prayers requires the same holiness of life, so certain is it, that all Christians are called to the same holiness of life.

A soldier, or a tradesman, is not called to minister at the altar, or preach the Gospel; but every soldier or tradesman is as much obliged to be devout, humble, holy, and heavenly-minded, in all the parts of his common life, as a clergyman is obliged to be zealous, faithful, and laborious, in all parts of his profession.

And all this for this one plain reason, because all people are to pray for the same holiness, wisdom, and Divine tempers, and to make themselves as fit as they can for the same Heaven.

All men, therefore, as men, have one and the same important business, to act up to the excellency of their rational nature, and to make reason and order the law of all their designs and actions. All Christians, as Christians, have one and the same calling, to live according to the excellency of the Christian spirit, and to make the sublime precepts of the Gospel the rule and measure of all their tempers in common life. The one thing needful to one, is the one thing needful to all.

The merchant is no longer to hoard up treasures upon earth; the soldier is no longer to fight for glory; the great scholar is no longer to pride himself in the depths of science; but they must all with one spirit "count all things but loss, for the excellency of the knowledge of Christ Jesus."*

The fine lady must teach her eyes to weep, and be clothed with humility. The polite gentleman must exchange the gay thoughts of wit and fancy, for a broken and a contrite heart. The man of quality must so far renounce the dignity of his birth, as to think himself miserable till he is born again. Servants must consider their service as done unto God. Masters must consider their servants as their brethren in Christ, that

*Phil. iii. 8.

are to be treated as their fellow-members of the mystical body of Christ.

Young ladies must either devote themselves to piety, prayer, self-denial, and all good works, in a virgin state of life; or else marry, to be holy, sober, and prudent in the care of a family, bringing up their children in piety, humility, and devotion, and abounding in all other good works, to the utmost of their state and capacity. They have no choice of anything else, but must devote themselves to God in one of these states. They may choose a married, or a single life; but it is not left to their choice, whether they will make either state a state of holiness, humility, devotion, and all other duties of the Christian life. It is no more left in their power, because they have fortunes, or are born of rich parents, to divide themselves betwixt God and the world, or take such pleasures as their fortune will afford them, than it is allowable for them to be sometimes chaste and modest, and sometimes not.

They are not to consider how much religion may secure them a fair character, or how they may add devotion to an impertinent,2 vain, and giddy life; but must look into the spirit and temper of their prayers, into the nature and end of Christianity; and then they will find that, whether married or unmarried, they have but one business upon their hands; to be wise, and pious, and holy, not in little modes and forms of worship, but in the whole turn of their minds, in the whole form of all their behaviour, and in the daily course of common life.

Now

Young gentlemen must consider what our blessed Saviour said to the young gentleman in the Gospel; he bid him sell all that he had, and give to the poor. though this text should not oblige all people to sell all, yet it certainly obliges all kinds of people to employ all their estates in such wise and reasonable and charitable ways, as may sufficiently show that all that they have is devoted to God, and that no part of it is kept from the poor to be spent in needless, vain, and foolish expenses.

If, therefore, young gentlemen propose to themselves a life of pleasure and indulgence, if they spend their estates in high living, in luxury and intemperance, in state and equipage, in pleasures and diversions, in sports and gaming, and such like wanton gratifications of their foolish passions, they have as much reason to look upon themselves to be Angels, as to be disciples of Christ.

Let them be assured, that it is the one only business of a Christian gentleman, to distinguish himself by good works, to be eminent in the most sublime virtues of the Gospel, to bear with the ignorance and weakness of the vulgar, to be a friend and patron to all that dwell about him, to live in the utmost heights of wisdom and holiness, and show through the whole course of his life a true religious greatness of mind. They must aspire after such a gentility, as they might have learnt from seeing the blessed Jesus, and show no other spirit of a gentleman, but such as they might have got by living with the holy Apostles. They must learn to love God with all their heart, with all their soul, and with all their strength, and their neighbour as themselves; and then they have all the greatness and distinction that they can have here, and are fit for an eternal happiness in Heaven hereafter.

Thus in all orders and conditions, either of men or women, this is the one common holiness, which is to be the common life of all Christians.

The merchant is not to leave devotion to the clergyman, nor the clergyman to leave humility to the labourer; women of fortune are not to leave it to the poor of their sex to be discreet, chaste, keepers at home, to adorn themselves in modest apparel, shamefacedness, and sobriety; nor poor women leave it to the rich to attend at the worship and service of God. Great men must be eminent for true poverty of spirit, and people of a low and afflicted state must greatly rejoice in God.

The man of strength and power is to forgive and

pray for his enemies, and the innocent sufferer, that is chained in prison, must, with Paul and Silas, at midnight sing praises to God. For God is to be glorified, holiness is to be practised, and the spirit of religion is to be the common spirit of every Christian, in every state and condition of life.

For 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 any thing 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.

But now, if this devout state of heart, if these habits of inward holiness, be true religion, then true religion is equally the duty and happiness of all orders of men; for there is nothing to recommend it to one, that is not the same recommendation of it to all states of people.

If it be the happiness and glory of a bishop to live in this devout spirit, full of these holy tempers, doing everything as unto God, it is as much the glory and happiness of all men and women, whether young or old, to live in the same spirit. And whoever can find any reasons why an ancient bishop should be intent upon Divine things, turning all his life into the highest exercises of piety, wisdom, and devotion, will find them so many reasons why he should, to the utmost of his power, do the same himself.

If you say that a bishop must be an eminent example of Christian holiness, because of his high and sacred calling, you say right. But if you say that it is more to his advantage to be exemplary, than it is yours, you greatly mistake: for there is nothing to make the highest degrees of holiness desirable to a bishop, but what makes them equally desirable to every young person of every family.

For an exalted piety, high devotion, and the religious use of every thing, is as much the glory and happiness of one state of life, as it is of another.

Do but fancy in your mind what a spirit of piety you would have in the best bishop in the world, how you would have him love God, how you would have him imitate the life of our Saviour and His Apostles, how you would have him live above the world, shining in all the instances of a heavenly life, and then you have found out that spirit which you ought to make the spirit of your own life.

I desire every reader to dwell awhile upon this reflection, and perhaps he will find more conviction from

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