The works of the Rev. John Wesley, Vol. 05 (of 32)

by John Wesley

[♦] ‘his’ replaced with ‘is’

9. *Now if this was really the case, I believe that it would be readily granted that a life of such business was as poor and ridiculous as any that can be invented. But it would puzzle any one to shew, that a man that has spent all his time and thoughts in business and hurry, that he might die, as it is said, worth an hundred thousand pounds, is any whit wiser than he, who has taken the same pains to have as many pairs of boots and spurs when he leaves the world.

*For if the state of our souls be our whole state, if the only end of life be to die as free from sin, and as exalted in virtue as we can; if naked as we came, so naked are we to return, and to stand a trial before Christ and his holy angels, for everlasting happiness or misery, what can it possibly signify, what a man had, or had not, in this world? What can it signify what you call these things that a man left behind him; whether you call him his, or any one’s else; whether you call them trees or fields, or birds and feathers; whether you call them an hundred thousand pounds, or an hundred thousand pair of boots and spurs? I say call them; for the things signify no more to him than the names.

Now ’tis easy to see the folly of a life thus spent, to furnish a man with such a number of boots and spurs. But yet there needs no better faculty of seeing, no finer understanding, to see the folly of a life spent in making a man possessor of ten towns before he dies.

*For if, when he has got all his towns, or all his boots, his soul is to go into his own place amongst separate spirits, and his body to be laid by in a coffin, till the last trumpet calls him to judgment; where the enquiry will be, how humbly, how devoutly, how meekly, how piously, how charitably, we have spoke, thought, and acted, whilst we were in the body? How can we say, that he who has wore out his life in raising an hundred thousand pounds, has acted wiser for himself, than he who has had the same care to procure an hundred thousand of any thing else?

10. *But farther, let it now be supposed, that Negotius, when he first entered into business, happening to read the gospel with attention, found he had a much greater business upon his hands, than that to which he had served an apprenticeship: that there were things which belong to man, of much more importance than all that our eyes can see; so glorious, as to deserve all our thoughts; so dangerous, as to need all our care; and so certain, as never to deceive the faithful labourer.

Let it be supposed, that by reading this book, he had discovered that his soul was more to him than his body: that it was better to grow in the virtues of the soul, than to have a large body, or a full purse; that it was better to be fit for heaven, than to have a variety of fine houses upon the earth; that it was better to secure an everlasting happiness, than to have plenty of things which he cannot keep; better to live in habits of humility, piety, charity, and self-denial, than to die unprepared for judgment; better to be most like our Saviour, than to excel all the tradesmen in the world, in business and bulk of fortune.

Let it be supposed, that Negotius, believing these things to be true, entirely devoted himself to God at his first setting out in the world, resolving to pursue his business no farther than was consistent with great devotion, humility, and self-denial; and for no other ends, but to provide himself with a sober subsistence, and to do all the good he could, to the souls and bodies of his fellow creatures.

Let it therefore be supposed, that instead of the continual hurry of business, he was frequent in his retirements; that instead of restless desires after more riches, his soul had been full of the love of God and heavenly affection, constantly watching against worldly tempers, and always aspiring after divine grace; that instead of worldly cares and contrivances, he had been busy in fortifying his soul against all approaches of sin; that instead of costly shew, and the expensive generosity of a splendid life, he had loved and exercised all instances of humility and lowliness; that instead of great treats and full tables, his house had only furnished a sober refreshment to those that wanted it.

Let it be supposed, that his contentment kept him free from all kinds of envy: that his piety made him thankful to God in all crosses and disappointments: that his charity kept him from being rich, by a continual distribution to all objects of compassion.