8. I have chose to explain this matter, by appealing to this _intention_, because it makes the case so plain, and because every one 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 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 in _land_. So that here is no plea left for _ignorance_ or _frailty_, as to this matter; every body is in the _light_, and every body 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.
9. You see two persons, one is regular in _public_ and _private_ prayer, the other is not. Now the reason of this difference is not this, that one has _strength_ to observe prayer, and the other has not; but the reason is this, that one intends to please God in the duties of devotion, and the other has no intention about it. The case is the same in the right or wrong use of our _time_ and _money_. You see one person throwing away his time in _sleep_ and _idleness_, in _visiting_ and _diversions_, and his money in the most vain and unreasonable expences. You see another careful of every day, dividing his hours by rules of reason and religion, and spending all his money in works of charity. Now the difference is not owing to this, that one has strength to do thus, and the other has not; but to this, that one _intends to please_ God in the right use of all his _time_ and all his _money_, and the other has no intention about it.
10. Here therefore let us judge ourselves sincerely; let us not vainly content ourselves with the common disorders of our lives, the _vanity_ of our expences, the _folly_ of our diversions, the _idleness_ of our lives, and the _wasting_ of our time, fancying that these are _such imperfections_ as we fall into thro’ the unavoidable _weakness_ of our natures; but let us be assured that these disorders of our _common_ life are owing to this, that we have not so much Christianity as to intend to please God in all our actions, as the best and happiest thing in the world. So that we must not look upon ourselves in a state of common imperfection, but in such a state as wants the _first_ and _most fundamental_ principle of Christianity, _viz. an intention to please God in all our actions_.
11. And if any one was to ask himself how it comes to pass, that there are any _degrees_ of sobriety which he neglects, any _method_ of charity which he does not follow, any _rules_ of redeeming time which he does not observe, his own heart will tell him, that it is because he never _intended_ to be so exact in those duties. For whenever we fully intend it, it is as possible to conform to all this _regularity_ of life, as it is possible for a man to observe _times_ of prayer.
So that the fault does not lie here, that we desire to be good and perfect, but thro’ the weakness of our nature fall short of it; but we have not piety enough to _intend_ to be as good as we can, or to please God in _all our actions_. This we see is plainly the case of him that spends his time in _sports_, when he should be at _church_; it is not his want of power, but his want of _intention_, or desire to be there.
12. And the case is plainly the same in every other folly of human life. She that spends her time and _money_ in the unreasonable ways and fashions of the world, does not do so, because she wants power to be wise and religious in the management of her time and money, but because she has no _intention_ or desire of being so. When she feels this intention, she will find it as possible to act up to it, as to be strictly _sober_ and _chaste_ because it is her care and desire to be so.
13. 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 don’t so much as intend to have it.
It only teaches us, that the reason why you see no _real_ 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 don’t so much as _intend to be exact and exemplary_ in these virtues.