When persons are convinced that life is short, that it is unequal to any great purpose, that it does not display adequately, or bring to perfection the true Christian, when they feel that the next life is all in all, and that eternity is the only subject that really can claim or can fill their thoughts, then they are apt to undervalue this life altogether, and to forget its real importance.  They are apt to wish to spend the time of their sojourning here in a positive separation from active and social duties:  yet it should be recollected that the employments of this world, though not themselves heavenly, are, after all, the way to heaven though not the fruit, are the seed of immortality and are valuable, though not in themselves, yet for that to which they lead:  but it is difficult to realize this.  It is difficult to realize both truths at once, and to connect both truths together; steadily to contemplate the life to come, yet to act in this.  Those who meditate, are likely to neglect those active duties which are, in fact, incumbent on them, and to dwell upon the thought of God’s glory, till they forget to act to His glory.  This state of mind is chided in figure in the words of the holy Angels to the Apostles, when they say, “Ye men of Galilee, why stand ye gazing up into heaven?”

In various ways does the thought of the next world lead men to neglect their duty in this, and whenever it does so we may be sure that there is something wrong and unchristian, not in their thinking of the next world, but in their manner of thinking of it.  For though the contemplation of God’s glory may in certain times and persons allowably interfere with the active employments of life, as in the case of the Apostles when our Saviour ascended, and though such contemplation is even freely allowed or commanded us at certain times of each day; yet that is not a real and true meditation on Christ, but some counterfeit, which makes us dream away our time, or become habitually indolent, or which withdraws us from our existing duties, or unsettles us.

Yet the thought of the world unseen is apt to do so in various ways, and the worst way of all is when we have taken up a notion that it ought to do so.  And indeed this is a temptation to which persons who desire to be religious are exposed in one shape or another in every age, and in this age as well as in times past.  Men come to fancy that to lose taste and patience for the businesses of this life is renouncing the world and becoming spiritually-minded.  We will say a person has been thoughtless and irreligious; perhaps openly so; or at least careless about religion, and though innocent of any flagrant sin, yet a follower of his own will and fancy, and unpractised in any regular and consistent course of religion.  He has, perhaps, been outwardly respectful to sacred things and persons, but has had no serious thoughts about the next world.  He has taken good and evil religion and the world as they came, first one and then the other, without much consideration.  He has been fond of gaiety and amusements, or he has been deeply interested in some pursuit or other of time and sense, whether it be his own trade or profession, or some of the studies and employments now popular.  He has fallen in with the ways of the company in which he has found himself; has been profane with the profane; then, again, has had for a season religious impressions, which in turn have worn away.  Thus he has lived, and something has then occurred really to rouse him and give him what is called a serious turn.  Such a person, man or woman, young or old, certainly does need to take a serious turn, does require a change; and no one but must be very glad to hear that a change has taken place, though at the same time there may be changes not much better than the change which happened to him, whose soul, in our Lord’s language, was but “swept and garnished;” not really changed in a heavenly way, and having but the semblance of faith and holiness upon it.

Now the cases I am speaking of are somewhat like that which our Saviour seems to speak of in the passage referred to.  When a man has been roused to serious resolutions, the chances are, that he fails to take up with the one and only narrow way which leads to life.  The chances are that “then cometh the wicked one,” and persuades him to choose some path short of the true one easier and pleasanter than it.  And this is the kind of course to which he is often seduced, as we frequently witness it; viz. to feel a sort of dislike and contempt for his ordinary worldly business as something beneath him.  He knows he must have what Scripture calls a spiritual mind, and he fancies that to have a spiritual mind it is absolutely necessary to renounce all earnestness or activity in his worldly employments, to profess to take no interest in them, to despise the natural and ordinary pleasures of life, violating the customs of society, adopting a melancholy air and a sad tone of voice, and remaining silent and absent when among his natural friends and relatives, as if saying to himself, “I have much higher thoughts than to engage in all these perishing miserable things;” acting with constraint and difficulty in the things about him; making efforts to turn things which occur to the purpose of what he considers spiritual reflection; using certain Scripture phrases and expressions; delighting to exchange Scripture sentiments with persons whom he meets of his own way of thinking; nay, making visible and audible signs of deep feeling when Scripture or other religious subjects are mentioned, and the like.  He thinks he lives out of the world, and out of its engagements, if he shuts (as it were) his eyes, and sits down doing nothing.  Altogether he looks upon his worldly occupation simply as a burden and a cross, and considers it all gain to be able to throw it off; and the sooner he can release himself from it, and the oftener, so much the better.

Now I am far from denying that a man’s worldly occupation may be his cross.  Again, I am far from denying that under circumstances it may be right even to retire from the world.  But I am speaking of cases when it is a person’s duty to remain in his worldly calling, and when he does remain in it, but when he cherishes dissatisfaction with it:  whereas what he ought to feel is this, that while in it he is to glorify God, not out of it, but in it, and by means of it, according to the Apostle’s direction, “not slothful in business, fervent in spirit, serving the Lord.”  The Lord Jesus Christ our Saviour is best served, and with the most fervent spirit, when men are not slothful in business, but do their duty in that state of life in which it has pleased God to call them.

Now what leads such a person into this mistake is, that he sees that most men who engage cheerfully and diligently in worldly business, do so from a worldly spirit, from a low carnal love of the world; and so he thinks it is his duty, on the contrary, not to take a cheerful part in the world’s business at all.  And it cannot be denied that the greater part of the world is absorbed in the world; so much so that I am almost afraid to speak of the duty of being active in our worldly business, lest I should seem to give countenance to that miserable devotion to the things of time and sense, that love of bustle and management, that desire of gain, and that aiming at influence and importance, which abound on all sides.  Bad as it is to be languid and indifferent in our secular duties, and to account this religion, yet it is far worse to be the slaves of this world, and to have our hearts in the concerns of this world.  I do not know any thing more dreadful than a state of mind which is, perhaps, the characteristic of this country, and which the prosperity of this country so miserably fosters.  I mean that ambitious spirit, to use a great word, but I know no other word to express my meaning that low ambition which sets every one on the look-out to succeed and to rise in life, to amass money, to gain power, to depress his rivals, to triumph over his hitherto superiors, to affect a consequence and a gentility which he had not before, to affect to have an opinion on high subjects, to pretend to form a judgment upon sacred things, to choose his religion, to approve and condemn according to his taste, to become a partizan in extensive measures for the supposed temporal benefit of the community, to indulge the vision of great things which are to come, great improvements, great wonders:  all things vast, all things new, this most fearfully earthly and grovelling spirit is likely, alas! to extend itself more and more among our countrymen, an intense, sleepless, restless, never-wearied, never-satisfied, pursuit of Mammon in one shape or other, to the exclusion of all deep, all holy, all calm, all reverent thoughts. This is the spirit in which, more or less (according to their different tempers), men do commonly engage in concerns of this world; and I repeat it, better, far better, were it to retire from the world altogether than thus to engage in it better with Elijah to fly to the desert, than to serve Baal and Ashtoreth in Jerusalem.

But the persons I speak of, as despising this world, are far removed from the spirit of Elijah.  To flee from the world, or strenuously to resist it, implies an energy and strength of mind which they have not.  They do neither one thing nor the other; they neither flee it, nor engage zealously in its concerns; but they remain in the midst of them, doing them in an indolent and negligent way, and think this is to be spiritually minded; or, as in other cases, they really take an interest in them, and yet speak as if they despised them.

But surely it is possible to “serve the Lord,” yet not to be “slothful in business;” not over devoted to it, but not to retire from it.  We may do all things whatever we are about to God’s glory; we may do all things heartily, as to the Lord, and not to man, being both active yet meditative; and now let me give some instances to show what I mean.

1.  “Do all to the glory of God,” says St. Paul, in the text; nay, “whether we eat or drink;” so that it appears nothing is too slight or trivial to glorify Him in.  We will suppose then, to take the case mentioned just now; we will suppose a man who has lately had more serious thoughts than he had before, and determines to live more religiously.  In consequence of the turn his mind has taken he feels a distaste for his worldly occupation, whether he is in trade, or in any mechanical employment which allows little exercise of mind.  He now feels he would rather be in some other business, though in itself his present occupation is quite lawful and pleasing to God.  The ill-instructed man will at once get impatient and quit it; or if he does not quit it, at least he will be negligent and indolent in it.  But the true penitent will say to himself, “No; if it be an irksome employment, so much the more does it suit me.  I deserve no better.  I do not deserve to be fed even with husks.  I am bound to afflict my soul for my past sins.  If I were to go in sackcloth and ashes, if I were to live on bread and water, if I were to wash the feet of the poor day by day, it would not be too great an humiliation; and the only reason I do not, is, that I have no call that way, it would look ostentatious.  Gladly then will I hail an inconvenience which will try me without any one’s knowing it.  Far from repining, I will, through God’s grace, go cheerfully about what I do not like.  I will deny myself.  I know that with His help what is in itself painful, will thus be pleasant as done towards Him.  I know well that there is no pain but may be borne comfortably, by the thought of Him, and by His grace, and the strong determination of the will; nay, none but may soothe and solace me.  Even the natural taste and smell may be made to like what they naturally dislike; even bitter medicine, which is nauseous to the palate, may by a resolute will become tolerable.  Nay, even sufferings and torture, such as martyrs have borne, have before now been rejoiced in and embraced heartily from love to Christ.  I then, a sinner, will take this light inconvenience in a generous way, pleased at the opportunity of disciplining myself, and with self-abasement, as needing a severe penitence.  If there be parts in my occupation which I especially dislike, if it requires a good deal of moving about and I wish to be at home, or if it be sedentary and I wish to be in motion, or if it requires rising early and I like to rise late, or if it makes me solitary and I like to be with friends, all this unpleasant part, as far as is consistent with my health, and so that it is not likely to be a snare to me, I will choose by preference.  Again, I see my religious views are a hindrance to me.  I see persons are suspicious of me.  I see that I offend people by my scrupulousness.  I see that to get on in life requires far more devotion to my worldly business than I can give consistently with my duty to God, or without its becoming a temptation to me.  I know that I ought not, and (please God) I will not, sacrifice my religion to it.  My religious seasons and hours shall be my own.  I will not countenance any of the worldly dealings and practices, the over-reaching ways, the sordid actions in which others indulge.  And if I am thrown back in life thereby, if I make less gains or lose friends, and so come to be despised, and find others rise in the world while I remain where I was, hard though this be to bear, it is an humiliation which becomes me in requital for my sins, and in obedience to God; and a very slight one it is, merely to be deprived of worldly successes, or rather it is a gain.  And this may be the manner in which Almighty God will make an opening for me, if it is His blessed will, to leave my present occupation.  But leave it without a call from God, I certainly must not.  On the contrary, I will work in it the more diligently, as far as higher duties allow me.”

2.  A second reason which will animate the Christian will be a desire of letting his light shine before men.  He will aim at winning others by his own diligence and activity.  He will say to himself, “My parents” or “my master” or “employer shall never say of me, Religion has spoiled him.  They shall see me more active and alive than before.  I will be punctual and attentive, and adorn the Gospel of God our Saviour.  My companions shall never have occasion to laugh at any affectation of religious feeling in me.  No, I will affect nothing.  In a manly way I will, with God’s blessing, do my duty.  I will not, as far as I can help, dishonour His service by any strangeness or extravagance of conduct, any unreality of words, any over-softness or constraint of manner; but they shall see that the fear of God only makes those who cherish it more respectable in the world’s eyes as well as more heavenly-minded.  What a blessed return it will be for God’s mercies to me, if I, who am like a brand plucked out of the burning, be allowed, through His great mercy, to recommend that Gospel to others which He has revealed to me, and to recommend it, as on the one hand by my strictness in attending God’s ordinances, in discountenancing vice and folly, and by a conscientious walk; so, on the other hand, by all that is of good report in social life, by uprightness, honesty, prudence, and straightforwardness, by good temper, good-nature, and brotherly love!”

3.  Thankfulness to Almighty God, nay, and the inward life of the Spirit itself, will be additional principles causing the Christian to labour diligently in his calling.  He will see God in all things.  He will recollect our Saviour’s life.  Christ was brought up to a humble trade.  When he labours in his own, he will think of his Lord and Master in His.  He will recollect that Christ went down to Nazareth and was subject to His parents, that He walked long journeys, that He bore the sun’s heat and the storm, and had not where to lay His head.  Again, he knows that the Apostles had various employments of this world before their calling; St. Andrew and St. Peter fishers, St. Matthew a tax-gatherer, and St. Paul, even after his calling, still a tent-maker.  Accordingly, in whatever comes upon him, he will endeavour to discern and gaze (as it were) on the countenance of his Saviour.  He will feel that the true contemplation of that Saviour lies in his worldly business, that as Christ is seen in the poor, and in the persecuted, and in children, so is He seen in the employments which He puts upon His chosen, whatever they be; that in attending to his own calling he will be meeting Christ; that if he neglect it, he will not on that account enjoy His presence at all the more, but that while performing it, he will see Christ revealed to his soul amid the ordinary actions of the day, as by a sort of sacrament.  Thus he will take his worldly business as a gift from Him, and will love it as such.

4.  True humility is another principle which will lead us to desire to glorify God in our worldly employments if possible, instead of resigning them.  Christ evidently puts His greater blessings on those whom the world despises.  He has bid His followers take the lowest seat.  He says that he who would be great must be as the servant of all, that he who humbleth himself shall be exalted; and He Himself washed His disciples’ feet.  Nay, He tells us, that He will gird Himself, and serve them who have watched for Him, an astonishing condescension, which makes us almost dumb with fear and rejoicing.  All this has its effect upon the Christian, and he sets about his business with alacrity, and without a moment’s delay, delighting to humble himself, and to have the opportunity of putting himself in that condition of life which our Lord especially blest.

5.  Still further, he will use his worldly business as a means of keeping him from vain and unprofitable thoughts.  One cause of the heart’s devising evil is, that time is given it to do so.  The man who has his daily duties, who lays out his time for them hour by hour, is saved a multitude of sins which have not time to get hold upon him.  The brooding over insults received, or the longing after some good not granted, or regret at losses which have befallen us, or at the loss of friends by death, or the attacks of impure and shameful thoughts, these are kept off from him who takes care to be diligent and well employed.  Leisure is the occasion of all evil.  Idleness is the first step in the downward path which leads to hell.  If we do not find employment to engage our minds with, Satan will be sure to find his own employment for them.  Here we see the difference of motive with which a religious and a worldly-minded man may do the same thing.  Suppose a person has had some sad affliction, say a bereavement:  men of this world, having no pleasure in religion, not liking to dwell on a loss to them irreparable, in order to drown reflection, betake themselves to worldly pursuits to divert their thoughts and banish gloom.  The Christian under the same circumstances does the same thing; but it is from a fear lest he should relax and enfeeble his mind by barren sorrow; from a dread of becoming discontented; from a belief that he is pleasing God better, and is likely to secure his peace more fully, by not losing time; from a feeling that, far from forgetting those whom he has lost by thus acting, he shall only enjoy the thought of them the more really and the more religiously.

6.  Lastly, we see what judgment to give in a question sometimes agitated, whether one should retire from our worldly business at the close of life, to give our thoughts more entirely to God.  To wish to do so is so natural, that I suppose there is no one who would not wish it.  A great many persons are not allowed the privilege, a great many are allowed it through increasing infirmities or extreme old age; but every one, I conceive, if allowed to choose, would think it a privilege to be allowed it, though a great many would find it difficult to determine when was the fit time.  But let us consider what is the reason of this so natural a wish.  I fear that it is often not a religious wish, often only partially religious.  I fear a great number of persons who aim at retiring from the world’s business, do so under the notion of their then enjoying themselves somewhat after the manner of the rich man in the Gospel, who said, “Soul, thou hast much goods laid up for many years.”  If this is the predominant aim of any one, of course I need not say that it is a fatal sin, for Christ Himself has said so.  Others there are who are actuated by a mixed feeling; they are aware that they do not give so much time to religion as they ought; they do not live by rule; nay, they are not satisfied with the correctness or uprightness of some of the practices or customs which their way of life requires of them, and they get tired of active business as life goes on, and wish to be at ease.  So they look to their last years as a time of retirement, in which they may both enjoy themselves and prepare for heaven.  And thus they satisfy both their conscience and their love of the world.  At present religion is irksome to them; but then, as they hope, duty and pleasure will go together.  Now, putting aside all other mistakes which such a frame of mind evidences, let it be observed, that if they are at present not serving God with all their hearts, but look forward to a time when they shall do so, then it is plain that, when at length they do put aside worldly cares and turn to God, if ever they do, that time must necessarily be a time of deep humiliation, if it is to be acceptable to Him, not a comfortable retirement.  Who ever heard of a pleasurable, easy, joyous repentance?  It is a contradiction in terms.  These men, if they do but reflect a moment, must confess that their present mode of life, supposing it be not so strict as it should be, is heaping up tears and groans for their last years, not enjoyment.  The longer they live as they do at present, not only the more unlikely is it that they will repent at all; but even if they do, the more bitter, the more painful must their repentance be.  The only way to escape suffering for sin hereafter is to suffer for it here.  Sorrow here or misery hereafter; they cannot escape one or the other.

Not for any worldly reason, then, not on any presumptuous or unbelieving motive, does the Christian desire leisure and retirement for his last years.  Nay, he will be content to do without these blessings, and the highest Christian of all is he whose heart is so stayed on God, that he does not wish or need it; whose heart is so set on things above, that things below as little excite, agitate, unsettle, distress, and seduce him, as they stop the course of nature, as they stop the sun and moon, or change summer and winter.  Such were the Apostles, who, as the heavenly bodies, went out “to all lands,” full of business, and yet full too of sweet harmony, even to the ends of the earth.  Their calling was heavenly, but their work was earthly; they were in labour and trouble till the last; yet consider how calmly St. Paul and St. Peter write in their last days.  St. John, on the other hand, was allowed in a great measure, to retire from the cares of his pastoral charge, and such, I say, will be the natural wish of every religious man, whether his ministry be spiritual or secular; but, not in order to begin to fix his mind on God, but merely because, though he may contemplate God as truly and be as holy in heart in active business as in quiet, still it is more becoming and suitable to meet the stroke of death (if it be allowed us) silently, collectedly, solemnly, than in a crowd and a tumult.  And hence it is, among other reasons, that we pray in the Litany to be delivered “from sudden death.”

On the whole, then, what I have said comes to this, that whereas Adam was sentenced to labour as a punishment, Christ has by His coming sanctified it as a means of grace and a sacrifice of thanksgiving, a sacrifice cheerfully to be offered up to the Father in His name.

It is very easy to speak and teach this, difficult to do it; very difficult to steer between the two evils, to use this world as not abusing it, to be active and diligent in this world’s affairs, yet not for this world’s sake, but for God’s sake.  It requires the greater effort for a minister of Christ to speak of it, for this reason; because he is not called upon in the same sense in which others are to practise the duty.  He is not called, as his people are, to the professions, the pursuits, and cares of this world; his work is heavenly, and to it he gives himself wholly.  It is a work which, we trust, is not likely to carry him off from God; not only because it is His work, but, what is a more sure reason, because commonly it gains no great thanks from men.  However, for this reason it is difficult for Christian ministers to speak about your trial in this matter, my brethren, because it is not theirs.  We are tried by the command to live out of the world, and you by the command to live in it.

May God give us grace in our several spheres and stations to do His will and adorn His doctrine; that whether we eat and drink, or fast and pray, labour with our hands or with our minds, journey about or remain at rest, we may glorify Him who has purchased us with His own blood!