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 anhonestcalling, 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 anhonest care, awise 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 anepicure.*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 hisfarm, or in ashop, or at agaming table? The world is full as important in itspleasuresas in itscares; there is no more wisdom in the one than in the other. And the man who, by thecaresandbusinessof the world is made less affected to the things of God, is no wiser than he who takes his delight in runningfoxesandharesout 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 othercare, than how to give theirpalatefresh pleasure, and enlarge the happiness oftasting.Others live to no other purpose, than to breeddogs, 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 topleasures, and the same reasons will shew the vanity and shame of a life filled with worldlycares. 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 thesepleasuresby the necessities of nature, we fall from rational creatures into drones, sots, gluttons, and epicures.*In like manner ourcareafter 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 falsedesires 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 anepicure, a longing forsaucesandragous, 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 totake no thought, saying, what shall we eat, or what shall we drink?Yet Christians are restless and laborious, till they can eat inplate.It commands us to be indifferent about raiment. But Christians are full of care and concern, to becloathed in purple and fine linen. It enjoins us totake no thought for the morrow. Yet Christians think they have lived in vain, if they don’tleave estatesat 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, andhave 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 sospiritual 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 anapostlewas 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 nowenjoyingtheir 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: denouncingwoe and eternal death to all that lived in fulness, pomp and worldly delights. Let it be imagined, that we heard him commanding his disciples, totake 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, andcounting all things but dung that they might win Christ.I do not now so immediately appeal to thejudgmentorreasonof 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 athousandtimes more riches than Ineed, 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 theear, it may amend theheart.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 athousand timesmore 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 tolivecontrary to the spirit of religion, as topraycontrary 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 prayerprofane, but think the life that answers to it to beChristian.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, toprovide an estatefor one’s family?And what people of birth and fortune are to dowith themselves, if they are not tolive up totheir 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 tolay up for ourselves treasures on earth; he assures us that wecannot serveGodand 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 forhimself, and have shewn how reasonable and innocent a thing it was, for so good and so young a man toenjoyan estate.Therich manin torments could have alledged howmuch goodhe did with his fortune; how manytradeshe encouraged with hispurpleandfine linen, and faringsumptuouslyevery day; and how he conformed to theends 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 asnare, atemptation, andfoolish 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 iscareful and desirous of riches, tho’ the declared occasions ofsin, snaresanddestruction.XVIII.If we could submit to the plain doctrines of scripture, it would never be asked what people offortuneare 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 aruler, ayoungman, and agoodman: 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 adeep sleepof 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 hasbeen living in luxury, splendour, and sensual gratifications.The gospel has made no exception fordignityof birth, or difference infortune; but has appointed the samestraightgate, 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 neitherthe lust of the flesh, the lust of the eye, northe 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 disposedto 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 maybein a low estateper force, without lowliness of mind, therefore another maychuse to livein 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 allsorts 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 loveGod, 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 haveone common undivided happiness,wherein they cannot be rivals to one another. Now this is the state of all Christians, who have as trulyone commonhappiness as they haveone commonGod. 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, aswolvesandbearsthat live upon prey.Onecommon undividedhappiness, 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 forone onlyhappiness in the enjoyment of God.I don’t appeal to niggards and worldlings, to the proud and ambitious: let those who think themselvesmoderatein their worldly desires andenjoyments, 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 anyvirtuousfamily, and we shall find it has its particularfriendshipsandhatreds, itsenvyingsandevil 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 honestHeathensorJewswould do, and consequently have such tempers asJewsandHeathenshave.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 aremoderatein your desires. You don’t desire a large estate; you desire only alittlefinery, alittlestate, and to have things genteel about you.Imagine now, that what you say, ofmoderatedesires, andlittle fineries, had been said to ourblessed 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 rebukedPeter, 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, givenestatesto his apostles, with a permission for them to enjoylittle fineries, and amoderate statein agenteelmanner, 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 alittle state, and inmoderateworldly 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 wemaylive 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 thefigureandshewof 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 theone thing needfulfor yourself, or theone thing needfulfor them, who take such care to put them in a state of life, that is asnareand atemptation, and the most likely of all others, to fill their minds withfoolish 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 whentendermothers carry their daughters toplaysandballs: such a kindness as whenindulgentfathers support their sons in all the expence of their follies. Suchkindparents may more properly be called thebetrayersandmurderersof their children.You love your children, and therefore you would have them rich. It is said of our blessed Saviour, that he loved theyoung richman that came unto him, and therefore he bid himsell allthat 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 anAtheist.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 avanity, alittlenessin 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 Christianperfection, 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 ofeaseandindulgence, in the vanity of dress, or in state and grandeur, are the bane and destruction of our souls, making us blindly content withdreamsof happiness, till death awakes us intorealmisery?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.
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 anhonestcalling, 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 anhonest care, awise 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 anepicure.
*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 hisfarm, or in ashop, or at agaming table? The world is full as important in itspleasuresas in itscares; there is no more wisdom in the one than in the other. And the man who, by thecaresandbusinessof the world is made less affected to the things of God, is no wiser than he who takes his delight in runningfoxesandharesout 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 othercare, than how to give theirpalatefresh pleasure, and enlarge the happiness oftasting.
Others live to no other purpose, than to breeddogs, 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 topleasures, and the same reasons will shew the vanity and shame of a life filled with worldlycares. 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 thesepleasuresby the necessities of nature, we fall from rational creatures into drones, sots, gluttons, and epicures.
*In like manner ourcareafter 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 falsedesires 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 anepicure, a longing forsaucesandragous, 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 totake no thought, saying, what shall we eat, or what shall we drink?Yet Christians are restless and laborious, till they can eat inplate.
It commands us to be indifferent about raiment. But Christians are full of care and concern, to becloathed in purple and fine linen. It enjoins us totake no thought for the morrow. Yet Christians think they have lived in vain, if they don’tleave estatesat 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, andhave 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 sospiritual 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 anapostlewas 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 nowenjoyingtheir 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: denouncingwoe and eternal death to all that lived in fulness, pomp and worldly delights. Let it be imagined, that we heard him commanding his disciples, totake 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, andcounting all things but dung that they might win Christ.
I do not now so immediately appeal to thejudgmentorreasonof 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 athousandtimes more riches than Ineed, 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 theear, it may amend theheart.
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 athousand timesmore 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 tolivecontrary to the spirit of religion, as topraycontrary 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 prayerprofane, but think the life that answers to it to beChristian.
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, toprovide an estatefor one’s family?
And what people of birth and fortune are to dowith themselves, if they are not tolive up totheir 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 tolay up for ourselves treasures on earth; he assures us that wecannot serveGodand 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 forhimself, and have shewn how reasonable and innocent a thing it was, for so good and so young a man toenjoyan estate.
Therich manin torments could have alledged howmuch goodhe did with his fortune; how manytradeshe encouraged with hispurpleandfine linen, and faringsumptuouslyevery day; and how he conformed to theends 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 asnare, atemptation, andfoolish 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 iscareful and desirous of riches, tho’ the declared occasions ofsin, snaresanddestruction.
XVIII.If we could submit to the plain doctrines of scripture, it would never be asked what people offortuneare 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 aruler, ayoungman, and agoodman: 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 adeep sleepof 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 hasbeen living in luxury, splendour, and sensual gratifications.
The gospel has made no exception fordignityof birth, or difference infortune; but has appointed the samestraightgate, 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 neitherthe lust of the flesh, the lust of the eye, northe 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 disposedto 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 maybein a low estateper force, without lowliness of mind, therefore another maychuse to livein 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 allsorts 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 loveGod, 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 haveone common undivided happiness,wherein they cannot be rivals to one another. Now this is the state of all Christians, who have as trulyone commonhappiness as they haveone commonGod. 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, aswolvesandbearsthat live upon prey.
Onecommon undividedhappiness, 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 forone onlyhappiness in the enjoyment of God.
I don’t appeal to niggards and worldlings, to the proud and ambitious: let those who think themselvesmoderatein their worldly desires andenjoyments, 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 anyvirtuousfamily, and we shall find it has its particularfriendshipsandhatreds, itsenvyingsandevil 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 honestHeathensorJewswould do, and consequently have such tempers asJewsandHeathenshave.
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 aremoderatein your desires. You don’t desire a large estate; you desire only alittlefinery, alittlestate, and to have things genteel about you.
Imagine now, that what you say, ofmoderatedesires, andlittle fineries, had been said to ourblessed 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 rebukedPeter, 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, givenestatesto his apostles, with a permission for them to enjoylittle fineries, and amoderate statein agenteelmanner, 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 alittle state, and inmoderateworldly 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 wemaylive 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 thefigureandshewof 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 theone thing needfulfor yourself, or theone thing needfulfor them, who take such care to put them in a state of life, that is asnareand atemptation, and the most likely of all others, to fill their minds withfoolish 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 whentendermothers carry their daughters toplaysandballs: such a kindness as whenindulgentfathers support their sons in all the expence of their follies. Suchkindparents may more properly be called thebetrayersandmurderersof their children.
You love your children, and therefore you would have them rich. It is said of our blessed Saviour, that he loved theyoung richman that came unto him, and therefore he bid himsell allthat 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 anAtheist.
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 avanity, alittlenessin 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 Christianperfection, 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 ofeaseandindulgence, in the vanity of dress, or in state and grandeur, are the bane and destruction of our souls, making us blindly content withdreamsof happiness, till death awakes us intorealmisery?
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.