_We can please |God| in no state or employment, but by
|intending| and |devoting| it all to his glory_.
1. HAVING already stated the general nature of devotion, and shewn,
that it implies not any _form of prayer_, but a certain form of
life, that is offered to God, not at any particular _times_ or
_places_, but every where and in every thing; I shall now descend
to some particulars, and shew how we are to devote our _labour_ and
_employment_, our _time_ and _fortunes_, to God.
As a Christian should consider every place as holy, because God is
there; so he should look upon every part of his life as a matter of
holiness, because it is to be offered to God.
The profession of a _clergyman_ is an holy profession, because it is a
ministration in _holy things_. But worldly business is to be made holy,
by being done as a service to God, and in conformity to his will.
For as all men, and all things in the world, as truly belong unto God,
as any _places_, _things_, or _persons_, that are devoted to divine
service; so all things are to be _used_, and all persons are to _act_
in their several states for the glory of God.
Men of business therefore must not look upon themselves as at liberty
to live to themselves, to sacrifice to their own _humours_ and
_tempers_, because their employment is of a worldly nature: but they
must consider, that as the world, and all worldly professions, as
truly belong to God as _persons_ and _things_ that are devoted to the
_altar_; so it is as much the duty of men in worldly business to live
wholly unto God, as ’tis the duty of those who are devoted to divine
service.
2. As the whole world is God’s; so the whole world is to act for God.
As all men have the same _relation_ to God, as all men have all their
_powers_ and _faculties_ from God; so all men are obliged to act for
God with all their _powers_ and _faculties_.
*As all things are God’s; so all things are to be used and regarded as
the things of God. For _men_ to abuse things on _earth_, and live to
themselves, is the same rebellion against God as for _angels_ to abuse
things in _heaven_; because God is just the same Lord of all on earth,
as he is of all in heaven.
_Things_ may, and must differ in their _use_: but yet they are all to
be used according to the will of God.
_Men_ may, and must differ in their _employments_; but yet they must
all act for the same ends, as dutiful servants of God, in the right
and pious performance of their several callings.
3. _Clergymen_ must live wholly to God in one _particular_ way;
that is, in the exercise of _holy offices_, in the ministration of
_prayers_ and _sacraments_, and a zealous distribution of spiritual
goods.
But men of other employments are, in their _particular_ ways, as much
obliged to act as the servants of God, and live wholly unto him in
their several callings.
This is the only difference between clergymen and people of other
callings.
*When it can be shewn, that men may be vain, covetous, sensual,
worldly-minded, or proud in the exercise of their worldly business,
then it will be allowable for _clergymen_ to indulge the same tempers
in their sacred professions. For, tho’ these tempers are most odious
and most criminal in _clergymen_, who, besides their baptismal vow,
have a second time devoted themselves to God, to be his servants, not
in the _common offices_ of life, but in the service of the most _holy_
things; and who are therefore to keep themselves as separate from the
_common_ life of other men, as a _church_ or an _altar_ is to be kept
separate from houses and tables of common use: yet as all Christians
are by their baptism _devoted_ to God, and made professors of holiness;
so are they all in their several callings to live as holy and heavenly
persons; doing everything in their _common_ life only in such a manner,
as it may be received by God, as a service done to him. For things,
spiritual and temporal, sacred and common, must, like _men_ and
_angels_, like _heaven_ and _earth_, all conspire in the glory of God.
4. *As there is but one _God_ and _Father of us all_, whose glory
gives light and life to every thing that lives, whose presence fills
all places, whose power supports all beings, whose providence ruleth
all events; so every thing that lives, whether in _heaven_ or _earth_,
whether they be _thrones_ or _principalities_, _men_ or _angels_, must
all, with one Spirit, live wholly to the praise and glory of this one
God and Father of them all. _Angels_ as _angels_, in their heavenly
ministrations, but _men_ as men, _women_ as women, _bishops_ as
bishops, _priests_ as priests, and _deacons_ as deacons; some with
things _spiritual_, and some with things _temporal_, offering to God
the daily sacrifice of a reasonable life, wise actions, purity of
heart, and heavenly affections.
This is the _common business_ of all persons in this world. It is
not left to any _women_ in the world to trifle away their time in the
follies and impertinences of a _fashionable life_, nor to any _men_
to resign themselves up to worldly _cares_ and _concerns_; it is not
left to the _rich_, to gratify their passions in the _indulgences_ and
_pride_ of life, nor to the _poor_, to vex and torment their hearts
with the _poverty_ of their state; but _men_ and women, rich and
poor, must, with _bishops_ and _priests_, walk before God in the
same wise and holy Spirit, in the same denial of all vain tempers,
and in the same discipline and care of their souls; not only because
they have all the same rational nature, and are servants of the same
God, but because they all _want_ the same holiness to make them fit
for the same happiness. It is therefore absolutely necessary for
all Christians, whether _men_ or _women_, to consider themselves as
persons that are _devoted_ to holiness, and to order their _common
ways of life_ by such rules of reason and piety as may turn it into a
_continual service_ to Almighty God.
5. As the glory of God is _one_ and the _same_ thing; so whatever we
do, suitable to it, must be done with _one_ and the _same_ Spirit.
That same temper of mind which makes our _alms_ and _devotions_
acceptable, must also make our _labour_, or _employment_, a proper
offering to God. If a man pursues his business, that he may raise
himself to _figure_ and _glory_ in the world, he is no longer serving
God in his employment; he is acting under other _masters_, and has no
more title to a reward from God, than he that gives _alms_ that he may
be _seen_ of men. For vain and earthly desires are no more allowable
in our _employments_, than in our _alms_ and _devotions_. For these
tempers of worldly pride, and vain glory, are not only evil, when
they mix with our good works; but they have the same evil nature, when
they enter into our common business. If it were allowable to indulge
_covetous_ or _vain_ passions in our worldly _employments_, it would
be allowable to be vain-glorious in our _devotions_. But as our _alms_
and _devotions_ are not an acceptable service, but when they proceed
from a heart _truly devoted_ to God; so our common employment cannot
be reckoned a service to him, but when it is performed with the same
piety of heart.
6. *Most of the employments of life are in their own nature lawful;
and all those that are so, may be made a substantial part of our duty
to God, if we engage in them only _so far_, and for such _ends_, as
are suitable to _beings_, that are to live _above_ the world, all
the time they live in the world. This is the _only measure_ of our
application to any worldly business; let it be what it will, or where
it will, it must have no more of our _hands_, our _hearts_, or our
_time_, than is consistent with an hearty, daily, careful preparation
of ourselves for another life. For as all Christians, as such, have
renounced this world, to prepare themselves by _daily_ devotion, and
_universal_ holiness, for an eternal state of quite another nature,
they must look upon worldly employments as upon _worldly wants_, and
_bodily infirmities_; things not to be desired, but only to be endured
till death and the resurrection have carried us to an eternal state of
real happiness.
7. Now he that does not look at the things of this life in this
_degree_ of littleness, cannot be said either to feel or believe the
greatest truths of Christianity. For, if he thinks any thing great or
important in human business, can he be said to feel or believe those
scriptures which represent this life, and the greatest things of life,
as _bubbles_, _vapours_, _dreams_ and _shadows_?
If he thinks _figure_, and _shew_, and worldly _glory_, to be any
_proper_ happiness of a Christian, how can he be said to feel or
believe this doctrine, _Blessed are ye when men shall hate you, and
when they shall separate you from their company, and shall reproach
you, and cast out your name as evil, for the Son of man’s sake?_ For
surely, if there was any real happiness in _figure_, and _shew_, and
_worldly glory_; if these things deserved our thoughts and care, it
could not be matter of the _highest joy_, when we are torn from them
by _persecution_ and _sufferings_. If therefore a man will so live,
as to shew, that he believes the most _fundamental_ doctrines of
Christianity, he must live above the world; he must do the business
of life, and yet live _wholly_ unto God. And it is as necessary
that people live in their employments with this _temper_, as it is
necessary, that their employment itself be _lawful_.
8. *The _husbandman_ that tilleth the ground, is employed in an honest
business, that is necessary in life, and very capable of being made
an _acceptable service_ unto God: but if he labours and toils, not to
serve any reasonable ends of life, but in order to have his _plough_
made of _silver_, and to have his _horses_ harnessed in _gold_, the
honesty of his employment is lost as to him, and his labour becomes
his _folly_.
A _tradesman_ may justly think, that it is agreeable to the will of
God for him to sell such things as are _useful_ in _life_; such as
help both himself and others to a reasonable support, and enable them
to assist those that want to be assisted: but if instead of this, it
be his chief end in it to grow _rich_, that he may live in _figure_
and _indulgence_, and be able to retire from business to _idleness_
and _luxury_, his trade, as to him, loses all its _innocency_, and
is so far from being an acceptable service to God, that it is only a
more plausible course of _covetousness_, _self-love_, and _ambition_.
For such a one turns the necessities of his employment into pride and
covetousness, just as the _sot_ and _epicure_ turn the necessities of
eating and drinking into _gluttony_ and _drunkenness_. Now he that is
up early and late, that sweats and labours for those ends that he may
be some time or other rich, and live in _pleasure_ and _indulgence_,
lives no more to the glory of God than he that _plays_ and _games_
for the same ends. For though there is a great difference between
_trading_ and _gaming_; yet most of that difference is lost, when
men trade with the _same desires_ and _tempers_, and for the same
ends that others game. _Charity_ and _fine dressing_ are things very
different; but if men give _alms_ for the same reasons that others
_dress fine_, only to be _seen_ and _admired_, charity is then
but like the vanity of _fine cloaths_. In like manner, if the same
motives make some people industrious in their _trades_, which makes
others constant at _gaming_, such pains are but like the pains
of gaming.
9. *_Calidus_ has traded above thirty years in the greatest city
of the kingdom; he has been so many years constantly increasing his
_trade_ and his _fortune_. Every hour of the day is with him an hour
of business; and though he _eats_ and _drinks_ very heartily, yet
every meal seems to be in a hurry, and he would say _grace_ if he _had
time_. _Calidus_ ends every day at the _tavern_; but has not leisure
to be there till near nine o’clock. He is always forced to drink a
good _hearty glass_, to drive thoughts of business out of his head,
and make his spirits _drowsy_ enough for sleep. He does business all
the time that he is rising, and has settled several matters, before he
can get to his _compting-house_. His prayers are a short _ejaculation_
or two, which he never misses in _stormy_ weather, because he has
always something or other at _sea_. _Calidus_ will tell you with great
pleasure, that he has been in this _hurry_ for so many years, and that
it must have killed him long ago, but that it has been a _rule_ with
him, to get out of the town every _Saturday_, and make the _Sunday_ a
day of _quiet_ and good _refreshment_ in the country.
*He is now so rich that he would leave off his business, and amuse his
_old age_ with building and furnishing a fine house in the country;
but that he is afraid he should grow _melancholy_, if he was to
quit his business. He will tell you with great gravity, that it is a
dangerous thing for a man, that has been used to get money, ever to
leave it off. If thoughts of religion happen at any time to _steal_
into his head, _Calidus_ contents himself with thinking, that he never
was a friend to _heretics_ and _infidels_; that he has always been
civil to the _minister_ of his parish, and very often given something
to the _charity-schools_.
10. *Now this way of life is at such a _distance_ from all the
doctrines and discipline of Christianity, that no one can live in it
through ignorance or frailty. _Calidus_ can no more imagine, that _he
is born again of the Spirit_¹; that _he is in Christ a new creature_²;
that he lives _here as a stranger and pilgrim, setting his affections
upon things above, and laying up treasures in heaven_³. He can no more
imagine this, than he can think that he has been all his life an
_apostle_, working _miracles_, and preaching the _gospel_.
¹ John iii.
² 1 Pet. ii. 11.
³ Coloss. iii. 1.
It must also be owned, that the _generality_ of trading people,
especially in _great towns_, are too much like _Calidus_. You see them
all the week buried in business, unable to think of any thing else;
and then spending the _Sunday_ in _idleness_ and _refreshment_, in
wandering into the country, in such visits and jovial meetings as make
it often the worst day of the week.
11. Now they do not live thus, because they cannot support themselves
with _less care_ and application to business; but they live thus
because they want to grow _rich_ in their trades, and to maintain
their families in some such _figure_ and degree of _finery_, as
a _reasonable Christian_ has no occasion for. Take away but this
_temper_, and then people of _all trades_ will find themselves at
leisure to live every day like Christians, to be careful of every duty
of the gospel, to live in a visible course of religion, and be every
day strict observers both of private and public prayer.
Now the only way to do this, is, for people to consider their trade
as something that they are to _devote_ to the glory of God, something
that they are to do only in such a manner, as that they may make it
a duty to him. Nothing can be right in _business_, that is not under
these rules. The apostle commands servants, _to be obedient to their
masters in singleness of heart as unto Christ: not with eye-service,
as men-pleasers; but as the servants of Christ, doing the will of
|God| from the heart¹. With good-will, doing service as unto the Lord,
and not unto men²._
¹ Ephes. vi. 5.
² Coloss. iii. 22, 23.
This passage sufficiently shews, that all Christians are to live
wholly unto God in every state and condition; doing the work of their
_common calling_ in such a manner, and for such ends, as to make it a
part of their _service_ to God. For if _poor slaves_ are not to comply
with their business as _men-pleasers_, if they are to look wholly unto
God in all their actions, and serve in _singleness_ of _heart_, as
unto the Lord; surely men of other conditions must be as much obliged
to go through their business with the same _singleness_ of _heart_;
not as pleasing the vanity of their own minds, not as gratifying their
own selfish, worldly passions, but as the servants of God in all that
they have to do.
12. *It is therefore absolutely certain, that no Christian is to enter
_any farther_ into business, nor for any _other ends_, than such as
he can, in _singleness_ of heart, offer unto God as a _reasonable_
service. For the Son of God having redeemed us for this _only end_,
that we should, by a life of _reason_ and _piety_, live to the glory
of God; this is the only rule and measure for every order and state
of life. Without this _rule_, the most _lawful_ employment becomes a
_sinful_ state of life.
*Take away this from the life of a _clergyman_, and his holy
profession serves only to expose him to the greater _damnation_.
Take away this from _tradesmen_, and shops are but so many houses
of greediness and filthy lucre. Take away this from _gentlemen_, and
the course of their life becomes a course of sensuality, pride, and
wantonness. Take away this rule from our _tables_, and all falls into
gluttony and drunkenness. Take away this measure from our _dress_
and _habits_, and all is turned into such _paint_, and _glitter_, and
ridiculous ornaments, as are a _real_ shame to the wearer. Take away
this from the use of our _fortunes_, and you will find people sparing
in nothing but charity. Take away this from our _diversions_, and you
will find no sports too silly, nor any entertainments too vain and
corrupt to be the pleasures of Christians.
13. If therefore we desire to live unto God, it is necessary to bring
our _whole life_ under this law, to make his glory the sole _rule_ and
_measure_ of our acting in every employment of life. For there is no
other _true devotion_, but this of living devoted to God in the common
business of our lives.
*So that men must not content themselves with the _lawfulness_ of
their employments; but must consider whether they use them, as they
are to use every thing, as strangers and pilgrims, that are baptized
into the resurrection of Jesus Christ, that are to follow him in
a _wise and heavenly_ course of life, in the mortification of all
worldly desires, and in purifying and preparing their souls for the
blessed enjoyment of God.
For to be vain, or proud, or covetous, or ambitious in the _common
course_ of our business, is as contrary to these holy tempers, as
cheating and dishonesty.
If a _glutton_ was to say, in excuse of his gluttony, that he only
eats such things as it is _lawful_ to eat, he would make as good an
excuse for himself as the greedy, covetous, ambitious tradesman, that
should say, he only deals in lawful business. For as a Christian is
not only required to be honest, but to be of a Christian _spirit_, and
make his life an exercise of _humility_, _repentance_, and _heavenly_
affection; so all tempers contrary to these, are as contrary to
Christianity, as _cheating_ is contrary to _honesty_.
14. All this is only to shew us the absolute necessity of such uniform
piety, as extends to all the actions of our common life.
That we must _eat_, and _drink_, and _dress_, and _discourse_
according to the sobriety of the Christian spirit; engage in no
employments but such as we can truly devote unto God; nor pursue them
any farther, than conduces to the reasonable ends of a holy life.
That we must be _honest_, not only on particular occasions, and in
_such_ instances as are _applauded_ in the world, easy to be performed,
and free from _danger_ or _loss_, but from such a _living principle_
of justice, as makes us love truth and integrity in _all its
instances_, follow it thro’ all dangers, and against all opposition;
as knowing that the more we pay for any truth, the better is our
_bargain_, and that then our integrity becomes a _pearl_, when we have
parted with _all_ to keep it.
That we must be _humble_, not only in such instances as are _expected_
in the world, or _suitable_ to our tempers, or confined to particular
occasions, but in such a spirit, as renders us meek and holy in the
_whole course_ of our lives, as shews itself in our _dress_, our
_person_, our _conversation_, our _enjoyment_ of the world, _patience_
under injuries, _submission_ to superiors, and condescension to those
that are below us, and in all the outward actions of our lives.
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.