold a little _money_ or _food_ from my fellow-creature, for fear he should not be good enough to receive it of me? Do I beg of God to deal with me, not according to my merit, but according to his own goodness; and shall I be so absurd, as to with-hold my charity from a poor brother, because he may perhaps not deserve it? Shall I use a _measure_ towards him, which I pray God never to use towards me?

Besides, where has the scripture made _merit_ the rule or measure of charity? On the contrary, the scripture saith, _If thy enemy hunger, feed him; if he thirst, give him drink_.

Now this plainly teaches us, that the _merit_ of persons is to be no rule of our charity, but that we are to do acts of kindness to those that _least_ of all deserve it. For if I am to _love_ and do good to my worst enemies; notwithstanding all their _spite_ and _malice_, surely _merit_ is no measure of charity. If I am not to with-hold my charity from such bad people, surely I am not to deny alms to poor beggars, whom I do not know to be bad people.

♦11. You will perhaps say, that by this means I encourage people to be _beggars_. But the same thoughtless objection may be made against _all kinds_ of charities, for they may encourage people to depend upon them. The same may be said against _forgiving_ our enemies, for it may _encourage_ people to do us hurt. The same may be said, even against the goodness of God, that by pouring his blessings on the evil and on the good, on the just and on the unjust, evil and unjust men are _encouraged_ in their wicked ways. The same may be said against cloathing the naked, or giving medicines to the sick, for that may encourage people to _neglect_ themselves, and be _careless_ of their health. But when the _love of God dwelleth in you_, and has filled you with bowels of mercy, you will make no more such objections as these.

♦ Number 10 omitted in text.

When you are at any time turning away the _poor_, the _old_, the _sick_ and _helpless_ traveller, the _lame_, or the _blind_, ask yourself this question, Do I sincerely wish these poor creatures may be as happy as _Lazarus_, that was carried by _angels_ into _Abraham_’s bosom? Do I sincerely desire that God would make them fellow-heirs with me in eternal glory? Now if you search into your soul, you will find that there is none of these motions there, that you are wishing nothing of this. For it is impossible for any one heartily to wish a poor creature so _great_ a happiness, and yet not have a heart to give him a _small_ alms. For this reason, says _Miranda_, as far as I can, I give to _all_, because I pray to God to forgive _all_; and I cannot refuse an alms to those whom I pray God to bless, whom I wish to be partakers of _eternal glory_; but am glad to shew some degree of love to such, as, I hope, will be the objects of the infinite love of God. And if, as our Saviour has assured us, _it be more blessed to give than to receive_, we ought to look upon those that ask our alms, as so many _friends_ and _benefactors_ that come to do us a greater good than they can receive; that come to be _witnesses_ of our charity, to be _monuments_ of our love, to _appear_ for us at the day of judgment, and to help us to a blessedness greater than our alms can bestow on them.

12. This is the spirit, and this is the life of _Miranda_; and if she lives ten years longer, she will have spent _sixty hundred_ pounds in charity; for that which she allows herself, may fairly be reckoned among her _alms_.

When she dies, she must shine amongst _apostles_, and _saints_, and _martyrs_; she must stand among the _first servants_ of God, and be glorious among those that have fought the good fight, and finished their course with joy.

13. Now this life of _Miranda_, however contrary to the fashion of the world, is yet suitable to the true spirit of Christianity.

To live as she does, is as truly suitable to the gospel of Christ, as to be _baptized_, or receive the _sacrament_.

Her spirit is that which animated the _saints_ of former ages; and it is because they lived as she does, that we now celebrate their memories, and praise God for their examples.

There is nothing _whimsical_, _trifling_, or _unreasonable_ in her character; but every thing there described, is a proper instance of solid piety.

14. It is as easy to shew, that it is _whimsical_ to go to church, as that it is whimsical to observe any of these rules. For all _Miranda_’s rules of living to God, of spending her _time_ and _fortune_, of eating, working, dressing, and conversing, are as substantial parts of an holy life, as devotion and prayer.

For there is nothing to be said for the wisdom of _devotion_, but what is as good an argument for the wise and reasonable use of _apparel_.

If you fancy that it is your _only folly_, and that therefore there can be no great matter in it, you are like those that think they are only guilty of the folly of covetousness or ambition. Now though some people may live so plausible a life, as to appear chargeable with no other fault than covetousness or ambition; yet the case is not as it appears, for covetousness or ambition cannot subsist in a heart that is in other respects rightly devoted to God.

In like manner, though some may spend most that they have in needless ornaments, and yet seem in other respects truly pious, yet it is certainly false; for it is impossible for a mind that is in a _true state_ of religion, to be vain in the use of cloaths. Now to convince you of this, let us suppose that some _eminent saint_, for instance, the _Virgin Mary_ was sent into the world for a few years, and that you was going to her to be edified by her piety, would you expect to find her dressed out and adorned in fine and expensive cloaths? No: you would know in your own mind, that it was as impossible as to find her learning to _dance_. Do but add _saint_, or _holy_, to any person, either _man_ or _woman_, and your own mind tells you immediately, that such a character cannot admit of the vanity of fine apparel. A _saint_ finely dressed, is as great nonsense, as an _apostle_ in an _embroidered suit_. Every one’s own natural sense convinces him of the inconsistency of these things.

♦16. Now what is the reason, that when you think of a _saint_, you cannot admit the vanity of apparel? Is it not because it is inconsistent with such a right state of heart? And is not this a demonstration, that where such vanity is admitted, there a right state of heart is wanted? For as certainly as the _Virgin Mary_ could not indulge herself, or conform to the vanity of the world in _dress_ and _figure_; so certain is it, that none can indulge themselves in this vanity, but those who want her piety of heart; and consequently it must be owned, that all needless and expensive finery is the effect of a disordered heart.

♦ Number 15 omitted in text.

_Covetousness_ is not a crime, because there is any harm in _gold_ or _silver_; but because it is a foolish and unreasonable state of mind, that is fallen from its true good, and sunk into such a poor and wretched satisfaction.

In like manner, the _expensive finery_ of dress is not a crime, because there is any thing good or evil in cloaths, but because the expensive ornaments of cloathing shews a _foolish_ and _unreasonable_ state of heart, that is fallen from right notions of human nature, and turns the necessities of life into so many instances of pride and folly.

17. This therefore is the way that you are to judge of the crime of vain apparel: it is an offence against the _proper use_ of cloaths, as covetousness is an offence against the proper use of money: it is an indulgence of _proud_ and _unreasonable_ tempers, an offence against the _humility_ and _sobriety_ of the Christian spirit: it is an offence against all those doctrines that require you to do all to the _glory_ of God, and an offence against all those texts of scripture, that command you to _love_ your neighbour as yourself, to _feed_ the hungry, to _cloath_ the naked, and do _all works_ of charity that you are able. So that you must not deceive yourself with saying, where can be the harm of _cloaths_? For the covetous man might as well say, where can be the harm of _gold_ or _silver_? But you must consider, that it is a great deal of harm to want that _wise_ and _reasonable_ state of heart, which is according to the spirit of religion, and which no one can have in the manner that he ought to have it, who indulges himself either in the _vanity_ of dress, or the _desire_ of riches.

18. Some persons perhaps, who admire the life of _Miranda_, may say, how can it be proposed as a common example? How can we that are married, or we who are under the direction of our parents, imitate such a life?

It is answered, just as you may imitate the life of our blessed Saviour and his apostles. The circumstances of our Saviour’s life, and the state and condition of his apostles, were more different from yours than that of _Miranda_ is; and yet their life is the common example that is proposed to all Christians.

It is their _spirit_ therefore, their piety, their love of God, that you are to imitate, and not the particular form of their life.

Act under God as they did, direct your common actions to that end which they did, practise such love of God, such charity to your neighbour, such humility and self-denial, as they did; and then, though you are only teaching your own children, and St. _Paul_ is converting nations, yet you are following his steps, and acting after his example.

19. Don’t think therefore, that you can’t or need not be like _Miranda_, because you are not in her state of life: for as the same spirit and temper would have made _Miranda_ a _saint_, tho’ she had been forced to labour for a maintenance; so if you will aspire after her spirit, every _condition_ of life will furnish you with sufficient means of employing it.

_Miranda_ is what she is, because she does every thing in the name, and with regard to her duty to God; and when you do the same, you will be exactly like her, though you are never so different in your outward state.

You are married, you say; therefore you have not your _time_ and _fortune_ in your power as she has.

It is true; therefore you cannot spend _so much_ time, nor _so much_ money in the manner that she does.

But _Miranda_’s perfection does not consist in this, that she spends _so much_ time, or _so much_ money in such a manner, but that she is careful to make the best use of all the time and money which she has. Do you this, and then you are like _Miranda_.

If she has _two hundred pounds_ a year, and you have only _two mites_, have you not the more reason to be exceeding exact in the wisest use of it? If she has a great deal of time, and you have but a little, ought you not to be the more _watchful_ and _circumspect_, lest that _little_ should be lost?

CHAP. VIII.

_Shewing that all orders of men and women, of all ages, are
obliged to devote themselves to God._

1. I HAVE in the foregoing chapters shewn that all the parts of our common life, our _employments_, our _talents_ and _fortune_, are to be made holy and acceptable unto God, by a wise and religious use of every thing, and by directing our actions and designs to the glory of God.

I shall now shew, that this holiness of common life, this religious use of every thing we have, is a devotion that is the duty of all orders of Christian people.

*_Fulvius_ has had a learned education, and taken his degrees in the _university_; he came from thence, that he might be free from any rules of life. He takes no employment upon him, nor enters into any business, because he thinks that every employment or business calls people to the just discharge of its several duties. He did not enter into holy orders, because he looks upon it to be a state that requires great holiness of life, and it does not suit his temper to be so good. He will tell you that he never intends to marry, because he cannot oblige himself to that regularity of life, which he takes to be the duty of those that are at the head of a family. He refused to be _godfather_ to his nephew, because he will have no _trust_ of any kind to answer for.

_Fulvius_ thinks that he is conscientious in this conduct, and is therefore content with the most _idle_, _impertinent_, and _careless_ life.

He has no religion, no devotion, no pretences to piety. He lives by no rules, and thinks all is very well, because he is neither a _priest_, nor a _father_, nor a _guardian_, nor has any _employment_ or family to look after.

2. *But _Fulvius_, you are a rational creature, and as such, are as much obliged to live according to _reason_, as a _priest_ is obliged to attend at the _altar_, or a _guardian_ to be faithful to his trust; if you live contrary to reason, you don’t commit a small crime, you don’t break a small trust; but you break the _law_ of your nature, you rebel against God who gave you that nature, and put yourself among those whom the God of _reason_ will punish as _apostates_ and _deserters_.

Though you have no employment, yet as you are baptized into the profession of the Christian religion, you are as much obliged to live according to the holiness of the Christian spirit, as any man is obliged to be honest and faithful in his calling. If you abuse this great calling, you are not false in a small matter, but you abuse the precious blood of Christ; you crucify the Son of God afresh; you neglect the highest instances of divine goodness; and it will be more tolerable for _Tyre_ and _Sidon at the day of judgment than for you_.

3. It is therefore great folly for any one to think himself at liberty to live as he pleases, because he is not in such a state of life as some others are: for if there is any thing dreadful in the abuse of any _trust_; if there is any thing to be feared for the neglect of any calling, there is nothing more to be feared than the wrong use of our _reason_, nor any thing more to be dreaded, than the neglect of our _Christian calling_; which is not to serve the little uses of a short life, but to redeem souls unto God, to fill heaven with saints, and finish a kingdom of eternal glory.

No man therefore must think himself excused from the _exactness_ of piety, because he has chosen to be _idle_ and _independent_ in the world; for the _necessities_ of a holy life are not founded in the several conditions of this life, but in the immutable nature of God and the nature of man. A man is not to be reasonable and holy, because he is a _priest_, or a _father_ of a family; but he is to be a pious priest, and a good father, because piety and goodness are the _laws_ of human nature. Could any man please God, without living according to _reason_ and _order_, there would be nothing displeasing to God in an _idle_ priest or a _reprobate_ father. He therefore that abuses his _reason_, is like him that abuses the _priesthood_; and he that neglects the holiness of the _Christian life_, is as the man that disregards the most _important trust_.

4. If a man was to chuse to put out his eyes, rather than enjoy the light, and see the works of God; if he should voluntarily kill himself, by refusing to eat and drink, every one would own that such a one was a rebel against God, that justly deserved his highest indignation. You would not say, that this was only sinful in a _priest_, or a _master_ of a family, but in every man as such.

Now wherein does the sinfulness of this behaviour consist? Does it not consist in this, that he abuses his _nature_, and refuses to act that part for which God had created him? But if this be true, then all persons that abuse their _reason_, that act a different part from that for which God created them, are like this man, rebels against God, and on the same account subject to his wrath.

*Let us suppose that this man, instead of putting out his eyes, had only employed them in looking at _ridiculous things_, or shut them up in _sleep_; that instead of _starving_ himself to death, by not eating at all, he should turn every meal into a _feast_, and eat and drink like an _epicure_, could he be said to have lived more to the glory of God? Could he any more be said to act the part for which God had created him, than if he had put out his eyes, and starved himself to death?

Now do but suppose a man extinguishing his _reason_, instead of putting out his _eyes_, and living in a course of folly and impertinence, instead of starving himself to death, and then you have found out as _great a rebel_ against God.

♦6. *If we consider mankind as a redeemed order of _fallen spirits_, that are baptized into a fellowship with the Son of God; to be temples of the Holy Ghost; to live according to his holy inspirations; to offer to God the reasonable sacrifice of an humble, pious, and thankful life; to purify themselves from the disorders of their fall; to make a right use of the means of grace, in order to be sons of eternal glory: if we look at mankind in this true light, then we shall find, that all tempers that are contrary to this holy society; all actions that make us unlike to Christ, have every thing in them that can make us odious to God. So that tho’ _pride_ and _sensuality_, do not hurt civil society, as _cheating_ and _dishonesty_ do; yet they hurt that society, and oppose those ends, which are greater and more glorious in the eyes of God, than all the societies that relate to this world.

♦ Number 5 omitted in text.

7. *Nothing therefore can be more foolish, than to imagine, that because we are private persons who have taken upon us no charge or employment, therefore we may live more at large, indulge our appetites, and be less careful of holiness, for it is as good an excuse for _cheating_ and _dishonesty_; because he that abuses his _reason_, that indulges himself in _lust_ and _sensuality_, and neglects to act the wise reasonable part of a Christian, has every thing in his life to render him hateful to God, that is to be found in _cheating_ and _dishonesty_.

If therefore you rather chuse to be an _idle epicure_, than to be _unfaithful_; if you rather chuse to live in _lust_ and _sensuality_, than to injure your neighbour in his goods, you have made no better a provision for the favour of God, than he that rather chuses to rob a _house_, than to rob a _church_.

For the abusing of our own nature, is as great a disobedience against God, as the injuring our neighbour; and he that wants piety towards God, has done as much to damn himself, as he that wants honesty towards men.

8. Another argument to prove that all orders of men are obliged to be thus holy in the common course of their lives, in the use of every thing that they enjoy, may be taken from our obligation to _prayer_.

It is granted, that _prayer_ is a duty that belongs to all states and conditions of men. Now, if we enquire, why no state of life is to be excused from prayer, we shall find it as good a reason why every state of life is to be made a state of holiness in all its parts.

For the reason why we are to pray to God, and praise him with hymns and psalms of thanksgiving, is because we are to live wholly to God, and glorify him in all possible ways. It is not because the praises of _words_, or _forms_ of thanksgiving, are more particularly parts of piety, or more the worship of God than other things; but it is because they are possible ways of expressing our dependance, our obedience and devotion to God. Now, if this be the reason of verbal praises and thanksgivings, because we are to live to God in all possible ways; then we are equally obliged to glorify God in all other actions that can be turned into acts of piety and obedience. And as actions are of much more significancy than words, it must be a much more acceptable worship of God to glorify him in all the actions of our common life, than with any little form of words at any particular times.

Thus, if God is to be worshipped with forms of thanksgiving, he that is content and thankful in every accident of his life, because it comes from God, praises God in a much higher manner, than he that has some set times for singing of psalms. He that dares not say an ill-natured word, or do an unreasonable thing, because he considers God as every where present, performs a better devotion than he that dares not miss the church. To live in the world as a stranger and a pilgrim, using all its enjoyments as if we used them not, making all our actions so many steps towards a better life, is offering a better sacrifice to God, than any forms of holy and heavenly prayers.

9. To be humble in all our actions, to avoid every appearance of pride and vanity, to be meek and lowly in our words, actions, dress, behaviour, and designs, in imitation of our blessed Saviour, is worshipping God in a higher manner, than those do who have only _times_ to fall low on their knees. He that contents himself with _necessaries_, that he may give the _remainder_ to those that want it; that dares not spend any money foolishly, because he considers it as a talent from God, which must be used according to his will, praises God with something more glorious than songs of praise.

Prayers therefore are so far from being a sufficient devotion, that they are the smallest parts of it. We are to praise God with words and prayers, because it is a possible way of glorifying God. But then, as words are but small things in themselves, as times of prayer are but little, if compared with the rest of our lives; so that devotion which consists in times and forms of prayer, is but a very small thing, if compared to that devotion which is to appear in every other part and circumstance of our lives.

10. Again, as it is an easy thing to worship God with forms of words, and to observe times of offering them unto him, so it is the smallest kind of piety.

And, on the other hand, as it is more difficult to worship God with our substance, to honour him with the right use of our time, to offer to him the continual sacrifice of self-denial and mortification; as it requires more piety to eat and drink only for such ends as may glorify God, to undertake no labour, nor allow of any diversion, but where we can act in the name of God; as it is most difficult to sacrifice all our corrupt tempers, and make piety to God the rule and measure of all the actions of our common life; so the devotion of this kind is a much more acceptable service to God, than those words of devotion which we offer to him either in the _church_ or in our _closet_.

Every sober reader will easily perceive, that I don’t intend to lessen the value of prayers, either public or private; but only to shew him, that they are but a very slender part of devotion, when compared to a devout life.

11. *To see this in a yet clearer light, let us suppose a person to have appointed times for praising God with psalms and hymns, and to be strict in the observation of them; let it be supposed also, that in his common life he is restless and uneasy, full of murmurings and complaints at every thing, never pleased but by chance, but murmuring and repining at the very seasons, and having something to dislike in every thing that happens to him. Now, can you conceive any thing more absurd and unreasonable, than such a character as this? Is such a one to be reckoned _thankful_ to God, because he has _forms of praise_ which he offers to him? Nay, is it not certain, that such forms of praise must be so far from being an acceptable devotion to God, that they must be an abomination? Now the absurdity which you see in this instance, is the same in any other part of our life. If our _common life_ hath any contrariety to our prayers, it is the same abomination, as songs of thanksgiving in the mouths of murmurers.

Bended knees, whilst you are cloathed with pride: heavenly petitions, whilst you are hoarding up treasures upon earth; holy devotions, whilst you live in the follies of the world; prayers of meekness and charity, whilst your heart is the seat of spite and resentment; hours of prayer, whilst you give up days and years to idle diversions, impertinent visits, and foolish pleasures, are as unacceptable a service to God, as forms of thanksgiving from a person that lives in repinings and discontent.

So that unless the common course of our lives be according to the common spirit of our prayers, our prayers are so far from being a sufficient degree of devotion, that they become an empty lip-labour; or, what is worse, a notorious hypocrisy.

12. Seeing therefore we are to make the _spirit_ and _temper_ of our prayers the _common spirit and temper_ of our lives, this may convince us, that _all orders_ of people are to labour after the _same utmost_ perfection of the Christian life. For as all Christians are to use the same holy and heavenly devotions, as they are all with the same earnestness to pray for the Spirit of God; so is it a sufficient proof, that all orders of people are, to the utmost of their power, to make their life agreeable to that one Spirit for which they all pray.

*A _soldier_, or a _tradesman_, is not called to minister at the _altar_, or preach the gospel; but every soldier or tradesman is as much obliged to be devout, humble, holy, and heavenly-minded in all the parts of his _common life_, as a _clergyman_ is obliged to be zealous, faithful, and laborious in all parts of his profession.

13. *All men therefore, as men, have one and the same important business, to act up to the excellency of their rational nature, and to make _reason_ and _order_ the law of all their designs and actions. All Christians, as Christians, have one and the same calling, to live according to the excellency of the Christian spirit, and to make the sublime precepts of the gospel the rule and measure of all their tempers in common life. The one thing needful to one, is the one thing needful to all.

*The _merchant_ is no longer to hoard up treasures upon earth; the _soldier_ is no longer to fight for glory; the great _scholar_ is no longer to pride himself in the depths of science; but they must all, with one spirit, _count all things but loss, for the excellency of the knowledge of Christ Jesus_.

*The _fine lady_, must teach her eyes to weep, and be cloathed with humility. The _polite gentleman_ must exchange the gay thoughts of wit and fancy, for a _broken and a contrite heart_. The man of _quality_ must so far renounce the dignity of his birth, as to think himself miserable till he is _born again_. _Servants_ must consider their service as done unto God. _Masters_ must consider their servants as their brethren in Christ, that are to be treated as their fellow-members of the mystical body of Christ.

14. *_Young ladies_ must either devote themselves to piety, prayer, self-denial, and all good works in a _Virgin state_ of life, or else marry to be holy, sober, and prudent in the care of a family; bringing up their children in piety, humility, and devotion, and abounding in all other good works, to the utmost of their capacity. They have no choice of any thing else; but must devote themselves to God in one of these states. They may chuse a married, or a single life; but it is not left to their choice, whether they will make either state, a state of holiness, humility, and all other duties of ♦the Christian life. It is no more left in their power, because they have fortunes, or are born of rich parents, to divide themselves betwixt God and the world, or take such pleasures as their fortune will afford them, than to be sometimes chaste and modest, and sometimes not.

♦ ‘he’ replaced with ‘the’

*They are not to consider how much religion may secure them a _fair character_, or how they may add devotion to an _impertinent_, _vain_, and _giddy_ life; but must look into the _spirit_ and _temper_ of their prayers, into the _nature_ and _end_ of ♦Christianity; and then they will find, that whether married or unmarried, they have but one business upon their hands; to be wise, and pious, and holy; not in little modes and forms of worship, but in the whole turn of their minds, in the whole form of their behaviour, and in the daily course of their common life.

♦ ‘Christianiiy’ replaced with ‘Christianity’

15. *_Young gentlemen_ must consider what our blessed Saviour said to the young gentleman in the gospel; he bid _him sell all he had, and give to the poor_. Now, though this text does not oblige _all_ people to sell _all_; yet it certainly obliges all kinds of people to _employ all_ their estates in such wise and reasonable ways, as may shew, all they have is devoted to God; and that no part of it is kept from the poor, to be spent in needless, vain, and foolish expences.

*If therefore _young gentlemen_ propose to themselves a life of pleasure and indulgence; if they spend their estates in high living, in luxury and intemperance, in state and equipage, in pleasures and diversions, in sports and gaming, and such like wanton gratifications of their foolish passions, they have as much reason to look upon themselves to be _angels_, as to be disciples of Christ.

*Let them be assured, that it is the one only business of a _Christian gentleman_, to distinguish himself by good works, to be eminent in the most sublime virtues of the gospel, to bear with the ignorance and weakness of the vulgar, to be a friend and patron to all that dwell about him, to live in the utmost heights of wisdom and holiness, and shew through the whole course of his life a true religious greatness of mind. They must aspire after such a gentility, as they might have learnt from seeing the blessed Jesus, and shew no other spirit of a gentleman, but such as they might have got by living with the holy apostles. They must learn to love God with all their heart, with all their soul, and with all their strength, and their neighbour as themselves; and then they have all the greatness and distinction that they can have here, and are fit for eternal happiness in heaven.

16. Thus, in all orders and conditions, either of men or women, this is the one holiness, which is to be the _common_ life of all Christians.

The _merchant_ is not to leave devotion to the clergyman, nor the _clergyman_ to leave humility to the _labourer_. Women of _fortune_ are not to leave it to the poor of their sex, _to be discreet_, _chaste_, _keepers at home_, _to adorn themselves in modest apparel_, _shame-facedness_, and _sobriety_; nor _poor women_ to leave it to the rich to attend at the worship of God. _Great men_ must be eminent for true _poverty of spirit_, and people of a _low and afflicted_ state must greatly rejoice in God.

The man of _strength_ and _power_ is to forgive and pray for his enemies, and the _innocent sufferer_, that is chained in prison, must, with _Paul_ and _Silas_, at midnight sing praises unto God. For God is to be glorified, holiness is to be practised, and the spirit of religion is to be the common spirit of every Christian in every state and condition of life.

*For the Son of God did not come from above, to add an external form of worship to the several ways of life that are in the world, and so to leave people to live as they did before, in such tempers and enjoyments as the fashion and spirit of the world approves: but as he came down from heaven, altogether divine and heavenly in his own nature; so it was to call mankind to a divine and heavenly life; to the highest change of their whole nature and temper; to be born again of the Holy Spirit; to walk in the wisdom, and light, and love of God, and to be like him to the utmost of their power; to a mortification of their passions; and to live in such wisdom, and holiness, as might fit them to enjoy God to all eternity.

17. Whatever therefore is _foolish_, _vain_, or _earthly_, or _sensual_ in the life of a Christian, is something that ought not to be there. But if any thing of this kind runs through the _course_ of our whole life, if we allow ourselves in things that are either vain, foolish, or sensual, we renounce our profession.

For as sure as Jesus Christ was wisdom and holiness; as sure as he came to make us like himself, so sure is it, that none keep to their Christian profession, but they who, to the utmost of their power, live a wise, and holy, and heavenly life. This, and this alone, is Christianity; universal holiness in every part of life, a heavenly wisdom in all our actions, not conforming to the spirit and temper of the world, but turning all worldly enjoyments into means of piety and devotion.

18. And if it be the happiness and glory of a _bishop_ to live in this Spirit, full of these holy tempers, doing every thing as unto God, it is as much the glory and happiness of all men and women, whether young or old, to live in the same Spirit. And whoever can find any reasons why an _ancient bishop_ should be intent upon divine things, turning all his life into the highest exercises of piety and devotion, will find them so many reasons why he should, to the utmost of his power, do the same himself.

If you say that a _bishop_ must be an eminent example of Christian holiness, because of his high and sacred calling, you say right. But if you say, that it is more to his advantage to be exemplary, than it is yours, you greatly mistake. For there is nothing to make the highest degrees of holiness desirable to a bishop, but what makes them equally desirable to every _young person_ of every family.

For an exalted piety, and the religious use of every thing, is as much the glory and happiness of one state of life as it is of another.

*Do but fancy what a spirit of piety you would have in the _best bishop_ in the world, how you would have him _love_ God, how you would have him _imitate_ the life of our Saviour and his apostles, how you would have him live _above_ the world, _shining_ in all the instances of a _heavenly life_, and then you have found out that Spirit, which you ought to make the spirit of your own life.

I desire every reader to dwell awhile upon this reflection, and perhaps he will find more conviction from it than he imagines. Every one can tell how good and pious he would have some people to be; every one knows how wise and reasonable a thing it is in a _bishop_, to be entirely above the world, and be an eminent example of Christian perfection. As soon as you think of a _wise and ancient bishop_, you fancy some exalted degree of piety, a living example of all those holy tempers which you find described in the gospel.

19. Now if you ask yourself, what is the happiest thing for a _young clergyman_ to do? You must be forced to answer, that nothing can be so happy and glorious for him, as to be like that excellent, holy bishop.

*If you go on, and ask what is the happiest thing for a _young gentleman_ or his _sisters_ to do? The answer must be the same; that nothing can be so happy or glorious for them, as to live in such habits of piety, in such exercises of a divine life, as this good old bishop does. For every thing that is great and glorious in religion, is as much the true glory of every man or woman, as it is the glory of any bishop. If high degrees of divine love, if fervent charity, if spotless purity, if heavenly affection, if constant mortification, if frequent devotion, be the best and happiest way of life for any Christian, it is so for every Christian.

And as the wisest _bishop_ in the world is he who lives in the greatest heights of holiness, who is most exemplary in all the exercises of a divine life; so the _wisest youth_, the _wisest woman_, whether married or unmarried, is she that lives in the highest degrees of Christian holiness, and all the exercises of a divine and heavenly life.

CHAP. IX.

_Shewing how great devotion fills our lives with the greatest
peace and happiness that can be enjoyed in this world._

1. SOME people will perhaps object, that this living unto God in all that we do, is too great a _restraint_ upon human life; and that, by depriving ourselves of so many innocent pleasures, we shall render our lives, _dull_, _uneasy_, and _melancholy_.

*It will produce just the contrary effect. Instead of making our lives dull and melancholy, it will render them full of content and strong satisfactions; as by these rules we only change the childish satisfactions of our _vain_ and _sickly_ passions, for the solid enjoyments, and real happiness of a _sound mind_.

For as there is no true foundation for comfort in life, but in the assurance that a wise and good God governeth the world: so the more we find out God in every thing, the more we apply to him in every place, the more we look up to him in all our actions, the more we conform to his will, the more we act according to his wisdom, and imitate his goodness, by so much the more do we enjoy God, and increase all that is _happy_ and _comfortable_ in human life.