Chapter II

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

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

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

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

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

No sooner are we baptized, but we are to consider ourselves as new and holy persons, that are entered upon a new state of things, that are devoted to God, and have renounced all to be fellow-heirs with Christ, and members of his kingdom. 34

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

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

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

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

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

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

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

It is a state of things that wholly regards eternity, and knows of no other goods and evils but such as relate to another life.

It is a kingdom of heaven, that has no other interests in this world than as it takes its members out of it, and when the number of the elect is complete this world will be consumed with fire as having no other reason of its existence than the furnishing members for that blessed society, which is to last forever. 35

I cannot here omit observing the folly and vanity of human wisdom, which, full of imaginary projects, pleases itself with its mighty prosperities, its lasting establishments in a world doomed to destruction, and which is to last no longer than till a sufficient number are redeemed out of it.

Did we see a number of animals hastening to take up their apartments, and contending for the best places, in a building that was to be beat down, as soon as the old inhabitants were safe out, we should see a contention full as wise as the wisdom of worldly ambition.

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

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

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

The Saviour of the world saith, that except a man be born again, of water and the Spirit, he cannot enter into the kingdom of God. (John iii. 5.) We are told, that to as many as received him, to them he gave power to become the sons of God, which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John i. 12.)

These words plainly teach us that Christianity implies some great change of nature; that as our36 birth was to us the beginning of a new life, and brought us into a society of earthly enjoyments, so Christianity is another birth, that brings us into a condition altogether as new as when we first saw the light.

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

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

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

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

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

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

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

For what can imply a greater change than from a carnal to a spiritual mind? What can be more37 contrary than the works of the flesh are to the works of the Spirit? It is the difference of heaven and hell.

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

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

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

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

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

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

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

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

Again, the same apostle helps us to another sign of our new life in God. Whosoever, saith he, is born38 amp;gt; of God doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God. (1 Ep. iii. 9.)

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

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

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

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

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

This is our true standard and measure by which we are to judge of ourselves; we are not true Christians unless we are born of God, and we are n39 born of God unless it can be said of us in this sense that we cannot commit sin.

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

We must therefore examine into the state and temper of our minds, and see whether we be thus changed in our natures, thus born again to a new life, whether we be so spiritual as to have overcome the world, so holy as that we cannot commit sin; since it is the undeniable doctrine of Scripture, that this state of mind, this new birth, is as necessary to salvation as the believing in Jesus Christ.

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

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

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

To these I shall only add a third, which is given us by Christ himself, I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use40 amp;gt; you, and persecute you, that you may be the children of your Father which is in heaven. Mat. v. 44.

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

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

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

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

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

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

For take but away earthly goods and evils, and you take away all hatred and malice, for they are the only causes of those base tempers. He therefore that hath overcome the world, hath overcome all the occasions of envy and ill nature; for having put himself in this situation, he can pity, pray for, and forgive all his enemies, who want less forgiveness from him than he expects from his heavenly Father.

Let us here awhile contemplate the height and depth of Christian holiness, and that god-like spirit41 which our religion requireth. This duty of universal love and benevolence, even to our bitterest enemies, may serve to convince us, that to be Christians we must be born again, change our very natures, and have no governing desire of our souls, but that of being made like God.

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

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

To proceed,

This same doctrine is farther taught by our blessed Saviour, when speaking of little children, he saith, Suffer them to come unto me, for of such is the kingdom of God. (Luke xviii. 16.) And again, Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein.

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

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

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

One peculiar condition of infants is this, that they have every thing to learn, they are to be taught by others what they are to hope and fear, and wherein their proper happiness consists. 42

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

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

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

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

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

If therefore we will partake of the wisdom of God we must think and judge of this world, and its most boasted gifts, as the wisdom of God judgeth of them; we must deem them foolishness, and with undivided hearts labour after one wisdom, one perfection, one happiness, in being entirely devoted to God.

This comparison of the spirit of a Christian 43 the temper of children may also serve to recommend to us a certain simplicity of manners, which is a great ornament of behaviour, and is indeed always the effect of a heart entirely devoted to God.

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

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

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

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

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

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

To show us that this death begins with our Christian state, we are said to be buried with him in44 baptism; so that we entered into this state of death at our baptism, when we entered into Christianity.

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

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

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

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

This is the true undeniable state of Christianity; baptism does not make us effectually Christians, unless it brings us into a state of death, consecrates us to God, and begins a life suitable to that state of things to which our Saviour is risen from the dead. This, and no other than this, is the holiness and spiritual temper of the Christian life, which implies such a resignation of mind, such a dedication of ourselves to God, as may resemble the death of Christ. And on the other hand, such a new-45 of life, such an ascension of the soul, such a holy and heavenly behaviour, as may show that we are risen with Christ, and belong to that glorious state, where he now sits at the right hand of God.

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

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

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

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

It is his being made conformable to his death, on which he founds his hopes of sharing in the resurrection of Christ. If Christians think that salvation is now to be had on softer terms, and that a life of indulgence and sensual gratifications is consistent with the terms of the Gospel, and that they need not now be made conformable to his death, they are miserably blind, and as much mistake46 their Saviour as the worldly Jews who expected a temporal Messiah to deliver them.

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

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

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

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

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

Charity, chastity, sobriety, and justice, may be practised without Christian piety; a Jew, a heathen, may be charitable and temperate; but to make these virtues become parts of Christian piety, they must proceed from a heart truly turned unto God, that is full of an infant simplicity, that is crucified with Christ, that is born again of the Spirit, that has overcome the world. Temperance or justice, without this turn of heart, may be the temperance of a Jew or a heathen, but it is not Christian temperance till it proceed from a true Christian spirit. Could we do and suffer all that Christ himself did or suffered, yet if it was not all done in the same spirit and temper of Christ, we should [possibly: have] none of his merit. 47

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

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

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

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

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

This is what cannot be too much considered, by a great many people whose religion has made no change in their hearts, but only consists in an external decency of life, who are sober without the piety of sobriety, who pray without devotion, who give alms without charity, and are Christians without the spirit of Christianity. 48

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

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

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

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

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

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

But let such people remember, that they [possibly: who] thus measure themselves by themselves are not w49 Let them remember, that they are not disciples of Christ, till they have, like him, offered their whole body and soul as a reasonable and lively sacrifice unto God; that they are not members of Christ's mystical body, till they are united unto him by a new spirit; that they have not entered into the kingdom of God, till they have entered with an infant simplicity of heart, till they are so born again as not to commit sin, so full of an heavenly spirit as to have overcome the world.

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

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

Matt. vii. 22.

So that there is no religion that will stand us in any stead, but that which is the conversion of the heart to God; when all our tempers are tempers of piety, springing from a soul that is born again of the Spirit, that tends with one full bent to a perfection and happiness in the enjoyment of God.

Let us therefore look carefully to ourselves, and consider what manner of spirit we are of; let us not think our condition safe, because we are of this or that church or communion, or because we are strict observers of the external offices of religion, for these are marks that belong to more than belong to Christ. All are not his, that prophesy, or even work miracles in his name, much less those, who with worldly minds and corrupt hearts are only baptized in his name.

If religion has raised us into a new world, if it50 has filled us with new ends of life, if it has taken possession of our hearts, and altered the whole turn of our minds, if it has changed all our ideas of things, given us a new set of hopes and fears, and taught us to live by the realities of an invisible world, then may we humbly hope, that we are true followers of the holy Jesus, and such as may rejoice in the day of Christ, that we have neither run in vain, nor laboured in vain.