For this reason our Lord points so many of his doctrines at the common allowed employments of life, to teach us, that they may employ our minds as falsely and dangerously as any trifles whatever.
He teaches us, that even the necessaries of life should be sought with a kind of indifference, that so our souls may be truly sensible of greater wants, and disposed to hunger and thirst after enjoyments that will make us happy for ever.
VIII. But how unlike are Christians to Christianity! It commands us to _take no thought, saying, what shall we eat, or what shall we drink?_ Yet Christians are restless and laborious, till they can eat in _plate_.
It commands us to be indifferent about raiment. But Christians are full of care and concern, to be _cloathed in purple and fine linen_. It enjoins us to _take no thought for the morrow_. Yet Christians think they have lived in vain, if they don’t _leave estates_ at their death. And these call themselves disciples of that Lord, who saith, _He that forsaketh not all that he hath, cannot be my disciple_.
IX. It must not be said that these doctrines are not plainly enough taught in scripture, because the lives and behaviour of Christians are so contrary to them. For if the lives of Christians might be alledged against the doctrines of scripture, none of them would have lasted to this day.
It is one of the ten commandments, _Thou shalt not take the name of the Lord thy God in vain_. And our Saviour has forbid swearing, yea, in the most solemn manner. Yet where more swearing than among Christians, and among such Christians as would think it hard to be reckoned a reproach to the Christian name?
The scripture says of Christians, that they are born of God, and _have overcome the world_. Can they then be reckoned of that number, who have not so much as overcome that flagrant sin, to which they have no temptation in nature?
Well therefore may the doctrines of heavenly-mindedness, and contempt of the world be disregarded, since they run counter to all the corruptions of flesh and blood, to all the pride and vanity of our nature.
X. But let those who are startled at these doctrines, deal faithfully with their own hearts, and ask themselves whether they should not have had the same dislike to them, had they lived in our Saviour’s days? Or whether they can find any one reason, why they should have been so spiritual and heavenly then, which is not as good and as strong a reason for their being as spiritual and heavenly now?
*Hath heaven or earth suffered any change since that time? Is the world become now more worth our notice, or heavenly treasure of less value than it was then? Or have we had another Saviour since, that has compounded things with this world, and helped us to an easier way to the next?
Yet, if an _apostle_ was to raise from the dead, calling rich and great men to these doctrines, they would drive their coaches from such a preacher, rather than be saved at such a price.
XI. To set this great truth in a still clearer light, I will appeal a little even to the imagination of the reader.
Let it be supposed, that rich men are now _enjoying_ their riches, and taking all the usual delights of plenty; that they are labouring for the meat that perisheth, contriving scenes of pleasure, and spending their estates in proud expences.
After this supposition let it be imagined, that we saw the Holy Jesus, who had not where to lay his head, with his twelve apostles, that had left all to follow him. Let us imagine, that we heard him call all the world, to take up the cross and follow him, promising, a treasure in heaven to such as would quit all for his sake, and rejecting all that would not comply therewith: denouncing woe and eternal death to all that lived in fulness, pomp and worldly delights. Let it be imagined, that we heard him commanding his disciples, to _take no thought, saying, What shall we eat, or what shall we drink, or wherewithal shall we be cloathed?_ And giving this reason for it, _After all these things do the Gentiles seek_.
Let it be imagined, that we saw the first Christians taking up the cross, renouncing the world, and _counting all things but dung that they might win Christ_.
I do not now so immediately appeal to the _judgment_ or _reason_ of the reader. I leave it even with his imagination, that wild faculty, to determine, whether it be possible for these two different sorts of men, to be true disciples of the same Lord?
XII. *To proceed; Let us suppose that a rich man was to put up such a prayer as this to God: