Holy Life quoted in this book, AN INTRODUCTION TO FIVE SPIRITUAL
<A SERIOUS CALL TO A DEVOUT AND HOLY LIFE
straight and upward path of whole-hearted Christian living. The imprint of that conviction is plainly and indelibly stamped on every page.
He begins by saying:
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 (p. 1)..18
And, just as the Preacher in Ecclesiastes says, "let us hear the conclusion of the whole matter: Fear God, and keep his commandments, for this is the whole duty of man'' (Eccles. 12:13), so William Law concludes: .. .all worldly attainments, whether of greatness, wisdom or bravery, are but empty sounds; and there is nothing wise, or great, or noble, in an human spirit, but rightly to know and heartily worship and adore the great God, that is the support and life of all spirits, whether in Heaven or on earth(p. 353).
There is a finality about these words that leaves no room for argument. This is characteristic of William Law. christians necessarily different
If one is to be "strictly pious in his prayers," Law insists, there is just as much reason to be "as strictly pious
18William Law, A Serious Call to a Devout and Holy Life (New York: E. P. Dutton & Co., Inc., 1906. Everyman's Library, no. 91), p.
1. This selection and all others from A Serious Call to a Devout and Holy Life quoted in this book, AN INTRODUCTION TO FIVE SPIRITUAL CLASsIcs, ate used by permission. Succeeding quotations are identified in the text only by the number of the page in A Serious Call to a Devout and Holy Life on which they appear, as in this instance.
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in all the other parts of his life' (p. 1). He continues: It is 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 indulgences, in their labour and diversions, they are like the rest of the world... .This is the reason why they are the jest and scorn of careless and worldly people; not because they are really devoted to God, but because they appear to have no other devotion but that of occasional prayers (pp. 2-3).
In other words such persons are simply "adding Christian devotion to a Heathen life' (p. 11). The absurdity and incongruity of such a course is tersely set forth in this one razor-like sentence: And it is as possible for a man to worship a crocodile, and yet be a pious man, as to have his affections set upon this world, and yet be a good Christian (p. 10).
Juttus illustrates what Law is trying to say: Julius'® is very fearful of missing prayers; all the parish supposes Julius to be sick, if he is not at Church. But if you were to ask him why he spends the rest of his time by humour or chance. . .why he is ready for every diversion. ..why there is no amusement too trifling to please him? why he is busy at all balls and assemblies? why he gives himself up to an idle, gossiping conversation? why he lives in foolish friendships. . .why he allows himself in foolish hatreds and resentments against particular per- 19For this and the meaning of other characters, see p. 146.
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sons without considering that he is to love everybody as himself ? 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... (p. 3).
The implication is obvious, that JULIUS was merely a "church-going" Christian, which is not enough.
Law draws other pictures—of Leo and EusgEBIus: Leo has a great deal of good nature, has kept what they call good company, hates everything that is false and base, is very generous and brave to his friends; but has concerned himself so little with religion that he hardly knows the difference betwixt a Jew and a Christian.
Eusebius, on the other hand, has had early impressions of religion, and buys books of devotion. He can talk of all the feasts and fasts of the Church, and knows the names of most men that have been eminent for piety. You never hear him swear, or make a loose jest; and when he talks of religion, he talks of it as of a matter of the last concern (p. 9). And yet, as you follow these two men you find them liking the same things, going to the same places, enjoying the same kind of company. William Law banishes all doubt as to his opinion in this matter: .. .if Christianity has not changed a man's mind and temper with relation to these things, what can we say that it
has done for him? For if the doctrines of Christianity were practised. . .it would be as easy a thing to know a Christian by his outward course of life, as it is now difficult to find anybody that lives it(p. 10).
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Three questions may clamor for supremacy in the reader's mind: Is such a life as William Law describes possible? Is it to be expected of us today? Did Law himself ever attain it? The third question already has been partially answered in the quotation from Gibbon. His testimony is corroborated by R. Newton Flew, who, in his volume The Idea of Perfection in Christian Theology, writes of William Law, "In the depth and power of his religious life he stood out far above most of his contemporaries.''"® He had his critics, to be sure, and there were those who disagreed with him at some points, as did John Wesley in later years. However, so far as we know, none questioned his sincerity, his earnestness, or his undivided loyalty to his purpose, which was to live, and persuade others to live, a life of real Christian devotion. holy living
As to the second question, William Law's answer most certainly would be that the call to a devout and holy life is a timeless one and pertains to all Christians in all periods of the world's history, even as it pertains to all men and women in all walks of life.
The profession of a clergyman is an holy profession, because it is a ministration in holy things, an attendance at the altar. But worldly business is to be made holy unto the Lord, by being done as a service to Him, and in conformity to His Divine will.
Clergymen must live wholly unto God in one particular
20Flew, op. cit., p. 293.
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way... .But men of other employments are, in their particular ways, as much obliged to act as the servants of God, and live wholly unto Him in their several callings.
This is the only difference between clergymen and people of other callings (pp. 32-34).
SERIOUS INTENTIONS
In his reply to the first question, William Law at least shocks his readers out of their complacency and into a listening attitude by saying that the reason why "the lives even of the better sort of people are thus strangely contrary to the principles of Christianity" is "neither through ignorance nor inability, but purely because. . . [they] never thoroughly intended it.' At least three chapters of the book are given to a discussion of this lack of genuine and serious intention on the part of Christians and the necessity of making such an intention basic to all true Christian living: Here, therefore, let us judge ourselves sincerely; let us not vainly content ourselves with the common disorders of our lives, the vanity of our expenses, the folly of our diversions, the pride of our habits, the idleness of our lives, and the wasting of our time, fancying that these are such imperfections as we fall into through the unavoidable weakness and frailty 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 the actions of our life, as the best and happiest thing in the world (p. 18).
Lest some persons may think that William Law makes religion only a matter of ordered devotion and
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good works, this further word from him should be added: 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 do not so much as intend to have it(p. 19).
Here he brings in the sobering story of PENITENS, whose life aptly exemplifies this lack of intention. PENITENS was a prominent and prosperous tradesman who had found business, pleasure, and kindred interests very important; but now facing imminent death at the early age of thirty-five, suddenly confessed that all these things sank into ''mere nothings" (p.26). Said PENITENS to his friends: It is true, I have lived in the communion of the Church, and generally frequented its worship and service on Sundays, when I was neither too idle, or not otherwise disposed of by my business and pleasures. But then, my conformity to the public worship has been rather a thing of course, than any real intention of doing that which the service of the Church supposes: had it not been so, I had been oftener at Church, more devout when there, and more fearful of ever neglecting it.
In the business of life, I have used prudence and reflection. I have done everything by rules and methods. I have been glad to converse with men of experience and
A SERIOUS CALL TO A DEVOUT AND HOLY LIFE
judgment. .. .I have taken no step in trade but with great care and caution... .I have always had my eye upon the main end of business. ...
But what is the reason that I have brought none of these tempers to religion? What is the reason that I... have all this while never once thought of any rules, or methods, or managements, to carry me on in a life of piety? (pp. 29-31).
I could have called in as many helps, have practised as many rules, and been taught as many certain methods of holy living, as of thriving in my shop, had I but so intended, and desired it(p. 31).
4 happy life
From this rather morbid story the author moves on, in colorful contrast, to a lengthy discussion of the "more excellent way." In fact, to William Law there is only one way—the way of Christian living. It is the normal way, the happiest way, the most reasonable and satisfying way. They are mistaken, he points out, who feel that to follow all these rules of holy living puts too much restraint upon human life. Rather, it is just the opposite. ",. Instead of making our lives dull and melancholy, they will render them full of content and strong satisfactions." In the second place, by acknowledging a wise and good God as governing the world, by seeing him in everything, by conforming more and more to his will, we come to enjoy God more and thereby "heighten and increase all that is happy and comfortable in human life." In addition, by "endeavoring to subdue and root out. . all those passions of pride, envy, and ambition,
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which religion opposes," we achieve a greater degree of happiness than by "'contriving means to indulge them"
The man of pride has a thousand wants, which only his own pride has created; and these render him as full of trouble as if God had created him with a thousand appetites, without creating any thing that was proper to satisfy them. Envy and ambition have also their endless wants, which disquiet the souls of men, and by their contradictory motions, render them as foolishly miserable, as those that want to fly and creep at the same time (pp. 118-119).
Furthermore:
If religion forbids all instances of revenge, without any exception, it is because all revenge is of the nature of poison... .If religion commands an universal charity, to love our neighbour as ourselves, to forgive and pray for all our enemies without any reserve; it is because all degrees of love are degrees of happiness. . .and are as necessary to its [the soul's} health and happiness, as proper food is necessary to the health and happiness of the body money ano time, a stewardship
No attempt to give the content of Williaw Law's message would be complete without reference to his ideas of charity as related to almsgiving. Pursuing his usual line of appealing to the intellect, or reason, and endeavoring to show that all that a man has beyond his own actual needs should be used for others, he employs a graphic and unforgettable illustration: If a man had eyes, and hands, and feet, that he could give to those that wanted them; if he should either lock
<A SERIOUS CALL TO A DEVOUT AND HOLY LIFE
them up in a chest, or please himself with some needless or ridiculous use of them, instead of giving them to his brethren that were blind and lame, should we not justly reckon him an inhuman wretch?. . .
Now money has very much the nature of eyes and feet; if we either lock it up in chests, or waste it in needless or ridiculous expenses upon ourselves, whilst the poor and distressed want [lack] it for their necessary uses. . .we are guilty of his madness, that rather chooses to lock up eyes and hands, than to make himself for ever blessed, by giving them to those that want them.
For after we have satisfied our own sober and reasonable wants, all the rest of our money is but like spare eyes or hands; it is something that we cannot keep to ourselves without being foolish in the use of it, something that can only be used well, by giving it to those that want it (pp. 5758).
Most readers will find the above passage more interesting than practical. And they will not be alone in this position, for William Law's indiscriminate charities certainly brought upon him a large measure of criticism. He justifies his standard of giving, however, by quoting the familiar "inasmuch" passage from the twenty-fifth chapter of Matthew and climaxes it with another of his apt and pithy sentences.
I have quoted this passage at length, because if one looks at the way of the world, one would hardly think that Christians had ever read this part of Scripture (p. 61).
It may ease the reader's mind a bit to know that toward the close of his life this good man's convictions along this line underwent some modification—perhaps
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partly because of the ever-increasing number of applicants at his door! It is hinted that he may even have found himself in agreement with men like Hopkinson, who said: ''Almsgiving which does not set the recipient in a permanently better condition of life falls short of its Christian objective.''* Nevertheless, in these days when sc eei aman hine mat thie inate ren cmi the goal of all too many people seems to be to get more money to buy more things, William Law's words are well enough worth more than a passing thought; so we conclude this subject with something that he said in another connection: This, therefore, being so useful a meditation, I shall here leave the reader, as I hope, seriously engaged in it a ae e nit nit
Flavia represents those people who respect, even admire and accept, religion but seem to make no progress in it, and yet do not know the reason.
William Law has the answer:...it is because religion lives only in their head, but something else has possession of their heart (p. 65).
And this has come about, he says, not through gross sinning but by the indiscreet use of such things as are lawful to be used. Then, as is so often his method, he plies his readers rather unmercifully with direct questions: * What is more innocent than rest and retirement? And yet what more dangerous than sloth and idleness? What is more lawful than eating and drinking? And yet what more
21Hopkinson, op. cit., p. 23. a ee
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destructive of all virtue, what more fruitful of all vice, than sensuality and indulgence? (p. 66). Flavia would be a miracle of piety, if she was but half as careful of her soul as she is of her body(p. 68).
Flavia has been the wonder of all her friends, for her excellent management, in making so surprising a figure on so modest a fortune... .She has everything that is in the fashion, and is in every place where there is any diversion. Flavia is very orthodox. . .is generally at Church, and often at the Sacrament. She once commended a sermon that was against the pride and vanity of dress, and - thought it was very just against Lucinda, whom she takes to be a great deal finer than she need to be. If any one asks Flavia to do something in charity, if she likes the person who makes the proposal, or happens to be in a right temper, she will toss him half-a-crown, or a crown, and tell him if he knew what a long milliner's bill she had just received, he would think it a great deal for her to give
If you visit Flavia on the Sunday, you will always meet good company. . . .If you would know who is rude and illnatured, who is vain and foppish, who lives too high, and who is in debt...if you would know how late Belinda comes home at night, what clothes she has bought, how she loves compliments, and what a long story she told at such a place; if you would know how cross Luctus is to his wife...though they appear so kind in public; you must visit Flavia on the Sunday... . Thus lives Flavia, and if she lives ten years longer, she will have spent about fifteen hundred and sixty Sundays after this manner... .With great management, and under mighty rules of economy, she will have spent sixty hundred pounds upon herself. . .(pp. 69-70).
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William Law assures his readers that he is not arbitrarily closing the door upon FLAvia's eternal salvation, but remains adamant in his conviction that she has no scriptural grounds upon which to base such a hope. Her whole pattern of life has been contrary to that which the Gospels set forth as essential to salvation.
On the other hand:
Miranda (the sister of Flavia) is a sober, reasonable Christian: as soon as she was mistress of her time and fortune, it was her first thought how she might best fulfil everything that God required of her in the use of them, and how she might make the best and happiest use of this short life. She depends upon the truth of what our blessed Lord hath said, that there is but "One thing needful," and therefore makes her whole life but one continual labour after it...(p. 75).
Miranda does not divide her duty between God, her neighbour, and herself; but she considers all as due to God, and so does everything in His Name, and for His Sake. This makes her consider her fortune as the gift of God, that is to be used, as everything is that belongs to God, for the wise and reasonable ends of a Christian and holy life(p. 76).
To relate her charity, would be to relate the history of every day for twenty years; for so long has all her fortune been spent that way. She has set up near twenty poor tradesmen that had failed in their business, and saved as many from failing. She has educated several poor children, that were picked up in the streets, and put them in a way of an honest employment. . .(p. 79).
She has a great tenderness for old people that are grown past their labour. The parish allowance to such people is
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very seldom a comfortable maintenance: for this reason they are the constant objects of her care. . .(pp. 80-81).
Miranda never wants compassion, even to common beggars....(p.81).
It may be, says Miranda, that I may often give to those that do not deserve it...But what then?...Do I beg of God to deal with me, not according to my merit, but according to His own great goodness; and shall I be so absurd as to withhold my charity from a poor brother, because he may perhaps not deserve it? Shall I use a measure towards him, which I pray God never to use towards me?(p. 82).
Every morning sees her early at her prayers; she fejoices in the beginning of every day, because it begins all her. . cules of holy living, and brings the fresh pleasure of repeating them. She seems to be as a guardian angel to those that dwell about her, with her watchings and prayers, blessing the place where she dwells, and making intercession with God for those that are asleep. . .(p. 77).
This is the spirit, and this is the life, of the devout Miranda; and if she lives ten years longer, she will have spent sixty hundred pounds in charity; for that which she allows herself, may fairly be reckoned amongst her alms
These are only a few of the interesting characters we shall meet in A Serious Call. Nearly all of them, according to Talon, are unhappy because they mistake success for happiness. There is FLATuS, restless, always seeking some new diversion; FELICIANA, finding so-called happiness in passing pleasures and worthless trivialities ; Succus, caring only for "'a good night's rest in bed, and a good meal when he is up' (p. 141).
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That this is not the supreme good in life, that there is something far better and infinitely more satisfying and enduring is what William Law is trying to say. A paragraph early in the book is a good illustration of the repetition he uses for emphasis, also his lavish use of the emphatic conjunctions, with "if" apparently his favorite.
. .If self-denial be a condition of salvation, all that would be saved must make it a part of their ordinary life. If humility be a Christian duty, then the common life of the Christian is to be a constant course of humility in all its kinds. If poverty of spirit be necessary, it must be the spirit and temper of every day of our lives. If we are to telieve the naked, the sick, and the prisoner, it must be the common charity of our lives, as far as we can render ourselves able to perform it. If we are to love our enemies, we must make our common life a visible exercise and demonstration of that love. . . .If we are to be wise and holy as the new-born sons of God, we can no otherwise be so, but by renouncing every thing that is foolish and vain in every part of our common life. If we are to be in Christ new creatures, we must show that we are so, by having new ways of living in the world. If we are to follow
Christ, it must be in our common way of spending every day (pp. 6-7). a SERIOUS Call NEEDED TOdaY
This, then, is the message with which William Law startled the ears and stirred the hearts of the slumbering Christians of the eighteenth century. Is it possible that across the barriers of time and space he may speak helpfully and hopefully to the "hurry-drugged men and
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women'' of our own day? The nineteenth century sounded a call to social and national righteousness. Perhaps the time has come for the pendulum to swing in the other direction. At least, so Hopkinson believes,"? and many will agree with him that the individual, as well as the larger group, must face and assume a share of responsibility for things as they are and as they ought to be.
Lest they be "weighed in the balance and...found wanting' (Dan. 5:27), the Christian people of this twentieth century need to be called, and recalled, to a devout and holy life. William Law has pointed the way and, as will be shown later, has revealed the secret of attaining it to those who are willing to yield the priceless coins of time and dedication. If, as has been said, one can not stand under the eaves with a good man during a rainstorm and not be the better for it, then surely no Christian can read any part of A Serious Call and slip back again into easy and careless ways of living.
Part II
InstRUCTIONS ON PRAYER - NourRs ano TOPICs
William Law has shown the necessity of a devout habit of mind in every part of our lives, in our business, and in the use of all God's gifts. We are now to consider the times and hours of prayer as outlined in A Serious
Call,
22Hopkinson, op. cit., pp. 127-130.
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early MORNING—pRalsE and adoration
I take it for granted, that every Christian, that is in health, is up early in the morning; for it is much more reasonable to suppose a person up early, because he is a Christian, than because he is a labourer, or a tradesman, or a servant, or has business that wants him.
Prayer is the nearest approach to God, and the highest enjoyment of Him, that we are capable of in this life.
It is the noblest exercise of the soul, the most exalted use of our best faculties... . He therefore, that chooses to enlarge the slothful indulgence of sleep, rather than be early at his devotions to God, chooses the dullest refreshment of the body, before the highest, noblest employment of the soul. ...
You will perhaps say though you rise late, yet you are always careful of your devotions when you are up.
It may be so, but what then?. . .It is as much your duty to rise to pray, as to pray when you are risen(p. 162).
Some people will. . tell you, that they indulge themselves in sleep, because they have nothing to do; and that, if they had either business or pleasure to rise to, they would not lose so much of their time in sleep. But such people must be told that they mistake the matter; that they have a great deal of business to do; they have a hardened heart to change; they have the whole spirit of religion to get...(p. 166).
If we think devotion "'to be of less moment than business or pleasure," or that we have nothing to do because only Our prayers are awaiting us, then we do indeed have much to learn.
On the other hand, if you were to rise early every morning, as an instance of self-denial. . . .It would teach you to
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exercise power over yourself, and make you able by degrees to renounce other pleasures and tempers that war against the soul.
. . it would dispose your mind to exactness. . .bring the remaining part of the day under rules of prudence and _ devotion. . .and prepare you for the reception of the Holy
Spirit (pp. 169-170).
Christ, the apostles, and the early Christians had a religion of reality, joy, and action for God. Can we be thought to have this experience in God if we have not even zeal enough to rise early to pray?
We will find that most people are changeable in their devotions. Sometimes they feel the Divine Presence very clearly; at other times their hearts do not respond to the Spirit. According to William Law, this is because such people are so "'sunk into their bodies." Therefore, it is wise for most Christians to have a form of prayer to follow, to provide in this way against the changeableness of the heart. If while praying one feels led into higher forms of devotion, he may leave the formal prayer for a time and follow his heart in new expressions of joy, praise, and exaltation in the presence of God.
It is well, also, to have a certain place for prayer, that it may be a place "kept holy unto God." Kneeling and closing your eyes in a ''short silence let your soul place itself in the presence of God' (p. 172).
When you begin your petitions, use such various expressions of the attributes of God, as may make you most sensible of the greatness and power of the Divine Nature.
Begin, therefore, in words like these: O Being of all
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beings, Fountain of all light and glory, gracious Father of men and Angels, whose universal Spirit is everywhere present, giving life and light and joy to. . .all creatures upon earth. ..(p. 173).
In this way, our hearts will be raised to high planes of worship. As morning is the beginning of new life, so is it proper that the first prayers of the day should be praise.
If in reading the Scripture or other devotional books one finds a passage that seems to turn the heart to God, let him try to make it into the form of a prayer.
Law makes a suggestion for ''people of leisure. . .who are so much at a loss how to dispose of their time. . ." 'who have "hours that hang heavily upon their hands:".. .if such were to appoint some certain spaces of their time to the study of devotion, searching after all the means and helps to attain a devout spirit; if they were to collect the best forms of devotion, to use themselves to transcribe the finest passages of Scripture-prayers; if they were to collect the devotions, confessions, petitions. . .and thanksgivings, which are scattered up and down in the Psalms, and range them under proper heads, as so much proper fuel for the flame of their own devotion; if their minds were often thus employed, sometimes meditating upon them, sometimes getting them by heart, and making them as habitual as their own thoughts, how fervently would they pray, who came thus prepared to prayer! (pp. 178-179).
Persons of leisure may seem especially called to this life of devotion, but "persons of much business and labour must not think themselves excused" from it.
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For the greater their business is, the more need they have of some such method as this, to prevent its power over their hearts. . .and preserve a sense and taste of heavenly things. . .(p. 179).
Many use all their time and talents to improve their worldly status, but very little of either to deepen their devotional life. MUNDANUS, a fine businessman, studies the best methods of carrying on his business, but uses the same prayers he learned as a boy. CLassIcus, a very learned man, reads and re-reads the best literature, but has no desire to read books that will increase his knowledge of God. He would not even include the Bible in his library were it not that the Testaments "'are both to be had in Greek." He has no other religious books in his library. Why not, CLassicus, William Law seems to protest, include the lives of some of the saints, and other followers of Christ, in your library, so that you may imbibe some of the spirit of these devout men?
But if you will have no other book of piety besides the Bible, because it is the best, how comes it, Classicus, that you do not content yourself with one of the best books amongst the Greeks and Romans? (p. 182). How comes it that you read so many commentators upon Cicero. ..and Homer, and not one upon the Gospel?..
Why then must the Bible lie alone in your study? Is not the spirit of the saints, the piety of the holy followers of Jesus Christ, as good and necessary a means of entering into the spirit and taste of the Gospel, as the reading of the ancients is of entering into the spirit of antiquity?
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Is the spirit of poetry only to be got by much reading of poets and orators? And is not the spirit of devotion to be got in the same way, by frequently reading the holy thoughts, and pious strains of devout men? ...And is it not as reasonable for him who desires to improve in the Divine life, . . to search after every strain of devotion that may move, kindle, and inflame the holy ardour of his soul? e i... And is there not the same benefit and advantage to be made by books of devotion? Should not a man use them in the same way, that habits of devotion, and aspiring to God in holy thoughts, may be well formed in his soul?
Both MUNDANUs and CLAssicus think that a mere belief in the truth of Christianity is all that is required.
How wise might Classicus have been, and how much good might he have done in the world, if he had but thought as justly of devotion, as he does of learning!
We need to "give prayer its full power"' by self-denial, retreats, reading of good books, ''composing forms for ourselves, or using the best we can get. . changing, improving, and suiting our devotions to the conditions of our lives," and according to the need of our hearts. Because of their occupation, and not from choice, some have little time to follow these rules. "They must make the best use of that little they have. For this is the certain way of making devotion produce a devout life" (p.
185). Another thing that should not be neglected is the beginning of our prayers with the singing or chanting of
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a psalm or hymn—not the reading but the singing of it.
You are, therefore, to consider this chanting of a psalm as a necessary beginning of your devotions, as something that is to awaken all that is good and holy within you, that is to call your spirits to their proper duty, to set you in your best posture towards heaven, and tune all the powets of your soul to worship and adoration.
For there is nothing that so clears a way for your prayers, nothing that so disperses dulness of heart, nothing that so purifies the soul from poor and little passions, nothing that so opens heaven, or carries your heart so near it, as these songs of praise(p. 186).
We are not required to sing these psalms to entertain other people but only to sing God's praises as a part of our own devotions. The objection may be raised that though this singing is of great benefit to us, we cannot do it without making our devotions public to others, thus seeming to make a parade of it.
have an excellent pattern to follow, .. .St. Paul and Silas, who sang praises to God in prison, though we are expressly told, that the prisoners heard them. They therefore did not refrain from this kind of devotion for fear of being heard by others(p. 199).
Singing is a wonderful means of expression. If we had been with Moses at the Red Sea and had seen God save the Israelites from Pharoah, how easy it would have been to sing with them, 'The Lord is my strength and song, and he is become my salvation' (Exod. 15:2). Joy in the heart will find an outlet. Before we begin our songs, let us use our imagination to see and hear the heavenly choirs singing the praises of God, or to see
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David with his harp and let him teach us "to exalt... four} hearts unto God" in some of the wonderful psalms. Or, imagine how blessed it would have been to be with Jesus and his disciples when they sang a hymn! So much for our early devotions. nine o'clock—humility
At nine o'clock it is proper to renew our prayers; for prayer, "rightly and attentively performed, is the most natural means of amending and purifying our hearts. . ."
(p. 206). The subject recommended for this hour is humility, ... because humility is the life and soul of piety, the foundation and support of every virtue and good work, the best guard and security of all holy affections...
Those who have made some progress in a holy life are more apt to become proud than are others who lay no claim to a special piety, for it is easy to become proud of every good thought and every good action. But when we think of Christ as having suffered for our sins, and for the sins of the whole world, we cannot be proud of our own worth—we are not worthy except as having pardon through his mediation and intercession.
Merely commending humility and condemning pride are not sufficient to make one humble. CAEcus is rich, haughty, proud, fond of'dress and of luxurious living, overbearing to inferiors, sure that he himself cannot be mistaken. He loves humility and hates pride—in other people—but does not even suspect himself of being proud.
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Humility is not thinking worse of ourselves than we deserve; it is based on a right view of our own weakness and sin. We are not able to do anything of ourselves; we can act only as God gives us the power. All of us have "a great deal of pride to repent of," because there is "no greater sign of a more confirmed pride, than to think that you are humble enough." If that is our attitude, we are "not so much as a beginner in the practice of true humility."
Humility demands a course of training. One great difficulty in attaining this virtue comes from a lack in the education of children. Most education does not include the teaching of this virtue, but tends, rather, to enhance their sense of their own abilities. Whatever trade or profession is to be followed, the youth is pointed to the persons highest in that line as though the end and aim of his career should be to imitate and perhaps surpass them. If he does not attain to this high point, his life is considered a failure. Christian education should teach the young to live in all things as a Christian should.
PATERNUS, who lived many years ago, had one son. When this son was about ten years old, his father took occasion to have a long talk with him. Pointing to the great works of creation and reminding him of God's care for his people from scriptural times through the years to the present, he showed the lad that all this ts very small in God's sight.
And yet, [said Paternus} you are as much the care of this great God and Father of all worlds and all spirits, as if He had no son but you... .He numbers the hairs of
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your head, watches over you, sleeping and waking, and has preserved you from a thousand dangers... .
Your eyes, indeed cannot yet see Him. But all things that you see are so many marks of His power and presence, and He is nearer to you than anything that you can see.
Take Him for your Lord, and Father, and Friend... (p. 239).
...you belong to a greater family than mine; you are a young member of the family of this Almighty Father of all nations. ...
.. let it now be a rule of your life, to look up to God in all your actions, [and} to do everything. . .according to His will(p. 240).
First of all, my child, worship and adore God, think of Him magnificently, speak of Him reverently, magnify His providence, adore His power, frequent His service, and pray unto Him frequently and constantly.
Next to this, love your neighbour, which is all mankind, with such tenderness and affection as you love yourself. Think how God loves all mankind, how mericful He is to them, how tender He is of them, how carefully He preserves them; and then strive to love the world, as God loves it. God would have all men to be happy; therefore do you will and desire the same. ...
Never do anything in order to excel other people, but in order to please God, and because it is His will that you should do everything in the best manner that you can (pp. 241-242). Do good, my son, first of all to those that most deserve it; but remember to do good to all. . .(p. 242).
. . study nothing but how to think of all things as they deserve, to choose everything that is best, to live according to reason and order, and to act in every part of your life in conformity to the will of God.
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Study how to fill your heart full of the love of God, and the love of your neighbour. .. . Let your dress be sober, clean, and modest. . . that your outward garb may resemble the inward plainness and simplicity of your heart (p. 243).
Two very different characters now appear on the scene to show how daughters should, and should not, be taught. MATILDA, mother of three daughters, supervises personally every detail of their education. She has heard them read the Scriptures over and over, and they can repeat great portions from memory. They are also well supplied with devotional books. She is very solicitous as to their dress, that it may be very rich and beautiful. She has a great zeal for religion, but a much greater zeal for finery—she, herself, is more careful of her complexion than of her devotions. If the daughters miss going to church, they are afraid to meet her, but are more afraid to meet her if they are not laced as tight as she thinks they should be. One of them died of tight-lacing, and one eloped with a gambler, but MATILDA feels that she is not to blame, as her conscience tells her that she did all she could for them.
EusgEBIA, a rich and devout widow, has five daughters whom she feels God has given her as a sacred trust, and she is educating them to fit into the Kingdom of God. She meets with her daughters and her maids many times a day for prayer and the singing of hymns. The daughters are taught "all kinds of labour that are proper for women, as sewing, knitting, spinning, and all other parts of housewifery'' (p. 254), so that, rich as they are, they may be able to help those who need aid. This she does, feel-
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ing that they will be able to assist people more by their labor than by money. She tells them that when their father died she grieved most because his children could not see and follow "such an eminent example of Christian virtues' (p. 255). She impresses upon them that they are made in the image of God. If they live as did the saints, praying and doing good, they will be ready to live with them in heaven.
When they were small, they had time for play, but now they employ their time ministering to the poor, in gifts and service. They have a heart of love to all, they choose the best, they live and act in conformity to God's will. Through tenderness and compassion they show their fine home training. Thus educated, any of these daughters "would be a blessing to any family that she came into; a fit companion for a wise man' (p. 265) and a good mother. twelve o'clock—love and intercession
The theme of the twelve o'clock devotions is universal love and intercession. Christ commended his love to us as a pattern of our love to one another: A new commandment I give unto you, That ye love one another ; as I have loved you. . . .By this shall all men know that ye are my disciples, if ye have love one to another
We should desire the happiness of all men, since God wills that all men should be happy. We should forgive all affronts we receive from others and do all the good we can to those who thus treat us. We may not be able
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to do acts of love to a great many people, but if our hearts are full of love we have great power in that we may pray for the relief and happiness of those in distress. We may not be able to build hospitals, schools, churches, but if we believe in and pray for those who are doing so, and thank God that they are led to do those things, we can be sharers in their good works.
We are obligated to love all men "in imitation of God's goodness" that we may be true children of God. Jesus laid down his life for us, not because of our merit, but in order to make us good. So we should love others, not because of their merits, but "wishing them all the good that they want and are capable of receiving' (p. 288). We should intercede for others daily, as we do for ourselves, and as our neighbors need deliverance from evils or need particular gifts or blessings. When we pray for someone, our hearts will be filled with kindness and tenderness towards him. ''For there is nothing that makes us love a man so much as praying for him" (p. 294). If masters would pray for their servants, parents for their children, neighbors for neighbors, what a mighty power would be released! Such prayers would unite communities in the strongest bonds of love and tenderness and would also be the best means of arbitration in all quarrels.
Then, too, intercession tends to show us the true state of our own hearts, for there are many things which we think are lawful and innocent, but when viewed in the spirit of prayer are not so. SUSURRUS was a "pious, temperate, good man...constant at the service of the church," giving much to the poor. However, he was Pe ee =
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always trying to find out 'the defects and infirmities of all about him''(p. 308).
Susurrus had such a tender, compassionate manner of relating things the most prejudicial to his neighbour, that he even seemed, both to himself and others, to be exercising a Christian charity, at the same time that he was indulging a whispering, evil-speaking temper (p. 309).
A friend told Susurrus that if he would pray for these persons before telling of their mistakes he would not then "'by uncharitable whispers and secret stories" (p. 309) harm them. SusuRRUS' conscience was so awakened that he could never again whisper "anything to the prejudice of another''(p. 310). If others, who do not realize their faults, would "try their spirits by such an intercession, they would often find themselves to be such as they least of all suspected" (p. 310).
These considerations will, I hope, persuade you to make such intercession. . the constant, chief matter of your devotion, at this hour of prayer (p. 310).
OURANIUS is a priest of a country village, "Every soul in it is as dear to him as himself. He loves them all. .. as he loves himself, because he prays for them all, as often as he prays for himself' (p. 295). When he first came to the village, he resented the fact that he was called away from his studies to pray for some of his people, but, taught by the Divine Spirit, he has overcome this attitude, so that any unreasonable behavior now only gives him a desire to pray more for them. He ''only wants more time to do that. . .which his soul thirsts after' (p. 296)—to attend to the needs of his
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people. He desires to be the servant of all, as was his Master. He feels that even the poorest deserves all that he can do for him. He believes that the prayers of those living holy lives "have extraordinary power with God" (p. 298). So he seeks Christian perfection, purifies his own heart, lives in temperance, meekness, and humility, desiring 'that his prayers for his flock may. . .avail much with God" (p. 297). He is a fine example of what intercession may do for the intercessor as well as for those for whom he prays. three o'clock— doing god's will At three in the afternoon, become accustomed to thinking of "the necessity of resignation and conformity to the will of God... .(p. 311). "*.. .it must be the great desire of your soul, that God's will may be done by you on earth, as it is done in heaven' (p. 312). We should believe that we are God's, that we belong to him, and are to act in "thankful resignation to the Divine pleasure' (p. 312). If we can thank God as much for suffering and misfortune as for health and prosperity, then we can be sure that we are real Christians.
This holy resignation and conformity of your will to the will of God being so much the true state of piety, I hope you will think it proper to make this hour of prayer a constant season of applying to God for so great a gift....
Now you must not reserve the exercise of this pious temper to any particular times or occasions, or fancy how resigned you will be to God, if such or such trials should happen. .. .(p. 324).
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But if,we consider everything as God's doing, either by order or permission, we shall then be affected with common things, as they would be who saw a miracle(p. 324).
SIX O'CLOCK— self-examination and Repentance
Our six o'clock meditation should be an examination of the actions of the day in order that we may repent of any sins of that day. Rather than to confess ourselves as sinners in general ''and ask forgiveness in the gross" (p. 326), we need to examine ourselves step by step, repent, and ask forgiveness of God for each wrong action. We know more of our own hearts than we do of other people's and can therefore convict ourselves of sins that we only know of ourselves.
The greatness of our guilt rises chiefly from the greatness of God's goodness towards us, from the particular.. blessings, the favours, the lights and instructions that we have received from Him(p. 336).
We should examine ourselves, not in comparison with others, but considering the advantages we have had— our education, good books, friends, blessings—and our many failings and the times we have not listened to our conscience. Such an examination will give us a wonderful newness of mind, a spirit of wisdom, and such a desire for perfection as we have never known before.
Bedtime —commitment to God
Having thus examined and confessed your sins. . .you must. . .betake yourselves to prayer again, just before you go to bed.
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And then commit yourself to sleep, as into the hands of God....
For this time of the night is exceeding proper for such prayers and meditations. . . . (pp. 338-339). conclusion
Thus has William Law "explained the nature of devotion, both as it signifies a life devoted to God, and. . . a regular method of daily prayer' (p. 340). Probably most Christians desire to reach a state of perfection, and so these plain rules of Christian living need to be stressed and repeated again and again. Christian perfection does not necessarily '"'call one to a cloister, but to the full performance of those duties which are necessary for all Christians and common to all states of life" (p. 340). It calls to a life of strict devotion, leading to the greatest happiness. It leads to a high level of duty, reverence, love, honor, and gratitude to God. Indeed, if one were to ask who is the greatest saint, the answer might well be: It is not he who prays most or fasts most; it is not he who gives most alms, or is most eminent for temperance, chastity, or justice; but it is he who is always thankful to God, who wills everything that God willeth, who receives everything as an instance of God's goodness, and has a heart always ready to praise God for it(p. 197).
Finally, as we know more of the value of the best things, as we are able to judge rightly of the things which concern us most, if we would rather be in a state of Christian perfection than to have any worldly happiness —then we have the highest wisdom, much higher than
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any earthly knowledge can reach and so we shall live for God in all our actions.
For if there is an infinitely wise and good Creator, in whom we live, move, and have our being. . .surely it must be the highest act of our understanding to conceive rightly of Him; it must be the noblest instance of judgment, the most exalted temper of our nature, to worship and adore this universal providence, to conform to its laws, to study its wisdom, and to live and act everywhere as in the presence of this infinitely good and wise Creator (pp. 350351).
CHARACTERS
(The names and explanations below are from the recommended classic, pages 354-355.)
JuLius: the suggestion is, that Caesar is the worldly power as opposed to God.
Leo: the lion, probably suggesting the favorite of Society.
EUSEBIA: pious in the Ecclesiastical sense, as the name of the first Church historian.
PENITENS: Penitent almost in the sense of remorseful.
FLAVIA: stands for worldly pomp, half innocent, half vicious.
MIRANDA: admirable.
FLATUS: wind and vanity.
FELICIANA: she who belongs to the family of the Happy according to this world.
SucCus: the suggestion is of juicy and appetising meat.
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MUNDANUsS: worldly-wise-man.
CLASSICUS: a classical scholar.
CAEcus: blind.
PATERNUsS: the character, it is thought, is drawn from Law's father.
MATILDA: perhaps chosen as the name of the first English Empress.
OURANIUs: heavenly
SUSURRUS: whisper.
GLOSSARY
TEMPER—disposition.
Want—lack, need.
CHARITY— love.
Pious, Prety—devout, devotion.
PLAINNESsS—simplicity.