When we are left to consider our duty with relation to the express commandments of God, there are many ways of life, which we think ourselves at liberty to follow, because they seem to be no plain breach of any express commandment. But we are to look to a farther rule, and to consider our pleasures and cares, our designs and endeavours, not only whether they are contrary to the letter of the law, but whether they are according to the Spirit of God; for if they are contrary to the Spirit of God, they are as truly to be avoided, as if they were contrary to some express commandment. For we are assured by scripture, that they only are the Sons of God, _who are led by the Spirit of_ God; and none can be said to be led by the Spirit of God, but they whose lives are according to it, whose actions, cares, and pleasures, hopes and fears, are such as may be said to be guided by the Holy Ghost.
V. We are therefore to consider ourselves as _inspired persons_, that have no knowledge or wisdom, but what comes from God; and this wisdom will no longer dwell with us, than we act conformably thereto. So that we must not deceive ourselves in saying, where is the harm of such _indulgences_, or such _vanities_ and idle _amusements_? But must consider, whether they are such as are conformable to a life that is to be directed by the Holy Ghost. In this manner must we examine all our ways of life, as well our cares as our pleasures. For unreasonable cares, and unreasonable pleasures, are equally contrary to the wisdom of the Holy Spirit, and equally separate us from him. People often think their designs and diversions innocent, because they are not _sinful_ in their nature. But they should also consider, whether they are not _vain_ and _foolish_, and _unsuitable_ to the condition of a Christian. For a life of _folly_ and _vanity_, and _trifling designs_, is no more living by the _Spirit of_ God, than a life of _gross sins_ is keeping the _commandments_. So that the safest rule to judge of our actions by, is to consider them with relation to that Spirit, by which we are to be guided. Is this design or this diversion according to the wisdom of the Spirit of God? Am I in these things improving the secret inspiration of the Holy Ghost? Am I here governed by a wisdom from above? Are these ways such as I can truly say, that I am led into them by the Spirit of God? Do I allow myself in them, because they serve to set forth the glory of God? Are they good proofs that the Spirit of God dwelleth in me; and that by thus sowing to the Spirit, I shall of the Spirit reap everlasting life? This is the rule by which Christians are to regulate their thoughts, words, and actions; for we are called by God to act by the motions of his Holy Spirit, and to make no other use of ourselves, or the world we are in, than such as is conformable to that dignity of life and state of glory to which we are called. The Spirit of our religion is to be the spirit of our lives, the constant principle of all our tempers and inclinations, which is to render us reasonable, and wise and holy in all our progress through the world.
VI. *’Tis acknowledged by all, that a life of _intemperance_ and _debauchery_, makes us dead and senseless of religion: but then it is not enough considered that the _vanity_ of the mind, an understanding busied in _trifles_, an _impertinent course of life_, will as certainly produce the _same effect_. If our understanding is full of foolish imaginations, if we are devoted to trifles, religion can gain no entrance. A man may be so earnest in _picking straws_, as to have no leisure to think of his salvation; nor any more inclination to it, than one that is constantly in _drink_.
Thus poor _amusements_, vain _arts_, useless _sciences_, impertinent _learning_, false _satisfaction_, a wrong turn _of mind_, a state of _idleness_, or any the vainest _trifles_ of life, may keep men at as great a distance from true religion, as the debaucheries of intemperance.
VII. *_Titius_ is temperate and regular: but then he is so great a _mathematician_, that he does not know when Sunday comes: he sees people going to _church_ as he sees others going to _market_; he goes on studying, measuring, and calculating, and may as well be called a _merchant_ as a _Christian_.
All doctrines of religion are disagreeable to _Philo_; he avoids them as he avoids _party_: now what is the reason of it? It is not because he is _debauched_ and _intemperate_. But he is a _virtuoso_, devoted to polite _literature_. His soul is extended to all the _curiosities_ in the world, and thinks all time to be lost that is not spent in the search of _shells, urns, inscriptions_, and _broken pieces of pavements_. This makes the concerns of _eternity_ seem small things in his eyes, fit only for the enquiry of _narrow, little_, and _unpolite_ souls.