10. I don’t mean this comparison betwixt people seemingly good and professed rakes but betwixt 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, thro’ a sense of duty; and that the other is at church seldom or often, just as it happens. Now it is a very easy thing to see this difference betwixt these persons. But, can you find any farther difference betwixt them? Can you find that their common life is of a different kind? Are not the tempers, and customs, and manners, of the one, of the same kind as of the other? Do they live as if they belonged to different worlds, had different views in their heads, and different rules and measures of all their actions? Have not they 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 shew or dress, and the other live in self-denial, renouncing every thing that looks like vanity, either of person, dress, or carriage? Does the one trifle away her time? And does the other study all the arts of improving it, 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 expence, and glad 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 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 with any sense be said, the one is a good Christian, and the other not?
11. Take another instance among the men. Leo has a great deal of good nature, has kept what they call good company, hates every thing that is false and base, is very generous to his friends; but has concerned himself so little with religion, that he hardly knows the difference betwixt a Jew and a Christian.
Eusebius, on the other hand, has had early impressions of religion, and buys books of devotion. He can talk of all the feasts and fasts of the church, and knows the names of most men that have been eminent for piety. You never hear him swear, and when he talks of religion, he talks of it as a matter of great concern.
Here you see, that one person has religion enough, to be reckoned a pious Christian; and the other is so far from all appearance of religion, that he may fairly be reckoned a Heathen. And yet, if you look into their common life, if you examine their ruling tempers in the greatest articles of life, you will find the least difference imaginable. Consider them with regard to the use of the world, because that is what every body can see. Now, to have right notions and tempers, with regard to the world, is as essential to religion, as to have right notions of God. And it is as possible for a man to worship a Crocodile, and yet be a pious man, as to have his affections set upon this world, and yet be a good Christian.
But now, if you consider Leo and Eusebius in this respect, you will find them exactly alike; seeking, using, and enjoying all that can be got in this world, in the same manner. You will find, riches, prosperity, pleasures, and honour, are just as much the happiness of Eusebius as they are of Leo. And yet, if Christianity has not changed a man’s temper, with relation to these things, what has it done for him?
12. Every one capable of reflection, must have observed, that this is generally the state, even of devout people, whether men or women. You may see them different from other people, as to times and places of prayer, but 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 Saviour for this remark, where he says, Take no thought, saying, what shall we eat, or what shall we drink, or wherewithal shall we be cloathed? For after all these things do the Gentiles seek. But if to be thus affected even with the necessary things of this life, shews that we are not of a Christian spirit, but an Heathen; surely, to enjoy the vanity of the world as they did, to be like them in the main tempers of our lives, in sensual pleasures and diversions, in the vanity of dress, the love of shew and greatness, or any other gaudy distinctions of fortune, is a much greater sign of an 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.
An enquiry into the reason why the generality of Christians fall so short of the holiness of Christianity.