food or apparel, without being in a dream?
Is the _beggar_ asleep, when he fancies he is building himself fine
houses? Is the _prisoner_ in a dream, when he imagines himself in open
fields and fine groves? And canst thou think thy immortal spirit is
awake, while it is delighting itself in the shadows and bubbles of
worldly happiness?
For if it be true, that man is upon his trial, if the trial is for
eternity, if life is but a vapour, what is there that deserves a
serious thought, but how to get well out of the world, and make it a
right passage to our eternal state?
XIV. *It is the manner of some countries, in the burial of their dead,
to put a staff and shoes and money in the sepulchre along with the
corpse.
We see the folly and ignorance of such a poor contrivance to assist
the dead: but if we did but understand what is life, we should see as
much folly in the poor contrivances to assist the living.
For how many things do people labour after, break their rest and peace
to get, which yet when gotten are of just as much real use to them,
as a staff and shoes to a corpse under ground? They are always adding
something to their life, which is only like adding another pair of
shoes to a body in the grave.
Thou mayst hire more servants, new paint thy rooms, and put on richer
apparel: and these will help thee to be happy, as _golden_ staffs or
_painted_ shoes will help a dead man to walk.
XV. *If thou rememberest, that the whole race of mankind are a race of
fallen spirits, that pass thro’ this world, as an arrow passeth thro’
the air, thou wilt soon perceive, that there is no wisdom or happiness,
but in getting away to the best advantage.
If thou rememberest, that this life is but a vapour, that thou art
in the body, only to be holy, humble, and heavenly-minded; that thou
standest upon the brink of death, resurrection, and judgment, and that
these great things will suddenly come upon thee like a thief in the
night, thou wilt see a vanity in the things of this world, greater
than any words can express.
Do but therefore know thyself as religion hath made thee known; do
but see thyself in the light which Christ has brought into the world,
and then thou wilt see that nothing concerns thee, but what concerns
an everlasting spirit that is going to God; and that there are no
enjoyments here that are worth a thought, but such as may adorn thee
with that holiness, without which no man shall see the Lord.
XVI. *This is the end of Christianity. It is not a school for the
teaching of moral virtue. It is deeper and more divine in its designs:
it implies an entire change of heart, a full dedication of ourselves,
our souls and bodies unto God.
Our blessed Saviour came into the world, not to make any composition
with it, but to put an end to the designs of flesh and blood, and to
shew us, we must either renounce this world to become Sons of God, or
by enjoying it, take our portion among damned spirits.
Christianity is a state of things that wholly regards eternity: it
knows of no other goods and evils, but such as relate to another life.
It is a kingdom of heaven that has no other interests in this world,
than as it takes its members out of it; and when the number of the
elect is compleat, this world will be consumed with fire, as having no
other reason for its existence, than the furnishing members for that
blessed society, which is to last for ever.
I cannot here omit observing the folly of human wisdom, which, full
of imaginary projects, pleases itself with its lasting establishments
in a world doomed to destruction, and which is to last no longer than
till a sufficient number is redeemed out of it.
Did we see a number of animals hastening to take up their apartments,
and contending for the best places in a building that was to be beat
down as soon as its old inhabitants were got safe out, we should see
a contention full as wise as the wisdom of worldly ambition.
XVII. That Christianity implies a change of nature, is plain from the
whole tenor of the gospel.
The Saviour of the world saith, _That except a man be born again of
water and of the Spirit, he cannot enter into the kingdom of_ God. We
are told, that _to as many as received him, to them he gave power to
become the Sons of_ God; _which were born not of blood, nor of the
will of the flesh, nor of the will of man, but of_ God.
These words plainly teach us, that Christianity implies an entire
change of nature: that as our birth was to us the beginning of a
new life, and brought us into a society of earthly enjoyments, so
Christianity is another birth, that brings us into a condition as new
as when we first saw the light.
We begin again to be, when we enter upon fresh terms of life, have new
tempers, new hopes and fears, and an entire change of every thing that
can be called good or evil.
This new birth is the very essence and soul of Christianity; it is
the seal of the promises, the mark of our sonship, the earnest of our
inheritance, and the sure proof of our acceptance with God.
XVIII. If we would know what a change our new life in Christ implies,
let us consider what it is to be born of God.
_Whosoever is born of_ God, saith the apostle, _doth not commit sin.
For his seed remaineth in him: and he cannot sin, because he is born
of_ God. _In this the children of_ God _are manifest, and the children
of the devil_. And again, _We know, that whosoever is born of_ God
_sinneth not, but he that is begotten of_ God _keepeth himself, and
the wicked one toucheth him not_. 1 John iii. 10, v. 18.
The same apostle tells us, _Whosoever is born of_ God _overcometh the
world_. He overcometh all worldly desires and worldly fears. He is
crucified unto the world and the world crucified unto him. He is dead
to the lust of the flesh, the lust of the eye, and the pride of life.
And he feareth not them that can kill the body, and after that have
nothing more that they can do.
We must therefore examine into the state of our minds, and see whether
we are thus changed in our natures, thus born again: whether we are so
spiritual, as to have overcome the world: so holy, as that we cannot
commit sin; since it is the undeniable doctrine of scripture, that
this new birth is as necessary to salvation, as the believing in Jesus
Christ.
♦XX. There is perhaps no duty more contrary to flesh and blood than the
loving our enemies. But this is easy to those that are born of God.
♦ Number ‘XIX’ skipped
For take but away earthly goods and evils, and you take away all
hatred and malice. For they are the only causes of those base tempers.
He therefore that _hath overcome the world_, hath overcome all the
occasions of envy and ill nature, and can pity, pray for and forgive
all his enemies, who want less forgiveness from him than he hath
received from his heavenly Father.
Let us here awhile contemplate the height and depth of Christian
holiness, and that godlike spirit which it implies! And this alone
might convince us, that to be Christians, we must be born again: we
must so change our very natures, as to have no desire in our souls,
but that of being like God.
And till we rejoice and delight only in God, we cannot have this love
to our fellow-creatures.
We may therefore learn from this, as well as from what was observed
before, that Christianity does not consist in doing no harm, nor in
doing good, (as it is called) nor yet in any particular moral virtues,
as some idly suppose; but in an entire change of our hearts, of all
our natural tempers, and a life wholly devoted to God.
XXI. The same doctrine is farther taught by our blessed Saviour, when
speaking of little children, he saith, _Suffer them to come unto me;
for of such is the kingdom of_ God. Luke xviii. 16.
Now the peculiar condition of infants is such, that they have every
thing to learn; they are to be taught by others what they are to hope
and fear, and wherein their proper happiness consists.
And in this sense first we are to become as little children, to be as
tho’ we had every thing to learn, and suffer ourselves to be taught,
what we are to chuse, and what we are to avoid; to pretend to no
wisdom of our own, but be ready to be taught of God, the only way of
pursuing that happiness, which God in Christ proposes to us; and to
accept it with such simplicity of mind as little children, who have
nothing of their own to oppose to it.
XXII. But is this infant temper essential to Christianity? Does the
kingdom of God consist only of those that have it? This is another
undeniable proof that Christianity implies a _new nature_; such as
having renounced the prejudices of life, the maxims of human wisdom,
gives itself with a child-like submission and simplicity, to be
entirely governed by the doctrines and Spirit of Christ.
Craft and policy, selfish cunning, proud abilities and vain endowments,
have no admittance into this holy state of society with Christ in God.
The wisdom of this world, the intrigues of life, the designs of
greatness and ambition, lead to another kingdom. He that follows
Christ must be emptied of this vain furniture, and put on the meek
ornament of infant and undesigning simplicity.
_Where is the wise? Where is the scribe? Where is the disputer of this
world? Hath not_ God _made foolish the wisdom of this world?_
If we will partake of the wisdom of God, we must judge of this world
and its most boasted gifts, as the wisdom of God judgeth of them; we
must deem them foolishness, and with undivided hearts labour after one
wisdom, one happiness, in being entirely devoted to God.
XXIII. This comparison of Christians to little children, may also
remind us of a certain simplicity of behaviour, which is always the
effect of a heart truly and entirely devoted to God.
As worldly men are therefore reserved, artful and deceitful, because
they have many and secret ends to bring about; so they whose heart is
wholly devoted to God, being wholly taken up with one great design,
and having no little successes that they labour after, have no need
of artifice or disguise; and so are naturally open, simple and
undesigning in all the affairs of life.
XXIV. From all these considerations it appears, that Christianity
implies a _new nature_, and a life entirely devoted to God.
Now if this be Christianity, it may serve to instruct two sorts of
people:
First, Those who are content with an outward religion; whose
Christianity lies in outward decency and regularity of life.
I don’t mean those that are insincere or hypocritical: but all those
who are content with outward religion, with any thing short of that
inward holiness, that newness of spirit which the gospel describes.
They should consider that charity, chastity, sobriety and justice
may be practised without Christianity. A Jew, a Heathen may be
(what you call) charitable and temperate: but to make these parts of
Christianity, they must proceed from a heart truly turned to God, that
is full of an infant simplicity, that is crucified with Christ, that
is born again of the Spirit, that has overcome the world. Temperance
or justice without this, may be the temperance of a Jew or a Heathen:
but it is not Christian temperance or justice, till it proceeds from
a Christian spirit. Could we do and suffer all that Christ himself
did or suffered, yet if it was not all done in the same temper, in the
Spirit of Christ, it would profit us nothing.
XXV. A Christian is sober, charitable and just, upon the same
principles and with the same spirit that he receives the Holy
communion; as acts of obedience to God, and as so many instances
of a heart truly devoted to God.
A Christian is sober, not only so far as suits with a regular life,
but so as becomes one who is born of the Holy Spirit, who dwelleth in
God and God in him.
He is charitable, not only so far as suits with his natural temper,
and with good esteem among men; but in such a measure as is suitable
to the doctrines and spirit of the gospel.
For indeed, neither charity, nor temperance, nor justice, nor any
other virtues (as they are called) are parts of Christian holiness,
till they spring from holiness of heart, from the mind that was in
Christ.
This is what cannot be too much considered by those whose religion
has made no change in their hearts; who fancy themselves Christians,
only because of the regularity of their lives, altho’ they have never
experienced a renewal in the spirit of their minds, who pray without
devotion, give alms without charity, and are Christians without the
Spirit of Christianity.
XXVI. Secondly, This doctrine may serve to instruct those who are
convinced, they have been hitherto strangers to religion.
Some people who begin to look toward religion, think they have done
enough, when they have reformed the outward course of their lives;
when they have left off their gross vices and follies, or are grown
careful of some particular duties.
Thus a man who has been a drunkard many years, thinks he has made a
sufficient change by becoming temperate: another imagines, he is in
a very good and safe state, because he does not neglect the public
worship, as he used to do: a lady fancies she lives enough to God
because she has left off plays, and lives more at home than formerly.
But such people should consider, that Christianity does not consist in
the fewness of our vices; no nor in any one particular virtue, nor yet
in the outward amendment of our lives: but in such a thorough change
of heart, as makes the love of God the spring and measure and rule of
all our tempers and actions.
XXVII. It is a miserable error, to think we are Christians, because we
are less vain or covetous, more sober and decent in our behaviour than
we used to be. Yet this is the case with many, who think they are well,
because they are not so bad as they were, because they are reformed
from outward wickedness; not considering how entire a reformation of
heart, as well as life, Christianity implies.
But let such people remember, that they who thus measure _themselves
by themselves are not wise_. Let them remember that they are not
disciples of Christ, till they have, like him, _offered their whole
soul and body as a reasonable living sacrifice to_ God; that they are
not members of Christ’s mystical body, till they are united unto him
by a _new spirit_; that they have not entered into the kingdom of God,
till they have entered into an _infant simplicity_ of heart, till
they are so born of God as _not to commit sin_, so full of an heavenly
Spirit as to have _overcome the world_.
Let them remember, _He that is in_ Christ _is a new creature_, and
that nothing short of this will avail before God, nothing less than
the entire renewal of the soul in righteousness and all true holiness.
Let them remember, that there is no religion that will stand us in
any stead, but that which is the conversion of the heart to God, when
all our tempers are holy, heavenly, divine, springing from a soul
that is _born again_ of the Spirit, and tends with one full bent to
a perfection and happiness in the enjoyment of God.
XXVIII. Let us therefore look carefully to ourselves, and consider
what manner of spirit we are of: let us not think our condition safe,
because we are of this or that church or persuasion, or because we
are strict observers of the outward offices of religion. For we can’t
but see, these are marks that belong to more than belong to Christ.
All are not his that _prophesy_, or even _cast out devils, and work
miracles in his name_. Much less those who, with corrupt minds and
worldly hearts, are only _baptized in his name_.
*If religion has raised us into a _new world_; if it has filled us
with _new ends_ of life; if it has taken possession of our hearts,
altered the whole turn of our minds, and changed the whole stream of
our affections: if it has given us _new joys and griefs, new hopes and
fears_; if all things in us are become new: if _the love of_ God _is
shed abroad in our hearts, by the Holy Ghost given unto us_, and this
_Spirit beareth witness with our spirit that we are the children of_
God: then are we Christians, not in name only, but in truth; then we
do believe in the Holy Jesus, and we shall _rejoice in the day of_
Christ, _that we have not run in vain, neither laboured in vain_.
CHAP. II.
_CHRISTIANITY requires a renouncing of the world, and all worldly
tempers._
I. The Christian religion being to raise a new, spiritual, and, as yet,
invisible world, and to place man among thrones, principalities and
spiritual beings, is at entire enmity with this present corrupt state
of flesh and blood.
It ranks the world, with the flesh and the devil, as an equal enemy
to those glorious ends which it proposes.
Accordingly the gospel lays its foundation, in utterly renouncing
those false goods and enjoyments, which feed the vanity and corruption
of our nature, fill our hearts with foolish and wicked passions, and
keep us separate from God, the only happiness of all spirits.
II. For not only the vices, the wickedness, and vanity of this world,
but even its most lawful concerns, if unduly pursued, make men unable
to enter into the true state of Christianity.
He who is busied in an _honest_ calling, may, on that account, be
finally rejected of God.
*For it is no more pardonable to be less affected to the things of
God, for the sake of any worldly business, than for the indulgence of
our pride, or any other sinful passion: every business of life being
equally trifling, when compared with the one thing needful.
III. Men of serious business indeed generally censure those, who
trifle away their time in vain and impertinent pleasures.
But they don’t consider that their own employments also are as vain
as vanity itself: they don’t consider that any business or employment,
if it has got hold of the heart, renders men as vain and odious in the
sight of God, as any sensual gratification.
They may call it an _honest care_, a _wise industry_, or by any other
plausible name. But it is a wisdom which can no more recommend itself
to the eyes of God than the wisdom of an _epicure_.
*For it shews as wrong a turn of mind, and as great a contempt of the
true good, to neglect any degrees of piety for the sake of business,
as for any the most trifling pleasures of life.
IV. *The wisdom of this world indeed gives an importance and air of
greatness to several ways of life, and ridicules others as vain and
contemptible, which differ only in their kind of vanity. But the
wisdom from above condemns all labour as equally fruitless, which
hinders our labouring after everlasting life. For what can it signify
whether a man forgets God in his _farm_, or in a _shop_, or at a
_gaming table_? The world is full as important in its _pleasures_ as
in its _cares_; there is no more wisdom in the one than in the other.
And the man who, by the _cares_ and _business_ of the world is made
less affected to the things of God, is no wiser than he who takes his
delight in running _foxes_ and _hares_ out of breath.
For there is no wisdom in any thing but religion. Nor is any way of
life less vain than another, but as it is made serviceable to piety,
and conspires with the designs of religion, to raise mankind to a
participation and enjoyment of the divine nature.
V. Let those who are not at all ashamed to be devoted to the cares and
business of the world, consider those states of life, which they own
to be vain and foolish, and contrary to religion.
Some people have no other _care_, than how to give their _palate_
fresh pleasure, and enlarge the happiness of _tasting_.
Others live to no other purpose, than to breed _dogs_, and attend
the sports of the field.
Men of sober business, who seem to act the grave part of life,
generally condemn these ways of life.
But why are they to be condemned? Produce but the true reason why
any of these are vain and sinful, and the same reason will conclude
against every way of life which is not wholly devoted to God.
VI. Let the man who is deep in worldly business, but shew the vanity
and shame of a life devoted to _pleasures_, and the same reasons
will shew the vanity and shame of a life filled with worldly _cares_.
So that whosoever can condemn sensuality, ambition, or any way of
life upon the principles of reason and religion, carries his own
condemnation within his own breast, unless his life be entirely
devoted to God.
VII. It is granted that some cares are made necessary by the
necessities of nature. And the same also may be observed of some
pleasures, as the pleasures of eating, drinking and rest. But if
reason and religion do not limit these _pleasures_ by the necessities
of nature, we fall from rational creatures into drones, sots,
gluttons, and epicures.
*In like manner our _care_ after some worldly things is necessary. But
if this care is not bounded by the just wants of nature, if it wanders
into unnecessary pursuits, and fills the mind with false desires
and cravings; if it wants to add an imaginary splendour to the plain
demands of nature, it is vain and irregular; it is the care of an
_epicure_, a longing for _sauces_ and _ragous_, and corrupts the soul
like any other sensual indulgence.
For this reason our Lord points so many of his doctrines at the common
allowed employments of life, to teach us, that they may employ our
minds as falsely and dangerously as any trifles whatever.
He teaches us, that even the necessaries of life should be sought with
a kind of indifference, that so our souls may be truly sensible of
greater wants, and disposed to hunger and thirst after enjoyments that
will make us happy for ever.
VIII. But how unlike are Christians to Christianity! It commands us to
_take no thought, saying, what shall we eat, or what shall we drink?_
Yet Christians are restless and laborious, till they can eat in
_plate_.
It commands us to be indifferent about raiment. But Christians are
full of care and concern, to be _cloathed in purple and fine linen_.
It enjoins us to _take no thought for the morrow_. Yet Christians
think they have lived in vain, if they don’t _leave estates_ at their
death. And these call themselves disciples of that Lord, who saith,
_He that forsaketh not all that he hath, cannot be my disciple_.
IX. It must not be said that these doctrines are not plainly enough
taught in scripture, because the lives and behaviour of Christians are
so contrary to them. For if the lives of Christians might be alledged
against the doctrines of scripture, none of them would have lasted to
this day.
It is one of the ten commandments, _Thou shalt not take the name
of the Lord thy God in vain_. And our Saviour has forbid swearing,
yea, in the most solemn manner. Yet where more swearing than among
Christians, and among such Christians as would think it hard to be
reckoned a reproach to the Christian name?
The scripture says of Christians, that they are born of God, and _have
overcome the world_. Can they then be reckoned of that number, who
have not so much as overcome that flagrant sin, to which they have no
temptation in nature?
Well therefore may the doctrines of heavenly-mindedness, and contempt
of the world be disregarded, since they run counter to all the
corruptions of flesh and blood, to all the pride and vanity of our
nature.
X. But let those who are startled at these doctrines, deal faithfully
with their own hearts, and ask themselves whether they should not have
had the same dislike to them, had they lived in our Saviour’s days?
Or whether they can find any one reason, why they should have been
so spiritual and heavenly then, which is not as good and as strong
a reason for their being as spiritual and heavenly now?
*Hath heaven or earth suffered any change since that time? Is the
world become now more worth our notice, or heavenly treasure of less
value than it was then? Or have we had another Saviour since, that has
compounded things with this world, and helped us to an easier way to
the next?
Yet, if an _apostle_ was to raise from the dead, calling rich and
great men to these doctrines, they would drive their coaches from such
a preacher, rather than be saved at such a price.
XI. To set this great truth in a still clearer light, I will appeal a
little even to the imagination of the reader.
Let it be supposed, that rich men are now _enjoying_ their riches, and
taking all the usual delights of plenty; that they are labouring for
the meat that perisheth, contriving scenes of pleasure, and spending
their estates in proud expences.