HAVING in the first chapter stated the general nature of devotion, and shown 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 everywhere and in every thing; I shall now descend to some particulars, and show how we are to devote our labor and employment, our time and fortunes, unto God.

As a good 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 unto God.

The profession of a clergyman is an holy profession, because it is a ministration in holy things, an attendance at the altar. But worldly business is to be made holy unto the Lord, by being done as a service to Him, and in conformity to His Divine 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 and employments, for the glory of God.

Men of worldly business, therefore, must not look upon themselves as at liberty to live to themselves, to sacrifice to their own humors 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 it is the duty of those who are devoted to Divine service.

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 the Lord 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.

Clergymen must live wholly unto 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 shown, that men might 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 profession. For though 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 human life, but in the spiritual service of the most holy sacred things, and who are therefore to keep themselves as separate and different 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 every thing 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.

As there is but one God and Father of us all, whose glory gives light and life to everything that lives, whose presence fills all places, whose power supports all beings, whose providence ruleth all events; so everything that lives, whether in Heaven or earth, whether they be thrones or principalities, men or angels, they 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, to which they are all called. It is therefore absolutely necessary for all Christians, whether men or women, to consider themselves as persons that are devoted to holiness, and so order their common ways of life, by such rules of reason and piety, as may turn it into continual service unto Almighty God.

Now to make our labor, or employment, an acceptable service unto God, we must carry it on with the same spirit and temper, that is required in giving of alms, or any work of piety. For, if "whether we eat or drink, or whatsoever we do," we must "do all to the glory of God"; [1 Cor. x. 31] if "we are to use this world as if we used it not"; if we are to "present our bodies a living sacrifice, holy, acceptable to God"; [Rom. xii. 1] if "we are to live by faith, and not by sight," and to "have our conversation in heaven"; [2 Cor. v. 7; Phil. iii. 20] then it is necessary that the common way of our life, in every state, be made to glorify God by such tempers as make our prayers and adorations acceptable to Him. For if we are worldly or earthly minded in our employments, if they are carried on with vain desires, and covetous tempers, only to satisfy ourselves, we can no more be said to live to the glory of God, than gluttons and drunkards can be said to eat and drink to the glory of God.

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 state and temper of mind which makes our alms and devotions acceptable, must also make our labor, or employment, a proper offering unto God. If a man labors to be rich, and pursues his business, that he may raise himself to a state of 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, or prays, that he may be heard 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, and make us odious to God, when they enter into the common business of our employment. If it were allowable to indulge covetous or vain passions in our worldly employments, it would then 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 temper and piety of heart.

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 that they live in the world. This is the only measure of our application to any worldly business, let it be what it will, where it will; it must have no more of our hands, our hearts, or our time, than is consistent with a 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 and suffered, till death and the resurrection have carried us to an eternal state of real happiness.

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 anything 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, vapors, dreams, and shadows?

If he thinks figure, and show, 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"? [Luke vi. 22] For surely, if there was any real happiness in figure, and show, 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 persecutions and sufferings. If, therefore, a man will so live, as to show that he feels and believes the most fundamental doctrines of Christianity, he must live above the world; this is the temper that must enable him to do the business of life, and yet live wholly unto God, and to go through some worldly employment with a heavenly mind. And it is as necessary that people live in their employments with this temper, as it is necessary that their employment itself be lawful.

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 labors and toils, not to serve any reasonable ends of life, but in order to have his plow made of silver, and to have his horses harnessed in gold, the honesty of his employment is lost as to him, and his labor 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 innocent and 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, he trades only with regard to himself, without any other rule than that of his own temper; if it be his chief end in it to grow rich, that he may live in figure and indulgence, and to be able to retire from business to idleness and luxury; his trade, as to him, loses all its innocence, 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 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 labors for these 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 once 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 clothes. In like manner, if the same motives make some people painful and industrious in their trades, which make others constant at gaming, such pains are but like the pains of gaming.

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 counting room. His prayers are a short ejaculation or two, which he never misses in stormy, tempestuous 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.

Now this way of life is at such a distance from all the doctrine 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";  [St. John iii] that he is "in Christ a new creature"; that he lives here as a stranger and a pilgrim,  [1 Pet. ii. 11] setting his affections on things above, and laying up treasures in heaven,  [Col. iii. 1] - 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.

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.

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 life 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 obliged 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 heart; with good will doing service, as unto the Lord, and not to men." [Eph. vi. 5; Col. iii. 22, 23]

This passage sufficiently shows, 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 devotion or service to God. For certainly 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 employments and 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. For surely no one will say, that a slave is to devote his state of life unto God, and make the will of God the sole rule and end of his service, but that a tradesman need not act with the same spirit of devotion in his business. For this is as absurd, as to make it necessary for one man to be more just or faithful than another.

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 has 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 a 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 pleasure of Christians. 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. [Col. iii. 1; 1 Pet. i. 15, 16; Eph. v. 26, 27]

For to be vain, or proud, or covetous, or ambitious, in the common course of our business, is as contrary to these holy tempers of Christianity, 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 that are contrary to these are as contrary to Christianity, as cheating is contrary to honesty.

So that the matter plainly comes to this; all irregular tempers in trade and business are but like irregular tempers in eating and drinking.

Proud views, and vain desires, in our worldly employments, are as truly vices and corruptions, as hypocrisy in prayer, or vanity in alms. And there can be no reason given, why vanity in our alms should make us odious to God, but what will prove any other kind of pride to be equally odious. He that labors and toils in a calling, that he may make a figure in the world and draw the eyes of people upon the splendor of his condition, is as far from the pious humility of a Christian, as he that gives alms that he may be seen of men. For the reason why pride and vanity in our prayers and alms renders them an unacceptable service to God, is not because there is anything particular in prayers and alms, that cannot allow of pride, but because pride is in no respect, nor in anything, made for man; it destroys the piety of our prayers and alms, because it destroys the piety of every thing that it touches, and renders every action that it governs incapable of being offered unto God.

So that if we could so divide ourselves, as to be humble in some respects, and proud in others, such humility would be of no service to us, because God requires us as truly to be humble in all our actions and designs, as to be true and honest in all our actions and designs.

And as a man is not honest and true, because he is so to a great many people, or upon several occasions, but because truth and honesty is the measure of all his dealings with everybody; so the case is the same in humility, or any other temper; it must be the general ruling habit of our minds, and extend itself to all our actions and designs, before it can be imputed to us.

We indeed sometimes talk, as if a man might be humble in some things, and proud in others; humble in his dress, but proud of his learning; humble in his person, but proud in his views and designs. But though this may pass in common discourse, where few things are said according to strict truth, it cannot be allowed, when we examine into the nature of our actions.

It is very possible for a man that lives by cheating, to be very punctual in paying for what he buys; but then every one is assured, that he does not do so out of any principle of true honesty.

In like manner it is very possible for a man that is proud of his estate, ambitious in his views, or vain of his learning, to disregard his dress and person in such a manner as a truly humble man would do; but to suppose that he does so out of a true principle of religious humility, is full as absurd as to suppose that a cheat pays for what he buys out of a principle of religious honesty.

As, therefore, all kinds of dishonesty destroy our pretenses to an honest principle of mind, so all kinds of pride destroy our pretenses to an humble spirit.

No one wonders that those prayers and alms, which proceed from pride and ostentation, are odious to God; but yet it is as easy to show, that pride is as pardonable there as anywhere else.

If we could suppose that God rejects pride in our prayers and alms, but bears with pride in our dress, our persons, or estates, it would be the same thing as to suppose, that God condemns falsehood in some actions, but allows it in others. For pride, in one thing, differs from pride in another thing, as the robbing of one man differs from the robbing of another.

Again, if pride and ostentation is so odious that it destroys the merit and worth of the most reasonable actions, surely it must be equally odious in those actions which are only founded in the weakness and infirmity of our nature. As thus, alms are commanded by God, as excellent in themselves, as true instances of a divine temper, but clothes are only allowed to cover our shame; surely, therefore, it must at least be as odious a degree of pride, to be vain in our clothes, as to be vain in our alms.

Again, we are commanded to "pray without ceasing," [1 Thess. v. 17] as a means of rendering our souls more exalted and divine, but we are forbidden to lay up treasures upon earth; [Matt. vi. 19] and can we think that it is not as bad to be vain of those treasures which we are forbidden to lay up, as to be vain of those prayers which we are commanded to make?

Women are required to have their heads covered, and to adorn themselves with shamefacedness: [1 Cor. xi. 13; 1 Tim. ii. 9] if, therefore, they are vain in those things which are expressly forbidden, if they patch and paint that part, which can only be adorned by shamefacedness, surely they have as much to repent of for such a pride, as they have, whose pride is the motive to their prayers and charity. This must be granted; unless we will say, that it is more pardonable to glory in our shame, than to glory in our virtue.

All these instances are only to show us the great necessity of such a regular and uniform piety, as extends itself 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 so far as conduces to the reasonable ends of a holy, devout 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 through 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 humility of spirit, as renders us meek and lowly in the whole course of our lives, as shows itself in our dress, our person, our conversation, our enjoyment of the world, the tranquillity of our minds, patience under injuries, submission to superiors, and condescension's to those that are below us, and in all the outward actions of our lives. That we must devote, not only times and places to prayer, but be everywhere in the spirit of devotion; with hearts always set towards Heaven, looking up to God in all our actions, and doing every. thing as His servants; living in the world as in a holy temple of God, and always worshipping Him, though not with our lips, yet with the thankfulness of our hearts, the holiness of our actions, and the pious and charitable use of all His gifts. That we must not only send up petitions and thoughts to Heaven, but must go through all our worldly business with a heavenly spirit, as members of Christ's mystical body; that, with new hearts and new minds, we may turn an earthly life into a preparation for a life of greatness and glory in the kingdom of Heaven. Now the only way to arrive at this piety of spirit, is to bring all your actions to the same rule as your devotions and alms. You very well know what it is, that makes the piety of your alms or devotions; now the same rules, the same regard to God, must render everything else that you do, a fit and acceptable service unto God.

Enough, I hope, has been said, to show you the necessity of thus introducing religion into all the actions of your 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 ages of the world has turned this ordinary action of an 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 shows you, that people used to call upon God at the beginning and end of their meals. But, indeed, it is now generally 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 though the custom is yet 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 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 oblige ourselves to use such a form of words, as should show that we solemnly appeal to God for such graces and blessings as are then 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.

If every head of a family was, at the return of every meal, to oblige himself to 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.

And if in these days of general corruption, this part of devotion is fallen into a mock ceremony, it must be imputed to this cause, that sensuality and intemperance have got too great a 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 of the world, 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 ordinary life. For surely, if we are not to eat, but under such rules of devotion, it must plainly appear, that whatever else we do, must, in its proper way, be done with the same regard to the glory of God, and agreeably to the principles of a devout and pious mind.

A GREAT part of the world are free from the necessities of labor and employments, and have their time and fortunes in their own disposal.

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

The freedom of their state lays them under a greater necessity of always choosing, and doing, the best things.

They are those, of whom much will be required, because much is given unto them.

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

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

It is as much the duty, therefore, of such persons. to make a wise use of their liberty, to devote themselves to all kinds of virtue, to aspire after every thing that is holy and pious, to endeavor to be eminent in all good works, and to please God in the highest and most perfect manner; it is as much their duty to be thus wise in the conduct of themselves, and thus extensive in their endeavors after holiness, as it is the duty of a slave to be resigned unto God in his state of slavery.

You are no laborer, or tradesman, you are neither merchant nor soldier; consider yourself, therefore, as placed in a state in some degree like that of good Angels who are sent into the world as ministering spirits, for the general good of mankind, to assist, protect, and minister for them who shall be heirs of salvation.

For the more you are free from the common necessities of men, the more you are to imitate the higher perfections of Angels.

Had you, Serena, been obliged, by the necessities of life, to wash clothes for your maintenance, or to wait upon some mistress that demanded all your labor, it would then be your duty to serve and glorify God, by such humility, obedience, and faithfulness, as might adorn that state of life. It would then be recommended to your care, to improve that one talent to its greatest height. That when the time came, that mankind were to be rewarded for their labors by the great Judge of quick and dead, you might be received with a "Well done, good and faithful servant: enter thou into the joy of thy Lord." [Matt. xxv. 21]

But as God has given you five talents, as He has placed you above the necessities of life, as He has left you in the hands of yourself, in the happy liberty of choosing the most exalted ways of virtue; as He has enriched you with many gifts of fortune, and left you nothing to do, but to make the best use of a variety of blessings, to make the most of a short life, to study your own perfection, the honor of God, and the good of your neighbor; so it is now your duty to imitate the greatest servants of God, to inquire how the most eminent saints have lived, to study all the arts and methods of perfection, and to set no bounds to your love and gratitude to the bountiful Author of so many blessings.

It is now your duty to turn your five talents into five more, and to consider how your time, and leisure, and health, and fortune, may be made so many happy means of purifying your own soul, improving your fellow creatures in the ways of virtue, and of carrying you at last to the greatest heights of eternal glory.

As you have no mistress to serve, so let your own soul be the object of your daily care and attendance. Be sorry for its impurities, its spots, and imperfections, and study all the holy arts of restoring it to its natural and primitive purity.

Delight in its service, and beg of God to adorn it with every grace and perfection.

Nourish it with good works, give it peace in solitude, get it strength in prayer, make it wise with reading, enlighten it by meditation, make it tender with love, sweeten it with humility, humble it with penance, enliven it with psalms and hymns, and comfort it with frequent reflections upon future glory. Keep it in the presence of God, and teach it to imitate those guardian Angels, which, though they attend on human affairs, and the lowest of mankind, yet "always behold the face of our Father which is in heaven." [Matt. xviii. 10]

This, Serena, is your profession. For as sure as God is one God, so sure it is, that He has but one command to all mankind, whether they be bond or free, rich or poor; and that is, to act up to the excellency of that nature which He has given them, to live by reason, to walk in the light of religion, to use every thing as wisdom directs, to glorify God in all His gifts, and dedicate every condition of life to His service.

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

The right religious use of every thing and every talent, is the indispensable duty of every being that is capable of knowing right and wrong.

For the reason why we are to do any thing as unto God, and with regard to our duty, and relation to Him, is the same reason why we are to do every thing as unto God, and with regard to our duty, and relation to Him.

That which is a reason for our being wise and holy in the discharge of all our business, is the same reason for our being wise and holy in the use of all our money.

As we have always the same natures, and are everywhere the servants of the same God, as every place is equally full of His presence, and every thing is equally His gift, so we must always act according to the reason of our nature; we must do every thing as the servants of God; we must live in every place, as in His presence; we must use every thing, as that ought to be used which belongs to God.

Either this piety, and wisdom, and devotion is to go through every way of life, and to extend to the use of everything, or it is to go through no part of life.

If we might forget ourselves, or forget God, if we might disregard our reason, and live by humor and fancy, in any thing, or at any time, or in any place, it would be as lawful to do the same in every thing, at fancy, at every time, and every place.

If therefore some people fancy that they must be grave and solemn at Church, but may be silly and frantic at home; that they must live by some rule on the Sunday, but may spend other days by chance; that they must have some times of prayer, but may waste the rest of their time as they please; that they must give some money in charity, but may squander away the rest as they have a mind; such people have not enough considered the nature of religion, or the true reasons of piety. For he that upon principles of reason can tell why it is good to be wise and heavenly minded at Church, can tell that it is always desirable to have the same tempers in all other places. He that truly knows why he should spend any time well, knows that it is never allowable to throw any time away. He that rightly understands the reasonableness and excellency of charity, will know that it can never be excusable to waste any of our money in pride and folly, or in any needless expenses.

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

If any one could show that we need not always act as in the Divine presence, that we need not consider and use everything as the gift of God, that we need not always live by reason, and make religion the rule of all our actions; the same arguments would show that we need never act as in the presence of God, nor make religion and reason the measure of any of our actions. If, therefore, we are to live unto God at any time, or in any place, we are to live unto Him at all times, and in all places. If we are to use any thing as the gift of God, we are to use every thing as His gift. If we are to do any thing by strict rules of reason and piety, we are to do every thing in the same manner. Because reason, and wisdom, and piety, are as much the best things at all times, and in all places, as they are the best things at any time or in any place.

If it is our glory and happiness to have a rational nature, that is endued with wisdom and reason, that is capable of imitating the Divine nature, then it must be our glory and happiness to improve our reason and wisdom, to act up to the excellency of our rational nature, and to imitate God in all our actions, to the utmost of our power. They therefore who confine religion to times and places, and some little rules of retirement, who think that it is being too strict and rigid to introduce religion into common life, and make it give laws to all their actions and ways of living, they who think thus, not only mistake, but they mistake the whole nature of religion. For surely they mistake the whole nature of religion, who can think any part of their life is made more easy, for being free from it. They may well be said to mistake the whole nature of wisdom, who do not think it desirable to be always wise. He has not learnt the nature of piety, who thinks it too much to be pious in all his actions. He does not sufficiently understand what reason is, who does not earnestly desire to live in every thing according to it.

If we had a religion that consisted in absurd superstitions, that had no regard to the perfection of our nature, people might well be glad to have some part of their life excused from it. But as the religion of the Gospel is only the refinement and exaltation of our best faculties, as it only requires a life of the highest reason, as it only requires us to use this world as in reason it ought to be used, to live in such tempers as are the glory of intelligent beings, to walk in such wisdom as exalts our nature, and to practice such piety as will raise us to God; who can think it grievous to live always in the spirit of such a religion, to have every part of his life full of it, but he that would think it much more grievous to be as the Angels of God in Heaven?

Farther, as God is one and the same Being, always acting like Himself, and suitably to His own nature, so it is the duty of every being that He has created, to live according to the nature that He has given it, and always to act like itself.

It is therefore an immutable law of God, that all rational beings should act reasonably in all their actions; not at this time, or in that place, or upon this occasion, or in the use of some particular thing, but at all times, in all places, on all occasions, and in the use of all things. This is a law that is as unchangeable as God, and can no more cease to be, than God can cease to be a God of wisdom and order.

When, therefore, any being that is endued with reason does an unreasonable thing at any time, or in any place, or in the use of any thing, it sins against the great law of its nature, abuses itself, and sins against God, the Author of that nature.

They, therefore, who plead for indulgences and vanities, for any foolish fashions, customs, and humors of the world, for the misuse of our time or money, plead for a rebellion against our nature, for a rebellion against God, who has given us reason for no other end than to make it the rule and measure of all our ways of life.

When, therefore, you are guilty of any folly, or extravagance, or indulge any vain temper, do not consider it as a small matter, because it may seem so if compared to some other sins; but consider it, as it is acting contrary to your nature, and then you will see that there is nothing small that is unreasonable; because all unreasonable ways are contrary to the nature of all rational beings, whether men or Angels: neither of which can be any longer agreeable to God, than so far as they act according to the reason and excellence of their nature.

The infirmities of human life make such food and raiment necessary for us, as Angels do not want; but then it is no more allowable for us to turn these necessities into follies, and indulge ourselves in the luxury of food, or the vanities of dress, than it is allowable for Angels to act below the dignity of their proper state. For a reasonable life, and a wise use of our proper condition, is as much the duty of all men, as it is the duty of all Angels and intelligent beings. These are not speculative flights, or imaginary notions, but are plain and undeniable laws, that are founded in the nature of rational beings, who as such are obliged to live by reason, and glorify God by a continual right use of their several talents and faculties. So that though men are not Angels, yet they may know for what ends, and by what rules, men are to live and act, by considering the state and perfection of Angels. Our blessed Savior has plainly turned our thoughts this way, by making this petition a constant part of all our prayers, "Thy will be done on earth, as it is in Heaven." A plain proof, that the obedience of men is to imitate the obedience of Angels, and that rational beings on earth are to live unto God, as rational beings in Heaven live unto Him.

When, therefore, you would represent to your mind, how Christians ought to live unto God, and in what degrees of wisdom and holiness they ought to use the things of this life, you must not look at the world, but you must look up to God, and the society of Angels, and think what wisdom and holiness is fit to prepare you for such a state of glory. You must look to all the highest precepts of the Gospel, you must examine yourself by the spirit of Christ, you must think how the wisest men in the world have lived, you must think how departed souls would live if they were again to act the short part of human life; you must think what degrees of wisdom and holiness you will wish for, when you are leaving the world.

Now this is not over-straining the matter, or proposing to ourselves any needless perfection. It is but barely complying with the Apostle's advice, where he says, "Finally, brethren, whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." [Phil. iv. 8] For no one can come near the doctrine of this passage, but he that proposes to himself to do every thing in this life as the servant of God, to live by reason in every thing that he does, and to make the wisdom and holiness of the Gospel the rule and measure of his desiring and using every gift of God.

AS THE HOLINESS of Christianity consecrates all states and employments of life unto God, as it requires us to aspire after an universal obedience, doing and using every thing as the servants of God, so are we more specially obliged to observe this religious exactness in the use of our estates and fortunes.

The reason of this would appear very plain, if we were only to consider, that our estate is as much the gift of God, as our eyes or our hands, and is no more to be buried or thrown away at pleasure, than we are to put out our eyes, or throw away our limbs as we please.

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

First, Because the manner of using our money or spending our estate enters so far into the business of every day, and makes so great a part of our common life, that our common life must be much of the same nature as our common way of spending our estate. If reason and religion govern us in this, then reason and religion have got great hold of us; but if humor, pride, and fancy, are the measures of our spending our estate, then humor, pride, and fancy, will have the direction of the greatest part of our life.

Secondly, Another great reason for devoting all our estate to right uses, is this: because it is capable of being used to the most excellent purposes, and is so great a means of doing good. If we waste it we do not waste a trifle, that signifies little, but we waste that which might be made as eyes to the blind, as a husband to the widow, as a father to the orphan; we waste that which not only enables us to minister worldly comforts to those that are in distress, but that which might purchase for ourselves everlasting treasures in Heaven. So that if we part with our money in foolish ways, we part with a great power of comforting our fellow creatures, and of making ourselves for ever blessed.

If there be nothing so glorious as doing good, if there is nothing that makes us so like to God, then nothing can be so glorious in the use of our money, as to use it all in works of love and goodness, making ourselves friends, and fathers, and benefactors, to all our fellow creatures, imitating the Divine love, and turning all our power into acts of generosity, care, and kindness to such as are in need of it.

If a man had eyes, and hands, and feet, that he could give to those that wanted them; if he should either lock them up in a chest, or please himself with some needless or ridiculous use of them, instead of giving them to his brethren that were blind and lame, should we not justly reckon him an inhuman wretch? If he should rather choose to amuse himself with furnishing his house with those things, than to entitle himself to an eternal reward, by giving them to those that wanted eyes and hands, might we not justly reckon him mad?

Now money has very much the nature of eyes and feet; if we either lock it up in chests, or waste it in needless and ridiculous expenses upon ourselves, whilst the poor and the distressed want it for their necessary uses; if we consume it in the ridiculous ornaments of apparel, whilst others are starving in nakedness; we are not far from the cruelty of him, that chooses rather to adorn his house with the hands and eyes than to give them to those that want them. If we choose to indulge ourselves in such expensive enjoyments as have no real use in them, such as satisfy no real want, rather than to entitle ourselves to an eternal reward, by disposing of our money well, we are guilty of his madness, that rather chooses to lock up eyes and hands, than to make himself for ever blessed, by giving them to those that want them. For after we have satisfied our own sober and reasonable wants, all the rest of our money is but like spare eyes or hands; it is something that we cannot keep to ourselves without being foolish in the use of it, something that can only be used well, by giving it to those that want it.

Thirdly, If we waste our money, we are not only guilty of wasting a talent which God has given us, we are not only guilty of making that useless, which is so powerful a means of doing good, but we do ourselves this further harm, that we turn this useful talent into a powerful means of corrupting ourselves; because so far as it is spent wrong, so far it is spent in support of some wrong temper, in gratifying some vain and unreasonable desires, in conforming to those fashions, and pride of the world, which, as Christians and reasonable men, we are obliged to renounce.

As wit and fine parts cannot be trifled away, and only lost, but will expose those that have them into greater follies, if they are not strictly devoted to piety; so money, if it is not used strictly according to reason and religion, can not only be trifled away, but it will betray people into greater follies, and make them live a more silly and extravagant life, than they could have done without it. If, therefore, you do not spend your money in doing good to others, you must spend it to the hurt of yourself. You will act like a man, that should refuse to give that as a cordial to a sick friend, though he could not drink it himself without inflaming his blood. For this is the case of superfluous money; if you give it to those that want it, it is a cordial; if you spend it upon yourself in something that you do not want, it only inflames and disorders your mind, and makes you worse than you would be without it.

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

Now this is truly the case of riches spent upon ourselves in vain and needless expenses; in trying to use them where they have no real use, nor we any real want, we only use them to our great hurt, in creating unreasonable desires, in nourishing ill tempers, in indulging our passions, and supporting a worldly, vain turn of mind. For high eating and drinking, fine clothes, and fine houses, state and equipage, gay pleasures, and diversions, do all of them naturally hurt and disorder our hearts; they are the food and nourishment of all the folly and weakness of our nature, and are certain means to make us vain and worldly in our tempers. They are all of them the support of something, that ought not to be supported; they are contrary to that sobriety and piety of heart which relishes Divine things; they are like so many weights upon our minds, that make us less able, and less inclined, to raise up our thoughts and affections to the things that are above.

So that money thus spent is not merely wasted or lost, but it is spent to bad purposes, and miserable effects, to the corruption and disorder of our hearts, and to the making us less able to live up to the sublime doctrines of the Gospel. It is but like keeping money from the poor, to buy poison for ourselves.

For so much as is spent in the vanity of dress, may be reckoned so much laid out to fix vanity in our minds. So much as is laid out for idleness and indulgence, may be reckoned so much given to render our hearts dull and sensual. So much as is spent in state and equipage, may be reckoned so much spent to dazzle your own eyes, and render you the idol of your own imagination. And so in every thing, when you go from reasonable wants, you only support some unreasonable temper, some turn of mind, which every good Christian is called upon to renounce.

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

Every exhortation in Scripture to be wise and reasonable, satisfying only such wants as God would have satisfied; every exhortation to be spiritual and heavenly, pressing after a glorious change of our nature; every exhortation to love our neighbor as ourselves, to love all mankind as God has loved them, is a command to be strictly religious in the use of our money. For none of these tempers can be complied with, unless we be wise and reasonable, spiritual and heavenly, exercising a brotherly love, a godlike charity, in the use of all our fortune. These tempers, and this use of our worldly goods, is so much the doctrine of all the New Testament, that you cannot read a chapter without being taught something of it. I shall only produce one remarkable passage of Scripture, which is sufficient to justify all that I have said concerning this religious use of all our fortune.

"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me ... Then shall he say unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. These shall go away into everlasting punishment: but the righteous into life eternal." [Matt. xxv. 31-64]

I have quoted this passage at length, because if one looks at the way of the world, one would hardly think that Christians had ever read this part of Scripture. For what is there in the lives of Christians, that looks as if their salvation depended upon these good works? And yet the necessity of them is here asserted in the highest manner, and pressed upon us by a lively description of the glory and terrors of the day of judgment.

Some people, even of those who may be reckoned virtuous Christians, look upon this text only as a general recommendation of occasional works of charity; whereas it shows the necessity not only of occasional charities now and then, but the necessity of such an entire charitable life, as is a continual exercise of all such works of charity, as we are able to perform.

You own, that you have no title to salvation, if you have neglected these good works; because such persons as have neglected them are, at the last day, to be placed on the left hand, and banished with a "Depart, ye cursed." There is, therefore, no salvation but in the performance of these good works. Who is it, therefore, that may be said to have performed these good works? Is it he that has some time assisted a prisoner, or relieved the poor or sick? This would be as absurd as to say, that he had performed the duties of devotion, who had some time said his prayers. Is it, therefore, he that has several times done these works of charity? This can no more be said, than he can be said to be the truly just man, who had done acts of justice several times. What is the rule, therefore, or measure of performing these good works? How shall a man trust that he performs them as he ought?

Now the rule is very plain and easy, and such as is common to every other virtue, or good temper, as well as to charity. Who is the humble, or meek, or devout, or just, or faithful man? Is it he that has several times done acts of humility, meekness, devotion, justice, or fidelity? No; but it is he that lives in the habitual exercise of these virtues. In like manner, he only can be said to have performed these works of charity, who lives in the habitual exercise of them to the utmost of his power. He only has performed the duty of Divine love, who loves God with all his heart, and with all his mind, and with all his strength. And he only has performed the duty of these good works, who has done them with all his heart, and with all his mind, and with all his strength. For there is no other measure of our doing good, than our power of doing it.

The Apostle St. Peter puts this question to our blessed Savior: "Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times, but, Until seventy times seven." [Matt. xviii. 21, 22] Not as if after this number of offenses a man might then cease to forgive; but the expression of seventy times seven, is to show us, that we are not to bound our forgiveness by any number of offenses, but are to continue forgiving the most repeated offenses against us. Thus our Savior saith in another place, "If he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him." [Luke xvii. 4] If, therefore, a man ceases to forgive his brother, because he has forgiven him often already; if he excuses himself from forgiving this man, because he has forgiven several others; such a one breaks this law of Christ, concerning the forgiving one's brother.

Now the rule of forgiving is also the rule of giving; you are not to give, or do good to seven, but to seventy times seven. You are not to cease from giving, because you have given often to the same person, or to other persons; but must look upon yourself as much obliged to continue relieving those that continue in want, as you were obliged to relieve them once or twice. Had it not been in your power, you had been excused from relieving any person once; but if it is in your power to relieve people often, it is as much your duty to do it often, as it is the duty of others to do it but seldom, because they are but seldom able. He that is not ready to forgive every brother, as often as he wants to be forgiven, does not forgive like a disciple of Christ. And he that is not ready to give to every brother that wants to have something given him, does not give like a disciple of Christ. For it is as necessary to give to seventy times seven, to live in the continual exercise of all good works to the utmost of our power, as it is necessary to forgive until seventy times seven, and live in the habitual exercise of this forgiving temper, towards all that want it.

And the reason of all this is very plain, because there is the same goodness, the same excellency, and the same necessity of being thus charitable at one time as at another. It is as much the best use of our money, to be always doing good with it, as it is the best use of it at any particular time; so that that which is a reason for a charitable action, is as good a reason for a charitable life. That which is a reason for forgiving one offense, is the same reason for forgiving all offenses. For such charity has nothing to recommend it to-day, but what will be the same recommendation of it to-morrow; and you cannot neglect it at one time, without being guilty of the same sin, as if you neglected it at another time.

As sure, therefore, as these works of charity are necessary to salvation, so sure is it that we are to do them to the utmost of our power; not to-day, or to-morrow, but through the whole course of our life. If, therefore, it be our duty at any time to deny ourselves any needless expenses, to be moderate and frugal, that we may have to give to those that want, it is as much our duty to do so at all times, that we may be further able to do more good. For if it is at any time a sin to prefer needless vain expense to works of charity, it is so at all times; because charity as much excels all needless and vain expenses at one time as at another. So that if it is ever necessary to our salvation, to take care of these works of charity, and to see that we make ourselves in some degree capable of doing them, it is as necessary to our salvation, to take care to make ourselves as capable as we can be, of performing them in all the parts of our life.

Either, therefore, you must so far renounce your Christianity, as to say that you need never perform any of these good works; or you must own that you are to perform them all your life in as high a degree as you are able. There is no middle way to be taken, any more than there is a middle way betwixt pride and humility, or temperance and intemperance. If you do not strive to fulfill all charitable works, if you neglect any of them that are in your power, and deny assistance to those that want what you can give, let it be when it will, or where it will, you number yourself amongst those that want Christian charity. Because it is as much your duty to do good with all that you have, and to live in the continual exercise of good works, as it is your duty to be temperate in all that you eat and drink.

Hence also appears the necessity of renouncing all those foolish and unreasonable expenses, which the pride and folly of mankind have made so common and fashionable in the world. For if it is necessary to do good works, as far as you are able, it must be as necessary to renounce those needless ways of spending money which render you unable to do works of charity.

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