XVIII. Again, you perhaps turn your eyes upon the world; you see all orders of people full of other cares and pleasures; you see the generality of clergy and laity, learned and unlearned, your friends and acquaintance, mostly living according to the spirit that reigneth in the world; you are therefore content with such a piety as you think contents great scholars and famous men: and it may be you cannot think that God will reject such numbers of Christians. Now all this is amusing yourself with nothing; it is only losing yourself in vain imaginations; it is making that a rule which is no rule, and cheating yourself into a false satisfaction. As you are not censoriously to damn other people; so neither are you to think your own salvation secure, because you are like the generality of the world.
*The foolish virgins that had provided no oil in their lamps, and so were shut out of the marriage-feast, were only thus far foolish, that they trusted to the assistance of those that were wise: but you are more foolish than they; for you trust to be saved by the folly of others; you imagine yourself safe in the negligence, vanity, and irregularity of the world; you take confidence in the broad way, because it is broad; you are content with yourself, because you seem to be along with the many, though God himself has told you, that narrow is the way that leadeth unto life, and few there be that find it.
XIX. One word more and I have done. Think with yourself, what a happiness it is, that you have it in your power to secure a share in the glories of heaven, and make yourself one of those blessed beings that are to live with God for ever. Reflect upon the glories of bright angels, that shine about the throne of heaven. Think upon that fulness of joy, which is the state of Christ at the right hand of God; and remember that it is this same state of glory and joy that lies open for you. You are less, it may be, in worldly distinctions than many others; but as to your relation to God, you have no superior upon earth. Let your condition be what it will, let your life be ever so mean, you may make the end of it the beginning of eternal glory. Be often therefore in these reflections, that they may fill you with a wise ambition of all that glory which God in Christ hath called you to. For it is impossible to understand and feel any thing of this, without feeling your heart affected with strong desires after it. There are many things in human life which it would be in vain for you to aspire after; but the happiness of the next, the sum of all happiness, is secure and safe to you against all accidents. Here no chances or misfortunes can prevent your success; neither can the treachery of friends, nor the malice of enemies disappoint you; it is only your own false heart that can rob you of this happiness. Be but your own true friend, and then you have nothing to fear from your enemies. Do but you sincerely labour in the Lord, and then neither heighth nor depth, neither life nor death, neither men or devils, can make your labour vain.
An Extract from Mr. Law’s
SERIOUS CALL
TO A HOLY LIFE.
CHAP. I.
Concerning the nature and extent of Christian devotion.
1.DEVOTION is neither private nor public prayer; but prayers, whether private or public, are particular parts or instances of devotion. Devotion signifies a life 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 sole will of God; who considers God in every thing, who serves God in every thing, who 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.
2. *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.