Seasonable Truths in Evil Times, Sermon 5
SERM. V. The uncertainty of the world, ſhould take off our Hearts from the Love of it.
1 Cor. 7. 30, 31.
But this I ſay Brethren, the time is ſhort. It remaineth, that both they that have Wives, be as though they had none And they that weep as though they wept not: And they that rejoice, as though they rejoyced not: And they that buy, as though they poſſeſſed not: And they that uſe this world, as not abuſing it; for the faſhion of this world paſſeth away.
BUt this I ſay Brethren, the time is ſhort, &c.]
In this Scripture we have a great Exhortation to uſe this World as if we uſed it not, which the Apoſtle openeth by divers inſtances, and ſtrengtheneth by divers Arguments. The general Exhortation brings up the Rear, They that uſe this world as if they uſed it not, or as not abuſing it. The inſtances march in the body and middle of the words; They that have Wives, as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoyced not; and they that buy, as though they poſſeſſed not. Which are incloſed with tvvo Reaſons:
One in the Front, The time is ſhort; This I ſay Brethren, the time is ſhort, It remaineth, &c.
The other reaſon in the cloſe or rear of the words, F…r the faſhion of this World paſſeth away. From all which then I take up this Doctrine or Obſervation, Doctr. That the conſideration of the ſhortneſs of our time here, and that the faſhion of this World paſſeth away, ſhould move us to uſe the World in all our particular concernments, as if we uſed it not. For the opening whereof, theſe ſeveral things will fall under our conſideration:
Firſt, That a good man may make uſe of the world.
Secondly, Though he may make uſe of the World, yet he muſt uſe the World as if he uſed it not.
Thirdly, What are thoſe particular concernments wherein we are to uſe the World as if we uſed it not.
Fourthly what there is in theſe Reaſons of the Apoſtle, The ſhortneſs of the time, and the paſſing faſhion of the world, that ſhould move us ſo to uſe the World, as if we uſed it not.
Fifthly, When a man may be ſaid ſo to uſe the World as if he uſed it not.
Sixthly, What is the iſſue and the conſequence thereof, in caſe he do or do not.
Seventhly, What a man ſhould do that he may get his heart into this holy frame, So to uſe the World as if he uſed it not.
Firſt therefore, We muſt grant that a good man may make uſe of the World; he may make uſe of the world in reference to the perſons of the world, in reference to the things of the world.
In regard of the perſons of the world: So Abraham and Iſaac did make uſe of Abimelech; ſo Jacob did make uſe of Laban; ſo the Iſraelites did make uſe of the Egyptians; ſo the Jews did make uſe of the Heathen Cyrus, Darius, Artaxerxes, for the building of the Houſe of God. Plainly then, a good man may make uſe of the world, the perſons of the world.
And as he may make uſe of the perſons of the world, ſo he may make uſe of the things of the world, for they are his own: All things are yours, whether Paul, or Apollo, things preſent, and things to come; life and death, all things are yours. And who may not make uſe of his own? If a friend ſhould ſend a man a gift, it would be accounted an incivility and unthankfulneſs not to make uſe thereof. Why truly, as for the things of this world, they are Gods gift; The Lord giveth, and the Lord taketh: They are Gods gift: And will it not be accounted an incivility towards God, and an unthankfulneſs towards God, not to make uſe of this his gift that he hath given us: May not a Traveller make uſe of thoſe things in his journey, that are meet and neceſſary for him in his journey? he may. We are all Travellers to another Country, we are upon our journey, ſo far therefore as things are neceſſary for our journey, we may make uſe thereof: The Lord would have Adam himſelf to be imployed in the ſtate of Innocency, in the things of the world, Six daies ſhalt thou labour, and do all that thou haſt to do: And the Apoſtle in his ſecond Epiſtle to the Theſſalonians, Chap. 3. v. 11. ſhews, that thoſe are buſie-bodies, whoſe bodies are not buſie: We hear that there are ſome which walk among you diſorderly, working not at all, but are buſie bodies; working not at all, but work in anothers ground: buſie bodies, becauſe their bodies are not buſie: See how they go here together, working not at all, but are at work where they ſhould not work: thoſe whoſe bodies are not buſie, will be buſie bodies: And is it not an evil thing to be a buſie body? 'tis ſo; therefore we muſt work: How can we work if we do not make uſe of the world, and the things thereof? So that plainly then we ſee the firſt thing clear'd: A good man may make uſe of the world, both in reference to the perſons of the world, and in reference to the things of the world: A good man may make uſe of the world.
2. But ſecondly, though we may make uſe of the world, we muſt uſe the world as though we uſed it not, not regarding it too much, not ſetting our affections upon it too much, not ſpending too much time upon the world, and the things thereof.
For look as wicked men do uſe the things of God, and of the other world, ſo a good man ſhould uſe the things of this world: Why now a wicked man doth uſe the things of God, as if he us'd them not, pray, as if he prayed not, and hear, as if he heard not; why, becauſe his mind is upon other things: Why truly ſo the minds of the Saints are, or ſhould be, upon other things. Set your affections on things that are above: 'Tis a good ſpeech that an Antient hath, ſaith he, As good men are, where they yet are not, namely in heaven; ſo they are not where they now are, namely on earth, for your converſation is in heaven: Though your communication be here on earth, yet your converſation is in heaven; and if heaven be our object, earth will be our abject: Few I confeſs that live at this rate, to uſe the world as if they us'd it not: But is there not reaſon, good reaſon for it? let's ſee the reaſons: Is there not good reaſon for it? yes. For
Firſt, If the world, and the things thereof be ſo our own, as if they were not our own; then why ſhould we not uſe the world, and the things thereof, as if we us'd them not? why now, though the things of the world are our own in regard of propriety, yet if you look into the ſixteenth of Luke, you will find that they are called not our own, ver. 11. If therefore ye have not been faithful in the unrighteous Mammon, who will commit to your truſt the true riches? and if ye have not been faithful in that which is another mans, who will give you that which is your own: That which is another mans, that's the ſame with the unrighteous Mammon; who ſhall give unto you that which is your own? ſpiritual things are our own; the things of God are here call'd our own; properly that is our own which we can carry up and down with us, omnia mea mecum porto, that is our own which we can carry away with us, out of the world with us, that's truly our own: But now, as for the things of this world, they have wings, yea Solomon ſaith, they make themſelves wings: If you clip their wings they will grow again; they make themſelves wings, and fly away; and they have the wing of an Eagle, ſtrong wings for to fly away. Now if that the things of this world be ſo our own, as if they were not our own, why ſhould we not uſe the world, as if we us'd it not?
Secondly, If the things of this world be, and are as if they were not, why ſhould we not uſe them as if we us'd them not? In the 23 of the Proverbs, Solomon ſaith, that they are not, why ſhouldeſt thou let thine eyes fly upon that which is not. They are not, and if that they be as if they were not, why ſhould we not uſe them as if we us'd them no?
Thirdly, If it be not in the power of any creature in this world for to help us, or to hurt us, to do either good or evil to us, why then ſhould we not uſe the world as if we us'd it not? you know, Pſa. 62. 10. If riches encreaſe, ſet not your hearts upon them; why, God hath ſpoken once, twice, and I heard it, that power belongs to God: 'Tis not in the power of riches, or any creature in the world, to do us either hurt or help. In Iſa. 41. its made Gods Prerogative; Shew the things that are to come hereafter, v. 23. That we may know that ye are Gods, do good, or do evil; do good, or do evil: if ye will ſhew your ſelves O ye Idols to be Gods, then do good, or do evil; this is Gods great Prerogative, to help, or to hurt, its Gods prerogative, 'tis not in the power of any creature for to help, or hurt; now if it be not in the power of any creature for to help, or hurt, why ſhould we not uſe the world, and the things thereof, as if we us'd them not?
Fourthly, We are ſo to uſe the world, and the things thereof, as they are; why now truly there is nothing in this world that is either good or evil morally, but as it is uſed; proſperity in it ſelf is not good, not morally good; adverſity in it ſelf is not evil, 'tis not morally evil; all the things of this world are but indifferent, neither good nor evil in themſelves, but as they are uſed: Thus then, if all the things of this world are but in their own nature indifferent, neither good nor evil, why ſhould not our hearts be carried out indifferently towards them, and ſo to uſe them, as if we us'd them not?
All the things of this world, they are but to ſerve a turn, they are not to be enjoyed for themſelves, only for to ſerve a turn; there is nothing that you have to deal withall, but is meerly for to ſerve a turn; Cloaths are but to ſerve a turn, to cover nakedneſs; good meat and drink is but to ſerve a turn, to ſerve our hunger, and our thirſt; money, and houſes, and lands, are all but to ſerve a turn, only God is to be enjoyed; God is not for to ſerve a turn, but all the things of this world, they are only for to ſerve a particular turn: The Schoolmen therefore have a handſome ſpeech of a worldly man, they deforibe him, He doth enjoy what he ſhould uſe, and he doth uſe what he ſhould enjoy: God is to be enjoyed, and he uſes him; the world is to be uſed, and he enjoys that: but 'tis God alone that is to be enjoyed for himſelf; all things here are but to ſerve a turn, and therefore why ſhould we not uſe the world as if we us'd it not.
Fifthly, If the world do uſe us, as if it us'd us not, and if the world do care for us, as if it car'd not for us, why ſhould not we uſe the world as if we us'd it not? Paul reaſons after this manner, in Gal. 6. 14. God forbid that I ſhould glory, ſave in the Croſs of our Lord Jeſus Chriſt, by whom (or whereby) the world is crucified unto me; and I unto the world. The world looks upon me as a man hang'd, crucified, hanged out of the way, why truly I look upon the world ſo too, ſaith he; the world looks upon me as a dry leaf, and I look upon the world as a dry leaf. Thus now it is, the world cares for us, as if it car'd not for us, and the world uſes us, as if it us'd us not; and therefore why ſhould not we uſe the world as if we us'd it not.
Obj. I but Solomon ſaith, Whatſoever thou findeſt in thine hand to do, do it with all thy might.
Anſ. True, and it is in our band to uſe the world, as if we us'd it not; and therefore this we are to do with all our might, even to uſe the world as if we us'd it not: And ſo I have done with the ſecond thing; though a good man may make uſe of the world, and the things thereof, yet he is to uſe the world, as if he us'd it not.
3. I but then thirdly, what are thoſe particular concernments wherein we are to uſe the world as if we us'd it not? why, the Apoſtle here doth inſtance in four.
In the matter of our Relations; it remaineth that they that have wives, be as though they had none.
In the matter of our grief; And they that weep, as though they wept not.
In the matter of our joy; And they that rejoyce, as though they rejoyced not.
And in the matter of our p…ſſeſſions; And they that buy, as though they poſſeſſed not. I ſhall run through them briefly, that we may have the clear underſtanding of the caſe, and the matter before us.
Firſt, As for the matter of our Relations, ſaith the Apoſtle, It remaineth, that both they that have wives, be as though they had none: A man may uſe his Relations, as if he had none; His Relations:
Why, but is not a man to provide for his wife, and children, and family?
Yes, he is worſe than an Infidel that provideth not for his Wife, and for his Family, for his Relations. But when a man hath Relations, he is very apt to be loſt therein; a man may be drunk with his own Bear or Wine: I have married a Wife, and I cannot come; therefore he is to uſe his Relations as …f he had none, in regard of his care to pleaſe God; as diligent in frequenting the means of grace, as if he had no Relations: For, ſaith he, v. 32. But I would have you without carefulneſs, he that is unmarried, careth for the things that belong to the Lord, how he may pleaſe the Lord: He that is married, careth for the things that are of the world, how he may pleaſe his wife. In reference therefore unto the pleaſing of God, frequenting of the means of grace, let him that hath Relations be as if he had none, hindred no more by them, than if he had none.
Let him be as zealous for the truth, as if he had none.
Let him be as apt, and ready to ſuffer for the Cauſe of Chr…ſt, as if he had none: We are apt to boggle at ſufferings, becauſe of our Relations; What ſhall become of my wiſe and children? What ſhall become of my Family? It was a Speech therefore of Origen, when he was young, unto his Father, when his Father was to go and ſuffer Martyrdome for the Cauſe of Chriſt; O my Father, ſaith he, O my Father, Take heed that you do not bauk this ſuffering for my ſake, that you may provide for me. We are very apt to bauk ſ…fferings for the Cauſe of Chriſt, upon the account of our Family, and upon the account of our Relations; but now, let him that hath Relations be as if he had none, frequenting and uſing of the means of grace, praying, reading, hearing, as if he had none; as zealous for the truth, as if he had none; as apt and ready to ſuffer for the Cauſe of Chriſt, as if he had none. Thus we are to uſe the world as if we us'd it not, in reference to this concernment: (I muſt but touch upon things.)
Secondly, As for the matter of grief, ſaith the Apoſtle, And they that weep, as though they wept not. 'Tis lawful to grieve and weep, not only for our ſins, but for the miſery of the times: O that my head were waters, and that mine eyes were a fountain of tears, that I could weep day and night for the ſlaughters. Mine eyes run down with rivers of tears, ſaith David, becauſe they keep not thy Law. God hath a bottle to keep all theſe Pearls in; the tears of his people, they are precious, and too precious to be loſt: As God hath a bag for all the ſins of the wicked to keep them in, ſo he hath a bottle for all the tears of the Saints; but yet we muſt not weep too much, but grieve as if we grieved not.
Or otherwiſe it will argue that we have too much love to the world: Love is the cauſe of grief; the more paſſionately you grieve for any outward thing, the more abundantly you ſhew your love thereunto, and it will in ſome meaſure reflect upon your God: 'Tis a conſiderable ſpeech that of a child, when the mother of the child had us'd to ſay upon al her loſſes, Yet my God lives; when ſhe had loſt a child, ſhe would ſay, yet my God's alive; when ſhe had loſt a friend, yet my God's alive: At laſt, looſing a child ſhe loved much, ſhe wept very much, and another of her children came unto her and ſaid, Mother, is your God dead? Mother, is not your God alive? She uſed to ſay ſtill, yet my God's alive, and now weeping much, and not ſaying ſo, the child ſaid, Mother, is not your God alive? Truly this grieving much, it hath ſuch a reflexion as this, Is not your God alive? Chriſtians, is not your God alive? you know what the Apoſtle ſaith, Rejoyce in the Lord evermore, and again I ſay rejoyce.
If that we are to rejoyce in the Lord evermore, then ſurely we are to weep as if we wept not, and to grieve as if we grieved not: And thus we are to uſe the world as if we us'd it not, in reference to this concernment, the matter of our grief.
Thirdly, As for the matter of our joy, the Apoſtle ſaith, And let them that rejoyce, be as though they rejoyced not: 'tis lawful to rejoyce, even in the things of the world, Rejoyce in the wife of thy youth. God hath provided ſeveral delightful objects for every ſenſe; there's Muſick for hearing, and there are ſmells, and ſweet ſmells for ſmelling, ſweet things for the taſte: God hath ſo ordered things, that every Senſe hath its delightful object; ſurely therefore it is lawful to take pleaſure, and to rejoyce in the things of this world.
But ſtill, though we do rejoyce in the things of this world, we muſt rejoyce as if we rejoyced not.
For why ſhould I joy much in that which I cannot enjoy? why now the things of this world I may uſe, but I cannot enjoy them, God only is to be enjoyed.
Who will rejoyce with all his might in the blaze of a Wiſp? a Wiſp of Straw ſet on fire makes a great blaze, but it ends in black aſhes: who rejoyces much in the blaze of the Wiſp? why truly the beſt outward thing, it is but the blaze of a Wiſp, and if we dont take heed, it ends in black aſhes.
Who would rejoyce much in that which is but a Tanquam, a quaſi of good, which he cannot ſatisfie his ſoul in? there is a crack in the fineſt Chriſtal Glaſs in this world, a crevice: what outward thing is there in all the world, but hath ſome crevice in it? what beauty, but hath ſome Wart grows upon the face on't? Our Saviour Chriſt was at a Wedding, and when he was there the Wine was ſpent; why? for to ſhew that in the midſt of all our fulneſs and joy, there is a deficiency, and there is a want, bottles will be empty.
And if it be the great work of a Chriſtian for to moderate his affections, then ſhold we not grieve as if we grieved not, and rejoyce as if we rejoyced not.
The great work of a Chriſtian, what is it? why, the great work of a Chriſtian is not for to know much; the great work of a Chriſtian is not to have much; he is a Chriſtian indeed that grieves as if he grieved not, and rejoyces as if he rejoyced not, that moderates his affections, that hath the command and the true moderation of his affections, I, he is a Chriſtian indeed. So that thus then we ſee, that we are to uſe the world as if we us'd it not, in reference to this concernment, the matter of our joy.
Fourthly, As for the matter of our poſſeſſions, the Apoſtle ſaith, And let them that buy, be as though they poſſeſſed not: 'tis lawful, and very lawful to buy and ſell, and to poſſeſs.
For elſe there would be no propriety, but there is a propriety in nature, the laſt Commandment, Thou ſhalt not covet thy Neighbours Oxe, nor his Aſs, nor any thing that is his: nor any thing that is his: The Moral Law, the Law of Nature tells us, that there is an his, that is, a propriety; and the Goſpel tells us, and the Law of the Goſpel tells us, that there muſt be liberality, ſurely then its lawful to buy, and ſell, and to poſſeſs: 'tis lawful.
But though we may buy, and ſell, and poſſeſs, yet we muſt poſſeſs as if we poſſeſſed not, buy as if we bought not, and poſſeſs as if we poſſeſſed not: For elſe,
How can we be ſtrangers here: 'tis ſaid of Abraham, by Faith, he was a ſtranger in the Land of Promiſe: A ſtranger in the Land of Promiſe, certainly if a man would let out his heart …pon any Land, a good man would let out his heart to the utmoſt upon the Land of Promiſe. What, the Land of Promiſe, and yet a ſtranger to it: Yes, though it were the Land of Promiſe, yet a ſtranger to it.
How can a man be patient in the loſs of things; If he be not weaned from them while he hath them. Surely Job was weaned from what he had, by being ſo patient under his loſs.
And if that good men have other greater things and poſſeſſions for to mind, and they cannot intenſively mind both: why then a man muſt ſurely ſo poſſeſs, as if he poſſeſſed not. Why now a good man hath higher and greater poſſeſſions to mind, and inheritance Incorruptible, undefiled, that fadeth not away, reſerved in the Heavens: And both he cannot mind together, but he muſt love the one and hate the other. The intention about the one, muſt be remiſneſs about the other. Then ſurely it is our duty to uſe the World as if we uſed it not, in reference unto this concernment; namely, this concernment of our poſſeſſions. And ſo you ſee the thing now cleared by theſe four inſtances: We are to uſe the World as if we uſed it not; In the matter of our Relations; In the matter of our griefs; In the matter of our Joyes; And in the matter of our poſſeſſions.
Well, but then fourthly. In the fourth place: What is there in theſe Reaſons of the Apoſtle, The ſhortneſs of the time, And the Faſhion of the world paſſing away. What is there in theſe Reaſons that may inforce this Exhortation, To uſe the World as if we uſed it not.
Much every way (ſtill I muſt but touch at things).
The time is ſhort. Uſe the World as if we uſed it not: For the time is ſhort.
The time of our life is ſhort, 'tis but ſhort. A great buſineſs we have to do in reference to our eternity, and our time to do it in is but ſhort. Time roul'd, and truſt up as it were into a little bundle; and therefore why ſhould we not uſe the World as if we uſed it not? If a Countrey man comes to London upon ſome buſineſs that doth concern him nearly in his life, why will he run up and down the City for to ſee things? Go and ſee the Lyons, and the Bears, and not mind and diſpatch his buſineſs. Or if a Citizen go into the Country about ſome buſineſs that concerns his life, will he run up and down the Cloſes for to catch Butter-flyes, and to gather Cowſlips, when all his time is but little enough for to do his buſineſs in? Surely no, we are upon our life, and we are upon our Eternity, and upon this little ſpot and moment of time hangs our Eternity: what ſhall we …un up and down catching Butterflyes, gathering Cowſlips, running up and down to ſee the Lyons, and the Bears, and our buſineſs undone, and our time but little? All the time that we have is little enough to make our Calling and Election ſure.
All the time we have is little enough for the preparing for our great change. The Devil doth improve his time upon this ſcore. We read in the Revelations, that the Devil is come down with great wrath, for his time is ſhort. Shall the Devil improve his time becauſe it is but ſhort, in a way of miſchief: And ſhall not we improve our time ſeeing it is but ſhort? Our time is ſhort, therefore let us uſe the World as though we uſed it not.
But then ſecondly, as for the ſecond Reaſon, Uſe the World as if we uſed it not, we muſt, For the faſhion of this world paſſeth away. The faſhion of this World, 'tis but a Scheme, it is but a piece of Pageantry, it is but a Stage, one goes off and another comes on. Take the World in the braveſt dreſs, and it is but a Faſhion: And as thats a Faſhion to day which was not yeſterday, thats a Faſhion to day which is none to morrow; Faſhions paſs away: So the Faſhion of the World paſſeth away. Joſeph was in favour greatly with his Father, and that favour paſt away. His Brethren ſold him; then he was in an afflicted condition, being ſold down to Egypt: That faſhion paſt away, he came into Potiphars houſe, and there he had favour. Well, there he had favour a little time, and that faſhion paſt away; then thrown into the Priſon, and there he was in a ſad condition again: and that Faſhion paſt away, he had favor with the Jaylor: And then he came to the Throne, to be the great Councellor of the Nation; and that laſted …ot long, but that paſt away. What piece of the world is there, but the faſhion thereof paſſeth away.
Will you inſtance in the ſtrongeſt natural piece of the World, or the civil moral piece of the World, or the ſinful faſhion of the World, or the Religious faſhion of the World, or the comfortable faſhion of the World?
Firſt, for the natural piece, the Faſhion of the World: what ſtronger piece of the World than the Heavens and Earth. Now Read what is ſaid in the firſt of the Hebrews v. 10, 11. Thou Lord in the beginning haſt laid the Foundation of the Earth, and the Heavens are the works of thine hands. They ſhall periſh, but thou remaineſt, and they all ſhall wax old as doth a Garment, and as a veſture ſhalt thou fold them up, and they ſhall be changed, but thou art the ſame, as the Heb. in the Pſalmes, But thou art he. But thou art the ſame, and thy years ſhall not fail; but as for them, though theſe things be bruſht over a little, as a veſture ſhalt thou fold them up, and they ſhall be changed. The nap of all theſe things, the faſhion of all theſe things, it will paſs away.
Or will you inſtance in the civil moral part of the world, that faſhion thereof? What more deſirable thing is there in all the world than friendſhip, a true friend to an ingenuous heart, there is nothing in this world more deſirable than friendſhip? Will you ſee how that paſſeth away? In Pſa. 88. v. 8. Thou haſt put mine acquaintance far from me, thou haſt made me an abomination unto them. It paſſeth away indeed; an abomination to friends; thou haſt put mine acquaintance far from me, thou haſt made me an abomination to them. See how it ſticks upon his heart; he comes over again in v. 18. Lover and friend haſt thou put far from me, and mine acquaintance into darkneſs. See how the faſhion of thi… piece of the world paſſes away.
Will you inſtance in the ſinful faſhions of the world? why, it may be, the poor people of God they are in a mourning habit, in a mournful faſhion, and the enemies of the people of God, they are in a very brave and a gallant faſhion: you ſhall ſee how this faſhion paſſes away, in Iſa. 51. 7. Hearken unto me ye that know righteouſneſs, the people in whoſe heart is my Law; fear ye not the reproach of men, neither be ye afraid of their revilings, for the Moth ſhall eat them like a garment: They are brave fellows, and they are in a very brave and a gallant faſhion, but the moth ſhall eat them up like a garment, and the worm ſhall eat them like wooll, but my righteouſneſs ſhall be for ever. and my ſalvation from generation to generation. As for the redeemed of the Lord, at v. 11. But the redeemed of the Lord ſhall return, and come with ſinging unto Sion, and everlaſting joy ſhall be upon their head: They ſhall obtain gladneſs and joy, and ſorrow and mourning ſhall flee away. That faſhion, that their mourning habit ſhall off, and that faſhion ſhall paſs away.
Or will you inſtance in the Religion piece and part of the world, and the faſhion thereof? You know what is ſaid in Heb. 12. v. 26. Once more I ſhake not the earth only, but alſo heaven; ſpeaking of the Jewiſh Worſhip, the Religious part, and this word, yet once more, ſignifies the removing of thoſe things that are ſhaken, as of things that are made, that thoſe things that cannot be ſhaken may remain. Indeed, ſaith he, we have received a Kingdom, wherefore we receiving a Kingdom which cannot be moved. Indeed the Kingdom of the Goſpel it cannot be moved, and the gates of hell ſhall never prevail againſt the Church of God in the general, but the faſhion of particular Churches may paſs away, and be broken. What a famous Church was Coloſs in the daies of the Apoſtle; but O thou Coloſs, where art thou now? What a famous Church was the Church of the Theſſalonians? where is the Church of the Theſſalonians now? this Tabernacle is pull'd down, particular Churches, though the Kingdom of Chriſt ſhall go on, and ſhall prevail, particular Churches may be ſcattered, and the faſhion thereof may paſs away.
Or will you inſtance in that which you call the comfortable part of the world? What's that of all things you take the moſt comfort in? your Relations, the Husband in the Wife, and Parent in the Child; the faſhion of theſe paſſeth away: Children paſs away, Husbands paſs away, and Wives paſs away, Friends paſs away, Relations paſs away: Thus the faſhion of the world paſſeth away; and therefore why ſhould we not uſe the world as if we us'd it not? Pray now, when a Traveller comes to his Inn, why doth he ſet his heart upon his bed, or his ſtools, or any thing that he hath in his Chamber? No, for, ſaith he, I paſs away, and theſe things they paſs from me: If you have a fine ſilver ſtream of water run by your door, you dont ſet your heart upon it; for, ſay you, th…s fine ſilver ſtream that glides by my door, it paſſeth away, why ſhould I ſet my heart upon it? Thus it is with all the things here below; the things of this world they paſs away, the ſtrongeſt natural piece of the world, and the civil piece of the world, and the ſinful piece of the world, and the Religious piece of the world, and the comfortable piece of the world, all paſs away; why then ſhould we not uſe the world as if we us'd it not? And thus you may ſee what there is in theſe reaſons of the Apoſtle to it force this ſame, and that's the fourth thing.
Fifthly, But when may a man be ſaid then, ſo to uſe the world as if he us'd it not?
Why look, when a man doth ſo uſe the world; and the things thereof, as he doth walk with God in the uſe thereof, then he uſes the world as if he us'd it not; when one man walks with another, he turns as he turns: So when a man walks with God in the world, he turns as God turns: When God calls to joy, he joys; when God calls to grief, he grieves; he walks with God, for he turns as God turns: I ſay, look when a man doth ſo uſe the world, as he doth walk with God in the uſe of the world, turning as God turns, then he doth uſe the world as if he us'd it not.
Secondly, Look when a man doth uſe the world, and the things thereof, in ſubordination to the things of God, then he doth uſe the world as if he us'd it not, in ſubordination to the things of God.
And thirdly, Look when a man doth make it his buſineſs for to ſerve the Lord, and doth the things of the world by his by, then he doth uſe the world as if he us'd it not: As if a man doth make it his buſineſs to get the world, and prays by the by, and reads the Scriptures by the by, and doth good by the by: Now when a man doth make it his buſineſs to get the World, and uſes the things of God by the by, then he doth uſe the things of God as if he us'd them not. So on the other ſide.
Fourthly, Look when a man is dead, and eſtranged from all the world, and the things thereof, through the communion and fellowſhip that he hath with Chriſt, then he doth uſe the World as if he us'd it not; for we die to the World, by living in God; I ſay, we die to the world, by living in God: Why now conſider it, it is one thing for a man to be dead unto the world, and another thing to abſtain from this or that particular comfort of the World, this or that particular way of the World: Poſſibly I may abſtain from this or that particular way, or courſe of the World, becauſe my inclination dont like out; ſome mens inclinations dont like of drunkenneſs, ſome mens inclinations dont like this way, or that way; poſſibly a man may abſtain from this or that particular thing of the world, and yet not be dead to the whole world; poſſibly a man may be very negligent of the world, and ſlubber over the things of the World, and yet not be dead to the World: A prodigal man is not dead to the World; its one thing for a man to be negligent of the World, and ſlubber over the things of the World, and another thing to be dead to the world, ſaith Calvin; this Phyloſophy is in every mans mouth, He is dead to the World, but few there are that are dead to the World, and eſtranged from the World, through their communion and fellowſhip with God: But I ſay, look when a man is dead, and eſtranged from the world, through communion and fellowſhip with God, then he uſes the World as if he us'd it not.
Fifthly, Look when a man can leave and forſake his worldly intereſt, his own intereſt in the world, that he may pleaſe others, and be at peace with others, truly it argues, that a man doth uſe the World as if he us'd it not: Thus it was with Abraham, Abraham gave Lot the choice; Abraham was the Elder, and the choice did belong to Abraham, but he gave Lot the choice, and he parted with his own intereſt for peace and quietneſs: Why Abraham lived by Faith, and he us'd the World as if he us'd it not: Thus ſhould we do, for ſaith the Apoſtle in Rom. 15. We then that are ſtrong, ought to be… the infirmities of the weak, and not to pleaſe our ſelves: Let every one of us pleaſe his Neighbour for his good to edification, for even Chriſt pleaſed not himſelf. See how the Apoſtle preſſes it; what more ordinary than this? every man ſeeks for to pleaſe himſelf, eſpecially in the matters of the World: every man ſeeks for to pleaſe himſelf, Chriſt pleaſed not himſelf; would you therefore know when a man doth ſo uſe the World as if he us'd it not, if that you do ſo uſe the World, as you do walk with God in the midſt of it: The things of the World in ſubordination to the things of God, make it your buſineſs to ſerve the Lord, and other things by the by; eſtranged from the World, through communion and fellowſhip with God: You can part with your own intereſt for to pleaſe others, that are weak ones; this doth argue then, that you do uſe the World as if you us'd it not.
Sixthly, Why, but ſuppoſe I do or do not, what's the conſequence? Suppoſe I do not uſe the World as if I us'd it not, What then?
I will tell you what then.
Then you do want this Character of a good man.
Then you are not dead to the World, and if not dead to the World, then not dead with Chriſt; and if not communion with Chriſt in his Death, not communion with him in his Reſurrection.
Then you are defiled by the World, and the things thereof; uſe the world as if you us'd it not, and you are not defiled thereby; but if otherwiſe, you are defiled, by all the things that you meddle with, you are but defiled.
And then your hearts will reproach you when you come to die; O when you come to die, and you lie upon your Death-bed; I had the World, and the things of the World, but I did not uſe the World as if I us'd it not: As the Mother ſaid, Where's the Child in the Cradle, when the houſe was on fire, and they had been getting out the goods, and pulling things out of the Fire: But at laſt, Where's the Child in the Cradle? So at laſt, when we come to die, O where's my Soul all this while? Your heart will reproach you when you come to die; and bleſſed is that man or woman whoſe heart ſhall not reproach him when he comes to die.
Yea, let me ſay this farther, you cannot more prejudice the thing you love, nor wrong your ſelves more, than by loving it too much, and not uſing of it as if you us'd it not: A man leans upon a ſtick, and if it be too weak it breaks, he breaks the ſtick, and it runs into his hand; the ſtick ſuffers, and his hand ſuffers: So when we come to lean upon a thing, and dont uſe it as if we us'd it not, it breaks, and it runs into our hands: Look into the 23 of Ezek. and you ſhall ſee there how the Jews lovers, and what they reſted on, run into their hands, v. 5. And Aholah played the Harlot when ſhe was mine, and ſhe doted on her Lovers, on the Aſſyrians her Neighbours, v. 7. Thus ſhe committed her whoredomes with them, with all them that were the choſen men of Aſſyria, and with all on whom ſhe doted, with all their Idols ſhe defiled her ſelf: What becomes of her? Read v. 9. Wherefore I have delivered her into the hand of her lovers, into the hand of the Aſſyrians upon whom ſhe d…ted: Wherefore? Why ſhe doted upon the Aſſyrians her lovers, and I have given her into the hand of the Aſſyrians her lovers, upon whom ſhe doted: Why, when a people ſhall dote upon this and that, God will give them into the hand of their lovers, and make them to run into their hands: 'tis a moſt prejudicial thing to dote upon any thing in this World.
And indeed, (to ſay no more in it but this) how will you be able to ſuffer? Suffering times are come Chriſtians; not coming, but come: How will you be able to ſuffer in theſe ſuffering times, if you dont uſe the World as if you us'd it not? What makes the difficulty in ſuffering, but becauſe we cannot part with this or that Relation, or this or that comfort? Oh this makes the difficulty in our ſufferings; do but uſe the World now as if you us'd it not, you will be the more able to ſuffer; but if you dont uſe the world as if you us'd it not, how will you be able to ſuffer in this ſuffering day? Wherefore as you do deſire that you may be able to ſuffer in this ſuffering day: As you do deſire that you may not be whipt by your own lovers: that you may …ot be given into the hand of your own lovers: that that which you reſt upon ſhould not run into your hand: As you do deſire that your own hearts may not reproach you when you come to dye: As you do deſire that you may not be defiled by the things of the world: As you do deſire that you may have communion with Chriſt in his death, and in his Reſurrection: And as you do deſire that you may have this mark and character of a good man, labour ſo to uſe this world as if you uſed it not.
But Seventhly you will ſay, What ſhall we do that we may get our hearts into this gratious and holy frame, which indeed will fit us for every condition, under grace? what ſhall we do that we may uſe the world as if we us'd it not.
Firſt, I ſhall a little farther ſpeak to this, and ſhew you what that man doth that doth uſe the world as if he uſed it not. And ſecondly, give you ſome means.
Firſt of all for that, what that man doth, that doth uſe the world as if he uſed it not?
1. He will be ſure to uſe Grace in the uſe of the world, and in all his dealings in the world, and the things thereof. He is never ſatisfied unleſs he doth ſee that he doth uſe Grace in the uſe of the world, and the things thereof.
2. He is alwayes ready to give up that part of the world unto God wherein his affections are moſt engaged, His Iſaac; for ſaith he, God doth uſe to try his people in the things wherein they do moſt delight: And therefore ſtill he is upon that, ready to give up that unto God wherein his affections are the moſt engaged.
3. He will be ſure to ſtand at a diſtance from the World and the things thereof, in the getting, as well as in the keeping; and in the keeping as well as in the getting. There are ſome that are very worldly in the getting part, and are very free and prodigal as to the keeping. Some are not ſo worldly in the getting, but they are worldly in the keeping. A man that doth uſe the world as if he uſed it not, he doth ſtand at a diſtance from the things of the world in the getting as well as in the keeping, and in the keeping as well as in the getting.
4. He doth not place his Religion in a morning and in an evening duty, but in his walking with God in his place. Every man hath ſo much grace as he uſes in his place. Conſider what I ſay, He doth not place his Religion (he that uſes the world as if he uſed it not) in a morning and in an evening Prayer, but in his walking with God. Adams tryal did not lye in the Morning and in the Evening Prayer; but Adams tryal lay among the Trees. So the tryal of a man don't lye in the morning and in the evening duty, but in the Trees, and in his Calling, and in his place. And he doth not place his Religion meerly in a morning Prayer, or in an evening Prayer, and all the day after muddling up and down in the earth. No, he that uſes the world as if he uſed it not, he doth not place his Religion in an Evening, or in a Morning duty, but in walking with God in the uſe of the world.
5. A man that uſes the world as if he uſed it not, he is ſometimes more afraid of proſperity than of adverſity. All men are afraid of adverſity, but a man that uſes the world as if he uſed it not, he is ſometimes more afraid of proſperity: I am ſure of this, he will fear God in proſperity, and love God in Adverſity. Now therefore, would you uſe the world as if you uſed it not, remember theſe five things.
But ſecondly by way of Means. If you would uſe the world and the things thereof, as if you uſed it not; then labour to poſſeſs your hearts much with Gods Allſufficiency. In Pſal. 62. If riches increaſe, ſet not your hearts upon them, once and twice have I heard it, that power belongs unto God. And mercy alſo unto the Lord: God's All-ſufficient, there's enough in God alone, Come O my Soul, poſſeſs your heart with this, Ah, there's enough in God alone. Still be preſſing this upon your own ſouls, There's enough in God alone, Gods All-ſufficient.
Secondly, Look upon the things of the World, with the proſpective of the Scripture; not with one of the worlds glaſſes: Not with the worlds Multiplying-glaſs. The world, and the glaſs of the world; If you look upon the world with the glaſs of the world, there you ſhall find that the things of the world are called Goods, and they are called Subſtance, An Eſtate and Subſtance. But look upon the world with the Proſpective of the Scriptures, there they are called Shadows, there they are called Vanities, there they are called Things that are not. Whats the reaſon that people are ſo much in love with the things of the world, but becauſe they look upon them with the multiplying glaſs of the world, and not with the glaſs, and proſpective of the Scripture?
Thirdly, Never fall in love with any condition for it ſelf, but for the good of the condition. Love not your condition for the condition it ſelf, but for the God of your condition. I do but name things.
Fourthly, Take all Gods Allarums of death, and mingle thoſe with the conſideration of the death of Chriſt, Chriſt crucified. There is never a death that doth paſs before us, but its Gods Alarm, and it calls off from the world and the things thereof. Truly this I muſt ſay, It is not all the deaths in the world will make us dye to the world, only the death of Chriſt: take Chriſt Crucified, and then you will dye to the world. And therefore I ſay, take Gods Alla…ums of death, but be ſure that you mingle thoſe Alarums with the conſideration of the death of Jeſus Chriſt.
And then fifthly, Afford the world, and the things thereof, ſo much of your love, as better things do leave: For Chriſtians, that which is too cold for God, is hot enough for the world; I ſay it again, That which is too cold for God, is hot enough for the world; and therefore afford the things of the world ſo much of your love, as better things do leave; for that which is too cold for God, is hot enough for the world, and the things thereof.
Sixthly, Let the name of the Lord be very precious in your hearts, and in your eyes; and then you will uſe the things of the world as if you us'd them not. Abraham had a very great regard unto the Name of God, and he would not have it ſaid, that the King of Sodom made him rich; not a ſhoe-latchet will he take from him; it ſhall never be ſaid, that the King of Sodom made Abraham rich: He had a very high eſteem of the Name of God; O God alone ſhall have the honour (ſaith Abraham) of making Abraham rich; it ſhall never be ſaid the King of Sodom made Abraham rich: He had a great care of the Name of God: So if men would carry the ſenſe of Gods Name with them into the World, and the things thereof, they would uſe the World as if they us'd it not: It ſhall never be ſaid that a baſe unworthy way made me rich; no, God ſhall have the honour of it, and Faith ſhall have the honour of it, and Prayer ſhall have the honour on't.
Seventhly, Go to the Lord, and beg of the Lord to fulfil his promiſes: Now Gods promiſes are very many this way; but I ſhall only turn you unto that in the laſt of Zech. 20. a promiſe ſpoken concerning the latter times: In that day ſhall there be upon the bells of the horſes, holineſs unto the Lord. The bells of the horſes; upon the bells of the Temple? no, upon the bells of the horſes, your Carriers horſes: In that day ſhall there be holineſs upon the bells of the horſes, holineſs unto the Lord: And the pots in the Lords houſe ſhall be like the bowls before the Altar; yea, every pot in Jeruſalem and in Judah, ſhall be holineſs unto the Lord of Hoſts: Every pot in Jeruſalem, every pot in your houſe, ſhall be holineſs unto the Lord: go to God to fulfil this promiſe; O …here is ſuch a promiſe lies for the l…tter times, let's go to God to fulfil this promiſe, that holineſs may be written upon all our pots, and then ſhall we uſe this world as if we us'd it not.
Eighthly and laſtly, Conſider what a good thing it is to uſe this world as if we us'd it not.
Thereby you ſhall be able for to want, and to part with the world with eaſe: I know how to want, ſaith Paul, and I know how to abound. Truly give me but this grace, and I will ſpeak with Paul; give me but this grace, to uſe the world as if I us'd it not, and I will ſay with him, Now I know how to want, and how to abound: If you uſe your Relation as if you us'd it not, you will part with your Relation more eaſily; if you uſe your Land as if you us'd it not, you will part with it more eaſily: Chriſtians, parting times are coming, the Lord knows how ſoon we may be parted from the boſom of our deareſt Relations, and from all our enjoyments that we have here; would you part eaſily when the parting blow ſhall come? Now uſe the world as if you us'd it not: now uſe the world as if you us'd it not.
Thereby alſo you ſhall have more of the world, have it in more abundance, by uſing the world as if you us'd it not, you ſhall be no loſer: I have ſometimes ſtood and wondred at Abraham; for we ſay, that the rouling ſtone gathers no Moſs. Abraham went out of his own Country; God commands him in Gen. 12. to forſake his Kindred, and his Fathers houſe: So Abraham departed, v. 4. and Abraham came, and they went out to go into the Land of Canaan, and into the Land of Canaan they came, v. 5. And at v. 10. There was a famine in the Land, and Abraham went down into Egypt. A famine in the Land! why, but did not God call him thither? yes, Go unto a Land that I ſhall ſhew thee, v. 1. God ſhewed him thither, yet there he met with a famine.
Obſ. So one may have a clear call from God, and yet meet with a great deal of afflictions in the way that God calls them to; he goes down to Egypt to ſojourn there: When he came into Egypt, the Lord plagued Pharaoh and his houſe with great plagues, becauſe of Sarah Abrahams Wife. At v. 18. And Pharoah called Abraham, and ſaid, what is this? now therefore behold thy Wife, take her, and go thy way: And they ſent him away, and his Wife, and all that he had, ver. 10. Well, away they go; And Abraham went out of Egypt, he, and his Wife, and all that he had, and Lot with him, into the South, v. 2. And Abraham was very rich in Cattel, in ſilver, and in gold: A ſtrange thing, to grow rich in Cattel: How could he drive his Cattel up and down from Egypt to Canaan, and up and down the Country? Yes, thus removing at the Command of the Lord, living in Tents, and uſing the world as if he us'd it not; thereby, I ſay, you ſhall have the world, and have it in more abundance.
Yea, thereby you ſhall have it in a better edition, in a better impreſſion, the world, and the things thereof, ſanctified unto you; uſe the world as if you us'd it not, and the things thereof, as if you us'd them not, you ſhall have them in a better edition ſanctified to you.
Yea, thereby you ſhall have that which is better than all, you ſhall have the mind of Chriſt; And we hope we have the mind of Chriſt, ſaith the Apoſtle; we believe we have the mind of Chriſt: who have the mind of Chriſt? ſaith David, in Pſa. 119. Lord, ſaith he, I am a ſtranger in this earth, hide not thy Commandments from me: Here's his argument, in Iſa. 28. Whom ſhall he teach knowledge? v. 9. And whom ſhall he make to underſtand Doctrine? them that are weaned from the milk, and drawn from the breaſts, them ſhall he teach knowledge, and them ſhall he make to underſtand doctrine.
I'le ſay no more but this, thereby you ſhall be happy indeed; uſe the world as if you us'd it not, and thereby you ſhall be happy: Who is the happy man in the world? He's an happy man that can contemn, and be contemned, ſaith the Heathen Seneca. He's the happy man in the world, that can uſe the world as if he us'd it not.
And yet again ile repeat that, Thereby you ſhall be fit to ſuffer in ſuffering times. Suffering times are upon us, and by uſing the world as if we us'd it not, you ſhall be fit to ſuffer: And therefore again I ſay, As you do deſire that you may be fit to ſuffer in ſuffering times. That you may be happy. That you may have the mind of Chriſt. That you may have the things of the world in a better Edition. That you may have them in more abundance. That you may know how to want and part wi… all things eaſily. Now uſe the world as if you uſed it not.
And if nothing elſe will do, I beſeech you take theſe two Arguments that the Apoſtle here uſes, and lay them with all their weight upon your Souls, lay them with your experience. Beloved, this I muſt ſay to you, The Holy Ghoſt doth never ſpend reaſons in vain, the Holy Ghoſt hath no waſt of reaſons in Scripture. Here are two Reaſons, The time is ſhort. Uſe the world as if you us'd it not, For the time is ſhort. Uſe the world, for the Faſhion of the world paſſeth away. 'Tis Scripture reaſon, and there is no waſte in it, and therefore lay it unto your own experience: And if you deſire now to get this holy frame of Spirit, and to uſe the world as if you us'd it not: go and ſay unto your own Souls, Come O my Soul, why ſhould I not uſe the world as if I us'd it not? indeed the time is ſhort, Ah the time of our opportunity is ſhort; The time of our Spiritual enjoyment is ſhort; The time of this life is ſhort. The time is ſhort O my Soul, and therefore why ſhould I not uſe the world as if I us'd it not!
And come O my Soul, the Faſhion of this world paſſeth away: And this I have experience of, witneſs all the Revolutions of theſe later times, how the Faſhion of all things hath paſt away: We have ſeen in theſe late Revolutions the Faſhion of this world paſſeth away, and therefore come O my Soul, why ſhould you not uſe the world as if you us'd it not: You have now Riches, it paſſeth away! Relations paſs away: And Friends paſs away; And Creature-Comforts, they paſs away: The Faſhion of this world it paſſeth away, and therefore O my ſoul, now uſe the world as if you us'd it not. Thus the Apoſtle ſpeaks, this is his Argument, and theſe are his Arguments; And ſo ſay I, Brethren and Beloved, The time is ſhort, It remaineth therefore, that both they that have Wives, be as though they had none; And they that weep, as though they wept not; And they that rejoyce, as though they rejoyced not; And they that buy as though they poſſeſſed not; And they that uſe this world as not abuſing it; For the Faſhion of this world paſſeth away.