IV. This shews us how inexcusable all Christians are, who are devoted to the things of this life. It is not because they want _fine parts_, or are unable to make _deep reflections_; but it is because they reject the first principles of _common sense_; they won’t so much as ask what those things are which they are labouring after. Did they but use thus much reason, we need not desire them to be wiser, in order to seek only eternal happiness. As a shadow at the first trial of the hand appears to have no substance; so all human enjoyments sink away into nothing at the first approach of a _serious_ thought. We must not therefore complain of the deceitful appearances of worldly enjoyments, because the lowest degree of reason, if listened to, is sufficient to discover the cheat. If you will, you may _blindly_ do what the rest of the world are doing; you may follow the _cry_, and run yourself out of _breath_ for you know not what: but if you will but shew so much sense, as to ask why you should take such a chace, you will need no deeper a reflection than this to make you leave the broad way; and let the wise and learned, the rich and great, be mad by themselves. Thus much common sense will turn your eyes towards God, will separate you from all the appearances of worldly felicity, and fill you with one only ambition after eternal happiness.
V. Suppose _strict sobriety_ was the sole end of man, the necessary condition of happiness, what would you think of those people, who, knowing and believing this to be true, should yet spend their time in getting quantities of all sorts of the _strongest liquors_? What would you think if you saw them constantly enlarging their _cellars_, filling every room with _drams_, and contending who should have the largest quantities of the strongest liquors? Now this is the folly and madness of Christians; they are as wise and reasonable, as they are who are always providing strong liquors, in order to be _strictly sober_. For all the enjoyments of human life, which Christians so aspire after, whether of _riches_, _greatness_, _honours_, or _pleasures_, are as much the dangers and temptations of a Christian, as strong and pleasant liquors are the temptations of a man that is to drink only water. Now if you was to ask such a man, why he is continually increasing his stock of liquors, when he is to abstain from them all, and only to drink water, he can give you as good a reason, as those Christians, who spare no pains to acquire riches, greatness, and pleasures, at the same time that their salvation depends upon their renouncing them all, upon their heavenly-mindedness, humility, and constant self-denial.
VI. But it may be you are not devoted to these things; you have a greater soul than to be taken with _riches_, _equipage_, or the _pageantry_ of state; you are deeply engaged in _learning_ and _sciences_.
You are squaring the _circle_, or settling the distances of the _stars_, or busy in the study of _exotic plants_.
You are comparing the ancient languages, have made deep discoveries in the change of _letters_, and perhaps know how to write an _inscription_ in as obscure characters as if you had lived above two thousand years ago: or, perhaps you are meditating upon the _Heathen theology_, collecting the history of their _Gods_ and _Goddesses_; or, you are scanning some ancient _Greek_ or _Roman_ poet, and making an exact collection of their _scattered_ remains, _scraps_ of sentences, and _broken_ words.
You are not exposing your life in the field like a mad _Alexander_ or _Cæsar_; but you are fighting over all their battles in your _study_; you are collecting the names of their _generals_, the number of their troops, the manner of their arms, and can give the world a more exact account of the times, places, and circumstances of their battles, than has yet been seen.
VII. You will perhaps ask, whether these are not very commendable enquiries? An excellent use of our time and parts? Whether people may not be very reasonably exhorted to these kind of studies? It may be answered, that all enquiries (however learned they may be reckoned) which do not improve the mind in some useful knowledge, that do not make us wise in _religious wisdom_, are to be reckoned amongst our greatest vanities and follies. All speculations that will not stand this trial, are to be looked upon as the wanderings and impertinencies of a _disordered understanding_.
It is strange want of thought to imagine, that an enquiry is ever the better, because it is taken up in _Greek_ and _Latin_. Why is it not as wise and reasonable for a _scholar_ to dwell in the _kitchen_ and converse with _cooks_, as to go into his study, to meditate upon the _Roman_ art of _cookery_, and learn their variety of _sauces_?