Chapter XXV: A Christian is sober, charitable and just, upon the same (1)

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.

After this supposition let it be imagined, that we saw the Holy Jesus, 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.

_Ye have heard that it hath been said, an eye for an eye_, &c. _But I say unto you that ye resist not evil._

It was not possible for our Lord to express himself in a more authoritative manner, or to shew us more plainly, that he was here acting as the great lawgiver of Christians, and delivering perpetual laws to all his disciples. Nor is it possible for any one to evade the literal meaning of these doctrines, but by such a way as must destroy the sense of any other part of scripture.

IV. If it could be shewn that we are not obliged by the plain doctrine of these passages, it might as well be shewn that the next doctrine, _But I say unto you, love your enemies, bless them that curse you_, does not oblige us in the plain and literal sense of the words.

For both the passages are supported by the same authority expressed in the same manner, _I say unto you_. These virtues are likewise necessary to one another: we cannot thus love and do good to our enemy, unless we are thus patient under sufferings, and deny ourselves all instances of anger and resentment at them.

V. If these doctrines seem grievous, they can only seem so to such as have wrong notions of human life.

Too many imagine this life to be something that is valuable for its own goods; and look upon religion as something that is added to it, to make a worldly life more easy, regular and happy: And so embrace religion only as it complies with the ease and order of that way of life in which they live.

Our Saviour has fully confuted this opinion, by teaching us, that there is but _one thing needful_. If then we can take his word, the grievousness of self-denial is struck off at once.

For what though meekness and patience may make us sufferers; yet if by such sufferings we lose only such things as are _not needful_ for us, where is any ground for complaint?

VI. But farther, such sufferings not only do us no real hurt, but they are blessings and matter of solid joy.

_Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil of you ♦falsely for my sake. Rejoice and be exceeding glad; for great is your reward in heaven._

♦ ‘falsly’ replaced with ‘falsely’

Christ does not comfort us in this, as if it were an _hard_ or _melancholy_ state, which we _must_ bear, because it is made easier by patience. But he looks at it in quite another view, not as needing comfort, but affording matter of congratulation.

What Christians then are they, who reckon those things among the hardships of religion, which Christ recommends to us as reasons of _rejoicing_, yea of being _exceeding glad_?

VII. The whole of the matter is this: if our sufferings, our injuries or hardships be such as we undergo, because we dare not depart from that meekness and patience, and charity, which Christ hath taught; because we had rather love our enemies than be revenged on them; rather suffer like Christ, and be full of his Spirit, than avoid sufferings by a contrary temper; such sufferings are our greatest gains.

Now, be these sufferings what they will, if they make us more like Christ, they have done more for us than all the prosperity in the world can do. And he that defends himself at the expence of any temper, that was the temper of Christ, has done himself an injury greater than the most powerful of his enemies can bring upon him.

And all this turns on one point, that there is but _one thing needful_, the salvation of our souls. It is this that changes the nature of all human things, and makes every thing good or evil, only so far as it promotes or hinders this _one end_ of life. The salvation of the world is the only happiness of the world: and he that has secured his share in that, has secured to himself all the joy and gladness that can befal human nature.

A Christian therefore that is not content with salvation, that would add a worldly joy to the great things of religion, is more senseless than a man that would not be content to be saved from a _shipwreck_, unless he was carried off upon a _cedar plank_.

VIII. Before I proceed to other instances of self-denial, it may be proper to shew the reasonableness of it.

God is reason and wisdom itself. As sure therefore as there is a God, so sure it is that a religion from God has only reasonable commands. God can only will that reasonable creatures should be more reasonable, more perfect and like himself: and consequently can enjoin no duties but such as have this tendency; all his commands are founded on the necessities of our natures, and are only so many instructions to become more happy than we could be without them.

IX. *Now let us apply this. If a person were to walk upon a _rope_ across some great river, and he was bid to deny himself the pleasure of walking in _silver shoes_, or looking about at the beauty of the waves, or listening to the noise of sailors: if he was commanded to deny himself the advantage of _fishing_ by the way, would there be any thing unreasonable in such self-denial?

_Straight is the gate_, saith our Lord, and _narrow is the way that leadeth unto life_. Now, if Christians are to walk in a narrow way that leadeth to eternal life, it must be the part of a Christian to deny himself all those things which may stop him in, or lead him out of this narrow way. And if they think that pleasing their senses, and worldly indulgences, are consistent with their keeping in this narrow way, they think as reasonably as if the man upon the _rope_ should think that he might safely use _silver shoes_, or stop in his way to _catch fish_.

X. The plain case is this: Christians are called from a state of sin and disorder, to a state of holiness and resemblance of the divine nature. If therefore there are any things or ways of life, that corrupt our minds, support our vanity, increase the disorder of our souls, or nourish sinful affections; all these are as necessarily to be avoided, as it is necessary to be holy.

If indeed (to instance in one point only) there are no indulgences in _eating_, that do us harm, then it might be said, _fasting_ is of no use: But if there are, if all indulgences of this sort, inslave the soul, and give it a sensual taste, then we are as much obliged to abstain from what does us this harm, as we are obliged to _pray_ for any thing which can do us good.

XI. Eating and drinking are the common supports of life. But as they are the supports of a corrupt life, the nourishment of a disordered body that weighs down the soul; whose appetites are in a state of enmity with the life and purity of the soul; it is necessary that we take care so to support the life of the body, as not to occasion the sickness and death of the soul.

The difference between the same man full and fasting, is often almost the difference of two persons; a man that in the morning finds himself fit for any meditation, is after a full meal changed into another creature, fit only for idle amusements or the yawnings of an animal.

He has not only created a dulness in his soul, but has perverted its taste: for he can be pleased with a _romance_, or _impertinent_ history, while he has no relish for a book of devotion.

This shews, that _fasting_ has a nearer relation to all _religious_ tempers than is generally thought; and that full feeding not only dulls the mind, but more particularly gives it a dulness towards the things of religion.

XII. *Indeed every indulgence of the body in eating and drinking, is adding to its power over the soul.

A man that makes every day a day of _full_ and _chearful_ meals, will by degrees make the happiness of every day depend upon it, and consider every thing with regard to it.

He will go to _church_ or stay at home, as it suits with his _dinner_, and not scruple to tell you, that he generally eats too heartily to go to afternoon service.

Now such people are under a worse disorder than the _jaundice_, and have their sight more perverted than he that sees all things _yellow_.

For what discernment have they, who have more taste for the preparations of the _kitchen_, than for the comforts of the house of God: who chuse rather to make themselves _unfit_ for divine service, than to baulk the pleasure of a _full meal_?

Can they think they have the Spirit of Christ who are thus enslaved to _gluttony_? Or can they be said, to have forsaken all to follow him, who will not so much as forsake _half a meal_ for the worship of God?

XIII. I know it will be thought too severe to call that _gluttony_, because it is the practice of numbers of people of _worth_ and _reputation_. But I hope they will turn their dislike of the name into a dislike of the thing: for ’tis as certainly _gluttony_ as picking of pockets is stealing.

The sin of gluttony is the sin of over-eating. Now this may be difficult to state exactly in some cases. But he that owns he eats so much as renders him _indisposed_ for the public worship of God, has determined against himself, and put his own case out of all question.

Men may fancy, they are only guilty of _gluttony_, who eat till they _surfeit_ their bodies. They may think those only guilty of _drunkenness_, who drink till they have lost their senses. But there is a much surer rule to go by; _whether ye eat or drink, or whatsoever ye do, do all to the glory of_ God. All therefore in eating and drinking that is not to the glory of God, is offered to something that is not the glory of God; it is offered to the corruption and sensuality of our natures. It is the sin of intemperance; and is indevotion too, when indulged at a time that keeps us from the public worship of God.

XIV. *Indeed a constant course of full feeding is the death of the soul, and every day that is a day of such happiness, is a day lost to religion.

When a man has rejoiced himself with full eating and drinking, he is like any other animal, disposed only to _play_ or _idleness_. He has no more feeling of sin than he has of _hunger_, and can no more perceive himself to be a _miserable fallen_ creature, than he can perceive himself to be a _beggar_.

For this course of sensual enjoyments, is as contrary to a true sense of sin, as it is contrary to a state of _beggary and want_; and a man in such happiness, can no more feel the _weight of sin_, than he can feel himself in the _misery of poverty_.

XV. I know some object, that fasting is not an _universal_ duty; but fit for some particular cases, and particular constitutions.

To this I answer, if by fasting you mean an entire abstinence from food, for such a space of time, in this sense it is not an universal duty.

But this is quite a wrong notion of it. For the fasting whereof I speak is not any _fixed degree_ of abstinence from all food: but, such an exercise of abstinence and self-denial as is proper to every one’s particular state.

Now in this sense fasting is as constant and universal a duty as repentance.

For as repentance is an _universal_ duty, because the reason of it is common to all men; so is fasting, because sensuality, and fleshly lusts, is the _universal_ corruption of all men.