The same apostle tells us, _Whosoever is born of_ God _overcometh the world_. He overcometh all worldly desires and worldly fears. He is crucified unto the world and the world crucified unto him. He is dead to the lust of the flesh, the lust of the eye, and the pride of life. And he feareth not them that can kill the body, and after that have nothing more that they can do.
We must therefore examine into the state of our minds, and see whether we are thus changed in our natures, thus born again: whether we are 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 new birth is as necessary to salvation, as the believing in Jesus Christ.
♦XX. There is perhaps no duty more contrary to flesh and blood than the loving our enemies. But this is easy to those that are born of God.
♦ Number ‘XIX’ skipped
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, and can pity, pray for and forgive all his enemies, who want less forgiveness from him than he hath received from his heavenly Father.
Let us here awhile contemplate the height and depth of Christian holiness, and that godlike spirit which it implies! And this alone might convince us, that to be Christians, we must be born again: we must so change our very natures, as to have no desire in our souls, but that of being like God.
And till we rejoice and delight only in God, we cannot have this love to our fellow-creatures.
We may therefore learn from this, as well as from what was observed before, that Christianity does not consist in doing no harm, nor in doing good, (as it is called) nor yet in any particular moral virtues, as some idly suppose; but in an entire change of our hearts, of all our natural tempers, and a life wholly devoted to God.
XXI. The 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.
Now the peculiar condition of infants is such, 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.
And in this sense first we are to become as little children, to be as tho’ we had every thing to learn, and suffer ourselves to be taught, what we are to chuse, and what we are to avoid; to pretend to no wisdom of our own, but be ready to be taught of God, the only way of pursuing that happiness, which God in Christ proposes to us; and to accept it with such simplicity of mind as little children, who have nothing of their own to oppose to it.
XXII. But is this infant temper essential to Christianity? Does the kingdom of God consist only of those that have it? This is another undeniable proof that Christianity implies a _new nature_; such as having renounced the prejudices of life, the maxims of human wisdom, gives itself with a child-like submission and simplicity, to be entirely governed by the doctrines and Spirit of Christ.
Craft and policy, selfish cunning, proud abilities and vain endowments, have no admittance into this holy state of society with Christ in God.
The wisdom of this world, the intrigues of life, the designs of greatness and ambition, lead to another kingdom. He that follows Christ must be emptied of this vain furniture, and put on the meek ornament of infant and undesigning simplicity.
_Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not_ God _made foolish the wisdom of this world?_
If we will partake of the wisdom of God, we must 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 happiness, in being entirely devoted to God.
XXIII. This comparison of Christians to little children, may also remind us of a certain simplicity of behaviour, which is always the effect of a heart truly and entirely devoted to God.
As worldly men are therefore reserved, artful and deceitful, because they have many and secret ends to bring about; so they whose heart is wholly devoted to God, being wholly taken up with one great design, and having no little successes that they labour after, have no need of artifice or disguise; and so are naturally open, simple and undesigning in all the affairs of life.
XXIV. From all these considerations it appears, that Christianity implies a _new nature_, and a life entirely devoted to God.
Now if this be Christianity, it may serve to instruct two sorts of people:
First, Those who are content with an outward religion; whose Christianity lies in outward decency and regularity of life.