Armelle, so can have no dislike to your doing the same. I have often wished for some, or several little things of that kind, though more according to my mind; by which the meanest capacities might, in an easy manner, be led into the heart and spirit of religion.

Dear Man, adieu,

A

SERIOUS CALL

TO A

DEVOUT AND HOLY LIFE.

0000000

CHAP. I.

Concerning the Nature and Extent of Christian Devotion.

DEVOTION is neither private nor public prayer; but prayers, whether private or public, are particular parts or instances of devotion. Devotion signifies a life given or devoted to God.

He therefore is the devout man, who lives no longer to his own will, or the way and spirit of the world, but to the sole will of God, who considers God in every thing, who serves God in every thing, who makes all the parts of his common life, parts of piety, by doing every thing in the name of God, and under such rules as are conformable to his glory.

We readily acknowledge, that God alone is to be the rule and measure of our prayers, that in them we are to look wholly unto him, and act wholly for him, that we are only to pray in such a manner, for such things, and such ends as are suitable to his glory.

Now let any one but find out the reason why he is to be thus strictly pious in his prayers, and he will find the same as strong a reason to be as strictly pious in all the other parts of his life. For there is not the least shadow of a reason, why we should make God the rule and measure of our prayers, why we should then look wholly unto him, and pray according to his will; but what

equally proves it necessary for us to look wholly unto God, and make him the rule and measure of all the other actions of our life. For any ways of life, any employment of our talents, whether of our parts, our time or money, that is not strictly according to the will of God, that is not for such ends as are suitable to his glory, are as great absurdities and failings, as prayers that are not according to the will of God. For there is no other reason, why our prayers should be according to the will of God, why they should have nothing in them, but what is wise, and holy, and heavenly, there is no other reason for this, but that our lives may be of the same nature, full of the same wisdom, holiness and heavenly tempers, that we may live unto God in the same' spirit that we pray unto him. Were it not our strict duty to live by reason, to devote all the actions of our lives to God, were it not absolutely necessary to walk before him in wisdom and holiness and all heavenly conversation, doing every thing in his name, and for his glory, there would be no excellency or wisdom in the most heavenly prayers. Nay, such prayers would be absurdities, they would be like prayers for wings, when it was no part of our duty to fly.

As sure therefore as there is any wisdom in praying for the spirit of God, so sure is it, that we are to make that Spirit the rule of all our actions; as sure as it is our duty to look wholly unto God in our prayers, so sure is it, that it is our duty to live wholly unto God in our lives. But we can no more be said to live unto God, unless we live unto him in all the ordinary actions of our life, unless he be the rule and measure of all our ways, than we can be said to pray unto God, unless our prayers look wholly unto him. So that unreasonable and absurd ways of life, whether in labour or diversion, whether they consume our time or our money, are like unreasonable and absurd prayers, and are as truly an offence unto God.

It is for want of knowing, or at least considering this, that we see such a mixture of ridicule in the lives of many people. You see them strict as to some times and places of devotion; but when the service of the church is over, they are but like those that seldom or never come

there. In their way of life, their manner of spending their time and money, in their cares and fears, in their pleasures and indulgences, in their labour and diversions. they are like the rest of the world. This makes the loose part of the world generally make a jest of those that are devout, because they see their devotion goes no farther than their prayers, and that when they are over, they live no more unto God, till the time of prayer returns again; but live by the same humour and fancy, and in as full an enjoyment of all the follies of life, as other people. This is the reason why they are the jest and scorn of careless and worldly people; not because they are really 'devoted to God, but because they appear to have no other devotion, but that of occasional prayers.

Julius is very fearful of missing prayers; all the parish. supposes Julius to be sick, if he is not at church. But if you was to ask him why he spends the rest of his time by humour or chance? why he is a companion of the silliest people in their most silly pleasures? why is he ready for every impertinent entertainment and diversion? If you was to ask him why there is no amusement too trifling to please him? why he is busy at all balls and assemblies? why he gives himself up to an idle gossiping conversation? why he lives in foolish friendships and fondness for particular persons, that neither want nor deserve any particular kindness? why he allows himself in foolish hatreds and resentments against particular persons, without considering that he is to love every body as himself? If you ask him why he never puts his conversation, his time, and fortune under the rules of religion, Julius has no more to say for himself, than the most disorderly person. For the whole tenor of Scripture lies as directly against such a life, as against debauchery and intemperance: He that lives in such a course of idleness and folly, lives no more according to the religion of Jesus Christ, than he that lives in gluttony and intemperance.

If a man was to tell Julius that there was no occasion for so much constancy at prayers, and that he might, without any harm to himself, neglect the service of the church, as the generality of people do, Julius would think such a one to be no Christian, and that he ought

to avoid his company. But if a person only tells him that he may live as the generality of the world does. that he may enjoy himself as others do; that he may spend his time and money as people of fashion do, that he may conform to the follies and frailties of the generality, and gratify his tempers and passions as most people do, Julius never suspects that man to want a Christian spirit, or that he is doing the devil's work.

And yet if Julius was to read all the New Testament from the beginning to the end, he would find his course of life condemned in every page of it.

And indeed there cannot any thing be imagined more absurd in itself, than wise and sublime, and heavenly prayers added to a life of vanity and folly, where neither labour nor diversions, neither time nor money, are under the direction of the wisdom and heavenly tempers of our prayers. If we were to see a man pretending to act wholly with regard to God in every thing that he did, that would neither spend time nor money, or take any labour or diversion, but so far as he could act according to strict principles of reason and piety, and yet at the same time neglect all prayer, whether public or private, should we not be amazed at such a man, and wonder how he could have so much folly along with so much religion?

Yet this is as reasonable as for any person to pretend to strictness in devotion, to be careful of observing times and places of prayer, and yet letting the rest of his life, his time and labour, his talents and money be disposed of, without any regard to strict rules of piety and devotion, for it is as great an absurdity to suppose holy prayers, and divine petitions, without an holiness of life suitable to them, as to suppose an holy and divine life without prayers.

Let any one therefore think, how easily he could confute a man that pretended a great strictness of life without prayer, and the same arguments will as plainly confute another, that pretends to strictness of prayer, without carrying the same strictness into every other part of life. For to be weak and foolish in spending our time and fortune is no greater a mistake, than to be weak and foolish in relation to our prayers. And to