SERIOUS CALL

TO A

DEVOUT AND HOLY LIFE,

ADAPTED TO THE

STATE AND CONDITION

OF

ALL ORDERS OF CHRISTIANS.

BY WILLIAM LAW, A. M.

He that hath ears to hear, let him hear.-LUKE VIII. 8.
Whatsoever a man soweth, that shall he also reap.-PAUL.

NEWCASTLE :

PRINTED AND SOLD BY J. BARKER, HOOD STREET.

J. BARKER, PRINTER, HOOD STREET.

Gift

Tappan Prest. Assoc.

1-11-1933

CONTENTS.

PAGE

CHAP. I.-Concerning the nature and extent of Christian devo-
tion

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1

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II. An inquiry into the reason, why the generality of Chris-
tians fall so far short of the holiness and devotion of Chris-
tianity
III. Of the great danger and folly of not intending to be as
eminent and exemplary as we can, in the practice of all
Christian virtues

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17

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29

IV. We can please God in no state or condition of life, but by
intending and devoting it all to his honour and glory
V.-Persons that are free from the necessity of labour and
employments, are to consider themselves as devoted to God
in a higher degree

VI.-Containing the great obligations, and the great advan-
tages of making a wise and religious use of our estates and
fortunes
VII.-How the imprudent use of an estate corrupts all the
tempers of the mind, and fills the heart with poor and ridi-
culous passions through the whole course of life; represented
in the character of Flavia
VIII.-How the wise and pious use of an estate, naturally car-
rieth us to great perfection in all the virtues of the Chris-
tian life; represented in the character of Miranda
IX.-Containing some reflections upon the life of Miranda; and
showing how it may, and ought to be imitated by all her

sex

X.-Showing how all orders and ranks of men and women of all
ages, are obliged to devote themselves unto God
XI.-Showing how great devotion fills our lives with the greatest
peace and happiness that can be enjoyed in this world
XII.-The happiness of a life wholly devoted unto God, farther
proved, from the vanity, the sensuality, and the ridiculous
poor enjoyments, which they are forced to take up with,
who live according to their own humours. This represented
in various characters

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103

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CONTENTS.

XIII. That not only a life of vanity, or sensuality, but even the
most regular kind of life, that is not governed by great
devotion, sufficiently shows its miseries, its wants, and
emptiness, to the eyes of all the world. This represented
in various characters
XIV. The mischiefs of idleness, excess of sleep, etc.

XV.-On Thankfulness, etc.

XVI.-Humility

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150

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XVII. Showing how difficult the practice of humility is made
by the general spirit and temper of the world. How Chris-
tianity requireth us to live contrary to the world

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168

XVIII. --Showing how the education which men generally receive
in their youth, makes the doctrines of humility difficult to be
practised. The spirit of a better education, represented in
the character of Paternus
XIX.-Showing how the method of educating daughters makes
it difficult for them to enter into the spirit of Christian
humility. How miserably they are injured and abused by
such an education. The spirit of a better education, repre-
sented in the character of Eusebia
181
XX.-Frequency of devotion equally desirable by all orders of
people. Universal love is here recommended to be the sub-
ject of prayer. Of intercession, as an act of universal love 198
XXI. Of the necessity and benefit of intercession, considered
as an exercise of universal love. How all orders of men are
to pray and intercede with God for one another. How
naturally such intercession amends and reforms the hearts
of those that use it
XXII.-Resignation to the divine pleasure. The nature and
duty of conformity to the will of God in all our actions and
designs
XXIII. Of evening prayer. Of the nature and necessity of
examination. How we are to be particular in the confession
of all our sins. How we are to fill our minds with a just
horror and dread of all sin

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XXIV. The conclusion. Of the excellency and greatness of a
devout spirit

Appendix

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A SERIOUS CALL

TO A

DEVOUT AND HOLY LIFE.

CHAP. I.

CONCERNING THE NATURE AND EXTENT OF CHRISTIAN DEVOTION.

DEVOTION is neither private nor public prayer; but prayers, whether private or public, are particular parts or instances of devotion. Devotion signifies a life given, or 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.

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 as strictly pious in all the other parts of his life. For there is not the least shadow of a 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. For any

B