Heavenly-Mindedness and Earthly-Mindedness, Text 2

Heavenly-Mindedness and Earthly-Mindedness · Text 2

p. 122The Second Part, Concerning Earthly-mindedneſs.

Col. 3.2.

Set your affections on things above, not on things on the earth.

THere are two Obſervations that have been propounded out of theſe words. The firſt was this:

Obſerv. 1 That it is the duty of Chriſtians to ſeek after, and to ſet their affections upon the things which are above. If ye be riſen with Chriſt, ſeek thoſe things which are above.

Obſerv. 2 The ſecond Obſervation was this, That Chriſtians ought to have their hearts taken off from the world, and from earthly things, and to have their p. 123hearts carried forth to an holy contempt of this world. Set your affections on things above, not on things upon the earth.

Having ſpoken to the main things which we intended from the former Point, we come to the ſecond:

That Chriſtians ought to have their hearts taken off from the world, and from earthly things, &c. Set your affections on things above, not on things on the earth.

In the proſecution of this Doctrine, we have three things to ſpeak unto.

1. To ſhew what we are to underſtand by earthly things.

2. To ſhew what it is to have our hearts taken off from the world, and from earthly things.

3. To ſhew what is that holy contempt of the world that Chriſtians ſhould be aſpiring after: we ought to have our hearts taken off from the world, and to be carryed forth unto an holy contempt of this world.

I. What are we to underſtand by earthly things?

I ſhall very briefly touch upon this: By earthly things we are to underſtand p. 124all things on this ſide God, all things ſhort of God and Chriſt. In the firſt verſe it is ſaid, Seek thoſe things which are above, where Chriſt ſitteth at the right hand of God: And at the third verſe it is ſaid, Your life is hid with Chriſt in God. So that the things here on the earth ſeem to be oppoſed to God and Chriſt; whatſoever is not God and Chriſt, is not to be the great and ſupreme object of our affection. By the things therefore here upon the earth, we are to underſtand theſe lower things, created things, temporal things. Another Apoſtle explains this at large to us, what we are to underſtand by the things on the earth: 1 John 2.15. Love not the world, nor the things of the world.

So that by things on the earth we are to underſtand temporal things, all things that are found within the compaſs of this lower world, riches, honours, earthly delights and pleaſures, long life it ſelf. Long life, though it be a bleſſing in it ſelf, yet it is poſſible we may love it inordinately, as we do other things. Now theſe are p. 125the things we ſhould not ſet our affections upon, viz. all things ſhort of God and Chriſt; created things, temporal things, we ought not ſo to ſet our hearts upon any of theſe things, ſo as to make them the great and ſupreme object of our affections.

II. But the ſecond thing is that which will take us up a little more conſideration.

What is it to have our hearts taken off from the world, and from earthly things? How is the Text to be underſtood, when it is ſaid, Set your affections on things above, not on things on the earth? Not on things on the earth. This we ſhall open two ways, Negatively and Affirmatively.

1. Negatively, by ſhewing what is not here meant, when we are bid not to ſet our affections on things on the earth.

2. Affirmatively, what is here meant, when we are commanded not to ſet our affections on things on the earth?

1. Negatively, what is not here meant, when we are bid not to p. 126ſet our affections on things on the earth.

Negatively, we may take it in three Propoſitions.

1. The meaning is not, as if we may not think of earthly things at all: we may think of earthly things as they are the works and gifts of God. The creature was given us as a glaſs to contemplate God in, and therefore we may and ought to think of theſe things, ſo as by them to riſe up to the contemplation of God: Every creature is a ſpectacle, Creatura omnis ſpectaculum eſt, ut in omnibus Creatorem Artificem quaras. Auguſtinus.that in it we may ſeek for the Creator, who is the former and maker of it: that is a holy and a bleſſed uſe of the creature, when by the creature we are led to the Creator; therefore that is not the meaning, when it is ſaid that it is our duty to have our hearts taken off from the world and earthly things, that we may not think of earthly things at all: We may think of them as the gifts of God, and as things to lead us unto him.

2. The meaning is not, as if we may not care for theſe things in a p. 127moderate and ſubordinate way. The Apoſtle tells us, He that cares not for his own is worſe then an inſidel. There is a moderate and a regular care for theſe things, which is lawful. The Scripture commands men to work with their hands the thing that is good, that they may give to him that needeth, Eph. 4.28.

Therefore there is a moderate and a ſubordinate care about temporal things which is lawful.

3. The meaning is not, that we may not uſe earthly things. When it is ſaid a Chriſtian ought to have his heart taken off from the world, the meaning is not, as if a Chriſtian may not at all intermeddle with and uſe earthly things. It is the obſervation of a Learned man upon the text: Davenant.The Apoſtle bids us not to ſeek or to ſet our affections upon earthly things, but he doth not forbid us to uſe earthly things. The Spirit of God makes it a piece of Antichriſtian ſuperſtition, that Antichriſt commands to abſtain from meats which God hath created to be received with thanks-giving of them which believe and know the truth, p. 1281 Tim. 4.3. It is a part of Antichriſtianiſm, to forbid men to uſe the creatures of God which are lawful in themſelves. And in the ſame place he ſaith, Every creature of God is good, and nothing to be refuſed, if it be received with thanks-giving. It is true, we muſt onelyonly uſe the creatures, but we muſt enjoy God: the creatures are not ſo to be uſed, as that we ſhould ſtick in them, and go no farther; but we muſt uſe the creature to a farther end: we muſt uſe the creatures ſo, as by them to be led to God the chief good: yet uſe them we may in their place, and to bring us to the laſt end.

So much is to be ſpoken Negatively, what we muſt not underſtand by this, when it is ſaid a Chriſtian muſt have his heart taken off from the world and earthly things.

But then Affirmatively, what is it that is here intended, when it is ſaid we muſt not ſet our affections upon things on the earth? What is it to have our affections taken off from the world, and from earthly things?

I ſhall open this in four Particulars.

p. 1291. Not to ſet our affections on things on the earth, it is, not to make theſe things our laſt end and ſcope. Every man hath his laſt end, he hath ſomething that he purſues, as his laſt end; now not to ſet our affections on things on the earth, it is, not to purſue theſe things as our laſt end: our laſt end ought to be above this world, to lye out of this world. I preſs toward the mark (ſaith the Apoſtle) for the price of the high calling of God in Chriſt Jeſus, Phil. 3.14. Paul had ſomething as his end which lay beyond this world, which lay out of this world: we ought not to be content with an earthly happineſs: we ought not to think, If we can acquire an eſtate, live in pleaſure here on earth, provide for our ſelves and families, draw forth our lives to a conderable time, and have our days filled up with earthly comforts; that this is our laſt end, this is all we have to look after, and that we need have no higher ſcope then theſe things: A Chriſtian ought to have an end, a ſcope, and an intereſt beyond all earthly things.

p. 1302. Not to ſet our affections on earthly things, it is, not to place our happineſs and felicity in theſe things; we ſhould not take up our reſt and ſatisfaction in theſe things. When riches increaſe, ſet not thy heart upon them, ſaith the wiſeman, and the Spirit of God by him. That which men purſue as their laſt end, they are apt to take up their reſt and happineſs in it, when once they have acquired it: That appears from that of the rich man in the Goſpel: Soul, ſoul, thou haſt much goods laid up for many years, take thine eaſe, eat, drink and be merry. Worldly men make the world their chief good, and acquieſce in it as their chief good. Now not to ſet our affections upon the things on the earth, is, not to acquieſce in, and take up with the creature as our chief good and happineſs. A Chriſtian ought to ſay, Bonorum ſumma Deus eſt, Deus eſt nobis ſummum bonum. Aug.God is my portion, he is my happineſs, my felicity: God is the ſum of all good things, God is our chief good: this ſhould be the language of a Chriſtian. A Chriſtian ſhould take up in nothing as his happineſs but in God himſelf.

p. 1313. Not to ſet our affections on things on the earth, is this, not to imploy our principal care and induſtry about theſe things. Matth. 6.33. Seek firſt the kingdom of God, and the righteouſneſs thereof. Our chief and principal care ought to be about ſpiritual and eternal things: and then we do not ſet our affections on earthly things, when our firſt and principal care is not about earthly things, but about thoſe other things. To ſeek after, and to ſet a mans affections on earthly things in this place, Toto corde deſider are. Davenant.it is with all a mans heart to deſire after theſe things, with all a mans might and endeavor to ſeek after theſe things. Now in this ſenſe, we ſhould not ſet our affections on earthly things; that is, the main ſtrength of our deſires, the main ſtrength of our endeavours ſhould not run out to theſe things. It is an expreſſion of Auſtin, Ad Creatorem tendere jubemur, non ad crea. turam, ut efficiamur beati.We are commanded to have our tendencie towards the Creator, not towards the creature, that we may be made happy. The command is, Thou ſhalt love the Lord thy God with all thy heart, and all thy ſoul, and all thy ſtrength, and all thy might. We are p. 132no where commanded to love other things ſo; we are no where commanded to love the creature with all our heart, and ſoul, and ſtrength, and might: we may and ought to love the creature in its place, and in ſubordination to God; but we may not love the creature as we love God.

4. To have a mans heart taken off from the world, it is, to be ſpiritually dead to the world. Paul ſaith of himſelf that he was crucified to the world, and the world was crucified to him, Gal. 6.14. We ought to have dead affections, as it were, to the world and to earthly things, and to have living affections towards God and ſpiritual things: Non uſ que adeo diligenda terrena, quin & amplius diligendus Deus. Aug.not but that the creature is to be beloved in its place; but earthly things are not ſo to be beloved, but that God is much more to be beloved: We ought not to love any thing better then God; nay, we ought not to love any thing equal with God. Minus te amat, qui aliqui… tecum amat, quod non propter te amat.It is a ſweet ſpeech of Auſtin; He loves thee too little, who loves any thing together with thee, which he doth not love for thee. This p. 133is to be ſpiritually dead to the world, when if our love to God and the creature be compared, our love to the creature is but poor and mean, in compariſon of that higher love we finde working in our hearts towards God himſelf. A holy ſoul ſhould be able to ſay, Lord, thou art dearer to me then heaven and earth, yea, then all things in heaven and earth: David ſaid ſo, Whom have I in heaven but thee, or whom have I on earth that I deſire in compariſon of thee?

III. What is that holy contempt of the world we ſhould be aſpiring after? For thus it is expreſs'd in the Doctrine; A Chriſtian ought to have his heart carryed forth to an holy contempt of this world.

That may be opened in a few particulars briefly.

1. We ſhould have low and mean thoughts of the world. The contempt of the world conſiſts in this, in having low and mean thoughts of the world: he that contemns a thing, hath low and mean thoughts of that thing: He that contemns a thing, apprehends no great worth or excellencie in it, p. 134for which he ſhould eſteem it. A Chriſtian's contempt of the world conſiſts in this; when he hath mean thoughts of the world, he ſees no ſuch great worth or excellencie in it, for which he ſhould admire it. Paul accounted all things but loſs and dung for the excellencie of the knowledge of Jeſus Chriſt, Phil. 3.8. A Chriſtan that hath a true contempt of the world, apprehends there is little good or worth in worldly things, in compariſon of God, and Chriſt, and eternal things. It is a great expreſſion of the Apoſtle, We look not to the things which are ſeen, 2 Cor. 4.18. We look not to them: What then? we overlook them, we deſpiſe them, we look above them; we have ſomething greater in our eye, and therefore theſe things ſeem little to us: He that hath a greater good in his eye, overlooks a leſſer thing; a greater good ſwallows up a leſſer good. This is an holy contempt of the world, to have low and mean thoughts of the world, to look upon the world as having no excellenc…e in it, in compariſon of God and Chriſt, and eternal things.

p. 1352. The contempt of the world we ſhould preſs after, is this: we ſhould not be too anxious and ſolicitous about earthly things: Matth. 6.31. Take no thought, ſaying, What ſhall we eat? what ſhall we drink? or wherewithal ſhall we be cloathed? that is, take no anxious, no ſolicitous thought about theſe things. Contemnere eſt rem negligere, & de tâ non curare.To contemn a thing, is to neglect it, and not to take care about it: that is a ſigne of our contempt of the world, when we have no anxious thoughts about it, when we are not much concerned about it, when we have an holy indifferencie of ſpirit about it; we are thankful to God if he give us theſe things, and yet we are not too much dejected or caſt down if he deny theſe things to us. I have learned, Phil. 4.14.Phil 4:14faith the Apoſtle, in whatſoever eſtate I am, therewith to be content. Contentation of ſpirit with a mans preſent ſtate, is a ſigne that a man is crucified to the world: For if a man be wedded to the world, then he is troubled and diſcontented, if he have not all he would have.

3. The contempt of the world, and p. 136of earthly things, conſiſts in this; when a man accounts and thinks with himſelf, that he may be happy without theſe things. Let us obſerve this well: the contempt of the world lyes much in this; when a man accounts and thinks with himſelf he may be happy without theſe things; when a man lives under this apprehenſion, My happineſs lyes not in theſe things; if God deny me theſe things, I may be happy without them; the eſſence of happineſs lyes not in theſe things: This is a ſigne of the contempt of the world; he that hath ſuch an opinion of a thing, as that he thinks he may be happy without that thing, ſuch a man may be ſaid to have a contempt of that thing: This is the contempt of the world we ſhould labour after, ſo as to think we may be happy without theſe things. The Stoicks ſay of their wiſe man, He may be without many things, but he wants nothing. Truely, a Chriſtian ſhould be able to ſay ſo, much more; though he be without many things, yet he wants nothing, nothing that is eſſential to true happineſs: though he be p. 137without many earthly comforts that others injoy, yet he hath God and Chriſt, and the hope of eternal things to live upon; and he may be happy in theſe things, although he want other things. When a man is fixt in his own thoughts in the eſtimation of happineſs, he knows he may be happy without this world: this is a ſigne ſuch a man is crucified to the world.

4. To contemn the world, is for a man to think he is not made happy by earthly things, when he hath theſe things: as the Apoſtle ſpeaks in another caſe, Meat commends us not to God: If we eat, we are not the better; if we eat not, we are not the worſe. So a Chriſtian may ſay, It is not any temporal thing that commends me to God: if I have much or little, it is not that which makes me accepted with God. But let us not be miſtaken here. Firſt, I grant that a Chriſtian may ſee a vein of love in temporal things: He delivered me, becauſe he delighted in me, Pſal. 18. David ſaw ſpecial love, peculiar love, in a temporal deliverance: p. 138Having given us his Son, Rom. 8.Rom 8how ſhall he not with him alſo freely give us all things? Matth. 6.Matt 6And ſeek firſt the kingdom of God and his righteouſneſs, and all other things ſhall be added to you. When a Chriſtian ſees temporal bleſſings flowing from covenant-love; when he ſees them given in as appendices to greater mercies, ſo far he may ſee the love of God in theſe things. Secondly, Temporal things, ſo far as they conduce to a higher end, may be ſaid in a ſubordinate way to conduce to a Chriſtians happineſs. The things of this world, ſo far as they conduce to keep a man from ſin, and to make him ſerve God the better, ſo far they are to be valued. Prov. 30.8. Give me neither poverty nor riches, feed me with food convenient for me: leſt I be full, and deny thee, and ſay, Who is the Lord? or leſt I be poor, and ſteal, and take the Name of my God in vain. Temporal things, ſo far as they are means to keep us from ſin, and fit us for the ſervice of God; ſo far they are to be eſteemed: but that which I ſay is, that temporal things conſidered in themſelves, do not conſtitute or p. 139make up a Chriſtians happineſs. A Chriſtians true happineſs lies out of the road and chanel of theſe things; and therefore when he hath theſe things, he ought to ſay, My happineſs lies above theſe things. Omnis mibi copia quae Deus meus non eſt, egeſtas eſt.All that abundance of mine which is none of my God, is but my penury and want, ſays Auſtin. All earthly things, compared with God and Chriſt, are none of a Chriſtians happineſs.

5. The contempt of the world conſiſts in this; and I take it, that much of the ſpirit of the contempt of the world (if I may ſo expreſs it) lies in this: When a mans heart is carryed off from the world, becauſe his heart is reſerved for higher things. We look not to the things which are ſeen, but to the things which are not ſeen. Paul's heart was taken off from preſent things, becauſe his heart was referved for, and taken up with higher things: Our converſation is in heaven, Phil. 3.20. He had ſpoken of ſome before, that minded earthly things; now he ſaith, Our converſation is in heaven. The reaſon why Paul had his heart taken off from earthly things, was, p. 140becauſe his converſation was in heaven; he expected other things. A Chriſtian ſhould have his heart rapt up with the contemplation and admiration of eternal things. A Chriſtian ſhould cry out as Auſtin doth: O amare, O ire, O ſibi perire, O ad Deum pervenire.O to love God, O to go to him, O to die and periſh to a mans ſelf, O to come to God! A Chriſtian ſhould ſolace and delight himſelf with the thoughts of the Divine preſence, and account all things here on earth little in compariſon of that preſence. It is an expreſſion which Luther hath: Debemus magno animo contemnere mundum, & pleno pectore anbelare ad gloriam futurae vitae.We ought with a great ſoul to contemn this world, and with a full gale of affection to breathe after the glory of the future life. This is the trueſt contempt of the world, when the thoughts, apprehenſions, deſires, and expectation of future things cauſeth us to reſerve our affections mainly and principally for theſe things; when we look upon theſe as thoſe things which mainly and principally deſerve our love. A Chriſtian ſhould keep his heart reſerved for God, and ſay, Lord, I would not love any thing that may not conſiſt with my love to thee; I would not enjoy any thing that p. 141may not conſiſt with my communion with thee. A Chriſtian ſhould be able to turn his eye upon God, & ſay, Here is my riches, here is my true ſweetneſs, my ſolace, my delight, Dominus Deus meus, vita mea, dulcedo mea ſancta.my great happineſs and felicity. The Lord my God he is my life, my holy ſweetneſs, ſaith Auſtin. This is another diſcovery of our contempt of the world, when a man hath his heart carried off from theſe things upon this account, that his heart is reſerved for higher things, and that other things have taken up his heart.

6. The contempt of the world conſiſts in this: When our hearts ſit looſe from the world, and we are at a parting point with theſe things: Luk. 14.33. Whoſoever he be of you that forſakes not all that he hath, cannot be my diſciple: foreign.doth not bid farewel to all things, is not ready to take his leave of all things. God doth not always call us to an actual forſaking of all things; but we muſt be in an habitual readineſs to forſake all things when he calls us ſo to do. Our hearts muſt not be ſo riveted and glued to earthly things, but we muſt be in a readineſs to part with them, p. 142and quit our intereſt in them, when God calls us ſo to do. When a man holds faſt his eſtate and comforts, when it is clear God calls him to forgo them, it is a ſigne ſuch a man hath little contempt of the world in him.

7. We ought to contemn the world ſo, as not to envie others for their worldly proſperity. When a man thinks that others are happie, and that he is not happie, becauſe he enjoys not what they do; this is a certain ſigne ſuch a man hath too great and admiring thoughts of the world and earthly things. A man that hath an holy contempt of earthly things, knows that men are not made happie by theſe things; and therefore if God hath given him higher and better things, Himſelf, his Son, his Spirit, his grace, pardon of ſin, and the hopes of eternal things; he is not troubled to ſee God heaping temporal things upon ſuch to whom he denies theſe things. Therefore this is another thing wherein the contempt of the world doth conſiſt, when we contemn the world ſo, as not to envie others for their worldly proſperity.

p. 143We come now to the Reaſons of the Doctrine, why we ought to have our hearts taken off from the world, and from earthly things.

Reaſ. 1 1. Becauſe there is little good in earthly things. Earthly things are rather good in ſhew and appearance, then have any thing of ſolid good in them. The good that is in earthly things is more in appearance then reality. And as the world makes a greater ſhew of good then indeed is to be found in it: ſo what good there is in it, it is ſo thin and mean, that it is not that which men take it for. Prov. 23.5. Wilt thou ſet thine eyes upon that which is not? for riches take themſelves wings, and flee away. Some obſerve, that here are two Arguments to condemn the ſin of Covetouſneſs: the one is taken from the vanity of riches, the other from the inſtability of them. It is the firſt of theſe that I am ſpeaking of: Wilt thou ſet thy beart upon that which is not? Riches are not what they ſeem to be: there is not ſo much good in them as men take to be in them. External p. 144things have little of ſolid worth or excellencie in them. Wiſdom ſaith of her ſelf, that ſhe will cauſe them that love her to inherit ſubſtance: Prov. 8.21. In the Original it is [that which is] that which hath eſſence, ſubſtance, exiſtence. So the meaning is, Thoſe that love wiſdom ſhall inherit ſubſtantial riches, ſuch riches as have real worth in them: Chriſt, grace, and ſpiritual things, they are real, ſolid, ſubſtantial goods; there is ſubſtance, ſolidity in theſe things. But now, external things they are not; that is, there is none of that ſubſtantial ſolid worth in them. Not but that the creatures of God are good in their kinde, and for the uſes for which God hath appointed them: the Lord made all things, and behold they were good, very good. But when we ſay there is little good in theſe things, the meaning is, there is little good in them in compariſon of ſpiritual and eternal things. Bonum unus gratiae majus bono Naturae totius univerſi. Aquinas.The good of one Grace is greater then the good of Nature, even of the whole Ʋniverſe. Alſo there is little of that good in them which men take to be in them: men think that perfection is to be p. 145found in theſe things, they think that happineſs is to be enjoyed in theſe things; earthly things are good in their place, and for the uſes God hath appointed them; but they are not good to make a man happy, they were never created for ſuch an end: and therefore, if men think that theſe things are good to make them happy, and that happineſs lyes in them, they are lamentably miſtaken.

Reaſ. 2 2. Earthly things are mutable, changeable things: as there is little good in earthly things, ſo that little good that is in them, is very mutable, variable and inconſtant: This appears from the former Scripture, Riches take themſelves wings and flie away. If a man ſhould have a flock of Birds pitch in his Field, ſhould he ſet his heart on them, ſhould he think himſelf the richer for them? before ever he can get near them, they take the wing and flie away. So unſtable and uncertain are the things of this world; no ſooner doth a man approach to them, and think to ſuck a little comfort and contentment from them, but they are gone, and p. 146paſs away. 1 Joh 2.17. 1 Cor. 7.31.1 John 2:171 Cor 7:31The world paſſeth away, and the luſt thereof. The faſhion of this world paſſeth away: Temporal things are Herbae marceſcentes, withering Herbs. All fleſh is as graſs, and the goodlineſs thereof as the flower of the field, ſaith the Prophet, Iſai. 40. Should a man ſet his heart on a fine flower in his Garden? to day it flouriſhes, to morrow all the beauty and glory of it is gone: ſuch are temporal things. It is an expreſſion Auſtin hath, T…ſpem poni… in rebus praeſ…tibus, nec praeſentibus, nec eum dieenda ſunt praeſentia nunquam ſtantia.Thou putteſt thy truſt in preſent things, which yet are not preſent; for thoſe things are not to be called preſent that have no conſiſtence, that never ſtand or abide in one conſtant ſtate. If a man would ſet his heart upon any thing, it is his greateſt wiſdom to ſet his heart upon that which is immutable; for if a man ſet his heart upon changeable things, his happineſs muſt needs alter and change as oft as the things do, that his happineſs is made up of. Now all earthly things are of a changeable nature, and therefore it becomes us not to ſet our hearts inordinately upon theſe things: If we love unchangeable things, we ſhall p. 147have an unchangeable happineſs: 1 Joh. 2.15, 16, 17.1 John 2:151 John 2:161 John 2:17Love not the world, nor the things of the world; for the world paſſeth away, and the luſt thereof: but he that doth the will of God abideth for ever. The ſcope of the Apoſtle is to diſſwade us from the love of the world, and to perſwade us to the love of God: the argument that he uſeth to diſſwade us from the love of the world, is, becauſe the world is a mutable thing; the argument he uſeth to perſwade men to the love of God, is, becauſe God is eternal and immutable. He that doth the will of God abideth for ever. One of the Ancients reads it thus: He that doth the will of God abides for ever, even as God abides for ever. And Auſtine hath this expreſſion, Tenete dilectionem Dei: Hold faſt your love to God; that as God is eternal, ſo you may abide for ever.

Reaſ. 3 3. Earthly things leave the ſoul unſatisfied after the g…ateſt in joyment of them; Eccleſ. 5.10. He that loveth ſilver, ſhall not be ſatisfied with ſilver. A man may quickly come to the end of all the good, the pleaſantneſs, the ſweetneſs, the delight, p. 148that is in any earthly thing; and when he is come to the end of that ſweetne's which he did injoy, he deſires more; therefore when a mans enjoyment hath been higheſt, he ſtill deſires more: Nothing can ſatisfie the ſoul, but ſome tranſcendent good, ſuch a good as is ſo great, as is more then the ſoul can take in: So long as the ſoul is capable of taking in more, it is not ſatisfied. Now a man may take in all the delight and contentment that is to be found in earthly things; and when he hath taken in all, he is capable of taking in more. This is clear in Solomon, who made an experiment of all things under the Sun; and when he had tryed all, he cryed out, All is vanity and vexation of ſpirit. The capacity of the ſoul is too great, and too big for any earthly thing to fill it; and therefore when the ſoul hath paſſed from one temporal thing to another, and tryed what is in one and in another, it remains unſatisfied ſtill.

Reaſ. 4 4. Earthly things will not comfort a man, when he comes to dye: Riches avail not in the day of wrath: it will p. 149be little comfort to a man when he comes to dye, to think what he hath enjoyed, or what he is like to leave behinde him: nay, if a man have placed his happineſs and felicity in earthly things, it will be the greateſt torment to him, to think that he muſt leave theſe things. Come to a man that is at the point of death, and who knows for certain that he ſhall dye; ſhew him gold and ſilver, bring forth his Jewels and moſt precious Treaſures, tell him of his Lands and Foſſeſſions; and how little will theſe things ſignifie? Oh but tell him of everlaſting happineſs, aſſure him that death ſhall do him no harm, that there is a life beyond this, and that he ſhall be c…rtainly happy in that life; and this will ſignifie ſomething to him.

Reaſ. 5 5. Earthly things are not our laſt happineſs; our laſt and true happineſs is beyond any thing in this world: Mundus non patria, ſed captivitas nobi… eſt.The world is not our country, but the place of our captivity and bondage. Our laſt and true happineſs, is to live in he Divine preſence, to ſee and enjoy God in the heavens. Now that p. 150which is not our laſt happineſs, deſerves not to have the main of our affections; that which deſerves to take up our hearts, is our laſt happineſs: we ſhould be ſetting our hearts upon that which will continue always: we ſhould be thinking of the life we muſt live in the other world, and how we are like to ſpend the days of eternity; that is the ſtate that is worth thinking of, when time ſhall be no more, when there ſhall be no more changes, when we ſhall be wholly taken up in the contemplation of the firſt original of all things; that is the ſtate that is worth thinking of, of which I can ſay, Thus it ſhall be for ever; that is the ſtate that is worth thinking of, of which I can ſay, When once I am come into it, there is no alteration in it: Here is always joy, always life, always ſatisfaction: Here is no ſorrow, no pain, no grief, no death, no fear of death.

Reaſ. 6 6. Earthly things have no influence as to a mans happineſs, ſo as of themſelves to make him ever the happier at laſt. It is true, Temporal p. 151bleſſings, ſo far as they are ſanctified, ſo far as they further a man in the ways of God, and help him forward toward the heavenly Country, ſo far they are mercies, and ſo far they may in a ſort be ſaid to conduce to a mans laſt happineſs; but conſider temporal things in themſelves, they have no influence upon a mans laſt happineſs. Love or hatred cannot be known by any thing under the Sun. No man can conclude by the meer enjoyment of th…ſe things, that he is the more beloved of God at preſent, or that he ſhall have the higher place in heaven hereafter. Abraham ſaith to the rich man, Son, Luk. 16.25.Luke 16:25remember that thou in thy life time receivedſt thy good things, and Lazarus his evil things; but now he is comforted, and thou art tormented. God gives to ſome men their portion in this life: This they ſhall have, this is all they ſhall have; He fills their bellies with his hid treaſures, but this is all they ſhall have, he denies to them the heavenly inheritance.

Reaſ. 7 7. Earthly things are ſo far from having an influence upon a mans laſt happineſs, as that they do many times p. 152blunt and hinder the ſoul in its purſuit ater eternal things. Amor terrenarum viſcum ſpiritualium.The love of earthly things is as bird lime to the ſoul, as to the purſuite of ſpiritual things: when a poor Bird is taken in the lime-twigs, his wings are pinioned that he cannot flie upward: the love of earthly things pinions the wings of the ſoul, that it cannot aſcend to God and eternal things: Terrenarum appetitus tenebras animarum noſtrarum denſat.The inordinate deſire of earthly things thickens the darkneſs of the ſoul; the violence and impetuouſneſs of the affections to carthly things, blindes the judgement, and darkens the eye of the minde when the affections are violently ſet upon earthly things, the minde cannot ſee and behold the excellencie of ſpiritual things. Nothing ſo great an enemy to growth in grace, as the love of earthly things. A man that is addicted to the love of earthly things, can neither ſee the evil that is in ſin, nor the beauty that is in holineſs. Mundo alligati ſpiritualis vitii vix poſſunt nomen apprehendere.Men that are bound and tyed faſt to the world, can hardly underſtand the name of a ſpiritual ſin: Tell a man that is immers'd and drowned in the world, of ſpiritual p. 153ſins, of ſpiritual pride, ſelf-love, inordinate affection, hypocriſie, formality in duty, and the like; he underſtands none of theſe things; his conſcience is ſo benummed through the love of the world, that he is not ſenſible of theſe things And as the love of earthly things dulls the ſpiritual ſenſes of the ſoul, that a man cannot apprchend ſin; ſo it blunts the ſoul in the purſuit after grace and holineſs: the love of earthly things kills and extinguiſhes the love of God: If any man love the world, the love of the Father is not in him, 1 Joh. 2.15. I remember it is an expreſſion of Peter Martyr concerning Soloman: What love could Solomon have for God, who diſtributed and parted his love among a thouſand wives? And we may ſay, What love can men retain for God the chief good, who part and divide their love to ſo many lower and inferiour goods?

Reaſ. 8 8. It is the depreſſing and debaſing of the ſoul, for a man to ſet his affections on earthly things. The ſoul was made for higher things, and 'tis capable of higher things: the ſoul p. 154was made for converſe with God the chief good: therefore when the affections are ſet upon earthly things, this is the debaſing of the ſoul, and the depreſſing of it beneath its own dignity. The ſoul is an eternal principle, and muſt continue to eternity; therefore eternal things are moſt ſuitable to it. Now then, when the ſoul is bowed down to temporal things, and taken up in them, this muſt needs be a great depreſſion of the ſoul.

Ʋſe 1 1. Is it ſo that it is the duty of Chriſtians to have their hearts taken off from the world and from earthly things, and to be aſpiring after an holy contempt of this world? This is matter of Reproof and Humiliation to us, that we are ſo little of this frame. How little are our hearts taken off from the world, and carried forth unto an holy contempt of theſe things! In ſtead of contemning the world and carthly things, we magnifie theſe things in our thoughts, we make the world our great Idol. May we not take up the Apoſtle's complaint, and ſay as he did, Many walk p. 155of whom I have told you often, Philip. 3.Phil 3and now tell you weeping, that they are the enemies of the croſs of Chriſt, who minde earthly things? They minde earthly things, that is, they onelyonly minde them. There is a lawful minding of earthly things: but to minde them onelyonly, or to minde them chiefly or principally, this is the thing ſo much to be deplored. And yet is it not ſo with many that are called Chriſtians and Profeſſors? the main current and ſtream of their affections runs out to earthly things. What is it they are thinking of, projecting from day to day, and year to year, but earthly things, and worldly intereſts? Turbatur mundus, & tamen amatur mundusThe world is troubleſom and unquiet, and yet it is ſtill beloved; men are ſtill fond of it: the world is full of thorns and prickles, and yet men graſp it faſt. God hath been rending our eſtates from us by the Fire, decay of Trade, & other ways; and yet we purſue the world as hard as ever. He is a rare ſoul indeed, that can make his Appeal to heaven, and ſay, Lord, thou knoweſt I am infinitely more concerned for grace, for holineſs, for communion with thee, p. 156for the aſſurance of ſalvation, then for any temporal thing. We do not blame men for their care and diligence in the duties of their Callings; it is their duty to be diligent in theſe: but that which we blame men for, is, that earthly things have the predominancie in their affections; that this poor world, and the intereſts of it, have more of their hearts and affections then God and Chriſt, and eternal things have. It was a great ſpeech of Auſtin: Monemus ne mundum ametis, ut eum qui fecit mundum liberè ametis.We warn and admoniſh you, that you do not love the world, that you may freely love him who made the world. Our Saviour tells us, No man can ſerve two maſters: there cannot be two chief goods, two laſt ends. Sure I am, the ſtrength of a mans affections cannot be let out two ways at once. Now that which we are to be reproved for is this, that the main ſtrength of our affections are let out upon other things, and a very little of our love (if any at all) is let out upon God and Chriſt, and eternal things. We ought to reſerve the main of our love and affection for God and Chriſt, and eternal things: a little of p. 157the creature ſhould content us, ſo we may have much of God.

So much onelyonly in the General: but we ſhall endeavour to bring the Reproof a little more home, and to point out the diſeaſe more particularly that we are ſick of. Therefore the next Uſe we ſhall make is this.

Ʋſe 2 2. If Chriſtians ought to have their hearts taken off from the world and earthly things, this Doctrine doth naturally and directly reprove the ſin of Covetouſneſs: therefore as under the former Point we ſpake ſomething of Heavenly mindedneſs; ſo under this Doctrine (having ſo fair an occaſion given us) we ſhall ſpeak ſomething of the ſin of Covetouſneſs, or Earthlymindedneſs. The ſin of Covetouſneſs is an Epidemical evil, a common ſin, yea a common ſin among us who profeſs Chriſt and the Goſpel. He is a rare Chriſtian indeed, that can acquit himſelf from the taint of this ſin. The Scripture is frequent in warning us againſt this ſin; and our Saviour gives us a particular and an expreſs Caution againſt it: Luk. 12.15.Luke 12:15Take heed and beware of covetouſneſs. Here is a p. 158double Caution, a repetition of the ſame Caution: See to it, keep your ſelves from covetouſneſs. In ſome Greek Copies it is, foreign.From all covetouſneſs. Auſtin obſerves from this Text, Chriſt knew, not we, how much it was our concernment to beware of Covetouſneſs. We ſee no ſuch great danger in it, but Chriſt ſaw a greater danger in it then we are aware of; and therefore he gives us a double Caution; he bids us take heed and beware of it. It is alſo Auſtins obſervation, that all other vices do ſeneſcere, Sola avaritia juveneſcit.wax old; onelyonly Covetouſneſs is that ſin which grows young: and therefore it is commonly obſerved, that none are more addicted to this ſin then old men.

Here we ſhall ſpeak to four things, and ſhew,

1. What Covetouſneſs is.

2. What are the Signes and Symptoms of this ſin.

3. What are the Evils of it.

4. We ſhall propound ſome few brief Remedies againſt it.

1. What Covetouſneſs is. Covetouſneſs is an inordinate and inſatiable deſire p. 159after earthly things. Covetouſneſs in a large ſence reſpects all temporal things. When a man is inordinate and immoderate in his deſires or appetite after any earthly thing, this is Covetouſneſs in a large ſenſe. But in a ſtrict and proper ſence, Covetouſneſs is converſant circa bonum utile, about profitable good, or the good of profit. When a man hath an inordinate appetite after Riches, Money, Lands, Poſſeſſions, an Eſtate; this is Covetouſneſs in a ſtrict and proper ſence. Now that which makes this deſire unlawful, and brings it under the denomination of a ſin, is when there is an inordinate and immoderate deſire of theſe things. Every deſire of temporal things is not unlawful, neither comes it under this denomination; but it is, Firſt, the inordinate deſire; Secondly, The inſatiable deſire after theſe things.

1. When the deſire of them is inordinate, and not referred to a right end. It is the obſervation of a Learned man: Davenant.Temporal things may be deſired three manner of ways: 1. For the neceſſities of life. 2. Or p. 160elſe that by them we may perform works of bounty or liberality. 3. Or elſe for fruitions ſake: ſo to deſire theſe things, as to make them our end, and to take up our reſt in them. It is the laſt of theſe that conſtitutes and makes the ſin of Covetouſneſs. We may deſire earthly things ſo far as they conduce to the neceſſities of this life, and ſo far as we may have opportunity to do good with them: but to deſire them ſo as to make them our laſt end, and to enjoy them as our happineſs, this is that which makes Covetouſneſs. This is a ſure Rule: No temporal thing is to be deſired for it ſelf, but in order to a farther end. We muſt enjoy God, and uſe the creature: we muſt enjoy God, onelyonly uſe the creature in order to our enjoyment of God. Now when we ſtick in the creature as our laſt end, this is ſinful.

2. As in Covetouſneſs there is an inordinate deſire of earthly things; ſo there is in Covetouſneſs an inſatiable deſire of earthly things. Much of the formality of this ſin lies in this. A covetous minde is never ſatisfied: p. 161He that loves ſilver ſhall not be ſatisfied with ſilver; this is the proper ſignification of the Greek word: foreign properly ſignifies an unſatiable deſire of having more: when a man hath never ſo much, he ſtill deſireth more. Like a man that is ſick of the Dropſie, the more he drinks, the more he thirſts: this is the covetous man. It is the nature of earthly things, that they cannot reſtinguere ſuim animae, they cannot ſtanch the thirſt of the ſoul: therefore the more a man hath of them, (if Covetouſneſs be predominant in him) the more he thirſteth after them.

We come now to the ſecond thing, and that is to ſhew what are the Signes and Symptoms of this Sin. Covetouſneſs is a ſpiritual ſin, and therefore cannot be ſo well detected as ſome other ſins may be: it is true, the objects of covetouſneſs are external things, as money, riches, lands, poſſeſſions, and theſe things are viſible; but foraſmuch as theſe things may be deſired and uſed lawfully or unlawfully, according as the diſpoſition or affection of the minde is converſant p. 162verſant about them; therefore it is more difficult for us to ſay that ſuch a man lyes under the predominancie of that ſin: But though it may be more difficult for us to faſten the guilt of this ſin upon another, yet every mans conſcience may be judge, how far this evil root prevails in himſelf. Now the Signes and Symptoms of this Sin, are ſuch as theſe.

Signe 1 1. When the minde and thoughts run out ſolely or principally upon earthly things. The Apoſtle ſaith of ſome, that they minde earthly things, Phil. 3.19. that is, they do ſolely and wholly minde them, they think of nothing elſe: When a man thinks of nothing elſe from one end of the week to another but temporal concernments, this is a ſigne of the predominancie of this ſin. Our Saviour tells us, Where a mans treaſure is, there will his heart be. If a mans heart lye in the world, if his thoughts and affections lye in it, it is a ſigne the world is his treaſure, the world is his chief good. It is true, no worldly buſineſs can be diſpatched without thoughts; and he that hath p. 163affairs to do in the world, muſt neceſſarily have thoughts about them: but it is one thing to have a mans thoughts exerciſed about things that are neceſſary, and belong to his Calling; and another thing for a man electively, and upon choice, to let out his thoughts upon earthly things. If a man do not electively, and upon choice, let out his thoughts upon earthly things, he is glad when he is freed from the cumber of the world; he is glad when he hath an opportunity to be freed from his neceſſary engagements, to attend on holy things: Whereas, a man that mindes earthly things out of a covetous bumour, the natural bent of his minde carries him to theſe things; and upon choice he deſires to converſe with theſe things, rather then with ſpiritual and divine things.

Signe 2 2. When a man makes the world his greateſt intereſt; that is, when a man is more ſolicitous to ſecure the world, then to ſecure heaven: When a man is more afraid of temporal wants, temporal ſtreights, then he is, that he ſhall miſs ſalvation. It was p. 164the counſel that our Saviour gave, Labour not for the meat which periſheth. Joh. 6.27.John 6:27We may labour for the meat which periſheth, in a ſenſe: He that commands us not to kill, commands us to preſerve life; and he that commands us to preſerve life, commands us to look after thoſe things that are neceſſary to preſerve life. But the meaning is, we may not labour for the meat that periſheth, in compariſon of the meat that endureth to everlaſting life. We ought not to make temporal things our great intereſt; we ſhould not be ſo much concerned about temporal things, as we are about ſpiritual and eternal. Now when a man is of this temper: I will ſecure my worldly intereſt, whatſoever becomes of my ſoul; a few thoughts, a little care ſhall ſerve the turn in relation to Salvation, but I will make the utmoſt advantage of the world I can poſſibly; I will looſe no opportunity of advancing my ſelf in the world, whatſoever becomes of the intereſt of my ſoul, and of Salvation: This is a certain ſigne that covetouſneſs is predominant in ſuch a man.

p. 165Signe 3 3. Another ſigne is diſcontent with a mans preſent eſtate. It is obſervable how the Scripture joyns both theſe together: Let your converſation he without covetouſneſs, and be content with the things that you have, Heb. 13.5. intimating thus much, that if a man have not a holy contentation with his preſent eſtate, he cannot keep himſelf free from the ſin of covetouſneſs: Godlineſs with contentment is great gain, 1 Tim. 6.6. So much as godlineſs prevails, ſo far it makes a man content with his preſent eſtate; ſo far as covetouſneſs prevails, it makes him diſcontent. When a perſon is quarrelling with the providence of God, and thinks God doth not deal well with him, becauſe he is not ſo as he would be, hath not ſuch accommodations as he would have, and it may be others have: It is a ſigne this evil humour prevails too much in him.

Signe 4 4. When all a mans deſignes and projects are for the world: that is a mans laſt end which he deſignes moſt, intends moſt, & refers all things unto. When a mans higheſt deſigne is for p. 166the world; it is not the deſigne of his life to glorifie God, or to promote the great intereſt of Religion in himſelf or others; but his great deſigne is to inrich and greaten himſelf: it is a ſigne that a man is an earthly-minded man.

Signe 5 5. When there is no ſtint nor bounds to a mans deſires: When, although God hath given a man the moſt liberal portion of theſe things, he is ſtill deſiring more. Auſtin compares a covetous man to Hell: Look as hell and the grave are never ſatisfied, but are always craving; ſo when mens deſires are boundleſs, the greateſt affluence and confluence of worldly enjoyments put no limits to their deſires, but they are as much craving as ever they were. This is a certain Signe of the predominancie of this evil. Iſai. 5.8. Wo to them that joyn houſe to houſe, and lay field to field, till there be no place, that they may be placed alone in the midſt of the earth.

Signe 6 6. Another Symptom of covetouſneſs is this: when a man uſeth unlawful means to acquire and get p. 167earthly things: when a perſon will lye, cheat, cozen, defraud, uſe falſe weights and balances, ſtrain his conſcience any way to get profit and advantage. Auſtin ſaith of a covetous perſon, He is content with an empty conſcience, ſo he may have a full cheſt: A covetous man will ſtrain his conſcience any way to advantage himſelf. This is a certain ſigne of the predominancie of this ſin. He that will hazard the loſs of his ſoul for any worldly advantage, muſt needs love the world too much. When a man voluntarily commits any known ſin, ſuch a man apparently hazards the loſs of his ſoul: therefore when a man to gain the world will hazard the loſs of his ſoul, it is a ſigne ſuch a man loves the world too much.

Signe 7 7. Another ſigne of covetouſneſs, is, Inexplebilis appetitus animi quaerentis divitias, & in illis tanquam in ſummo bono ſidentis. Davenant.when a man places and repoſes his truſt and confidence in earthly things. It is the definition of covetouſneſs, which is given by a Learned man, That it is an inſatiable deſire of the minde ſeeking after riches, and truſting in them as in a mans chief good. That p. 168which a man deſires and purſues as his laſt end before the acquiſition of it; when he hath acquired it, he acquieſces and reſts in it. It is proper to a rich man to truſt in his riches: and this is apparent from that ſpeech of the Rich man which our Saviour mentions, Luk. 12. when he had gotten riches together, he ſaith to his ſoul, Soul, take thine eaſe, thou haſt much goods laid up for many years. So Job 31.24. If I have made gold my hope, or have ſaid to the fine gold. Thou art my confidence. Job profeſſeth his integrity by this, that he did not make gold his confidence; that is an argument, that it is the property of a covetous man ſo to do; 1 Tim. 6.17.1 Tim 6:17and therefore the Scripture warns us not to truſt in uncertain riches: This intimates that it is natural to men ſo to do.

Signe 8 8. Another ſigne of covetouſneſs is this: when a man is of a tenacious ſpirit; when a man will be ſure to hold faſt all that he hath, and will part with nothing. Covetouſneſs is an inordinate deſire, both of getting and of keeping earthly things: as covetouſneſs p. 169diſcovers it ſelf one way, when men have an inordinate deſire of getting what they have not; ſo covetouſneſs diſcovers it ſelf another way, when their hearts are clung to what they have gotten; when they have an inordinate deſire of keeping what they have. It is a Precept which our Saviour gives, Luk. 12.33. Sell that which you have, and give alms. This is a hard ſaying, and few can bear it: It is true, this Precept ought to be underſtood aright, it is not binding at all times; for this is a Rule in Divinity, Praecepta aſſirmantia non Ligant ad ſempes.Affirmative Precepts, though they are binding, yet not at all times: But this Precept, when Chriſt ſaith, Sell that which ye have, and give alms, is ſo far binding, that a man ſhould be ready to part with his eſtate, when God calls him to it: when it may make much for the glory of God, and the advantage of the Goſpel; when a man hath a clear call to part with his eſtate, a man ought to be ready ſo to do. We are not to underſtand this in the Popiſh ſenſe, as if we were bound to ſell our eſtates and go into a Monaſtery: But p. 170when it may make for the glory of God, and the advantage of the Goſpel, and a man hath a call to part with his eſtate, then a man ſhould be ready to part with it; that I take to be the meaning of that Precept. On the contrary, when a man holds the world ſo faſt, that he will not part with a little of his eſtate upon the higheſt and beſt accounts; that is a ſigne of the predominancie of this ſin of covetouſneſs.

Signe 9 9. Laſtly, another ſigne of covetouſneſs is a parſim mious ſordid ſpirit, that is, when, though a man be willing to part with ſomething of his eſtate, yet not in proportion to what God hath bleſſed him with, or is becoming of him. The Moraliſts obſerve, Covetouſneſs is a ſin oppoſed to Liberality: Now the Scripture teacheth us, the liberal man deviſeth liberal things. The Philoſopher obſerves, Propter honeſtatem, & rectè quibus oportet, & quando oportet.the liberal man will give for honeſty ſake, to whom it becomes him to give, and when it becomes him to give: A liberal perſon conſiders what is becoming the dignity of his perſon, place and condition, and he gives proportionably. p. 171When a man obſerves to decorum, but ſuffers a perſon much inferiour to him in place, in dignity and condition, to excel him …n acts of Charity; this is a ſigne of an illiberal and covetous ſpirit.

Thus have I given the Signes and Symptoms of this ſin.

3. I come to ſhew in the next place the evils of this ſin: there is more of this ſin in us then we are aware of, and more evil in it then we are aware of: Let us conſider well the evil of this ſin.

1. Covetouſneſs is idolatry. This is twice mentioned in the Scripture: Epheſ. 5.5. This know, that no covetous man, who is an idolater, hath an inheritance in the kingdom of God and Chriſt, &c. So Col. 3.3, 5. Mortifie your earthly members. What are they? fornication, uncleanneſs, inordinate affection, evil concupiſence, and covetouſneſs, which is idolatry. It is not for nothing that this is twice mentioned; a covetous man is called an idolater, and covetouſneſs is called idolatry. The Spirit of God would put a brand p. 172upon this ſin, the blackeſt brand; and what is the brand the Spirit of God would put upon the ſin of covetouſneſs? he calls it idolatry. Oh let us take heed how we love that ſin which God deſignes to render moſt odious and abominable. There are ſeveral reaſons given by Learned men, why covetouſneſs is called Idolatry. 1. Negatively, Covetouſneſs is not called Idolatry, in reſpect of a covetous mans intention, as if he intended to make his money his God; but in reſpect of likeneſs and ſimilitude, becauſe a covetous man ſhews that reſpect to his money, as an idolater doth to his idol. 2. Poſitively, Covetouſneſs is called idolatry: 1. Bucauſe idolatry is one of the worſt of ſins. 2. Becauſe a covetous perſon ſets up his wealth and riches in the place of God. A covetous man loves his wealth more then God; he truſts in his riches more then in God, and he ſerves his riches, and is more ſolicitous about them, then he is ſoliticious to ſerve and pleaſe God.

1. A covetous man loves theſe outward things more then he loves p. 173God: that is a mans God, which hath moſt of his heart. The great Commandment is, Thou ſhalt love the Lord thy God with all thy heart, with all thy ſoul, and with all thy ſtrength. When a man loves any thing more then God, that is his god: Therefore it is well ſaid of one of the Ancients, that a covetous man is guilty of idolatry, Non exhibitione ceremoniarum, ſed oblatione concupiſcentiarum.not by the offering any ceremonies of worſhip to his gold and ſilver, but by the oblation of his own deſires and affections: What the affection of the heart goes out moſt unto, that is ſet up in the place of God.

2. A covetous man truſts in his riches: It is proper to God onelyonly to be the object of our truſt. He that I make to be my God, he onelyonly ought to be the great object of my truſt. Pſal. 91.2. I will ſay of the Lord, He is my refuge and my fortreſs, in him will I truſt. So that whatſoever it is we make the great object of our truſt, that is our God. A covetous man truſts in his wealth: Pſal. 52.7. Lo, this is the man that made not God his ſtrength, but truſted in the abundance of his riches.

p. 1743. A covetous man ſerves … riches. Hence is that of our Sa… our, Matth. 6.24. Ye cannot ſe… God and mammon. All a coveto… mans care is to ſerve his own prof… he hath little care to ſerve and ple… God. This is the firſt thing to ſh… the evil of covetouſneſs, it is Id… latry.

2. Covetouſneſs is ſuch a ſin … doth in a peculiar manner alien… and eſtrange the heart from God. Th… School-men obſerve, that covetou… neſs is ſuch a ſin as makes us clea… faſteſt to the creature, Maximè adhaeſivum creature, & maximè averſivum à Deo.and turns us ar… fartheſt from God. The proper for mal reaſon and nature of ſin lyes i… theſe two things: 1. In the aver… ſion of the ſoul from God the chief good. 2. In the converſion of the ſoul to the creature: and covetouſneſs carries both theſe two in it, i… carries the ſoul from God, the chie… immutable good, and carries it to the creature, and inferiour mutable good.

3. Covetouſneſs is altogether inconſiſtent with the love of God, 1 Joh. 2.15. Love not the world, nor p. 175the things of the world. If any man love the world, the love of the Father is not in him. Auſtin obſerves from thoſe words, There are two loves; the love of the world, and the love of God: If the love of the world inhabit in us, the love of God cannot enter into us: And hence he infers, Exclude malum amorem mundi, ut implearis amore Dei.Shut out the evil love of the world, that ſo thou mayſt be filled with the love of God. When the heart is fraught and filled with other loves, there is no room for ſpiritual and divine love. This is a ſure rule, There cannot be two laſt ends; if the world be a mans laſt end, he cannot love God as his laſt end; and therefore the love of the world is inconſiſtent with the love of God.

4. Covetouſneſs is ſuch a ſin as is moſt inconſiſtent with our communion with God. It is a ſpeech of one of the Ancients, Amatorem mundi odit ſpiritus Chriſti.The Spirit of Chriſt loathes a man that is a lover of the world. God is curious of nothing ſo much as of his peoples affections. My ſon, give me thy heart, and, Thou ſhalt love the Lord thy God with all thy heart. When thoſe affections which p. 176ſhould be reſerved for God, are reſerved for other things, God loathes and abominates ſuch a man: If any man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our aabode with him, Joh. 14.23. God promiſes, if a man love him, he will make his abode with him: covetouſneſs is ſuch a ſin as is inconſiſtent with our love to God; therefore where the love of God is not, God will never make his abode with ſuch a ſoul.

5. Covetouſneſs is ſuch a ſin as is moſt directly contrary to the nature of grace, and the work of the new creature in the ſoul: the reaſon is, the nature of grace is to carry out the ſoul to ſpiritual things, and to cauſe it to deſire ſpiritual things; grace cauſeth the ſoul to minde a ſpiritual happineſs, and to look after a ſpiritual happineſs: grace makes a man ſee an excellencie in the pardon of ſin, in the favour of God, in the image of God, and in conformity to God. On the contrary, covetouſneſs cauſeth a man to place his happineſs in external p. 177things; a covetous perſon placeth his happineſs in thoſe things which are bona corporis, the good things of the body: he regards not grace and ſpiritual things, which are bona animi, the good things of the minde. Hence it is that the Scripture ranks covetouſneſs amongſt the worſt of ſins; Epheſ. 5.5. Coloſ. 3.5. 1 Cor. 6.9. Be not deceived: neither fornicators, nor adulterers, nor eſſeminate, nor abuſers of themſelves with mankinde, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, ſhall inherit the kingdom of God. Here we ſee covetouſneſs is rankt with the worſt of ſins: covetouſneſs is as directly contrary to the nature of grace, as a groſs ſin, and in ſome reſpect more; and the reaſon is, becauſe it is poſſible a man by ſurprize, and upon a ſudden temptation, may be overtaken with a groſs ſin, when yet the bent of his ſoul hath been ſet againſt it: but covetouſneſs conſiſts in this, when the bent of a mans affections lyes towards earthly things; and therefore nothing is more directly contrary to the nature of Grace then p. 178this ſin; and it becomes us to look to this, becauſe it is ſo inconſiſtent with the nature of Grace: The thorny ground fell ſhort of a true work of Grace, upon this account, becauſe the cares of the world, and the deceitfulneſs of riches did choke the world. Many a mans profeſſion comes to nought, and never riſes up to true grace, becauſe the love of the world is predominant in him: though he may go far, and have ſome ſeeming good affections, yet all comes to nothing, becauſe the world hath the predominancie in his heart. How much doth it concern us to look well to it, to ſee that we do not looſe all our profeſſion upon this accompt, that the world hath had more of our hearts then God and Chriſt have had?

6. Covetouſneſs is ſuch a ſin as is moſt contrary to our future life: hereafter God ſhall be all in all. hereafter we ſhall live upon God immediately, without other things. In heaven, as we ſhall have no other happineſs but God, ſo we ſhall deſire no other happineſs but God himſelf. If it were poſſible that the Saints and Angels could deſire p. 179any thing which they have not, they could not be happy; for this is the nature of happineſs, to have all the good a man would have. The Saints and Angels in heaven have God for their happineſs, and they are ſatisfied in him, and deſire nothing more. Now when the heart is carried out after other things, and purſues them as the chief good: this is moſt contrary to our future life. It was the ſpeech of a wiſe and holy man: Since God ſhall be all in all hereafter, the leſs we have to do with the creature here any more then we needs muſt, the better. If we were of a right temper of ſpirit, we ſhould deſire earthly things no farther then were for preſent neceſſity, and as they were accommodated to our preſent ſtate. True happineſs lyes out of the road of theſe things; true happineſs is in another chanel; true happineſs is to ſee God, to love God, to injoy God: This is life eternal, to know thee the onelyonly true God. When we purſue earthly things as our great happineſs, and have vaſt deſignes after theſe things; this is moſt contrary to our future p. 180life, which is to injoy God, and him onelyonly.

Laſtly, Covetouſneſs is the root of many other ſins. The Scripture tells us expreſly, That covetouſneſs is the root of all evil, 1 Tim 6.10. A covetous perſon ſticks at no ſin; ſo he may inrich himſelf, and compaſs his own ends, he will omit the duties God requires, and commit the ſins God forbids. God enjoyns ſecret Prayer, Family-duties, and attendance upon the Ordinances; a covetous perſon is ſo intent upon the world, that he cannot finde time for theſe things: So for ſins of commiſſion, a covetous perſon will break through many a known command of God, to come at the world. Covetouſneſs is a fruitful ſin; a covetous perſon ſins againſt his Neighbour, againſt himſelf, and againſt God. 1. A covetous man ſins againſt his Neighbour; he extorts from another more then is juſt and equal, and ſo covetouſneſs is a ſin that is contrary to equity: Avaritia excedit in acci…iendo, & deſicit in dando.Covetouſneſs exceeds in taking, and is defective in giving; & ſo is a ſin againſt equity. 2. Covetouſneſs is a ſin againſt mans ſelf; by p. 181this ſin a mans affections are diſordered, and turned out of the right chanel: Our affections were given us to love God the chief good; by this ſin they are turned aſide to inferiour goods. And hence is it that Auſtin calls that a perverſe love, whereby the will is turned aſide from an unchangeable good, to a mutable changeable good. 3. It is a ſin againſt God; foraſmuch as a covetous perſon for a temporal good contemns an eternal good. All theſe conſiderations may ſerve to ſet forth ſomething of the evil of this ſin.

4. I come in the laſt place to propound ſome Remedies againſt this ſin.

1. As an Antidote againſt covetouſneſs, Let us conſider, we muſt ſhortly leave theſe things: that is not worth ſetting a mans heart upon, which he muſt ſhortly leave. We know what our Saviour ſaith, Luk. 12.20.Luke 12:20Thou fool, this night ſhall they take thy ſoul from thee, and then whoſe ſhall theſe things be? What folly is it to make that our happineſs, which we cannot keep always? that is true happineſs, which a man may enjoy always; and p. 182it is a pityful happineſs that muſt have an end. Why ſhould we covet that much, which when we have gotten it, we can keep but a little while! It is an expreſſion of Auſtin upon thoſe words, The world paſſeth away, and the luſt thereof: Quod vis? utrum amare temporalia, & tranſire cum tempore; ant mundum non amare, & vivere… cum Deo?What wilt thou? wilt thou love temporal things, and paſs away with time? or elſe wilt thou not love the world, and live with God? It might be one good remedy againſt covetouſneſs, to meditate of death often. It is Auſtins obſervation, The diſeaſe of covetouſneſs is by nothing better cured, then when the day of death is continually thought of: if a man could think this with himſelf, I muſt ſhortly dye and leave theſe things, this would moderate his deſire to theſe things.

2. Conſider, a mans life lyes not in theſe things, whilſt he hath them: So our Saviour teacheth us expreſly, Luk. 12.15. Take heed and beware of covetouſneſs: for a mans life conſiſteth not in the abundance of the things which he poſſeſſeth. Our life lyes not in theſe things; and there are two reaſons of it: 1. Becauſe the abundance p. 183of outward things cannot preſerve a mans life: the rich dye as well as the poor, the noble as well as the ignoble. Pale death with an equal foot knocks at the palaces of princes, and at the cottages of poor men. 2. Becauſe true happineſs doth not lye in theſe things whilſt a man injoys them: every creature hath vanity written upon it; and when a man hath moſt of the world, he ſtill remains unſatisfied. No earthly thing is ſuitable to the nature and capacity of the ſoul: The ſoul is a ſpiritual thing, and deſires a ſpiritual happineſs; the ſoul is an immortal thing, and deſires an immortal happineſs; and therefore when a man hath moſt of this world, he ſtill deſires ſomething more.

3. Conſider, a little will ſerve the turn to carry us to our journeys end. It is not likely we ſhould live longer then the reſt of mankinde have lived before us; it is no difficult thing to ſee to the end of our life: now a little proviſion will ſerve the turn for a ſhort journey.

4. We ſhall have no need of p. 184earthly things in the other ſtate. It is certain we brought nothing into this world, and we ſhall carry nothing out of it: We ſhall carry nothing into the next world with us, but our grace: earthly things will be of no uſe to us at the end of time. Our happineſs in the next world is a ſpiritual happineſs: the holy Angels and glorified Saints are happy without thoſe things we ſo much admire; and we muſt be happy by another happineſs at laſt, if ever we be happy.

5. If we would be kept from this ſin, Avarus nimis eſt cui Deus non ſufficit. Aug.let us ſtudy Gods all-ſufficiencie and the divine perfection. He is too covetous a perſon indeed, to whom God himſelf is not ſufficient. God is a happineſs ſufficient for himſelf; he is an happineſs ſufficient to the Saints and Angels, and therefore in reaſon he ſhould be a happineſs ſufficient for us. God is the chief good, the centre of all perfection. Auſtin.What is it that thou loveſt, that thou wilt not love God? If thou wilt love any thing, love the beſt thing; if thou wilt covet any thing, covet the beſt thing: ſtudy Gods all-ſufficiencie p. 185and the divine perfection, there thou wilt finde the higheſt object for thy affections.

6. Let our deſires run out much after eternal life. It is an expreſſion of Auſtin: We ought, ſaith he, to be covetous after eternal life. The more our deſires run out in one chanel, the leſs will they run out in another. Did we covet to live with God more, to be admitted into the Divine preſence, to live in that ſtate in which the Saints and Angels live, we ſhould covet other things leſs: this is the truely noble covetouſneſs; we cannot covet this too much, to live with God in his eternity. Oh let us love eternal life: If we have right thoughts of the future life and the future ſtate, we ſhall ſee nothing worth deſiring and coveting in compariſon of that ſtate.

7. Let us pray for a holy contentation of ſpirit with our preſent ſtate. This is the Directiou which the Apoſtle inſinuates, Heb. 13.5. Let your converſation be without covetouſneſs, and be content with the things which you have. Contentation with our p. 186preſent ſtate, would prevent covetouſneſs; the reaſon why our deſires are immoderate, is becauſe we are not content with Gods allewance. Divine providence is never overſeen, Divina providentia not poteſt falli.never miſtaken. Divine Wiſdom meaſures out to every man what is beſt; and if we could think ſo, that would keep our deſires from being too violent and impetuous after theſe things.

Laſtly, let us ſet before us the example of our Lord and Saviour Jeſus Chriſt; he is the higheſt Pattern of holineſs in every kinde. Chriſt, when he was in the world, he was Lord of all, yet he poſſeſſed little; and as he poſſeſſed little of the world, ſo he did not covet and ſeek after the things of the world. His heart was wholly taken up in glorifying the Father, and in finiſhing the work which he had given him to do: he minded not gold or ſilver, lands or poſſeſſions; his heart was ſet upon other things. True it is, that having taken to himſelf, not onelyonly our nature, but alſo the infirmities of it; he uſed the things of the world in his paſſage, as things accommodate unto p. 187that ſtate of Humiliation, unto which he had voluntarily ſubjected himſelf: yet a little ſufficed him of theſe things that were neceſſary for the ſupport of nature; ſo far was he from deſigning to heap up wealth and riches, and from ſeeking great things for himſelf in the world.

Uſe 3 3. Of Admonition. To admoniſh us not to ſet our hearts upon the world and earthly things. This is the counſel which the Spirit of God gives us, 1 Joh. 2.15. Love not the world, nor the things of the world. This Admonition is moſt ſolemn: if this ſolemn Admonition, which the Spirit of God gives us, will not bear weight in our conſcience; what little hope can we have that any other Admonitions ſhould take place? Vae tibi ſi amaveris condita, & deſerueris Creatorem: pulcra tibi ſunt, ſed quanto pulcrior eſt qui iſta formavit? Aug.if ſo clear and expreſs a Prohibition (Love not the word) do not bear ſway with us, what ſhould? Wo to thee, ſaith Auſtin, if thou love created things, and forſake the Creator: theſe things ſeem beautiful unto thee, but how much more beautiful is he that made theſe things? We are all of us too prone to fall into p. 188the love of the world, and of earthly things. When firſt we left God in our Apoſtacie in Adam, we fell from God into the creature, and there we have ſtuck ever ſince; and it muſt be the mighty power of divine. Grace to recover us out of the creature, and to bring us back to God: the love of the world is the great temptation to moſt of us. I often think of the laſt counſel which an holy man gave a little before his death: as he was drawing on toward his diſſolution, he called his Relations to him, and gave them this as his laſt advice: Make ſure of Chriſt (ſaith he) and take heed of the world; I have found that my greateſt enemy: If the world be our greateſt enemy, we have need to watch ſo much the more againſt it. That which we ſhall do more in the proſecution of this Uſe, is to propound ſeveral Conſiderations to take us off from the love of the world and earthly things.

Firſt, Conſider, the love of the world, and of earthly things, is a great wrong and injury done to p. 189God. Aug.He that loves the creatures more then God, offends the Creator. We cannot love the world too much, but we muſt of neceſſity love God too little. No man can ſerve two maſters. So much as our love is let forth inordinately upon the creature, it muſt of neceſſity be withdrawn from God. Now this is the higheſt Sacriledge and Injuſtice: Sacriledge, to rob God of that which is his due; Injuſtice, to give that to the creature which is not due to it.

Secondly, conſider, the Soul was made for greater things: the Soul being an immortal and an eternal principle, was made to converſe with eternal things, and to ſeek for happineſs in eternal things. Therefore when we love temporal things, and purſue them as our happineſs, we forget the true nobleneſs and dignity of our own ſouls. That which doth diſtinguiſh us from the Brutes, is an intellectual principle, whereby we are capable of contemplating and purſuing ſomething that is eternal: the Brutes minde preſent things. It is the property of Sence, to minde ſomething p. 190preſent, and to go no further. When we onelyonly minde and purſue preſent things, we depreſs our ſelves beneath our own ſpecies, and bring our ſelves; as it were into the rank of Brutes and ſenſitive creatures.

Thirdly, conſider, there are greater things for us to love; there is a greater and fairer happineſs that lies before us: we have God and Chriſt to love: there are eternal things that lie before us. Non ſatiat animam niſi incorruptibilis gaudii vera & certa aeternitas. Aug. Serò te amavi pulchritudo tam antiqua & tam nova, ſerò te amavi. Aug.Nothing ſatisfieth the ſoul, but the true and certain eternity of that joy which is not corruptible. Who would fix his eyes upon a Glow-worm, that hath the Sun to look upon? I have loved thee to late (ſaith Auſtin) O thou that art ſo ancient a beauty, and ſo new and freſh a beauty, I have loved thee too late. We have the living and eternal God to love, and yet we love dying things. Well may we wonder at our ſelves, that having the infinite and eternal God, whom we might make the object of our affections, we ſhould take up with things ſo far ſhort of him. What are a few drops compared to the Ocean? what are a few weak rays in compariſon of the p. 191Sun? what are all the creatures in compariſon of the Creator? God is an infinite Sea of perfection: there are no bounds nor limits to his perfections. In God there is all good that is deſirable, all perfection imaginable, all perfection poſſible. Do we deſire life? he is the fountain of life. Do we deſire wiſdom? he is the fountain of wiſdom. Do we deſire holineſs? he is the fountain of holineſs. Neither is there any thing we can conceive to be truely excellent and good, but it is in him: yea, whatſoever perfection is poſſible to be, it is in God. Deus est bonum infinitiſſime infinitum. Bradwardin.God is ſuch a good as is moſt inſinitely infinite. O! what folly is it then to have our hearts taken off from the infinitely-bleſſed God, and to have them ſet upon little narrow things? It is an expreſſion that one of the Ancients hath to this purpoſe: The Angels are ſo inflamed with divine love, that all other things, yea they themſelves ſeem vile to themſelves, in reſpect of God whom they love. Did we know God more, we ſhould not be ſo fond of other things. Oh! let us turn our ſouls upon God the chief p. 192good; there may we love freely, and cannot exceed in loving him.

Fourthly, conſider, the world and earthly things cannot give happineſs unto men. That is wiſe love, when a man loves that which will make him happie. Earthly things cannot do this. You may ſay, How doth that appear? That is eaſily made out in few words. Earthly things cannot give a man ſatisfaction while he hath them; they cannot keep him from death; they cannot comfort him in death; and leaſt of all can they be a happineſs to him after death. Now who would love that which will not anſwer the end for which he loves it? The reaſon why men love earthly things (although they will not confeſs it) it is, becauſe they think to finde happineſs in them: but now that happineſs that men think to finde, is far from them. No temporal thing will afford that to a man, which he deſires and expects from it. Men expect ſatisfaction from what they do purſue, but ſatisfaction is far from them. Why ſhould a man be fond of that, which when he p. 193hath it, his happineſs muſt be in ſomething above it; and when he wants it, it is poſſible for him to be happie without it. If we had all the things in this world we could deſire, if we are the children of God, and have indeed taſted that the Lord is gracious, there is ſomething above thoſe things that we ſhall ſtill deſire. Now if when we have the greateſt abundance and confluence of earthly things, there is ſomething elſe that we deſire, and ſomething elſe that muſt make us happie in the midſt of theſe things, viz. the preſence of God, and the enjoyment of him; and that it is poſſible for us to be happie in thoſe things, without earthly things; then there is no reaſon why our hearts ſhould be ſo inordinately ſet upon theſe earthly things.

Fifthly, conſider, the inordinate love of earthly things is a perverting of the End for which God gives us theſe things. God never gave us the creatures, that we might make them our happineſs, or purſue them as our laſt end; but God gives us the creatures, that we might ſee himſelf in p. 194them, admire him in them, and paſs from them to him. It is a ſpeech of Auſtin: The creature is to be praiſed for the ſake of God the author and original of it; not to be worſhipped and adored, as if it ſelf were God. All things are of him, and by him, and to him, Rom. 11.36. All things are from God, and they ought to lead to him: therefore when we love the creatures as our chief good, and ſtick in them as our laſt happineſs, we pervert the end for which they were given to us: the creatures were never given for ſuch an end, but they were given for this end, that we might aſcend to God by them. We ought to uſe the creatures, not to enjoy them. Now, then do we uſe a thing, when we uſe it to a farther end: we ought to uſe the creatures in order to our enjoyment of God as our laſt end; but we ought not to take up with them, as if we had no higher end then to enjoy them.

Sixthly, conſider, the inordinate love of earthly things is an argument of great ignorance and unbelief. Every man would deſire and love the beſt p. 195thing: did he certainly know and believe that there are better things then theſe that are preſent to Sence, he would love thoſe things. We look not to the things that are ſeen, 2 Cor. 4. Paul knew that there were better things then thoſe things that are ſeen, and that theſe things were real and ſubſtantial; and therefore his heart was carried out after theſe things. Now becauſe the generality of men do not ſee theſe things, nor are acquainted with them, therefore they deſire them not. The world lies before men, as a fair and pleaſant garden, and there is many a goodly flower to be ſeen in it; here is pleaſure, there is profit, there is honour; theſe captivate the eyes of men; and becauſe things inviſible to the outward ſences are not ſeen or perceived by them, therefore they minde not theſe things. But O ye ſons of men, how long will ye turn the glory of God into ſhame? how long will ye love vanity, and ſeek after leaſing? Pſal. 4.2. What folly and ignorance is it, to think that there are no higher things then thoſe which the Brutes are capable of converſing with as well as p. 196you? The Brutes may have their outward ſenſes delighted as well as you; they may be taken and affected with preſent viſible things as well as you: but where are your ſouls in the mean time? where is your intellectual part? Can Reaſon diſcover nothing to you but what is preſent, and obvious to Sence? why then is the candle of the Lord ſet up within you? What ſottiſhneſs and ſtupidity is it, to believe that there is no happineſs to be found, but what is to be found in this world? As if the life which God lives, were no happineſs; as i… ſo be the life which the Saints and Angels live in above, were no happineſs While men onelyonly ſeek earthly things it is a certain ſigne that they are ignorant of theſe things.

Seventhly, conſider, the inordinate love of the world, and of earthly things, doth greatly unfit a man for death. Die we muſt, that is certain and the time of our life here is moſ… uncertain. Now what folly is it to be found in ſuch a frame, as will certainly unfit us for death? Pythagoras ſaith of Philoſophy, That it is a p. 197meditation of death. foreign.Certainly the life of a Chriſtian ſhould be a continued meditation of death: and if a Chriſtian ſhould always be meditating of death, that he may die well, die happily, and die comfortably; then certainly it will be his greateſt folly to be taken up with thoſe things that muſt greatly unfit him for death. Now there is nothing that will more unfit a man for death, then the inordinate love of earthly things. If a mans heart lie in the world, how …oth will he be to part with the world? No man is willing to part with that which he loves much. When a man that is a lover of the world comes to die, his heart is as it were rent from him: his heart lies in the world, and yet he muſt be rent from that which he loves ſo much. An holy ſoul, an heavenly-minded man, hath ſent his heart beforehand into heaven; and it is no difficult thing for him to be willing that his perſon ſhould be removed there where his affections are gone before: but now an earthly-minded man, when his perſon comes to be removed out of the world, he leaves p. 198his heart, as it were, behinde him; and it muſt needs be very grievous and bitter to him to part with the world, that hath ſeen nothing better then the world.

Eighthly, to take us off from the love of earthly things, conſider, that all theſe things muſt have an end. The earth alſo, & the works that are therein, ſhall be burnt up, 2 Pet. 3.10. Should a man ſet his heart upon that which after a little while muſt be conſumed to aſhes? If a man would love wiſely, he ſhould love that which he might always love. Nothing but eternal things laſt always; and therefore the trueſt wiſdom is to love theſe things. It is eaſie for a man to think himſelf out of all the happineſs of this world. A man may think himſelf beyond the happineſs that is in riches, honours, or pleaſures; a man may eaſily come in his thoughts to the end of the happineſs that is in theſe things. Now ſhould a man make that his happineſs which he can think beyond? there is a happineſs that a man cannot think himſelf out of, nor think beyond it; this p. 199happineſs is our God, who is infinite and eternal; this is ſuch a happineſs that we can never come to the bottom of. Oh! it is good to love him as our happineſs: if we love the world as our happineſs, we and our happineſs are like to paſs away together. When the Apoſtle admoniſheth us, Love not the world; what is the argument he urgeth? The world paſſeth away, and the luſt thereof. The world is a tranſient thing; and as the world paſſeth away, ſo the luſts thereof paſs away: when thoſe things are gone which men had made the object of their love and affections, they have nothing left to ſet their affections upon. When this world comes to be burnt up, and the works thereof, none of thoſe objects are to be ſeen or injoyed, which now at the preſent draw mens hearts ſo much to them; Nay, (not to go ſo far) when men muſt enter with their naked ſouls into eternity, and muſt leave all theſe things behinde them; what will they have to love then? how ſtript, and naked, and forlorn, may we well ſuppoſe a carnal ſoul, who was onelyonly p. 200filled and fraught with creature-loves, and the love of earthly things, to be, when he comes to leave theſe things behinde him! All the objects of his affections are left behinde him; he hath none of thoſe things left him which once he let out his heart upon. What a pitiful empty thing is a miſerable ſoul, that is ſeparated from the Divine preſence? while he lived here on earth, he made a ſhift to love the creatures, and to ſuck out as much contentment from them as he could; but now he is in Eternity, he hath none of theſe things to love: And now it is a great aggravation of his miſery, to remember that he loved theſe things that did deceive him.

Ninthly, The inordinate love of earthly things is a ſigne that a man is of an earthly carnal ſpirit, and that his name ſhall be written in the earth.

1. The love of earthly things is a ſigne that a man is of an earthly ſpirit: Talis eſt quiſ que qualis ejus dilectio; terram diligis, terra eris.Every man is as his love is; if he loves the earth, he himſelf ſhall be earth, ſaith Auſtin. Every man is moulded into the nature of what he p. 201loves; if he loves the earth, he himſelf is turned into a piece of earth. Auſtin obſerves, That the two ſorts or kindes of love that are in the world, have conſtituted two kindes of Cities; the heavenly City, and the earthly City. If a man be a lover of heaven and the things above, he is a Citizen of the Heavenly Jeruſalem; if he be a lover of the earth, he is a Citizen of this world: therefore let a man put the queſtion to himſelf, and ask himſelf what it is that he loves, and he may know what Citizen he is. The predominant love of the world, and of earthly things, is a ſigne that a man is a worldly man, a man of this world, and that he belongs to it, and that he hath nothing to do with the heavenly City, and the ſpiritual corporation that is above.

2. The love of earthly things is a ſigne that a man ſhall be written in the earth▪ It is a great expreſſion of the Prophet, Jer. 17.13. O Lord, the hope of Iſrael all that forſake thee ſhall be confounded; they that depart from thee, ſhall be written in the earth, &c. When do men forſake God? p. 202when they leave God, and adhere to the creature: that the following words make out, becauſe they have forſaken the Lord, the fountain of living waters. When men forſake the living God, and imbrace dying creatures, then they depart from God. Now all ſuch ſhall be written in the earth: Coelo extorres, & aeternum ad exitium deſtinati. Glaſſius.an Elegant expreſſion; what is the meaning of it? Baniſhed from heaven, and deſtinated to eternal deſtruction: So one Learned man interprets it. Calvin carries it much to the ſame ſenſe: Your name ſhall be here on earth, but it ſhall be blotted out in heaven; that is, there ſhall be no portion for you in the Kingdom of Heaven. The Apoſtle ſaith expreſly, No covetous perſon, which is an idolater, hath any inheritance in the kingdom of Chriſt and of God, Epheſ. 5. Or we may underſtand it thus: They ſhall be written in the earth; whatſoever account and eſtimation men may be of in this world, they ſhall be of no account above with God and the holy Angels; their names ſhall be written in the earth: they love the earth, and all the honour they ſhall p. 203have, it ſhall be upon the earth: their honor and eſteem ſhall not go beyond this world. Earthly - minded men that leave great Eſtates, Dignities and Honours behinde them, they may be famous in the Records and Annals of this world; they may be renowned for their riches, and the great things they have enjoyed here: but this is all they ſhall have, they ſhall have no eſtimation in the upper world, their name ſhall not and dye on the earth; they ſhall have no honour, nor carry any eſteem in the heavenly Country.

Tenthly, Conſider, there is much of vanity and vexation in earthly things: We know whoſe words they are; All is vanity and vexation of ſpirit. Firſt, earthly things are vain things.

1. There is not in them that which they promiſe to us. Earthly things promiſe much more then we finde to be in them, when we come to try them: We think to finde much more good, ſweetneſs, and contentment in theſe things, then indeed we finde in them, when we p. 204come to experiment what is in them. Now that is a vain thing, which is empty of that it promiſeth; that is called vain, Vanum dicitur quod re ipſâ deſtituitur.which is deſtitute of ſolidity and ſubſtance.

2. They can never ſatisfie us; now whatſoever cannot ſatisfie is vain. Happineſs lyes in ſatisfaction: happineſs conſiſts in having all the good a man would have, in having all the good that he deſires: while there is any good a man would have, and doth deſire, and hath it not, he is not happy. Now there is no man, by the enjoyment of any or all earthly things, that hath all the good he would have; and therefore he is far from ſatisfaction, far from happineſs.

Secondly, Earthly things, as they are vain, ſo they are vexations; the labour and travail in getting them, the care and ſollicitude in keeping them, the fear of looſing them, the grief that follows upon the looſing of them, the defectiveneſs of ſomething or other in them when we have the greateſt abundance of them, the bitterneſſes that are mingled with them, p. 205bring a great deal of vexation into earthly things. When men are carried away with inordinate love of earthly things, they pierce themſelves through with many ſorrows. Qui mundanis ſe implicat, tela parat, quibus conſodiatur.He that intangles himſelf with worldly things, doth but provide darts for himſelf, by which he is thruſt through. Auſtin in a diſcourſe of his about the contempt of the world, hath a paſſage to this purpoſe. The bands of this world have a true ſharpneſs; but a falſe ſweetneſs; a certain grief, but uncertain pleaſure; hard labour, timerous and fearful quiet; they are full of miſery, but empty of happineſs.

Laſtly, the mordinate love of earthly things doth greatly unfit us for communion with God here, and for the enjoyment of him hereafter.

1. It unfits us for communion with God here. God will not be aſſable and familiar with that perſon, who deſires, prizeth, loves, and delights in any thing more then himſelf: The way to enjoy moſt of God, is to be taken more with God himſelf then with other things: When we p. 206are more taken with God himſelf, then with all his gifts; when we are inamoured of the Lord himſelf, and God is more ſweet to us then all things that come from him: this is the way to enjoy moſt of God. Wiſdom ſaith, Prov. 8.17. I love them that love me. If we love God himſelf more then his gifts, then ſhall we know what it is to be loved of him. Joh. 14.21. If any man love me, he ſhall he loved of my Father, and I will love him, &c. but if we laviſh out our hearts upon earthly things, and have great and admiring thoughts of them, and are vigorous in our purſuit of them, and God hath the leaſt part of our thoughts and affections; God cares not for ſuch lovers; neither may ſuch expect to attain to any friendſhip or familiatity with him here on earth.

2. The love of earthly things, as it unfits us for communion with God here, ſo it unfits us for the enjoyment of him hereafter. In heaven, the faculties of the ſoul ſhall be immediately acted upon God; the ſoul will be wholly taken up in contemplating, admiring, p. 207loving, delighting in God, in praiſing and adoring of him. Now when the heart is wholly taken up with earthly things, it is altogether unfitted and indiſpoſed for ſuch a life. The ſoul is coloured, as it were, with the objects that it converſeth with, and receives a tincture and an impreſſion from them. A man whoſe ſpirit is immers'd and drenched in the world, will be very unfit to have the faculties of his ſoul carryed forth upon God. The beſt way to have our ſouls ſuited and adapted to the future life, it is to keep our ſpirits at as great a diſtance as may be from preſent things. We ſhould be ſaying often in our own ſouls: Oh the bleſſed ſtate, Oh the bleſſed life that is above! Oh to ſee God, to love him, to go to him, to live with him, in his eternity! How ſweet is that life! When we are without thoſe earthly things which we deſire, we ſhould ſay, our true life, our true happineſs is above, where there ſhall be no more need or uſe of theſe things: when we have the moſt of theſe things, our hearts ſhould be carried p. 208up above theſe things, and ſay, We expect, and look for, and long after another happineſs; a happineſs that is above theſe things. We ſhould keep our hearts in the moſt reſerved frame for the future life, and the future ſtate: We ſhould not ſuffer our ſpirits to mingle too far with preſent things: Our hearts ſhould ſit ſo looſe to preſent things, that we may be ready to lay down theſe things, and to take up with the happineſs that is above. If we ſuffer our ſpirits to launch forth too far into the world, it will be a hard matter to reduce them: and when the cry is made, Behold, the Bridegroom cometh, go ye forth to meet him; we ſhall be very unfit to entertain his Call: If our ſouls ſtick, and be taken up in the things of time, we ſhall be very unfit and unready to deliver them up into eternity.