who had not where to lay his head, with his twelve apostles, that had
left all to follow him. Let us imagine, that we heard him call all the
world, to take up the cross and follow him, promising, a treasure in
heaven to such as would quit all for his sake, and rejecting all that
would not comply therewith: denouncing woe and eternal death to all
that lived in fulness, pomp and worldly delights. Let it be imagined,
that we heard him commanding his disciples, to _take no thought,
saying, What shall we eat, or what shall we drink, or wherewithal
shall we be cloathed?_ And giving this reason for it, _After all these
things do the Gentiles seek_.
Let it be imagined, that we saw the first Christians taking up the
cross, renouncing the world, and _counting all things but dung that
they might win Christ_.
I do not now so immediately appeal to the _judgment_ or _reason_ of
the reader. I leave it even with his imagination, that wild faculty,
to determine, whether it be possible for these two different sorts of
men, to be true disciples of the same Lord?
XII. *To proceed; Let us suppose that a rich man was to put up such a
prayer as this to God:
“O Lord, I thy sinful creature, whom thou hast called to a lively hope
of glory in Christ Jesus, beg of thee to grant me a _thousand_ times
more riches than I _need_, that I may be able to gratify myself and
family in the delights of eating and drinking, state and grandeur.
Grant that as the little span of life wears out, I may abound more
and more in wealth; and that I may see and perceive all the best and
surest ways of growing richer than any of my neighbours. This I humbly
and fervently beg, in the name, &c.”
Such a prayer as this should have had no place in this treatise; but
in hope that proportionably as it offends the _ear_, it may amend the
_heart_.
XIII. There is no one, I believe, but would be ashamed to put up such
a prayer as this to God. Yet let it be well observed, that all are of
the temper of this prayer, but those who have renounced the world.
We need not go among villains, and people of scandalous characters, to
find those who desire a _thousand times_ more than they want, who have
an eagerness to be every day richer and richer, who catch at still new
ways of gain; and scarce think any thing enough, except it equals or
exceeds the estate of their neighbours.
I beg of such that they would heartily condemn the profane and
unchristian spirit of the foregoing prayer, and that they would
satisfy themselves, nothing can be more odious and contrary to
religion.
But let them be assured also of this, that the same things which make
an unchristian prayer, make an unchristian life.
For the reason why these things appear so odious in a prayer, is
because they are so contrary to the spirit of religion. But is it
not as bad to _live_ contrary to the spirit of religion, as to _pray_
contrary to it?
At least, must not that way of life be highly blameable, which is so
shocking when put into the form of a prayer?
XIV. Need we any other conviction, that this manner of life is
contrary to the spirit of Christianity, than this, that the praying
according to it in Christ’s name, comes near to blasphemy?
Let it be considered how we should abominate a person, whom we knew to
use such a prayer: and let that teach us, how abominable such a life
must appear in the eyes of God! And with this addition of folly, that
we call the prayer _profane_, but think the life that answers to it to
be _Christian_.
From all this it is plain, that the present followers of Jesus Christ,
have no more to do with worldly enjoyments, than those he chose while
he himself was on earth; and that we are to have the same heavenly
devotion to God, the same affection, as any of those he conversed with
in the days of his flesh.
XV. Yet notwithstanding the scriptures are so express, men will not
give up their pre-conceived opinions.
It will still be asked, Where can be the harm of getting or enjoying
an estate?
Whether it be not a commendable thing, to _provide an estate_ for
one’s family?
And what people of birth and fortune are to do with themselves, if
they are not to _live up to_ their estates and qualities?
To the first question let it be answered, _Take no thought, saying,
what shall we eat, or what shall we drink, or wherewithal shall we be
cloathed? For after all these things do the Gentiles seek._
Now, if to be careful and thoughtful, even about the necessaries of
life, be a care that is here forbidden, and that because it is such
a care as only becomes Heathens; surely to be careful and thoughtful
how to raise an estate, and enrich one’s family, is a care that is
sufficiently forbidden in Christians. And he that can yet think it
lawful, to make this the care and design of his life, is too blind
to be convinced by arguments. Our Saviour saith, _Labour not for the
meat that perisheth, but for that meat which endureth unto everlasting
life_. He commands us not to _lay up for ourselves treasures on earth_;
he assures us that we _cannot serve_ God _and mammon_.
Now these places have no meaning, if it is still lawful for Christians
to heap up treasures, to labour for estates, and pursue designs of
enriching their families.
XVI. I know it is easy to evade the force of these texts, and to make
plausible harangues, upon the innocency of labouring to be rich, and
the consistency of serving God and mammon.
I don’t question but the rich young man in the gospel could have made
a very good apology for himself, and have shewn how reasonable and
innocent a thing it was, for so good and so young a man to _enjoy_ an
estate.
The _rich man_ in torments could have alledged how _much good_ he did
with his fortune; how many _trades_ he encouraged with his _purple_
and _fine linen_, and faring _sumptuously_ every day; and how he
conformed to the _ends of society_, by so spending his estate.
XVII. *But still the word of God shall not pass away. _Having food and
raiment, let us be therewith content. For they who will be rich fall
into a temptation and a snare, and into many foolish and hurtful lusts,
which drown men in destruction and perdition._ 1 Tim. vi. 8.
We may, perhaps, by some acuteness of reasoning, find out, that this
still leaves us at our liberty, whether we will labour to be rich
or not: that notwithstanding what the apostle says, of a _snare_, a
_temptation_, and _foolish lusts_, yet we can pursue the means and
desire the happiness of riches, without any danger to our virtue.
But if so, we are as prudent as those Christians, who think they can
secure their virtue without watching and prayer, tho’ our Saviour has
said, _Watch and pray that ye enter not into temptation_.
And he that neglects watching and prayer, tho’ the appointed means of
avoiding temptation, lives as much according to scripture, as he that
is careful and desirous of riches, tho’ the declared occasions of _sin,
snares_ and _destruction_.
XVIII. If we could submit to the plain doctrines of scripture,
it would never be asked what people of _fortune_ are to do with
themselves, if they are not to live up to the splendour and plenty
of their estates?
The rich man in the gospel was a _ruler_, a _young_ man, and a _good_
man: if therefore there are any of his rank who are neither young
nor good, it can hardly be thought, they have less to do to inherit
eternal life.
And as for those who, like him, have kept the commandments of God from
their youth, I dare not tell them, that they are not under a necessity
of offering all their wealth to God, and of making their estates,
however acquired, not the support of vain indulgences, but the relief
of their brethren.
XIX. Suppose great people, by means of their wealth, could throw
themselves into a _deep sleep_ of pleasant dreams, which would last
till death awaked them, would any one think it lawful for them to make
such use of their riches?
And yet he that had done nothing but sleep and dream to the time
of his death, might as well say, that he had been working out his
salvation with fear and trembling, as he that has been living in
luxury, splendour, and sensual gratifications.
The gospel has made no exception for _dignity_ of birth, or difference
in _fortune_; but has appointed the same _straight_ gate, the common
passage for all persons to enter into glory.
The distinctions of civil life have their use; but if any one thinks
he may be less devoted to God, less afraid of the corruptions of
pleasure and pride, because he is born of a rich family, he is as much
mistaken as he that fancies he has a privilege to steal, because he
was born of a Father that was poor.
XX. If the rich or great man can find out a course of pleasures, that
support no wrong turn of mind, an indulgence which does not gratify
sensuality, entertainments which feed no vain passions: if they can
find out such instances of splendour and greatness, as shew they love
God with all their hearts, and as gratify neither _the lust of the
flesh, the lust of the eye_, nor _the pride of life_, religion has no
command against such enjoyments.
But if this cannot be done, then the rich have no more permission to
live in vain indulgences than the poor have to steal.
*And let it be always remembered, that if any distinction of life
makes men forget that sin is their only baseness, and holiness their
only honour; if any condition makes them less disposed to imitate the
low, humble estate of their suffering Master; instead of being any
real advantage, it is their curse, their snare and destruction.
XXI. I know it will still be objected, that a man is not necessarily
proud, because he lives in shew and figure, any more than another is
necessarily humble, because he lives in a low estate.
It is granted, that men may be of a temper contrary to the estate in
which they live. But this is only true, of such as are in any state by
force, and contrary to their desires and endeavours.
A man in a low estate may be proud, because he is in such a state by
force; and is uneasy till he can raise himself out of it. If the same
is true of him that lives in figure and pomp, that he is in this state
by force, and is restless till he can lay it all aside, then we grant
he may be humble.
But nothing is weaker than to say, because a man may _be_ in a low
estate _per force_, without lowliness of mind, therefore another may
_chuse to live_ in all the height of grandeur and vanity, without any
height or vanity of mind.
A man may be an epicure in his temper, tho’ he is forced to live upon
bread and water. But will you therefore say, another who lives on all
sorts of dainties, and that by choice, may be no epicure?
If therefore they that live in pomp and shew, live therein out of
choice, and are not willing to live otherwise, we must talk nonsense
if we do not say their minds are as vain as the vanity of their state.
XXII. The necessity of renouncing the world, in whatever state of
life we are, may be yet farther proved from those divine tempers which
Christianity requires.
Christians are to love God with all their heart, with all their soul,
with all their mind, and with all their strength.
Now it is absolutely impossible we should do this, unless we have
renounced the world.
A man that has his head and his heart full of worldly concerns, can no
more love God with all his strength, than a man, who has his eyes on
the ground, can be looking towards heaven with all the strength of his
sight.
XXIII. It is certain, that we unavoidably love every thing in
proportion as it appears to be our happiness: if it appears to be half
our happiness, it will necessarily have half the strength of our love:
and if it appears to be all our happiness, we shall love it with all
our strength.
The Christian religion therefore, which requires the whole strength
of our nature to love God, lays a just foundation in requiring us
absolutely to renounce the happiness of the world; seeing it is
impossible to have two happinesses, and but one love.
And indeed what can be more ridiculous than to fancy, that a man who
is taken up with the enjoyments of the world, is at the same time
loving God with all his soul and with all his strength?
Is it not as absurd as to suppose that a man, who is devoted to,
and taken up with the sports of the field, is at the same time
contemplating mathematical speculations, with the whole ardour of
his mind?
XXIV. Another duty which proves the absolute necessity of thus
renouncing the world, is, The love of our neighbour.
_Thou shalt love thy neighbour as thyself_: if a man would know what
this implies, let him look impartially into his own heart, and see
what it is that he wishes to himself. Then let him turn all the same
wishes to his neighbour, and he will feel the just measure of his duty.
This will also teach him, that the true love of his neighbour is as
inconsistent with the love of the world, as duelling is inconsistent
with meekness and the forgiveness of injuries.
XXV. *This love is a temper that suits only such beings as have _one
common undivided happiness_, wherein they cannot be rivals to one
another. Now this is the state of all Christians, who have as truly
_one common_ happiness as they have _one common_ God. But if we put
ourselves out of this state, and seek for happiness in the enjoyments
of this life, we are as incapable of this love, as _wolves_ and
_bears_ that live upon prey.
One _common undivided_ happiness, being the only possible foundation
for this love, if we seek any other happiness, if we don’t renounce
all other pretensions, we cannot keep clear of such tempers as are
utterly inconsistent with the loving our neighbour as ourselves.
But when we are governed by a happiness wherein none can make himself
our rival, it will be no harder to love all men as ourselves, than to
wish them the enjoyment of the same light, or the common air: which
being goods that may be equally enjoyed by all, are not the occasions
of envy.
XXVI. *It is plain our Saviour intended this brotherly love, to be
the governing principle of our lives. But it cannot be so, unless
we are content to make no more of this world, than a supply of our
necessities, and to look for _one only_ happiness in the enjoyment of
God.
I don’t appeal to niggards and worldlings, to the proud and ambitious:
let those who think themselves _moderate_ in their worldly desires
and enjoyments, deal faithfully with themselves and see whether their
prosecution of their worldly affairs, permits them to love all men as
themselves.
Perhaps they have not those bitter envyings and hatreds to which
ambitious worldlings are subject. But still they have as certainly,
in their degree, and in proportion to their love of the world, their
envyings and hatreds, and want of sincere love, as other men.
XXVII. For a further proof of this, we need only look into the world,
and see the spirit that appears among almost all Christians.
We need not go to wicked and loose people. Let us go into any
_virtuous_ family, and we shall find it has its particular
_friendships_ and _hatreds_, its _envyings_ and _evil speakings_,
and all founded in the interests of the world.
And this necessarily springs from hence, that all Christians are busy
in attending to their worldly interests, intending only to keep clear
of dishonest practices: that is, they use the world as far as honest
_Heathens_ or _Jews_ would do, and consequently have such tempers as
_Jews_ and _Heathens_ have.
For it is not only cheating and dishonesty, but the bare desire of
worldly things, and the placing happiness in them, that lays the
foundation of all these unchristian tempers; and divides Christians
into more parties than there are families among them.
So that it is purely the engaging so far in the world as sober
Christians do: it is their false satisfaction in so many things
that they ought to renounce; it is their being too much alive to the
world, that makes all, even those who are called religious, subject
to tempers so contrary to the love of their neighbour.
Let this therefore teach us that we must renounce the world, if we
would live and love like Christians.
XXVIII. By renouncing the world, I do not mean, retiring into a
cloister. This would be like laying aside all use of cloaths, to avoid
the vanity of dress.
There is a reasonable use of the world, which is as lawful as it is to
eat and drink.
We may buy and sell; we may labour; we may provide for ourselves and
our families; that is, so far as is needful for life and godliness.
But farther we may not go.
The first step our desires take beyond things of necessity, ranks us
among worldlings, and raises in our minds all those tempers, which
disturb the minds of worldly men.
XXIX. You think yourself conformable to Christianity, because you
are _moderate_ in your desires. You don’t desire a large estate; you
desire only a _little_ finery, a _little_ state, and to have things
genteel about you.
Imagine now, that what you say, of _moderate_ desires, and _little
fineries_, had been said to our blessed Saviour when he was upon earth,
calling men to renounce the world and deny themselves.
Your own conscience tells you, he would have rebuked the author of
such a pretence with as much indignation as he rebuked _Peter, Get
thee behind me, Satan, for thou savourest not the things that be of
God_.
Now the spirit of Christianity is the same spirit that was in Christ
when he was upon earth. And if we have reason to think that such a
pretence would have been severely condemned by Christ, we have the
same reason to be sure, it is as severely condemned by Christianity.
XXX. Had our blessed Saviour a little before he left the world,
given _estates_ to his apostles, with a permission for them to enjoy
_little fineries_, and a _moderate state_ in a _genteel_ manner, he
had undone all that he had said of the contempt of the world, and
heavenly-mindedness. Such a permission had been a contradiction to
the main doctrines which he had taught.
Had the apostles lived in a _little state_, and in _moderate_ worldly
delights, how could they have said, _the world is crucified to me, and
I unto the world_?
And how blind and weak must we be, if we can think that we _may_
live in a spirit and temper, which could not possibly be the spirit
and temper of Christ and his apostles?
XXXI. *Another pretence for worldly care and labour after riches, is
to provide for our families.
You want to leave fortunes to your children, that they may have their
share in the _figure_ and _shew_ of the world. Now consider, do you do
this on principles of religion, as the best thing you can do, either
for yourself or them?
Can you then be said, to have chosen the _one thing needful_ for
yourself, or the _one thing needful_ for them, who take such care to
put them in a state of life, that is a _snare_ and a _temptation_, and
the most likely of all others, to fill their minds with _foolish and
hurtful lusts_?
Is it your kindness toward them that puts you upon this labour?
Consider therefore what this kindness is founded upon? Perhaps it
is such a kindness as when _tender_ mothers carry their daughters
to _plays_ and _balls_: such a kindness as when _indulgent_ fathers
support their sons in all the expence of their follies. Such _kind_
parents may more properly be called the _betrayers_ and _murderers_
of their children.
You love your children, and therefore you would have them rich. It is
said of our blessed Saviour, that he loved the _young rich_ man that
came unto him, and therefore he bid him _sell all_ that he had. What a
contrariety is here? The love which dwelleth in you, is as contrary to
the love which dwelt in Christ as darkness is to light.
We have our Saviour’s express command, to love one another, _as he
loved us_. And can you think you are following this love, when you
are giving those things to your children, which he took away from
his friends, and which he could not possibly have given them without
contradicting the greatest part of his doctrines?
XXXII. *But suppose you succeed in your designs, and leave your
children rich, what must you say to them when you are dying? Will you
then tell them that you have the same opinion of the value of riches
you ever had; that you feel the pleasure of remembring how much
thought and care you have taken to acquire them? Will you tell them
that you have provided for their ease and softness, their pleasure
and indulgence and figure in the world; and that they cannot do better
than to eat and drink and take their fill of such enjoyments as riches
afford? This would be dying like an _Atheist_.
If you would die like a Christian, must you not endeavour to fill
their minds with your dying thoughts? Must you not tell them that very
soon the world will signify no more to them than it does to you? And
that there is a _vanity_, a _littleness_ in the things of this life,
which only dying men feel as they ought?
Will you not tell them, that all your own failings, the irregularity
of your life, the folly of your tempers, and your failure of Christian
perfection, has been owing to wrong opinions of the value of worldly
things? And that if you had always seen the world in the same light
that you see it now, your life had been devoted to God, and you would
have lived in all those holy tempers and heavenly affections in which
you now desire to die?
Will you not tell them, that riches spent upon ourselves, either in
the pleasures of _ease_ and _indulgence_, in the vanity of dress,
or in state and grandeur, are the bane and destruction of our souls,
making us blindly content with _dreams_ of happiness, till death
awakes us into _real_ misery?
From all this therefore it appears, that your kindness for your
children is so far from being a good reason why you should so
carefully labour to leave them rich, and in the enjoyment of the state
and shew of the world; that if you die in a spirit of piety, if you
love them as Christ loved his disciples, your kindness will oblige
you to exhort them to renounce all such enjoyment of riches, as is
contrary to those holy tempers and that heavenly affection which you
now find to be the only good and happiness of human nature.
CHAP. III.
_CHRISTIANITY calleth all men to a state of self-denial and
mortification._
I. It would be strange to suppose, that mankind were redeemed by the
sufferings of the Son of God, to live in ease and softness themselves,
without any suffering or cross at all!
Are we not all to die? Does God then unmake and dash our very
form into pieces; and can we think that a life of pleasure and
self-indulgence can become us under such a sentence?
II. *_If any man will come after me_, saith Christ, _let him deny
himself, take up his cross daily, and follow me_.
To shew that this belongs to all Christians, St. _Luke_ saith, _He
said unto them_ All: St. _Mark_ hath it thus; _and when he had called
the people unto him, with his disciples also, he said unto them_.
Let us now suppose that Christian churches are full of _fine, gay_
people, who spend their time in all the pleasures and indulgences
which the spirit of the world can invent.
Can it be said of such, that they are _denying themselves, and taking
up their cross daily_? May they not with as much regard to truth be
said, to live _in sackcloth and ashes_? Or can they who live in all
the scenes of pleasure be said, to be _working out their salvation
with fear and trembling_? May they not as justly be said, to be
walking bare-foot to _Jerusalem_?
III. Several instances of this self-denial and daily cross, are to be
seen in the following words.
_Ye have heard that it hath been said, an eye for an eye, and a
tooth for a tooth. But I say unto you, that you resist not evil; but
whosoever will smite thee on the right cheek, turn to him the other
also; and if any man will sue thee at the law and take away thy coat,
let him have thy cloak also: and whosoever shall compell thee to go
with him a mile, go with him twain._
We are to deny ourselves then in not demanding _an eye for an eye, or
a tooth for a tooth_. We are to take up our daily cross, by _turning
our cheek_ to the smiter, and suffering such ill usage as we could
prevent by resistance.
We are to take up the cross of one injury after another, rather than
revenge ourselves.
The words that deliver this doctrine are so plain and express, that
they need no illustration: And it is as plain, that they equally
belong to all Christians of all ages. The manner of our Saviour’s
delivering them, puts it out of all question, that these were to be
the perpetual marks of his followers.