DOI Page / Citation link:
https://doi.org/10.11588/diglit.3689#0044
42 zA Serious Call 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 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 fore-
going 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.
Chapter V.
Persons that are free from the necessity of
labour and employments^ are to consider
themselves as devoted to God in a higher
degree.
GREAT part of the world are free from the necessities of
labour 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 humour, 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 employ-
ment, are so far from being left at greater liberty to live to
themselves, to pursue their own humours, and spend their time
and fortunes as they please, that they are under greater obliga-
tions 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.
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 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 fore-
going 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.
Chapter V.
Persons that are free from the necessity of
labour and employments^ are to consider
themselves as devoted to God in a higher
degree.
GREAT part of the world are free from the necessities of
labour 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 humour, 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 employ-
ment, are so far from being left at greater liberty to live to
themselves, to pursue their own humours, and spend their time
and fortunes as they please, that they are under greater obliga-
tions 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.