The Heavenly Trade, Tract · Application 3 – Application 4
ƲSE III.
Thirdly, If the Heavenly Trade be the beſt Trade; then this reproves mens too greedy and inordinate purſuit of their earthly Trades and Intereſts, to the great prejudice and hinderance of this Heavenly Trade: And oh that I could here dip my Pen in tears, as well as gall; and not onelyonly write againſt, but weep over this earthly ſpiritedneſs, the great, the common, the uncur'd diſeaſe of men; almoſt of all men, of good men, this day! With what earneſtneſs, ſtrength of affection, and indefatigable labours, do men purſue after the things of this world, as if all their pleaſure, happineſs, yea life and eternal welfare lay wrapt up in theſe things. Jehu did not more furiouſly drive after a Crown, then men do this day after crumbs. There was a time to ſome when godlineſs was counted gain; but now gain is valued beyond godlineſs. Trade is the great Diana to which moſt men ſacrifice: Profit the wheel within the wheel, which ſets all a going: The ſalt that ſeaſons all things; nothing ſavours well that hath not this in it. Advantage in the world, is like the blood in mens veins; the ſoul in the body; that quickens their deſires, puts life into their dead hopes; makes the blind to ſee, the lame to leap and run, the deaf to hear, the lips of them that are aſleep to ſpeak. Gain is the whetſtone to mens wits, the loadſtone to their affections, the ſpur to their actions: this is the object of mens quickeſt ſenſes, the center of their livelieſt motions. O! the projects, cares, tuggings, ſweats, rowings, ridings, reſtleſs labours, that are engag'd about this enquiry: Who will ſhew us any good?
Queſt. But how may we know when men do inordinately purſue their earthly buſineſs and concerns?
Anſw. 1. Firſt, When they engroſs too much of their time: this was Iſrael's ſin, ſaying, When will the New-Moon be gone, that we may ſell Corn? and the Sabbath, that we may ſet forth Wheat? Amos 8. 5. They were not contented with their own time but they muſt entrench on God's time alſ. they thought the time long till they were at their worldly work, and hoped to get advantage from God's inſtitutions, for their earthly intereſts; and that the Jubilee-Sabbath, when men muſt ceaſe from tillage, would help to heighten the price of things, and ſo further their advantage: therefore the Lord reproves them for their undue diligence about the World: aFruſtra illos mane ob vile lucellum expergiſci ad opus, &c.It is in vain for you to riſe up early, and to ſit up late to eat the bread of ſorrows; for ſo he giveth his beloved ſleep, Pſal. 127. Here (ſaith Piſcator) he doth, by this ſudden Apoſtrophe, inveigh againſt thoſe covetous Tradeſmen and Merchants, telling them; bArtifices qui diluculo ad labores evigilant. Rab. Solo.'Tis in vain for them to riſe up ſo early to their work, and ſit up ſo late in their ſhops, for ſuch poor and contemptible gain: So Rabbi Solomon renders it for Artificers, who riſe early to their labours. Exceſſive purſuits of the World in point of time are here reprov'd as vain and ſinful, while hereby they deprive themſelves of time for God and their Souls.
Secondly, when they lay out their Hearts on the World; If riches encreaſe, ſet not your hearts on them, Pſal. 62. 10. The danger of a diſeaſe lies in its ſeiſure on the heart: Earthly things, under the hand are a duty; but in the heart, a diſeaſe. The heart is Chriſt's Royal Fort, to which the Devil, the World and Fleſh lay ſiege; and if that be taken, all is gone: Earthly things are briars and thorns, and therefore dangerous to come near the heart: the leaſt prick at the heart is mortal; the heart is Chriſt's nuptialbed, into which Chriſt retires; the World is the Saint's ſervant; now to admit a ſervant into the Lord's bed, is adulterous: the heart is God's Seat, Pavilion and Throne, into which none muſt come but himſelf; like the gates of the Sanctuary, into which none muſt enter but God himſelf: This gate ſhall be ſhut, it ſhall not be opened, and no man ſhall enter into it; becauſe the Lord, the God of Iſrael hath entred into it; therefore it ſhall be ſhut, Ezek. 44. 2. Such is the heart of Believers, to be kept for God only; to take in creatures into God's room, is intolerable boldneſs; to let out thy heart to the World, Trade, Intereſt, Creatures, is to invert the order of nature, as well as grace. In creation, God ſets man uppermoſt, and puts all things under his feet: Thou madeſt him to have dominion over the works of thine hands; thou haſt put all things under his feet, Pſal. 8. 6. Now, to place thoſe things over thy heart, which God hath ſet under thy feet, is to turn the World upſide down, and to overturn the whole courſe of nature. This is the great ſin of this day, mens letting out their hearts on the things of this World: were perſons but ſerious, and willing to be ſearch'd, and to know their own ſtate, many that think well of themſelves, might find, that notwithſtanding all their ſhews, and ſeeming hopes, they are in a woful and dangerous caſe, in that their hearts are not right with God, but are ſet on other things, on earthly things more than on God.
Six things diſcover this, that the heart is ſet too much upon this World.
Firſt, When the deſires are inordinately let out after it: this is one ſymptom the Prophet gives of an unſound, covetous heart; ſuch a one hath greedy, unſatisfied deſires after the World; Who enlargeth his deſire as Hell, and is as Death, and cannot be ſatisfied, Hab. 2. 5. In the former verſe he tells us, a carnal unbelieving heart, is a rotten unſound heart: His ſoul which is lifted up, is not upright in him: but the juſt ſhall live by Faith. A carnal heart is all for himſelf, and his own carnal intereſt, and not for God; he lives by ſight, and not by Faith; and this was an evidence of it, all his deſires were for carnal things. Deſires are the breathings and outgoings of the heart, and as the heart is, ſuch are they; where the deſires are earthly, the heart is earthly; ſuch a one is never ſatisfied with any portion of earthly things: as a perſon in a Fever, always thirſty; ſo is an earthly heart, always coveting more and more: They joyn houſe to houſe, and lay field to field, till there be no place, Iſa. 5. 8. As long as there is any place left, they covet it: A Field, a Houſe, a Living, is but a morſel that ſtays a hungry ſtomach for the preſent, as ſoon as that is digeſted they long for more: this is a certain ſign that heart is on the World, whoſe deſires have never enough of it: and alas! where's the perſon that will ſay with Jacob, I have enough? Where the heart is ſet on God and things above, a little of the World will content that Soul; food and rayment, with godlineſs, is enough; but it is never ſatisfied with its meaſure of Grace, and enjoyment of God; the more it enjoys of God, the more it longs for further fellowſhip with him; one duty doth but edge the ſtomach for another: the more he hath, the more he deſires of God and ſpiritual things: and ſo 'tis with a heart that is altogether earthly, the deſires are earthly alſo, never ſatiſfied with what he hath, but ſtill longing for more.
Secondly, A worldly heart hath worldly thoughts; there the mind is wholly taken up about earthly things; thoughts are to the heart as the beams are to the Sun, the ſtreams to the Fountain, which are homogeneous, of the ſame nature with them; our Lord Jeſus tells us, that 'tis out of the heart that evil thoughts proceed, Mark. 7. 21. They come immediately from the heart, (ſays Mr. Fenner,) nothing comes between the heart and them; other ſins (ſays he) come from the heart, but it is at the ſecond, third and fourth hand; but thoughts come immediately from it: And nothing doth more diſcover the heart, than the uſual, habitual, delightful thoughts of a man do: They are the univocal acts of the heart, which ſhew what the heart is, as ſhining does the light; Mr. Fenner of the miſery of earthly thoughts. Where are thy thoughts moſtly? thy pleaſing and delightful thoughts? there is thy Heart: They that are after the fleſh, do mind the things of the fleſh, Rom. 8. 5. As ſoon as they awake, thoughts of their buſineſs (as friends) come to viſit them; they drive out other thoughts of God and heavenly things, they vaniſh and diſappear at the preſence of earthly thoughts, as Clouds do at the riſing-Sun; as when a Maſter comes in to take his ſeat, Servants riſe up, and go their way: no ſooner doth thoughts of God come in, but earthly thoughts drive them away, as the Shepherds did Jethro's Daughters, and there is no Moſes to ſtand up and help them, Exod. 2. 16, 17. An earthly man from morning to night his thoughts are upon the World, as the Dog follows his Maſter all the day long: In company, alone, at home, abroad, in journeys, in duties; his thoughts are uſually about his Trade, Intereſt, Houſe, Field, Work, and the like; it may be ſometimes good thoughts may be caſt into the mind, and theſe make amends for all other thoughts, feeding the deceived heart with conceits that all is well, becauſe good thoughts come in now and then; whereas the main bent of their thoughts have been about earthly things: theſe thoughts grow out of the heart, they are in-dwellers; but good thoughts are only gueſts and ſtrangers that don't ſtay long; they give a viſit, and then are gone, and muſt give way to earthly thoughts again, which are home-born, houſhold-ſervants and inhabitants: thy thoughts of God are but occaſional, now and then extraordinary, when ſome ſpecial mercy or affliction is upon thee, but thy earthly thoughts are fixed, ſtated and continued: thy good thoughts are like rain-water, that fall upon thee, or as pump-water that muſt be drawn out; but thy carnal thoughts are as wellwater, that runs freely, and ſprings up from within thee: thy good thoughts are but thy recreation, when thy mind is tired with other things; but thy earthly thoughts are thy work and employment; when men have done their work, they ſometimes walk abroad; ſuch are thy ſeldom thoughts of God and divine things, when thou haſt drudg'd away the ſtrength of thy mind on the World, and thy own things, then, to quiet conſcience, and recreate thy mind, thou giveſt thy thoughts leave to walk abroad, and give a viſit to better things: thy heavenly thoughts are gentle, eaſy, weak and ſickly, and carry out little of the ſtrength and vigour of thy heart with them; but thy thoughts of the World are ſtrong and lively, the firſt-born and ſtrength of thy heart; they are ſpending thoughts, working, plotting, carking, ſtudying thoughts: Ah ſouls! deceive not your ſelves with fancies of your good eſtate, from ſome fits and good moods in you (which hypocrites may have) and all the while the ſtrength and bent of your hearts, the conſtant, lively, prevailing thoughts of your ſouls are carnal, ſelfiſh and earthly.
Thirdly, Perſons reſtleſs labours after the world, plainly ſhew their hearts are upon it: Where the heart is ſet upon a thing a perſon is reſtleſs till he hath it; he leaves no ſtone unturned; ſets wit, hands, friends, and all on work to get it. When Shechem's heart was ſet on Dinah, Jacob's daughter, he ſticks at no propoſals ſo he might but obtain her: Let me find grace in your eyes, and what ye ſhall ſay unto me, I will give; the Land ſhall be before you, dwell and trade therein, and get you poſſeſſion therein, Gen. 34. 10, 11. No terms were counted too hard; take up profeſſion, undergo painful duties, puniſhing circumciſion; part with any thing ſo he might but have the deſire of his heart, What hardſhips did Jacob undergo for his beloved Rachel? twice ſeven years ſervice, conſumed with drought in the day, and froſt in the night, and his ſleep departed from his eyes: Thus have I been twenty years in thy houſe; I ſerved thee fourteen years for thy two daughters, and ſix years for thy cattel, and thou haſt changed my wages ten times, Gen. 31. 40, 41. And yet all this he could bear to enjoy the object of his love.
So 'tis with earthly minded men; all their capacities are engaged about earthly things; their chiefeſt ſtrength is laid out about their Trades, callings and buſineſſes in the world, ſeldom minding ſoul-concerns, little employed in religious duties; now and then hear, read, pray, as may ſtand with intereſt; cold, ſleighty, formal, ſleepy in duty; but all life when about the world; ready to complain prayer is too long, preaching tedious; too much time ſpent in duty; what need this waſte? Matth. 26. 8. All ſeems loſt to fleſh and blood which is ſpent on Chriſt and his ſervice, [Mr. Trap:] But all too little for the world; weary themſelves for very vanity; ſtick at nothing that will help them to their deſired intereſts; undergo any hardſhips; turn the back on any duties; adventure health, reputation, the diſpleaſure of God, with all their ſpiritual mercies; yea and the eternal welfare of their ſouls alſo, rather than loſe an advantage in the world: This is the ſpirit of too many this day: Men that ſeem to be ſomewhat, bid fair for ſalvation, with the young man in the Goſpel; like the terms well; come up to every thing but this; cannot part with the world for Chriſt; come up to every thing, onelyonly with Naaman, muſt be pardoned in this, that they have a Rimmon to bow to, 2 Kings 5. 18. In every thing elſe they will conſent to follow Chriſt, but in this they muſt be ſpared: when their farms, their merchandiſe and profit calls for them, then the concerns of Chriſt and their ſouls muſt ſtand by; and affections like a flood run over all that lies in their way; take no notice what Scripture or Conſcience ſay; deaf to all arguments that thwart intereſt: This is the caſe of a worldly heart; his chiefeſt ſtrength is laid out about earthly things; theſe muſt be followed and ſought after, whatever becomes of the ſoul and ſpiritual things. What is that ſo great hope (ſaith Seneca) what ſo great neceſſity, that ſtoops man who was made upright, to contemplate Heaven, and buries and drowns him in the deeps of the Earth, to get out that gold which is not got with leſs danger than 'tis kept, Sen? A little ſtrength for duty will ſerve the turn; but a great deal of time, care and labour muſt the world have: Surely the world rules that heart that comes and goes at its bidding, and can leave all to follow it cQuae tanta ſpes fuit, quae tanta neceſſitas hominem ad ſidera erectum incurvavit, & defodit, & in fundum telluris intime merſit ut erueret aurum non minore periculo quaerendum quam poſſidendum. Sen.at the command of intereſt. You will judge him another man's ſervant, who, whatever he is doing, will leave it all when his Maſter calls him, and follow him. Let men think what they will, God hath no part for the preſent in that ſoul that can do more to enjoy the world, than God; and counts any thing more neceſſary than to converſe with, obey and ſerve him.
Fourthly, The delight and pleaſure men take in earthly things, declare that their hearts are let out upon them: Where the heart is, there will the delights be. dCordis vita eſt amor.Love is is the very life of the ſoul, Alſted. Theol. natur. p. 613. When Jonathan's heart was knit with the heart of David, 1 Sam. 18. 1. as an evidence of it: Chap. 19. 2, Jonathan Saul's Son delighted much in David: eDelectatio ſit quies quaedam appetitus conſiderata preſentia boni delectantis quod appetitui ſatisfacit. Aqui. 12. 9. 31. 1. 2. M.Delight is the reſt of deſire, in the fruition of that good the heart is ſet upon, which ſatisfies the deſire; [Reynolds of the Paſſions, Cap. 19. Pag. 197.] One calls it, the Sabbath of our thoughts, and that ſweet tranquillity of mind which we receive from the preſence and fruition of that good whereunto our deſires have carried us: If then mens delights in the world exceed their pleaſure in God, 'tis a ſign the world is their chiefeſt good. Wicked men delight in their abominations, and that proves their ways to be of choice. Iſa. 63. 3, They have choſen their own ways, and their ſoul delighteth in their abominations: Try thy heart by thy pleaſure; what is ſweeteſt to thy taſte, God or the World? What is moſt delightful to thee, to wait on God, though with the loſs of the world, or to purſue the world, with the want of God? Men cheat their own Souls, when they ſay the enjoyment of God is better than the world; and yet for every trifle, and ſmalleſt advantage, can upon choice, baulk the enjoyment of God in his appointments, and cannot adventure the leaſt loſs and prejudice to their intereſt, though it were for the neareſt fellowſhip with God: certainly that which is the Souls greateſt pleaſure, that will it make after when left to its liberty: Canſt thou leave the ſnow of Lebanon for the waters of Aſſyria? Paſs by a walk in Chriſt's gallery, to ſit down and ſolace thy ſelf on the dunghil-comforts of this life? then are not thy chiefeſt delights in God: Pſal. 27. 4, One thing have I deſired of the Lord, that will I ſeek after, that I may dwell in the houſe of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his temple: If the beholding of God in Ordinances be thy delight, it will be the one thing in thy deſires and endeavours; alſo all other things are nothing to that: If thy chiefeſt pleaſure be in God, then nothing but a conviction of duty can make thee upon choice decline an opportunity of waiting on God; and even then alſo, when obedience to God ſets thy hand to the world; delight in God will engage thy longings after him, and make thy greateſt comforts thou art then purſuing, a weight and a burden to thy ſoul, becauſe they ſtand between thy heart and communion with God. Thy affections will be like the Kine that drew the Ark to Bethſhemeſh, that lowed after their Calves as they went, 1 Sam. 16. 12. When thou art conſtrained to draw in the Cart of thy duty-employments, even then will thy deſires belowing after the comfort of thy relation-intereſt in God. How is it ſoul? ſpeak; Is not a good Fair and Bargain ſweeter to thee, and doth more affect thy heart, than a ſermon and a duty? Doſt thou not uſe to follow the world with thy back on fellowſhip with God and Saints, and not the leaſt regret in thy ſpirit, or cloud on thy comforts? if ſo, thy heart is not yet ſupremely ſet on God.
Fifthly, Lothneſs to part with thy earthly comforts and intereſts tells thee, thy heart is too much upon them. Jacob's unwillingneſs to part with Benjamin, was a ſign his heart was too much ſet upon him. Judah tells the Governour of Egypt, That his Father's life was bound up in the Lad's life, Gen. 44. 30. The Spouſes affection to her Beloved was ſeen in this, that when ſhe found him, ſhe held him, and would not let him go, Cant. 3. 4. I found him whom my ſoul loveth, I held him, and would not let him go. Such is the teſtimony, that if mens hearts are on the things of this life, they hold them faſt, and will not let them go: Moſt men are too tenacious of their intereſts, to be dead to them: cloſe hands argue cleaving hearts to the world. Alas! with what reluctancy do men that have the abundance of this worlds goods, lay them out again for God! how hard is it to draw any proportions of charity from them that have this worlds goods? what arguments and reaſons will men be pleading for their ſparingneſs in parting with the Mammon of this world? and how much beneath their meaſure do moſt men expend their earthly things upon the calls that God gives them? This ſhews plainly, their heart is bound up in the fruition of theſe things. Covetous men will ſooner part with their fleſh, than their gold (ſaith Auguſtine) ſhall I take my bread, and my water, and my fleſh that I have killed for my ſhearers, and give it to men whom I know not whence they be? 1 Sam. 25. 11. (ſaith covetous Nabal.) Covetous perſons cannot endure to part with what they have. aAvarus tenendo divitias tenetur a divitiis, & dum vult eſſe praedo fit praeda. Aug.The covetous man, while he holds faſt his riches, is held faſt by them; and in preying on others, he himſelf becomes a prey, Auguſt. They are like a net, which takes in all the fiſh that comes at it, but lets out none again, except ſome ſmall ones that are little worth: Earthly minds are ſeen in nothing more than in their tenacity, and cloſe keeping of what they have; like dying men, whatever they take hold of, they let not go: This is the temper of many, they cannot ſcatter for God, nor honour him with their ſubſtance: There is that withholdeth more than is meet, Prov. 11. 24. That's the character of one whoſe heart is on the world. bNon ſolum avarus eſt qui rapit aliena, ſed ille avarus eſt qui cupide ſervat ſua. Aug.He is not onelyonly covetous that takes away other mens goods (ſaith Auguſtine) but he that covetouſly withholds his own, and will not let them go when God hath uſe for them: Certainly, if Believers themſelves are not their own, then they will one day know their eſtates and intereſts are not their own, but the Lord's, and to be at his diſpoſe. How will the owner of that Colt Chriſt ſent for, riſe up in judgment againſt many! no ſooner did the Diſciples ſay, The Lord hath need of him, but ſtraightway they let him go, Luk. 19. 33, 34, 35. Shall one that pretended not ſo much to Chriſt (for ought we know) readily part with ſo much at the firſt requeſt; and they that profeſs much love to Chriſt, refuſe to lay out leſſer things for him? This doth manifeſt the world is dearer to ſuch than Jeſus Chriſt.
Laſtly, Then are mens hearts upon the world, when their truſt and dependence is upon earthly things. We are apt to put confidence in friends, and therefore the Lord cautions Iſrael againſt ſuch dependencies, as falſe deceiving things: Truſt not in a friend; put ye not confidence in a guide, &c. Micah 7. 5. The Spouſe came leaning upon her Beloved in the wilderneſs, Cant. 8. 5. No ſooner had the rich man ſtore of goods, but he places his confidence in them, Luke 12. 19. I will ſay to my ſoul; ſoul, thou haſt goods laid up for many years, take thine eaſe; eat, drink and be merry. 'Tis natural to men that chuſe the world for their treaſure; to chuſe it alſo for their truſt: They that dare adventure their ſupreme affection on things, dare alſo take up their dependency on them. Men chuſe not a tree they think will rot, Iſa. 40. 20. If riches be thy choice, thou thinkeſt them worthy of thy relyance; or thou acteſt irrationally. Men that have wealth, have inward thoughts that their houſes ſhall continue for ever, and their dweling places to all generations; they call their Lands after their own names, Pſal. 49. 11. 'Tis hard to have the good things of this life, and not to expect too much from them; ſo inviting is their appearance to a dependency on them: Earthly things are fair in promiſe, but falſe in performance; like quagmires covered with graſs; men think them firm ground, but when they tread upon them, they ſoon become their graves. The Evangeliſt calls all that glorious pomp with which Agrippa ſo amus'd ſpectatours, but a meer ſhow, Acts 25. 23. When Agrippa was come, and Bernice, with great pomp, 'tis with much fantaſie andforeign. external ſhow: All the glory of this world is but a pompous ſhew, that cheats beholders, and allures them to a deceived expectation: They that have much viſible comfort in creatures, live little by faith. How rare is it for men that have eſtates and riches for their poſterity, to commit them to divine care, by an act of pure recumbency on the promiſe, and to believe upon a naked word for all their ſupplies and needed comforts: Such is our expectation whither we flee for help, Iſa. 20. 6. An earthly heart is known by carnal truſt and dependency on earthly things. Ah ſouls! put your hearts into this ſcale, and ſee whether they do not preſs down to this preſent world: Speak ſoul, who ſhalt ſhortly be weighed for eternity in the ballance of the Sanctuary; are not thy deſires, thy thoughts, thy reſtleſs labours, thy delights, thy cloſe adherence to, and dependency, all engaged about the things of this life, with the neglect of God, and heavenly things, thine own heart being Judge? And if ſo, then
Thy State is dangerous.
And thy Folly great.
Firſt, Thy State is dangerous; thou haſt not a dram of true grace in thee: Love not the world, nor the things of the world; if any man love the world, the love of the Father is not in him, 1 Joh. 2. 15. Do not flatter thy ſoul into perdition; if thou loveſt the world, thou doſt not love God: For the friendſhip of this world is enmity againſt God: Whoſoever therefore will be a friend of the world, is the enemy of God, James 4. 4. He whoſe heart and mind is ſet after the world; he that will be rich, the bent and deſign of the heart is for it; that's the Butt he levels at, whatever he profeſſes; That's his great buſineſs and project: Thine eyes and thy heart are not but for thy covetouſneſs, Jer. 22. 17. He maketh haſte to be rich, Prov. 28. 20. drives furiouſly after the world; his heart is reconciled to all the means and waies that lead to it (be they never ſo claſhing with ſoul-advantages) that man, be he who he will, is a friend to the world, and an enemy to God, let him make the higheſt profeſſion poſſible: So did Judas get into the Church of God; ſo did Demas pray, preach, and ſo may hypocrites for a time; yea make many prayers, Iſa. 1. 15. Doth he profeſs love to God? ſo did the Jews; and yet their hearts went after their covetouſneſs, Ezek. 33. 31. Is he of a lovely ſpirit, and unblameable converſation? ſo was the young man in the Goſpel; his great deſire was to inherit eternal life, Mark 10. 17. that was his buſineſs to Chriſt; he deſired to know how he might be ſaved; he ſeemed to be all for Heaven; his life alſo was unblameable: All theſe have I obſerved from my youth up, verſe 20. He was of a ſweet, lovely ſpirit: 'Tis ſaid, Jeſus beholding him, loved him, verſe 21. and yet could not part with the world for Chriſt; had his heart knit to earthly things all the while, and went away ſorrowful; he could not conſent to ſell all and give to the poor, ver. 22. no marks will ſerve that Soul's turn, whoſe heart is glued to the World, and cannot give up all to Chriſt's diſpoſe: God and the World cannot dwell in that Soul, godlineſs and gain cannot keep houſe together: where the grace of God comes in truth, it teacheth men to deny worldly luſts, Tit. 2. 11, 12. He that hath no power to deny the cravings of a worldly heart, never yet received the grace of God in truth. Grace (ſaith one) may ſtand with ſome tranſient acts of naughtineſs, but never with covetouſneſs: Adams on the 2 Epiſt. of Pet. p. 9. 16. Noah was once drunk with Wine, but never with the World: Lot twice Inceſtuous, never Covetous: Peter denied his Maſter thrice; it was not the love of the World, but the fear of the World brought him to it; for he had denied the World before he denied his Maſter: Once David was overcome with the Fleſh, never with the World. Why did not theſe purge themſelves from Adultery, Anger, Contention, and the like? becauſe into theſe ſins the infirmity of a Saint may fall; but if once into Covetouſneſs, there is nothing of a Saint left, not the very name. Luther acknowledges there was ſcarce a ſin to which he had not been tempted, ſave to the ſin of Covetouſneſs. The Lord Jeſus tells us that his Diſciples are not of this World: ſome derive the word, Holy, from Earth, and a privativeforeign. particle, in that redemption from the earth, is the great work of holineſs: All they that partake of the Croſs of Chriſt, are crucified to the World, and the World to them, Gal. 6. 14. Not a jot of the benefits of Chriſt are treaſur'd up in that Soul where the God of this World dwells; and if without Chriſt, without hope; thy caſe is deſperate if thy heart be earthly, under the ruling power of this World; thou art yet in a graceleſs ſtate, and no grace, no glory; if thou mindeſt earthly things, deſtruction is thy end, Phil. 3. 19. If thou art one of this World, whoſe heart is after thy covetouſneſs, thy portion is in this World, Pſal. 17. 14. All thy Heaven is on this ſide the Grave: For this ye know, that no Whoremonger, nor unclean perſon, nor covetous man, who is an Idolater, hath any inheritance in the Kingdom of Chriſt, and of God, Eph. 5. 5. 'Tis joyned with the moſt abominable ſins, Thievery, Drunkenneſs, Adultery, Idolatry, Extortion, for which things ſake, the wrath of God cometh upon the children of diſobedience, Col. 3. 5. 6. The Scripture calls covetous men, curſed children, 2 Pet. 2. 14. An heart they have aforeign, exerciſed as Wreſtlers are, who contend for victory with all their Might, being train'd up to it by long exerciſe, foreign:exerciſed with covetous practices, curſed children; really curſed with a deteſtation, ſuch whom God abhorreth, Pſal. 10. 3. And the wicked bleſſeth the covetous, whom God abhorreth. A woe is pronounced againſt them, Hab. 2. 9. Woe to him that coveteth an evil covetouſneſs to his houſe, that he may ſet his neſt on high, that he may be delivered from the power of evil: One would think this a duty, or at leaſt very commendable, to provide for our Family, and get what we can for our children, and to endeavour to ſecure our houſes from any ſuffering and calamity; but if this be mens end, to ſet their neſt on high, to get great things for themſelves, and ſo to manage their affairs, as to avoid all bMalum hic notatis, quod homines vulgo pro malo habent, & quod fugit & horret caro, nimirum crucem, humilitatem, ac perſequutionem.ſufferings for God, there's a dreadful woe hangs over their heads, and diſappointment of all their deſign in the iſſue; for inſtead of honour, they are brought to ſhame in the end: Thou haſt conſulted ſhame to thy own houſe, and ſinned againſt thy own ſoul, verſ. 10. They are unworthy of any ſociety with men: I have written unto you not to keep company; if any man that is called a Brother, be a Fornicator, or Covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner, with ſuch a one, no, not to eat, 1 Cor. 5. 11. and ſhall be cut off from communion with God to all eternity: Know ye not that the unrighteous ſhall not inherit the Kingdom of God: be not deceived, neither Fornicator, nor Idolater, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners ſhall inherit the Kingdom of God, 1 Cor. 6. 9. 10.
Secondly, as thy ſtate is dangerous, if thou art one who loveſt this preſent World; ſo thy folly is great, to ſet thy heart upon the World.
After thou haſt been convinced of the evil of ſuch a ſpirit and practice, and haſt felt the ſmart of it in thy own ſoul.
After thou haſt been arraigned at the bar of thy Conſcience, and condemned in thy own heart for this Sin, (as every truly convinced Soul is,) if ever the ſpirit of bondage hath been at work in thy heart, (as thou haſt confeſſed) then haſt thou found this ſin more bitter than death to thee; and now to return again to ſuch courſes as will break thy bones again, and put thy ſoul to greater torture than ever, (as all relapſes do,) this is folly indeed.
After thou haſt choſen God for thy portion, Chriſt for thy treaſure, Godlineſs for thy gain, the inheritance with the Saints for thy Land, a manſion in Heaven for thy houſe, Chriſt's tried Gold for thy Money, a converſation in Heaven for thy Trade, the Father, Son and Spirit, for thy All here, and for ever, (as thou haſt done, or fearfully belied thy profeſſion,) that after all this thou ſhould'ſt turn again to theſe beggerly elements, and exchange God for the world, a Crown for crumbs, a Throne for thorns, a Dowry in Heaven for a dunghill on earth; an eternal weight of Glory for a burden of thick clay; fellowſhip with God for defiling converſe with dirt and beſpotting traſh; a Burgeſhip in Heaven for a name written in the earth; is not this folly, folly? Not that one who had real intereſt in God & things above, can ever fully and finally forfeit them, and loſe them again; (for, once in Chriſt, and ever in Chriſt) but thoſe things thou did'ſt once ſeem to chooſe for thy chiefeſt intereſt, and haſt profeſſed hopes of a certain title to theſe ſupreme treaſures; and now, to ſell thy hopes of God and Glory for that cSpecioſa ſupplicia & fortunae vomitus.vomit thou had'ſt ſpewed up, and mire thou had'ſt been waſhed from, this is madneſs indeed.
After you have ſeen ſo often the vanity and uncertainty of theſe things below, that they are empty, and will not ſatisfie; they cannot quench thy thirſt, or fill thy hungry ſoul; cannot afford the leaſt reſt to thy weary heart; but are ſtill ſhort of thy expectations; thou lookeſt for peace, and behold they give thee trouble; thou thinkeſt to gather Roſes, and they prick thy fingers; and when thou hopeſt to find reſt in them, and ſayeſt, Soul, take thy eaſe in thy full bags, and fair eſtate; thy pleaſant houſe, near relations; then they prove ſwords to pierce thee, or briers to rend thee; or at the beſt, but wind that does but ſwell, not nouriſh thee. Thou haſt alſo found them fading things, that will not ſtay, rare ripe, fruit that ſoon rots; a moth, an Eaſtwind take off all; they are a pleaſing gourd one day, and withered the next, Jonah 4. 7. God prepared a worm when the morning roſe the next day, and it ſmote the gourd that it withered. A ſickneſs comes and takes away thy child, and all the hopes of thy houſe periſh with him: Thy Cuſtomers break, and thou art impoveriſhed: The fire burns down thy houſe, and thou art undone: Thy Heir it may be proves a Prodigal, and all thy gatherings are ſcattered; ſo uncertain, empty, periſhing, are theſe things, and thou knoweſt them to be ſo, and haſt found them ſuch, and yet thy heart runs after them; and with the DogMundus perit & tu Mundana quaeris. in the Fable, thou leaveſt ſubſtance to catch at ſhadows; neglecting unſeen, ſure, ſweet, ſatisfying and eternal things, for things that are not; and is not this madneſs? [The world periſheth, and yet thou ſeekeſt after the things thereof, Petrarch.]
After you have found better things, and taſted the ſweetneſs of them, you have experienced the light of God's countenance to be beyond all corn, and wine, and oyl; his loving-kindneſs to be better than life; a day in his Courts to be more eligible than a thouſand elſewhere, Pſal. 4. 6, 7. O how ſweet hath his Word been to thy taſte, ſweeter than the honey and the honeycomb! how often hath God cheered, quickened and ſtrengthened thy heart in thy approaches to him, that thou haſt ſaid (as David of Goliah's ſword) there is none like this: And as the Diſciples when with Chriſt in the Mount, 'tis good being here; Lord evermore give me this bread: and yet after all this, that thou ſhouldeſt upon choice, leave theſe for the world, and prefer thy ſhop, thy trade, thy field, houſe, money, before theſe divine and approved treaſures: This is madneſs.
After ſo many confeſſions of this ſin before the Lord and his people, and ſo many prayers and cries to God againſt it, and for grace to ſubdue thy earthly heart with many promiſes, and declared purpoſes to turn no more to this folly; that thou ſhouldeſt ſo eaſily, ſo ſpeedily be reconciled to the world again, and reaſſume thy affections to theſe old lovers after all; this is madneſs, and will exceedingly greaten thy guilt and torment, when the Lord ſhall make inquiſition for theſe things; when thy convictions, prayers and vows ſhall return as ſo many Serjeants upon thy back, to arreſt thy guilty conſcience, and as ſo many witneſſes to prove God's charge againſt thee; that at ſuch a time and ſuch a time, in thy cloſet, in the Congregation of the Lord's people, in daies of humiliation and preparation-ſeaſons, on thy ſick-bed, under ſuch a word and rod, thy heart did melt over thy ſin, and thou didſt ſolemnly renew thy Covenant againſt it; and now to have thy prayers, and tears, and promiſes; yea, and God too againſt thee, for thy Apoſtacy after ſuch Lovers as thou thy ſelf wilt loath another day, and be aſhamed to own in the preſence of God, Saints and Angels; this is folly, folly.
Now when God is puniſhing thee for this very ſin, by ſtripping thee of thy Idols, and pouring out the vials of his wrath upon this Euphrates, thy riches, intereſt, trade, and earthly comforts, over which thou haſt carried away thy heart from him, that now while the Rod is upon thy back, thou ſhould'ſt hold faſt thine iniquity, and refuſe to return; this is deſperate and incorrigible folly. And this is the practice of moſt this day; God blows upon their trades and intereſts for following them, and letting his houſe lie waſte; and yet they purſue them ſtill: The Lord takes out the bottom of their bags, and yet they put in more money into them. God ſmites men for the iniquity of their covetouſneſs, and yet they go on frowardly in the way of their heart, Iſa. 57. 17. God is hedging up the way of men's Lovers, and yet they break thorough to overtake them: So it was with Iſrael, God had hedg'd up her way, made a wall that ſhe ſhould not find her paths; and yet ſhe followed after them. Hoſ. 2. 6. And ſhe ſhall follow after her Lovers (O incorrigible wickedneſs!) but (ſaith God) ſhe ſhall not overtake them: The Lord is plucking down mens bricks, but they build with hewn ſtone; the Sycamores are cut down, but they change them into Cedars, Iſa. 9. 10. Providence pulls away unduly purſued intereſts, but men catch at them again: This is daring wickedneſs, and a telling God to his face, they fear him not, neither will they return. Jer. 5. 3. Thou haſt ſtricken them, but they have not grieved, mQuid miſerius miſero non miſerante ſeipſum? Aug. What's more miſerable than a man in miſery not pitying himſelf.thou haſt conſumed, but they have refuſed to receive correction; they have made their faces harder than a Rock; they have refuſed to return: This is our caſe, and ſhould it not be for a lamentation?
Laſtly, when nothing but ruine and deſtruction is before our eyes; manifeſt danger of loſing all, even Intereſt, Goſpel, Life, and all that is dear to us ſeems to be a going; and yet to purſue theſe things, with neglect of our ſouls, is madneſs beyond parallel, and a dangerous ſymptome of approaching ruine. If men are not given up to a ſpirit of blindneſs, they muſt needs ſee that waſting deſtructions are upon us; gray hairs are here and there, and we ſee it not, Hoſ. 7. 9, 10. Strangers have devoured his ſtrength, and he knoweth it not; yea, gray hairs are here and there, yet he layeth it not to heart; and the pride of Iſrael doth teſtifie to his face, and they do not return to the Lord their God, nor ſeek him for all this. *Sentit quidem dolores ſed non agnoſcit cauſam & fontem ſui mali; Confirmat eſſe Iſraelem deſperatum & incurabilem quia convictus non tamen redit ad Dominum. Zanch.They felt the pain, but did not acknowledg the cauſe and fountain of all thoſe evils, (ſaith Zanchy;) and this ſhew'd they were deſperate and incurable, in that they were convicted of their evil caſe, and yet would not return to the Lord. No ſpot more dangerous than continuance in ſin under utmoſt means of reformation and confeſſed danger of ruine. If our tranſgreſſions and ſins be upon us, and we pine away in them; how ſhall we then live? Ezek. 33. 10.
ƲSE IV.
If the Heavenly Trade be the beſt Trade, &c. Then this offers counſel and exhortation to five ſorts of perſons.