12. This care and watchfulness over our actions, must be seconded by frequent and serious reflections upon them; not only that we may obtain the divine mercy; but that we may strengthen our resolutions, and learn to decline or resist temptations. It is an advice worthy of a Christian, though it first dropped from a Heathen pen, that before we betake ourselves to rest, we renew and examine all the passages of the day, that we may redress what we find to have been amiss, and make the shipwrecks of one day be as marks to direct our course in another. But, withal, we must not forget to implore the divine assistance, especially against those sins that most easily beset us: and though our hearts are not yet moulded into that spiritual frame, yet methinks such considerations as have been proposed may stir us up to some seriousness, and make our prayers against it as earnest, at least, as they are wont to be against other calamities; and I doubt not but God, who heareth the cry of the ravens, will have some regard even to such petitions as proceed from those natural passions which himself hath implanted in us.
It is fit to restrain ourselves in many lawful things.
13. Thus we are to make the first essay for recovering the divine life, by restraining the natural inclinations, that they break not out into sinful practices. But Christian prudence will teach us to abstain from gratifications that are not simply unlawful; and that not only that we may secure our innocence, which would be in continual hazard, if we should strain our liberty to the utmost point; but also that we may teach our appetites to obey, as prudent parents deal with their children, who cross their wills in many little things, to make them manageable in more considerable instances. He who would mortify the pride and vanity of his spirit, should stop his ears to the most deserved praises, and sometimes forbear his just vindication, from the censures and aspersions of others. He who would check a revengeful humour, would do well to deny himself the satisfaction of representing to others the injuries he hath sustained. And if we would so take heed to our ways, that we sin not with our tongue, we must accustom ourselves to solitude and silence. Thus we may make our appetites more moderate in their cravings, by accustoming them to frequent refusals; but it is not enough to have them under violence and restraint.
We must strive to put ourselves out of love with the world.
14. Our next essay must be to possess our minds with a deep persuasion of the vanity and emptiness of worldly enjoyments. This is an ordinary theme, but alas! how few understand and believe what they say? These notions float in our brains, and come sliding off our tongues, but we have no deep impression of them on our spirits. We feel not the truth which we pretend to believe. We can tell that all the glory and splendor, all the pleasures of the world, are vanity and nothing; and yet these nothings take up all our thoughts, and engross all our affections. Perhaps sometimes we resolve to be no longer deluded with them; but these thoughts seldom outlive the next temptation. And after we have been frustrated a thousand times, we must continually be repeating the experiment. The least difference of circumstances is enough to make us expect that satisfaction in one thing, which we missed in another. But had we once a real contempt of worldly things, this were a considerable advancement in our way. The soul of man is of a vigorous and active nature, and hath in it an unextinguishable thirst, an immaterial kind of fire, always catching at some object or other, in conjunction wherewith it thinks to be happy: and were it once rent from the world, it would search after some higher object, to satisfy its importunate cravings. The love of the world and the love of God, are like the scales of a balance, as the one falleth the other doth rise. It therefore nearly concerns us to be convinced of the emptiness and vanity of creature enjoyments. Let us seriously consider what our reason and faith, our own experience, and the observation of others suggest. Amidst all our pursuits and designs, let us stop and ask ourselves, for what end is this? At what do I aim? Can the gross pleasures of sense, or a heap of white or yellow earth, or the esteem of silly creatures like myself, satisfy an immortal soul? Have I not tried these things already? Will they have a higher relish, and yield me more contentment to-morrow than yesterday, or the next year than they did the last? There may be some little difference between that which I am now pursuing, and that which I enjoyed before: but sure my former enjoyments did shew as pleasant, and promise as fair before I attained them. Like the rainbow, they [♦]looked very glorious at a distance, but when I approached, I found nothing but emptiness and vapour. O what a poor thing would the life of man be, if it were capable of no higher enjoyments!
[♦] “look” replaced with “looked” per Errata
We must do those outward actions that are commanded.
15. When our inclinations towards worldly things are in some measure subdued, we must proceed conscientiously to perform those duties which religion [♦]requires. If we cannot get our inward dispositions presently changed, let us study at least to regulate our outward deportment: if our hearts be not yet inflamed with divine love, let us however [♠]own our allegiance to that infinite Majesty, by attending his service, and listening to his word; by speaking reverently of his name; and praising his goodness, and exhorting others to serve and obey him. If we want that charity, and those bowels of compassion which we ought to have towards our neighbours, yet must we not omit any occasion of doing them good. If our hearts be haughty and proud, we must nevertheless study a modest and humble deportment. These external performances are of little value in themselves, yet may they help us forward to better things. It is always good to be doing what we can, for then God is wont to assist our feeble endeavours. Nor need we fear the imputation of hypocrisy, though our actions thus somewhat out-run our affections, seeing they still proceed from a sense of our duty, and our design is not to appear better than we are, but that we may really become so.
[♦] “require” replaced with “requires” per Errata
[♠] “owe” replaced with “own” per Errata