DOI Page / Citation link:
https://doi.org/10.11588/diglit.3689#0089
a Devout and Holy Life. 87
have appointed times for praising God with Psalms and Hymns,
and to be strict in the observation of them; let it be supposed
also, that in his common life he is restless and uneasy, full of
murmurings and complaints at everything, never pleased but by
chance, as his temper happens to carry him, but murmuring and
repining at the very seasons, and having something to dislike in
everything that happens to him. Now can you conceive any-
thing more absurd and unreasonable, than such a character as
this ? Is such a one to be reckoned thankful to God, because
he has forms of praise which he offers to him ? Nay, is it
not certain, that such forms of praise must be so far from being
an acceptable devotion to God, that they must be abhorred as
an abomination ? Now the absurdity which you see in this
instance, is the same in any other part of our life; if our common
life hath any contrariety to our prayers, it is the same abomina-
tion, as songs of thanksgiving in the mouths of murmurers.
Bended knees, whilst you are clothed with pride; heavenly
petitions, whilst you are hoarding up treasures upon earth ; holy
devotions, whilst you live in the follies of the world; prayers of
meekness and charity, whilst your heart is the seat of spite and
resentment; hours of prayer, whilst you give up days and years
to idle diversions, impertinent visits, and foolish pleasures; are
as absurd, unacceptable service to God, as forms of thanksgiving
from a person that lives in repinings and discontent.
So that unless the common course of our lives, be according
to the common spirit of our prayers, our prayers are so far from
being a real or sufficient degree of devotion, that they become
an empty lip-labour, or, what is worse, a notorious hypocrisy.
Seeing therefore we are to make the spirit and temper of our
prayers, the common spirit and temper of our lives, this may
serve to convince us, that all orders of people are to labour and
aspire after the same utmost perfection of the Christian life.
For as all Christians are to use the same holy and heavenly
devotions, as they are all with the same earnestness to pray for
the Spirit of God ; so is it a sufficient proof, that all orders of
people are, to the utmost of their power, to make their life
agreeable to that one spirit, for which they are all to pray.
As certain, therefore, as the same holiness of prayers requires
the same holiness of life, so certain is it, that all Christians are
called to the same holiness of life.
A soldier, or a tradesman, is not called to minister at the altar,
or preach the Gospel; but every soldier or tradesman is as
much obliged to be devout, humble, holy, and heavenly-minded
in all the parts of his common life, as a clergyman is obliged to
be zealous, faithful, and laborious in all parts of his profession.
have appointed times for praising God with Psalms and Hymns,
and to be strict in the observation of them; let it be supposed
also, that in his common life he is restless and uneasy, full of
murmurings and complaints at everything, never pleased but by
chance, as his temper happens to carry him, but murmuring and
repining at the very seasons, and having something to dislike in
everything that happens to him. Now can you conceive any-
thing more absurd and unreasonable, than such a character as
this ? Is such a one to be reckoned thankful to God, because
he has forms of praise which he offers to him ? Nay, is it
not certain, that such forms of praise must be so far from being
an acceptable devotion to God, that they must be abhorred as
an abomination ? Now the absurdity which you see in this
instance, is the same in any other part of our life; if our common
life hath any contrariety to our prayers, it is the same abomina-
tion, as songs of thanksgiving in the mouths of murmurers.
Bended knees, whilst you are clothed with pride; heavenly
petitions, whilst you are hoarding up treasures upon earth ; holy
devotions, whilst you live in the follies of the world; prayers of
meekness and charity, whilst your heart is the seat of spite and
resentment; hours of prayer, whilst you give up days and years
to idle diversions, impertinent visits, and foolish pleasures; are
as absurd, unacceptable service to God, as forms of thanksgiving
from a person that lives in repinings and discontent.
So that unless the common course of our lives, be according
to the common spirit of our prayers, our prayers are so far from
being a real or sufficient degree of devotion, that they become
an empty lip-labour, or, what is worse, a notorious hypocrisy.
Seeing therefore we are to make the spirit and temper of our
prayers, the common spirit and temper of our lives, this may
serve to convince us, that all orders of people are to labour and
aspire after the same utmost perfection of the Christian life.
For as all Christians are to use the same holy and heavenly
devotions, as they are all with the same earnestness to pray for
the Spirit of God ; so is it a sufficient proof, that all orders of
people are, to the utmost of their power, to make their life
agreeable to that one spirit, for which they are all to pray.
As certain, therefore, as the same holiness of prayers requires
the same holiness of life, so certain is it, that all Christians are
called to the same holiness of life.
A soldier, or a tradesman, is not called to minister at the altar,
or preach the Gospel; but every soldier or tradesman is as
much obliged to be devout, humble, holy, and heavenly-minded
in all the parts of his common life, as a clergyman is obliged to
be zealous, faithful, and laborious in all parts of his profession.