DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.3689#0010
that are not according to the will of God. For there is no other
reason, why our prayers should be according to the will of God,
why they should have nothing in them, but what is wise, and
holy, and heavenly, there is no other reason for this, but that our
lives may be of the same nature, full of the same wisdom, holi-
ness, and heavenly tempers, that we may live unto God in the
same spirit that we pray unto him. Were it not our strict duty
to live by reason, to devote all the actions of our lives to God,
were it not absolutely necessary to walk before him in wisdom
and holiness and all heavenly conversation, doing everything in
his name, and for his glory, there would be no excellency or
wisdom in the most heavenly prayers. Nay, such prayers would
be absurdities, they would be like Prayers for wings, when it was
no part of our duty to^.
As sure, therefore, as there is any wisdom in praying for the
spirit of God, so sure is it, that we are to make that Spirit the
rule of all our actions ; as sure as it is our duty to look wholly
unto God in our Prayers, so sure is it, that it is our duty to live
wholly unto God in our lives. But we can no more be said to
live unto God, unless we live unto him in all the ordinary actions
of our life, unless he be the rule and measure of all our ways,
than we can be said to pray unto God, unless our Prayers look
wholly unto him. So that unreasonable and absurd ways of life,
whether in labour or diversion, whether they consume our time,
or our money, are alike unreasonable and absurd Prayers, and
are as truly an offence unto God.
'Tis for want of knowing, or at least considering this, that we
see such a mixture of Ridicule in the lives of many People.
You see them strict as to some times and places of Devotion,
but when the service of the Church is over, they are but like
those who seldom or never come there. In their way of life,
their manner of spending their time and money, in their cares
and fears, in their pleasures and indulgences, in their labour and
diversions, they are like the rest of the world. This makes the
loose part of the world generally make a jest of those who are
devout, because they see their Devotion goes no further than
their Prayers, and that when they are over, they live no more
unto God, till the time of Prayer returns again ; but live by the
same humour and fancy, and in as full an enjoyment of all the
follies of life as other People. This is the reason why they are
the jest and scorn of careless and worldly People ; not because
they are really devoted to God, but because they appear to have
no other Devotion, but that of occasional Prayers.
Julius is very fearful of missing Prayers ; all the Parish sup-
poses Julius to be sick, if he is not at Church. But if you were
reason, why our prayers should be according to the will of God,
why they should have nothing in them, but what is wise, and
holy, and heavenly, there is no other reason for this, but that our
lives may be of the same nature, full of the same wisdom, holi-
ness, and heavenly tempers, that we may live unto God in the
same spirit that we pray unto him. Were it not our strict duty
to live by reason, to devote all the actions of our lives to God,
were it not absolutely necessary to walk before him in wisdom
and holiness and all heavenly conversation, doing everything in
his name, and for his glory, there would be no excellency or
wisdom in the most heavenly prayers. Nay, such prayers would
be absurdities, they would be like Prayers for wings, when it was
no part of our duty to^.
As sure, therefore, as there is any wisdom in praying for the
spirit of God, so sure is it, that we are to make that Spirit the
rule of all our actions ; as sure as it is our duty to look wholly
unto God in our Prayers, so sure is it, that it is our duty to live
wholly unto God in our lives. But we can no more be said to
live unto God, unless we live unto him in all the ordinary actions
of our life, unless he be the rule and measure of all our ways,
than we can be said to pray unto God, unless our Prayers look
wholly unto him. So that unreasonable and absurd ways of life,
whether in labour or diversion, whether they consume our time,
or our money, are alike unreasonable and absurd Prayers, and
are as truly an offence unto God.
'Tis for want of knowing, or at least considering this, that we
see such a mixture of Ridicule in the lives of many People.
You see them strict as to some times and places of Devotion,
but when the service of the Church is over, they are but like
those who seldom or never come there. In their way of life,
their manner of spending their time and money, in their cares
and fears, in their pleasures and indulgences, in their labour and
diversions, they are like the rest of the world. This makes the
loose part of the world generally make a jest of those who are
devout, because they see their Devotion goes no further than
their Prayers, and that when they are over, they live no more
unto God, till the time of Prayer returns again ; but live by the
same humour and fancy, and in as full an enjoyment of all the
follies of life as other People. This is the reason why they are
the jest and scorn of careless and worldly People ; not because
they are really devoted to God, but because they appear to have
no other Devotion, but that of occasional Prayers.
Julius is very fearful of missing Prayers ; all the Parish sup-
poses Julius to be sick, if he is not at Church. But if you were