1.IT may now be reasonably enquired, how it is, that the lives, even of the better sort of people, are thus strangely contrary to the principles of Christianity?
Before I give a direct answer, I desire it may be enquired, how it is, that swearing is so common amongst Christians? It is indeed yet not so common amongst women, as amongst men; but among men this sin is so common, that perhaps there are more than two in three that are guilty of it through the whole course of their lives; swearing more or less, just as it happens; some constantly, others only now and then. Now I ask how comes it, that two in three of men are guilty of so gross a sin as this is? There is neither ignorance nor human infirmity to plead for it: it is against an express commandment, and the most plain doctrine of our blessed Saviour.
Do but find the reason why the generality of men live in this notorious vice, and you will have found the reason, why the generality even of the better sort of people, live so contrary to Christianity.
2. *Now the reason of common swearing is this; it is because men have not so much as the intention to please God in all their actions. For, 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 more. It will be as impossible for him to swear, whilst he feels this intention within himself, as it is impossible for a man that intends to please his prince, to go up and abuse him to his face.
3. It is but a small part of piety to have such an intention as this; and he has no reason to look upon himself as a disciple of Christ, who is not this far advanced. And 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 men that profess religion, yet live in swearing and sensuality; that you see clergymen given to pride and covetousness, and worldly enjoyments. It is for want of this intention, that you see women that profess devotion yet living in all the vanity and folly of dress, and wasting their time in idleness and pleasures, in all such instances as their estates will reach. 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 no more desire to shine at balls and assemblies, or make a figure amongst those that are most finely dressed, than she will desire to dance upon 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.
4. It was this general intention that made the primitive Christians such eminent instances of piety. And if you will here stop, and ask yourself, why you are not as pious as the primitive Christians were, your own heart will tell you, it is neither through ignorance or 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 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 in the world, you will find in you as great an aversion to any thing that is vain and impertinent in common life, whether of business or pleasure, as you now have to any thing that is prophane. 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.
5. Now, who that wants this general intention, can be reckoned a Christian? And yet if it was among Christians, it would change the whole face of the world; exemplary holiness, would be as common and visible, as buying and selling, or any trade in life.
*Let a clergyman but be 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 cure, or the want of a patron, than he will complain 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. Again, let a tradesman but 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 labour 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 labour in any manner, but such as is wise, and reasonable, and holy. He will therefore consider, not what arts, or methods, will 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, what methods, can make worldly business most acceptable to God, and make a life of trade a life of holiness, devotion, and 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.
6. Again, let the gentleman of fortune but have this intention, and it will carry him from every appearance of evil, to every instance of piety and goodness.
He cannot live by chance, or as humour or fancy carries him, because he knows that nothing can please God but a wise and regular course of life. He cannot live in idleness and indulgence, in sports and gaming, in vain expences and high living, because these things cannot be turned into means of holiness, or made so many parts of a wise and religious life.