Chapter II: Christianity requires a Change of Nature, a new Life perfectly devoted

Christianity requires a Change of Nature, a new Life perfectly devoted to God.

CHRISTIANITY is not a school for the teaching of moral virtue, the polishing our manners, or forming us to live a life of this world with decency and gentility.

It is deeper and more divine in its designs, and has much nobler ends than these; it implies an entire change of life, a dedication of ourselves, our souls and bodies unto God, in the strictest and highest sense of the words.

Our blessed Saviour came into the world not to make any composition with it, or to divide things between heaven and earth, but to make war with every state of life, to put an end to the designs of flesh and blood, and to show us, that we must either leave this world to become sons of God, or, by enjoying it, take our portion amongst devils and damned spirits.

Death is not more certainly a separation of our souls from our bodies, than the Christian life is a separation of our souls from worldly tempers, vain indulgencies, and unnecessary cares.

No sooner are we baptized, but we are to consider ourselves as new and holy persons, that are entered upon a new state of things, that are devoted to God, and have renounced all to be fellow-heirs with Christ, and members of his kingdom.

'There is no alteration of life, no change of condition, that implies half so much as that alteration which Christianity introduceth.

It is a kingdom of heaven begun upon earth, and by being made members of it, we are entered into a new state of goods and evils.

Eternity altereth the face and nature of everything in this world, life is only a trial, prosperity becometh adversity, pleasure a mischief, and nothing a good, but as it increaseth our hope, purifieth our natures, and prepareth us to receive higher degrees of happiness.

Let us now see what it is to enter into this state of redemption.

Our own church, in conformity with Scripture, and the practice of the purest ages, makes it necessary for us to renounce the pomps and vanities of the world, before we can be received members of Christian communion.

Did we enough consider this, we should find that whenever we yield ourselves up to the pleasures, profits, and honours of this life, that we turn apostates, break our covenant with God, and go back from the express conditions, on which we were admitted into the communion of Christ's church.

If we consult either the life or doctrines of our Saviour, we shall find that Christianity is a covenant, that contains only the terms of changing and resigning this world for another that is to come.

It is a state of things that wholly regards eternity, and 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 complete this world will be consumed with fire as having no other reason of its existence than the furnishing members for that blessed society, which is to last forever.

I cannot here omit observing the folly and vanity of human wisdom, which, full of imaginary projects, pleases itself with its mighty prosperities, its lasting establishments in a world doomed to destruction, and which is to last no longer than till a sufficient number are 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 the old inhabitants were safe out, we should see a contention full as wise as the wisdom of worldly ambition.

To return. Christianity is therefore, a course of holy discipline, solely fitted to the cure and recovery of fallen spirits, and intends such a change in our nature, as may raise us to a nearer union with God; and qualify us for such high degree of happiness.

It is no wonder, therefore, if it makes no provision for the flesh, if it condemns the maxims of human wisdom, and indulges us in no worldly projects, since its very end is to redeem us from all the vanity, vexation, and misery, of this state of things, and to place us in a condition where we shall be fellow-heirs with Christ, and as the angels of God.

That Christianity requires a change of nature, a new life perfectly devoted to God, is plain from the spirit and tenour of the Gospel.

The Saviour of the world saith, that except a man be born again, of water and the Spirit, he cannot enter into the kingdom of God. (John iii. 5.) 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. (John i. 12.)

These words plainly teach us that Christianity implies some great 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 altogether as new as when we first saw the light.

We begin again to be, we enter upon fresh terms of life, have new relations, new hopes and fears, and an entire change of every thing that can be called good or evil.

This new birth, this principle of a new life, is the very essence and soul of Christianity, it is the seal of the promises, the mark of our sonship, the earnest of the inheritance, the security of our hope, and the foundation of all our acceptance with God.

He that is in Christ, saith the apostle, is a new creature, and if any man hath not the Spirit of Christ he is none of his. (Rom. viii. 9.)

And again, He who is joined to the Lord is one spirit. (1 Cor. vi. 17.)

It is not, therefore, any number of moral virtues; no partial obedience, no modes of worship, no external acts of adoration, no articles of faith, but a new principle of life, an entire change of temper, that makes us true Christians.

If the Spirit of him who raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. (Rom. viii. 11.) For as many as are led by the Spirit of God, they are the sons of God.

Since, therefore, the Scriptures thus absolutely require a life suitable to the spirit and temper of Jesus Christ, since they allow us not the privilege of the sons of God, unless we live and act according to the Spirit of God; it is past doubt, that Christianity requires an entire change of nature and temper, a life perfectly devoted to God.

For what can imply a greater change than from a carnal to a spiritual mind? What can be more contrary than the works of the flesh are to the works of the Spirit? It is the difference of heaven and hell.

Light and darkness are but faint resemblances of that great contrariety that is betwixt the spirit of God and the spirit of the world.

Its wisdom is foolishness, its friendship is enmity with God.

All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father. -- 1 John ii. 16.

Worldly opinions, proud reasonings, fleshly cares, and earthly projects, are all so many false judgments, mere lies, and we know who is the father of lies.

For this reason the Scripture makes the devil the god and prince of this world, because the spirit and temper which reigns there is entirely from him; and so far as we are governed by the wisdom and temper of the world, so far are we governed by that evil power of darkness.

If we would see more of this contrariety, and what a change our new life in Christ implies, let us consider what it is to be born of God.

St. John tells us one sure mark of our new birth, in the following words, He that is born of God overcometh the world. -- 1 Eph. v. 4.

So that the new birth, or the Christian life, is considered with opposition to the world, and all that is in it, its vain cares, its false glories, proud designs, and sensual pleasures; if we have overcome these, so as to be governed by other cares, other glories, other designs, and other pleasures, then are we born of God. Then is the wisdom of this world, and the friendship of this world, turned into the wisdom and friendship of God, which will, for ever, keep us heirs of God, and joint heirs with Christ.

Again, the same apostle helps us to another sign of our new life in God. Whosoever, saith he, is born amp;gt; of God doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God. (1 Ep. iii. 9.)

This is not to be understood, as if he that was born of God was therefore in an absolute state of perfection, and incapable afterwards of falling into any thing that was sinful.

It only means, that he that is born of God is possessed of a temper and principle that makes him utterly hate and labour to avoid all sin; he is therefore said not to commit sin, in such a sense as a man may be said not to do that which it is his constant care and principle to prevent being done.

He cannot sin, as it may be said of a man that has no principle but covetousness, that he cannot do things that are expensive, because it is his constant care and labour to be sparing; and if expense happens, it is contrary to his intention; it is his pain and trouble, and he returns to saving with a double diligence.

Thus is he that is born of God; purity and holiness is his only aim, and he is more incapable of having any sinful intentions, than the miser is incapable of generous expense; and if he finds himself in any sin, it is his greatest pain and trouble, and he labours after holiness with a double zeal.

This it is to be born of God, when we have a temper and mind so entirely devoted to purity and holiness, that it may be said of us in a just sense, that we cannot commit sin. When holiness is such a habit in our minds, so directs and forms our designs, as covetousness and ambition direct and govern the actions of such men, as are governed by no other principles, then are we alive in God, and living members of the mystical body of his Son Jesus Christ.

This is our true standard and measure by which we are to judge of ourselves; we are not true Christians unless we are born of God, and we are n born of God unless it can be said of us in this sense that we cannot commit sin.

When by an inward principle of holiness we stand so disposed to all degrees of virtue, as the ambitious man stands disposed to all steps of greatness, when we hate and avoid all kinds of sins, as the covetous man hates and avoids all sorts of loss and expense, then are we such sons of God as cannot commit sin.

We must therefore examine into the state and temper of our minds, and see whether we be thus changed in our natures, thus born again to a new life, whether we be 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 state of mind, this new birth, is as necessary to salvation as the believing in Jesus Christ.

To be eminent therefore for any particular virtue, to detest and avoid several kinds of sins, is just nothing at all; its excellency (as the apostle saith of some particular virtues) is but as sounding brass, and a tinkling cymbal.

But when the temper and taste of our soul is entirely changed, when we are renewed in the spirit of our minds, and are full of a relish and desire of all godliness, of a fear and abhorrence of all evil, then, as St. John speaks, may we know that we are of the truth, and shall assure our hearts before him, then shall we know that he abideth in us by the Spirit which he hath given us. 1 Eph. iii. 19. 24.

We have already seen two marks of those that are born of God, the one is, that they have overcome the world, the other, that they do not commit sin.

To these I shall only add a third, which is given us by Christ himself, I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use amp;gt; you, and persecute you, that you may be the children of your Father which is in heaven. Mat. v. 44.

Well may a Christian be said to be a new creature, and Christianity an entire change of temper, since such a disposition as this is made so necessary, that without it we cannot be the children of our Father which is in heaven: and if we are not his children, neither is he our Father.

It is not therefore enough that we love our friends, benefactors, and relations, but we must love like God, if we will show that we are born of him. We must, like him, have an universal love and tenderness for all mankind, imitating that love, which would that all men should be saved.

God is love, and this we are to observe as the true standard of ourselves, that he who dwelleth in God dwelleth in love; and consequently he who dwelleth not in love dwelleth not in God.

It is impossible, therefore, to be a true Christian, and an enemy at the same time.

Mankind has no enemy but the devil, and them who partake of his malicious and ill-natured spirit.

There is perhaps no duty of religion that is so contrary to flesh and blood as this, but as difficult as it may seem to a worldly mind, it is still necessary, and will easily be performed by such as are in Christ new creatures.

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; for having put himself in this situation, he can pity, pray for, and forgive all his enemies, who want less forgiveness from him than he expects from his heavenly Father.

Let us here awhile contemplate the height and depth of Christian holiness, and that god-like spirit which our religion requireth. This duty of universal love and benevolence, even to our bitterest enemies, may serve to convince us, that to be Christians we must be born again, change our very natures, and have no governing desire of our souls, but that of being made like God.

For we cannot exercise or delight in this duty, till we rejoice and delight only in increasing our likeness to God.

We may therefore from this, as well as from what has been before observed, be infallibly assured that Christianity does not consist in any partial amendment of our lives, any particular moral virtues, but in an entire change of our natural temper, a life wholly devoted to God.

To proceed,

This 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.) And again, Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein.

If we are not resolved to deceive ourselves, to have eyes and see not, ears and hear not, we must perceive that these words imply some mighty change in our nature.

For what can make us more contrary to ourselves than to lay aside all our manly wisdom, our natural judgments, our boasted abilities, and become infants in nature and temper, before we can partake of this heavenly state?

We reckon it change enough, from babes to be men, and surely it must signify as great an alteration to be reduced from men to a state of infancy.

One peculiar condition of infants is this, 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.

It is in this sense that we are chiefly to become as infants, to be as though we had every thing to learn, and suffer ourselves to be taught what we are to choose and what to avoid; to pretend to no wisdom of our own, but be ready to pursue that happiness which God in Christ proposes to us, and to accept it with such simplicity of mind, as children that have nothing of our own to oppose to it.

But now is this infant temper, thus essential to the Christian life? Does the kingdom of God consist only of such as are so affected? Let this then be added as another undeniable proof, that Christianity requires a new nature, and temper of mind; and that this temper is such as, having renounced the prejudices of life, the maxims of human wisdom, yields itself with a child-like submission and simplicity to be entirely governed by the precepts and doctrines of Christ.

Craft and policy, selfish cunning, proud abilities, and vain endowments, have no admittance into this holy state of society with Christ and God.

The wisdom of this world, the intrigues of life, the designs of greatness and ambition, lead to another kingdom, and he that would follow Christ must empty himself of this vain furniture, and put on the meek ornaments of infant and undesigning simplicity.

Where is the wise? Where is the scribe? Where is the disputer of this world? saith the apostle; hath not God made foolish the wisdom of the world? (1 Cor. i. 20.)

If therefore we will partake of the wisdom of God we must think and 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 perfection, one happiness, in being entirely devoted to God.

This comparison of the spirit of a Christian the temper of children may also serve to recommend to us a certain simplicity of manners, which is a great ornament of behaviour, and is indeed always the effect of a heart entirely devoted to God.

For as the tempers of men are made designing and deceitful, by their having many and secret ends to bring about, so the heart that is entirely devoted to God, is at unity with itself, and all others; it being wholly taken up with one great design, has no little successes that it labours after, and so is naturally open, simple, and undesigning in all the affairs of life.

Although what has been already observed in the foregoing pages might be thought sufficient to show, that Christianity requires a new nature, a life entirely devoted to God; yet since the Scriptures add other evidences of the same truth, I must quote a passage or two more on this head.

The holy Spirit of God is not satisfied with representing that change which Christianity introduceth, by telling us that it is a new birth, a being born of God, and the like, but proceeds to convince us of the same truth by another way of speaking, by representing it as a state of death.

Thus saith the apostle, ye are dead, and your life is hid with Christ in God. (Col. iii. 3.)

That is, you Christians are dead as to this world, and the life which you now live is not to be reckoned by any visible or worldly goods, but is hid in Christ, is a spiritual enjoyment, a life of faith, and not of sight; ye are members of that mystical body of which Christ is the head, and entered into a kingdom which is not of this world.

And in this state of death are we as Christians to continue till Christ, who is our life, shall appear, and then shall we also appear with him in glory. (Col. iii. 4.)

To show us that this death begins with our Christian state, we are said to be buried with him in baptism; so that we entered into this state of death at our baptism, when we entered into Christianity.

Know ye not, says the apostle, that so many of us as were baptized into Jesus Christ, were baptized into his death? therefore we are buried with him, by baptism into death. Rom. vi. 4.

Now Christians may be said to be baptized into the death of Christ, if their baptism puts them into a state like to that in which our Saviour was at his death. The apostle shows this to be the meaning of it, by saying, if we have been planted together in the likeness of his death, that is, if our baptism has put us into a state like that of his death.

So that Christian baptism is not only an external rite, by which we are entered into the external society of Christ's church, but is a solemn consecration, which presents us an offering to God, as Christ was offered at his death.

We are therefore no longer alive to the enjoyments of this world, but as Christ was then nailed to the cross, and devoted entirely to God, that he might be made perfect through sufferings, and ascend to the right hand of God; so is our old man to be crucified, and we consecrated to God, by a conformity to the death of Christ, that like as Christ was raised from the dead, by the glory of the Father, even so we also should walk in newness of life, and being risen with Christ should seek those things which are above:

This is the true undeniable state of Christianity; baptism does not make us effectually Christians, unless it brings us into a state of death, consecrates us to God, and begins a life suitable to that state of things to which our Saviour is risen from the dead. This, and no other than this, is the holiness and spiritual temper of the Christian life, which implies such a resignation of mind, such a dedication of ourselves to God, as may resemble the death of Christ. And on the other hand, such a new- of life, such an ascension of the soul, such a holy and heavenly behaviour, as may show that we are risen with Christ, and belong to that glorious state, where he now sits at the right hand of God.

It is in this sense, that the holy Jesus saith of his disciples, they are not of this world, even as I am not of this world; being not left to live the life of the world, but chosen out of it for the purposes of his kingdom, that they might copy after his death, and oblation of himself to God.

And this is the condition of all Christians to the consummation of all things, who are to carry on the same designs, and by the same means raise out of this corrupted state a number of fellow-heirs with Christ in everlasting glory. The Saviour of the world has purchased mankind with his blood, not to live in ease and pleasurable enjoyments, not to spend their time in softness and luxury, in the gratifications of pride, idleness, and vanity, but to drink of his cup, to be baptized with the baptism that he was baptized with, to make war with their corrupt natures, humble themselves, mortify the desires of the flesh, and like him be made perfect through sufferings.

St. Paul so well knew this to be the design and spirit of religion, that he puts his title to the benefits of Christ's resurrection upon it, when he says,

That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death. Phil. iii. 10.

It is his being made conformable to his death, on which he founds his hopes of sharing in the resurrection of Christ. If Christians think that salvation is now to be had on softer terms, and that a life of indulgence and sensual gratifications is consistent with the terms of the Gospel, and that they need not now be made conformable to his death, they are miserably blind, and as much mistake their Saviour as the worldly Jews who expected a temporal Messiah to deliver them.

Our redemption is a redemption by sacrifice, and none are redeemed but they who conform to it. If we suffer with him we shall also reign with him.

We must then, if we would be wise unto salvation, die and rise again like Christ, and make all the actions of our life holy, by offering them to God. Whether we eat or drink, or whatsoever we do, we must do all to the glory of God.

Since therefore he that is called to Christianity is thus called to an imitation of the death of Christ, to forbear from sin, to overcome the world, to be born of the Spirit, to be born of God, these surely will be allowed to be sufficient evidences, that Christianity requireth an entire change of our nature, a life perfectly devoted to God.

Now if this is Christian piety, it may serve to instruct two sorts of people;

First, those who are content with an outward decency and regularity of life: I do not mean such as are hypocritical in their virtues, but all those who are content with an outward form of behaviour, without that inward newness of heart and spirit which the Gospel requireth.

Charity, chastity, sobriety, and justice, may be practised without Christian piety; a Jew, a heathen, may be charitable and temperate; but to make these virtues become parts of Christian piety, they must proceed from a heart truly turned unto 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 turn of heart, may be the temperance of a Jew or a heathen, but it is not Christian temperance till it proceed from a true Christian spirit. Could we do and suffer all that Christ himself did or suffered, yet if it was not all done in the same spirit and temper of Christ, we should [possibly: have] none of his merit.

A Christian therefore must be sober, charitable, and just, upon the same principles, and with the same spirit, that he receives the holy sacrament, for ends of religion, as acts of obedience to God, as means of purity and holiness, and as so many instances of a heart devoted to God.

As the bare eating of bread, and drinking wine in the holy sacrament, is of no use to us, without those religious dispositions which constitute the true frame of a pious mind, so is it the same in all other duties; they are mere outward ceremonies, and useless actions, unless they are performed in the spirit of religion: charity and sobriety are of no value, till they are so many instances of a heart truly devoted to God.

A Christian therefore is to be sober, not only so far as answers the ends of a decent and orderly life, but in such a manner as becomes one who is born of the Holy Spirit, that is made one with Christ, who dwells in Christ and Christ in him. He must be sober in such a measure as best serves the ends of religion, and practise such abstinence as may make him fittest for the holiness, purity, and perfection of the Christian life.

He must be charitable, not so far as suits with humanity and good esteem amongst men, but in such a measure as is according to the doctrines and spirit of religion.

For neither charity nor temperance, nor any other virtue, are parts of Christian holiness, till they are made holy and religious, by such a piety of heart as shows that we live wholly unto God.

This is what cannot be too much considered, by a great many people whose religion has made no change in their hearts, but only consists in an external decency of life, who are sober without the piety of sobriety, who pray without devotion, who give alms without charity, and are Christians without the spirit of Christianity.

Let them remember that religion is to alter our nature, that Christian piety consists in a change of heart, that it implies a new turn of spirit, a spiritual death, a spiritual life, a dying to the world, and a living wholly unto God.

Secondly. This doctrine may serve to instruct those who have lived strangers to religion, what they are to do to become true Christians.

Some people who are ashamed of the folly of their lives, and begin to look towards religion, think they have done enough, when they either alter the outward course of their lives, abate some of their extravagancies, or become careful of some particular virtue.

Thus a man whose life has been a course of folly, thinks he has made a sufficient change by becoming temperate. Another imagines he has sufficiently declared for religion, by not neglecting the public worship as he used to do. A lady fancies that she lives enough to God, because she has left off plays and paint, and lives more at home than in the former part of her life.

But such people should consider, that religion is no one particular virtue; that it does not consist in the fewness of our vices, or in any particular amendment of our lives, but in such a thorough change of heart, as makes piety and holiness the measure and rule of all our tempers.

It is a miserable error to be content with ourselves, because we are less vain or covetous, more sober and decent in our behaviour than we used to be; yet this is the state of many people who think they have sufficiently reformed their lives, because they are in some degree, different from what they were. They think it enough to be changed from what they were, without considering how thorough a change religion requires.

But let such people remember, that they [possibly: who] thus measure themselves by themselves are not w Let them remember, that they are not disciples of Christ, till they have, like him, offered their whole body and soul as a reasonable and lively sacrifice unto 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 with an infant simplicity of heart, till they are so born again as not to commit sin, so full of an heavenly spirit as to have overcome the world.

Nothing less than this great change of heart and mind can give any one any assurance, that he is truly turned to God. There is but this one term of salvation, he that is in Christ is a new creature. How insignificant all other attainments are, is sufficiently shown in the following words:

Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils; And in thy name have done many wonderful works? And then will I profess unto them, I never knew you. Depart from me, ye that work iniquity.

Matt. vii. 22.

So 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 tempers of piety, springing from a soul that is born again of the Spirit, that tends with one full bent to a perfection and happiness in the enjoyment of God.

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 communion, or because we are strict observers of the external offices of religion, for these are marks that belong to more than belong to Christ. All are not his, that prophesy, or even work miracles in his name, much less those, who with worldly minds and corrupt 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, and altered the whole turn of our minds, if it has changed all our ideas of things, given us a new set of hopes and fears, and taught us to live by the realities of an invisible world, then may we humbly hope, that we are true followers of the holy Jesus, and such as may rejoice in the day of Christ, that we have neither run in vain, nor laboured in vain. __________________________________________________________________

Chap. III

Christianity requireth a Renunciation of the World; and all worldly Tempers.

The Christian religion being to raise a new, spiritual, and as yet invisible world, and to place man in a certain order amongst thrones, principalities, and spiritual beings, is at entire enmity with this present corrupt state of flesh and blood.

It ranks the present world along with the flesh and the devil, as an equal enemy to those glorious ends, and that perfection of human nature, which our redemption proposes.

It pleased the wisdom of God to indulge the Jews in worldly hopes and fears.

It was then said,

Therefore shall ye keep all the commandments, which I command you this day, that ye may be strong, and go in and possess the land, whither you go to possess it.

The Gospel is quite of another nature, and is a call to a very different state, it lays its first foundation in the renunciation of the world, as a state of 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.

"My kingdom," saith our blessed Saviour, "is not of this world;" by which we may be assured that no worldlings are of his kingdom.

We have a farther representation of the contrariety that there is betwixt this kingdom and the concerns of this world. "A certain man," saith our Lord, "made a great supper, and bade many, and sent his servants at supper-time to say to them that were bidden, Come, for all things are now ready; and they all, with one consent, began to make excuse. The first said, I have bought a piece of ground, and I must needs go and see it: another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused; another said, I have married a wife, and therefore I cannot come."

We find that the master of the house was angry, and said, "None of those men which were bidden shall taste of my supper." Luke xiv. 16.

Our Saviour, a little afterwards, applies it all in this manner, "Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple." We are told, that when the chief priests and Pharisees heard our Saviour's parables, they perceived that he spake of them. Matt. xxi. 45.

If Christians, hearing the above-recited parable, are not pricked in their hearts, and do not feel that our Saviour speaks of them, it must be owned that they are more hardened than Jews, and more insincere than Pharisees.

This parable teaches us, that not only the vices, the wickedness and vanity of this world, but even its most lawful and allowed concerns, render men unable to enter, and unworthy to be received into the true state of Christianity.

That he who is busied in an honest and lawful calling, may, on that account, be as well rejected by God, as he who is vainly employed in foolish and idle pursuits.

That it is no more pardonable to be less affected to the things of religion, for the sake of any worldly business, than for the indulgence of our pride, or any other passion: it farther teaches us, that Christianity is a calling that puts an end to all other callings; that we are no longer to consider it as our proper state or employment to take care of oxen, look after an estate, or attend the most plausible affairs of life; but to reckon every condition equally trifling, and fit to be neglected, for the sake of the one thing needful.

Men of serious business and management generally censure those who trifle away their time in idle and impertinent pleasures, as vain and foolish, and unworthy of the Christian profession.

But they do not consider that the business of the world, where they think they show such a manly skill and address, is as vain as vanity itself; they do not consider that the cares of an employment, an attention to business, if it has got hold of the heart, renders men as vain and odious in the sight of God as any other gratification.

For though they may call it an honest care, a creditable industry; or by any other plausible name; yet it is their particular gratification, and a wisdom that can no more recommend itself to the eyes of God than the wisdom of an epicure.

For it shows as wrong a turn of mind, as false a judgment, and as great a contempt of the true goods, to neglect any degrees of piety for the sake of business, as for any of the most trifling pleasures of life.

The wisdom of this world gives an importance, an 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, but that which labours after everlasting life. Let but religion determine the point, and what can it signify, whether a man forgets God in his farm, or a shop, or at a gaming-table? For the world is full as great and important in its pleasures, as in its cares; there is no more wisdom in the one than in the other; and the Christian that is governed by either, and made less affected to things of God by them, is equally odious and contemptible in the sight of God.

And though we distinguish betwixt cares and pleasures, yet if we would speak exactly, it is pleasure alone that governs and moves us in every state of life. And the man who, in the business of the world, would be thought to pursue it, because of its use and importance, is as much governed by his temper and taste for pleasures as he who studies the gratification of his palate, or takes his delight in running foxes and hares out of breath.

For there is no wisdom or reason 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.

Therefore does our Saviour equally call men from the cares of employments, as from the pleasures of their senses; because they are equally wrong turns of mind, equally nourish the corruption of our nature, and are equally nothing, when compared with that high state of glory, which, by his sufferings and death, he has merited for us.

Perhaps Christians, who are not at all ashamed to be devoted to the cares and business of the world, cannot better perceive the weakness and folly of their designs, than by comparing them with such states of life as they own to be vain and foolish, and contrary to the temper of religion.

Some people have no other care than how to give their palate some fresh pleasure, and enlarge the happiness of tasting. I desire to know now wherein consists the sin or baseness of this care!

Others live to no other purpose than to breed dogs, and attend the sports of the field. Others think all their time dull and heavy which is not spent in the pleasures and diversions of the town.

Men of sober business, who seem to act the grave part of life, generally condemn these ways of life.

Now I desire to know upon what account they are to be condemned? For produce but the true reason why any of these ways of life are vain and sinful, and the same reason will conclude with the same strength against every state of life, but that which is entirely devoted to God.

Let the ambitious man but show the folly and irregularity of covetousness, and the same reasons will show the folly and irregularity of ambition.

Let the man who is deep in worldly business but show the vanity and shame of a life that is devoted to pleasures, and the same reasons will as fully set forth the vanity and shame of worldly cares. So that whoever can condemn sensuality, ambition, or any way of life, upon the principles of reason and religion, carries his own condemnation within his own breast, and is that very person which he despises, unless his life be entirely devoted to God.

For worldly cares are no more holy or virtuous than worldly pleasures: they are as great a mistake in life, and when they equally divide or possess the heart, are equally vain and shameful as any sensual gratifications.

It is granted that some cares are made necessary by the necessities of nature; and the same also may be observed of some pleasures; the pleasures of eating, drinking, and rest, are equally necessary; but yet 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 worldl 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 the epicure, a longing for sauces and rago�ts, and corrupts the soul like any other sensual indulgence.

For this reason our Lord points his doctrines at the most common and allowed employments of life, to teach us that they may employ our minds as falsely, and distract us as far from our true good, as any trifles and vanity.

He calls us from such cares, to convince us that even the necessities of life must 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.

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 clothed 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 do not leave estates at their death. Yet these are the disciples of that Lord, who saith, Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.

It must not be said, that there is some defect in these doctrines, or that they are not plainly enough taught in Scripture, because the lives and behaviour of Christians is so contrary to them; for if the spirit of the world, and the temper of Christians, might be alleged 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; our Saviour has, in the most solemn manner, forbid swearing, yet where is more swearing than amongst 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 be reckoned of that number who have not so much as overcome this flagrant sin, and to which they have no temptation in nature?

Well therefore may the doctrines of humility, heavenly-mindedness, and contempt of the world be disregarded, since they have all the corruptions of flesh and blood, all the innate and acquired pride, and vanity of our nature to conquer before they can be admitted.

To proceed.

I know it is pretended by some, that these doctrines of our Saviour concerning forsaking all, and the like, related only to his first followers, who could be his disciples upon no other terms, and who were to suffer with him for the propagation of the Gospel.

It is readily owned, that there are different states of the church, and that such different states may call Christians to some particular duties, not common to every age.

It is owned also, that this was the case of the first Christians; they differed from us in many respects.

They were personally called to follow Christ; they received particular commissions from his mouth; they were empowered to work miracles, and called to a certain expectation of hatred and sufferings from almost all the world.

These are particulars in which the state of the first church differed from the present, But then it is carefully to be observed, that this difference in the state of the church is a difference in the external state of the church, and not in the inward state of Christians. It is a difference that relates to the affairs and condition of the world, and not to the personal holiness and purity of Christians.

The world may sometimes favour Christianity, at other times it may oppose it with persecution: now this change of the world makes two different states of the church, but without making any difference in the inward personal holiness of Christians, which is to be always the same, whether the world smiles or frowns upon it.

Whatever measure, therefore, of personal holiness, or inward perfection, was required of the first followers of Christ, is still in the same degree, and for the same reasons required of all Christians to the end of the world.

Humility, meekness, heavenly affection, devotion, charity, and a contempt of the world, are all internal qualities of personal holiness; they constitute that spirit and temper of religion which is required for its own excellence, and is therefore of constant and eternal obligation. There is always the same fitness and reasonableness in them, the same perfection in practising them, and the same rewards always due to them.

We must, therefore, look carefully into the nature of the things, which we find were required of the first Christians; if we find that they were called to sufferings from other people, this may perhaps not be our case; but if we see they are called to sufferings from themselves, to voluntary self-denials, and renouncing their own rights, we may judge amiss, if we think this was their particular duty as the first disciples of Christ.

For it is undeniable that these instances of making themselves sufferers from themselves, of voluntary self-denial, and renunciation of all worldly enjoyments, are as truly parts of personal holiness and devotion to God as any instances of charity, humility, and love to God that can possibly be supposed.

And it will be difficult to show why all Christians are now obliged, in imitation of Christ, to be meek and lowly in heart, if they, like the first Christians, are not obliged to these instances of lowliness and meekness; or if they are obliged still to imitate Christ, how can they be said to do it if they excuse themselves from these plain and required ways of showing it.

If, therefore, Christians will show that they are not obliged to those renunciations of the world which Christ required of his first followers, they must show that such renunciations, such voluntary self-denials, were not instances of personal holiness and devotion, did not enter into the spirit of Christianity, or constitute that death to the world, that new birth in Christ, which the Gospel requireth. But this is as absurd to imagine, as to suppose that praying for our enemies is no part of charity.

Let us, therefore, not deceive ourselves, the Gospel preaches the same doctrines to us that our Saviour taught his first disciples, and though it may not call us to the same external state of the church, yet it infallibly calls us to the same inward state of holiness and newness of life.

It is out of question that this renunciation of the world was then required, because of the excellency of such a temper, because of its suitableness to the spirit of Christianity, because of its being, in some degree, like to the temper of Christ, because it was a temper that became such as were born again of God, and were made heirs of eternal glory, because it was a right instance of their loving God with all their heart, and with all their soul, and with all their strength, and with all their mind, because it was a proper way of showing their disregard to the vanity of earthly comforts, and their resolution to attend only to the one thing needful.

If, therefore, we are not obliged to be like them in these respects, if we may be less holy and heavenly in our tempers, if we need not act upon such high principles of devotion to God, and disregard of earthly goods as they did, we must preach a new Gospel of our own; we must say that we need not be meek and lowly as the first Christians were, and that those high doctrines of charity, of blessing, and doing good to our worst enemies, were duties only for the first state of the church.

For this is undeniable, that if any heights of piety, any degrees of devotion to God, of heavenly affection, were necessary, for the first Christians, which are not so now, that the same may be said of every other virtue and grace of the Christian life.

All our Saviour's divine Sermon upon the Mount may as well be confined to his first disciples as these doctrines; and it is as sound in divinity, as well founded in reason, to assert, that our Saviour had only regard to his first disciples, when he said, "Ye cannot serve God and mammon," as when he saith, "Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple."

For let any one think, if he can find the least shadow of a reason, why Christians should, at first, be called to higher degrees of heavenly affection, devotion to God, and disregard of the world, than they are now.

It will be as easy to show that they were obliged to a stronger faith, a more lively hope, than we are now.

But if faith and hope are graces of too excellent a nature, too essential to the life and spirit of a Christian, to admit of any abatements in any age of the church, I should think that heavenly affection, devotion to God, and dying to the world, are tempers equally essential to the spirit of religion, and too necessary to the perfection of the soul, to be less required in one age than in another.

Besides it is to be considered, that these tempers are the natural and genuine effects of faith and hope; so that if they are changed or abated, faith and hope must have so far suffered abatements, and failed in their most proper and excellent effects.

All men will readily grant that it would be very absurd to suppose, that more articles of faith should have been necessary to be believed by our Saviour's first followers than by Christians of after ages.

Let it then be considered why this would be absurd, and it will plainly appear that the same reason which makes it absurd to suppose that anything which was once necessary to be believed should ever lose that necessity, will equally show that it is alike absurd to suppose that anything that was once necessary to be done should ever be lawful to be left undone.

For it is absurd to suppose that articles of faith should not have always the same relation to salvation. And is it not equally absurd to suppose the same of any graces or virtues of the soul? That the kingdom of heaven should, at such a time, be only open to such degrees of piety, of heavenly affection, and dying to the world, and at other times make no demand of them.

Again, I believe all men will readily grant, that whenever the church falls into such a state of persecution as was in the beginning, that we are then to suffer for the faith as the first Christians did.

Now I ask, Why we are to do as they did when we fall into the like circumstances?

Is it because what they did was right and fit to be done? Is it because their example is safe and agreeable to the doctrines of Christ? Is it because we must value our lives at no higher rate than they valued theirs? Is it because suffering for the faith is always that same excellent temper, and always entitled to the same reward?

If these are the reasons, as undoubtedly they are, why we must suffer as they did, if we fall into such a state of the church as they were in; do not all the same reasons equally prove that we must use the world as they did, because we are in the same world that they were in?

For let us here put all the same questions in relation to their self-denials and renunciations of riches; was not what they did in this respect right and fit to be done? Is not their example safe and agreeable to the doctrines of Christ? Are we to value our worldly goods more than they valued theirs? Is not the renouncing earthly enjoyments for the sake of Christ, always that same excellent temper, and always entitled to the same reward?

Thus we see that every reason for suffering as the first disciples of Christ did, when we fall into the same state of persecution that they were in, is as strong and necessary a reason for our contemning and forsaking the world as they did, because we are still in the same world that they were in.

If it can be shown that the world is changed, that its enjoyments have not that contrariety to the spirit of Christianity that they had in the apostles' day, there may be some grounds for us Christians to take other methods than they did. But if the world is the same enemy it was at the first, if its wisdom is still foolishness, its friendship still enmity with God, we are as much obliged to treat this enemy as the first disciples of Christ did, as we are obliged to imitate their behaviour towards any other enemies and persecutors of the common Christianity.

And it would be very absurd to suppose that we ...were to follow the doctrines of Christ in renouncing the flesh and the devil, but might abate of their enmity in regard to the world, when it is by our use of worldly goods that both the flesh and the devil gain almost all their power over us.

Having said thus much to show that the Gospel belongs to us in all its doctrines of holiness and piety, I shall proceed to enquire what heavenly affection, what renunciation of the world, and devotion to God, is required of Christians in the Holy Scriptures.

We find in the passage already quoted, with several others to the like purpose, that our Saviour saith, as a common term of Christianity, that whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.

St. Mark tells us, There came one running and kneeled to him, and asked him, good Master, What shall I do that I may inherit eternal life? And Jesus said unto him, Thou knowest the commandments, do not commit adultery, do not kill, do not steal, do not bear false witness, defraud not, honour thy father and mother. Chap. x. 17.

And he answered and said unto him, Master, all these have I observed from my youth.

Then Jesus beholding him, loved him, and said unto him, One thing thou lackest; go thy way, and sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven, and come take up the cross, and follow me.

And he was sad at that saying, and went away grieved, for he had great possessions.

In St. Matthew it is thus, If thou wilt be perfect, go and sell that thou hast, amp;c.

Some have imagined, that from our Saviour's using the expression, If thou wilt be perfect, that this was only a condition of some high uncommon perfection, which Christians, as such, were r ...obliged to aspire after; but the weakness of this imagination will soon appear, if it be considered, that the young man's question plainly showed what perfection it was that he aimed at; he only asked what he should do that he might inherit eternal life; and it was in answer to this question that our Saviour told him, that though he had kept the commandments, yet one thing he lacked.

So that when our Saviour saith, if thou wilt be perfect, it is the same thing as when he said, if thou wilt not be lacking in one thing, that is, if thou wilt practice all that duty which will make thee inherit eternal life, thou must not only keep the commandments but sell that thou hast, and give to the poor.

It plainly, therefore, appears, that what is here commanded, is not in order to some exalted uncommon height of perfection, but as a condition of his being a Christian, and securing an inheritance of eternal life.

This same thing is farther proved from our Saviour's general remark upon it; How hardly shall they that have riches enter into the kingdom of God?

By which it appears, that it was the bare entering into the state of Christianity, and not any extraordinary height of perfection, that was the matter in question.

This remark, and the other following one, where our Saviour saith, It is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God, undeniably show us thus much, that what is here required of this young man is also required of all rich men in all ages of the church, in order to their being true members of the kingdom of God.

For how could this be said of rich men, that they can hardly, and with more difficulty, enter into the kingdom of God, if they were not obliged to the same that this rich man was obliged to?

For if they may enjoy their estates, and yet enter into the kingdom of God, the difficulty is vanished, and they may enter with ease, though this young man was put upon much harder terms.

If, therefore, we will but use common sense in understanding these words of our Saviour, we must allow that they relate to all rich men; and that the same renunciation of all self-enjoyment is required of them, that was required of this young man.

His disciples plainly understood him in this sense, by their saying, Who then can be saved? And it appears by our Saviour's answer, that he did not think they understood him amiss, for he seems to allow their remark upon the difficulty of the thing, and only answers, That with God all things are possible; implying, that it was possible for the grace of God to work this great change in the hearts of men.

Those who will still be fancying, for there is nothing but fancy to support it, that this command related only to this young man, ought to observe, that this young man was very virtuous; that he was so eager after eternal life, as to run to our Saviour, and put the question to him upon his knees; and that for these things our Saviour loved him.

Now can it be imagined, that our Saviour would make salvation more difficult to one who was thus disposed than to others?

That he would impose particularly hard terms upon one whose virtues had already gained his love.

And such hard terms as for their difficulty might justly be compared to a camel going through the eye of a needle. Would he make him lacking in one thing, which other men might lack in all ages, without any hinderance of their salvation? Would he send him away sorrowful on the account of such terms, as are no longer terms to the Christian world.

As this cannot be supposed, we must allow what our Saviour required of that young man, was not upon any particular account, or to show his authority of demanding what he pleased; but that he required this of the young man for the sake of the excellency of the duty, because it was a temper necessary for Christianity, and always to be required of all Christians; it being as easy to conceive that our Saviour should allow of less restitution and repentance in some sinners than in others, as that he should make more denial of the world, more affections for heaven, necessary to some than to others.

I suppose it cannot be denied, that an obedience to this doctrine had shown an excellent temper, that it was one of the most noble virtues of the soul, that it was a right judgment of the vanity of earthly riches, that it was a right judgment of the value of heavenly treasures, that it was a proper instance of true devotion to God.

But if this was a temper so absolutely, so excellently right, then I desire to know why it has not the same degree of excellency still?

Hath heaven on 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 in our Saviour's time? Have we had another Saviour since, that has compounded things with this world, and helped us to an easier way to the next?

Farther; it ought to be observed, that when our Saviour commanded the young man to sell all and give to the poor; he gives this reason for it, and thou shalt have treasure in heaven.

This manifestly extends the duty to all rich men, since the reason that is given for it, either equally obliges all, or obliges none, unless a treasure in heaven can be said to be a valuable consideration to some but not to others.

The matter, therefore, evidently comes to this; either we must say, that our Saviour did not make a reasonable proposal to the young man, that what he required of him, was not sufficiently excellent in itself, and advantageous to him; or we must allow that the same proposal is as reasonable for us to accept of now, as it was in the first ages of the church.

We must observe too, that if all the reasons which pressed this duty upon the young man equally recommend it to us; if we neglect it, we are equally unreasonable with him who went away sorrowful.

Let those who are startled at this doctrine, and think it unnecessary now, deal faithfully with their own hearts, and ask themselves, whether they should not have had the same dislike of it 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.

Let them consider whether if an apostle was to rise from the dead, calling all rich men to this doctrine, they would not drive their coaches from such a preacher rather than be saved at such a price.

To proceed: If this selling all, this renunciation of worldly wealth, was not required for the excellency of the duty, and its suitableness to the spirit of Christianity, it will be hard to show a reason why such voluntary self-denial, such renunciation of one's own enjoyments, such persecutions of one's self, should be required at a time when Christianity exposed its members to such uncommon hatred and persecution from other people.

Our Saviour allowed his disciples when they should fall under persecution, to flee from one city to another; though they were to be as harmless as doves, yet he commanded them to be as wise as serpents.

If therefore the enjoyment of riches had been a thing that had suited with his religion, was not a renunciation of all worldly wealth, a temper necessary, and never to be dispensed with; one would suppose that it would least of all have been imposed at a time when there were so many other unavoidable burdens to be undergone.

Since therefore this forsaking and renouncing all, by our own act and deed; since this degree of self-denial and self-persecution was commanded at a time when all the world were enemies to Christians; since they were not then spared or indulged in any pleasurable enjoyments of their worldly wealth, but were to add this instance of suffering to all the sufferings from their enemies; we may be sure that it was required because it was a necessary duty; because it was a proper behaviour of such as were born of God, and made heirs of eternal glory.

If this be true, then it must be owned, that it is still the same necessary duty, and is now as well that proper behaviour of those who are the sons of God, as ever it was.

For Christianity is just that same spiritual heavenly state that it was then; the dignity of Christians has suffered no alteration since that time, and a treasure in heaven, an eternal happiness, are still the same great and important things. __________________________________________________________________