red an idle or fuperfluous word to proceed out of his facred and divine Mouth; whatfoever he afferted, we are to look upon as neceffary to be believed, because he afferted it. And whatsoever he commanded, we are to look upon as neceffary to be obferved, because he hath commanded it; for we must not think that his Affertions are fo frivolous, or his Commands fo impertinent, that it is no great matter whether we believe the one and obey the other or no: No, if we expect to be juftified and faved by him, he expects to be believed and obeyed by us, without which he will not look upon us as his Difciples, nor by confequence as Chriftians, but Strangers and Aliens to him, whatsoever our Profeffions and Pretences are.

It is true, we live in an Age wherein Chriftianity in the general notion of it is highly courted, all Sects and Parties amongst us making their Pretences to it, whatsoever Opinions or Circumftances they differ in, be fure they all agree in the external Profeffion of the Chriftian Religion, and by confequence in the acknowledgment that they ought to be Chriftians indeed. But I fear that Men are generally miftaken about the notion of true Chriftianity, not thinking it to be fo high and divine a thing as really it is for if they had true and clear

con

conceptions of it, they would never fancy themfelves to be Chriftians, upon fuch low and pitiful grounds as ufually they do, making as if Chriftianity confifted in nothing elfe, but in the external performance of fome few particular Duties, and in adhering to them that profefs it; whereas Chriftianity is a thing of a much higher and far more noble nature, than fuch would have it, infomuch, that did we but rightly underftand it, methinks we could not but be taken with it, fo as to refolve for the future to the utmost of our power to live up to it, to which could I be an inftrument of perfuading any, how happy fhould I think my felf? How foever it is my Duty to endeavour it, and for that purpose I fhall now clear up the true notion of Chriftianity, that we may know, not what it is to be Profeffors and Pretenders to Chriftianity, but what it is to be real Chriftians, and true Difciples of Chrift Jefus, fuch as Chrift will own for his in another World,

Now to know whom Chrift will accept for his Difciples, our only way is to confult Chrift himself, and to confider what it is that he requires of thofe that follow him, in order to be his Difciples, a thing as eafily understood, as it is generally dif regarded; for nothing can be more plain,

than

than that Chrift requires and enjoins all thofe that would be his Difciples, to obferve not only fome few, but all the Commands that he hath laid upon us. Te are my friends, faith he, and therefore my Dif ciples, if ye do whatfoever I command you, Joh. xv. 14. So that unless we do whatfoever he commands us, we are fo far from being his Difciples, that we are indeed his Enemies. Nay, they that would be his Difciples, muft excel and furpafs all others in Vertue and good Works. Herein, faith he, is my father glorified, that ye bring forth much fruit, fo fhall ye be my difciples, Joh. xv. 8. yea and continue in them too, Joh. viii. 31. He tells us alfo, that they that would be his Difciples, muft love him above all things, or rather, hate all things in comparifon of him, Luc. xiv. 26. And that they love one another, as be bath loved them, Joh. xiii. 35. To name no more; read but St. Mat. xvi. 24. and there you may fee what it is to be a Chriftian indeed, or what it is that Chrift requires of those who would be his Difciples. If any man will come after me, let him deny himfelf, take up his Crofs, and follow me. Did we but understand the true meaning of thefe words, and order our Converfations accordingly, we should both know what it is to be true Chriftians, and really be fo

our

our felves. For I think there is nothing that Chrift requires of those who defire to be his Difciples, but we should perform it, could we but obferve what is here commanded; which that we may all do, I fhall endeavour to give the true meaning of them, and of every particular in them, as they lie in order.

Firft, faith he, If any man will come after me, that is, If any Man will be my Difciple; for Mafters ye know ufe to go before, Scholars and Difciples to follow after. And our Saviour here speaks of himself under the notion of a Master, that hath Difciples coming after him, and faith, that if any one would be one of his Difciples, fo as to go after him, he must deny bimfelf, take up his cross and follow him. So that here are three things which our blessed Saviour requires of thofe that would be his Difciples, and by confequence of us who profefs to be fo; for I dare fay, there is none of us but defires to be a Christian, or at leaft to be thought fo; for we all know and believe Jefus Chrift to be the only Saviour of Mankind, that none can save us but he, and that there is none of us but he can save, and that all thofe who truly come to him for Pardon and Salvation, fhall moft certainly have it: Hence it is that we would all be thought at least fo wife,

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and to have fo much Care of our own Souls as to go after Chrift, and be his Difciples. I hope there are but few but who really defire to be fo. But I would not have any think that it is fo eafy a Matter to be a Dif ciple of Chrift, or a real and true Chriftian, as the World would make it; no, we may affure ourselves, that as it is the highest Honour and Happiness we can attain unto, fo we fhall find it the hardest matter in the World to attain unto it; not in its own Nature, but by reafon of its Contrariety to our natural Temper and Inclinations. For here we fee what it is that our blessed Saviour requires of thofe that would go after him, even nothing less than to deny themselves, take up their Croffes, and follow him. All which are far greater things than at the first fight or reading they may seem to be.

FOR firft, faith he, If any one will come after me, let him deny himself, which being the first thing which Chrift requires of those that go after him, it is neceffary that we fearch more narrowly into the Nature of it. For if we fail in this, we cannot but fail in all the reft. And therefore, for the opening of this, I fhall not trouble the Reader with the various Expofitions, and the divers Opinions of learned Men concerning these words, but only