Chapter XIV: An Exhortation to Christian Perfection.

An Exhortation to Christian Perfection.

Whoever hath read the foregoing chapters with attention is, I hope, sufficiently instructed in the knowledge of Christian perfection. He hath seen that it requireth us to devote ourselves wholly unto God, to make the ends and designs of religion the ends and designs of our actions; that it calleth us to be born again of God, to live by the light of his Holy Spirit, to renounce the world, and all worldly tempers; to practise a constant universal self-denial; to make daily war with the corruption and disorder of our nature; to prepare ourselves for divine grace, by a purity and holiness of conversation; to avoid all pleasures and cares which grieve the Holy Spirit, and separate him from us; to live in a daily constant state of prayer and devotion; and as the crown of all, to imitate the life and spirit of the holy Jesus.

It now only remains, that I exhort the reader to labour after this Christian perfection. Was I to exhort any one to the study of poetry or eloquence, to labour to be rich and great, or to spend his time in mathematics, or other learning, I could only produce such reasons as are fit to delude the vanity of men, who are ready to be taken with any appearance of excellence. For if the same person was to ask me, what it signifies to be a poet or eloquent, what advantage it would be to him to be a great ...mathematician, or a great statesman, I must be forced to answer, that these things would signify just as much to him as they now signify to those poets, orators, mathematicians, and statesmen, whose bodies have been a long while lost among common dust. For if a man will be so thoughtful and inquisitive as to put the question to every human enjoyment, and ask what real good it would bring along with it, he would soon find that every success amongst the things of this life leaves us just in the same state of want and emptiness in which it found us. If a man asks why he should labour to be the first mathematician, orator, or statesman, the answer is easily given, because of the fame and honour of such a distinction; but if he was to ask again why he should thirst after fame and honour, or what good they would do him, he must stay long enough for an answer. For when we are at the top of all human attainments, we are still at the bottom of all human misery, and have no farther advancement towards true happiness than those whom we see in the want of all these excellences. Whether a man die before he has written poems, compiled histories, or raised an estate, signifies no more than whether he died an hundred, or a thousand years ago.

On the contrary, when any one is exhorted to labour after Christian perfection, if he then asks what good it will do him, the answer is ready, that it would do him a good which eternity only can measure; that it will deliver him from a state of vanity and misery; that it will raise him from the poor enjoyments of an animal life; that it will give him a glorious body, carry him in spight of death and the grave to live with God, be glorious among angels and heavenly beings, and be full of an infinite happiness to all eternity. If therefore we could but make men so reasonable as to make the shortest enquiry into the nature of things, we should have no occasion to exhort them to strive after Christian perfection. Two questions we see put an end to all the vain projects and designs of human life; they are all so empty and useless to our happiness, that they cannot stand the trial of a second question. And on the other hand, it is but asking, whether Christian perfection tends to make us have no other care. One single thought upon the eternal happiness that it leads to, is sufficient to make all people saints.

This shows us how inexcusable all Christians are who are devoted to the things of this life; it is not because they want fine parts, or are unable to make deep reflections; but it is because they reject the first principles of common sense; they will not so much as ask what these things are which they are labouring after. Did they but use this much reason, we need not desire them to be wiser, in order to seek only eternal happiness. As a shadow at the first trial of the hand appears to have no substance; so all human enjoyments sink away into nothing, at the first approach of a serious thought. We must not therefore complain of the weakness and ignorance of our nature, or the deceitful appearances of worldly enjoyments, because the lowest degree of reason, if listened to, is sufficient to discover the cheat. If you will, you may blindly do what the rest of the world are doing, you may follow the cry, and run yourself out of breath for you know not what. But if you will but show so much sense as to ask why you should take such a chase, you will need no deeper a reflection than this, to make you leave the broad way, and let the wise and learned, the rich and great, be mad by themselves. Thus much common sense will turn your eyes towards God, will separate you from all the appearances of worldly felicity, and fill you with one only ambition after eternal happiness.

When Pyrrhus, king of Epirus, told Cineas what great conquests he intended to make, and how many nations he would subdue; Cineas asked him what he would do when all this was done: he answered, we will then live at ease, and enjoy ourselves and our friends. Cineas replied to this purpose. Why then, sir, do we not now live at ease, and enjoy ourselves? If ease and quiet be the utmost of our views and designs, why do we run away from it at present? What occasion for all these battles and expeditions all over the world?

The moral of this story is very extensive, and carries a lesson of instruction to much the greatest part of the Christian world.

When a Christian is eager after the distinctions of this life, proposing some mighty heights to which he will raise himself, either in riches, learning, or power; if one was to ask him what he will do when he has obtained them, I suppose his answer would be, that he would then retire, and devote himself to holiness and piety. May we not here justly say, with Cineas, if piety and holiness is the chief end of man, if these are your last proposal, the upshot of all your labours, why do you not enter upon happiness at present? Why all this wandering out of your way? Why must you go so far about? For to devote yourself to the world, though it is your last proposal to retire from it to holiness and piety, is like Pyrrhus's seeking of battles, when he proposed to live in ease and pleasure with his friends. I believe there are very few Christians, who have it not in their heads at least to be some time or other holy and virtuous, and readily own, that he is the happy man that dies truly humble, holy, and heavenly-minded. Now this opinion, which all people are possessed of, makes the projects and designs of life more mad and frantic than the battles of Pyrrhus. For one may not only say to such people, why do you neglect the present happiness of these virtues; but one must farther add, why are you engaged in ways of life that are quite contrary to them? You want to be rich and great; is it that riches and greatness may make you more meek and humble, and heavenly-minded? Do you aspire after the distinctions of honour, that you may more truly feel the misery and meanness of your nature, and be made more lowly in your own eyes? Do you plunge yourself into worldly cares, your passions fix upon variety of objects, that you may love God with all your heart, and raise your affections to things above? You acknowledge humility to be essential to salvation, you make it the chief care of your life to run away from it, to raise yourself in the show and figure of the world? Is not this fighting Pyrrhus's battles? Nay, is it not a much more egregious folly? For you own, that you cannot be saved without true humility, a real lowliness of temper, and yet are doing all you can to keep it out of your heart. What is there in the conduct of the maddest hero that can equal this folly?

Suppose that strict sobriety was the sole end of man, the necessary condition of happiness, what would you think of those people who, knowing and believing this to be true, should yet spend their time in getting quantities of all sorts of the strongest liquors? What would you think if you saw them constantly enlarging their cellars, filling every room with drams, and contending who should have the largest quantities of the strongest liquors? Now this is the folly and madness of the lives of Christians; they are as wise and reasonable, as they are who are always providing strong liquors in order to be strictly sober. For all the enjoyments of human life, which Christians so aspire after, whether of riches, greatness, honours, and pleasures, are as much the dangers and temptations of a Christian, as strong and pleasant liquors are the dangers and temptations of a man that is to drink only water.

Now if you was to ask such a man, why he is continually increasing his stock of liquors, when he is to abstain from them all, and only drink water; he can give you as good a reason as those Christians who spare no pains to acquire riches, greatness, and pleasures, at the same time that their salvation depends upon their renouncing them all, upon their heavenly-mindedness, great humility, and constant self-denial.

But it may be, you are not devoted to these things; you have a greater soul than to be taken with riches, equipage, or the pageantry of state; you are deeply engaged in learning and sciences.

You, it may be, are squaring the circle, or setting the distances of the stars, or busy in the study of exotic plants.

You, it may be, are comparing the ancient languages, have made deep discoveries in the change of letters, and perhaps know how to write an inscription in as obscure characters as if you had lived above two thousand years ago. Or, perhaps, you are meditating upon the Heathen theology, collecting the history of their gods and goddesses; or you are scanning some ancient Greek or Roman poet, and making an exact collection of their scattered remains, scraps of sentences, and broken words.

You are not exposing your life in the field like a mad Alexander or Caesar; but you are again and again fighting over all their battles in your study; you are collecting the names of their generals, the number of their troops, the manner of their arms, and can give the world a more exact account of the times, places, and circumstances of their battles, than has yet been seen.

You will perhaps ask, whether this be not a very commendable enquiry? An excellent use of our time and parts? Whether people may not be very reasonably exhorted to these kind of studies? It may be answered, that all enquiries (however learned they are reckoned) which do not improve the mind in some useful knowledge, that do not make us wise in religious wisdom, are to be reckoned amongst our greatest vanities and follies. All speculations that will not stand this trial are to be looked upon as the wanderings and impertinences of a disordered understanding.

It is strange want of thought to imagine that an enquiry is ever the better, because it is taken up in Greek and Latin. Why is it not as wise and reasonable for a scholar to dwell in the kitchen, and converse with cooks, as to go into his study to meditate upon the Roman art of cookery, and learn their variety of sauces?

A grave doctor in divinity would perhaps think his time very ill employed, that he was acting below his character, if he was to be an amanuensis to some modern poet. Why then does he think it suitable with the weight of his calling to have been a drudge to some antient poet, counting his syllables for several years, only to help the world to read what some irreligious, wanton, or epicurean poet has written?

It is certainly a much more reasonable employment to be making clothes, than to spend one's time in reading or writing upon the Grecian or Roman garments.

If you can show me a learning that makes man truly sensible of his duty, that fills the mind with true light, that reforms the heart, that disposes it right towards God, that makes us more reasonable in all our actions, that inspires us with fortitude, humility, devotion, and contempt of the world, that gives us right notions of the greatness of religion, the sanctity of morality, the littleness of every thing but God, the vanity of our passions, and the misery and corruption of our nature; I will own myself an advocate for such learning. But to think that time is well employed because it is spent in such speculations as the vulgar cannot reach, or because they are fetched from antiquity, or found in Greek or Latin, is a folly that may be called as great as any in human life.

They who think that these enquiries are consistent with a heart entirely devoted to God, have not enough considered human nature; they would do well to consult our Saviour's rebuke of Martha. She did not seem to have wandered far from her proper business; she was not busy in the history of housewifry, or enquiring into the original of the distaff; she was only taken up with her present affairs, and cumbered about much serving: but our blessed Saviour said unto her, "Martha, Martha, thou art careful and troubled about many things. But one thing is needful."

Now if scholars and divines can show that they only apply to such studies as are serviceable to the one thing needful; if they are busy in a philosophy and learning that has a necessary connexion with the devotion of the heart to God; such learning becomes the followers of Christ. But if they trifle in Greek and Latin, and only assist other people to follow them in the same impertinence, such learning may be reckoned amongst the corruptions of the age. For all the arguments against pride, covetousness, and vanity, are as good arguments against such learning; it being the same irreligion to be devoted to any false learning, as to be devoted to any other false good.

A satisfaction in any vain ornaments of the body, whether of clothes or paint, is no greater a mistake than a satisfaction in the vain accomplishments of the mind.

A man that is eager and laborious in the search and study of that which does him no good, is the same poor little soul as the miser that is happy in his bags that are laid by in dust. A ridiculous application of our money, time, and understanding, is the same fault, whether it be found amongst the finery of fops, the hoards of misers, or the trinkets of virtuosos. It is the same false turn of mind, the same mistake of the use of things, the same ignorance of the state of man, and the same offence against religion.

When we see a man brooding over bags of wealth, and labouring to die rich, we do not only accuse him of a poor littleness of mind, but we charge him with great guilt, we do not allow such a one to be in a state of religion. Let us therefore suppose, that this covetous man was, on a sudden, changed into another temper, that he was grown polite and curious, that he was fond and eager after the most useless things, if they were but ancient or scarce; let us suppose that he is now as greedy of original paintings as he was before of money; that he will give more for a dog's head, or a snuff of a candle by a good hand, than ever he gave in charity all his life; is he a wiser man, or a better Christian, than he was before? Has he more overcome the world, or is he more devoted to God, than when his soul was locked up with his money? Alas! his heart is in the same false satisfaction, he is in the same state of ignorance, is as far from the true good, as much separated from God, as he whose soul is cleaving to the dust; he lives in the same vanity, and must die in the same misery, as he that lives and dies in foppery or covetousness.

Here therefore I place my first argument for Christian perfection; I exhort thee to labour after it, because there is no choice of any thing else for thee to labour after, there is nothing else that the reason of man can exhort thee to. The whole world has nothing to offer thee in its stead; choose what other way thou wilt, thou hast chosen nothing but vanity and misery; for all the different ways of the world, are only different ways of deluding thyself; this only excels that, as one vanity can excel another. If thou wilt make thyself more happy than those who pursue their own destruction, if thou wilt show thyself wiser than fops, more reasonable than sordid misers, thou must pursue that happiness, and study that wisdom which leads to God; for every other pursuit, every other way of life, however polite or plausible in the opinions of the world, has a folly and stupidity in it, that is equal to the folly and stupidity of fops and misers.

For a while shut thine eyes, and think of the silliest creature in human life; imagine to thyself something that thou thinkest the most poor and vain in the way of the world. Now thou art thyself that poor and vain creature, unless thou art devoted to God, and labouring after Christian perfection: unless this be thy difference from the world, thou canst not think of any creature more silly than thyself. For it is not any post, or condition, or figure in life, that makes one man wiser or better than another; if thou art a proud scholar, a worldly priest, an indevout philosopher, a crafty politician, an ambitious statesman, thy imagination cannot invent a way of life that has more of vanity or folly than thine own.

Every one has wisdom enough to see, what variety of fools and madmen there are in the world.

Now perhaps we cannot do better, than to find out the true reason of the folly and madness of any sort of life: Ask thyself therefore wherein consists the folly of any sort of life, which is most condemned in thy judgment.

Is a drunken fox-hunter leading a foolish life? Wherein consists the folly of it? Is it because he is not getting money upon the exchange? Or because he is not wrangling at the bar? Or not waiting at court? No; the folly of it consists in this, that he is not living like a reasonable Christian; that he is not acting like a being, that is born again of God, that has a salvation to work out with fear and trembling; that he is throwing away his time amongst dogs, and noise, and intemperance, which he should devote to watching and prayer, and the improvement of his soul in all holy tempers. Now if this is the folly (as it most certainly is) of an intemperate fox-hunter, it shows us an equal folly in every other way of life, where the same great ends of living are neglected. Though we are shining at the bar, making a figure at court, great at the exchange, or famous in the schools of philosophy, we are yet the same despicable creatures as the intemperate fox-hunter, if these states of life keep us as far from the improvements of holiness, and heavenly affections. There is nothing greater in any way of life than fox-hunting, it is all the same folly, unless religion be the beginning and ending, the rule and measure of it all. For it is as noble a wisdom, and shows as great a soul, to die less holy and heavenly for the sake of hunting and noise, as for the sake of any thing that the world can give us.

If we will judge and condemn things by our tempers and fancies, we may think some ways of life mighty wise, and others mighty foolish; we may think it glorious to be pursuing methods of fame and wealth, and foolish to be killing foxes; but if we will let reason and religion show us the folly and wisdom of things, we shall easily see that all ways of life are equally little and foolish, but those that perfect and exalt our souls in holiness.

No one therefore can complain of want of understanding in the conduct of his life, for a small share of sense is sufficient to condemn some degrees of vanity, which we see in the world; every one is able and ready to do it. And if we are but able to condemn the vainest sort of life upon true reasons, the same reasons will serve to show, that all sorts of life are equally vain, but the one life of religion. Thou hast therefore, as I observed before, no choice of any thing to labour after instead of Christian perfection; if thou canst be content to be the poorest, vainest, miserablest thing upon earth, thou mayest neglect Christian perfection. But if thou seest any thing in human life that thou abhorrest and despisest; if there be any person that lives so, as thou shouldest fear to live, thou must turn thy heart to God, thou must labour after Christian perfection; for there is nothing in nature but this, that can set thee above the vainest, proudest, and most miserable of human creatures. Thou art every thing that thou canst abhor and despise, every thing that thou canst fear, thou art full of every folly that thy mind can imagine, unless thou art all devoted to God.

Secondly, Another argument for Christian perfection shall be taken from the necessity of it.

I have all along shown that Christian perfection consists in the right performance of our necessary duties; that it implies such holy tempers, as constitute that common piety, which is necessary to salvation; and consequently it is such a piety as is equally necessary to be attained by all people. But besides this, we are to consider, that God only knows what abatements of holiness he will accept; and therefore we can have no security of our salvation, but by doing our utmost to deserve it.

There are different degrees of holiness, which it may please God to reward; but we cannot state these different degrees ourselves; but must all labour to be as eminent as we can, and then our different improvements must be left to God. We have nothing to trust to, but the sincerity of our endeavours; and our endeavours may well be thought to want sincerity, unless they are endeavours after the utmost perfection. As soon as we stop at any degrees of goodness, we put an end to our goodness, which is only valuable, by having all the degrees that we can add to it. Our highest improvement is a state of great imperfection, but will be accepted by God, because it is our highest improvement. But any other state of life, where we are not doing all that we can to purify and perfect our souls, is a state that can give us no comfort or satisfaction; because so far as we are wanting in any ways of piety that are in our power; so far as we are defective in any holy tempers, of which we are capable; so far we make our very salvation uncertain. For no one can have any assurance that he pleases God, or puts himself within the terms of Christian salvation, but he who serves God with his whole heart, and with the utmost of his strength. For though the Christian religion be a covenant of mercy, for the pardon and salvation of frail and imperfect creatures; yet we cannot say that we are within the conditions of that mercy, till we do all we can in our frail and imperfect state. So that though we are not called to such a perfection, as implies a sinless state, though our imperfections will not prevent the divine mercy; yet it cannot be proved, that God has any terms of favour for those, who do not labour to be as perfect as they can be.

Different attainments in piety will carry different persons to heaven; yet none of us can have any satisfaction that we are going thither, but by arriving at all that change of nature, which is in our power. It is as necessary therefore to labour after perfection, as to labour after our salvation; because we can have no satisfaction that a failure in one, will not deprive us of the other. When therefore you are exhorted to Christian perfection, you must remember, that you are only exhorted to secure your salvation; you must remember also, that you have no other rule to judge of your perfection, but by the sincerity and fulness of your endeavours to arrive at it.

We may judge of the measure and extent of Christian holiness, from the one instance of charity. This virtue is thus described, Charity seeketh not her own, beareth all things, believeth all things, hopeth all things, endureth all things. Now this charity, though it be in perfection, is yet by the apostle made so absolutely necessary to salvation, that a failure in it is not to be supplied by any other the most shining virtues. "Though I have all faith, so that I could remove mountains, though I bestow all my goods to feed the poor, though I give my body to be burned, and have not charity, it profiteth me nothing." The apostle expressly teaches us, that this perfection in Charity is so necessary to salvation, that even martyrdom itself is not sufficient to atone for the want of it. Need we now any other argument to convince us, that to labour after our perfection, is only to labour after our salvation? For what is here said of charity, must in all reason be understood of every other virtue; it must be practised in the same fulness and sincerity of heart as this charity. It may also justly be affirmed, that this charity is so holy a temper, and requires so many other virtues, as the foundation of it, that it can only be exercised by a heart that is far advanced in holiness, that is entirely devoted to God. Our whole nature must be changed, we must have put off the old man, we must be born again of God, we must have overcome the world, we must live by faith, be full of the Spirit of Christ, in order to exercise this charity.

When therefore you would know, whether it be necessary to labour after Christian perfection, and live wholly unto God, read over St. Paul's description of charity. If you can think of any negligence of life, any defects of humility, any abatements of devotion, any fondness of the world, any desires of riches and greatness, that is consistent with the tempers there described, then you may be content with them; but if these tempers of an exalted charity cannot subsist, but in a soul that is devoted to God, and has renounced the world, that is humble and mortified, that is full of the Spirit of Christ and the care of eternity; then you have a plain reason of the necessity of labouring after all the perfection that you are capable of; for the apostle expressly saith, that without these tempers, the very tongues of angels are but as sounding brass, or a tinkling cymbal.

Do not therefore imagine, that it only belongs to people of a particular piety and turn of mind, to labour after their perfection, and that you may go to heaven with much less care; there is only one straight gate, and one narrow way that leadeth unto life, and there is no admission, but for those who strive to enter into it. If you are not striving, you neglect the express condition which our Lord requires, and it is flat nonsense to think that you strive, if you do not use all your strength. The apostle represents a Christian's striving for eternal life in this manner, "Know ye not that they which run in a race, run all, but one receiveth the prize? So run that ye may obtain." So that, according to the apostle, he only is in the road to salvation, who is so contending for it, as he that is running in a race.

Farther; you can have no satisfaction that you are sincere in any one virtue, unless you are endeavouring to be perfect in all the instances of it. If you allow yourself in any defects of charity, you have no reason to think yourself sincere in any acts of charity. If you indulge yourself in any instances of pride, you render all your acts of humility justly suspected, because there can be no true reason for charity, but what is as good a reason for all instances of charity; nor any religious motive for humility, but what is as strong a motive for all degrees of humility. So that he who allows himself in any known defect of charity, humility, or any other virtue, cannot be supposed to practise any instances of that virtue upon true reasons of religion. For if it was a right fear of God, a true desire of being like Christ, a hearty love of my fellow-creatures, that made me give alms, the same dispositions would make...me love and forgive all my enemies, and deny myself all kinds of revenge, and spight and evil-speaking.

So that if I allow myself in known instances of uncharitableness, I have as much reason to suppose myself void of true charity, as if I allowed myself in a refusal of such alms as I am able to give; because every instance of uncharitableness is the same sin against all the reasons of charity, as the allowed refusal of alms. For the refusal of alms is only a great sin, because it shows that we have not a right fear of God, that we have not a hearty desire of being like Christ, that we want a true love of our fellow-creature. Now, as every allowed instance of uncharitableness shows a want of all these tempers; so it shows, that every such instance is the same sin, and sets us as far from God, as the refusal of alms.

To forbear from spight and evil-speaking, is a proper instance of Christian charity; but yet it is such a charity as will not profit those who are not charitable in alms, because by refusing alms, they sin against as many reasons of charity, as he that lives in spight and evil-speaking. And on the other hand, he that allows himself in spight and evil-speaking, sins against all the same reasons of charity, as he that lives in the refusal of alms. This is a doctrine that cannot be too much reflected upon, by all those who would practise a piety that is pleasing to God.

Too many christians look at some instances of virtue which they practise, as a sufficient atonement for their known defects in some other parts of the same virtue. Not considering that this is as absurd as to think to make some apparent acts of justice, compound for other allowed instances of fraud.

A lady is perhaps satisfied with her humility, because she can look at some apparent instances of it; she sometimes visits hospitals and alms-houses, and is very familiar and condescending to the poor.

Now these are very good things; but then it may be, that these very things are looked upon as sufficient proofs of humility; she patches and paints, and delights in all the show and ornaments of personal pride, and is very easy with herself because she visits the hospitals. Now she should consider, that she places her humility in that which is but a part, and also the smallest and most deceitful part of it. For the hardest, the greatest, and most essential part of humility, is to have low opinions of ourselves, to love our own meanness, and to renounce all such things as gratify the pride and vanity of our nature. Humility also is much better discovered by our behaviour towards our equals and superiors, than towards those who are so much below us. It does no hurt to a proud heart, to stoop to some low offices to the meanest people. Nay, there is something in it that may gratify pride; for perhaps our own greatness is never seen to more advantage, than when we stoop to those who are so far below us. The lower the people are to whom we stoop, the better they show the height of our own state. So that there is nothing difficult in these condescensions; they are no contradictions to pride.

The truest trial of humility, is our behaviour towards our equals, and those that are our superiors or inferiors but in a small degree. It is no sign of humility, for a private gentleman to pay a profound reverence, and show great submission to a king; nor is it any sign of humility, for the same person to condescend to great familiarity with a poor alms-man. For he may act upon the same principle in both cases.

It does not hurt him to show great submission to a king, because he has no thoughts of being equal to a king; and for the same reason it does not hurt him to condescend to poor people, because he never imagines that they will think themselves equal to him. So that it is the great inequality of condi tion, that makes it as easy for people to condescend to those who are a great way below them, as to be submissive and yielding to those who are vastly above them.

From this appears, that our most splendid acts of virtue, which we think to be sufficient to atone for our other known defects, may themselves be so vain and defective, as to have no worth in them. This also shows us the absolute necessity of labouring after all instances of perfection in every virtue; because if we pick and choose what parts of any virtue we will perform, we sin against all the same reasons, as if we neglected all parts of it. If we choose to give instead of forgiving, we choose something else instead of charity.

Thirdly, Another motive to induce you to aspire after Christian perfection, may be taken from the double advantage of it, in this life, and that which is to come.

The apostle thus exhorts the Corinthians, Wherefore, my beloved brethren, be ye stedfast, immoveable, always abounding in the work of the Lord; forasmuch as ye know, that our labour will not be in vain in the Lord. [3]

This is an exhortation founded upon solid reason; for what can be so wise and reasonable, as to be always abounding in that work which will never be in vain? Whilst we are pleased with ourselves, or pleased with the world, we are pleased with vanity, and our most prosperous labours of this kind are, as the Preacher saith, but vanity of vanities, all is vanity. But whilst we are labouring after Christian perfection, we are labouring for eternity, and building to ourselves higher stations in the joys of heaven.

As one star differeth from another star in glory, so also is the resurrection of the dead:

we shall surely rise to different degrees of glory, of joy and happiness in God, according to our different advancements in purity, holiness, and good works.

No degrees of mortification and self-denial, no private prayers, no secret mournings, no instances of charity, no labour of love will ever be forgotten, but all treasured up to our everlasting comfort and refreshment. For though the rewards of the other life are free gifts of God; yet since he has assured us, that every man will be rewarded according to his works, it is certain that our rewards will be as different as our works have been.

Now stand still here a while, and ask yourself whether you really believe this to be true, that the more perfect we make ourselves here, the more happy we shall be hereafter. If you do not believe this to be strictly true, you are but children in the knowledge of God and of religion. And if you do believe it to be true, is it possible to be awake, and not aspiring after Christian perfection? What can you think of, what can the world show you, that can make you any amends for the loss of any degree of virtue? Can any way of life make it reasonable for you to die less perfect than you might have done?

If you would now devote yourself to perfection, perhaps you must part with some friends, you must displease some relations, you must lay aside some designs, you must refrain from some pleasures, you must alter your life; nay, perhaps you must do more than this, you must expose yourself to the hatred of your friends, to the jest and ridicule of wits, and to the scorn and derision of worldly men. But had you not better do and suffer all this, than to die less perfect, less prepared for mansions of eternal glory? But indeed, the suffering all this, is suffering nothing. For why should it signify anything to you, what fools and madmen think of you? And surely it can be no wrong or rash judgment, to think those both fools and mad, who condemn what God approves, and like that which God condemns. But if you think this too much to be done, to obtain eternal glory, think on the other hand, what can be gained instead of it.

Fancy yourself living in all the ease and pleasure that the world can give you, esteemed by your friends, undisturbed by your enemies, and gratifying all your natural tempers. If you could stand still in such a state, you might say that you had got something; but alas! every day that is added to such a life, is the same thing as a day taken from it, and shows you that so much happiness is gone from you; for be as happy as you will, you must see it all sinking away from you; you must feel yourself decline; you must see that your time shortens apace; you must hear of sudden deaths; you must fear sickness; you must both dread and desire old age; you must fall into the hands of death; you must either die in the painful, bitter sorrows of a deep repentance, or in a sad, gloomy despair, wishing for mountains to fall upon you, and seas to cover you. And is this a happiness to be chosen? Is this all that you can gain by neglecting God, by following your own desire, and not labouring after Christian perfection? Is it worth your while to separate yourself from God, to lose your share in the realms of light, to be thus happy, or I may better say, to be thus miserable, even in this life? You may be so blind and foolish, as not to think of these things; but it is impossible to think of them without labouring after Christian perfection. It may be you are too young, too happy, or too busy to be affected with these reflections; but let me tell you, that all will be over before you are aware; your day will be spent, and leave you to such a night as that which surprised the foolish virgins. And at midnight there was a great cry made, Behold the bridegroom cometh, go ye out to meet him. Matt. xxv. 6.

The last hour will soon be with you, when you will have nothing to look for, but your reward in another life; when you will stand with nothing but eternity before you, and must begin to be something that will be your state for ever. I can no more reach heaven with my hands, than I can describe the sentiments that you will then have; you will then feel motions of heart that you never felt before; all your thoughts and reflections will pierce your soul, in a manner that you never before experienced; and you will feel the immortality of your nature by the depth and piercing vigour of your thoughts. You will then know what it is to die; you will then know, that you never knew it before, that you never thought worthily of it; but that dying thoughts are as new and amazing, as that state which follows them.

Let me therefore exhort you to come prepared to this time of trial; to look out for comfort, whilst the day is before you: to treasure up such a fund of good and pious works, as may make you able to bear that state, which cannot be borne without them. Could I any way make you apprehend, how dying men feel the want of a pious life; how they lament time lost, health and strength squandered away in folly; how they look at eternity, and what they think of the rewards of another life, you would soon find yourself one of those, who desire to live in the highest state of piety and perfection, that by this means you may grow old in peace, and die in full hopes of eternal glory.

Consider again, that besides the rewards of the other life, the labouring after Christian perfection, or devoting yourself wholly to God, has a great reward even in this life, as it makes religion doubly pleasant to you. Whilst you are divided betwixt God and the world, you have neither the pleasures of religion, nor the pleasures of the world; but are always in the uneasiness of a divided state of heart. You have only so much religion as serves to disquiet you; to check your enjoy- ments; to show you a hand-writing upon the wall; to interrupt your pleasures; to reproach you with your follies; and to appear as a deaths-head at all your feasts; but not religion enough to give you a taste and feeling of its proper pleasures and satisfactions. You dare not wholly neglect religion; but then you take no more of it, than is just sufficient to keep you from being a terror to yourself; and you are as loth to be very good, as you are fearful to be very bad. So that you are just as happy as the slave, that dares not run away from his master, and yet always serves him against his will. So that instead of having a religion that is your comfort in all troubles, your religion is itself a trouble, under which you want to be comforted; and those days and times hang heaviest upon your hands, which leave you only to the offices and duties of religion. Sunday would be very dull and tiresome but that it is but one day in seven, and is made a day of dressing and visiting, as well as of divine service: you do not care to keep away from the public worship, but are always glad when it is over. This is the state of a half-piety; thus they live who add religion to a worldly life; all their religion is mere yoke and burden, and is only made tolerable by having but little of their time.

Urbanus goes to church, but he hardly knows whether he goes out of a sense of duty, or to meet his friends. He wonders at those people who are profane, and what pleasure they can find in irreligion; but then he is in as great a wonder at those who would make every day a day of divine worship; he feels no more of the pleasures of piety, than of the pleasures of profaneness. As religion has every thing from him but his heart, so he has every thing from religion but its comforts. Urbanus likes religion, because it seems an easy way of pleasing God; a decent thing, that takes up but little of our time, and is a proper mixture in life. But If he was reduced to take comfort in it, he would be as much at a loss as those who have lived without God in the world. When Urbanus thinks of joy, and pleasure, and happiness, he does not think at all of religion. He has gone through a hundred misfortunes, fallen into variety of hardships; but never thought of making religion his comfort in any of them; he makes himself quiet and happy in another manner. He is content with his Christianity, not because he is pious, but because he is not profane. He continues in the same course of religion, not because of any real good he ever found in it, but because it does him no hurt.

To such poor purposes as these do numbers of people profess Christianity. Let me, therefore, exhort you to a solid piety, to devote yourself wholly unto God, that entering deep into religion you may enter deep into its comforts, that serving God with all your heart, you may have the peace and pleasure of a heart that is at unity with itself. When your conscience once bears you witness, that you are steadfast, immoveable, and always abounding in the work of the Lord, you will find that your reward is already begun, and that you could not be less devout, less holy, less charitable, or less humble, without lessening the most substantial pleasure that ever you felt in your life. So that to be content with any lower attainments in piety, is to rob ourselves of a present happiness, which nothing else can give us.

You would, perhaps, devote yourself to perfection, but for this or that little difficulty that lies in your way; you are not in so convenient a state for the full practice of piety as you could wish. But consider that this is nonsense, because perfection consists in conquering difficulties. You could not be perfect, as the present state of trial requires, had you not those difficulties and inconveniences to struggle with. These things therefore, which you...would have removed, are laid in your way, that you may make them so many steps to perfection and glory.

As you could not exercise your charity, unless you met with objects, so neither could you show that you had overcome the world, unless you had many worldly engagements to overcome. If all your friends and acquaintance were devout, humble, heavenly-minded, and wholly intent upon the one end of life, it would be less perfection in you to be like them. But if you are humble amongst those that delight in pride; heavenly-minded amongst the worldly; sober amongst the intemperate; devout amongst the irreligious; and labouring after perfection amongst those that despise and ridicule your labours; then are you truly devoted unto God. Consider therefore that you can have no difficulty but such as the world lays in your way, and that perfection is never to be had, but by parting with the world. It consists in nothing else. To stay therefore to be perfect, till it suits with your condition in the world, is like staying to be charitable till there were no objects of charity. It is as if a man should intend to be courageous some time or other, when there is nothing left to try his courage.

Again; You perhaps turn your eyes upon the world; you see all orders of people full of other cares and pleasures; you see the generality of clergy and laity, learned and unlearned, your friends and acquaintance, mostly living according to the spirit that reigneth in the world; you are, perhaps, content with such a piety, as you think contents great scholars and famous men; and, it may be, you cannot think that God will reject such numbers of Christians. Now all this is amusing yourself with nothing; it is only losing yourself in vain imaginations: it is making that a rule which is no rule, and cheating yourself into a false satisfaction. As you are not censoriously to damn other people; so neither are you to think your own salvation secure because you are like the generality of the world.

The foolish virgins that had provided no oil for their lamps, and so were shut out of the marriage-feast, were only thus far foolish, that they trusted to the assistance of those that were wise. But you are more foolish than they; for you trust to be saved by the folly of others; you imagine yourself safe in the negligence, vanity and irregularity of the world. You take confidence in the broad way, because it is broad; you are content with yourself, because you seem to be along with the many, though God himself has told you, that narrow is the way that leadeth unto life, and few there be that find it.

Lastly; One word more and I have done: think with yourself what a happiness it is that you have it in your power to secure a share in the glories of heaven, and make yourself one of those blessed beings that are to live with God for ever. Reflect upon the glories of bright angels, that shine about the throne of heaven; think upon that fullness of joy, which is the state of Christ at the right hand of God; and remember, that it is this same state of glory and joy that lies open for you. You are less, it may be, in worldly distinctions than many others; but as to your relation to God, you have no superior upon earth. Let your condition be what it will, let your life be ever so mean, you may make the end of it the beginning of eternal glory. Be often therefore in these reflections, that they may fill you with a wise ambition of all that glory, which God in Christ hath called you to. For it is impossible to understand and feel any thing of this, without feeling your heart affected with strong desires after it. The hopes and expectations of so much greatness and glory must needs awake you into earnest desires and longings after it. There are many things in human life which it would be in vain for you to aspire after; but the happiness of the next, which is the sum of all happiness, is secure and safe to you against all accidents. Here no chances or misfortunes can prevent your success; neither the treachery of friends, nor the malice of enemies, can disappoint you? It is only your own false heart that can rob you of this happiness. Be but your own true friend, and then you have nothing to fear from your enemies. Do but you sincerely labour in the Lord; and then neither height nor depth, neither life nor death, neither men nor devils, can make your labour in vain.

THE BORROWER WILL BE CHARGED AN OVERDUE FEE IF THIS BOOK IS NOT RETURNED TO THE LIBRARY ON OR BEFORE THE LAST DATE STAMPED BELOW. NON-RECEIPT OF OVERDUE NOTICES DOES NOT EXEMPT THE BORROWER FROM OVERDUE FEES.

WIDENER BOOK DUE FF [unclear]

WIDENER [possibly: CANCELLED] FEB 5 198[unclear] [unclear] __________________________________________________________________

[3] 1 Cor. xv. __________________________________________________________________ __________________________________________________________________

Indexes __________________________________________________________________

Index of Pages of the Print Edition

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This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

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