A serious call to a devout and holy life : adapted to all orders of Christians

Front matter

I-

^> TO A

^DEVOUT AND HOLY LIFE;

Chapter XXV

Conclusion. The excellency of a devout spirit 322

MEMOIR.

The Rev. William Law was born at King's ClifFe, in the county of Northampton, in 1686. His education, and the early years of his life, were very serious. At what time he entered the University, or when he took his degree of A. M. cannot be exactly ascertained, but his leaving that place was about the year 1712; after having made great proficiency in every branch of human literature.

Mr. Law was a bachelor all his life. In person, he was well set, of a dark complexion, and remarkably cheerful in his temper. Such was his love of privacy and contemplation, that it was very seldom that he passed more than two hours in the company of any person. With a very small patrimony, he was remarkably charitable, particularly to his poor neighbors in and about King's ClifFe. Such was the little value he set on money, that he gave the copies of all his works intended for publication, to his bookseller; but, for one of them, Messrs. Richardsons and Urquhart, insisted upon his acceptance of one hundred guineas.

Just before his soul took its happy flight, the heavenly glory so opened itself in him, that he broke forth into the following exultation, which showing the joyful reality of " the life of God in the soul of man," deserves to be written in letters of gold, not only to convince the infidel, but to comfort and confirm the pious pilgrim, in his journey through the wilderness of this world, into the peaceful regions of immortal bliss. "Away with these filthy garments;" said this dying saint, ec I feel a sacred fire kindled in my soul, which will destroy every thing contrary to itself, and burn as a flame of divine love to all eternity."

In such triumph did this extraordinary servant of God resign his spirit into the hands of his beloved Lord and Master, at the place of his nativity. He died April 9, 1761, aged 75 years.

He was well known to the world by a number of truly christian, pious writings, exemplified by a life spent in a manner suitable to a true disciple of his divine Master and Savior, Jesus Christ. His published works are,

1. A Serious Call to a Devout and Holy Life, adapted to the State and Condition of all Orders of Christians.

2. A Practical Treatise upon Christian Perfection.

3. Three Letters to the Bishop of Bangor.

4. Remarks upon a late Book, entitled, " The Fable of the Bees ; or Private Vices Public Benefits."

5. The absolute unlawfulness of Stage Entertainments.

6. The Case of Reason, or Natural Religion, fairly and fully stated.

7. An earnest and serious Answer to Dr. Trapp's Discourse of the Folly, Sin, and Danger, of being righteous over much.

8. The Grounds and Reasons of Christian Regeneration.

9. A Demonstration of the gross and fundamental Errors of a late Book, called " A plain Account of the Nature and End of the Sacrament of the Lord's Supper," affectionately addressed to all Orders of Men, and more especially to all the younger Clergy.

10. An Appeal to all that doubt or disbelieve the Gospel.

11. The Spirit of Prayer; or the Soul rising out of the Vanity of Time into the Riches of Eternity.

12. The Spirit of Love.

13. The Way to Divine Knowledge; being several Dialogues between Humanus, Academicus, Rusticus, and Theophilus, as preparatory to a new edition of the Works of Jacob Behmen, and the right Use of them.

14. A short but sufficient Confutation of the

Rev. D. Warburton's projected Defence (as he calls it) of Christianity, in his Divine Legation of Moses. In a Letter to the Right Rev. the Lord Bishop of London.

15. A Collection of Letters on the most interesting and important Subjects, and on several Occasions.

16. Of Justification by Faith and Works; a Dialogue between a Methodist and a Churchman.

17. An humble, earnest, and affectionate Address to the Clergy.

The following are the remarks of Edward Gibbon, Esq. on the Rev. Mr. Law and his works, extracted from his memoirs, in two vols, quarto.

His words are: — "Mr Law died at an advanced age, of a suppression of urine, in 1761, at the house of Mrs. Hesther Gibbon, known by the name of the Cliffe, in Northamptonshire, where she still resides. In that family he has left the reputation of a worthy and eminently pious man, who believed all that he professed, and practised all that he enjoined. The character of a nonjuror, which he held to the last, is a sufficient evidence of the tenaciousness of his principles in Church and State; and the sacrifice of his interest to his conscience will be always respectable.

" His theological writings, which our domestic concerns induced me to read, preserve an amiable though imperfect sort of life, in my opinion; but here, perhaps, I pronounce with more confidence than knowledge on the merits of a man no pen can justify. His last compositions seemed tinctured too much with the mystic enthusiasm of Jacob Behmen; but his arguments are acute; his manner is lively; his style forcible and clear; and, had not the vigor of hi3 mind been clouded by enthusiasm, he might be ranked with the most agreeable and ingenious writers of the times.

" While the Bangorian controversy was a fashionable theme, he entered the lists. He resumed the contest again with Bishop Hoadly, in which his nonjuring principles appear, though he approves himself equally, to both prelates.

" On the appearance of the i Fable of the Bees, 5 he drew his pen against the licentiousness of the doctrine of that writer; and Morality and Religion must rejoice in his applause and victory.

" Mr. Law's master-piece, the c Serious Call,' is still read as a popular and powerful book of devotion. f His precepts are rigid, but they are formed and derived from the Gospel; his satire is sharp, but his wisdom is from the knowledge of human life; fand many of his portraits are not unworthy the pen of La Bruyere. If there exists a spark of piety in his reader's mind, he will soon kindle it to a flame; and a philosopher must allow that he is more consistent in his principles than any of the tribe of mystic writers. He handles with equal severity and truth the strange contradiction between faith and practice in the Christian world. Under the names of Flavia and Miranda, the worldly and the pious sisters, he has admirably described Mr. Gibbon's two aunts."

A

TO A DEVOUT AND HOLY LIFE

CHAP. L

THE NATURE AND EXTENT OF CHRISTIAN DEVOTION.

Devotion is neither private nor public prayer: but prayers, whether private or public, are particular parts or instances of devotion. Devotion signifies a life given or devoted to God. He therefore is the devout man, who lives no longer to his own will, or the way and spirit of the world, but to the will of God — who considers God in every thing, serves God in every thing, and makes all the parts of his common life, parts of piety, by doing every thing in the name of God, and under such rules as are conformable to his glory.

We readily acknowledge, that God alone is to be the rule and measure of our prayers, — that in them we are to look wholly unto Him, and act wholly for Him, that we are only to pray in such a manner, for such things, and such ends as are suitable to his glory. But let any one find out the reason why he is to be thus strictly pious in his

Devotion reasonable.

prayers, and he will find the same as strong a reason to be as strictly pious in all the other parts of his life. For there is not the least shadow of a reason^ why we should make God the rule and measure of our prayers, why we should then look wholly unto Him, and pray according to his will; but what equally proves it necessary for us to look wholly unto God, and make Him the rule and measure of all the other actions of our life. Any ways of life, any employment of our parts* time or money, that is not strictly according to the will of God, that is not for such ends as are suitable to his glory, are as great absurdities and failings, as prayers 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, and should have nothing in them, but what is wise, and holy, but that our lives may be of the same nature, full of the same wisdom, and heavenly tempers, that we may live unto God in the same spirit that we pray unto Him. Were it not pur strict duty to live by reason, and to devote all our actions to God, were it not absolutely necessary to walk before Him in all holiness, doing every thing 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 fly. / As sure therefore as there is any wisdom in praying for the spirit of God, so sure is it, that

CHRISTIAN DEVOTION. 15

Absurd, though common inconsistency.

we are to make that Spirit the rule of all our actions. S As sure as it is our duty to look wholly to God in our prayers, so sure is it, that it is our duty to live wholly to God in our lives. But we can no more be said to live to God, unless we live unto Him in all the ordinary actions of our life, 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 labor or diversion, whether they consume our time or our money, are like unreasonable and absurd prayers, and are as truly an offence unto God.

It is for want of knowing, or at least considering this, that we see such a ridiculous mixture in the lives of many people. You see them strict as to some times and places of devotion; but in their manner of spending time and money, in their cares and fears, in their pleasures and indulgences, in their labor and diversions they are like the rest of the world. This makes the loose part of the world make a jest of those that are devout, because they see their devotion goes no farther 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 humor and fancy, and in as full an enjoyment of all the follies of life, as other people.

Julius is very fearful of missing public worship; all the parish supposes him to be sick, if he is not at church. But if you ask him why he spends

A character portrayed.

the rest of his time by humor or chance — why he is a companion of the silliest people in their most silly pleasures? why he is ready for every impertinent entertainment and diversion ? why there is no amusement too trifling to please him? why he is busy at balls and assemblies? why he gives himself up to idle, gossiping conversation? why he lives in foolish friendships and fondness for particular persons, that neither want nor deserve any particular kindness ? why he allows himself in foolish hatreds and resentments against particular persons, without considering that he is to love every body as himself ? If you ask him why he never puts his conversation, his time, and fortune under the rules of religion, Julius has no more to say for himself, than the most disorderly person. The whole tenor of Scripture lies as directly against such a life, as against debauchery and intemperance. He that lives in such a course of idleness and folly, lives no more according to the religion of Jesus Christ, than he that lives in gluttony and intemperance.

If a man should tell Julius that there was no occasion for so much constancy at prayers, and that he might, without any harm to himself, neglect public religious services as the generality of people do, Julius would think such a one to be no Christian, and that he ought to avoid his company. But if a person only tells him that he may live as the generality of the world does, that he may enjoy himself as others do, that he may

CHRISTIAN DEVOTION. 17

The Christian spirit mistaken.

spend his time and money as people of fashion do, that he may conform to the follies and frailties of the generality, and gratify his tempers and passions as most people do, Julius never suspects that man to want a Christian spirit, or that he is doing the devil's work.

Yet if Julius was to read the New Testament from the beginning to the end, he would find his course of life condemned in every page.

Indeed there cannot any thing be imagined more absurd in itself, than wise and heavenly prayers added to a life of vanity and folly, where neither labor, diversions, time nor money, are under the direction of the wisdom and heavenly tempers of our prayers. If we see a man pretending to act wholly with regard to God in every thing that he did, that would neither spend time nor money, or take any labor or diversion, but so far as he could act according to strict principles of reason and piety, and yet neglecting all prayer, whether public or private, should we not wonder how he could have so much folly? Yet this is as reasonable as for any person to pretend to strictness in devotion, to be careful of observing times and places of prayer, and yet letting the rest of his life, his time and labor, his talents and money be disposed of, without any regard to strict rules of piety and devotion. For to be weak and foolish in spending our time and for tune is no greater a mistake, than to be weak and foolish in relation to our prayers. And to allow

IS SERIOUS CALL.

The devotion Ciirist requires.

ourselves in 8,ny ways of life that neither are nor can be offered to God, is the same irreligion as to neglect pur prayers, or use them in such a manner, as makes them an offering unworthy of God.

Our blessed Savior and his apostles call us to renounce the world, and differ in every temper and way of life, from the spirit and way of the world: — to be as babes, born into a new state of things, to live as pilgrims in spiritual watching, in holy fear, and heavenly aspiring after another life : — to take up our daily cross, to deny ourselves, to seek the blessedness of poverty of spirit : — to forsake the pride and vanity of riches, to take no thought for the morrow, to live in the profoundest state of humility, to rejoice in worldly sufferings: — to reject the lust of the flesh, the lust of the eyes, and the pride of life; to bear injuries, to forgive and bless our enemies, and to love mankind as God loveth them: — to give up our whole hearts and affections to God, and strive to enter through the strait gate into a life of eternal glory.

This is the common devotion which our blessed Savior taught, in order to make it the common life of all Christians. I call these duties the devotion of our common life, because if they are to be practised, they must be made parts of our common life ; they can have no place any where else.

If contempt of the world, and heavenly affec-

CHRISTIAN DEVOTION. 19

Characteristics of true Christian devotion.

tion, is a necessary temper of Christians, it is necessary that this temper appear in the manner of using the world, because it can have no place any where else. If self-denial be a condition of salvation, it must make a part of ordinary life. If humility be a Christian duty, then life is to be a constant course of humility in all its kinds. If poverty of spirit be necessary, it must be the spirit and temper of every day. If we are to relieve the naked, the sick, and the prisoner, it must be the common charity of our lives, as far as we can render ourselves able to perform it. If we are to love our enemies, we must make our common life a visible exercise and demonstration of that love. If content and thankfulness, if the patient bearing of evil be duties to God, they are the duties of every day. f if we are to be in Christ new creatures, we must show that we are so, by having new ways of living in the world.

Thus it is in all the virtues and holy tempers of Christianity. They are not ours, unless they be the virtues and tempers of our ordinary life. So that Christianity is so far from leaving us to live in the common ways of life, conforming to the customs, and gratifying the tempers which the spirit of the world delights in, that all its virtues which it makes necessary to salvation, are only so many ways of living above, and contrary to the world in all the common actions of our life. If our common life is not a common course of humility, self-denial, renunciation of

These characteristics too rare among professors.

the world, poverty of spirit, and heavenly affection, we do not live the lives of Christians.

But though it is thus plain, that this and this alone, is Christianity; yet it is as plain, that there is little of this to be found, even among the better sort of people. You see them often at the sanctuary, and pleased with fine preachers; but look into their lives, and you see them just the same sort of people as others are, that make no pretences to devotion. The difference that you find between them, is only the difference of their natural tempers. They have the same taste of the world, the same worldly cares, and fears, and joys; they have the same turn of mind, equally vain in their desires. You see the same fondness for state and equipage, the same pride and vanity of dress, the same self-love and indulgence, the same foolish friendships and groundless hatreds, the same levity of mind and trifling spirit, the same fondness of diversions, the same idle dispositions and vain ways of spending their time in visiting and conversation, as the rest of the world, that make no pretences to devotion.

Ido not mean this comparison between people seemingly good, and professed rakes; but between people of sober lives. Let us take an instance in two modest women. Let it be supposed, that one of them is careful of times of devotion, and observes them through a sense of duty; and that the other has no hearty concern about it, but is at church seldom or often, just as it happens. Now

CHRISTIAN DEVOTION. 21

Professors too much like the irreligious.

it is a very easy thing to see this difference between these persons. But when you have seen this, can you find any farther difference between them? Can you find that their common life is of a different kind ? Are not the tempers, customs, and manners of the one, the same as of the other? Do they live as if they belonged to different worlds, had different views, rules, and measures of all their actions? Have they not the same goods and evils, are they not pleased and displeased in the same manner, and for the same things? Do they not live in the same course of life? Does one seem to be of this world, looking at the things that are temporal, and the other to be of another world, looking wholly at the things that are eternal? Does the one live in pleasure, delighting herself in show or dress, and the other live in self-denial and mortification, renouncing every thing that looks like vanity either of person, dress, or carriage ? Does the one follow public diversions, and trifle away her time in idle visits and corrupt conversation; and does the other study all the arts of improving her time, living in prayer and watching, and such good works as may make all her time turn to her advantage, and be placed to her account at the last day ? Is the one careless of expense, and glad to be able to adorn herself with every costly ornament of dress ? and does the other consider her fortune as a talent given her by God, which is to be improved religiously, and no more to be spent in vain and

Real piety makes itself obvious.

needless ornaments, than it is to be buried in the earth?

Where must you look to find one person of religion differing in this manner, from another that has none ? And yet, if they do not differ in these things, can it be said, the one is a Christian and the other not?

If the doctrines of Christianity were practised, they would make a man as different from other people as to all worldly tempers, sensual pleasures, and the pride of life, as a wise man is different from a natural fool. It would be easy to know a Christian by his course of life. It is notorious that most professing Christians are not only like other men in their frailties and infirmities, which might be in some degree excusable; but the complaint is, they are like others in the main articles of their lives. They enjoy the world, and live every day in the same tempers, the same designs, and the same indulgences, as they who know not God. You may see them different from other people as to times and places of prayer, but generally like the rest of the world in all the other parts of their lives. That is adding Christian devotion to an heathen life. I have the authority of our blessed Savior for this remark, where he says, " Take no thought, saying what shall we eat, or what shall we drink, or wherewithal shall we be clothed? for after all these things do the Gentiles seek. 53 But if to be thus in love even with the necessary things of

An important inquiry.

this life, shows that we are not yet of a Christian spirit, but are like heathens; surely to enjoy the vanity and folly of the world as they did, to be like them in the main tempers of our lives, in self-love and indulgence, in sensual pleasures and diversions, in the vanity of dress, the love of show and greatness, or any other gaudy distinction of fortune, is a much greater sign of a heathen temper. And consequently they who add devotion to such a life, must be said to pray as Christians, but live as Heathens,

Chap. II

THE REASON WHY THE GENERALITY OF CHRISTIANS FALL SO FAR SHORT OF THE HOLINESS AND DEVO- TION OF CHRISTIANITY.

It may now be reasonably inquired, how it comes to pass, that the lives even of the better sort of people are thus strangely contrary to the principles of Christianity.

But before I give a direct answer to this 5 I desire it may also be inquired, how it comes to pass that swearing is so common a vice among Christians. It is indeed not so common among women, as among men. Now I ask, how comes it that men are guilty of so gross and profane a sin as this? There is neither ignorance nor human infirmity to plead for it : it is against an express

The reason of common swearing.

commandment, and the most plain doctrine of our blessed Savior.*

Do but now find the reason why the generality of men live in this notorious vice, and then you will have found the reason why the generality even of the better sort of people, live so contrary to Christianity.

The reason of common swearing is this : men have not so much as the intention to please God in all their actions. Let a man but have so much piety as to intend to please God in all the actions of his life, as the happiest and best thing in the world, and then he will never swear. It will be as impossible as it is for a man that intends to please his prince, to abuse him to his face.

It seems but a small and necessary part of piety to have such a sincere intention as this; and he has no reason to look upon himself as a disciple of Christ, who is not thus far advanced in piety. Yet it is purely for want of this degree of piety, that you see such a mixture of sin and folly in the lives even of the better sort of people. It is for want of this intention, that you see women profess devotion, yet live in all the folly and vanity of dress, wasting their time in idleness and pleasure. For let but a woman feel her heart full of this intention, and she will find it as impossible to patch or paint, as to curse or swear; she will

* This vice is happily now much less common than when our author wrote. It still prevails, however, to an awful degree j especially in some sections of our country. — Ed.

The importance of an intention to please God.

no more desire to shine at balls and assemblies, or make a figure among those that are most finelydressed, than she will desire to dance iipon a rope to please spectators. She will know that the one is as far from the wisdom and excellency of the Christian spirit, as the other.

It was this general intention that made primitive Christians such eminent instances of piety, that made the goodly fellowship of the saints, and all the glorious army of martyrs and confessors. And if you here stop and ask yourself why you are not as pious as the primitive Christians, your heart will tell you that it is neither through ignorance nor inability, but purely because you never thoroughly intended it. You observe the same Sunday-worship that they did; and you are strict in it, because it is your full intention to be so. And when you as fully intend to be like them in their ordinary common life, when you intend to please God in all your actions, you will find it as possible as to be strictly exact in the service of the church. And when you have this intention to please God in all your actions, as the happiest and best thing, you will find in you as great an aversion to every thing vain and impertinent in common life, whether of business or pleasure, as you now have to any thing that is profane. You will be as fearful of living in any foolish way, either of spending your time or your fortune, as you are now fearful of neglecting the public worship.

S

The clergyman. The tradesman.

Let a clergyman be but thus pious, and he will converse as if he had been brought up by an apostle. He will no more think and talk of noble preferment, than of noble eating or a glorious chariot. He will no more complain of the frowns of the world, or a small charge, than he will complain of the want of a laced coat, or a running horse. Let him but intend to please God in all his actions, as the happiest and best thing in the world, and then he will know that there is nothing noble in a clergyman, but burning zeal for the salvation of souls; nor any thing poor in his profession, but idleness and a worldly spirit.

Let a tradesman have this intention, and it will make him a saint in his shop. His every day business will be a course of wise and reasonable actions, made holy to God, by being done in obedience to his will and pleasure. He will buy and sell, and labor and travel, because by so doing he can do some good to himself and others. But then, as nothing can please God but what is wise, and reasonable, and holy, so he will neither buy, nor sell, nor labor in any other manner, nor to any other end, but such as may be shown to be wise and reasonable and holy. He will therefore consider not what arts, or methods, or application, will soonest make him richer and greater than his brethren, or remove him from a shop to a life of state and pleasure; but he will consider what arts, methods, and application can make

The gentleman of fortune.

worldly business most acceptable to God, and make a life of trade a life of piety. This will be the temper and spirit of every tradesman; he cannot stop short of these degrees of piety, whenever it is his intention to please God in all his actions, as the best and happiest thing in the world.