Meditations on a Devout & Holy Life
Aug 19, 2006
Day 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 given, or 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 everything, who serves God in everything, who makes all the parts of his common life parts of piety, by doing everything in the Name of God, and under such rules as are conformable to His glory.
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.
Now let any one but find out the reason why he is to be thus strictly pious in his prayers, and he will find the same as strong a reason to be as strictly pious in all the other parts of his life. For there is not the least shadow of a reason why we should make God the rule and measure of our prayers; why we should then look wholly unto Him, and pray according to His will; but what equally proves it necessary for us to look wholly unto God, and make Him the rule and measure of all the other actions of our life. For any ways of life, any employment of our talents, whether of our parts, our time, or money, that is not strictly according to the will of God, that is not for such ends as are suitable to His glory, are as great absurdities and failings, as prayers that are not according to the will of God. For there is no other reason why our prayers should be according to the will of God, why they should have nothing in them but what is wise, and holy, and heavenly; there is no other reason for this, but that our lives may be of the same nature, full of the same wisdom, holiness, and heavenly tempers, that we may live unto God in the same spirit that we pray unto Him. Were it not our strict duty to live by reason, to devote all the actions of our lives to God, were it not absolutely necessary to walk before Him in wisdom and holiness and all heavenly conversation, doing everything in His Name, and for His glory, there would be no excellency or wisdom in the most heavenly prayers. Nay, such prayers would be absurdities; they would be like prayers for wings, when it was no part of our duty to fly.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M., Ch 1, pg 1-2
Day 2
As sure, therefore, as there is any wisdom in praying for the Spirit of God, so sure is it, that we are to make that Spirit the rule of all our actions; as sure as it is our duty to look wholly unto God in our prayers, so sure is it that it is our duty to live wholly unto God in our lives. But we can no more be said to live unto God, unless we live unto Him in all the ordinary actions of our life, unless He be the rule and measure of all our ways, than we can be said to pray unto God, unless our prayers look wholly unto Him. So that unreasonable and absurd ways of life, whether in labour or diversion, whether they consume our time, or our money, are like unreasonable and absurd prayers, and are as truly an offence unto God.
It is for want of knowing, or at least considering this, that we see such a mixture of ridicule in the lives of many people. You see them strict as to some times and places of devotion, but when the service of the Church is over, they are but like those that seldom or never come there. In their way of life, their manner of spending their time and money, in their cares and fears, in their pleasures and indulgences, in their labour and diversions, they are like the rest of the world. This makes the loose part of the world generally make a jest of those that are devout, because they see their devotion goes no farther than their prayers, and that when they are over, they live no more unto God, till the time of prayer returns again; but live by the same humour and fancy, and in as full an enjoyment of all the follies of life as other people. This is the reason why they are the jest and scorn of careless and worldly people; not because they are really devoted to God, but because they appear to have no other devotion but that of occasional prayers.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M., Ch 1, pg 2-3
Day 3
There cannot be anything imagined more absurd in itself than wise and sublime and heavenly prayers added to a life of vanity and folly, where neither labor nor diversions, neither time nor money, are under the direction of the wisdom and heavenly tempers of our prayers. If we were to see a man pretending to act wholly with regard to God in everything that he did, that would neither spend time nor money, nor take any labor or diversion, but so far as he could act according to strict principles of reason and piety, and yet at the same time neglect all prayer, whether public or private, should we not be amazed at such a man, and wonder how he could have so much folly along with so much religion?
Yet this is as reasonable as for any person to pretend to strictness in devotion, to be careful of observing times and places of prayer, and yet letting the rest of his life, his time and labor, his talents and money, be disposed of without any regard to strict rules of piety and devotion. For it is as great an absurdity to suppose holy prayers, and Divine petitions, without a holiness of life suitable to them, as to suppose a holy and Divine life without prayers.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 1, pg 4
Day 4
The short of the matter is this; either reason and religion prescribe rules and ends to all the ordinary actions of our life, or they do not: if they do, then it is as necessary to govern all our actions by those rules, as it is necessary to worship God. For if religion teaches us anything concerning eating and drinking, or spending our time and money; if it teaches us how we are to use and contemn the world; if it tells us what tempers we are to have in common life, how we are to be disposed towards all people; how we are to behave towards the sick, the poor, the old, the destitute; if it tells us whom we are to treat with a particular love, whom we are to regard with a particular esteem; if it tells us how we are to treat our enemies, and how we are to mortify and deny ourselves; he must be very weak that can think these parts of religion are not to be observed with as much exactness, as any doctrines that relate to prayers.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 1, pg 5
Day 5
Religion or devotion which is to govern the ordinary actions of our life is to be found in almost every verse of Scripture. Our blessed Savior and His Apostles are wholly taken up in doctrines that relate to common life. They call us to renounce the world, and differ in every temper and way of life, from the spirit and the way of the world: to renounce all its goods, to fear none of its evils, to reject its joys, and have no value for its happiness: to be as new-born babes, that are born into a new state of things: to live as pilgrims in spiritual watching, in holy fear, and heavenly aspiring after another life: to take up our daily cross, to deny ourselves, to profess the blessedness of mourning, to seek the blessedness of poverty of spirit: to forsake the pride and vanity of riches, to take no thought for the morrow, to live in the profoundest state of humility, to rejoice in worldly sufferings: to reject the lust of the flesh, the lust of the eyes, and the pride of life: to bear injuries, to forgive and bless our enemies, and to love mankind as God loves them: to give up our whole hearts and affections to God, and strive to enter through the strait gate into a life of eternal glory.
This is the common devotion which our blessed Savior taught, in order to make it the common life of all Christians. Is it not therefore exceeding strange that people should place so much piety in the attendance upon public worship, concerning which there is not one precept of our Lord's to be found, and yet neglect these common duties of our ordinary life, which are commanded in every page of the Gospel? I call these duties the devotion of our common life, because if they are to be practiced, they must be made parts of our common life; they can have no place anywhere else.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 1, pg 6
Day 6
If contempt of the world and heavenly affection is a necessary temper of Christians, it is necessary that this temper appear in the whole course of their lives, in their manner of using the world, because it can have no place anywhere else. If self-denial be a condition of salvation, all that would be saved must make it a part of their ordinary life. If humility be a Christian duty, then the common life of a Christian is to be a constant course of humility in all its kinds. If poverty of spirit be necessary, it must be the spirit and temper of every day of our lives. If we are to relieve the naked, the sick, and the prisoner, it must be the common charity of our lives, as far as we can render ourselves able to perform it. If we are to love our enemies, we must make our common life a visible exercise and demonstration of that love. If content and thankfulness, if the patient bearing of evil be duties to God, they are the duties of every day, and in every circumstance of our life. If we are to be wise and holy as the new-born sons of God, we can no otherwise be so, but by renouncing everything that is foolish and vain in every part of our common life. If we are to be in Christ new creatures, we must show that we are so, by having new ways of living in the world. If we are to follow Christ, it must be in our common way of spending every day.
Thus it is in all the virtues and holy tempers of Christianity; they are not ours unless they be the virtues and tempers of our ordinary life. So that Christianity is so far from leaving us to live in the common ways of life, conforming to the folly of customs, and gratifying the passions and tempers which the spirit of the world delights in, it is so far from indulging us in any of these things, that all its virtues which it makes necessary to salvation are only so many ways of living above and contrary to the world, in all the common actions of our life. If our common life is not a common course of humility, self-denial, renunciation of the world, poverty of spirit, and heavenly affection, we do not live the lives of Christians.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 1, pg 6-7
Day 7
The reason of common swearing is this; it is because men have not so such 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.
It seems but a small and necessary part of piety to have such a sincere intention as this; and that he has no reason to look upon himself as a disciple of Christ who is not thus far advanced in piety. 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 folly and vanity of dress, wasting their time in idleness and pleasures, and in all such instances of state and equipage as their estates will reach.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 2, pg 11-12
Day 8
If we are to be in Christ new creatures, we must show that we are so, by having new ways of living in the world. If we are to follow Christ, it must be in our common way of spending every day.
It was this general intention that made the primitive Christians such eminent instances of piety, and made the goodly fellowship of the saints, and all the glorious army of martyrs and confessors. And if you will here stop, and ask yourselves, why you are not as pious as the primitive Christians were, your own heart will tell you, that it is neither through ignorance nor 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 ordinary 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 everything that is vain and impertinent in common life, whether of business or pleasure, as you now have to anything that is profane. 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.
Now, who that wants this general sincere intention, can be reckoned a Christian? And yet if it was among Christians, it would change the whole face of the world: true piety, and exemplary holiness, would be as common and visible, as buying and selling, or any trade in life.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 2, pg 12-13
Day 9
If we are to be in Christ new creatures, we must show that we are so, by having new ways of living in the world. If we are to follow Christ, it must be in our common way of spending every day.
Whoever is not of this spirit and temper in his trade and profession, and does not carry it on only so far as is best subservient to a wise, and holy, and heavenly life, it is certain that he has not this intention; and yet without it, who can be shown to be a follower of Jesus Christ?
Again, let the gentleman of birth and fortune but have this intention, and you will see how it will carry him from every appearance of evil, to every instance of piety and goodness. He cannot live by chance, or as humor and fancy carry 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 pleasures and intemperance, in vain expenses and high living, because these things cannot be turned into means of piety and holiness, or made so many parts of a wise and religious life. As he thus removes from all appearance of evil, so he hastens and aspires after every instance of goodness. He does not ask what is allowable and pardonable, but what is commendable and praiseworthy. He does not ask whether God will forgive the folly of our lives, the madness of our pleasures, the vanity of our expenses, the richness of our equipage, and the careless consumption of our time; but he asks whether God is pleased with these things, or whether these are the appointed ways of gaining His favor? He does not inquire, whether it be pardonable to hoard up money, to adorn ourselves with diamonds, and gild our chariots, whilst the widow and the orphan, the sick and the prisoner, want to be relieved; but he asks, whether God has required these things at our hands, whether we shall be called to account at the last day for the neglect of them; because it is not his intent to live in such ways as, for aught we know, God may perhaps pardon; but to be diligent in such ways, as we know that God will infallibly reward.
He will not therefore look at the lives of Christians, to learn how he ought to spend his estate, but he will look into the Scriptures, and make every doctrine, parable, precept, or instruction, that relates to rich men, a law to himself in the use of his estate.
He will have nothing to do with costly apparel, because the rich man in the Gospel was clothed with purple and fine linen. He denies himself the pleasures and indulgences which his estate could procure, because our blessed Savior said, "Woe unto you that are rich! for you have received your consolation." [Luke vi. 24] He will have but one rule for charity, and that will be, to spend all that he can that way, because the Judge of quick and dead has said, that all that is so given, is given to Him.
He will have no hospitable table for the rich and wealthy to come and feast with him, in good eating and drinking; because our blessed Lord said, "When you make a dinner, call not your friends, nor your brethren, neither your kinsman, nor your rich neighbors, lest they also bid you again, and a recompense be made you. But when you make a feast, call the poor, the maimed, the lame, the blind: and you shall be blessed: for they cannot recompense you: for you shall be recompensed at the resurrection of the just." [Luke xiv. 12, 13, 14]
He will waste no money in gilded roofs, or costly furniture: he will not be carried from pleasure to pleasure in expensive state and equipage, because
an inspired Apostle hath said, that "all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world." [1 John ii. 16]
Let not any one look upon this as an imaginary description of charity, that looks fine in the notion, but cannot be put in practice. For it is so far from being an imaginary, impracticable form of life, that it has been practiced by great numbers of Christians in former ages, who were glad to turn their whole estates into a constant course of charity. And it is so far from being impossible now, that if we can find any Christians that sincerely intend to please God in all their actions, as the best and happiest thing in the world, whether they be young or old, single or married, men or women, if they have but this intention, it will be impossible for them to do otherwise. This one principle will infallibly carry them to this height of charity, and they will find themselves unable to stop short of it.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 2, pg 14-15
Day 10
How is it possible for a man that intends to please God in the use of his money, and intends it because he judges it to be his greatest happiness; how is it possible for such a one, in such a state of mind, to bury his money in needless, impertinent finery, in covering himself or his horses with gold, whilst there are any works of piety and charity to be done with it, or any ways of spending it well?
This is as strictly impossible, as for a man that intends to please God in his words, to go into company on purpose to swear and lie. For as all waste and unreasonable expense is done designedly, and with deliberation, so no one can be guilty of it, whose constant intention is to please God in the use of his money.
I have chosen to explain this matter, by appealing to this intention, because it makes the case so plain, and because every one that has a mind may see it in the clearest light, and feel it in the strongest manner, only by looking into his own heart. For it is as easy for every person to know whether he intends to please God in all his actions, as for any servant to know whether this be his intention towards his master. Every one also can as easily tell how he lays out his money, and whether he considers how to please God in it, as he can tell where his estate is, and whether it be in money or land. So that here is no plea left for ignorance or frailty as to this matter; everybody is in the light, and everybody has power. And no one can fail, but he that is not so much a Christian, as to intend to please God in the use of his estate.
...This doctrine does not suppose that we have no need of Divine grace, or that it is in our own power to make ourselves perfect. It only supposes, that through the want of a sincere intention of pleasing God in all our actions we fall into such irregularities of life as by the ordinary means of grace we should have power to avoid.
And that we have not that perfection, which our present state of grace makes us capable of, because we do not so much as intend to have it.
It only teaches us that the reason why you see no real mortification or self-denial, no eminent charity, no profound humility, no heavenly affection, no true contempt of the world, no Christian meekness, no sincere zeal, no eminent piety in the common lives of Christians, is this, because they do not so much as intend to be exact and exemplary in these virtues.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 2, pg 16-17
Day 11
ALTHOUGH the goodness of God, and His rich mercies in Christ Jesus, are a sufficient assurance to us, that He will be merciful to our unavoidable weakness and infirmities, that is, to such failings as are the effects of ignorance or surprise; yet we have no reason to expect the same mercy towards those sins which we have lived in, through a want of intention to avoid them.
For instance; the case of a common swearer, who dies in that guilt, seems to have no title to the Divine mercy; for this reason, because he can no more plead any weakness or infirmity in his excuse, than the man that hid his talent in the earth could plead his want of strength to keep it out of the earth.
But now, if this be right reasoning in the case of a common swearer, that his sin is not to be reckoned a pardonable frailty, because he has no weakness to plead in its excuse, why then do we not carry this way of reasoning to its true extent? why do not we as much condemn every other error of life, that has no more weakness to plead in its excuse than common swearing?
For if this be so bad a thing, because it might be avoided, if we did but sincerely intend it, must not then all other erroneous ways of life be very guilty, if we live in them, not through weakness and inability, but because we never sincerely intended to avoid them?
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 3, pg 18
Day 12
If you are as forward in the Christian life as your best endeavors can make you, then you may justly hope that your imperfections will not be laid to your charge: but if your defects in piety, humility, and charity, are owing to your negligence, and want of sincere intention to be as eminent as you can in these virtues, then you leave yourself as much without excuse as he that lives in the sin of swearing, through the want of a sincere intention to depart from it.
The salvation of our souls is set forth in Scripture as a thing of difficulty, that requires all our diligence, that is to be worked out with fear and trembling. [Phil. ii. 12]
We are told, that "strait is the gate, and narrow is the way, that leadeth unto life, and few there be that find it." [Matt. vii. 14] That "many are called, but few are chosen." [Matt. xxii. 14] And that many will miss of their salvation, who seem to have taken some pains to obtain it: as in these words, "Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able." [Luke xiii. 24]
Here our blessed Lord commands us to strive to enter in, because many will
fail, who only seek to enter. By which we are plainly taught, that religion is a state of labour and striving, and that many will fail of their salvation; not because they took no pains or care about it, but because they did not take pains and care enough; they only sought, but did not strive to enter in.
Every Christian, therefore, should as well examine his life by these doctrines as by the commandments. For these doctrines are as plain marks of our condition, as the commandments are plain marks of our duty.
For if salvation is only given to those who strive for it, then it is as reasonable for me to consider whether my course of life be a course of striving to obtain it, as to consider whether I am keeping any of the commandments.
If my religion is only a formal compliance with those modes of worship that are in fashion where I live; if it costs me no pains or trouble; if it lays me under no rules and restraints; if I have no careful thoughts and sober reflections about it, is it not great weakness to think that I am striving to enter in at the strait gate?
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 3, pg 19-20
Day 13
If I am seeking everything that can delight my senses, and regale my appetites; spending my time and fortune in pleasures, in diversions, and worldly enjoyments; If I am a stranger to watchings, fastings, prayers, and mortification; how can it be said that I am working out my salvation with fear and trembling?
If there is nothing in my life and conversation that shows me to be different from Jews and Heathens; if I use the world, and worldly enjoyments, as the generality of people now do, and in all ages have done; why should I think that I am amongst those few who are walking in the narrow way to Heaven?
And yet if the way is narrow, if none can walk in it but those that strive, is it not as necessary for me to consider, whether the way I am in be narrow enough, or the labor I take be a sufficient striving, as to consider whether I sufficiently observe the second or third commandment?
The sum of this matter is this: From the above mentioned, and many other passages of Scripture, it seems plain, that our salvation depends upon the sincerity and perfection of our endeavors to obtain it.
Weak and imperfect men shall, notwithstanding their frailties and defects, be received, as having pleased God, if they have done their utmost to please Him.
The rewards of charity, piety, and humility, will be given to those, whose lives have been a careful labor to exercise these virtues in as high a degree as they could.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 3, pg 20-21
Day 14
We cannot offer to God the service of Angels; we cannot obey Him as man in a state of perfection could; but fallen men can do their best, and this is the perfection that is required of us; it is only the perfection of our best endeavors, a careful labor to be as perfect as we can.
But if we stop short of this we stop short of the mercy of God, and leave ourselves nothing to plead from the terms of the Gospel. For God has there made no promises of mercy to the slothful and negligent. His mercy is only offered to our frail and imperfect, but best endeavors, to practice all manner of righteousness.
As the law to Angels is angelical righteousness, as the law to perfect beings is strict perfection, so the law to our imperfect natures is, the best obedience that our frail nature is able to perform.
The measure of our love to God, seems in justice to be the measure of our love of every virtue. We are to love and practice it with all our heart, with all our soul, with all our mind, and with all our strength. And when we cease to live with this regard to virtue, we live below our nature, and, instead of being able to plead our infirmities, we stand chargeable with negligence.
It is for this reason that we are exhorted to work out our salvation with fear and trembling; because unless our heart and passions are eagerly bent upon the work of our salvation; unless holy fears animate our endeavors, and keep our consciences strict and tender about every part of our duty, constantly examining how we live, and how fit we are to die; we shall in all probability fall into a state of negligence, and sit down in such a course of life, as will never carry us to the rewards of Heaven.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 3, pg 21
Day 15
We are exhorted to work out our salvation with fear and trembling.
Now this is not intended to possess people's minds with a scrupulous anxiety, and discontent in the service of God, but to fill them with a just fear of living in sloth and idleness, and in the neglect of such virtues as they will want at the day of Judgment. It is to excite them to an earnest examination of their lives, to such zeal, and care, and concern after Christian perfection, as they use in any matter that has gained their heart and affections. It is only desiring them to be so apprehensive of their state, so humble in the opinion of themselves, so earnest after higher degrees of piety, and so fearful of falling short of happiness, as the great Apostle St. Paul was, when he thus wrote to the Philippians: "Not as though I had already attained, either were already perfect: . . . but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." And then he adds, "Let us therefore, as many as are perfect, be thus minded." [Phil. iii. 12-15]
But now, if the Apostle thought it necessary for those, who were in his state of perfection, to be "thus minded," that is, thus laboring, pressing, and aspiring after some degree of holiness, to which they were not then arrived, surely it is much more necessary for us, who are born in the dregs of time, and laboring under great imperfections, to be "thus minded," that is, thus earnest and striving after such degrees of a holy and Divine life, as we have not yet attained.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 3, pg 21-22
Day 16
The best way for any one to know how much he ought to aspire after holiness, is to consider, not how much will make his present life easy, but to ask himself, how much he thinks will make him easy at the hour of death.
Now any man that dares be so serious, as to put this question to himself, will be forced to answer, that at death, every one will wish that he had been as perfect as human nature can be.
Is not this therefore sufficient to put us not only upon wishing, but labouring after all that perfection, which we shall then lament the want of? Is it not excessive folly to be content with such a course of piety as we already know cannot content us, at a time when we shall so want it, as to have nothing else to comfort us? How can we carry a severer condemnation against ourselves, than to believe, that, at the hour of death, we shall want the virtues of the Saints, and wish that we had been amongst the first servants of God, and yet take no methods of arriving at their height of piety, whilst we are alive?
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 3, pg 22
Day 17
As a good Christian should consider every place as holy, because God is there, so he should look upon every part of his life as a matter of holiness, because it is to be offered unto God.
The profession of a clergyman is an holy profession, because it is a ministration in holy things, an attendance at the altar. But worldly business is to be made holy unto the Lord, by being done as a service to Him, and in conformity to His Divine will.
For as all men, and all things in the world, as truly belong unto God, as any places, things, or persons, that are devoted to Divine service, so all things are to be used, and all persons are to act in their several states and employments, for the glory of God.
Men of worldly business, therefore, must not look upon themselves as at liberty to live to themselves, to sacrifice to their own humours and tempers, because their employment is of a worldly nature. But they must consider, that, as the world and all worldly professions as truly belong to God, as persons and things that are devoted to the altar, so it is as much the duty of men in worldly business to live wholly unto God, as it is the duty of those who are devoted to Divine service.
As the whole world is God's, so the whole world is to act for God. As all men have the same relation to God, as all men have all their powers and faculties from God, so all men are obliged to act for God, with all their powers and faculties.
As all things are God's, so all things are to be used and regarded as the things of God. For men to abuse things on earth, and live to themselves, is the same rebellion against God, as for angels to abuse things in Heaven; because God is just the same Lord of all on earth, as He is the Lord of all in Heaven.
Things may, and must differ in their use, but yet they are all to be used according to the will of God.
Men may, and must differ in their employments, but yet they must all act for the same ends, as dutiful servants of God, in the right and pious performance of their several callings.
Clergymen must live wholly unto God in one particular way, that is, in the exercise of holy offices, in the ministration of prayers and Sacraments, and a zealous distribution of spiritual goods.
But men of other employments are, in their particular ways, as much obliged to act as the servants of God, and live wholly unto Him in their several callings. This is the only difference between clergymen and people of other callings.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 4, pg 29-30
Day 18
As there is but one God and Father of us all, whose glory gives light and life to everything that lives, whose presence fills all places, whose power supports all beings, whose providence ruleth all events; so everything that lives, whether in Heaven or earth, whether they be thrones or principalities, men or angels, they must all, with one spirit, live wholly to the praise and glory of this one God and Father of them all. Angels as angels, in their heavenly ministrations; but men as men, women as women, bishops as bishops, priests as priests, and deacons as deacons; some with things spiritual, and some with things temporal, offering to God the daily sacrifice of a reasonable life, wise actions, purity of heart, and heavenly affections.
This is the common business of all persons in this world. It is not left to any women in the world to trifle away their time in the follies and impertinences of a fashionable life, nor to any men to resign themselves up to worldly cares and concerns; it is not left to the rich to gratify their passions in the indulgences and pride of life, nor to the poor, to vex and torment their hearts with the poverty of their state; but men and women, rich and poor, must, with bishops and priests, walk before God in the same wise and holy spirit, in the same denial of all vain tempers, and in the same discipline and care of their souls; not only because they have all the same rational nature, and are servants of the same God, but because they all want the same holiness, to make them fit for the same happiness, to which they are all called. It is therefore absolutely necessary for all Christians, whether men or women, to consider themselves as persons that are devoted to holiness, and so order their common ways of life, by such rules of reason and piety, as may turn it into continual service unto Almighty God.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 4, pg 31
Day 19
As the glory of God is one and the same thing, so whatever we do suitable to it must be done with one and the same spirit. That same state and temper of mind which makes our alms and devotions acceptable, must also make our labor, or employment, a proper offering unto God. If a man labors to be rich, and pursues his business, that he may raise himself to a state of figure and glory in the world, he is no longer serving God in his employment; he is acting under other masters, and has no more title to a reward from God, than he that gives alms, that he may be seen, or prays, that he may be heard of men. For vain and earthly desires are no more allowable in our employments, than in our alms and devotions. For these tempers of worldly pride, and vain-glory, are not only evil, when they mix with our good works, but they have the same evil nature, and make us odious to God, when they enter into the common business of our employment. If it were allowable to indulge covetous or vain passions in our worldly employments, it would then be allowable to be vain-glorious in our devotions. But as our alms and devotions are not an acceptable service, but when they proceed from a heart truly devoted to God, so our common employment cannot be reckoned a service to Him, but when it is performed with the same temper and piety of heart.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 4, pg 32
Day 20
If, therefore, a man will so live, as to show that he feels and believes the most fundamental doctrines of Christianity, he must live above the world; this is the temper that must enable him to do the business of life, and yet live wholly unto God, and to go through some worldly employment with a heavenly mind. And it is as necessary that people live in their employments with this temper, as it is necessary that their employment itself be lawful.
The husbandman that tills the ground is employed in an honest business, that is necessary in life and very capable of being made an acceptable service unto God. But if he labors and toils, not to serve any reasonable ends of life, but in order to have his plough made of silver, and to have his horses harnessed in gold, the honesty of his employment is lost as to him, and his labor becomes his folly.
A tradesman may justly think that it is agreeable to the will of God, for him to sell such things as are innocent and useful in life, such as help both himself, and others, to a reasonable support, and enable them to assist those that want to be assisted. But if, instead of this, he trades only with regard to himself, without any other rule than that of his own temper; if it be his chief end in it to grow rich, that he may live in figure and indulgence, and to be able to retire from business to idleness and luxury; his trade, as to him, loses all its innocency, and is so far from being an acceptable service to God that it is only a more plausible course of covetousness, self-love, and ambition. For such a one turns the necessities of employment into pride and covetousness, just as the sot and epicure turn the necessities of eating and drinking into gluttony and drunkenness. Now he that is up early and late, that sweats and labors for these ends, that he may be some time or other rich, and live in pleasure and indulgence, lives no more to the glory of God, than he that plays and games for the same ends. For though there is a great difference between trading and gaming, yet most of that difference is lost, when men once trade with the same desires and tempers, and for the same ends, that others game. Charity, and fine dressing, are things very different; but if men give alms for the same reasons that others dress fine, only to be seen and admired, charity is then but like the vanity of fine clothes. In like manner, if the same motives make some people painful and industrious in their trades, which make others constant at gaming, such pains are but like the pains of gaming.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 4, pg 33-34
Day 21
The Apostle commands servants to be obedient to their masters "in singleness of heart, as unto Christ. Not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as unto the Lord, and not to men." [Eph. vi. 5; Col. iii. 22, 23]
This passage sufficiently shows, that all Christians are to live wholly unto God in every state and condition, doing the work of their common calling in such a manner, and for such ends, as to make it a part of their devotion or service to God. For certainly if poor slaves are not to comply with their business as men-pleasers, if they are to look wholly unto God in all their actions, and serve in singleness of heart, as unto the Lord, surely men of other employments and conditions must be as much obliged to go through their business with the same singleness of heart; not as pleasing the vanity of their own minds, not as gratifying their own selfish worldly passions, but as the servants of God in all that they have to do. For surely no one will say, that a slave is to devote his state of life unto God, and make the will of God the sole rule and end of his service, but that a tradesman need not act with the same spirit of devotion in his business. For this is as absurd, as to make it necessary for one man to be more just or faithful than another.
It is therefore absolutely certain that no Christian is to enter any farther into business, nor for any other ends, than such as he can in singleness of heart offer unto God, as a reasonable service. For the Son of God has redeemed us for this only end, that we should, by a life of reason and piety, live to the glory of God; this is the only rule and measure for every order and state of life. Without this rule, the most lawful employment becomes a sinful state of life.
Take away this from the life of a clergyman, and his holy profession serves only to expose him to a greater damnation. Take away this from tradesmen, and shops are but so many houses of greediness and filthy lucre. Take away this from gentlemen, and the course of their life becomes a course of sensuality, pride, and wantonness. Take away this rule from our tables, and all falls into gluttony and drunkenness. Take away this measure from our dress and habits, and all is turned into such paint, and glitter, and ridiculous ornaments, as are a real shame to the wearer. Take away this from the use of our fortunes, and you will find people sparing in nothing but charity. Take away this from our diversions, and you will find no sports too silly, nor any entertainments too vain and corrupt, to be the pleasure of Christians. If, therefore, we desire to live unto God, it is necessary to bring our whole life under this law, to make His glory the sole rule and measure of our acting in every employment of life. For there is no other true devotion, but this of living devoted to God in the common business of our lives.
So that men must not content themselves with the lawfulness of their employments, but must consider whether they use them, as they are to use everything as strangers and pilgrims, that are baptized into the resurrection of Jesus Christ, that are to follow Him in a wise and heavenly course of life, in the mortification of all worldly desires, and in purifying and preparing their souls for the blessed enjoyment of God. [Col. iii. 1; 1 Pet. i. 15, 16; Eph. v. 26, 27]
For to be vain, or proud, or covetous, or ambitious, in the common course of our business, is as contrary to these holy tempers of Christianity, as cheating and dishonesty.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 4, pg 36-37
Day 22
Proud views, and vain desires, in our worldly employments, are as truly vices and corruptions, as hypocrisy in prayer, or vanity in alms. And there can be no reason given, why vanity in our alms should make us odious to God, but what will prove any other kind of pride to be equally odious. He that labors and toils in a calling, that he may make a figure in the world and draw the eyes of people upon the splendor of his condition, is as far from the pious humility of a Christian, as he that gives alms that he may be seen of men. For the reason why pride and vanity in our prayers and alms renders them an unacceptable service to God, is not because there is anything particular in prayers and alms, that cannot allow of pride, but because pride is in no respect, nor in anything, made for man; it destroys the piety of our prayers and alms, because it destroys the piety of everything that it touches, and renders every action that it governs incapable of being offered unto God.
So that if we could so divide ourselves, as to be humble in some respects, and proud in others, such humility would be of no service to us, because God requires us as truly to be humble in all our actions and designs, as to be true and honest in all our actions and designs.
And as a man is not honest and true, because he is so to a great many people, or upon several occasions, but because truth and honesty is the measure of all his dealings with everybody; so the case is the same in humility, or any other temper; it must be the general ruling habit of our minds, and extend itself to all our actions and designs, before it can be imputed to us.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 4, pg 38
Day 23
Humility must be the general ruling habit of our minds, and extend itself to all our actions and designs, before it can be imputed to us. All instances are only to show us the great necessity of such a regular and uniform piety, as extends itself to all the actions of our common life.
That we must eat and drink, and dress and discourse, according to the sobriety of the Christian spirit, engage in no employments but such as we can truly devote unto God, nor pursue them any farther than so far as conduces to the reasonable ends of a holy, devout life. -- That we must be honest, not only on particular occasions, and in such instances as are applauded in the world, easy to be performed, and free from danger, or loss, but from such a living principle of justice, as makes us love truth and integrity in all its instances, follow it through all dangers, and against all opposition; as knowing that the more we pay for any truth, the better is our bargain, and that then our integrity becomes a pearl, when we have parted with all to keep it. -- That we must be humble, not only in such instances as are expected in the world, or suitable to our tempers, or confined to particular occasions; but in such a humility of spirit, as renders us meek and lowly in the whole course of our lives, as shows itself in our dress, our person, our conversation, our enjoyment of the world, the tranquility of our minds, patience under injuries, submission to superiors, and condescensions to those that are below us, and in all the outward actions of our lives. -- That we must devote, not only times and places to prayer, but be everywhere in the spirit of devotion; with hearts always set towards Heaven, looking up to God in all our actions, and doing everything as His servants; living in the world as in a holy temple of God, and always worshipping Him, though not with our lips, yet with the thankfulness of our hearts, the holiness of our actions, and the pious and charitable use of all His gifts. -- That we must not only send up petitions and thoughts to Heaven, but must go through all our worldly business with a heavenly spirit, as members of Christ's mystical body; that, with new hearts and new minds, we may turn an earthly life into a preparation for a life of greatness and glory in the kingdom of Heaven. Now the only way to arrive at this piety of spirit, is to bring all your actions to the same rule as your devotions and alms. You very well know what it is, that makes the piety of your alms or devotions; now the same rules, the same regard to God, must render everything else that you do, a fit and acceptable service unto God.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 4, pg 40-41
Day 24
For as sure as God is one God, so sure it is, that He has but one command to all mankind, whether they be bond or free, rich or poor; and that is, to act up to the excellency of that nature which He has given them, to live by reason, to walk in the light of religion, to use everything as wisdom directs, to glorify God in all His gifts, and dedicate every condition of life to His service.
This is the one common command of God to all mankind. If you have an employment, you are to be thus reasonable, and pious, and holy, in the exercise of it; if you have time and a fortune in your own power, you are obliged to be thus reasonable, and holy, and pious, in the use of all your time, and all your fortune.
The right religious use of everything and every talent, is the indispensable duty of every being that is capable of knowing right and wrong.
For the reason why we are to do anything as unto God, and with regard to our duty, and relation to Him, is the same reason why we are to do everything as unto God, and with regard to our duty, and relation to Him.
That which is a reason for our being wise and holy in the discharge of all our business, is the same reason for our being wise and holy in the use of all our money.
As we have always the same natures, and are everywhere the servants of the same God, as every place is equally full of His presence, and everything is equally His gift, so we must always act according to the reason of our nature; we must do everything as the servants of God; we must live in every place, as in His presence; we must use everything, as that ought to be used which belongs to God.
Either this piety, and wisdom, and devotion is to go through every way of life, and to extend to the use of everything, or it is to go through no part of life.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 5, pg 45-46
Day 25
If any one could show that we need not always act as in the Divine presence, that we need not consider and use everything as the gift of God, that we need not always live by reason, and make religion the rule of all our actions; the same arguments would show that we need never act as in the presence of God, nor make religion and reason the measure of any of our actions. If, therefore, we are to live unto God at any time, or in any place, we are to live unto Him at all times, and in all places. If we are to use anything as the gift of God, we are to use everything as His gift. If we are to do anything by strict rules of reason and piety, we are to do everything in the same manner. Because reason, and wisdom, and piety, are as much the best things at all times, and in all places, as they are the best things at any time or in any place.
If it is our glory and happiness to have a rational nature, that is endued with wisdom and reason, that is capable of imitating the Divine nature, then it must be our glory and happiness to improve our reason and wisdom, to act up to the excellency of our rational nature, and to imitate God in all our actions, to the utmost of our power. They therefore who confine religion to times and places, and some little rules of retirement, who think that it is being too strict and rigid to introduce religion into common life, and make it give laws to all their actions and ways of living, they who think thus, not only mistake, but they mistake the whole nature of religion. For surely they mistake the whole nature of religion, who can think any part of their life is made more easy, for being free from it. They may well be said to mistake the whole nature of wisdom, who do not think it desirable to be always wise. He has not learnt the nature of piety, who thinks it too much to be pious in all his actions. He does not sufficiently understand what reason is, who does not earnestly desire to live in everything according to it.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 5, pg 47
Day 26
If we had a religion that consisted in absurd superstitions, that had no regard to the perfection of our nature, people might well be glad to have some part of their life excused from it. But as the religion of the Gospel is only the refinement and exaltation of our best faculties, as it only requires a life of the highest reason, as it only requires us to use this world as in reason it ought to be used, to live in such tempers as are the glory of intelligent beings, to walk in such wisdom as exalts our nature, and to practise such piety as will raise us to God; who can think it grievous to live always in the spirit of such a religion, to have every part of his life full of it, but he that would think it much more grievous to be as the Angels of God in Heaven?
Farther, as God is one and the same Being, always acting like Himself, and suitably to His own nature, so it is the duty of every being that He has created, to live according to the nature that He has given it, and always to act like itself.
It is therefore an immutable law of God, that all rational beings should act reasonably in all their actions; not at this time, or in that place, or upon this occasion, or in the use of some particular thing, but at all times, in all places, on all occasions, and in the use of all things. This is a law that is as unchangeable as God, and can no more cease to be, than God can cease to be a God of wisdom and order.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 5, pg 48
Day 27
When, therefore, you would represent to your mind how Christians ought to live unto God, and in what degrees of wisdom and holiness they ought to use the things of this life, you must not look at the world, but you must look up to God, and the society of Angels, and think what wisdom and holiness is fit to prepare you for such a state of glory. You must look to all the highest precepts of the Gospel, you must examine yourself by the spirit of Christ, you must think how the wisest men in the world have lived, you must think how departed souls would live if they were again to act the short part of human life; you must think what degrees of wisdom and holiness you will wish for, when you are leaving the world.
Now this is not over-straining the matter or proposing to ourselves any needless perfection. It is but barely complying with the Apostle's advice, where he says, "Finally, brethren, whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." [Phil. iv. 8] For no one can come near the doctrine of this passage, but he that proposes to himself to do everything in this life as the servant of God, to live by reason in everything that he does, and to make the wisdom and holiness of the Gospel the rule and measure of his desiring and using every gift of God.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 4, pg 49
Day 28
He that once thus knows the value and reaps the advantage of a well-ordered time, will not long be a stranger to the value of anything else that is of any real concern to him.
A rule that relates even to the smallest part of our life is of great benefit to us, merely as it is a rule.
For, as the Proverb saith, "He that has begun well, has half done": so he that has begun to live by rule has gone a great way towards the perfection of his life.
By rule, must here be constantly understood, a religious rule observed upon a principle of duty to God.
For if a man should oblige himself to be moderate in his meals only in regard to his stomach, or abstain from drinking only to avoid the headache, or be moderate in his sleep through fear of a lethargy, he might be exact in these rules without being at all the better man for them.
But when he is moderate and regular in any of these things out of a sense of Christian sobriety and self-denial than he may offer unto God a more reasonable and holy life, then it is that the smallest rule of this kind is naturally the beginning of great piety.
For the smallest rule in these matters is of great benefit, as it teaches us some part of the government of ourselves, as it keeps up a tenderness of mind, as it presents God often to our thoughts and brings a sense of religion into the ordinary actions of our common life.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 8, pg 66-67
Day 29
It would be easy to show, in many other instances, how little and small matters are the first steps and natural beginnings of great perfection.
But the two things which, of all others, most want to be under a strict rule, and which are the greatest blessings both to ourselves and others when they are rightly used are our time and our money. These talents are continual means and opportunities of doing good.
He that is piously strict and exact in the wise management of either of these cannot be long ignorant of the right use of the other. And he that is happy in the religious care and disposal of them both is already ascended several steps upon the ladder of Christian perfection.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 8, pg 67
Day 30
The Son of God did not come from above to add an external form of worship to the several ways of life that are in the world and so to leave people to live as they did before in such tempers and enjoyments as the fashion and spirit of the world approves; but, as He came down from Heaven altogether Divine and heavenly in His own nature, so it was to call mankind to a Divine and heavenly life; to the highest change of their own nature and temper; to be born again of the Holy Spirit; to walk in the wisdom and light and love of God, and to be like Him to the utmost of their power; to renounce all the most plausible ways of the world, whether of greatness, business, or pleasure; to a mortification of all their most agreeable passions; and to live in such wisdom, and purity, and holiness, as might fit them to be glorious in the enjoyment of God to all eternity.
Whatever, therefore, is foolish, ridiculous, vain, or earthly, or sensual, in the life of a Christian is something that ought not to be there; it is a spot and a defilement that must be washed away with tears of repentance. But if anything of this kind runs through the course of our whole life, if we allow ourselves in things that are either vain, foolish, or sensual, we renounce our profession.
For as sure as Jesus Christ was wisdom and holiness, as sure as He came to make us like Himself, and to be baptized into His Spirit, so sure is it, that none can be said to keep to their Christian profession, but they who, to the utmost of their power, live a wise and holy and heavenly life. This, and this alone, is Christianity; an universal holiness in every part of life, a heavenly wisdom in all our actions, not conforming to the spirit and temper of the world, but turning all worldly enjoyments into means of piety and devotion to God.
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE:Adapted to the State and Condition of all Orders of Christians by WILLIAM LAW, A.M.,Ch 10, pg 98-99
This ends our meditations by William Law on a Serious Call to a Devout and Holy Life. If you have appreciated these meditations, acquire the book or find the entire book at http://www.ccel.org/ccel/law/serious_call.html
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