_Concerning the nature and extent of Christian devotion._
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 _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 every thing, who serves God in every thing, who makes all the parts of his _common_ life, parts of piety, by doing every thing in the name of God, and under such rules as are conformable to his glory.
2. *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 strictly pious in all the other parts of his life. For there is not the least 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. 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 every thing 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_.
3. 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 our _ordinary_ actions, 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.
4. ’Tis 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 _indulgencies_, in their labour and diversions, they are like the rest of the world. This makes the world generally make a jest of those that are _devout_, because they see their devotion goes no farther than their _prayers_, and that 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 of worldly people; not because they are really devoted to God, but because they appear to have no other devotion, but that of _occasional prayers_.
5. _Julius_ is very fearful of missing prayers; all the parish supposes _Julius_ to be sick, if he is not at _church_. But if you was to ask him, why he spends the rest of his time by _humour_ or _chance_? Why he is a companion of the silliest people in their most _silly pleasures_? Why he is ready for every impertinent entertainment and diversion? If you was to ask him why there is no amusement too trifling to please him? Why he gives himself up to an _idle_, _gossiping_ conversation? Why he lives in foolish friendships for particular persons, that neither want nor deserve any particular kindness? If you ask him why he never puts his _conversation_, his _time_, and _fortune_ under the rules of religion, _Julius_ has no more to say for himself than the most disorderly person. For the whole tenor of scripture lies as directly against such a life, as against _debauchery_ and _intemperance_. He that lives in such a course, lives no more according to the religion of Jesus Christ, than he that lives in gluttony and intemperance.