A Christian Directory Volume I Part 53

_Direct._ II. Seriously consider of your everlasting state, and how much greater things than riches you have to mind. Behold by faith the endless joys which you may have with G.o.d, and the endless misery which worldlings must undergo in h.e.l.l. There is no true cure for an earthly mind, but by showing it the far greater matters to be minded: by acquainting it better with its own concernments; and with the greater miseries than poverty or want, which we have to escape; and the greater good than worldly plenty, which we have to seek. It is want of faith that makes men worldlings: they see not what is in another world: they say their creed, but do not heartily believe the day of judgment, the resurrection of the body, and the life everlasting. There is not a man of them all, but, if he had one sight of heaven and h.e.l.l, would set lighter by the world than ever he did before; and would turn his covetous care and toil to a speedy and diligent care of his salvation.

If he heard the joyful praises of the saints, and the woeful lamentations of the d.a.m.ned, but one day or hour, he would think ever after that he had greater matters to mind than the sc.r.a.ping together a heap of wealth. Remember, man, that thou hast another world to live in; and a far longer life to make provision for; and that thou must be in heaven or h.e.l.l for ever. This is true, whether thou believe it or not: and thou hast no time but this to make all thy preparation in: and as thou believest, and livest, and labourest now, it must go with thee to all eternity. These are matters worthy of thy care. Canst thou have while to make such a pudder here in the dust, and care and labour for a thing of nought, while thou hast such things as these to care for, and a work of such transcendent consequence to do?[253] Can a man that understands what heaven and h.e.l.l are, find room for any needless matters, or time for so much unnecessary work? The providing for thy salvation is a thing that G.o.d hath made thy own work, much more than the providing for the flesh. When he speaks of thy body, he saith, "Take no thought for your life, what you shall eat or drink, nor for your body, what you shall put on:--for your Father knoweth that ye have need of all these things," Matt. vi. 25, 32. "Be careful for nothing," Phil. iv. 6.

"Cast all your care upon him, for he careth for you," 1 Pet. v. 7. But when he speaks of your salvation, he bids you "work it out with fear and trembling," Phil. ii. 12;[254] and "give diligence to make your calling and election sure," 2 Pet. i. 10; and "strive to enter in at the strait gate," Matt. vii. 13; Luke xiii. 24. "Labour not for the meat that perisheth, but for that which endureth to everlasting life," John vi.

27. That is, "Seek first the kingdom of G.o.d and his righteousness, and all these things shall be added to you," Matt. vi. 33. Look up to heaven, man, and remember that there is thy home, and there are thy hopes, or else thou art a man undone for ever; and therefore it is for that that thou must care and labour. Believe unfeignedly that thou must dwell for ever in heaven or h.e.l.l, as thou makest thy preparation here, and consider of this as becometh a man, and then be a worldling and covetous if thou canst: riches will seem dust and chaff to thee, if thou believe and consider thy everlasting state. Write upon the doors of thy shop and chamber, I must be in heaven or h.e.l.l for ever; or, This is the time on which my endless life dependeth; and methinks every time thou readest it, thou shouldst feel thy covetousness stabbed at the heart. O blinded mortals! that love, like worms, to dwell in earth! Would G.o.d but give you an eye of faith, to foresee your end, and where you must dwell to all eternity, what a change would it make upon your earthly minds!

Either faith or sense will be your guides. Nothing but reason sanctified by faith can govern sense. Remember that thou art not a beast, that hath no life to live but this: thou hast a reasonable, immortal soul, that was made by G.o.d for higher things, even for G.o.d himself, to admire him, love him, serve him, and enjoy him. If an angel were to dwell awhile in flesh, should he turn an earthworm, and forget his higher life of glory?

Thou art like to an incarnate angel; and mayst be equal with the angels, when thou art freed from this sinful flesh, Luke xx. 36. O beg of G.o.d a heavenly light, and a heavenly mind, and look often into the word of G.o.d, which tells thee where thou must be for ever; and worldliness will vanish away in shame.

_Direct._ III. Remember how short a time thou must keep and enjoy the wealth which thou hast gotten. How quickly thou must be stripped of all!

Canst thou keep it when thou hast it?[255] Canst thou make a covenant with death, that it shall not call away thy soul? Thou knowest beforehand that thou art of short continuance, and the world is but thy inn or pa.s.sage; and that a narrow grave for thy flesh to rot in, is all that thou canst keep of thy largest possessions, save what thou layest up in heaven, by laying it out in obedience to G.o.d. How short is life!

How quickly gone! Thou art almost dead and gone already! What are a few days or a few years more? And wilt thou make so much ado for so short a life? and so careful a provision for so short a stay? Yea, how uncertain is thy time, as well as short! Thou canst not say what world thou shalt be in to-morrow. Remember, man, that Thou must die! Thou must die! Thou must quickly die! Thou knowest not how soon! Breathe yet a few breaths more, and thou art gone! And yet canst thou be covetous, and drown thy soul with earthly cares? Dost thou soberly read thy Saviour's warning, Luke xii. 19-21? Is it not spoken as to thee? "Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast provided? So is every one that layeth up riches for himself, and is not rich towards G.o.d."[256] If thou be rich to-day, and be in another world to-morrow, had not poverty been as good? Distracted soul!

dost thou make so great a matter of it, whether thou have much or little for so short a time? and takest no more care, either where thou shalt be, or what thou shalt have to all eternity? Dost thou say, thou wilt cast this care on G.o.d? I tell thee, he will make thee care thyself, and care again before he will save thee. And why canst thou not cast the care of smaller matters on him, when he commandeth thee? Is it any great matter whether thou be rich or poor, that art going so fast unto another world, where these are things of no signification? Tell me, if thou wert sure that thou must die to-morrow, (yea, or the next month or year,) wouldst thou not be more indifferent whether thou be rich or poor, and look more after greater things? Then thou wouldst be of the apostle's mind, 2 Cor. iv. 18, "We look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal." Our eye of faith should be so fixed on invisible, eternal things, that we should scarce have leisure or mind to look at or once regard the things that are visible and temporal. A man that is going to execution scarce looks at all the bustle or business that is done in streets and shops as he pa.s.seth by; because these little concern him in his departing case. And how little do the wealth and honours of the world concern a soul that is going into another world, and knows not but it may be this night! Then keep thy wealth, or take it with thee, if thou canst.

_Direct._ IV. Labour to feel thy greatest wants, which worldly wealth will not supply. Thou hast sinned against G.o.d, and money will not buy thy pardon.[257] Thou hast incurred his displeasure, and money will not reconcile him to thee. Thou art condemned to everlasting misery by the law, and money will not pay thy ransom. Thou art dead in sin, and polluted, and captivated by the flesh, and money will sooner increase thy bondage than deliver thee. Thy conscience is ready to tear thy heart for thy wilful folly and contempt of grace, and money will not bribe it to be quiet. Judas brought back his money, and hanged himself, when conscience was but once awakened. Money will not enlighten a blinded mind, nor soften a hard heart, nor humble a proud heart, nor justify a guilty soul. It will not keep off a fever or consumption, nor ease the gout, or stone, or tooth-ache. It will not keep off ghastly death, but die thou must, if thou have all the world!

Look up to G.o.d, and remember that thou art wholly in his hands; and think whether he will love or favour thee for thy wealth. Look unto the day of judgment, and think whether money will there bring thee off, or the rich speed better than the poor.

_Direct._ V. Be often with those that are sick and dying, and mark what all their riches will do for them, and what esteem they have then of the world; and mark how it useth all at last. Then you shall see that it forsaketh all men in the hour of their greatest necessity and distress;[258] when they would cry to friends, and wealth, and honour, if they had any hopes, If ever you will help me, let it be now; if ever you will do any thing for me, O save me from death, and the wrath of G.o.d! But, alas! such cries would be all in vain! Then, oh then! one drop of mercy, one spark of grace, the smallest well-grounded hope of heaven, would be worth more than the empire of Caesar or Alexander! Is not this true, sinner? Dost thou not know it to be true? And yet wilt thou cheat and betray thy soul? Is not that best now, which will be best then? And is not that of little value now, which will be then so little set by? Dost thou not think that men are wiser then than now?

Wilt thou do so much, and pay so dear for that, which will do thee no more good, and which thou wilt set no more by when thou hast it? Doth not all the world cry out at last of the deceitfulness of riches, and the vanity of pleasure and prosperity on earth, and the perniciousness of all worldly cares? And doth not thy conscience tell thee, that when thou comest to die, thou art like to have the same thoughts thyself?

And yet wilt thou not be warned in time? Then all the content and pleasure of thy plenty and prosperity will be past: and when it is past it is nothing. And wilt thou venture on everlasting woe, and cast away everlasting joy, for that which is to-day a dream and shadow, and to-morrow, or very shortly, will be nothing?[259] The poorest then will be equal with thee. And will honest poverty, or over-loved wealth, be sweeter at the last? How glad then wouldst thou be, to have been without thy wealth, so thou mightst have been without the sin and guilt. How glad then wouldst thou be to die the death of the poorest saint! Do you think that poverty, or riches, are liker to make a man loth to die? or are usually more troublesome to the conscience of a dying man? O look to the end, and live as you die, and set most by that, and seek that now, which you know you shall set most by at last when full experience hath made you wiser!

_Direct._ VI. Remember that riches do make it much harder for a man to be saved; and the love of this world is the commonest cause of men's d.a.m.nation. This is certainly true, for all that poverty also hath its temptations; and for all that the poor are far more numerous than the rich. For even the poor may be undone by the love of that wealth and plenty which they never get; and those may perish for over-loving the world, that yet never prospered in the world.[260] And if thou believe Christ, the point is out of controversy: for he saith, Luke xviii.

24-27, "How hardly shall they that have riches enter into the kingdom of G.o.d! For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of G.o.d. And they that heard it said, Who then can be saved? And he said, The things which are impossible with men, are possible with G.o.d." So Luke vi. 24, 25, "But woe unto you that are rich! for ye have received your consolation: woe unto you that are full! for ye shall hunger." Make but sense of these and many such like texts, and you can gather no less than this from them, that riches make the way to heaven much harder, and the salvation of the rich to be more difficult and rare, proportionably, than of other men. And Paul saith, 1 Cor. i. 26, "Not many wise men after the flesh, not many mighty, not many n.o.ble are called." And the lovers of riches, though they are poor, must remember that it is said, "That the love of money is the root of all evil," 1 Tim. vi. 10. And, "Love not the world, nor the things that are in the world: for if any man love the world, the love of the Father is not in him," 1 John ii. 15. Do you believe that here lieth the danger of your souls? and yet can you so love, and choose, and seek it? Would you have your salvation more difficult, and doubtful, and impossible with men? You had rather choose to live where few die young, than where most die young; and where sicknesses are rare, than where they are common. If you were sick, you had rather have the physician, and medicines, and diet which cure most, than those which few are cured by. If the country were beset with thieves, you had rather go the way that most escape in, than that few escape in. And yet, so it may but please your flesh, you will choose that way to heaven, that fewest escape in; and you will choose that state of life, which will make your salvation to be most hard and doubtful. Doth your conscience say that is wisely done? I know that if G.o.d put riches into your hand, by your birth, or his blessing on your honest labours, you must not cast away your Master's talents, because he is austere; but by a holy improvement of them, you may further his service and your salvation.

But this is no reason why you should over-love them, or desire and seek so great a danger. Believe Christ heartily, and it will quench your love of riches.

_Direct._ VII. Remember that the more you have, the more you have to give account for. And if the day of judgment be dreadful to you, you should not make it more dreadful by greatening your own accounts. If you desired riches but for the service of your Lord, and have used them for him, and can truly give in this account, that you laid them not out for the needless pleasure or pride of the flesh, but to furnish yourselves, and families, and others, for his service, and as near as you could, employ them according to his will, and for his use, then you may expect the reward of good and faithful servants; but if you desired and used them for the pride and pleasure of yourselves while you lived, and your posterity or kindred when you are dead, dropping some inconsiderable crumbs for G.o.d, you will then find that Mammon was an unprofitable master, and G.o.dliness, with content, would have been greater gain.[261]

_Direct._ VIII. Remember how dear it costeth men, thus to hinder their salvation, and greaten their danger and accounts. What a deal of precious time is lost upon the world, by the lovers of it, which might have been improved to the getting of wisdom and grace, and making their calling and election sure![262] If you had believed that the gain of holy wisdom had been so much better than the gaining of gold, as Solomon saith, Prov. iii. 14, you would have laid out much of that time in labouring to understand the Scriptures, and preparing for your endless life. How many unnecessary thoughts have you cast away upon the world, which might better have been laid out on your greater concernments! How many cares, and vexations, and pa.s.sions doth it cost men, to overload themselves with worldly provisions! Like a foolish traveller, who having a day's journey to go, doth spend all the day in gathering together a load of meat, and clothes, and money, more than he can carry, for fear of wanting by the way: or like a foolish runner, that hath a race to run for his life, and spends the time in which he should be running, in gathering a burden of pretended necessaries.[263] You have all the while G.o.d's work to do, and your souls to mind, and judgment to prepare for, and you are tiring and vexing yourselves for unnecessary things, as if it were the top of your ambition to be able to say, in h.e.l.l, that you died rich. 1 Tim. vi. 6-10, "G.o.dliness with contentment is great gain.

For we brought nothing into this world, and it is certain that we can carry nothing out. And having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful l.u.s.ts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred (or been seduced) from the faith, and pierced themselves through with many sorrows." Piercing sorrows here, and d.a.m.nation hereafter, are a very dear price to give for money.[264] For saith Christ himself, "What shall it profit a man to gain all the world, and lose his own soul? Or what shall a man give in exchange for his soul?" Mark viii. 36, 37; that is, What money or price will recover it, if for the love of gain he lose it? Prov. xv. 27, "He that is greedy of gain troubleth his own house; but he that hateth gifts shall live." Do you not know that a G.o.dly man contented with his daily bread, hath a far sweeter and quieter life and death than a self-troubling worldling? You may easily perceive it. Prov. xv. 16, "Better is little with the fear of the Lord, than great treasure and trouble therewith."

_Direct._ IX. Look much on the life of Christ on earth, and see how strangely he condemneth worldliness by his example. Did he choose to be a prince or lord, or to have great possessions, lands, or money, or sumptuous buildings, or gallant attendance, and plentiful provisions?

His housing you may read of, Matt. viii. 20; Luke ix. 58, "Foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head." His clothing you may read of at his crucifying, when they parted it. As for money, he was fain to send Peter to a fish for some to pay their tribute. If Christ did sc.r.a.pe and care for riches, then so do thou: if he thought it the happiest life, do thou think so too. But if he contemned it, do thou contemn it: if his whole life was directed to give thee the most perfect example of the contempt of all the prosperity of this world, then learn of his example, if thou take him for thy Saviour, and if thou love thyself. "Though he was rich, yet for our sakes he became poor, that you through his poverty might be rich," 2 Cor. viii. 9.

_Direct._ X. Think on the example of the primitive christians, even the best of Christ's servants, and see how it condemneth worldliness.

They that by miracle in the name of Christ could give limbs to the lame, yet tell him, "Silver and gold have we none," Acts iii. 6. Those that had possessions sold them, and laid the money at the apostles'

feet, and they had all things common, to show that faith overcometh the world, by contemning it, and subjecting it to charity, and devoting it entirely to G.o.d. Read whether the apostles did live in sumptuous houses, with great attendance, and worldly plenty and prosperity? And so of the rest.[265]

_Direct._ XI. Remember to what ends all worldly things were made and given you, and what a happy advantage you may make of them by renouncing them, as they would be provision for your l.u.s.ts, and by devoting yourselves and them to G.o.d.[266] The use of their sweetness is, to draw your souls to taste by faith the heavenly sweetness. They are the looking-gla.s.s of souls in flesh, that are not yet admitted to see these things spiritual face to face. They are the provender of our bodies; our travelling furniture and helps; our inns, and solacing company in the way; they are some of G.o.d's love-tokens, some of the lesser pieces of his coin, and bear his image and superscription. They are drops from the rivers of the eternal pleasures; to tell the mind by the way of the senses how good the Donor is, and how amiable; and what higher delights there are for souls; and to point us to the better things which these foretell. They are messengers from heaven, to testify our Father's care and love, and to bespeak our thankfulness, love, and duty; and to bear witness against sin, and bind us faster to obedience. They are the first volume of the word of G.o.d; the first book that man was set to read, to acquaint him fully with his Maker. As the word which we read and hear is the chariot of the Spirit, by which it maketh its accesses to the soul; so the delights of sight, and taste, and smell, and touch, and hearing, were appointed as an ordinary way for the speedy access of heavenly love and sweetness to the heart, that upon the first perception of the goodness and sweetness of the creature, there might presently be transmitted by a due progression, a deep impression of the goodness of G.o.d upon the soul; that the creatures, being the letters of G.o.d's book, which are seen by our eye, the sense (even the love of our great Creator) might presently be perceived by the mind: and no letter might once be looked upon but for the sense; no creature ever seen, or tasted, or heard, or felt in any delectable quality, without a sense of the love of G.o.d; that as the touch of the hand upon the strings of the lute do cause the melody, so G.o.d's touch by his mercies upon our hearts, might presently tune them into love, and grat.i.tude, and praise. They are the tools by which we must do much of our Master's work. They are means by which we may refresh our brethren, and express our love to one another, and our love to our Lord and Master in his servants. They are our Master's stock, which we must trade with, by the improvement of which, no less than the reward of endless happiness may be attained. These are the uses to which G.o.d gives us outward mercies. Love them thus, and delight in them, and use them thus, and spare not; yea, seek them thus, and be thankful for them. But when the creatures are given for so excellent a use, will you debase them all by making them only the fuel of your l.u.s.ts, and the provisions for your flesh? And will you love them, and dote upon them in these base respects; while you utterly neglect their n.o.blest use? You are just like children that cry for books, and can never have enow; but it is only to play with them because they are fine; but when they are set to learn and read them, they cry as much because they love it not: or like one that should spend his life and labour in getting the finest clothes, to dress his dogs and horses with, but himself goes naked and will not wear them.[267]

_Direct._ XII. Remember that G.o.d hath promised to provide for you, and that you shall want nothing that is good for you, if you will live above these worldly things, and seek first his kingdom, and the righteousness thereof. And cannot you trust his promise? If you truly believe that he is G.o.d, and that he is true, and that his particular providence extendeth to the very numbering of your hairs,[268] you will sure trust him, rather than trust to your own forecast and industry. Do you think his provision is not better for you than your own? All your own care cannot keep you alive an hour, nor can prosper any of your labours, if you provoke him to blast them. And if you are not content with his provisions, nor submit yourselves to the disposal of his love and wisdom, you disoblige G.o.d, and provoke him to leave you to the fruits of your own care and diligence: and then you will find that it had been your wiser way to have trusted G.o.d.

[Sidenote: The mischiefs of a worldly mind.]

_Direct._ XIII. Think often on the dreadful importance and effects of the love of riches, or a worldly mind.[269] 1. It is a most certain sign of a state of death and misery, where it hath the upper hand. It is the departing of the heart from G.o.d to creatures. See the malignity of it before. Good men have been overtaken with heinous sins; but it is hard to find where Scripture calleth any of them covetous. A heart secretly cleaving most to this present world and its prosperity, is the very killing sin of every hypocrite, yea, and of all unG.o.dly men.

2. Worldliness makes the word unprofitable; and keepeth men from believing and repenting, and coming home to G.o.d, and minding seriously the everlasting world. What so much hindereth the conversion of sinners, as the love and cares of earthly things? They cannot serve G.o.d and mammon: their treasure and hearts cannot chiefly be both in heaven and earth! They will not yield to the terms of Christ that love this world: they will not forsake all for a treasure in heaven. In a word, as you heard, the love of money is the root of all evil, and the love of the Father is not in the lovers of the world.[270] 3. It destroyeth holy meditation and conference, and turneth the thoughts to worldly things: and it corrupteth prayer, and maketh it but a means to serve the flesh, and therefore maketh it odious to G.o.d. 4. It is the great hinderance of men's necessary preparation for death and judgment, and stealeth away their hearts and time till it is too late.

5. It is the great cause of contentions even among the nearest relations; and the cause of the wars and calamities of nations; and of the woeful divisions and persecutions of the church; when a worldly generation think that their worldly interest doth engage them, against self-denying and spiritual principles, practices, and persons. 6. It is the great cause of all the injustice, and oppression, and cruelty that rageth in the world. They would do as they would be done by, were it not for the love of money. It maketh men perfidious and false to all their friends and engagements: no vows to G.o.d, nor obligations to men, will hold a lover of the world.[271] The world is his G.o.d, and his worldly interest is his rule and law. 7. It is the great destroyer of charity and good works. No more is done for G.o.d and the poor, because the love of the world forbids it. 8. It disordereth and profaneth families; and betrayeth the souls of children and servants to the devil. It turneth out prayer, and reading the Scripture, and good books, and all serious speeches of the life to come, because their hearts are taken up with the world, and they have no relish of any thing but the provisions of their flesh. Even the Lord's own day cannot be reserved for holy works, nor a duty performed, but the world is interposing, or diverting the mind. 9. It tempteth men to sin against their knowledge, and to forsake the truth, and fit themselves to the rising side, and save their bodies and estates, whatever become of their souls. It is the very price that the devil gives for souls!

With this he bought the soul of Judas, who went to the Pharisees, with a "What will you give me, and I will deliver him to you." With this he attempted Christ himself, Matt. iv. 9, "All these will I give thee, if thou wilt fall down and wors.h.i.+p me." It is the cause of apostasy and unfaithfulness to G.o.d.[272] And it is the price that sinners sell their G.o.d, their conscience, and their salvation for. 10. It depriveth the soul of holy communion with G.o.d, and comfort from him, and of all foretaste of the life to come, and finally of heaven itself.[273] For as the love of the world keepeth out the love of G.o.d and heaven, it must needs keep out the hopes and comforts which should arise from holy love. It would do much to cure the love of money, and of the world, if you knew how pernicious a sin it is.[274]

_Direct._ XIV. Remember how base a sin it is, and how dishonourable and debasing to the mind of man. If earth be baser than heaven, and money than G.o.d, then an earthly mind is baser than a heavenly mind. As the serpent's feeding on the dust is a baser life than that of angels, that are employed in admiring, and obeying, and praising the Most Holy G.o.d.

_Direct._ XV. Call yourselves to a daily reckoning, how you lay out all that G.o.d committeth to your trust; and try whether it be so as you would hear of it at judgment. If you did but use to sit in judgment daily upon yourselves, as those that believe the judgment of G.o.d, it would make you more careful to use well what you have, than to get more; and it would quench your thirst after plenty and prosperity, when you perceived you must give so strict an account of it. The flesh itself will less desire it, when it finds it may not have the use of it.[275]

_Direct._ XVI. When you find your covetousness most eager and dangerous, resolve most to cross it, and give more to pious or charitable uses than at another time. For a man hath reason to fly furthest from that sin, which he is most in danger of. And the acts tend to the increase of the habit. Obeying your covetousness doth increase it: and so the contrary acts, and the disobeying and displeasing it, do destroy it. This course will bring your covetousness into a despair of attaining its desire; and so will make it sit down and give over the pursuit. It is an open protesting against every covetous desire; and an effectual kind of repenting; and a wise and honest disarming sin, and turning its motions against itself, to its own destruction. Use it thus oft, and covetousness will think it wisdom to be quiet.

_Direct._ XVII. Above all take heed that you think not of reconciling G.o.d and mammon, and mixing heaven and earth to be your felicity, and of dreaming that you may keep heaven for a reserve at last, when the world hath been loved as your best, so long as you could keep it.

Nothing so much defendeth worldliness, as a cheating hope, that you have it but in a subdued, pardoned degree; and that you are not worldlings when you are. And nothing so much supports this hope, as because you confess that heaven only must be your last refuge, and full felicity, and therefore you do something for it on the bye. But is not the world more loved, more sought, more delighted in, and faster held? Hath it not more of your hearts, your delight, desire, and industry? If you cannot let go all for heaven, and forsake all this world for a treasure above, you cannot be Christ's true disciples, Luke xiv. 26, 27, 30, 33.

_Direct._ XVIII. If ever you would overcome the love of the world, your great care must be to mortify the flesh; for the world is desired but as its provision. A mortified man hath no need of that which is a sensualist's felicity. Quench your hydropical, feverish thirst, and then you will not make such a stir for drink. Cure the disease which enrageth your appet.i.te; and that is the safest and cheapest way of satisfying it. Then you will be thankful to G.o.d, when you look on other men's wealth and gallantry, that you need not these things.[276]

And you will think what a trouble and burden, and interruption of your better work and comfort it would be to you, to have so much land, and so many servants, and goods, and business, and persons to mind, as rich men have. And how much better you can enjoy G.o.d and yourself in a more retired, quiet state of life. But of this more in the next part.

Did men but know how much of an unG.o.dly, d.a.m.nable state doth consist in the love of the world; and how much it is the enemy of souls; and how much of our religion consisteth in the contempt and conquest of it; and what is the meaning of their renouncing the world in their baptismal covenant; and how many millions the love of the world will d.a.m.n for ever; they would not make such a stir for nothing, and spend all their days in providing for their peris.h.i.+ng flesh; nor think them happiest that are richest; nor "boast themselves of their heart's desire, and bless the covetous whom the Lord abhorreth," Psal. x. 3.

They would not think that so small a sin which christians should not so much as "name," but in detestation, Eph. v. 3; when G.o.d hath resolved that the "covetous shall not inherit the kingdom of G.o.d," 1 Cor. vi. 10; Eph. v. 5; and a christian must not so much as eat with them, 1 Cor. v. 11. Did Christ say in vain, "Take heed and beware of covetousness," Luke xii. 15. "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," Hab. ii. 9. Oh what deserving servants hath the world, that will serve it so diligently, so constantly, and at so dear a rate, when they beforehand know, that besides a little transitory, deluding pleasure, it will pay them with nothing but everlasting shame! Oh wonderful deceiving power, of such an empty shadow, or rather wonderful folly of mankind! that when so many ages have been deceived before us, and almost every one at death confesseth it did but deceive them, so many still should be deceived, and take no warning by such a world of examples! I conclude with Heb.

xiii. 5, "Let your conversation be without covetousness, and be content with such things as ye have: for he hath said, I will never leave thee nor forsake thee."

PART VII.

_Directions against the Master Sin; Sensuality, Flesh-pleasing, or Voluptuousness._

I shall be the shorter on this also, because I have spoken so much already in my "Treatise of Self-denial." Before we come to more particular directions, it is needful that we discern the nature and evil of the sin which we speak against. I shall therefore, 1. Tell you what is meant by "flesh" here. And 2. What flesh-pleasing it is that is unlawful, and what sensuality is. 3. Wherein the malignity of this sin consisteth. 4. I shall answer some objections. 5. I shall show you the signs of it. 6. The counterfeits of the contrary. 7. And the false signs, which make some accused wrongfully, by themselves or others.

[Sidenote: What is meant by flesh.]

I. Because you may find in writings between the protestants and papists, that it is become a controversy, whether by "flesh," in Scripture, (where this sin is mentioned,) be meant the body itself, or the soul so far as it is unregenerate, I shall briefly first resolve this question. When we speak of the unregenerate part, we mean not that the soul hath two parts, whereof one is regenerate, and the other unregenerate: but as the purblind eye hath both light and darkness on the same subject, so is it with the soul which is regenerate but in part, that is, in an imperfect degree: and by the unregenerate part is meant, the whole soul, so far as it is unregenerate. The word "flesh,"

in its primary signification, is taken for that part of the body, as such, without respect to sin; and next for the whole body, as distinct from the soul. But in respect to sin and duty, it is taken, 1.

Sometimes for the sensitive appet.i.te, not as sinful in itself, but as desiring that which G.o.d hath obliged reason to deny. 2. More frequently, for this sensitive appet.i.te, as inordinate, and so sinful in its own desires. 3. Most frequently, for both the inordinate sensitive appet.i.te itself, and the rational powers, so far as they are corrupted by it, and sinfully disposed to obey it, or to follow, inordinately, sensual things. But then the name is primarily taken for the sensual appet.i.te itself, (as diseased,) and but by partic.i.p.ation for the rational powers. For the understanding of which, you must consider, 1. That the appet.i.te itself might innocently (even in innocency) desire a forbidden object; when it was not the appet.i.te that was forbidden, but the desire of the will, or the actual taking it. That a man in a fever doth thirst for more than he may lawfully drink, is not of itself a sin; but to desire it by practical volition, or to drink it, is a sin; for it is these that G.o.d forbids, and not the thirst, which is not in our power to extinguish. That Adam had an appet.i.te to the forbidden fruit was not his sin; but that his will obeyed his appet.i.te, and his mouth did eat. For the appet.i.te and sensitive nature are of G.o.d, and are in nature antecedent to the law.

G.o.d made us men before he gave us laws; and the law commandeth us not to alter ourselves from what he made us, or any thing else which is naturally out of our power. But it is the sin of the will and executive powers, to do that evil which consisteth in obeying an innocent appet.i.te. The appet.i.te is necessary, and not free; and therefore G.o.d doth not direct his commands or prohibitions to it directly, but to the reason and free-will. 2. But since man's fall, the appet.i.te itself is corrupted and become inordinate, that is, more impetuous, violent, and unruly than it was in the state of innocency, by the unhappy distempers that have befallen the body itself. For we find now by experience, that a man that useth himself to sweet and wholesome temperance, hath no such impetuous strivings of his appet.i.te against his reason (if he be healthful) as those have that are either diseased, or used to obey their appet.i.tes. And if use and health make so great alteration, we have cause to think that the depravation of nature by the fall did more. 3. This inordinate appet.i.te is sin, by partic.i.p.ation; so far as the appet.i.te may be said to be free by partic.i.p.ation, though not in itself; because it is the appet.i.te of a rational, free agent: for though sin be first in the will in its true form, yet it is not the will only that is the subject of it, (though primarily it be,) but the whole man, so far as his acts are voluntary: for the will hath the command of the other faculties; and they are voluntary acts which the will either commands, or doth not forbid when it can and ought. To lie is a voluntary sin of the man, and the tongue partaketh of the guilt. The will might have kept out that sin, which caused a disorder in the appet.i.te. If a drunkard or a glutton provoke a venereous, inordinate appet.i.te in himself, that l.u.s.t is his sin, because it is voluntarily provoked. 4. Yet such additions of inordinacy, as men stir up in any appet.i.te, by their own actual sins and customs, are more aggravated and dangerous to the soul, than that measure of distemper which is merely the fruit of original sin. 5.

This inordinateness of the sensitive appet.i.te, with the mere privation of rect.i.tude in the mind and will, is enough to cause man's actual sin. For if the horses be headstrong, the mere weakness, sleepiness, negligence, or absence of the coachman is enough to concur to the overthrow of the coach: so if the reason and will had no positive inclinations to evil or sensual objects, yet if they have not so much light and love to higher things as will restrain the sensual appet.i.te, it hath positive inclination enough in itself to forbidden things to ruin the soul by actual sin. 6. Yet, though it be a great controversy among divines, I conceive that in the rational powers themselves, there are positive, habitual, inordinate inclinations to sensual, forbidden things. For as actually it is certain the reason of the proud and covetous do contrive, and oft approve the sin, and the will embrace it; so these are done so constantly in a continued stream of action by the whole man, that it seems apparent that the same faculties which run out in such strong and constant action, are themselves the subjects of much of the inclining, positive habits: and if it be so in additional, acquired sin, it is like it was so in original sin. 7. Though sin be formally subjected first in the will, yet materially it is first in the sensitive appet.i.te (at least this sin of flesh-pleasing or sensuality is). The flesh or sensitive part is the first desirer, though it be sin no further than it is voluntary. 8. All this set together telleth you further, that the word "flesh" signifieth the sensual inclinations of the whole man; but first and princ.i.p.ally, the corrupted sensual appet.i.te; and the mind and will's (whether privative or positive) concurrence, but secondarily, and as falling in with sense. The appet.i.te, 1. Preventeth reason. 2. And resisteth reason. 3. And at last corrupteth and enticeth reason and will, to be its servants and purveyors.

And that the name "flesh" doth primarily signify the sensitive appet.i.te itself, is evident in the very notation of the name. Why else should the habits or vices of the rational powers be called "flesh" any more than "spirit," or anything else? If it were only in respect of their object, they should be called "the world" also, because that is their object. It is a certain rule, that That faculty is most predominant in man, whose object is made his chiefest end. Sensitive delights being made the felicity and end of the unsanctified, it followeth that the sensitive faculties are predominant; which being called "flesh," (by a nearer trope,) the mind from it receives the denomination. The Scriptures also show this plainly: I remember not any one place in the Old Testament where there is any probability that the word "flesh" should signify only the rational soul as unrenewed. Matt. xvi. 17, "Flesh and blood hath not revealed this unto thee;" that is, mortal man hath not revealed it.

Matt. xxvi. 41, "The spirit is willing, but the flesh is weak;" that is, your bodies are weak, and resist the willingness of your souls: for sinful habits are not here called weak. John iii. 6, "That which is born of the flesh is flesh;" that is, man by natural generation can beget but natural man, called "flesh" from the visible part; and not the spiritual life, which nature is now dest.i.tute of. Rom. vii. 25, "With my flesh I serve the law of sin;" that is, with my sensitive powers, and my mind so far is captivated thereto. Rom. viii. 1, 5, flesh and spirit are oft opposed: "They that are of the flesh, mind the things of the flesh,"

&c.; that is, they in whom the sensitive interest and appet.i.te are predominant: for it is called "the body" here, as well as "the flesh,"

ver. 10, 11, 13. The mind is here included; but it is as serving the flesh and its interest. Gal. v. 16, 17, 19, flesh and spirit are in the same manner opposed. And 2 Pet. ii. 18, the l.u.s.ts of the flesh are in this sense mentioned. And Eph. ii. 3; Rom. vii. 18; xiii. 14; 1 Cor. v.

5; 1 Pet. ii. 11; in which there is mention of "fleshly l.u.s.ts, which fight against the spirit," and "fleshly wisdom, making provision for the flesh," &c. And Col. ii. 18, there is indeed the name of a fleshly mind, which is but a mind deceived and subservient to the flesh; so that the flesh itself, or sensitive interest and appet.i.te, are first signified in all or most places, and in some the mind, as subservient thereto.

It is of the greater consequence that this be rightly understood, lest you be tempted to imitate the libertines, who think the flesh or sensitive part is capable of no moral good or evil, and therefore, all its actions being indifferent, we may be indifferent about them, and look only to the superior powers: and others, that think that the Scripture by "flesh" meaneth only the rational soul as unrenewed, do thereupon cherish the flesh itself, and pamper it, and feed its unruly l.u.s.ts, and never do any thing to tame the body; but pray daily that G.o.d would destroy the flesh within them, that is, their sinful habits of reason and will, while they cherish the cause, or neglect a chief part of the cure. And on the contrary, some papists that look only at the body as their enemy, are much in fastings, and bodily exercises, while they neglect the mortifying of their carnal minds.

[Sidenote: What flesh-pleasing is a sin.]

II. How far flesh-pleasing is a sin, I shall distinctly open to you in these propositions: 1. The pleasing or displeasing of the sensitive appet.i.te in itself considered, is neither sin nor duty, good nor evil; but as commanded or forbidden by some law of G.o.d; which is not absolutely done.

2. To please the flesh by things forbidden is undoubtedly a sin, and so it is to displease it too. Therefore this is not all that is here meant, that the matter that pleaseth it must not be things forbidden.

3. To overvalue the pleasing of the flesh is a sin; and to prefer it before the pleasing of G.o.d, and the holy preparations for heaven, is the state of carnality and unG.o.dliness, and the common cause of the d.a.m.nation of souls. The delight of the flesh or senses is a natural good; and the natural desire of it in itself (as is said) is neither vice nor virtue: but when this little natural good is preferred before the greater spiritual, moral, or eternal good, this is the sin of carnal minds, which is threatened with death, Rom. viii. 1, 5-8, 13.

4. To buy the pleasing of the flesh at too dear a rate, as the loss of time, or with care and trouble, above its worth, and to be too much set on making provisions to please it, doth show that it is overvalued, and is the sin forbidden, Rom. xiii. 14.

5. When any desire of the flesh is inordinate, immoderate, or irregular for matter, or manner, quant.i.ty, quality, or season, it is a sin to please that inordinate desire.

6. When pleasing the flesh doth too much pamper it, and cherish filthy l.u.s.ts, or any other sin, and is not necessary on some other account, as doing greater good, it is a sin. But if life require it, l.u.s.t must be subdued by other means.[277]