Expositions Upon Matthew 1-10, Treatise · Chapter 6 · Section 14
Grounds to diſwade you.
1 This inordinate love makes means of grace become fruitleſs. When the King had made his feaſt, farmes and Oxen kept the perſons invited from coming. Luk. 14.18. when Ezekiel preached unto miracle, that his voice was as the ſound of a Muſical inſtrument, Ezek. 33.31. yet his hearers profited not by it, becauſe their hearts ran after their covetouſneſs, the thorny ground hearers brought no fruit to perfection, why? the thorns of earthly cares ſucking out the ſtate of their hearts choked it, as weeds let among corn ſuck out the ſtate of the ground, Matth. 13.22. Yea worldlineſs makes men ſcoff at the Word. Luk. 16.14. The Phariſees, who were covetous, heard all theſe things, and they derided him, or blew their noſes at him, as the Word ſignifies. Yea though they hear the Word, and conſent both to the truth and goodneſs of it, yet worldlineſs keeps men from cloſing with it, in the great duty of ſelf-denial, as in the young man, Math. 19. who went away, being ſorry he could not keep Chriſt and his poſſeſſions together.
2 It makes us diſ-reliſh heaven and heavenly things, and this is a wofull frame of heart, Rom. 8.5. Contraries cannot ſubſiſt together in any eminent degree in one and the ſame ſubject.
3 It pierces the ſoul thorow with many ſorrows, 1 Tim. 6.10. pinching the poor, griping the widow and fatherleſs, getting wealth unjuſtly or holding it unjuſtly, theſe pierce the ſoul as if a dagger went to a mans heart: How did Judas thirty pieces gall his conſcience? This eſpecially in an evil day, Eccleſ. 5.17. he hath much ſorrow with his ſickneſs. Such men in the day of death are like a carriers horſe, which having carried gold and ſilver all the day, is disburthened of them at night, and put into the ſtable with a galled back: ſo ſhalt thou be in death disburthened of all thy gold and ſilver, and caſt into hell with a galled conſcience.
4 Love of the world inordinately will make us caſt off religion in time of trial. The Apoſtle ſaith, 1 Tim. 6.10. That ſome, having coveted after money, they have erred from the faith: the word is foreign, have erred like wandring ſtars from the faith, and ſo Jude calls them: how difficult, nay impoſſible, is the command of ſelf-denial to a worldly heart? how would ſuch turn to any religion to ſave their eſtates, as one Ecebolius, that in the reign of Conſtantine was a Chriſtian, under Julian an heathen, under Jovinian a Chriſtian. God being a Chriſtians end, whatſoever intercepts communion betwixt God and the ſoul is to be caſt off.
5 Inordinate love of the world expoſes a man to many luſts and tentations, 1 Tim. 6.9. They that will be rich they fall into a ſnare and temptation, that is the ſnare of tentation: they will be rich, its their onelyonly ſtudy, hence they fall into many fooliſh and hurtful luſts, as ſtealing, witneſs Achan, lying as Gehezi, Ananias, Saphira, Prov. 21.6. hence called Mammon of unrighteouſneſs, deceitful riches. Every creature naturally fears the ſnare, and ſhall not we fear ſuch a condition as will inſnare the conſcience? Earthly things are compared to thick clay, Hab. 2.6. As our feet are apt to ſtick in the clay, ſo are our affections on earthly things.
6 Theſe things thou loves ſo inordinately cannot ſtand thee in ſtead in another world. When thou comes at Chriſts Tribunal, what will it profit thee that thou haſt left ſo much for every child? or that thy children ruffle up and down in ſilk and ſatten? or that thy poſterity have ſtately houſes, rich furniture, fare deliciouſly, and have a mighty train? will this mitigate thy torments when thou art in Hell? Perhaps they drink wine every day, and thou canſt not get a drop of water to cool thy tongue. Mighteſt thou carry thy baggs, thy lands, thy all into another world, it were ſomething; but as a certain Martyr in Queen Maryes time, when ſome offered her money, ſhe refuſed it, ſaying, I am going to a country where money will bear no price, 1 Tim. 6.18, 19. Paul bids us to be ready to diſtribute, willing to communicate, laying up in ſtore, or as the word is, They treaſure up unto themſelves a good foundation for time to come. Works of mercy are called a foundation, becauſe as the one is hid, ſo is the other; and as from the foundation the houſe riſes up on high, ſo from theſe good works proceeding from faith the crown ariſes ſo much the higher.
7 Thy life conſiſts not in theſe earthly things thou doeſt ſo inordinately affect, but in God, Luk. 12.15. Take heed and beware of covetouſneſs, for a mans life conſiſteth not in the abundance of things he poſſeſſeth. Thy temporal life conſiſts not in them, for thou ſhalt not live a day the longer, becauſe thou haſt a vaſt eſtate; nor thy ſpiritual life conſiſts not in it, for what duty is it but thou mayeſt do without them. Thou ſayeſt thou canſt not ſhew mercy. Largeneſs of affection rather then large gifts ſhows what the heart is, as in the widow that caſt in two mites into the treaſury. Thy eternal life conſiſts not in them, for all the treaſures in the world will not bring a ſoul to heaven.
Nay by theſe earthly things many times life is ſhortened, eſpecially if gotten by indirect means, Jer. 17.11. As the Partrich ſitteth upon Eggs and hatcheth them not, ſo he that getteth riches, and not by right, ſhall leave them in the midſt of his days, and in the end ſhall die a Fool. The abundance of the rich will not ſuffer him to ſleep, Eccleſ. 5.12. Taking away ſleep they take away life, and thus are riches kept for the owners thereof to their hurt, v. 13.
It is with worldly men, as with the Bee…, that goes from flower to flower to gather Honey, which when they have gotten they carry it to the Hive, in fine the Husbandman comes to take the Hive and Honey, and drowns all the Bees or ſome way deſtroys them. So the ſons of men are as buſie as Bees in ſucking earthly things, in fine death comes and takes them, and another enjoys the Honey.
To conclude, thy life and happineſs then is in God, thy wealth is in and from God. What is thy wealth without God, but Ruſt and Canker? Thy honour without God, but an heavy burden, which in the day of account will preſs thy ſoul? Thy eaſe without God, but a future deſtruction? Eaſe ſlays the wicked, Prov. 1.32. All the good and comfort that is in any worldly enjoyment is from God, as the light of a candle is from the fire, or as a ciſtern of water is from the fountain. He that hath God wants not any good thing, Pſal. 84.11. In having God we have all things, becauſe we have him that hath all things, without whom the whole World, if you had it, is like the Air without the Sun, a darkſom, comfortleſs body: to enjoy good in any thing we muſt enjoy God: for every creature is good to us onelyonly as God comes in with it, not otherwiſe.
8 Thou ſhalt never finde reſt in affecting earthly things inordinately. Reſt is the centre at which all intellectual natures, as well as natural bodies, aims at; but worldly men finde no reſt. Other ſinners ſometimes finde reſt from their luſts, the Drunkard is not always drunk, nor the unclean perſon always commits uncleanneſs, but the worldling is ſtill in the World morn and night; the deſires of ſuch are compared to Hell, Hab. 2.5. It's there ſpoken of the King of Babylon, who though he had gathered to him all nations and people, yea and their treaſures, Eſa. 10.13. as one gathereth eggs that are left, yet was his deſire enlarged as Hell, and could not be ſatisfied; a true character of the worldlings deſire, which is boundleſs and endleſs.
Queſt. But may we not lawfully deſire earthly things?
Anſw. I'le ſhow how far we may deſire them, 2 How far not.
1 We may deſire them with a deſire of reference, ſo far as they may be furtherances of us in our journey to heaven, as Mr. Tindall the Martyr ſaid, I deſire theſe earthly things ſo far as they may be helps to the keeping of thy commandements. As a paſſenger when he comes to a river, he deſires a boat, not ſimply for it ſelf, but to paſſe over, for could he paſs over any other way he would not regard a boat. As the travailer deſires his Inne, not in reference to his Inne, but to his home, and as the Patient deſires Phyſick, in reference to health, ſo we may deſire earthly things, in reference to God and a good conſcience, and that we may have more freedom to Gods ſervice, and that we may bring up our children as hopeful plants, and that we may do more good to the Church of God.
2 With a deſire of ſubordination. Lord, ſaith the gracious ſoul, give me earthly things, yet not my will but thine be done. God as a wiſe Phyſician thinks it expedient to keep his patient with a ſhort dyet in order to cure his diſeaſe, ſo the Lord ſometimes keeps his people low to cure their pride and try their faith.
2 We may not deſire earthly things, 1 In reference to our luſts, Jam. 4.3. Ye ask amiſs that ye may conſume it upon your luſts. Some deſire them in reference to the luſt of pride to bear down others, to have what they will, and do what they liſt, that they may have ſumptuous buildings, and magnificent titles, or in reference to revenge, to cruſh thoſe that ſhall affront them, or in reference to exceſs and delicacy, that they may fare deliciouſly every day.
2 We may not deſire them with vehement deſires. Many are ſo a Gog for the world, as Balaam was for Balaks gold, and Ahab was for Naboths Vineyard, ſuch deſires are often granted in fearful judgement, as the Iſraelites had the quailes which they luſted after, He gave them their hearts deſire, but ſent leanneſs into their ſoul, Pſal. 106.15. They were not eſtranged from their luſts, but while their meat was yet in their mouths the wrath of God came upon them, Pſal. 78.30, 31. Such deſires ſtand need of purging, not of ſatisfying. This is a woful frame of heart. Of ſuch the Apoſtle ſpeaks, 1 Tim. 6.9. that they will be rich. The rich hath nothing of his riches but what the poor asks of him, food, and rayment; but I eat dainties, the poor eats baſe, but are not both fill'd, the poor with baſe meat as the rich with dainties? But, ſaith the rich, mine relliſhes better: thou knows not how that ſavours which hunger inflames. I ſay not this to compel rich and poor to eat alike; rich men uſe choice meats, becauſe thou haſt been accuſtomed thereto, uſe thou ſuperfluities, give neceſſaries to the poor, Aug. de verbis Dom. Ser. 6.
3 We muſt deſire neceſſities to ſuperfluities. Pro. 30.8, 9. Give me neither poverty nor riches, feed me with food convenient for me. 1 Tim. 6.8. Having food and rayment, let us therewith be content; but in this proviſion we may have reſpect to the condition wherein we are ſet, as Magiſtrate, Prince, Gentleman, &c. yet if God ſhall adde ſuperfluities, as the Prophet ſaith the Lord did to him, Pſal. 23.5. Thou anointeſt my head with Oyl, and my cup runs over, as liberal Hoſts in Judea were wont to entertain their gueſts; we may receive theſe ſuperfluities with thankfulneſs, and are bound to do the more good therewith: and withall know, that many a gracious heart that onelyonly deſired neceſſities from God, God in juſt wayes hath given ſuperfluities to him.
Queſt. But what remedies againſt this love of the world?
Anſw. Taſte the ſweetneſs, 1 of God, 2 and of the water of life.
1 Of God: all comfort is primarily, cauſally and originally in him; in the creature its effectively, ſecondarily and derivatively, Hab. 3.16. Though the Figg-tree ſhould not bloſſom, &c. Yet will I rejoyce in the Lord. The cauſe why men ſtep out to every creature, is becauſe they ſee not a fulneſs in God, they are eager to lay up treaſure here, becauſe they ſee not treaſure there. The creatures, if God come not along with them, are but as a member cut off from the body.
2 Taſte the ſweetneſs of the water of life, Joh. 4.14. Whoſoever drinketh of the water that I ſhall give him ſhall never thirſt; He means not a natural thirſt, but a thirſting after the things of the world, that is ſo greedily, ſavorly, and unboundedly as worldlings do. A man that thinks he hath his ſins pardoned, and cannot be content therewith, it's a queſtion whether ever he had it. Mary having taſted the ſweetneſs of grace grew remiſs to the world, Luk. 10.40, 41. Was Solomon content with wiſdom, and we not content with grace? and yet though God hath not promſed to make any individual man rich, yet ſometimes he caſts in a portion of wealth to better the bargain. You found your ſelves companions in the way, he carries nothing, thou art overburthened, give him of that which thou haſt, and thou leſſens the weight, Aug. ibid.
2 Look upon the uncertainty of worldly things. Solomon left Rehoboam a flouriſhing Kingdom, in a matter of three or four dayes time he loſt about two parts of three or more. Eli was a rich man, a Prieſt and a Magiſtrate, his Poſterity was driven to crouch for a piece of ſilver, and a morſel of bread, 1 Sam. 2.36. Men come to the world as to a lottery, there's many blanks for one prize; for one man that gets the things of the world, ten miſs.
3 Beware of Satans temptations, who is wont to let us ſee the glory of the world, but conceals the cares and troubles that attend outward things; ſo he did to Chriſt, Matth. 4.8. All the glory of the world, as building, furniture, retinue, brave apparrel, Princes Courts, are but as the flower of the graſs, or like the transfigured glory upon the mount, which the diſciples beginning to affect, were overſhadowed with a cloud. How many fine houſes, pleaſant gardens, and coſtly apparrel hath the late cloud of war overſhadowed? Eſa. 23.9. The Lord hath ſtained the pride of all glory, and brought into contempt all the honourable of the earth. But could Satan give the glory he pretends, yet ſhould you have it upon exceeding hard terms. He ſaid to Chriſt, Fall down and worſhip me, and all ſhall be thine.
4 As the Lines meet in the centre, and the beams of the Sun in a burning-glaſs, ſo let your ſcattered affections meet in God. Solomon having let his affections go out to pleaſures, mirth, wine, buildings, vineyards, gardens, pools of water, poſſeſſions of cattel, treaſures of gold and ſilver, muſick, &c. Eccleſ. 2.1, 2, 3, 4, 5, 6, 7. came to ſee the vanity, and to centre himſelf in the fear of God, and keeping his commandments, Eccleſ. 12.1.
5 Conſider, the things of the world which are ſutable to others, God can make them diſproportionable to thee. Ahab had a Kingdom, but could take no comfort in it, but was ſick for one poor Vineyard. Haman had wealth, honour, and the favour of the Prince in abundance, yet the want of a cringe from Mordecai, (a ſmall matter one would think) made all bitter. If inferiour cauſes can bring forth contrary effects, as the Sun can ſoften Wax and harden Clay, cannot the higheſt cauſe much more produce it? Many have vaſt Eſtates, but an unequal yoke-fellow, or the reproach of ſome ſin they have committed, or a guilty conſcience, takes away the comforts of them.
6 Conſider, it's a Chriſtians duty always to have a diſpoſition to leave all for Chriſt, Luke 14.26. Now how can we perform this duty, if our hearts be ſet upon the World? Thou ſayeſt thou canſt not leave thy ſtately dwelling and accommodations, thou doſt in effect ſay, I cannot be a Chriſtian. Paul ſaith, Gal. 6.14. God forbid that I ſhould rejoyce, ſave in the Croſs of Chriſt.
7 Be convinced of the vanity in all earthly things. Practiſe often follows conviction; there's a mask upon riches, pleaſures, honours, which is falſe opinion, which muſt be pulled off. How was Achan cozened with a Wedg of Gold? and Gehezi with two Talents of Silver?
The Labours of worldly men are not unfitly by ſome reſembled to the ſports of children, their buildings to the houſes children make of cards and trenchers, their gathering wealth to the others gathering ſticks, their immoderate ſorrow in the loſs of them, to the cry of children when their houſes are caſt down.
Whether it be a thing more to be laughed at or pitied, I ſhall not determine, to ſee man that hath an eternal ſoul and eternal objects to look at upon the terms of higheſt neceſſity, his eternal weal or wo, to ſpend the ſtrength of his ſpirit upon earthly vanities. We count them mad men who leaving ſerious things, are diſpoſed to play with pins and ſtraws, ſuch are worldly men. The Prophet ſaid, He ſaw an end of all perfections, Pſalm 119.96. May we not ſay the ſame, we have ſeen an end of all perfection, of beauty, ſave of Gods image Holineſs, of all perfection of pedegree, ſave ſpiritual adoption, of all perfection of wealth, ſave of riches laid up in Heaven, of all perfection of buildings, ſave of that City whoſe Builder and Maker is God, of all perfections of joy, ſave the joy of a good conſcience, which is a continual feaſt?
8 Beware of being deluded by worldly pretences, as, 1 the hardneſs of the times; in hard times let us be leſs worldly, then ſhould we open our hands freely.
2 The greatneſs of their charge; true, we are to provide for our charge, elſe we are worſe then Infidels, but thou provides for thy ſelf, being loath to part with any thing, till death put thy children in poſſeſſion whether thou wilt or not, nay if God take half their charge away, they are not more lib eral?
3 The great neceſſities of the Church, a faire pretence, if true; but conſider, what haſt thou done for the Church, do not thy proportions come ſhort, not onelyonly of others but alſo of thy own ability? we read of ſome, who parted with all for the Church, but they were not men of this temper, Acts 4.34, 35.
9 Be much in prayer, that God would cure thy worldly frame of heart; ſay, Lord, I can ſavour nothing, but oxen and farms. If any man ſpeak a word of any heavenly diſcourſe, it's unſavory: I have a heart juſt like the Inn at Bethlehem, room enough for others, none for thee. Be large in thy confeſſions; ſay, Lord, this is a ſin that makes me ſometimes neglect duties of religion, and commonly chop them off: that makes me ſo many times in a week go to bed prayerleſs, and abroad in the morning prayerleſs. This ſin hath oft expoſed me to lying, over-reaching; for which I doubt I have not made full reſtitution; my own intereſt hath made me ſeek the ruine of the whole; this hath made me take a bribe in my office, to ſell juſtice in my magiſtracy, cheat in my weights and meaſures, flatter in my miniſtry, ſell things unlawful to be ſold; as the Chriſtians in Tertulian's time, ſold images to the heathens. As a Land-lord I have rackt my Tenants, grinding their faces, becauſe I knew they muſt have my farms: as a labourer I have extorted, becauſe I knew they could not get another: As a ſervant I have cozened my Maſter now and then of a penny; as a Maſter, I have griped my Workmen, making them take ſo much in commodity at a racking price, becauſe I knew thy were tied to my Work: theſe confeſſions when they are feeling and not hiſtorical, will much take off the heart from the World.
10 Set your affections in Heaven: when a man is upon an high Pinacle, things below ſeem very ſmall; ſo get your ſpirits up on high, and the things below will ſeem ſmall: The Chriſtians in Juſtin Martyr's time (in his Epiſtle to Diognetus) inhabited their own countreys as ſtrangers, they had all things common with others as Citizens, but ſuffered all things as ſtrangers; every ſtrange countrey is their countrey, and every countrey is ſtrange to them; they live in the earth, but have their converſation in heaven. That which is the ſoul in the body, that are Chriſtians in the World; the ſoul is diſperſed through all the members of the body, and Chriſtians are diſperſed through the Cities of the World; the ſoul dwells in the body but is not of the body, ſo Chriſtians dwell in the World but are not of the World.
Then are our affections in Heaven, when the ſoul is longing after the preſence of God; the ſoul is not ſo much there where it lives as where it loves. The ſoul, looking upon better things than the World, can eaſily bid adieu unto the World. It was a Chriſtian ſpeech of a certain Biſhop mentioned by Auguſtine, that when the Gothes had taken the City and ſpoil, he ſaid, I am not ſorry for my Gold and Silver, thou knoweſt where my treaſure is.
11 Believe the promiſes, in which God promiſeth, that nothing good for us ſhall be wanting unto us, Pſalm 34.10.37.3.84.11. Matth. 6.32. 1 Tim 6.8. Heb. 13.5. God knows what a charge of children you have, how hard the times are, how dear commodities are. Either earthly things are good for thee, or not; if they be good, God hath promiſed them; if they be not good, why doſt thou cark for them, nay, why doſt thou not pray againſt them? that every thing that hinders the perfecting of thy inward man may be removed. Beſides, is not Gods faithfulneſs as fully engaged for things of this life, as for things of a better? If we believe his faithfulneſs for eternal things, we tell an apparent Lye if we believe him not alſo for temporal things, wherein his faithfulneſs is no leſs engaged.
4 Uſe. Triall, whether our hearts go out inordinately after the World, onelyonly I will lay down ſome cautions,
1 That there's too much worldlineſs in the beſt of us; hence John writes to young men, old men, that they ſhould not love the World, 1 John 2.16.
2 It is a very difficult thing to diſtinguiſh worldlineſs in the reliques, from wordlineſs in the reign, becauſe of the neceſſary cares and proviſion for us and ours required, and becauſe of divers virtues that intrench upon it, as frugality, thrift.
3 That tender conſciences may not be ſcrupled, know that though there may be too much worldlineſs in thee, yet when thou mourneſt under it, and groaneſt to God againſt it, and prayeſt earneſtly for, and hungers after a liberal and an heavenly minde, this wordlineſs in thee is onelyonly in the reliques not in the reign.