Chapter V: A farther Continuation of the same Subject.

A farther Continuation of the same Subject.

The subject of the two preceding chapters is of such importance, that I cannot leave it without adding some farther considerations upon it.

For, notwithstanding the Scriptures are so clear and express on the side of the doctrine there delivered, yet I must expect to encounter the prejudices of men who are settled in other opinions.

I know it will still be asked, where can be the impiety of getting or enjoying an estate?

Whether it be not honourable, and matter of just praise, to provide an estate for one's family?

It will also be asked, what people of birth and fortune are to do with themselves if they are not to live suitably to their estates and qualities?

Any one that has taken the trouble to read this treatise, must have found, that the doctrine here taught is none of mine, and that therefore I have no occasion to support it against such questions as these.

The same persons may as well ask, why the little span of life is made a state of trial and probation, in which men of all conditions are to work out their salvation with fear and trembling?

But, however, 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 clothed; for after all these things do the Gentiles seek.

If to be careful and thoughtful 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 Christians. And he that can yet think it lawful and creditable to make it the care and design of his life to get an estate, is too blind to be convinced by arguments. He may, with as much regard to Scripture, say, that it is lawful to swear falsely, though it forbids him to speak falsely.

Our Saviour saith, "Labour not for the meat that perisheth, but for that meat which endureth unto everlasting life." (John vi. 27.) 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 great estates, and pursue designs of enriching their families.

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 do not question but the rich young man in the Gospel, who had kept the commandments of God from his youth, could have made a very good apology for himself, and have shown 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 alleged how much good he did with his fortune, how many trades he encouraged by his purple and fine linen, and faring sumptuously every day; and how he conformed to the ends and advantages of society by so spending his estate.

But to return: The apostle saith, "Having food and raiment, let us be therewith content; that 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 doctrine still leaves us at our liberty, whether we will labour to be rich or not; and if we do, we are as much enlightened as the quakers, who find themselves at liberty from the use of the sacraments.

We may pretend, that notwithstanding what the apostle here says of a snare, a temptation, and foolish lusts; yet that 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; though our Saviour has said, Watch and pray that ye enter not into temptation.

He therefore, that neglects watching and prayer, though the appointed means of avoiding temptation, may show that he lives as much according to Scripture as he that is careful and desirous of riches and wealth, though they are the declared occasions of sin, snares and destruction.

If we will not be so humble and teachable, as to conform to the Scripture in the simplicity and plainness of its doctrines, there will be no end of our errors; but we shall be in as much darkness as where the light of Scripture never appeared.

For if we could submit to its plain and repeated doctrines, it would never be asked, what people of birth and fortune are to do with themselves, if they are not to live up to the splendor 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 amongst us that are neither young nor good, it can hardly be thought that they have less to do to inherit eternal life than the young man in the Gospel.

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 o offering all their wealth to God, and of making their estates, however acquired, not the support of any foolish vain indulgences, but the relief of their distressed brethren.

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.

But if it was asked, why this is not as lawful as a life of high living, vain indulgences, and worldly pleasures, it could not be easily told.

For such a life as this is no more like a state of probation than such a sleep is like it: and he that has done nothing but sleep and dream to the time of his death, may as well say, that he has been working out his salvation with fear and trembling, as he that has been living in such luxury, splendor, and vain gratifications, as his estate could procure him.

The Gospel has made no provision 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, and are, in some degree, necessary to society; but if any one thinks he may be less devoted to God, less afraid of the corruptions of pleasures, the vanities of pride, because he was born of one family rather than another, 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.

Why may not poor people give themselves up to discontent, to impatience, and repining? Is it not because Christianity requires the same virtues in all states of life? Is it not because the rewards of religion are sufficient to make us thankful in every condition?

But who sees not that these same reasons equally condemn the gratifications, the sensual indulgences of the rich, as the discontents and repinings of the poor?

So that a great man taking his swing in worldly pleasures, in the various gratifications which his plenty can furnish, is as good a Christian, as careful of his duty to God, as the poor man who resigns himself up to discontent, and spends his time and spirits in restless complaints and repinings.

And if the joys of religion, our hopes in Christ, are sufficient to make us rejoice in tribulation, and be thankful to God in the hardships of poverty; surely the same hopes in Christ must be equally sufficient to make us forbear the luxury and softness, and all other pleasures of imaginary greatness.

If, therefore, the rich and great man can find out a course of pleasures, that support no wrong turn of mind; a luxury and indulgence, which do not gratify sensuality; delights, and entertainments, which indulge no vain and weak passions; if they can find out such self-enjoyments of their riches as show that they love God with all their strength, and their neighbours as themselves; if they can find out such instances of splendour and greatness, as gratify neither the lust of the flesh, the lust of the eyes, nor the pride of life; religion has no command against such enjoyments.

But if this cannot be done, let it be remembered that the rich have no more permission to live in sensual pleasures, and vain indulgences, than the poor have to spend their time in anxious complaints and unthankful repinings.

Let it also be remembered, that if any distinctions of life make 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, or forget that they are to return to God by humiliation, repentance, and self-denial; instead of bein- any real advantage, it is their curse, their smart, and destruction.

Had there been any other lawful way of employing our wealth, than in the assistance of the poor, our Saviour would not have confined the young man in the Gospel to that one way of employing all that he had.

Was there no sin in pampering ourselves with our riches, our Saviour had not said, Woe unto you that are rich, for ye have received your consolation!

Had a delight in the splendor and greatness of this life been an innocent delight for people of birth and fortune, he had never said, Blessed are the poor in spirit, for theirs is the kingdom of heaven.

Had worldly mirth, and the noisy joys of splendor and equipage, been any part of the happiness of Christians, he had never said, Blessed are they that mourn, for they shall be comforted.

Thus does it appear, from almost every part of Scripture, that a renunciation of the world, and all worldly enjoyments, either of pleasure or pride, is the necessary temper of all Christians of every state and condition.

I know, that to all this it will still be objected, that the different states of life are things indifferent in themselves, and are made good or evil by the tempers of the persons that enjoy them. That a man is not necessarily vain and proud, because he lives in great show and figure, any more than another is necessarily humble and lowly in mind, because he lives in a low estate.

It is granted that men may be of a temper contrary to the state in which they live; but then 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 very vain and proud, because he is in such a state by force, and is restless and uneasy till he can raise himself out of it. If the same can be said of any man that lives in all the splendor and figure of life, that he is in it by force, and is restless and uneasy till he can lay all aside, and live in an humble, lowly state, it may be granted, that such a man, though in the height of figure, may be as humble as another in starving circumstances may be proud.

But nothing can be more false than to conclude, that because a man may be in a low estate, without having lowliness of mind, which estate he is in by force; that, therefore, another may live in all the height of grandeur, the vanity of figure, which his fortune will allow, without having any height or vanity of mind, though the state of life be according to his mind, and such as he chooses before another that has less of figure and show in it.

Nothing can be more absurd than such a conclusion as this; it is as if one should say, that because a man may be an epicure in his temper, though he is forced to live upon bread and water; therefore another, who seeks after all sorts of dainties, and lives upon delicacies out of choice, may be no epicure.

Again, Who does not know that a man may give all his goods to feed the poor, and yet want charity? But will any one therefore conclude, that another may keep all his goods to himself, and yet have charity?

Yet this is as well argued as to say, that because a man has nothing to spend he may yet be proud; therefore, though another may lay out his estate in vain expenses, he may yet have true humility of mind.

For as the man in a low estate would be truly what his estate is, if he liked it, and had no desires that it should be otherwise than it is; so for the same reason, if those who live in pleasure, in show and vain expenses, live in such a state out of choice; we must talk nonsense, if we do not say that their minds are as vain as the vanity of their state.

Again, Those who talk of people's being hum in a state, that has all the appearance of pride and vanity, do not enough consider the nature of virtue. Humility, and every other virtue, is never in a complete state, so that a man can say, that he has finished his task in such or such a virtue.

No virtues have any existence of this kind in human minds; they are rather continual struggles with contrary vices, than any finished habits of mind.

A man is humble, not for what he has already done, but because it is his continual disposition to oppose and reject every temptation to pride. Charity is a continual struggle with the contrary qualities of self-love and envy.

And this is the state of every virtue; it is a progressive temper of mind, and always equally labouring to preserve itself.

Those therefore who suppose that people may be so finished in the virtue of humility, that they can be truly humble in the enjoyments of splendour and vanity, do not consider that humility is never finished, and that it ceases to exist, when it ceases to oppose and reject every appearance of pride.

This is the true state of every virtue, a resisting and opposing all the temptations to the contrary vice.

To suppose therefore a man so truly humble, that he may live in all the appearances of pride and vanity, is as absurd, as to suppose a man so inwardly sober that he need refuse no strong liquors; so inwardly charitable, that he need not avoid quarrels; or so holy, that he need not resist temptations to sin.

Lastly, the necessity of renouncing the world in whatever condition of life we are, besides what appears from particular commands, may be proved from those great degrees of holiness, 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, and their neighbour as themselves.

Now it is absolutely impossible in the nature of the thing, that we should practise either of these duties in any Christian sense, unless we are so born of God, as to have overcome the world.

A man that has his head and his heart taken up with worldly concerns, can no more love God with all his soul, and with all his strength, than a man who will have his eyes upon the ground, can be looking towards heaven with all the strength of his sight.

If therefore we are to love God with all our heart, and with all our soul, it is absolutely necessary that we be first persuaded, that we have no happiness but in him alone; and that we are capable of no other good, but what arises from our enjoyment of the divine nature.

But we may be assured, that we never believe this truth, till we resign or renounce all pretensions to any other happiness. For to desire the happiness of riches, at the same time that we know that all happiness is in God, is as impossible as to desire the happiness of sickness, when we are assured that no bodily state is happy but that of health.

It is therefore certain, in an absolute degree, that we are as much obliged to renounce the world with all our heart, and all our strength, as we are obliged to love God with all our heart, and all our strength.

It being as impossible to do one without the other, as to exert all our strength two different ways at the same time.

It is also certain, in the same absolute degree, that we unavoidably love every thing in proportion as it appears to be our happiness; if it appears to be half of our happiness, it will necessarily have half the strength of our love; and if it appears to be all of our happiness we shall naturally love it with all our strength.

The Christian religion therefore, which requires the whole strength of our nature to aspire after God, lays this just foundation of our performing this duty, by commanding us to renounce the happiness of the world, knowing it impossible to have two happinesses, and but one love.

And indeed what can be more ridiculous than to fancy that a man, who is labouring after schemes of felicity, that is taken up in the enjoyments of the world, is loving God with all his soul, and all his strength?

Is it not as absurd, as to suppose a man that is devoted to the sports of the field is at the same time contemplating mathematical speculations with all the ardour of his mind?

Let any one but deal faithfully with himself, consult his own experience, the inward feelings of his mind, and consider whether, whilst his soul is taken up with the enjoyments of this life, he feels that his soul is loving God with all its force and strength; let any man say that he feels this strong tendency of his soul towards God, whilst it tends towards earthly goods, and I may venture to depart from all that I have said.

Nothing, therefore, can be more plain than this, that if we are to fill our soul with a new love, we must empty it of all other affections, and this, by as great a necessity as any in nature.

The love of God, as I have said of every other virtue, is never in any complete state, but is to preserve and improve itself by a continual opposition and resistance of other affections.

It is as necessary therefore continually to renounce the world, and all its objects of our affections, in order to form the love of God in our hearts, as it is necessary to renounce and resist all motives of self-love and envy, to beget the habit of charity.

And a man may as well pretend that little envies are consistent with true charity, as that little desires after the vanities of the world are consistent with an entire love of God with all our hearts.

It may be said, that though this appears true in the reason of the thing, as considered in speculation; yet that this is a love for angels, and not suited to the state of man.

I answer, it is what God has required, and the same objection may be made against all other Christian virtues, for they are all required in a perfect degree.

Secondly, If it is a degree of affection hardly attainable, this makes for the doctrine which I have delivered, and shows the absolute necessity of having no more enjoyments in the world than such as necessity requires.

For if it is so hard to raise the soul to this degree of love, surely it must be stupid to add to the difficulty by foolish and contrary affections.

Thirdly, If this is the proper love of angels, this proves that it is as proper for us, who are taught by God to pray, that his will may be done on earth as it is in heaven.

At least, if this is the love of angels, it shows us, that we are to imitate it as far as our nature will allow, and to stop at no degrees short of it, but such as we cannot possibly reach.

But can he be said to be doing his utmost to love like an angel, that is building schemes of felicity on earth, and seeking satisfaction in its imaginary enjoyments?

As sure therefore as this is the love of angels, as sure as we are called to an angelical state of life with God; so surely are we obliged to lay aside every hindrance, to part with every enjoyment that may stop or retard the soul in its rise and affection towards God.

We differ from angels, as we are in a state of probation, and loaded with flesh; and though till the trial be over, we must bear with infirmities or necessities, to which they are not subject; yet we must no more choose follies, or find out false delights for ourselves, than if we were, like them, free from all infirmities.

The love of enemies is said to be a love that becomes the perfection of God; but yet we see that we are so far from being excused from this manner of love, because it is divine, and suits the nature of God, that we are, for that reason, expressly called to it, that we may be children of our Father which is in heaven.

If therefore we are called to that spirit of love, which becomes the perfection of God, surely the manner of angelic love is not too high for us to aspire after.

All therefore that we are to learn from this matter is this, that a renunciation of the world is necessary, that this holy love cannot be attained, unless we only use the world so far as our needs and infirmities require, and think of no happiness but what is prepared for us at the right hand of God.

Fourthly, This entire love of God is as possible as the attainment of several other duties, which still are the rules of our behaviour, and such as we are obliged to aspire after in the utmost perfection.

The sincere love of our enemies is, perhaps, of all other tempers the hardest to be acquired, and the motions of envy and spight the most difficult to be entirely laid aside; yet, without this temper, we are unqualified to say the Lord's Prayer. We see examples of this love of God in the first followers of our Saviour; and though we cannot work miracles as they did, yet we may arrive at their personal holiness, if we would but be so humble as to imitate their examples.

Our Saviour told them the infallible way of arriving at piety, which was by renouncing the world, and taking up the cross, and following him, that they might have treasure in heaven. This was the only way then, and it would still be as successful now, had we but the faith and humility to put it in practice.

But we are now, it seems, become so wise and prudent, we see so much farther into the nature of virtue and vice, than the simplicity of the first Christians, that we can take all the enjoyments of the world along with us in our road to heaven.

They took Christ at his word, and parted with all; but we take upon us to reason about the innocency of wealth and stately enjoyments, and to possess every thing, but the spirit of our religion.

It is sometimes said in defence of the dulness of our affections towards God, that affections are tempers which we cannot command, and depend much upon constitution; so that persons, who are possessed of a true fear of God, may yet by reason of their constitution feel less vehemency of love, than others who are less piously disposed.

This is partly true, and partly false.

It is true, that our affections are very much influenced by our constitutions; but then it is false, that this is any defence of our want of affection towards God.

Two persons, that equally feel the want of something to quench their thirst, may show a different passion after water, by a difference in their constitutions; but still, thirst after water is the ruling desire in both of them.

Two epicures, by a difference in their constitution, may differ in the manner of their eagerness after dainties; but still it is the love of dainties that is the governing love in both of them.

It is the same thing in the case before us, two persons may equally look upon God as their sole happiness; by reason of their different tempers, one may be capable of greater fervours of desire after him than the other, but still, it is the ruling desire of the other.

Therefore, though good men may content themselves, though they have not such flames of desire as they may see or hear of in other people; yet there is no foundation for this content, unless they know that they seek and desire no other happiness than God, and that their love, though not so fervent as some others', is still the ruling and governing affection of their soul.

Notwithstanding the difference in constitution, we see all people are affected with what they reckon their happiness: if therefore people are not full of a desire of God, it is because they are full of, or at least engaged with, another happiness; it is not any slowness of spirits, but a variety of enjoyments, that have taken hold of their hearts, and rendered them insensible of that happiness that is to be found in God.

When any man has followed the counsels of our blessed Saviour, when he has renounced the world, rejected all the flattering appearances of worldly happiness, emptied himself of all idle affections, and practised all the means of fixing his heart upon God alone, he may be pardoned if he still wants such warmth of affection as so great a good might justly raise.

But till all this be done, we as vainly appeal to our constitutions, tempers, and infirmities of our state, as the unprofitable servant appealed to the hardness of his master, and therefore hid his talent in the earth.

And as it is there said,

"Out of thine own mouth will I judge thee, thou wicked servant; thou knewest that I was an austere man, amp;c. Wherefore then gavest not thou my money into the bank? amp;c."

So we may justly fear that we shall be judged out of our own mouths; for, if we know the loving God with all our heart and soul, to be so difficult to the temper and infirmities of our nature, why therefore do we not remove every hindrance, re-...renounce every vain affection, and with double diligence practise all the means of forming this divine temper? For this we may be assured of, that the seeking happiness in the enjoyments of wealth is as contrary to the entire love of God, as wrapping up the talent in a napkin is contrary to improving it.

He that has renounced the world, as having nothing in it that can render him happy, will find his heart at liberty to aspire to God in the highest degrees of love and desire; he will then know what the Psalmist means by those expressions, My heart is athirst for God; when shall I appear before the presence of God?

And till we do thus renounce the world, we are strangers to the temper and spirit of piety; we do but act the part of religion, and are no more affected with those devotions which are put into our mouths, than an actor upon the stage is really angry himself, when he speaks an angry speech.

Religion is only what it should be, when its happiness has entered into our soul, and filled our hearts with its proper tempers, when it is the settled object of our minds, and governs and affects us, as worldly men are affected with that happiness which governs their actions.

The ambitious man naturally rejoices at every thing that leads to his greatness, and as naturally grieves at such accidents as oppose it.

Good Christians, that are so wise as to aim only at one happiness, will as naturally be affected in this manner, with that which promotes or hinders their endeavours after it.

For happiness, in whatever it is placed, equally governs the heart of him that aspires after it.

It is therefore as necessary to renounce all the satisfaction of riches and fortune, and place our sole happiness in God, as it is necessary to love him with all our heart, and all our soul, with all our mind, and all our strength.

Another duty, which also proves the necessity of this doctrine, is the love of our neighbour: Thou shalt love thy neighbour as thyself.

Now he that thinks he can perform this duty, without taking our Saviour's advice of forsaking all, and following him, is as much mistaken, as if he imagines that he loves his neighbour as himself, though he heaps up treasures for his own self-enjoyments and self-gratifications.

If a man would know what this love of his neighbour implies, let him look impartially into his own heart, and see what it is that he wishes to himself, and then turn all those same wishes to his neighbour, and this will make him feel the just measure of his duty, better than any other description.

This will also teach him, that this true love of his neighbour is as inconsistent with the love of the world, as duelling is inconsistent with meekness and forgiveness of injuries.

This love is a temper of mind that suits only such beings, as have one common undivided happiness, where they cannot be rivals to one another: now this is the state of Christians, who have as truly one common happiness, as they have one common God; but if we put ourselves out of this state, and project for ourselves other felicities in the uncertain enjoyments of this life, we make ourselves as incapable of this neighbourly love, as wolves and bears that live upon prey.

Now one common undivided happiness being the only possible foundation for the practice of this great benevolence, it is demonstrable, that if we seek any other happiness than this, if we do not renounce all other pretensions, we cannot keep clear of such tempers, as will show that we do not love our neighbour as ourselves.

This love, as has been said of the entire love of God, is suited to the state of angels, it being not to be imagined that they have more benevolence than this for one another; they can readily perform their duty, because they never vary from their one true happiness; and as this makes it easy to them, so nothing can make it possible for us, but by imitating them, in placing our only happiness in the enjoyment of our true good.

If our happiness depends upon men, our tempers will necessarily depend upon men, and we shall love and hate people in proportion as they help or hinder us in such happiness.

This is absolutely necessary, and we can never act otherwise, till we are governed by a happiness where no men can make themselves our rivals, nor prevent our attainment of it.

When we are in this state, it will be no harder to love our neighbour as ourselves, than it is to wish them the enjoyment of the same light, or the same common air; for these, being goods which may be enjoyed equally by all, are not the occasion of envy.

But whilst we continue eager competitors for the imaginary enjoyments of this life, we lay a necessary foundation for such passions, as are all directly contrary to the fruits of love.

I take it for granted, that when our Saviour delivered this doctrine of love, he intended it should be a governing principle of our lives; it concerns us therefore, as we have any regard to our salvation, to look carefully to ourselves, and to put ourselves in such a state, as we may be capable of performing it.

Now in this state we cannot be, till we are content to make no more of this world, than a supply of our necessities, and to wait for one only happiness in the enjoyment of God.

I do not appeal to niggards and worldlings, the proud and ambitious, let those who think themselves moderate in their worldly desires and enjoyments, let such deal faithfully with their own hearts, and see whether their prosecution of worldly affairs permits them to love all Christians as themselves.

Their moderation may perhaps keep them from the bitter envyings and hatred 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.

If any one's heart can bear him witness, that in thought, word, and deed, he treats all men with that love which he bears to himself, it must be one whose heart fervently cries out, with the apostle, "God forbid that I should glory, save in the cross of Jesus Christ, by which the world is crucified unto me, and I unto the world."

Any other glory than this, any other use of the world than being thus crucified to it, is inconsistent with this degree of brotherly love.

For a farther proof of this truth, we need only look into the world, and see the spirit that appears amongst almost all Christians.

We need not go to wicked and loose people, let us go into any virtuous family whatever, we shall find that it has its particular friendships and hatreds, its envyings and evil speakings, and all founded in the interests and regards of the world.

Now all this necessarily proceeds from hence: that all Christians are busy in attending to their worldly interests, intending only to keep clear of dishonest and scandalous practices, that is, they use the world as far as honest Heathens, or Jews would do, and so consequently have such tempers as Jews and Heathens have.

For it is not only cheating and unlawful practices, but the bare desire of worldly things, and the placing happiness in them, that lays the foundation of all these unchristian tempers, that begets particular friendships and enmities, and divides Christians into more parties than there are families amongst them.

Were there no dishonest persons amongst us, yet if Christians give themselves up to the happiness and enjoyments of this world, there would still be almost the same want of the loving our neighbour as ourselves.

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 the devout and religious, subject to tempers so contrary to the love of their neighbour.

How comes it, that most people find it so easy to love, forgive, and pray for all men at the hour of their death? Is it not because the reason of enmity, envy, and dislike, then ceases? All worldly interests being then at an end, all worldly tempers die away with them.

Let this therefore teach us, that it is absolutely necessary to die to the world, if we would live and love like Christians.

I have now done with this subject of renouncing the world, and all worldly tempers. I hope I have been so plain and clear upon it, as is sufficient to convince any serious reader, that it is a doctrine of Jesus Christ, that it is the very foundation of his religion, and so necessary, that without it we can exercise no Christian temper in the manner that we ought.

Some people have imagined that they only renounce the world, as it ought to be renounced, who retire to a cloister, or a monastery: but this is as unreasonable, as to make it necessary to lay aside all use of clothes to avoid the vanity of dress.

As there is a sober and reasonable use of particular things, so there is a sober, reasonable use of the world, to which it is lawful to conform as it is lawful to eat and drink.

They renounce the world as they ought, who live in the midst of it without worldly tempers, who comply with their share in the offices of human life, without complying with the spirit that reigneth in the world.

As it is right to go thus far, so it is wrong as soon as we take one step farther.

There is nothing right in eating and drinking, but a strict and religious temperance. It is the same thing in other compliances with the state of this life; we may dress, we may buy and sell, we may labour, we may provide for ourselves and families; but as these things are only lawful for the same reasons that it is lawful to eat and drink, so are they to be governed by the same religious strictness, that is to govern our eating and drinking; all variations from this rule is like gluttony and intemperance, and fills our souls with such tempers, as are all contrary to the spirit of Christ and his religion.

The first step that 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.

You think yourself very reasonable and conformable to Christianity, because you are moderate in your desires; you do not desire an immense estate, you desire only a little finery in dress, a little state in equipage, and only to have things genteel about you.

I answer, if this be your case, you are happy in this, that you have but little desires to conquer; but if these desires have as fast hold of you as greater desires have of other people, you are in the same state of worldly-mindedness that they are, and are no more dead to the world than they that are fondest of it. A fondness for three or four hundred pounds a year is the same slavery to the world, as a fondness for three or four thousand; and he that craves the happiness of little fineries, has no more renounced the world than he that wants the splendor of a large fortune.

You hate the extravagance of dress, but if you cannot depart from your own little finery, you have as much to alter in your heart as they that like none but the finest of ornaments.

Consider therefore, that what you call moderate desires, are as great contrarieties to religion as those which you reckon immoderate, because they hold the heart in the same state of false satisfactions, raise the same vain tempers, and do not suffer the soul to rest wholly upon God.

When the spirit of religion is your spirit, when heavenly-mindedness is your temper, when your heart is set upon God, you will have no more taste for the vanity of one sort of life than another.

Farther, imagine to yourself, that if this pretence in favour of moderate desires, and little fineries, had been made to our blessed Saviour when he was upon earth, preaching his doctrines of renouncing the world, and denying ourselves;

I dare say your own conscience tells you, that 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 of the things that be of God."

Now the spirit of Christianity is the same spirit that was in Christ, when he was upon the earth; and if we have reason to think such a pretence would have been severely condemned by Christ, we have the same reason to be sure, that it is as severely condemned by Christianity.

Had our blessed Saviour, a little before he left the world, given estates to his apostles, with a permis sion for them to enjoy little fineries, and a moderate state in genteel show and equipage, 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 most repeated and common doctrines that he had taught.

Had his apostles lived in such a state, how could they have gloried only in the cross of Christ, by which the world was crucified unto them, and they unto the world? How could they have said, Love not the world, nor the things in the world, for all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world?

Had they lived in a little estate, in a moderate show of figure, equipage, and worldly delights, how could they have said, that she that liveth in pleasure is dead while she liveth?

How could they have said, that they who will be rich, fall into a temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction?

For it is not the desire of great riches, but it is the desire of riches, and a satisfaction in the pleasure of them, that is the snare and the temptation; and that fills men's minds with foolish and hurtful lusts, that keeps them in the same state of worldly folly, as they are whose desires are greater.

Lastly, had the apostles lived in that manner, how could they have said, that whatsoever is born of God, overcometh the world?

For certainly he who is happy in the pleasure and figure of a small estate, has no more overcome the world than he that is happy in the splendor of one that is greater.

Thus therefore matters stand, with relation to our blessed Saviour and his apostles; the doctrines they taught made it impossible for them to take any part, or seek any pleasure, in the show, and figure, and riches of this world.

One would think that this one reflection was alone sufficient to show us what contempt of the world, what heavenly affection, we are to aspire after.

For 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?

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 show of the world. Now consider, do you do this upon the principles of religion, as the wisest and best thing you can do, either for yourself or your children?

Can you be said to have chosen the one thing needful for yourself, or the one thing needful for them, who make it your chief 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 towards 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 all plays and balls; such a kindness, as when indulgent fathers support their sons in all the expense of their follies, such kind parents may more properly be called the tempters and betrayers of their children.

You love your children, and therefore you would leave them rich. It is said of our blessed Saviour, that he loved the young rich man that came unto him, and, as an instance of his love, he bid him sell all that he had, and give to the poor. What a contrariety is here? The love which dwelleth in you is as contrary to that love which dwelt in Christ, darkness is contrary to light.

We have our Saviour's express command to love one another as he hath loved us; and can you think that 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?

But supposing that you succeed in your intentions, 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 greatness and value of riches that you ever had; that you feel the pleasure of remembering how much thought and care you have taken to get 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.

But, on the other hand, if you will die like a good Christian, must you not endeavour to fill their minds with your dying thoughts? Must you not tell them, that they will soon be in a state, when the world will signify no more to them than it does to you; and that there is a deceitfulness, 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, irregularity of your life, your defects in devotion, the folly of your tempers, the strength of your passions, and your failure in Christian perfection, has been all owing to wrong opinions of the value of worldly things; and that if you had always seen the world in the same light in which 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 it is the enjoyment of the world that corrupts the hearts and blinds the minds of all people, and that the only way to know what good there is in devotion, what excellence there is in piety, what wisdom in holiness, what happiness in heavenly affection, what vanity in this life, and what greatness in eternity, is to die to the world and all worldly tempers?

Will you not tell them, that riches spent upon ourselves, either in the pleasures of ease and indulgence, in the vanity of dress, or the show of state and equipage, are the bane and destruction of our souls, making us blindly content with dreams of happiness, till death awakes us into real misery?

From 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 show 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 self-enjoyment of riches, as contrary to those holy tempers, and that heavenly affection, which you now find to be the only good and happiness of human nature. __________________________________________________________________