The Sound-Hearted Christian, Sermon 6

The Sound-Hearted Christian · Sermon 6

p. 254Againſt Love of the World:

1 Joh. 2.15. Love not the World, neither the things that are in the World.

IOhn was the beloved Diſciple of Chriſt, and he writes this Epiſtle unto thoſe that were dear unto Chriſt, and his great ſcope is to confirm them in the faith of Chriſt, and to put them on to holineſs and love, as may appear in the 23. v. of the third Chapter. This is his Commandment (ſaith he) that we ſhould believe on the name of his Son Jeſus Chriſt, and love one another, as he gave us Commandment. And in the ſecond Chapter, he lay'd down a remedy againſt the infirmities of weak Chriſtians, in the firſt and ſecond verſes, that if any ſinned, they had an Advocate with the Father, Jeſus Chriſt the Righteous. And leſt that ſhould be abuſed, and men take liberty to ſin, ſeeing there was ſuch a remedy, he puts them upon keeping the Commandments of the Lord, in the 3, 4, 5, 6. verſes; that if they have any benefit by Chriſt, they will love Chriſt; and if they love Chriſt, they will keep the commands of Chriſt, and walk as Chriſt walked. And in the 7, 8, 9, 10, 11. verſes, he puts them on to love, ſhewing that it is a new Commandment, and an old Commandment, in divers reſpects. And then he comes and ſpeaks in particular unto little Children, p. 255verſe 12. and to young men in the 13 verſe, and to fathers in the 14 verſe; and tells them in the Text, that they muſt not love the world, neither the things that are in the world, for this is a great impediment both to holineſs of life, and love one to another. The words will afford us two obſervations.

Obſ. The firſt is, that there is a proneſs even in Saints, to love the world. There would not be a prohibition againſt it, unnleſs there were a proneſs in us to it. Even Chriſtians and Believers are too apt and prone to love the world, and the things of the world. There is a great ſuitableneſs between the world, and our corrupt hearts and natures, Pleaſures, Profits, Honours, and things of that nature, do ſuit with our ſancies, and ſuit with our affections, diſpoſitions, and inclinations; and therefore he ſaith, Love not the world: but this I ſhall not ſtand upon.

Obſ. The ſecond obſervation, which I ſhall inſiſt upon is this; That thoſe that are in a ſtate of Grace, be they little Children, or be they young Men, or be they Fathers, they are not to love the world. Love not the World, nor the things that are in the world.

Now here I muſt ſhew you, what is meant by the World.

2. What it is to love the World.

3. Some reaſons why we ſhould not love the World.

4. Anſwer a queſtion or two.

For the firſt, what is meant by the World.

By world in the firſt place, is meant the viſible Heavens and Earth, with all the creatures in them, p. 256as they came out of the hand of God, Gen. 1.1. In the beginning God created the Heavens and the Earth; and afterwards he tells you of particulars that were created, Joh. 1.3. It's ſaid, By him all things were made, and verſe 10. he was in the world, and the world was made by him. The world, and all things were made by Chriſt, God imployed Chriſt in making of the world, and the things of the world. So that all the viſible things in this world, are the workmanſhip of God and Chriſt, and are underſtood by the word World.

Secondly, By world, is meant the cuſtoms, and manners, the worſhip, and faſhions of the world. Rom. 12.2. Be not conformed to the world, but be transformed: that is, be not conformed to the cuſtoms and manners of the world, to the worſhip of the world, and faſhions of the world. So world is uſed there. And in the 2 Col. 20. Wherefore if ye be dead with Chriſt from the Rudiments of the world, why as though living in the world are ye ſubject to Ordinances, after the Commandments and Doctrines of men. By world is underſtood the Rudiments of men, the Ordinances of men, the worſhip of men, and wayes of men in the worſhip of God: So that world doth imply the cuſtoms, faſhions, manners, and worſhip of the world; and in the Galatians, they are called weak and beggerly Elements, the traditions and inventions of men.

Thirdly, By World is meant the pomp and ſplendor of the world, the glory and greatneſs of the world, whether in men, or other creatures; as the excellencies and gifts of Men, the profits and pleaſures of the World, which Satan makes uſe of to further his Kingdom and Intereſt, and p. 257to hinder the Kingdom and Intereſt of Chriſt. So in Gal. 6.14. ſaith Paul there, God forbid that I ſhould glory, ſave in the Croſs of our Lord Jeſus Chriſt, by whom the world is crucified unto me, and I unto the world. I am crucified unto the pomp, and glory, and ſplendor of the world, and all that's goodly in the world, and the world is crucified unto me; it's a dead thing unto me, and I am a dead thing unto it. Demas embraced the world, the things, the pleaſures, the profits, the honours, the comforts, the contents of the world; So then, love not the world. Dont love the creatures of the world, the cuſtoms and faſhions of the world, the ſplendor, and pomp, and glory of the world; the worſhip of the world. Theſe are all underſtood here.

Now what is it to love the world?

Firſt, To love the world, is highly to eſteem of the world, to have the world in a high account; For Chriſt ſaith, The things that are of high account with men, are abomination with God. When we have the world, and the things of it in high eſteem, and in high account, this is to Love the world. As thoſe in the 14. Luk. when they were invited to the great Feaſt, they had their Farms, their Oxen, their Wives, the things of the world, in higher account than the things of Chriſt. When theſe are highly eſteemed we are ſaid to love the world. Many men would think themſelves made if they had the world; I were happy if I had ſuch an Eſtate, ſuch Honours, ſuch Greatneſs, I were made. In the 144. Pſal. from the 12. verſe to the end, That our Sons may be as plants grown up in their youth; that our Daughters may be as corner ſtones p. 258poliſhed after the ſimilitude of a Palace: That our Garners may be full, affording all manner of ſtore; that our Sheep may bring forth thouſands, and ten thouſands in our ſtreets: That our Oxen may be ſtrong to labour, that there be no breaking in, nor going out; that there be no complaining in our ſtreets. Happy is that people that is in ſuch a caſe. David ſpeaks in the perſon of the men of the world; They are happy men who have all proſperous and ſucceſsful. But he corrects it, Happy is that people whoſe God is the Lord. Jonas highly eſteemed his Gourd, that periſhed in anight. The Jews highly eſteemed their Temple; ſo that we are ſaid to love the world, when we ſet a high value and eſtimation upon the things of the world.

Secondly, We love the world, when we have our thoughts much upon the world, what any perſons love, that their thoughts are much upon. O how I love thy Law (ſaith David) it is my meditation all the day. What we love, our meditations are moſt upon: Now when our thoughts are moſt upon the world, we love the world and the things of it; 'tis in our thoughts early and late. Men are full of the thoughts of the world, the pleaſures, the honours, the profits, the contents, the delights of the world; their thoughts are taken up with them. James 4.13. Go to now, ye that ſay, to day or to morrow we will go into ſuch a City, and continue there a year, and buy and ſell, and get gain. Their thoughts were much upon the world, buying and ſelling, and getting of gain, and thus they teſtified their love unto the world. So in the 49. Pſal. 11. Their inward thought is, that their houſes ſhall continue for ever, and their dwelling places p. 259to all Generations, they call their lands after their own Names. Their inward thoughts: All their thoughts were taken up with theſe things, and buſied about theſe things, which argued their love of the world, Phil. 3.19. Earthly minded men, when mens minds are upon the earth, and the things of the world, they love the earth, and they love the world; they are Inhabitants of the earth, they are of the earth; and that's a ſecond thing wherein the love of the world conſiſts, to have our thoughts taken up with the world, and minding the world, and carried towards the world.

Thirdly, Men are ſaid to love the world, when their deſires are after the world: what men and women love, they deſire much; their deſires are ſtrong that way, and run after thoſe things. Love is a deſire of union too, or with the thing loved. They are carried unto the thing: you know what's ſaid in the Commandments, Thou ſhalt not covet thy Neighbours Houſe, Thouſhalt not covet thy Neighbours Wife, nor his Man-ſervant, nor his Maid-ſervant, nor his Ox, nor his Aſs, nor any thing that is thy Neighbours. When there is a covetous deſire in the ſoul, that ſhews the ſoul is in love with the thing, O now the deſires of men are carried after the things of the world, ſtrongly affecting the things of the world.

Fourthly, The love of the world is in this, in ſetting the heart upon the things of the world; when the heart is ſetled upon things, Pſal. 62.10. If riches increaſe, ſet not your hearts upon them. Many ſet their hearts upon the things of the world, Hoſ. 4.17. Ephraim is joyned to Idols; his heart is ſet upon his Idols, when the heart is p. 260ſet upon things, there's loving of them; you know what Samuel ſaid to Saul, Set not thine heart upon thy Fathers Aſſes. Mens hearts are ſet upon their goods, and their cattel, and their corn, and wine, and oyl, and their pleaſures and profits, and thoſe things that the world holds out. Col. 3.2. Set your affections upon things above, and not upon the things on the earth. Men ſet and ſettle their affections upon the things of the earth, one thing or other here below ſteals away the hearts, and the hearts are taken up with them, and ſo they love them. In the 24. Matth. 38. As in the dayes that were before the flood, they were eating and drinking, marrying and giving in marriage. Their affections were ſet upon thoſe things. When the affection is ſet upon any thing, we love the thing.

Fifthly, We are ſaid to love the world, when we imploy the chiefeſt, or moſt of our ſtrength, in, and upon, and about the things of the world; when our chiefeſt ſtrength is imployed about them, our time and ſtrength goes out moſt that way. In the 6. Joh. 27. Labour not for the meat which periſheth, ſaith Chriſt, but for that meat which endureth unto everlaſting life, which the Son of man ſhall give unto you, &c. Labour not] when our chief labour is about meat that periſhes, and upon theſe things, we love them. When the bent of the ſoul is that way, when men riſe early, and lye down late, and ſpend their time that way. In the 13. Rom. Make no proviſion for the fleſh, to fulfil the luſt thereof. When we make proviſion for the fleſh, and the luſts thereof, to fulfil them, to gratifie them, and ſatisfie them, 'tis an Argument that we p. 261love the world: men follow it with eagerneſs, their time and ſtrength are improved that way.

Sixthly, We are ſaid to love the world, when as we do watch all opportunities and occaſions to get the things of the world; to buy cheap, and ſell dear; to get great eſtates, and houſes, and lands, and things of that nature. The Children of this world (ſaith Chriſt) are wiſer in their Generation than the Children of light. The Children of the world are wiſe in their generation to get all advantages whereby to raiſe themſelves. In the 8. Amos 4. Hear this, O ye that ſwallow up the needy, even to make the poor of the Land to fail. They do watch advantages even to ſwallow up the needy, to make a prey of the needy, and to have their labour for a ſong, and for nothing. They ſwallow up the needy, and make the poor of the Land to fail: They are like unto the Eagle, or unto the Kite, that ſores aloft, and looks downward to ſeize upon the prey; the heart ranges and roves abroad after ſomething or other in the world to ſettle upon. In the 12. Luke 29. Seek not ye what ye ſhall eat, or what ye ſhall drink, neither be ye of doubtful mind. Be not like Meteors in the air, that hover there, and then fall upon the earth; ſo many are like Meteors in the air, hovering about, and at laſt they fall upon the earth.

Some do ſay, if I had gotten ſuch an eſtate, then I would take my eaſe, and be at reſt; as in the 18. Prov. 10, 11. ſaith the wiſe man there, The rich mans wealth is his ſtrong City, and as a high wall in his own conceit. A rich man when he hath gotten wealth, he will ſettle upon it, it's his p. 262ſtrong City, he will reſt there, it's as a high wall in his own conceit; 'tis a wall to defend him againſt all his enemies, and all injuries and wrongs. So then, we love the world when we watch advantages, and hover over the things of the world, to get ſomething to reſt upon, and confide in, and truſt in, and ſecure our ſelves by.

Seventhly, We love the world when we can endure great hardſhips for it, and the things of it: That which we love, we will endure any thing to accompliſh it. Jacob he loves Rachel; and he will endure cold and heat, Winter and Summer to accompliſh his deſires. So when men can endure great difficulties, and run through great dangers, and venture upon any thing to get the world, they do love the world. It's ſaid of Souldiers, they will venture their limbs and lives for eight pence a day. And hoſe that are Duellers will venture their ſouls for their credit; 'tis not their credit, their honour, to put up an injury, or a wrong, but they muſt venture the hazzard of their lives and ſouls to maintain their credit and honour. In Pſal. 107.23, 24, 25, 26, 27. you may ſee how men endure the dangers and the ſtorms at Sea: They that go down to the Sea in Ships, and do buſineſs in great waters, they ſee the works of the Lord, and his wonders in the deep. For he commandeth and raiſeth the ſtormy wind, which lifteth up the waves thereof. They mount up to the Heaven, they go down again to the depths, their ſoul is melted becauſe of trouble. They endure trouble even that melts their very ſouls. They reel too and fro, and ſtagger like a Drunken man, and are at their wits end. Men will endure any thing at Sea to get the wealth of p. 263the world, which argues the love of the world: All the difficulties that they meet with, will not quench their love; though they meet with ſtorms and waves, and dangers, yet it doth not quench their love to the world; they are not weary of any thing ſo they may get the world. But as for the things of God, and of the Soul, the Goſpel, and the Sabbath, how ſoon are men weary of theſe, Amos 8.5. Hear this, ye that ſwallow up the needy; you ſay, when will the new Moon be gone, that we may ſell Corn, and the Sabbath that we may ſet forth wheat, making the Ephah ſmall, and the Shekel great and falſifie the ballances by deceit. They are not weary of the world, but ſoon weary of the new Moon, and weary of the Sabbaths, and of the Ordinances of God. Men can endure any difficulties and dangers to get eſtates, but will hardly endure any thing to get Heaven, and Grace, and Intereſt in Chriſt.

Eighthly, Men love the world, when they ſavour much, or moſt of the world. When they ſavour moſt of the world in their diſcourſes, and the things of the world, they are of the world. Chriſt tells you, out of the abundance of the heart the tongue ſpeaks. When the world's in the heart, the heart loves it: Now it's an argument the world's in the heart when mens diſcourſes are of the world, and ſavour moſt of the world. In Joh. 3.31. ſaith the Lord Chriſt, he that cometh from above, is above all, he that is of the earth, is earthly, and ſpeaketh of the earth. He that is of the earth, is earthly: when men are of the earth, worldly, and love the world; they are earthly, and ſpeak of the earth, and ſavour the things of the p. 264earth. How ſavory are diſcourſes of gain, and pleaſures, and honours to them. In Joh. 8.23. And he ſaid unto them, ye are from beneath, I am from above; ye are of this world, I am not of this world. Chriſt was not of the world, and he was ſpeaking of heaven and heavenly things, and the things that concern the eternal good of mens ſouls; but they were of the earth, and ſpake of the earth. He ſpeaks of the Scribes and Phariſes, how they did love the applauſe of men, and vain glory, and ſought high places, and upper rooms, and things of that nature. They were of the earth, and therefore ſavoured the things of the earth, and ſpake of them; but Chriſt he was of heaven, and ſpake of heavenly things. They were minding of their Cummin, and Anniſe, and Mint, and Tythes, and neglected the weighty things of the Law; their hearts were upon thoſe things. 1 Joh. 4.5. ſaith he, they are of the world, therefore ſpeak they of the world, and the world heard them: Men that are of the world, that love the world, they ſpeak of the world, and men love to hear them ſpeak of the world: And when any ſpeak of heavenly things, how unwelcome and unſavory are they? 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, for they are fooliſhneſs unto him, neither can he know them, becauſe they are ſpiritually diſcerned. They do not perceive the things of God, nor receive the things of God, they are ſpiritual and unwelcome unto them. Therefore in the 8. Rom. 5, 6. ſaith the Apoſtle, They that are after the fleſh, do ſavour the things of the fleſh; they ſavour them, reliſh them, and delight in them; but they that are after the Spirit, p. 265do ſavour the things of the Spirit: and in Iſa. 58.13. If thou turn away thy foot from the Sabbath, from doing thy pleaſure on my Holy day, and call the Sabbath a delight, The Holy of the Lord, Honourable, and ſhalt honour him, not doing thine own wayes, nor finding thine own pleaſure, nor ſpeaking thine own words. God accounts that man a gracious man, a heavenly man, a good man, that turns his foot away from the Sabbath, from finding his own pleaſure, and doing his own will, and calls the Sabbath a delight, and honourable, and doth not his own work and will, nor ſpeaks his own words. Now our own words, are the words of the world, the words of the fleſh. It's an Argument a man is not of the world, when he ſavours the things of God, and turns away his feet from the Sabbath, from doing his pleaſure on Gods Holy day, &c. But when a man reliſhes, and ſavors the world and the things of it, in his diſcourſes, this ſhews we are glewed to the world, and love the world.

Ninthly, A man loves the world, when he doth mourn and lament for the things of the world being taken from him. That which we love, we mourn when we loſe it; when men mourn exceedingly for a child, it's an argument they lov'd their child; ſo when men mourn and are afflicted for the loſs of Eſtate, Names, Friends, and Relations; it's an argument they loved the world. Rachel weeps, and refuſes to be comforted, why her Children are not. Many, how greatly are they afflicted when they loſe ſome outward things, …redit, profit, honours, pleaſures, eſtates, and re…tions: how they mourn and are diſcon…t…ted, and hang down the head, and will not p. 266be comforted. They love the world, and the things of the world.

Tenthly, Laſtly, we are ſaid to love the world, when men are reſolved to be rich, and will have the world one way or other; they will have the world by hook or by crook (as we uſe to ſay) 1 Tim. 6.9. They that Will be rich: They are reſolved to be rich, and to have the world whatſoever comes of it. Theſe men love the world indeed. Thus then you ſee what the world is, and what it is to love the world.

The next thing is, why we ſhould not love the world, nor the things of the world?

Firſt, Thoſe that are in a ſtate of grace, be they Babes, little Children, young men, or Fathers, they ſhould not love the world, becauſe they are called out of the world, called off from the world. They are called to another ſtate, to a ſtate of grace; and now their love ſhould run out to grace, and the things of another world, which they are called unto: They are called to be Heirs with Chriſt, and that of Heaven, Glory, and Happineſs, and therefore they ſhould not love the world.

Secondly, They ſhould not love the world becauſe it will put them upon things that are unreaſonable: which will be ſeen in tvvo or three particulars.

Firſt, 'Twill put you upon things that are but probable, and make you leave things that are certain. Now this is unreaſonable, to be taken off from things that are certain, and to be put upon things that are but probable. It is but probab… for any man in this world to get the world; no… p. 267to follow hard after that which is but probable whether we ſhall get it or no, Hag. 1.6.9. ſaith the Prophet, ye have ſown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye cloath you, but there is none warm; and he that earneth wages, earneth wages to put it into a bag with holes, and v. 9. Ye looked for much, and loe it came to little; and when ye brought it home, I did blow upon it. It is a hazzard, a venture to get the things of this world; men may take a great deal of pains, and purſue theſe things eagerly, and yet come ſhort of them. The greateſt part of men dye in their expectations, they look to get theſe things, and do not get them; nay, thoſe that labour moſt, do uſually attain leaſt. And therefore as the wiſe man ſaith, Eccleſ. 9.11. I returned and ſaw under the Sun, that the race is not to the Swift: who ſhould get the race but the ſwift? it's moſt probable that the ſwift ſhould get the Race; But the Race is not to the ſwift, nor the Battel to the ſtrong, neither yet bread to the wiſe, wiſe men dont get bread, nor underſtanding men get riches; nor get favour to men of skill, but time and chance happeneth to them all; 'tis uncertain whether they ſhall get theſe things or no. The World and the Devils promiſes are ſeldom made good, but now for other things they are certain, and therefore it puts men upon unreaſonable things, to leave certain things for improbable things: God's promiſes are certain, God will not fail men that take pains for true Wiſdom and underſtanding; Ask and ye ſhall have, ſeek and ye ſhall find, knock and it ſhall be opened unto you. Firſt, ſeek theſe things for they are certain.

p. 268Secondly, Suppoſe we do get the world with our endeavours, yet we cannot keep them without fear of loſing them, Prov. 23.4, 5. Wilt thou ſet thine Eyes upon that which is not, for riches certainly make themſelves wings, they flee away as an Eagle towards Heaven. Wilt thou ſet thine Eyes upon that which is not, which is not conſiderable, which is not long to continue, Riches certainly makes themſelves wings, others need not make them wings. And they flee away as an Eagle towards Heaven, Prov. 27.1. Boaſt not thy ſelf of to morrow, for thou knoweſt not what a day may bring forth. To morrow may be a great ſtorm, and may blow down the houſe; a great Tempeſt, and the Ship be overturned, or driven upon an Anchor, and all the goods be loſt; to morrow may be a fire in thine houſe, therefore wilt thou ſet thine Eyes upon that which is not. But if we get grace, that will continue with us; if we get peace and joy, none can take them from us; if we get intereſt in Chriſt, none can pluck us out of his hand.

Thirdly, Suppoſe we do get them, and we can keep them, yet they will not ſatisfie our ſouls; and therefore to be put upon that which will not ſatisfie, and let go that which will ſatisfie the ſoul, is unreaſonable, Eccleſ. 5.10. He that loveth Silver ſhall not be ſatisfied therewith. If we love the world, the honours, the pleaſures, or any thing in the world, we ſhall not be ſatisfied with it; for every creature hath a cranny in it; yea, there is a curſe goes along with it. In the 6. Mich. 14, 15. Thou ſhalt eat, but not be ſatisfied; and thy caſting down ſhall be in the midſt of thee. Thou ſhalt be caſt down, though thou getteſt never ſo much; p. 269And that which thou delivereſt will I give up to the Sword. Thou ſhalt ſow, but thou ſhalt not reap; thou ſhalt tread the Olives, but thou ſhalt not anoint thee with oyl; and ſweet wine, but ſhalt not drink wine. There's a vacuum in all creatures, every creature hath but dry breaſts, it will not yield that which we expect and look for at it: There is not that in Riches, and Honours, or Trades, or Health, or Wives, or Children, or Eſtates, which men expect. Haman had great honour, and greatneſs in the world, as much as a man could deſire; yet he wants Mordecai's cruſe, and that doth ſow… all unto him: There is vanity and vexation in all eſtates and conditions: Solomon hath written that Inſcription upon all things here in the world, Vanity of vanities, all is vanity and vexation of ſpirit. Therefore to love the world and the things of it, puts us upon unreaſonable things: But now the things of God are better than the things of the world.

Fourthly, it puts us upon the worſt things: all the things in the world are periſhing things, but the things of God are durable things: Theſe things are but Dogs meat as Paul calls them; but the things of God, and of Heaven, and of the Kingdom, they are excellent things: There's an excellency in grace, there's an excellency in the knowledge of Chriſt; now we let theſe things go, and chooſe the other: that's unreaſonable.

Thirdly, We ſhould not love the world, becauſe it's ſcandalous to the wayes and things of God: when profeſſors are as the men of the world, it is a ſcandal unto the wayes of God. To love it, and the things of it; ſo that nothing appears p. 270but a profeſſion of Religion, 2 Tim. 3.5. Having a form of Godlineſs, but denying the power. Who are thoſe that have a form of Godlineſs but deny the power? Covetous men, lovers of pleaſures more than lovers of God. Now this brings a great ſcandal upon the wayes of God, that men of the world ſay, theſe Profeſſors are as covetous as any, love the world as much as any, and early up, and down late, and as greedy after the things of the world as any others whatſoever; what's in their Religion? ſo that hereby Religion ſuffers. The Spies brought up an ill report upon the Land of Canaan; So theſe bring up an ill report upon God and his Ordinances, upon the Milk and Honey that is in that Land indeed. They are ready to ſay, ſuch and ſuch are great profeſſors, and make a noiſe in the world, but Silver comes from them as a joynt from the body, as blood from their veins; they are ſo hard, that there's nothing to be gotten from them. In Matth. 18.7. Woe be to the world becauſe of offences: And one of the great offences that comes, is from Profeſſors, becauſe they love the world ſo much.

Fourthly, As it is ſcandalous, ſo it is idolatrous, when men love the world, they make an Idol of the world. The world hath their hearts, their heart is glewed to the world. Eph. 5.5. Nor covetous man, who is an Idolater: and in the 3d. Colloſ. he tells you that covetouſneſs is Idolatry. We cry out of the Papiſts, that they ſet up Images and Pictures, and bow to them; and we are greater Idolaters our ſelves, if we love the world and the things of the world. We ſet up Idols and Pictures in our hearts; and certainly Idolatry is a great p. 271ſin, and an Idolater is a grievous ſinner. We would be loath to have that imputation faſtened upon us to be Idolaters, and yet if we love the world we are Idolaters, and live in Idolatry.

Fifthly, It's a dangerous thing to love the world: A man that loves the world, whoſe bent is that way, is in danger of two or three things.

1. A man that loves the world, by little and little grows a ſtranger to God, a ſtranger to Chriſt; we cannot at once have our eyes upon Heaven and upon Earth too. When we are between two men, or two mountains, the nearer we draw to one, the further we go off from the other; So the further we go off from God, the more we love the world. When men do love the Ciſtern, they leave the Fountain; all the creatures they are but Ciſterns, and when our hearts run out to theſe, then we leave God who is the Fountain.

2. Another evil is, that we grow acquainted with the worlds wayes, and the wayes of worldlings: we grow acquainted with their ſhifts, and their over-reachings, and their plots and deſigns and cuſtoms, and many times with their oaths and wicked courſes, and we are defiled and hardened thereby.

3. We expoſe our ſelves to divers Temptations and Snares which are hurtful: Thoſe that will be rich, fall into a ſnare, and into a temptation, and many hurtful luſts; 'tis a thouſand to one, if we dont loſe a good Conſcience thereby. Nay, we are in danger of loſing our very ſouls by loving the world and the things of the world. p. 272In the 19. Matth. 23. Then ſaid Jeſus unto his Diſciples, verily, I ſay unto you, that a rich man ſhall hardly enter into the Kingdom of Heaven: What a danger is that man in that loves the world and the things of the world? in danger of loſing Heaven, of loſing his ſoul; what will it profit a man to win the world, and loſe his ſoul? And he that loves the world, he is labouring to get the world, and be great in the world, and ſo to hazzard his ſoul: 'Tis dangerous to love the world.

Sixthly, We ſhould not love the world, becauſe it puts us upon impoſſibilities, Matth. 6.24. No man can ſerve two Maſters; for either he will hate the one, and love the other, or elſe he will hold to the one and deſpiſe the other. Ye cannot ſerve God and Mamon. The Lord Jeſus Chriſt tells you, 'tis an impoſſibility to ſerve God and Mamon: every man ſaith, I will ſerve God, and love God, I were not worthy to live elſe; but if we love the world, we dont ſerve God and love God; we cannot ſerve God and Mamon. Mamon is Riches; 'tis an impoſſible thing, and therefore the Lord Chriſt when he was tempted by the Devil, Matth. 4.10. ſaith he, Get thee hence Satan, for it is written, Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerve. I cannot hearken to thy Temptations to imbrace the world; no, 'tis impoſſible, him OnelyOnly ſhalt thou ſerve; God OnelyOnly is to be ſerved, and we cannot ſerve two Maſters; whoſoever loves the world, hath two Maſters to ſerve, God and the world, and 'tis impoſſible to ſerve them both.

Seventhly, We ſhould not love the world, becauſe hereby we make God our enemy: 'Twas p. 273a ſad thing when God ſaid to Jer. Behold I am againſt thee, I am thy enemy; to have the great God, the Lord of Hoſts, the Lord of Sabbaths, the Lord of Heaven and Earth to be our Enemy, O dreadful; whoſoever loves the world, is the enemy of God; in 4. James 4. Ye Adulterers and Adultereſſes, know ye not that the friendſhip of the world, is enemity with God: That's more than an Enemy: Enmity to God. Whoſoever therefore will be a friend of the world, is the Enemy of God. Would you be enemies to God? Love the World. If you would not be enemies to God, dont love the world. Better have all the world our enemy, than God our enemy; all the world to be againſt us, than God to be againſt us. And in Pſal. 10. It's ſaid, The covetous whom God abhors. A man of a covetous heart, and covetous affections, is greedy of the world, and loves the world, God abhors him. To have God our enemy, is ſad; what will become of that man or woman that hath God for their enemy. The love of the world doth make God our enemy.

Eighthly, We ſhould not love the world, becauſe it makes us expenſive of time, which is better than the world. Would any man lay out Gold and Silver for Straws, and Stubble, and Chips, and Butterflyes, and ſuch things as theſe? Thoſe that love the world are at greater expences than the world is worth; and they give that for the world which is better than the world. The beſt things of the world, are the riches, and honours, and pleaſures, and preferments, and learning, and gifts; but now our ſouls are better than all theſe, better than the whole world. What p. 274ſhall a man give in exchange for his ſoul? all the world is not worth one ſoul; one ſoul is worth a Million of worlds. Now to lay out our time, ſtrength, underſtandings, and ſouls about the world and the things of the world, what expences are we at? we give too much for the world; the world is not worthy of our affections, underſtandings, ſtrengths, hearts; therefore ſee what the Prophet ſaith, in Iſa. 55.2. he comes there with a vehement expoſtulation; wherefore do you ſpend money for that which is not bread? 'Tis not bread, when you get it. It's not any thing will ſatisfie or advantage your ſouls: And you labour for that which ſatisfieth not. So that we are at too great coſt, and too great expences, when we love the world, and labour to get the world, and buy it at ſo dear a rate.

Ninthly, We ſhould not love the world, becauſe it imbaſeth the underſtanding, that moſt noble faculty of the ſoul. The world doth imbaſe our underſtandings, and imbaſe our ſpirits; our underſtanding was made and given us for God, and for heavenly things, that we might have Communion with God by virtue of our underſtanding, and reaſon, and apprehenſion, and fall in with God. Now if the Body be for God, as in 1 Cor. 6.13. much more the ſoul, and the underſtanding is for God, and for heavenly things; and not for the Earth, and earthly things. Now the world doth imbaſe our underſtandings, for what is the world? it's a meer dirty thing, Rom. 8.20.22. You ſhall ſee that the world is ſubject to corruption, ſubject to vanity; the world is in bondage to corruption, and the world lyes in p. 275wickedneſs. 1 Joh. 5.19. It lyes like a piece of Carrion in a Ditch; it lyes foreign, in the wicked one, in the Devil. And what can the world contribute to your underſtanding now to do you good? No, it imbaſes the underſtanding, and makes the ſoul earthly, droſſy, muddy, and miery. Now will you imbaſe a noble Soul to a dirty World? in Dan. 2. There is mention made of a great Image, and what was the beſt of that Image? the Feet are Clay, and the Legs are Iron, and the Thighs are Braſs, and the Belly is Silver, and the Head is Gold; the beſt is but Gold and Silver, and they are ruſty things, periſhing things, and theſe do imbaſe a noble Heroical Soul to be bowed down to theſe things; for the Soul becomes that which it loves; if it loves the earth, it is an earthly ſoul.

Tenthly, The world it is of a damning nature, and therefore we ſhould not love it. The world doth not onelyonly indanger us, but it drowns the ſoul in perdition. 1 Tim. 6.9. They that will be rich, fall into Temptation, and a Snare, and into many fooliſh and hurtful luſts, which drown men in deſtruction and perdition. The ſoul is drown'd in perdition; whoſoever is a lover of the world, is a child of the world, and ſo is a Son of perdition. It's ſaid of the man of ſin, he is a Son of perdition; the world doth make men leave Chriſt; in the 19. Matth. 22. There's a young man comes to Chriſt; Maſter, what ſhall I do to inherit eternal life, keep the Commandments, ſaith Chriſt. He ſaith unto him, which? Jeſus ſaid, Thou ſhalt do no Murther, Thou ſhalt not commit Adultery, &c. The young man ſaith unto him, all theſe things p. 276have I kept from my youth up; what lack I yet; Jeſus ſaith unto him, if thou wilt be perfect, go and ſell that thou haſt, and give to the poor, (and thou ſhalt have treaſure in Heaven) and come and follow me; but he leaves Chriſt, he went away ſorrowful, ſaith the Text; why, he had great Poſſeſſions. So the Scribes and Phariſes, they leave Chriſt for their Credit, Joh. 12.42, 43. So in the 8. Matth. 34. The Gadarens deſire Chriſt to be gone out of their Countrey, they would have none of Chriſt; but they loved their Swine which were drown'd in the Sea, and the world drown'd them in perdition.

Eleventhly, The world is a great enemy to growth in grace, and Communion with God; for the world and the things of it divert the heart from ſpiritual things. Martha is cumbred about many things, and diverted from Chriſt, and hearing of him. So in Matth. 13.22. He alſo (ſaith Chriſt) that received ſeed among the Thornes, is he that heareth the word: and the cares of this world, and the deceitfulneſs of riches choke the word, and he becometh unfruitful. So that the love of the world, and the things of the world, are a great enemy to growing in grace, and to Communion with God. It makes men to leave the beſt things, and moſt excellent things, even Grace it ſelf, and God himſelf, and Communion with God. A worldly heart hath little or no Communion with God. If a Woman fall in love with another, and commit folly with another, her Husband cares not for Communion with her; ſo is it here, ye Adulterers and Adultereſſes, know ye not that the friendſhip of the world is enmity with God, whoſoever therefore will p. 277be a friend of the world, is the enemy of God. Pſal. 73.27. They went a whoring from under God. Men go a whoring from God when they love the world, and dote upon the world, and the things of it. Now what an enemy is the world to growth in grace, and Communion with God.

Twelfthly, The world is the Devils Inſtrument whereby he enſnares men and women, and leads them captive at his pleaſure; he is called the God of the world, and he takes men with the world. The world is his grand Inſtrument to take men and women. In Matth. 4.8, 9. he thought to catch Chriſt with the glory of the world, The Devil taketh him up into an exceeding high mountain, and ſheweth him all the Kingdoms of the World, and the glory of them. Here was his laſt bait whereby he thought to catch Chriſt; And ſaith unto him, all theſe things will I give thee, if thou wilt fall down and worſhip me. He thought to catch Chriſt with it, but the Lord Chriſt was too hard for him; but 'tis his Inſtrument whereby he catches men and women. Thus he caught Eve by the fruit of the Garden; thus he caught David by Bathſheba; and thus he caught Achan by a Wedg of Gold, and a Babiloniſh Garment: And thus he catches men and women, ſome by Wine, ſome by Women, ſome by Kingdoms, and he leads them captive when he hath taken them, by ſome bait or other of the world; ſomething or other he preſents ſutable to the eye, to the taſte, to the fancy, or to their opinion: he preſents ſomething or other ſutable, by which he leads them Captive at his will.

p. 27813. Laſtly, We ſhould not love the world, becauſe it is that which cauſes men to erre and go aſtray from the truth, and from the wayes of God, and leads them to Apoſtacy in the end: 1 Tim. 6.10. The Love of money is the root of all evil; which while ſome coveted after, they have erred from the faith. Mark, they have erred from the faith, if we love the world, we will let the faith go, and truth go, and the wayes of God go, and ſo we make way for Apoſtacy: what was it cauſed Spira to renounce the faith (whoſe ſtory you have heard of, and is among you) it was the love of the world, of his credit and eſteem, and outward engagements that he had, Theſe made him to renounce the faith. And ſo Demas, 2 Tim. 4.10. Demas hath forſaken me, ſaith Paul, and embrac'd the preſent world. What forſake Paul that great Apoſtle, brought up at the feet of Gamaliel, a man wrapt up into the third Heavens, a man of that note that Paul was, to forſake him for the preſent world? yet Demas did it; the Love of the world drew him off from Paul and his Doctrine, and Church, State, and wayes; the Devil by that means drew him away. So then you ſee the reaſons why we ſhould not love the world, nor the things of the world. But now a Queſtion or two comes to be anſwered.

Qu. What muſt we then quite caſt off the world, and have nothing to do with the world?

An… I anſwer, not ſo neither; 'tis not ſaid here, we may not have the world; but we muſt not love the world: We may have to do with the world. I ſhall anſwer this queſtion in three or four things.

p. 279Firſt, We may ſtudy the world, make it a part of our ſtudy; we may ſtudy the works of God in the world, they are honourable, ſought out of all them that have pleaſure therein; we may ſtudy the world, for the world will teach us many good leſſons.

Firſt, We may ſtudy the world, and come to the knowledge of the inviſible things of God by theſe viſible things, Rom. 1.20. For the inviſible things of him from the Creation of the world, are cleerly ſeen, being underſtood by the things that are made, even his eternal power and God-head; ſo that they are without excuſe. We may come to know there is an eternal God, an Omnipotent God, by theſe viſible things; and in the 12. Job. 7, 8. Ask now the Beaſts and they ſhall teach thee, and the fowls of the Air and they ſhall tell thee, or ſpeak to the Earth and it ſhall teach thee, and the Fiſhes of the Sea ſhall declare unto thee. Theſe will teach us ſomething; the Beaſts, and the Fowls, and the Earth, and the Fiſhes will teach us the inviſible things of God, and inſtruct us in thoſe things may do us good. There's ſomething to be learned from theſe, therefore we may ſtudy theſe; God's power, wiſdom, goodneſs, mercy, are all learned by the creatures.

Secondly, The creatures do teach us prudence, and providence. Go to the Ant thou Sluggard, he layes up in Summer againſt Winter.

Thirdly, The creatures will teach us to do the will of God, Pſal. 119.91. They Continue to this day according to thy Ordinances, for all are thy Servants. They all ſerve thee: The Sun, and Moon, and Stars, they all ſerve the Lord, and p. 280the Winds do ſerve the Lord, Pſal. 148.8. Stormy winds fulfil his Word. The very winds do fulfill the word of God, and obey his voice, and do what he commands them to do. They teach us therefore to do the will of God; ſhall the waves, and winds, and all the creatures obey the Lord, and ſhall not man obey the Lord for whom all theſe were made.

Fourthly, They teach us to wait upon God, 145. Pſal. 15. The eyes of all wait upon thee, that thou mayeſt give them their meat in due ſeaſon; the fowls of the heaven wait upon God; the very Leviathan in the Sea waits upon God for its meat in due ſeaſon. And what ſhall we be carking and caring about what ſhall we eat, and what ſhall we drink, and wherewith ſhall we be cloathed: who feeds the Wild fowl in the air? the Lord feeds them; and therefore they teach us to wait upon God without carking, and being diſtracted, and deſponding.

Fifthly, The creatures do teach us to expect glorious liberty from the hand of God, Rom. 8.14.21. The earneſt expectation of the creature, waiteth for the manifeſtation of the Sons of God; and v. 21. They wait to be delivered into the glorious liberty of the Children of God: there is a glorious liberty for the Children of God to come to: they may be in bondage, and are at this day; but there is a liberty, and a glorious liberty; and ſhall not we wait for it, when the whole creation waits for it.

Sixthly, Laſtly, The creature teaches us to know times and ſeaſons; the Stork, the Crane, and the Swallow they know their times and ſeaſons, and ſhall not we know times and part p. 281ſeaſons. We are therefore to make it a part of our ſtudy, to ſtudy the world, and the creatures.

Secondly, We may pray for the things of this world, Prov. 30.8. Agur prayes there, Remove far from me vanity and lyes; give me neither poverty nor riches, feed me with food convenient for me; you ſee here he prayes for food convenient. So in Luke 11. Chriſt teaches us to pray, Give us day by day, our daily bread; that is, things needful for this life, needful for my ſtate and condition, and relation that I am in.

Thirdly, We muſt follow a calling in this world, and uſe lawful means to obtain the things of the world, 2 Theſ. 3.10.12. The Apoſtle orders there, If any man work not, neither ſhould he eat. Now them that are ſuch, we command and exhort by our Lord Jeſus Chriſt, that with quietneſs they work, and eat their own bread. The Lord commands and orders it ſo; men are to have a calling, and to follow a calling, and to be diligent in their calling, 1 Cor. 7.33. He that is Married, careth for the things of this world, how he may pleaſe his Wife. He ought to take care, and to pleaſe his wife, and provide for his wife and Children, 1 Tim. 5.8. He that provides not for his own, and eſpecially for thoſe of his own houſe, he hath denyed the Faith, and is worſe than an Infidel, and they ought ſo to labour, as they may have wherewith to relieve others, Eph. 4.28. Let him that ſtole, ſteal no more; but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Men ought to have a calling, and follow a calling, and ſo to follow it, that they may not live upon others, and be idle; but have to relieve p. 282others, and help others that are impotent, or aged, and ſick, and weak, or made poor by the providence of God, Acts 20.35. It is more bleſſed to give then to receive. Men ſhould labour therefore to have, that ſo they may give rather than receive.

Fourthly, We may uſe the world, it's not ſaid here, uſe not the world, but love not the world, nor the things of it, 1 Cor. 7.31. And they that uſe this world, as not abuſing it. Men indeed do abuſe the world to gratifie their luſts, and to ſatisfie the fleſh; as in the next verſe, 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, but is of the world, we may uſe the world, but not abuſe it.

Qu. Now the next queſtion is, when doth a man ſo uſe the world, as not to abuſe it?

An. I anſwer, firſt, a man doth not abuſe the the world, but uſe it well and right when he uſes all things for that end that God hath made them. Now in Prov. 16.4. you ſhall ſee for what end God hath made the world. He hath made all things for himſelf; God hath made all things, and all things in this world for himſelf, for his own praiſe, and honour, and glory; and therefore in the 1 Cor. 10.31. Whether ye eat, or drink, or whatſoever ye do, do all to the Glory of God. Let God be glorified in your eating, and drinking, in your recreations, in all your actions, in all your ſufferings, do all to the glory of God, for God hath made all things for himſelf, and in 1 Cor. 6. Ye are not your own, ye are bought with a price, glorifie God in your body, and in your ſpirit, which are Gods. p. 283When you uſe your underſtandings, your affections, your ſpeech, your eyes, your hands, your feet; when you uſe all to the glory of God: Turn away mine eyes from beholding vanity, when your feet run the way of Gods Commandments, when you uſe all for the glory of God, then you dont abuſe the world, but uſe it a right way.

Secondly, When we walk with God in the uſe of the world, and the things of it, and anſwer Gods call. It's ſaid of Enoch, he walked with God three hundred years; he walked with God in his calling: we are but Stewards, and God calls upon us ever and anon, to do this, and to do that; he calls upon us to give to the poor, we anſwer Gods call: So when God calls upon us to mourn, we mourn; when he calls us to Sympathize with thoſe that ſuffer, we Sympathize; when he calls us to rejoyce, we rejoyce; when we abridge our ſelves of our liberty at Gods call, now we uſe the world aright.

Thirdly, We uſe the world aright, when we uſe the world and the things of the world to promote ſpiritual good in our ſelves or others, Rom. 8.28. All things work together for good to them that love God, and are called according to his purpoſe. Now when I uſe the creature to promote my ſpiritual good, the good of my ſoul, to get more grace, to further my peace, and comfort, and content, and communion with God, I uſe the word aright, I uſe it well. Matth. 5.16. Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in Heaven. When I uſe the world ſo that I make my light to ſhine by it, and ſo to ſhine that men may p. 284ſee my good works, when I do good with my eſtate, that men may glorifie God; now I uſe my eſtate aright. When I make friends of unrighteous Mammon, that's uſing the world aright to promote ſpiritual good. Many uſe their eſtates to cruſh others, and to be revenged, and to have their luſts ſatisfied, and ſo they promote the intereſt of Satan; this now is an ill uſe of the world, and the things of the world.

Fourthly, Then I uſe the world aright, when I do uſe the world on the by, and I mind the things of God, and of my Soul, as my main buſineſs: The world is to be minded but on the by; and the things of God, and of the Soul are to be my main buſineſs here in the world. Wherefore hath God ſet me in this world? is it to get riches, and honours, and to have my pleaſures, and to gratifie my luſts? No, but to glorifie his name, and to work out my own ſalvation; now when I make this my main buſineſs, I uſe the world aright. Therefore ſaith Chriſt, Labour not for the meat that periſheth, but for that meat which endureth to everlaſting life, which the Son of man ſhall give unto you, for him hath God the Father Sealed. Let that be your main buſineſs to get the bread that endureth to everlaſting life, to get grace, to work out your ſalvation, to get aſſurance, and clear evidences for an eternal good condition; this muſt be your main ſcope and buſineſs here in the world, but many look at heaven, and the things of God as things by the by, and they look after the world as the main buſineſs.

Fifthly, Then I uſe the world aright, and dont abuſe it, when my moderation is known that p. 285way, and my affections run out little to the world, when our moderation and affection towards them is ſuch, as if they were not. And this you ſhall ſee plain, in the 1 Cor. 7.29, 30, 31. ſaith he, It remaineth, that both they that have wives, be as though they had none. When my moderation, and affection towards a wife, be as though I had none, and they that weep, as though they wept not; you are under great and heavy afflictions, but you weep as if you wept not: And they that rejoyce, as though they rejoyced not. Have you proſperous times, and all things go well? Be as if you rejoyced not, as if there were no ſuch thing; And thoſe that buy, as though they poſſeſſed not. Be as if you had no poſſeſſions, no houſes, no lands, when you have bought and purchas'd them. And they that uſe this world, as not abuſing it. When our moderation is ſuch towards things, as if they were not, Phil. 4. Let your moderation be known to all men.

Sixthly, Laſtly, we uſe the world as not abuſing it, when we ſo uſe it, that we can give a good and chearful account to God concerning what we have had in the world. God gives ſome men great portions, and ſome men leſs portions; there's none but have ſomething: Now when we uſe our Gifts, our Eſtates, our Relations, ſo that we can give a good account to God; Come, give account of thy Stewardſhip, it will be ſaid e'r long to every man and woman, thou haſt had Wife, and Children, and Parents, and Brethren and Siſters, and health, and ſtrength (and the like) come give account of your Stewardſhip; now when we ſo uſe all that we can give a good and chearful account to God, we have not abuſed the world, but us'd it the right way.

p. 286There's a queſtion or two more (before I come to the uſe and application of the point) which is this.

Qu. Are not the creatures of God good, and may we not love them being good, for good is the object of love.

An. To this I anſwer; firſt, that the good in the creature is very little, very little compared to ſpiritual good, or the goodneſs of God. The good of the creature is very little, and ſo little that it cannot make us good; but rather doth further our corruptions, and feed our luſts; for all that is in the world (as he ſaith here) is the luſt of the fleſh, the luſt of the eye, and the pride of life. The things of the world do feed our luſts, and are ſtronger to ſet our corruptions a work, than to further that good is in us; and becauſe the things of the world do divert us from God, or diſcourage us towards good, or corrupt the good is in us, therefore the Lord hath forbid us to love the world, though there be ſome good in the world.

But Secondly, I anſwer, that we may love the world, and the things thereof, as a man loves his tools to carry on ſome buſineſs of concernment; ſo we may love the world as it may further us in our chief buſineſs; if riches will promote the goſpel, promote and further our ſpiritual intereſt in Chriſt, our peace, and comfort, and graces; ſo far we may love the world. And,

Thirdly, We may love the world in ſubordination to God; ſo we may love the world, with a ſubordinate love to God, ſo it hinders not love to God; ſo we may love the good that is in p. 287the world, and in the creature; otherwiſe we muſt not love the world.

Qu. Another queſtion is, whether may a man follow his calling to be rich, and take the calling which will bring in moſt gain: men are in the world, and have their callings in the world, may not a man follow his calling to be rich, and chooſe the calling which will be moſt gainful unto him? This is a common practice of men, they do follow their callings to be rich, and chooſe thoſe callings that may be moſt profitable.

An. But the anſwer to it is negative, they may not do ſo, and I ſhall give you reaſons for it; for,

Firſt, It is a heatheniſh thing to plead the goodneſs of a calling, from the gain of a calling; 'tis a heatheniſh practice; in the 19. Acts. 24, 25. A certain man named Demetrius, a Silver-Smith, which made Silver Shrines for Diana, brought no ſmall gain unto the Crafts-men; whom he brought together with the work-men of like occupation, and ſaid, Sirs, ye know that by this craft we have our wealth, or gain: The Heathens did plead the goodnes of their calling from the gain that it brought in unto them; now we ſhould not account a calling good becauſe it's gainful, the very Heathens did ſo. In the 2 Pet. 2.3. ſpeaking of falſe Prophets, Through covetouſneſs ſhall they which feigned words make Merchandize of you. Through covetouſneſs: true Prophets are to have their maintenance, and countenance, and to live comfortably; but the end of their calling is not gain, now the Scripture condemns it, and it was their ſin; they would ſell their ſouls for gain; they car'd not what became p. 288of their ſouls, ſo they might have gain and profit thereby.

And when two callings do lye before a man, he is not to chooſe that calling will bring moſt gain, but that calling he is moſt fit for, that God hath fitted him for, and given him gifts and talents whereby he may uſe the calling well; So that that's the firſt anſwer unto it.

Secondly, in callings men muſt aim at the publick good, the good of the Church, the good of State, and not at gain; in the 2. Neh. 10. When Sanballat the Heronite, and Tobiah the Servant, the Ammonite, heard of it, it grieved them exceedingly that there was come a man to ſeek the welfare of the Children of Iſrael. Nehemiah did not ſeek himſelf, but he ſought the welfare of the children of Iſrael, the publick good, he had his calling, he was governour, and he did ſeek the welfare of the children of Iſrael: and in Eſth. 10.3. It's ſaid of Mordecai. That he ſought the wealth of his people, and ſpeaking peace to all his ſeed. So every man ſhould make that his main aim, to ſeek the publick good of Church or State; and as a Heathen ſaid, our Countrey, our Parents, our Friends, do challenge part of our eſtates, or of our callings, or of what we get; we are not to be for our ſelves, but for the publick good: ſo in the 2 Cor. 12.15. ſaith the Apoſtle there, I will very gladly ſpend and be ſpent for you; though the more abundantly I love you, the leſs I be loved. Paul did mind them, and not what they had, he would ſpend and be ſpent for them, he would ſacrifice himſelf if there were occaſion upon their faith, to confirm and ſtrengthen them, to do them good, to build them up, p. 289ſo far was he from ſeeking himſelf in his calling.

Thirdly, For a man to ſeek to be rich in his calling, and to make that his end, is againſt that great and glorious principle of the Goſpel, ſelfdenyal. It's a great principle, and a glorious truth, ſelf-denyal: in the 16. Matth. ſaith our bleſſed Saviour, v. 24. If any man will come after me, let him deny himſelf, and take up his Croſe and follow me, he muſt deny himſelf; now if I make gain, or profit my end in my calling, I dont deny my ſelf, but I ſet up my ſelf; and this is complained of by the Apoſtle, Phil. 2.21. Every man ſeeks his own things, and no man ſeeks the things of Chriſt; every man is for himſelf, his own honour, profit and pleaſure, and dont deny himſelf. Now ſelf-denyal is a great and glorious truth, that every man and woman ſhould take notice of and put in practice, elſe he is none of the Diſciples of the Lord Chriſt.

Fourthly, It is but a baſe and low end, and directly againſt Scripture, for a man to propound gain in his calling to be his end, Prov. 23.4. Labour not to be rich, that muſt not be your end; moſt men do labour to be rich, and to be great in the world, but it ſhould not be their end, Labour not to be rich; ſo that it's directly againſt the Scripture it ſelf. Joh. 6.27. Labour not for the meat that periſheth, but labour for that which endures to everlaſting life. There ſhould be a mans end, to labour for the meat that endureth to everlaſting life, and not for the meat that periſheth.

Fifthly, Laſtly, men ſhould follow a calling whether they get any gain or no; they are to follow a calling, and that to glorifie God: God ſet p. 290Adam in a calling that he might glorifie him, 1 Cor. 10.31. Whether ye eat, or drink, or whatſoever ye do, do all to the glory of God, This ſhould be the end of men in their callings, do all to the glory of God. And in the 6. Eph. 5, 6, 7. ſpeaking of ſervants in their calling, Servants, be obedient to them that are your Maſters according to the fleſh, with fear and trembling, in ſingleneſs of your heart as unto Chriſt. They muſt ſerve Chriſt, and glorifie Chriſt in their callings, be they never ſo mean; the loweſt and meaneſt Servant in a family ſhould ſerve Chriſt: Not with Eye-ſervice, as men-pleaſers, but as the Servants of Chriſt, doing the will of God from the heart, with good will doing ſervice, as to the Lord, and not to men. They ſhould not be men-pleaſers, they ſhould not ſeek themſelves, but ſerve the Lord, and ſeek to honour the Lord, knowing that whatſoever good thing any man doth, the ſame ſhall he receive of the Lord, whether he be bond or free. They ſhall have a reward of the Lord if they be right in their callings, and dont make gain & profit to be their aim & end. And ſo much for that queſtion. I ſhall now come to the uſes of the point; that thoſe that are in a ſtate of grace, whether they be little children, or young men, or fathers, ought not to love the world, or the things of it.

Ʋſe. 1. This doth inform us of the corruption of our natures, which are very prone to love the world, and the things of the world; and therefore God gives a flat prohibition, Love not the world nor the things of the world; intimating that men and women ſince the fall, are moſt prone to lvoe the creature, for in their fall they were turned from God to the creature, to leave the creator, p. 291and to run to the creature; and we are ſo turned to the creature, that we do Idolize the creatures, affect the creatures, dote upon the creature, and ſpend our time and ſtrength about creatures, and forget God and the things of God. The water is not more prone to run downward, nor the fire to go upwards, then our hearts are to run out to creatures, this is common to all men, an univerſal ſickneſs and diſeaſe in all men, and their hearts and natures are exceeding corrupt that are ſo prone to theſe things that are forbidden: It ſhould humble us that we are ſo corrupt, and go the wrong way, and mind poor periſhing vain things, and neglect God himſelf, who only can ſay, I am that I am, I am Subſtance, and Being, I am excellency, I am worthy of love, and yet I am not beloved.

2. If thoſe in a ſtate of grace ſhould not love the world, nor the things of the world, then I infer from hence, that the number of ſuch is very few, there are very few that are truly in the ſtate of grace, very few little children, very few young men, very few fathers, that love not the world; the love of the world is ſo common, that it proclaims to the world they have no grace, or but ſeeming grace, not ſaving grace. All men ſeek their own, ſaith Paul, & no man the things of Chriſt; 'twas ſo in the Apoſtles dayes, they loved the world & the things of the world, the honours of the world, and the preferments of the world, and places of power, and riches, and pleaſures, and things of that nature, which were ſutable to the fleſh and the old man, they loved theſe, and Chriſt was not regarded: ſo in the Revelations, All the world wondered p. 292after the Beaſt. 'Tis rare to find a man eſtranged from the world, to live above the world, Our converſation, ſaith Paul, is in Heaven; where is a man now whoſe converſation is in Heaven: foreign our Common-wealth is in heaven, we are Citizens of heaven, our affections are in heaven, our trading is in heaven; 'tis very rare to find ſuch a man.

Thirdly, If ſuch ſhould not love the world, then thoſe who are gracious & godly ſhould be content with a little of the world; a little of the world ſhould ſerve their turns, a little will ſuffice nature, and leſs will ſuffice grace, a little will carry us to our Journeys end, and 'tis not wiſdom to load our ſelves with thick clay when we have a Journey to go, a Race to run. The Apoſtle ſaith in the 13. Heb. 5. Let your converſation be without covetouſneſs, and be content with ſuch things as ye have; You are Chriſtians, you are in a Church ſtate, you are Young men, you are Children, you are Fathes, be content with ſuch things as ye have, and be not covetous after the world, and the things of the world; and in the 1 Tim. 6.7. We brought nothing into this world, and it is certain we can carry nothing out, and having food and rayment, let us be therewith content. A gracious heart ſhould conſider, I brought nothing into the world, I ſhall carry nothing our; if I have Food and Rayment, and things convenient for me while I am in the world, what ſhould I trouble my ſelf any further, to moyl, and labour, and keep a do for I know not what? We brought nothing into the world, and 'tis certain, men dont think it certain that they ſhall carry nothing out of the world; but 'tis certain, you p. 293may build upon it, that you ſhall carry nothing out of the world: Well, let us be content then with a little of the world.

Fourthly, This ſerves for reproof, to reprove moſt men and women, Profeſſors, Chriſtians, thoſe that are look'd upon as Godly, and in the ſtate of grace; 'tis a reproof unto them, that they love the world, and the things of the world; I might bitterly, and ſharply reprove men and women, and profeſſors upon this account.

But I know what will be ſaid preſently, we dont love the world, we do but uſe the world.

I ſhould be glad it would prove ſo, let us come to the teſt then and try it out, whether we do love the world, yea, or no; and I ſhall deſire you to put ſome queſtions to your own hearts, to deal impartially with them; for you ſee what is ſaid, Love not the world not the things of it.

Qu. Firſt, put this queſtion unto your ſouls, am I not more careful, and take greater pains, and am at greater coſts for the things of the world then I am for my ſoul, and the things of my ſoul; then I am for heaven, and the things of heaven, ſpiritual things; how careful are men and women? and what coſts and pains will they be at for houſes & Land, & Purchaſes, & good Bargains? what a deal of pains do men take about theſe things, if there be a crack in a title of Land, or of a Houſe, what pains will they take to cleer up things, to get things made ſure? If there be a ſtorm at Sea, that Ships be in danger, what inſuring is there? Men will take pains, and be at coſt to inſure the ſame; but now as for their ſouls and eternal conditions, what little pains do men take? and what little p. 294coſt will they be at that way? whereas the Scripture ſaith, Phil. 2.12. Work out your own Salvation with fear and trembling; you are in a ſtorm, and your ſalvations are in danger, you may loſe your ſouls; work out your ſalvations with fear and trembling: Work them out of the dark, work them out of the doubts, and fears; and all diſputes, work them out againſt all objections, and get things cleer'd up, work out your ſalvations with fear and trembling; 'tis a hard work, a difficult work to accompliſh and bring about, and there need be great pains taken about it, 2 Pet. 1.10. Give diligence to make your calling and election ſure, there muſt be diligence; give diligence to it, ſaith he, it calls for it, it is not eaſily done, 'tis not ſaying, A Lord have mercy upon me will ſave a man, or aſſure a man; No, there muſt be praying, and ſtrugling, and crying, and wreſtling with God, ſearching of Scriptures, and applying of truths home to a mans own heart; and v. 5. Giving all diligence, add to your faith virtue, &c. men and women ſhould be diligent, and very diligent, and all their diligence ſhould run out that way, to get grace, and to make their callings and elections ſure: Now we give all diligence in other things, and little pains is taken about the ſoul; what doth this argue then, but that I love thy world, and the things of the world, my love … greateſt that way?

Qu. Secondly, Put this queſtion to your own hearts, doth not the world and the things of it joſſel aſide, and out of place the things … of God? Do not the things of the world … the wall of the things of God, and joſſel tha… aſide? p. 295In the 14. Luke, when they were called to the great feaſt, they all made their excuſes; ſaith one, I have bought a yoke of Oxen, and I muſt go try them; I have bought a Farm, and I muſt go ſee that; I have married a Wife, and I cannot come; they could not come to hear Chriſt, nor partake of the great things that Chriſt tendred unto them in the Goſpel; they joſſel'd out theſe things: So the things of the world, do joſſel our prayer, the reading of the world, inſtructing of their family meditating, and the examining of their hearts, &c. and if they do not joſſel them out, yet they do curtail them, and they are ſhortened, and leſſened; do you in the firſt place ſeek the Kingdom of God, and the righteouſneſs thereof; No, the things of the world it's to be fear'd do joſſel out the things of the Kingdom of heaven, the things of God, and of the Soul, and this is an argument that we love the world, when better things, and things of greater weight and concernment are ſet aſide for petty and mean things in compariſon; ſome flight buſineſs do make a man neglect holy duties, or poſt them over in a formal way, whereas David who was a man after Gods own heart, a gracious man, in the 119. Pſal. ſaith, I thought on my wayes, and turned my feet unto thy Teſtimonies; I conſidered my wayes, the world was drawing me another way, but I conſidered my wayes, and turned my feet unto thy Teſtimonies. I made haſt and delayed not, to keep thy Commandments, and v. 62. At midnight I will riſe to give thanks unto thee: becauſe of thy righteous Judgments; I will riſe at mid-night, I will break my ſleep, I will do it in ſecret, when no eye ſees me, none privy to it p. 296but God. We hardly will awake to give thanks to God for choice mercies, much leſs for righteous Judgments, it's one argument we love the world when ſpiritual things and duties are thruſt aſide, upon the account of the things of the world.

Qu. Thirdly, Put this queſtion to your ſouls, ſoul, art thou content with a little? art thou content with a little grace, with a little knowledge of God, with a little communion with God, with a little heavenly-mindedneſs? but art thou not eager upon the things of the world, and never content and ſatisfied with the world; and the things thereof? Soul wouldſt thou not have more and more, and more, and more ſtill of the things of the world, more this week, and more next year, and daily more and more of the world? Is it not with your ſouls as with the Horſe-leech in the Prov. that cryes give, give? Soul if it be ſo, thou doſt love the world; men and women deceive themſelves, and think they dont love the world, when as ſtill they are greedy of the world, and covetous after the things of the world. In the 8. Amos 5. When will the new Moon be gone, that we may ſell Corn? and the Sabbath, that we may ſet forth wheat? When will theſe ſpiritual duties be over, that we may mind the world, and follow the world, and get the world? In the 1. Prov. 19. So is every one that is greedy of gain. Men are greedy of gain, men look upon thoſe that are rich in the world, and they labour to be like them, and to overtake them, to be as great, and high, and honourable as they; to have as great Purchaſes as they have; to have as great Revennues and In-comes as they have; but they look not at p. 297thoſe that are rich in grace, thoſe that are very ſpiritual, and heavenly, and Godly, and walk cloſe with God, and ſay, I would I were like to them, and ſo labour to get more grace, and to walk with God, as Enoch did for three hundred years together; now when it is thus, it's an argument men love the world: Ask your own hearts therefore whether it be ſo or no with you, that you are deſirous of more and more of the world, but are not deſirous after more and more of heaven, and of God, and covetous after the beſt things.

Fourthly, Ask your hearts what they do find moſt ſweet and content in; is it not in the world, and the things of the world? how ſweet and pleaſing are they unto our natures? but for the things of heaven, what are they? what are the things of heaven unto you? they are like the white of an Egg, they are unſavory things to men and women, or very little ſavour in them: There be many that ſay, who will ſhew us any good? who will ſhew us a good bargain? who will ſhew us a good purchaſe? who will ſhew us any good? But Lord (ſaith David) do thou lift up the light of thy countenance upon me: There was good in that, that was ſweet unto him, the light of Gods countenance, Pſal. 34.8. Taſte and ſee, that the Lord is good; the Lord is good, and the Lord is ſweet to my ſoul, and he would have others taſte how good the Lord is: to have the favour of God, communion with God, peace with God, joy in the Holy Ghoſt, oh, theſe have a ſweet taſte and reliſh to a gracious heart and ſoul! Others ſay, who will ſhew us any good, Corn, and Wine, and Oyl, Pleaſures, and Profits, and the like? theſe are p. 298pleaſing to them, and as for ſpiritual and heavenly things they are notions, and ſhaddows, and they make ſmall account of them: but a gracious ſoul he finds it as in the 19. Pſal. The Statutes of the Lord are right, ſaith David, Rejoycing the heart; his Crown and Kingdom did not ſo rejoyce his heart as God's Statutes did, and v. 10. More are they to be deſired than Gold, yea, than much fine Gold; ſweeter alſo than Honey, and the Honey-comb. Give me Gold (ſay ſome) Gold, Gold; but ſaith David, the Statutes of God they are more deſirable than fine Gold, the choiceſt Gold, they are ſweeter than Honey, and the Honey-comb. Honey is ſweet, but the Honey-comb, the Honey that runs out of it ſelf out of the Honey-comb, that's ſweeteſt of all; now ſaith he, they are ſweeter than Honey, and the Honey-comb. Now what ſweetneſs do your ſouls find in theſe things? In the 3. Mal. 14. What profit is it (ſay they) that we have walked mournfully before the Lord of Hoſts; we find no profit in this ſerving of God, and in being, much in prayer, and reading, and meditation, and holy conference, in hearing, and worſhipping of God. We find no profit in it, what profit is it? To ſuch men, Gain is Godlineſs; but to a gracious heart, any thing of God is ſweet, and great gain.

Qu. Fifthly, put this queſtion to your hearts, heart, doſt thou not uſe queſtionable, and unlawful means to get the world, and neglect lawful means, and unqueſtionable means that would get heaven, and get ſpiritual things? Many do uſe things queſtionable, and means queſtionable, and unlawful too, to get the world; you have it p. 299in the 1 Theſſ. 4.6. That no man go beyond, an… defraud his Brother in any matter, becauſe that the Lord is the avenger of all ſuch; dont men go beyond others, and defraud others to get the world, oppreſs, or over-reach them as the word ſignifies, they have a deep inſight into things, and they will over-reach a man that's ſimple, and labour to wring from them, and draw from them, that ſo they may encreaſe their eſtates; theſe love the world: ſo in the 8. Amos 5. ſaith he, They do falſifie the ballances by deceit; when men do falſifie the haſlances, have falſe weights, falſe wayes, falſe lights, it's an argument they love the world, and the things of the world, that will hazzard their ſouls to get the world, and grate upon their own Conſciences; for if ever their Conſciences be awakened, they will ſpeak, and accuſe, and condemn for ſuch practices. This is a manifeſt argument of loving the world; if we can uſe queſtionable means, and unlawful means, and then neglect the means that are unqueſtionable, and very lawful: God hath appointed means to get Grace, Prayer, Meditating, hearing the Word, & ſearching the Scriptures; theſe are means that are unqueſtionable, and will bring in gain, whereas the other are queſtionable, and unlawful means.

Qu. Sixthly, put this queſtion to your ſouls; Soul, doſt thou not affect notions, and learning, and wiſdom of words, and parts, and gifts, and things of this nature? All theſe things are of the world, and how are mens fancies tickled with theſe, and affected and taken with theſe? Humane Learning, Fathers, and Latine, Greek, Hebrew, and Authors, how it pleaſes ſome men, p. 300which ſhews they are but carnal, natural, and worldly; as Paul ſaith, 1 Cor. 2.4. My Speech, and my Preaching, was not with the enticing words of mans wiſdom, but in demonſtration of the Spirit and of power, that your faith ſhould not ſtand in the wiſdom of Men, but in the power of God. The faith of ſuch men ſtands in the wiſdom of men; he is a brave Orator, he is a Learned man, and he hath ſingular notions and expreſſions, and theſe things pleaſe them, and ſo they have a faith that ſtands in the wiſdom of men; but now as for the ſimplicity of the Goſpel, and plain wholſom truths, theſe are hardly welcome to them. Now that which is of God is plain, and ſpiritual, and the more ſpiritual any truth is, the more welcome to a gracious heart; but the more ſpiritual it is, the leſs acceptable to that man whoſe heart loves the world, becauſe it ſtrikes at his carnalneſs, and his corruptions: So that ask your hearts that queſtion.

Qu. Seventhly, Laſtly, put this queſtion to your hearts, whether thou art not more griev'd and troubled for the loſs of outward things, worldly things, then thou art for the loſs of ſpiritual things, or the removal of ſpiritual things; many mourn bitterly for Relations, Husband taken away, a Wife taken away, Children taken away, Eſtate taken away; how they mourn, and weep, and hang down their heads, and forſake their dyet, and take to their Chambers, and Beds, and will not be comforted many times: But if a Godly Miniſter be taken away, Ordinances taken away, Sabbath taken away, Meetings taken away, theſe things dont much trouble them: Now p. 301it's an argument that we love the world when we can be affected ſo, with the loſs of theſe things that we know we muſt part with, and the loſs of other things concerning our ſouls, and which we ſhould mind above all things in the world, the Word of God, and his Sabbath, and Ordinances, and Worſhip, and the like; theſe little trouble us: Well, by theſe things you may know whether you love the world, yea, or no; and if it be ſo, you are worthy of great blame for loving of the world.

In the next place, it ſhall be a uſe of exhortation, to exhort you not to love the world, nor the things of the world, the pomp of the world, tho pleaſures of the world, the profits, preferments, and honours of the world, and the things that are in it, Love them not.

I ſhall do two things here;

Firſt, Give you ſeveral grounds or arguments to enforce the exhortation. Secondly, Some directions how to take off our hearts from loving the world.

Firſt, We ſhould not love the world, becauſe it is a ſin to love the world; whatever is forbidden us is a ſin, and will you live in ſin? is ſin a ſmall matter? ſin is the tranſgreſſion of a Law; you will ſay, well, here's the Law, Love not the world. If you love the world, you tranſgreſs this Law; therefore dont live in the tranſgreſſion of this Law: It's an ill thing to live in ſin, Ezek. 18.4. The ſoul that ſins ſhall dye, be it what ſoul it will; the ſouls of the higheſt, or loweſt, learned or ignorant, rich or poor, if they live in ſin they ſhall dye; it's a dangerous thing to live p. 302in ſin, a pleaſing ſin, a profitable ſin, an honourable ſin, if you love the world you live in ſin, and we ſhould as in the 12. Rom. 9. abhor that which is evil, and love that which is good; ſin is evil, the leaſt ſin is evil, ſinful thoughts, ſinful luſts are evil, if unconſented to it's evil, much more if conſented to, and lived in, and practiſed; it will bring forth death, death eternal, for the wages of ſin is death; that's the firſt reaſon.

Secondly, We ſhould not love the world, becauſe it is the command of the great God, the great, and bleſſed, and glorious God, he commands us to not to love the world, Love not the world, ſaith he, nor the things that are in it, ſhall not the command of the great God obtain upon us, and prevail with us? In the word of a King there is power, here's the word of the greateſt King of all Kings, the great God of Heaven and Earth, Love not the world, ſaith God; ſaith Peter, Lord, we have been toyling all the night and caught nothing, nevertheleſs at thy command I will throw out the Net: So the command of God, we ſhould hearken to it; at thy command Lord, I will not love the world, nor the things of the world. In the 35. Jer. 6. There are the Rechabites, their Father commanded them to drink no Wine, to plant no Vineyards, to build no Houſes, and one comes to them and ſets Wine before them, and fills Cups, and ſaith unto them, drink Wine; ſay they, v. 6. we will drink no Wine, for Jonadab the Son of Rechab our Father commanded us, ſaying, ye ſhall drink no Wine, neither ye, nor your ſons for ever, neither ſhall ye build Houſe, nor ſow Seed, nor plant Vineyard; now ſee in p. 303the 14. v. what the Lord ſaith, The words of Jonadab the Son of Rechab, that he commanded his Sons, not to drink Wine, are performed. Here's dutiful Sons, obſerve the command of their Father, they will drink no Wine, build no Houſe, ſow no Seed; They are performed, for unto this day, they drink none, but obey their Fathers Commandment: Notwithſtanding I have ſpoken unto you, riſing early, and ſpeaking, but ye hearkned not unto me, ſaith God; what a reproach is this to me faith God, that the command of a man is obſerved, and obeyed; and the command of me the great God, that have your lives and all in my hand is not obſerved, not regarded; well, the great God, he faith unto us, Love not the world. Therefore let his commands be of force and authority with us, to knock our hearts off from the love of the world.

Thirdly, Love not the world nor the things of it, becauſe it is the portion of the wicked, of ungodly men, Pſal. 17.14. From men which are thy hand, O Lord, from men of the world, which have their portion in this life, There are men of the world, Inhabitants of the world, they are of the world, of worldly principles, of worldly affections, and of worldly practices and converſations, they have their portion in this life, ſaith he, the things of this world are their portion: would you have your portion here? have your portion in theſe things, it's a poor portion, a periſhing portion, an unſatisfying portion, the worſt portion of all. In the 21. Job. 7, 8, 9. Wherefore do the wicked live? ſaith Job; Lord, wherefore doth the wicked live? wicked men are not worthy to live in the world; wherefore do p. 304the wicked live, become old, you are mighty in power. To live, and live long, and be mighty in power, and place, and honour, and eſtates; they are mighty in power, Their ſeed is eſtabliſhed in their ſight with them, and their off-ſpring before their eyes. They have their ſeed, and poſterity, and are eſtabliſhed: Their houſes are ſafe from fear, neither is the rod of God upon them; Their Bull gendreth and faileth not, their Cow calveth, and caſteth not her Calf; they ſend forth their little ones like a Flock, and their Children dance. They take the Timbrel and Harp, and Rejoyce at the ſound of the Organ: They ſpend their dayes in wealth, and in a moment go down to the Grave. Here are wicked men now; you ſee it's their portion to have the world, to have the muſick, and mirth, and all things according to their hearts deſires; it's their portion, and who would have ſuch a portion? It was the trouble of Jer. 12.1. Wherefore doth the wicked proſper? wherefore are all they happy that deal very treacherouſly? wicked men proſper in the world; though they deal treacherouſly, yet they proſper; and ſaith he, Thou haſt planted them, yea, they have taken root: They grow, yea, they bring forth fruit; Thou art near in their mouth, and far from their Reins. The world is the portion of wicked men, therefore we ſhould not love it. Alexander, a Heathen, he had all the world, he had it for his portion. So Julius Caeſar, he had the Roman Empire for his portion. Ahaſhuerus had 127 Provinces for his portion. The world is meat for Dogs, as the Apoſtle calls it foreign: 'Tis a portion fit for Dogs, and 'tis not Childrens meat; therefore we ſhould not love the world, it is the portion of the wicked.

p. 305Fourthly, We ſhould not love the world, becauſe if we do, we ſhall meet with great diſappointments, much trouble, and little good in it. Great afflictions we ſhall have in the world, Joh. 16. laſt. In the world ye ſhall have tribulation, ſaith Chriſt; ye ſhall have tribulations, Thorny cares, piercing cares and ſorrows, in the world ye ſhall meet with thoſe, and from day to day, & year to year, you ſhall have trouble, Eccleſ. 1.1, Vanity of vanities, all is vanity and vexation of Spirit; you meet with nothing but vanity and vexation of ſpirit; there is a great deal of vexation in the beſt condition the world affords unto any man: and in the 5. Eccleſ. from the 11. v. to the 16. When Goods increaſe, they are increaſed that eat them: There will be many mouths if you have much wealth, to conſume the ſame. And what good is there to the owners thereof, ſaving the beholding of them with their eyes? what good have you, others eat them as well as you? you behold them, others behold them as well as you; all the difference is, theſe are mine; No, they are not yours; they are the worlds goods, not yours; yours for your uſe: well, The ſleep of a labouring man is ſweet, whether he eateth little or much: A poor man that labours hard, his ſleep is ſweet unto him; but the abundance of the rich will not ſuffer him to ſleep; is not this an evil? further, There is a ſore evil which I have ſeen under the Sun, namely, Riches kept from the owners thereof to their hurt. They get riches, and treaſure up riches, and keep them unto their hurt; how to their hurt? why they are hurt with their fears, hurt with their cares, and they are hurt with abuſing of them, and they keep them to their hurt; p. 306others get them from them, ſometimes the fire, ſometimes Thieves, ſometimes Oppreſſors come and take them away. They are kept to their hurt, and men lye in wait to make a prey of them and theirs: But ſaith he, thoſe riches periſh by evil travel: ſome miſcarriage of a man makes him loſe his eſtate; a word, or an act ſometimes makes him loſe his eſtate: And he begetteth a Son, and there is nothing in his hand, there is nothing in his hand to do any good, to improve this that's left unto him. As he came forth of his Mothers womb, naked ſhall he return to go as he came, and ſhall take nothing of his labour, which he may carry away in his hand: He ſhall carry away nothing of all he takes ſuch a deal of pains and trouble about; and this alſo is a ſore evil, that in all points as he came, ſo ſhall he go; This is a ſore evil, and yet men do encreaſe this evil to themſelves daily; ſo that men will meet with diſappointments, and meet with trouble and vexation, if they love the world, and things of the world; therefore we ſhould not love it.

Fiſthly, (To beat us off from the love of the world) the love of the world hath been the ruine of Millions; hardly any man periſhes but it is upon the account of the world, and the things of the world, Phil. 3.19. Whoſe end is deſtruction, whoſe God is their belly, whoſe glory is in their ſhame, who mind earthly things; when men do mind earthly things, and love the world, and the things of it, their end is deſtruction, their God is their belly, their glory is in their ſhame; they are rich, and they muſt go ſo and ſo; they muſt have their pleaſures, and they muſt exceed; they glory in their ſhame, in Drunkenneſs, in Whoredom, p. 307in Oppreſſion; they glory in their ſhame, they mind earthly things, their end is deſtruction; honours, pleaſure, profit, power, do poiſon the ſouls of men, and are the ruine of them, 1 Tim. 6.9. They that will be rich, fall into Temptation, and a ſnare, and into many fooliſh and hurtful luſts, which drown men in deſtruction and perdition; men love the world and the things of it, and they will be rich, and ſo fall into temptation, and a ſnare, and into many fooliſh and hurtful luſts, which drown men in deſtruction and perdition: Ill gotten goods, that drown a man in deſtruction and perdition; and the Lord Chriſt tells you, It is eaſier for a Camel or a Cable, to go through the eye of a needle, than for a rich man to enter into the Kingdom of Heaven. It's a hard thing for a man to be rich and to be good, to be rich and to be ſav'd: One at Sea having made a great voyage, and coming near home, the Ship leak'd and was ready to ſink, he fills his Pockets and Boſome with choice things, Silver, Gold, and Jewels, and going out of it to the Boat, through weight of the thick clay he had laded himſelf with, let go his hold and dropt into the Sea, and was ſeen no more: So many, through the fulneſs & weight of their riches, miſs the Boat ſhould carry them to Heaven, & are ſunk down into a Sea of miſery, if not into eternal miſery. And another I have read of, giving away his eſtate, one ask'd him why he did ſo? that I may go the more eaſily up Jacob's Ladder, ſaith he. The ruine of moſt men and women, is the world, and the love of the world, ſomething or other in it they affect and dote upon, that ruines their ſouls to all eternity; therefore we ſhould take heed p. 308of that which ruines ſo many, and not affect the ſame.

Sixthly, If we love the world, God will imbitter it unto us one way or other; Jonas affects his Gourd, and was much taken with his Gourd; God ſends a worm in the night, and that gnaws the root of it, and the Gourd withers away, and Jonas was perplext and angry with God for taking away his Gourd: Jacob, he loves Joſeph, and he loves Benjamin, and being taken from him, the old man he thought that with ſorrow he ſhould go down to his grave; God did imbitter thoſe things unto him his heart was upon. Many men love pleaſures, and credit, and honour, and God whips them ſooner or later, for the love of thoſe things ſome croſs or other will befall them. Many love their Children, and God takes them away and then they are in bitterneſs, and mourn as for an onelyonly Son. Many they have beauty, and God ſends the Small Pox and takes away their beauty, and imbitters them: Children which their Parents have made Idols of, how untoward have they proved? uſually they prove matter of ſorrow and ſhame unto them, and increaſe and multiply their fears and cares, and tears; they are multiplyed, becauſe they did dote upon them, and loved them inordinately. 'Tis ſo uſually with the things of this world, if we love them, God will croſs us in them; the way to enjoy any mercy is to love it but a little, or to love it in order to God.

Seventhly, We ſhould not love the world, becauſe we cannot enjoy the world long, we cannot have the things of it long; it may be they will leave us, however we muſt leave them, and the p. 309ſtronger affections we have to any thing, the more bitter will the affliction be when we leave it, ſtrong affections bring great afflictions unto men and women; in the 12. Luke 20. ſee how ſhort a mans time is, the fool there in the Goſpel had got a great eſtate, thou haſt much goods laid up for many years, take thine eaſe, eat, drink, and be merry; but God ſaid unto him, Thou fool, This night thy ſoul ſhall be required of thee, then whoſe ſhall thoſe things be which thou haſt provided? we have many ſuch fools in the world, that lay up much here, and think they ſhall live long, and be at eaſe, as many uſe to ſay, well, when I have gotten ſuch an eſtate, then I will give over the Sea, and live at eaſe; but before that comes, Thou fool, This night; thou art taken away from it in the midſt of thy purſuit of it, ſo that we cannot long enjoy the things of this world; and therefore ſeeing the time is ſhort, as the Apoſtle ſaith, uſe the world as not abuſing it: uſe the world you may, but dont love it, for then you abuſe it; uſe the world for your neceſſity, to further your journey to Heaven, to further your accounts before God, but dont abuſe it, dont love it; The time is ſhort.

Eighthly, To take our hearts off from the world, conſider, that thoſe are truely Godly, they are for God, and not for the world, Pſal. 4.3. Know that the Lord hath ſet apart him that is Godly for himſelf. God hath ſet a Godly man apart from the world, and ſet him for himſelf; now if thou beeſt ſet apart for God, wilt thou give thy ſelf to the world? Be for him who hath ſet thee apart for himſelf: A maid when ſhe is ſet a part by friends for ſuch p. 310a man, ſhe will be for him, and not for another; ſo when God hath ſet you apart from the world, your hearts will be for God, and not for the world, and it's an argument that a man is a Godly man when he is ſet apart: God calls them out of the world, and chooſes them for himſelf, and he will have them to be imployed in his way, and his work, and not for the world. A Godly man is above the world, and better than the world; and what, ſhould he looſe himſelf in the world, and mire himſelf with the world, Heb. 11. of whom the world was not worthy, the world did not think them worthy to live in it, and the world was not worthy of them; ſo precious is a Godly man: the ſoul is a precious thing, and more precious than all the world, but when there's precious grace in the ſoul, it's far beyond the worth of worlds, a thouſand worlds are not worthy one gracious ſoul; therefore be not for the world, but for God, for whom thou art ſet apart.

Ninthly, We ſhould not love the world, becauſe ſuch as do love the world, they dont love the Lord Jeſus Chriſt, Phil. 3.18, 19. Many walk ſaith he, of whom I have told you often, and now tell you even weeping, that they are the enemies of the Croſs of Chriſt: Mark, they are not friends to Chriſt nor to his Croſs; they are enemies to the Croſs of Chriſt; and who be they? he tells you in the 19 v. who mind earthly things. Men that mind earthly things, the things of this world, are enemies to the Croſs of Chriſt; and James 4.4. ſaith the Apoſtle, Ye Adnlterers, and Adultereſſes, know ye not that the friendſhip of the world is enmity with God? whoſoever therefore will be a friend of the p. 311world, is the enemy of God. To be an enemy of God, and an enemy to Chriſt, is a ſad thing, not to love the Lord Jeſus Chriſt, 1 Cor. 16.22. If any man love not the Lord Jeſus Chriſt, let him be Anathema Maranatha: Let him be accurſed till I come, ſaith the Lord Jeſus, I will come e're long again to ſee who loves me, and who loves me not; now if any man dont love me, let him be accurſed till I come and ſend him to hell, and give him his portion there: well then, this ſhould prevail with us not to love the world; for we cannot love Chriſt if we love the world, no man can ſerve two Maſters, we cannot love God and Mammon.

Tenthly, Laſtly, we ſhould not love the world, 'tis not the end of our creation, nor the end of our redemption, but croſſes the end of both: why was man created? man was created for God, and for communion with God; he was made after Gods own Image, in knowledge, and righteouſneſs, and holineſs, that ſo he might be a meet companion (if I may ſo ſpeak) for God to converſe with, and to have familiarity with. Now if we love the world, what Communion have we with God? how do we anſwer the end of our creation? In Rev. 14.4. he tells them that they are redeemed from the earth, and from among men, it croſſes the end of our redemption. The end of our Creation is to have Communion with God, to ſerve God, and to walk with God; and the end of our Redemption is, that we ſhould follow the Lamb, and being redeemed, ſerve in holineſs and righteouſneſs all the dayes of our lives. Now loving the world is croſs to both theſe; if we love the world, we will follow the world; if we love p. 312Chriſt, we will follow him: So that if you would not croſs the end of your creation, nor the end of your redemption, dont love the world nor the things of the world. By this time I conceive you are convinced in your Judgments you ſhould not love the world.

But here's the buſineſs, we would not love the world; but we find it ſuch a hard thing that we know not how to get our hearts off from the world, and the things of the world: therefore what ſhould we do in this caſe?

Firſt, If you would have your affections and hearts off from the world, look well to your Judgments, and dont highly eſteem the world; for the affections do follow the judgment, and the apprehenſions. If men have ſtrong apprehenſions of things, they will have ſtrong affections, and when men do highly eſteem of things, then their hearts are carried out ſtrongly after thoſe things, and work violently towards them. Now then, have low thoughts of the world, judge of the world as the Scripture judges of it; and how doth the Scripture judge of the world? look into the 1. Gal. 4. who hath delivered us from this preſent evil world: 'Tis an evil world, a world that is full of evils, full of ſins, full of miſchief, full of oppreſſion, full of corruption, ſubject to bondage, ſubject to periſhing, an evil world, full of evil plots, and deſigns, and devils: Thus the Scripture judges of it, do you judge of it ſo? So in the 1 Joh. 5.19. The whole world lyes in wickedneſs, Judge you ſo of it, here's a world lyes in wickedneſs, foreign lyes in the devil, and he makes uſe of the world to deceive you, and undo you, and to draw you p. 313to perdition. Should a man love Sodom, that lay in wickedneſs? the world is a Sodom that lyes in wickedneſs; Solomon tells you, 'Tis vanity, and vexation of Spirit; and will you love vanity, and vexation of Spirit? and in the next verſe to the Text, ſaith he, All that is in the world, is the luſt of the fleſh, the luſt of the eyes, and the pride of life; and theſe are not of the Father, but of the world: All theſe ſtrengthen our luſts, and the more our luſts are ſtrengthened the more grace is hindered, and the worle we grow; but let not the painted bravery of the world deceive and cheat you; what is there in an eſtite, in power, &c. men have ſtrange apprehenſions of theſe things, but ſee what John ſaith, The faſhion of this world paſſeth away; it's all a ſhew, a Scheme, there's no ſubſtance in it. That men have low thoughts of, that they never dote upon: If a woman have low thoughts of a man, ſhe will never love him; the lower thoughts you have, the looſer will your love be; what's this world, e're long it will be turned to aſhes, and will you love aſhes; Ephraim feeds upon aſhes, and upon the wind, vain things, vain worſhip, and traditions, and inventions of men, and things of this nature; men and women feed upon aſhes, poor low things: well, judge lowly of the world, and account not highly of the world, nor any thing in the world; for it's a world that lyes in wickedneſs, a world that is evil: The more you do ponder upon theſe things, the more will your hearts be taken off.

Secondly, If you would not love the world, take pains with your own hearts, & mortifie your luſts; mortifie the luſts that are in your hearts, 'tis our luſts make us love the world; 'tis from the p. 314wiſdom of the fleſh that men do love the world, and the things of the world; in Prov. 23.4. Labour not to be Rich; why, ceaſe from thine own wiſdom: ſaith he, 'tis thine own wiſdom, 'tis but the wiſdom of thy fleſh, and of thy corrupt nature that thou wouldeſt be rich: Labour not to … rich, ceaſe from thine own wiſdom, and the wiſdom of the fleſh is enmity to God. foreign. Now in the 13 v. If ye live after the fleſh ye ſhall dye; but if ye through the Spirit do mortifie the deeds of the body, ye ſhall live. Mortifie theſe Iuſts, our luſts are deceitful things, unruly things, they are craving things, and they have their pretences: Do but hearken to me in this one thing, and if you would but hearken to me now, I will trouble you no more; but if you do, they will come again and again, and never have done; therefore the beſt way for us is to mortifie our luſts, and if we would do ſo, we ſhould not love the world. From whence come wars and fightings among you, come they not hence, even of your luſts, that war in your members; ye luſt, and have not, ye kill, and deſire to have, and cannot obtain, ye fight and war, yet ye have not, becauſe ye ask not; ye ask and receive not, becauſe ye ask amiſs, that you may conſume it upon your luſts. Your luſts will ſet a praying to have the world, to have honour, and power, and riches, and you have them not; but now, if our luſts were mortified, all theſe things would be at an end preſently; but we ſeek to gratifie our laſts, and they undo us.

Thirdly, If we would not love the world, nor the things of the world, then let us look much at the other world, there is another world, Heb. 2.5. For unto the Angels hath he not put in ſubjection the p. 315world to come. There is a world to come, and that world's a better world than this world, for in the 11 ch. 16 v. But now they deſire a better countrey, that is an heavenly. Abraham, and Iſaac, and the Prophets, they look'd at a better countrey; there's a better world above, better things above then are here in this world. And if ſo be we would look at that world, the glory of it, the riches of it, the pleaſures of it, the company of it, the latitude of it, we ſhould ſoon bid farewel to this world, and look upon it as a dream, a ſhadow, a picture, as nothing, 2 Cor. 4. laſt, While we look not at things which are ſeen, but at things which are not ſeen, for the things which are ſeen are temporal, but the things which are not ſeen are eternal. There are things not ſeen, eternal things, eternal riches, the eternal God, the Lord Jeſus, glorious Angels, the Saints at one, Rivers of pleaſure at the right hand of God: look at theſe things, and then your hearts will be taken off of this world.

Fourthly, If we would get our hearts off from the world, which is a thing very neceſſary, then keep your hearts with all diligence; look as narrowly to thy heart as to thy eyes, to the meat thou eateſt, to thy life; keep it with all diligence, look to your affections, and let them not rove and wander up and down in the world, and range here and there; look to your fear, many are afraid of poverty, and afraid they ſhall not have to live, and pay every man his own, and ſo are filled with fears that they ſhall want; but Matth. 6.26. ſaith Chriſt, Take no thought for your life, what ye ſhall eat, or what ye ſhall drink, nor yet for your body, p. 316what ye ſhall put on, is not the life more than meat, and the body than rayment? Behold the fowls of the air, for they ſow not, neither do they reap, nor gather into barns, yet your heavenly father feedeth them, are ye not much better than they; poor creatures dont fear, ſaith he, dont fear want, and poverty, and that ye ſhall not have meat, and drink, and cloaths; the fowls of the air are never afraid, they have no body to look after them: you feed your tame fowls indeed, but who provides for the wild-fowls? God provides for them: look well to your fear now, that makes men love the world, and ſcrape, and rave, that they might have meat, and drink, and clothes: So look well to your love, that you take complacency in no creature whatſoever; but love the Lord, take complacency in God, and Chriſt: you know what Chriſt ſaith, Thou ſhalt love the Lord thy God with all thy heart, with all thy ſoul, with all thy ſtrength, &c. Now if God have all, what ſhall the creature have? But the creatures have all, and God hath little or nothing; here's a great failing, yet here's all put four times, with all thy ſoul, with all thy ſtrength, &c. God ſhould have all, and the creatures have little or none. So look well to your deſires, men are deſiring, O that I had this or that; but thou ſhalt not covet, ſaith God; be content with what thou haſt: we ſhould not covet any thing of the world, but follow our callings, and leave events to God; if God will caſt it in, take it thankfully, and uſe it well to his glory.

Fifthly, If you would not love the world, get your wills ſubordinate to Gods will. God is infinitely wiſe, and infinitely good, he is the great p. 317Soveraign, and his will is not to be diſputed, Gods will muſt take place: now what is the will of God, labour not to be rich, ceaſe from thine own wiſdom, here's the will of God: now if our wills were ſubordinate to his will, there would be no loving of the world; little or much of the world, it's all one to me, it's the will of God that I look after, and if God will give me any thing, or nothing, I am content therewith.

Sixthly, If you would have your hearts taken off from the love of the world, and the things of it; behold, and look upon the Lord Jeſus Chriſt crucified, and glorified. Set Chriſt crucified often before your eyes, and look upon him by an eye of faith, Gal. 6.14. God forbid, ſaith Paul, that I ſhould glory, ſave in the croſs of our Lord Jeſus Chriſt, by whom the world is crucified unto me, and I unto the world; I look upon Chriſt crucified, and I by an eye of faith can ſee Chriſt hanging there, and all the glory of the world ſtain'd there: Is all the world comparable to Chriſt? here's the King, the High-Prieſt, the Mediator, the great Prophet; here's the Heir of the world crucified, here's his blood running down, and he hath lay'd down his life for ſinners, and to take off my heart from the world; if you look but upon a dead man, it ſtrikes a damp into you; what will the looking upon Chriſt do then? it will ſtrike a damp in your hearts towards the world, if you look upon Jeſus Chriſt crucified, I am crucified to the world, ſaith Paul: So look upon Chriſt glorified, and our hearts will be raiſed above the world. Col. 3. If ye then be riſen with Chriſt, ſeek thoſe things which are above, where Chriſt p. 318ſitteth on the right hand of God. Set your affection on things above, not on things on the earth. Chriſt hath dyed, and is riſen again, and gone to glory; if now you be riſen out of the ſtate of ſin, tranſlated out of the power of darkneſs into the Kingdom of his dear Son, you will have your hearts where Chriſt is: conſider Chriſt, there's my Head, my King, my Husband, there's my Redeemer, there's he that is a thouſand times better than the world; therefore I will not ſet my heart upon the things of the earth, but upon the things above: what a glorious thing it is to ſee the King in his glory? look much, and conſider much of Chriſt crucified, and Chriſt glorified.

Seventhly, Laſtly, if we would have our hearts taken off from the world, ſee you love God himſelf more, that bleſſed God more and more, and that will eſtrange your hearts from the creature, and from the world; for you will find all in the creature united in God, and infinitely more than in the world, than in the creature; if a man be in love with a Blackamore, it may be ſhe hath a good feature, but ſhe is black; bring a beautiful and lovely object now, and it will take him off from the black: the world is but a Blackamore, an evil thing, and it's full of corruption, having eſcaped the corruption that is in the world through luſts: the world is corrupted through luſts, and is full of loathſomneſs; but look upon the beauties of God, and the excellencies of God are ſuch as would raviſh a mans ſoul, and draw it up unto him.

And to cloſe all, mark in the Text, Love not the world, neither things that are in the world. If p. 319any man love the world, The love of the Father is not in him. If you love the world, the love of the father is not in you, the father doth not love you (take it that way) if you love the world; or you may take it the other way, you dont love the father if you love the world. If you would therefore have an evidence that the father loves you, and you love the father, love not the world; but let your love be more and more to the father, and ſo you will have more and more evidence of his love, and that you dont love the world. Thus you ſee many Arguments to beat us off, and the remedies, and helps how to get us off from the love of the world; which the Lord make effectual.

FINIS.

End of the text · William Greenhill, The Sound-Hearted Christian (1670)